A39366	----	Reflections upon a pamphlet, entituled, John Elliot's Saving grace in all men proved to be no grace and his increased being in all a great nothing by Edmund Elys ... Elys, Edmund, ca. 1634-ca. 1707. 1695 Approx. 8 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A39366 Wing E687 ESTC R41962 19731604 ocm 19731604 109398 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39366) Transcribed from: (Early English Books Online ; image set 109398) Images scanned from microfilm: (Early English books, 1641-1700 ; 1698:56) Reflections upon a pamphlet, entituled, John Elliot's Saving grace in all men proved to be no grace and his increased being in all a great nothing by Edmund Elys ... Elys, Edmund, ca. 1634-ca. 1707. 4 p. s.n., [London : 1695] Caption title. Place and date of publication suggested by Wing. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng J. F. -- (James Forbs), 1629?-1712. -- Nehushtan, or, John Elliot's Saving grace in all men proved to be no grace and his increased being in all a great nothing. Elliot, John. -- Saving grace of God. Society of Friends -- Apologetic works. Grace (Theology) 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-03 Mona Logarbo Sampled and proofread 2006-03 Mona Logarbo Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion REFLECTIONS Upon a Pamphlet , Entituled , John Elliot's saving Grace in all Men. Proved to be No GRACE : And His INCREATED BEING in All A Great Nothing . By Edmund Elys , a Servant of Jesus Christ . I Have not seen John Elliot's Book , but Charity obliges me to believe , That what he hath therein Asserted , is Agreeable to the Sentiments of a great number of those Men call'd Quakers , whose Writings I have Read , or with whom I have had some Personal Conversation : And therefore I cannot doubt , but when he says , That GRACE is an Increated Being ; by Grace he understands the True Light , which enlighteneth every Man that cometh into the World , consider'd as the Fountain of all GRACE , viz. of all Holy Inclinations , Dispositions or Operations in the Souls of Men , which are call'd by the Blessed Apostle , The Fruit of the Spirit , Gal. 5. Love , Joy , Peace , Long-suffering , Gentleness , Goodness , Faith , Meekness , Temperance ; These Words of John Elliot's Antagonist , His INCREATED BEING in All , A Great Nothing , I Abhor , as words written by the Instigation of the DEVIL : To whose Suggestions also I impute a Multitude of the Conceits that have been Publish'd by that Person , whom he calls , ( 30. ) Holy and Learned Flavel . I desire , that the Candid Reader would peruse Clement Lake's Letters to John Flavel : And a Paper , Entituled , Reflections upon several Passages in a Book Intituled The Reasonableness of a Personal Reformation ; and the Necessity of Conversion . And so I Dismiss . J. Flavel for the present , and return to this other , J. E. P. 3. The Eternal Spirit , says he , the third Person of the Trinity , and that which is in every Man , are not distinct , but Essentially one : There 's Divinity for you . Ans . Most certainly the Third Person of the Trinity is not essentially distinct from the True Light , which is in every Man. P. 4. Those Texts of Scripture , that speak of the Spirits being , or dwelling in Believers , are not to be understood of an Hypostatical or Personal Union between the Spirit and them . Answ . Without doubt , these Texts of Scripture are not to be so understood ; for then we should suppose , that the Spirit and Believers should be but one Person : for Hypostatical Vnion is the Vnion of divers Natures in one Person . If the Person of the Spirit , says he , be in every individual Believer , then every individual Believer is two Persons Answ . We deny this Consequence : Because the Person of the Spirit is not in a Believer so as to become the Person of the Believer ; but having that Essence , which is Absolutely Infinite , He is in all Creatures , but in a peculiar manner , in all rational Souls ; convincing all of their sinful Practices and Inclinations , and converting or turning from Sin all those , that do not persist in their Rebellion against the Light. If there be a personal Inhabitation of the Spirit in Believers ( says this Disputer ) there is also a Personal Inhabitation of the Father , and of the Son in them , 1 John 4. 15 , 16. Gal. 2. 20. John 17. 23. The latter is absurd ; therefore , also the former . Answ . Most certainly the three Persons , Father , Son and Holy Ghost ( the only true , and Eternal God , Infinite Light , and Infinite Love ) dwells in the Heart of every true Believer . P. 8. 9. All that are in Christ , are throughly and universally renew'd : Whoever they are , that are not thus throughly and universally renew'd , are not yet in Christ : And whatever falls short of this , is called by a wrong name , if it is called Grace . If they that are in Christ , are new Creatures , then Grace in Believers is no Increated , but a Created Being . Answ . If they that are in Christ , are New Creatures , then there is in Believers , or those that are in Christ , the Principle or Fountain of New Life , which is the only Life of Rational Creatures , as Rational . The Fountain of Life is the TRUE LIGHT , which is the one infinite , increated Being P. 10. The humane Nature of Christ , says this Flavelite , is a greater Excellency , than any thing that is in Believers : The humane Nature of Christ is no increated Being ; therefore , much less any thing that is in Believers . Answ . Nothing that is in Believers as a Part , Property , or any kind of Quality , is Increated : But if Christ be the only true God , and God be a Being absolutely Infinite ; it must needs follow , That he is in all Creatures , and in a peculiar manner , in all Rational Souls ; especially in the Souls of Believers , in that he does not only Convince their Vnderstandings of the Truth , but Convert their Wills to the Will of God in all things ; so that with the Will , or Rational Appetite , they do not Affect or absolutely Incline to any thing but GOD : They do not incline to any Finite Object , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Reference to God , The Fountain of all Goodness . P. 22. Grace may be overpower'd by Corruption . Answ . This is a most Pernicious Error , destructive of the true Notion of the Grace of God , that bringeth Salvation , Titus 2. 11. Whensoever our Souls are in a Gracious , or Holy Temper , they act in the Power of the True Light which is Almighty , and can never be withstood by the Power of Darkness in our Sensitive Faculties , whilst our Will is sincerely concurrent with it : So that every Act of true Grace , or Holiness , implies an Aversion from all known Sin , and a Rational Propensity or Inclination to all that we know to be the Will of God , that we should either do or suffer . I say , or suffer , for this is a Property of True Grace , that it makes the Objects of our sensible Aversion to become the Objects of our Volition , or Rational Inclination , being the Effects of the Divine Will , the boundless Fountain of all Spiritual or Intellectual Satisfaction . If this Man , or any other of John Flavel's Admirers , shall think sit to make any Reply to what I have here written , or to what I have written in Defence , of R. Barclay , and Joseph No●● ▪ I shall treat him ( by the Grace of God ) with that Meekness , which becomes one , who declares to all the World , that these Words of our blessed Lord , are dearer unto him , than Thousands of Gold and Silver , Luke 9. 2 , 3. If any Man will come after me , let him deny himself , and take up his Cross daily , and follow me . FINIS . 
A41124	----	The riches of grace a treatise shewing the value and excellency of a gracious spirit by comparing it with the nature and spirits of wicked and ungodly men, which desire not the wayes of the Lord Jesus / by that reverend and faithfull minister of Gods word, William Fenner ... Fenner, William, 1600-1640. This text is an enriched version of the TCP digital transcription A41124 of text R6526 in the English Short Title Catalog (Wing F697). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 85 KB of XML-encoded text transcribed from 74 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A41124 Wing F697 ESTC R6526 12251373 ocm 12251373 57091 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41124) Transcribed from: (Early English Books Online ; image set 57091) Images scanned from microfilm: (Early English books, 1641-1700 ; 143:2) The riches of grace a treatise shewing the value and excellency of a gracious spirit by comparing it with the nature and spirits of wicked and ungodly men, which desire not the wayes of the Lord Jesus / by that reverend and faithfull minister of Gods word, William Fenner ... Fenner, William, 1600-1640. [6], 138 p. Printed by R. Cotes for I. Sweeting ..., London : 1641. Reproduction of original in Bodleian Library. eng Grace (Theology) -- Early works to 1800. A41124 R6526 (Wing F697). civilwar no The riches of grace. A treatise shewing the value and excellency of a gracious spirit, by comparing it with the nature and spirits of wicked Fenner, William 1641 16150 1 0 0 0 0 0 1 B The rate of 1 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 Elspeth Healey Sampled and proofread 2005-12 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE RICHES OF GRACE . A TREATISE Shewing the value and Excellency of a gracious Spirit , by comparing it with the Nature and Spirits of wicked and ungodly men , which desire not the wayes of the Lord Jesus . By that Reverend and faithfull Minister of Gods Word WILLIAM FENNER , B. D. sometimes fellow of Pembrook Hall in Cambridge , and late of Rochford in Essex : finished by himselfe . LONDON . Printed by R. Cotes , for I. Sweeting , at the Angell in Popes head Ally . 1641. TO THE CHRISTIAN READER , GRACE , MERCY , AND PEACE . THere was never any age or time ( Christian Reader ) since the beginning of the world , how corrupt soever , that was comparable to this our thrice unhappy age , in all kindes of corruption , wickednesse , and sinne , with griefe of Conscience I speake it , with weeping I behold it , and with sorrowfull heart I lament it , and therefore seeing wickednesse doth so abound , the Lord ( lest his Children ( frozen in the dregs of their sinnes ) should perish with the wicked ) raiseth up , in his mercy , good men ( as we see the Author of this Treatise , a man of Rare parts ) to plucke off the Visard of sinne from their faces , and to lay it open to the view of the whole world , to the end that every one may see the vilenesse of his wicked wayes and the filthy dregs of sinne , throwne in their face ; may blush at the same , be ashamed , repent , amend , and turne to the Lord Jesus , and so eternally be saved . In this Treatise is drawne to the life , the sinnes and wickednesse of Ungodly men , which desire not the way of the Lord Jesus ; together with the Excellencies , riches , great value of a blessed and gracious spirit . The Author of this Treatise was a man of a Pretious spirit , as may appeare by this and other workes of his in Print : A Reverent and worthy Divine gives this Testimony in his Commendations , that he was a Minister very Conscientious , one that had a great ability given him of God to Preach Unto , and worke Upon the hearts and consciences of men , to awaken the sleepie , to informe the erronious , to settle the doubtfull , to confirme the wounded ; also that he was a worthy Divine , both in regard of his unwearisome paines in Preaching , consuming his owne body to save the soules of others , as also of his learning and Exemplary Piety . They that knew him did love and reverence him ; and if any did dis-esteeme him , it was because they did not fully know him . He is now a shining star in the firmament of heaven ; also that there were hundreds of people that will blesse God to all Eternity for his paines ; he needs not our prayses , but our imitation . It is true that this birth is Posthumum opus , and commeth out after the death of the Author ; but I hope it will be the more pleasing , to revive the memory of him , whose life and labours were deservedly pretious in the esteeme of Gods people . This Treatise is one of the Sparkes of the zealous ( dead , yet living ) Author , finished by himselfe , which might have laine covered in the ashes of forgetfulnesse , had it not beene blowne up by one ( well minded ) which received it from the Authors owne hand : it hath beene viewed by a Reverend Divine , to prevent Errours and to make it compleate for the Presse , which is here presented to thy view . Therefore Christian Reader , let me obtaine this much at thy hand as to except of his labours as precious , well-wishing towards the truth and the professour thereof . The subject of this ensuing discourse is published for thy benefit , reade it , the Lord give thee understanding to conserve and practice it in thy life and Conversation , Amen . THE RICHES OF GRACE . JOB 21. 14. Therefore say they unto God , Depart from us , for we desire not the knowledge of thy wayes . JObs Friends disputing against Job , that he was a wicked man , because the wrath of God in so grievous a manner , lay so long upon him ; Job returnes answer againe , If this be true Doctrine you speake , that God scourgeth none but wicked men , how is it then that wicked men so oft , and so much prosper in the world , abounding in all worldly pleasures and delights ? Now Job shewes that wicked men may prosper in five things . First , in life and health : as the Raven may live five times longer than cleaner birds , verse 7. Secondly , In their multitude of Children , verse 8. A foule Sow hath more young than an Ewe hath Lambes . Thirdly , In Tranquillity and safety , verse 9. Fourthly , In successe and increase of their substance , verse 10. as the wicked men have a Proverb , the worse man the better lucke . Fifth , In wealth , security and pleasure : Hearts ease , say they , is the best flower in the garden , vers. 11. 12. 13. The Job sets down two things . First , the sinne in the verse read unto you , They say unto God depart from us , for we desire not the knowledge of thy wayes . The punishment in the 13. verse , In a moment they goe downe into the grave , and verse 〈◊〉 The wicked are reserved for the day of destruction ; every wicked man God hath layd up , and purposed him to hell , hee gives him of prosperity to fat him up , that his damnation may bee greater . The verse read containes in it three things . First , wicked mens contempt of grace , in these words ; We desire not the knowledge of thy wayes . Secondly , Their contempt of the meanes of grace in these words , Depart from us , they could be content that the Lord should depart from them in his Ordinance ; if no Preaching , no praying , no Sabbath , no signe of God amongst them they would not much care , not much lay it to heart ; nay they also desire it , they say unto God , Depart from us . Thirdly , the prophanenesse of their lives : They say unto God , Depart from us : though few say so with their mouthes , yet by their lives so they live , so they behave themselves . From the first of these , viz. a wicked , mans contempt of grace wee observe this Doctrine . That a wicked man doth not so much as desire saving grace . For the clearing of the point , wee will define the true desire of grace , A true desire of grace , is a super-naturall appetite to grace not had , for the goodnesse of it . There are foure things in the true desire of grace . First , it is an appetite of the soule to grace ; when the heart doth even goe out of it selfe for the attaining of grace : there are words in the 107. Psalme , 3. v. which sets it downe expresly , by the longing soule ; the word signifieth , a running soule , a soule that not onely goes to grace , and the meanes of grace , but runnes to it with an eager desire and speede . An hungry appetite which signifies an hunger unfained , which is ▪ First , Unsupportable without meate , so that he that truely desires grace cannot bee without grace . As one sayd , Take away heaven , and you take away all from me , so it is with the poore soule , take away grace , if it be out of hope of grace , it can never rest , it can never beare the want of it . Secondly , insatiable without meate , nothing can satisfie him but meate , though hee had all the wealth in the world , yet he could not bee satisfied without meate . So it is in the true desire of grace , fetch one all the gold of Ophir , all the honours & pleasures of the earth , all contents under heaven cannot satisfie him , but grace , hee must have grace , no content in any thing else , but grace , grace . 3d. A hunger is irrepulsable , it will beare no repulse of cost , when it will afford to give large sums for meane food ; nor of paines , as appeareth by the woman that went five miles in the famine for food , it will beare no repulse : for were a man a Lord , it would make him beg rather than withstand it . So the true desire of grace is irrepulsable , who so truely desires it and cannot get it , he wil not let God alone , nor suffer him to rest but begs & crys for it , oh he could bee content to give all he hath for it , and if any thing in himself hinder , he will willingly cast it off , he will goe through thicke and thin , he will endure any contempt , any disgrace for it . If he suffer any disgrace , any reproach for grace , he glorieth and rejoyceth in it . Fourthly , hunger is humble , it is not choyce in its meate , if it cannot have pleasants and dainties , it will be content with Farmers food , yea any thing , Pigeons dung will be good food ; so hee that truely desires grace , is of an humble heart , he can be content to welcome childrens crummes , and account it preferment to sit with Christ his dogges : though with Pauls Widdow they wash the Saints feete ; though with David they be doore-keepers in Gods house , yet so they may have grace , they care not though the whole world trample upon them , though they bee accounted the off-scowring of all things . Secondly , It is a supernaturall appetite , and that to distinguish from a naturall , which naturall men have , and yet hate grace . Every man naturally hath a care of his owne preservation ; wherefore seeing hee cannot bee saved , but must eternally perish in hell without grace , he will desire it as a man may give way to cutting off of his arme or legge , rather than his whole body should perish ; though he hate the cutting off of those members , yet seeing an unavoydable necessity , that otherwise he must dye , or the like , he doth willingly desire it . So the foolish Virgins Mat. 25. desired Oyle in their Lampes not because they loved light , for their deedes were full of darkenesse , but they saw they should be shut out of heaven and cast into Hell without it . As a dogge that desires to vomit , not because hee hates the meate , for afterwards he lickes up his vomit againe , but because something troubled his stomach : So many a man vomits out his lust , gives over his drunkennesse , whordome , pride , malice , and many other sinnes , because they trouble his conscience , and hee is evidently convinced that he must goe to hell if he live in them ; but when his conscience is quiet againe , and the pinch over , he doth willingly yeeld himselfe to all his former lusts . Some have shewed from that place , 1 Pet. 1. vers. 12. that the very devills have desired the knowledge of the redemption by Christ ; though others be of judgement that it is not the meaning of the Apostle in that place , yet certainely it is a truth , for hell were no hell , if damned men and damned devils , did not desire to escape it ; but this is not the desire of grace , it is a super-naturall appetite . Thirdly , it is an appetite or desire after grace not had : the love of grace is a good thing whether had or no ; delight is in good when had , desire is in good though not had ; a good though wee attaine it not , nor possesse it , yet we love it , because wee judge and see it to bee good , or to have goodnesse in it , and therefore we finde wee delight in it when wee have it , and in the want of it , we desire to have it . A man may desire good that he hath , but then it is imperfectly had , which may be two wayes . First , in regard of the haver of it , or person having it , by reason of some incapability in him of not receiving it , grace is a whole thing , so is faith , repentance , love , zeal , &c. they are whole , and intire graces , which goe together , but because we see how good they are , therefore wee desire them in a high degree ; that desire is of grace not had , it is plaine , Esa. 55. 1. Secondly , in regard of the thing had which cannot be had but successively , as a Sermon cannot be delivered all in a word , but something must succeede ; wherefore if there be any goodnesse in a people , seeing and hearing the goodnesse of one part , they will desire the other . Fourthly , for the goodnesse of it , or that is in it , a wicked man may desire grace for some other reason , but never for the goodnesse of it , a swine may desire to be raking in the dung-hill where there is a pearle , but it is not for the pearle , but for the mucke that is there : So as long as the Gospell and plenty goe together ; the Gospell and Father , and Mother and Wife , and Lands , and houses , and life goe together ; so long they will heare the Gospell and seeme to love it , but when the Gospell and these things part , then they and the Gospell part also . But the true desire of grace is for the goodnesse that is in it . Balaam could desire even the very heart of a righteous man , but it was when he should be dying : for he saw that if he had it , there was hope of heaven and salvation , but otherwise he must downe to hel . But this desire is nothing . Now that the true desire of grace is not in a wicked man , is cleare from Esay 53. 2. where the Prophet speaking of Christ , who is the fountaine of all grace , saith thus , There is no forme nor comelines , and when we shall see him , there is no beauty in him that we should desire him ; this is meant of the body of Christ , for as the learned have writ , Christ had all parts in the perfection of a body , and of his soule , for it was replenished with all Divine graces ; In him dwelleth the fulnesse of the Godhead bodily , and therefore there was beauty enough in him to have ravished all Angels , yea all the world , and ten thousand more if there were so many . But men in their naturall estate see not this ; we that are carnall , wee that are sinfull , we that are in our sinnes , wee that are not truely changed nor renewed in our mindes , we see no beauty in him that we should desire him ; unlesse hee will bring gold and silver , Hawkes and Hounds , Cards & Dice ; if he would bring these , then we should see some beauty in him , but if he bring nothing but weeping , and mourning , and repentance , the strictnesse and precisenesse , mortifying and crucifying their earthly members ; there is no beauty in these things that wee should desire him : wicked men may have a Would , but not a willing desire , they wish thus & thus , but as the old Proverbe is , Wishers and woulders were never good houshoulders , but there is no true desire in them of saving grace . Now as no love is love indeede but true love , otherwise it is hatred ; no fire , fire indeed but the true fire ; no holinesse , holinesse indeed but true holinesse , for otherwise it is but hypocrisie , so no desire is desire indeede but true desire . Reas. 1 First , because grace is above the reach of nature , and therefore an asse cannot desire to be a man , because hee cannot conceive better of a man than of himselfe ; for an Asse seemes best to an Asse , a drunkard to a drunkard , a whore to a whore-master . Now if so be that a naturall man cannot conceive better of grace than of himselfe , he cannot desire it : if all the world were fooles except one man , that one man would bee accounted the foole , and all the rest wise men . So hee that is a true naturall foole is highly accounted of by his fellowes : so a naturall man accounts of spirituall men as mad men , The spirituall man , saith the Prophet , speaking in the Language of wicked men , are mad . 1 Cor. 2. 14. The naturall man perceiveth not the things of God , for they are foolishnesse unto him : a naturall man may perceive sweetenes in the world , in his gaine , in his profits , in his pleasures , in his delights and vanities , and in his lusts ; for these things are carnally discerned ; but not in the things of God , for they are spiritually discerned , a wicked man may have a great deale of knowledge , that a child of God cannot speake of more truthes , nor understand more than he doth , but though a wicked man understandeth spiritual things yet not spiritually , but carnally onely and in a carnall sense : this is the reason that a worldling had rather have a 1000. pound than true grace , that the covetous man had rather be in his counting house , accounting his interest-money and his gaines , than at the House of God to heare a Sermon ; because they are carnally discerned , but these things of God are spiritually discerned . If we that are the ministers of God could droppe shillings and pounds amongst men in our preaching to them , they would come to the Church more duely , and heare more eagarly and affectionately ; but when wee deliver the things of God and the everlasting Mysteries of Salvation , which are above their reach and understandings ; if they come to Church , they can sit quietly in their Pewes being no whit affected with the Word as if it were nothing unto them . Reas. 2 Secondly , because Grace is contrary to Nature , fire cannot desire water , nor water fire , because they are contrary , one expelling the other , for either the water will quench the fire , or else the fire will licke up the water ; so nature and grace doe thwart one another . Nature would have a man love himself , grace forbids it , and commands to love God . Nature would have a man to bee wrathfull , cholericke , and given to revenge upon every small provocation ; but Grace forbids all these and the like . The Wisedome of the flesh is enmity against God , Rom. 8. 17. Take nature in its best wits , take a Naturall man in his best understanding , best apprehension , and sweetest affable disposition , take the very flower and height of nature , though never so learned , and yet it is at enmity with God and grace , and therefore impossible it should desire grace . Hereupon it is that the Magistrate neglects , true Justice is cold or lukewarme in the cause of God , let grace call for the contrary ; Fathers and Masters will not Catechise and instruct and bring up their Children and servants in the knowledge and feare of the Lord , though grace reprove them never so bitterly for the neglect of it . Divers Christians will be earthly , dead , lukewarme , let grace stirre them up never so earnestly , yet still grace is not welcome , it imposeth things contrary ; suppose a man should come to a fire and use all the rhetoricke and arguments to perswade it not to burne , let him threaten it , Burne not fire , if you doe I will pull you all to peeces , yet it will burne still ; for it is contrary to the nature of fire to suspend burning ; so it is contrary to nature to suspend its lusts . Reas. 3 Because grace is not onely above and contrary to nature , but it is a hell unto nature , grace is a hell to a naturall man . Now a Rogue cannot desire the stockes , a theefe cannot desire the Gallowes , nor a vagrant the house of correction ; no more can a naturall man desire grace : for grace arraignes and commits a man , and sends him downe to hell gates , into hell it selfe , if he repents not . I grant a wicked man may thinke hee desires grace , when he wisheth , O that I had Christ , O that I were the child of God , and that I had grace ! but if one should come to this man , and tell him what it is to be a child of God , to have Christ and Grace , that thus and thus hee must be qualified , hee must take up the crosse of Christ , and follow the precise and strict rules of Christ , and the directions of grace ; this man then would even hate those conditions and so consequently his former wishes , Amos 5. 18. Woe unto them that desire the day of the Lord , to what end is it for you ? the day of the Lord is darkenesse , and not light . As if the Prophet had sayd to all wicked men , You thinke you desire the day of the Lord , that Christ the Saviour might come into the world , but to what end is it ? I tell you the day of the Lord is not such a day , Christ is not such a Saviour , as you doe imagine : The day of the Lord is darkenesse and not light , a day of sorrow , of griefe , of Condemnation unto you : So the Lord complaineth by the Prophet , You have wearied me ; Wherein have we wearied thee , say they ? You have prophaned the Table of Lord , yee have snuffed at it , saith the Lord : But we desire the comming of the Lord ; yea saith the Prophet , The Lord shall suddenly come , but who can abide the day of the Lord ? or who can stand when hee appeares ? For he is like a Refiners fire , and like Fullers Sope : Thou desirest grace , thou that livest in thy sinne ; I tell thee that is hell and vengeance to thee , for it commandeth thee to crucifie thy lusts , and to descend unto the gates of death , in the true humiliation of thy soule , or else it will damne thee in everlasting condemnation of hell . Reas. 4 Because nature in a wicked man is in its full strength , now if nature in the Childe of God in whom it is in some measure mottified , and subdued , be such an opposite and enemie to the working of grace , stirring up cursed lusts , and the like , to quench the motions and comfortable living of grace ; how much more when nature is itsin ful power and force where there is no thing else ? Put meate into a dead mans mouth , and there is no absolute resistance . The childe of God is like a sick man troubled with ill humors & diseases , he hath true desire of grace yet weake and low , not raysed to that height and power which they shall be , when they are perfectly recovered . Therefore the Apostle exhorts the people of God , 1 Thes. 5. 19. Quench not the Spirit , because even in them there are some lusts , and corruptions springing out of the heart , which will be ready to put out the fire of grace . Vse 1 This is for comfort for all poore broken hearts in whom God hath ingendred the true desire of grace , let such know that the first step to grace to see they have no grace , and the first degree of grace is the desire of grace : it is not with the body as with the soule , if you will be healed you shall be healed ; a man may desire to be healed corporally , and yet his disease continue upon him ; but it is not so with the soule , if thou wilt say , Christ heale me , thou shalt be made whole . If a man have but the true desire of grace , it shall be given him , Psal. 10. 17. Lord thou hast heard the desire of the humble : when the poore soule is humbled before God in the sense of the want of grace , and breathes and desires after it , the Lord will grant such desires . So Psal. 145. 14. He will fulfill the desires of them that feare him , hee also will heare their cry and will helpe them . One said the greatest part of Christianity is to desire to be a Christian And another sayd the totall summe of a mans Religion in this life consists in the true desires of saving grace . This was the perfection that Saint Paul attained unto Rom. 7. 18. To will is present with me , but I finde no meanes how to performe that which is good . Saint Paul wee know was the childe of God , and one dearely beloved of God ; yet there was the pitch of his godlinesse , it consisted more in desire , than in accomplishment ; Canst thou approve by evident and sound arguments that thou hast the true desires of grace ? then know for thy comfort , that the Lords spirit of grace hath beene moving and stirring in thee , Philip 2. 13. It is God that worketh in you both the will and the deed , and that of his good pleasure , not onely of his bounty , from whence hee hath bestowed many graces even upon such as hee will damne afterwards for their accursed abuse of them , with the neglect of the power thereof . But if God have set thy will and the streame of thy affections and desires to himselfe and to grace , if but thy will yet it is Gods good pleasure from which he did at first elect thee , and gave his sonne to redeeme thee . As it is with sinne so it is with grace in this : The desire of murther , is murther ; the desire of adultery , is adultery ; the desire to steale , is theft : So it is with grace , the desire of faith is faith ; the desire of repentance is repentance : but thou wilt say , What good is it to desire to beleeve and not to beleeve ; to desire to repent , and not to repent ; the desire to have an humble heart , and a broken heart , and yet not to have the heart humble and broken ? I answer , he that hath the true desire of grace , hath the greatest part of grace . Suppose a man should be scraping and raking , and grinding the face of the poore , to hoard up a great deale of treasure and riches to himselfe ; which I pray you is the greatest part of his covetousnesse , the laying up of the money , or his greedy desires and oppressions ? surely I judge his covetous desires and oppressions . For any , even a childe of God , may lay up and gather Riches , when it pleaseth God to cast them upon him ; so that it is not the having of Riches , but the coveting of them that proves a man to bee a covetous man . For not onely great Usurers and oppressing Landlords are covetous worldlings , for I tell thee covetousnesse may be in a begger , and under thy leather coate ; if thy minde be running after the world , thou that art never at quiet , but thy heart , thy head , thy hand and all is taken up after it , whether thou accomplish thy covetous lusts or no , yet thou art one of those covetous persons spoken of in 1 Cor. 6. 10. Suppose a man should attaine to a great measure of grace , that hee is marvellously humble , marvelously zealous , marvellously holy and strict in all the wayes of God , I would know which is the greatest part of his grace , I suppose his strong and vehement desire . Secondly , set it forth by a similitude , suppose a man should bee in a great straite , that all his goods were to bee confiscated unto the King : now an execution is ready to seise upon them , unlesse speedily he make them over to some friend , who will keepe them for him ; it may be his friend is an hundred miles from him , so that by no meanes hee can come to him , now hee thinkes , Oh that I had such a friend whom if I could but come at , I would cast my whole estate upon him , and repose much trust in him . So the soule that apprehendeth the wrath of God , and the curse of the Law ready to seise on it for damnation , it would faine goe to Christ , but hee cannot tell how , the sense of his vilenesse keepes him off , oh he would bee glad to leave and cast away all his lusts , and dearest sinnes , and take up the crosse of Christ , and if hee could but reach Christ , oh then he would thinke himselfe safe , he would lay all upon him , his very soule and Salvation . Certainely this man hath true faith in Christ : for a man would trust him well before hee would cast his whole estate upon him . There is an excellent place for this in Hag. 2. 6 , 7 , 8. I will shake all Nations , and the desires of all Nations shall come : where are three things , First , it s a marveilous instinct of the Spirit of God , whereby hee shakes all the children he hath in the world , humbling their soules and terrifying their consciences upon the sight of their sinnes , and they stand in the casts off , cast-awayes . Secondly , their desire of Christ . Thirdly , The desire of all Nations shall come , that is , Christ shall come , where observe that Christ is not called the assurance , but the desire of all Nations , because that there is no child of God , but doth truely desire Christ , though many bee his who have not the assurance of it : never did any man desire to eate which had not eaten before , so [ I desire to beleeve ] comes from [ I doe beleeve . ] Let then none be troubled , and feare and complaine for the want of faith , for true desire springs from faith as the roote of it . Vse 2 Hence wee may see , that grace which wicked men desire , is not true grace . Object . You will say men come to Church , they pray , they come to the Sacraments for grace , they professe they would have grace , and will you say that they doe not desire it ? Answ . I answer with Solomon ; The soule of the sluggard desireth , and hath nothing , but the soule of the diligent shall be made fat . As it is with a sluggish man that desires his ground should be tilled , but yet will take no paines to plough it ; who desires that his busines should goe forward , that hee might have the harvest , yet will not be at the cost and charges needfull for it , he may wish and desire a harvest , but shall have nothing : So the soule of a sluggish Christian , of a lukewarme professor , desires faith and repentance , but gets neither ; but the soule of a diligent Christian shall have enough to justifie him , grace enough eternally to save him . But the soule of a carnall Christian desires faith , but gets but a lazie faith , a faith that will not justifie him , a leane or perhaps a lazie repentance that will not save him , a dead performance and profession together : Rom. 11. 7. Israel saith the Apostle , hath not obtained that which he sought for , but the Election hath obtained it , first carnall Israel sought for the promises of Christ , but they got it not but the Election hath obtained it . Object . 2 O but our Saviour saith , Seeke and yee shall finde . Answ . 2 I answere , true , if you seeke well ; this word is of few letters , but of great force , it is the very forme of all Arts : for Rhetoricke is the Art of pleading well , and Logicke of disputing well , so is Divinity the Art of seeking well , of living well ; it is nothing to desire grace , unlesse you seeke it well : the truth is a wicked man desires not true grace , but something that seemes to him to bee true grace . Now suppose a man were sicke , and five pills would cure him , he thinketh foure will doe it , and therefore neglects the fifth and dyes for want of it . So a man having his conscience convinced from the Word of God , that unlesse hee have such and such faith , such and such graces of the spirit of God , such knowledge , such holinesse , he shall be damned . Hee thinkes if I can bee but thus and thus , if I can doe but thus much , I shall bee saved , whereupon hee will heare the Word of God , he will pray , he will keepe the Sabbath , give over this and that sinne , leave his drunkennesse , his swearing , and yet when all comes to all , he goes to hell . Why ? because true grace which was commanded , and which he should have had , hee accounted and called Puritanisme and precisnesse , and rejected as a superfluous thing ; hee thinkes if he can attaine to such a pitch as to live justly and quietly , and to be well governed , and to follow his particular calling , and keepe the Church , and performe some good duties , though he bee not zealous for God , nor in the worship of God , will not endure reproach for Christ , and for his strict profession : Such a one shall be damned though he have all the grace he lookes for . A crimson shooe cannot cure the Goute ; so fine comelinesse of carriage in a naturall man , cannot heale the infection and poyson of corrupt nature . An Asse is an Asse still , though he be never so well trapped : so a naturall man is a naturall man still , though never so well qualified : Hath he love , hath hee knowledge , meekenesse , gentlenesse , and a kind of humility and liberality ? comes hee to the Church , heares the Word , receives the Sacraments ? yet unlesse he be mortified and converted , changed and renewed by the Spirit of God , it is impossible he should bee saved ; Tit. 2. 11. 12. The grace of God which bringeth Salvation , hath appeared unto all men : and teacheth us , that we should deny ungodlines , &c. as if the Apostle would give us to understand that there is a grace that bringeth not Salvation ; but that which bringeth Salvation teacheth us to deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world ; if then that grace thou desirest and hast attained to , teach not thee to cast away all sinfull corruptions , and doe not make thee live holily , it cannot bring thee to heaven . This grace which ( saith the Apostle ) teacheth us to deny ungodly lusts , as if he had sayd , I know it hath appeared to all , all the world hath it offered to them , it hath appeared to them , but they will not learne of it to deny ungodlinesse , & worldly lusts , and therefore in stead of Salvation it bringeth damnation to them ; but it teacheth us and brings Salvation to us . But now because men are apt to say every one boasting , that they desire grace : therefore for the third Use , Vse 3 Come , examine thy selfe or thy soule , and we will lay it bare before the Lord , that if thou hast grace thou mayst know of it , if not , thou mayest bee convinced of it , and so perswaded in time to seeke truely for it . Now if thou hast a true desire of grace , than it purifieth the conscience from all dead workes . If thy Conscience now tell thee , that thou hast any sinne and corruption that thou art not willing to lay off ; it is an evident demonstration , that thou hast no true desire of grace . A man that hath his hands full of base luggage , if a pearle should bee at his feete , unlesse he empty his hands hee cannot take it up , and therefore if he will not cast away that base stuffe , we would say hee hath no minde to the Pearle . Now thy hands and thy heart are full of corruptiō ; so that though grace lye even at thy feete , yet thou canst not receive it up , unlesse thou empty thy hands and thy heart . Mark . 1 1. Wherefore if there be any lust , though never so deare , any bosome sinne , which thou wilt not part with , it is an evident signe that thou hast not a true desire of grace : Heb. 3. 18. Willingnesse and desire to live honestly , and a good conscience are joyned together ; noting , that so a man cannot have a desire to live piously according to Gods will , but hee must have a good conscience in all things : If then thy conscience tell thee that thou wilt sweare now and then , thou wilt tell a lye upon occasion , and bee scandalous to others now and then , and wilt reserve some passage for thy lusts ; know that thou canst not , thou dost not desire grace . For true grace animates the soule to lay off all hinderances of the grace desired . Mark . 2 2. It is a vehement desire , if true ; a lukewarme desire is not true desire . As a man hath a desire to a peece of cloth and goes to the Drapers shop to buy it , he judgeth it to bee worth twenty or forty shillings , now if the Draper should hold it at three or foure pound , he scornes the motion and slings away with detestation of it , he desired it , but his desire was stinted , upon such a condition , at such a price above which hee loatheth it . This is the reason why the Mininisters of Christ are so unwelcome to men , and their Ministery too . Because they would bring men beyond the price which they would bid for Christ and grace ; they would willingly have Christ , have faith , have heaven , but they are loath to take so much paines , to bee at so much cost , as they must be at , if they ever have it , suppose thou give over thy whoring , thy swearing , for grace , yet if not thy company keeping , thy lying , thou hast no true desire of grace ; though thou give over all thy grosse sinnes , yet if thou retainest thy deadnesse , thy luke-warmenesse , though thou give over all thy sinnes save one , though but in a corner or a nook of thy heart , though I say thou come to this price , yet unlesse thou wilt give all thou hast , no true desire of grace . For the man that truly desires grace , his desires are vehement such as will part with all things for it ; 2 Cor. 7. 11. Yea what vehement desires ; the word signifies desire upon desire , one desire upon the backe of another , and all for grace . Gen. 30. Give me children or else I dye , saith Rachel unto Jacob : So the heart cryeth unto the Lord for grace as for a thing without which it perisheth ; Augustine saith , that the desire of grace is the thirst of the soule , it is a burning and gnawing desire , that will consume a man with desiring . Here therefore the whole world is convinced of their unprofitable desires . For what dead prayer ? what dead hearing ? what dead receiving ? as if men would teach God how to deny them , or as if they would bid the Lord keepe his graces . They will come and say prayers , and give an eare , but they have no burning nor thirsting desire . Mark . 3 3 Delight in the means of grace : though delight be an effect of true desire , yet it is a signe of grace , because grace in potentia , is in the Ordinance of God ; therefore the man that desires grace , hee will delight in the Ordinances of grace ; hee that desires learning , delights in reading and studying the meanes of it : so hee that desires mortification , delights in the powerfull preaching , whereby hee may have all the corruptions of his heart layd open ; hee that desires grace , delights in all the meanes of it , Psal. 37. 4. Delight . thy selfe in the Lord , and hee shall give thee the desire of thine heart ; Doest not thou onely pray , but doest thou delight in prayer ? doest not thou onely heare the Word , but delightest in hearing the Word ? doest thou not onely come to the Sacraments , but delight in the receiving ? Then thy desire is true desire ; when the heart hath this delight , there is an inward drawing the heart to it : Canst thou finde a forcible tugging and moving of thy heart and soule to all holy duties , that thou canst not but must at them ; but if thou art aukward and untoward unto holy duties , to the worship of God , thy desires are counterfeit . Mark . 4 The more delayes , the greater desire ; delayes are as Oyle cast into the fire , which makes the flame the greater . As a stone the further it is from its center , the faster it goes to it : so if thou dost truely desire grace , the longer thy soule is before it can attaine it , the more thou art affected after it . The Comicke hath a pretty Proverb , When a man is athirst , it is a miserable thing to goe digge a Well to quench it , for every shovelfull will but aggravate his drought : So it is with men that desire grace : Prov. 13. 12. Hope desired maketh the heart sicke ; when a mans desires are held off and still deferred , that yet he cannot have it , it doth even make the heart sicke with griefe : a man that wants health is sicke because he cannot get it , he tumbleth , and tosseth , and turneth from this side to that side , cannot be at rest ; So the soule that truely desireth grace , is even sicke for it ; it cannot have content in this nor in that , it is never where it would be , it is as a stone cast up from its owne center , till it have gotten Christ and his graces ; every delay , though never so small , seemes tedious to a man at such a time . But on the contrary , thou hast beene without grace it may bee these 20. 30. 40. 50. or 60. yeares ; what are thy desires ? are they more than before ? No , but as before , so they are still ; as thou didst pray before , so thou prayest still ; as thou heardst before , so thou hearest still ; and as thou was faint in thy desires , so thou art still , and such are thy endeavours ; it is an evident argument that thou didst never truly desire grace ; true desire the longer the more earnest . Therfore the Prophet begins his prayer , Psal. 13. with a How long Lord shall I have this proud heart , shall I never be humble ? How long Lord shall I have this unbeleeving and impenitent heart , shall I never have faith to rest upon thee , and repent of my sinnes cōmitted against thee ? How long Lord shall I have such a dead heart , such earthly affections in thy worship and service , shall my heart never bee quickned , and my affections never drawne to thee , and fastned neerer to thy service ? How long Lord shall my heart bee under these corruptions shall I never get victory over them ? how long shall I serve the devil , shall I never serve my God ? how long ere I shall bee a factor for heaven , as I have beene for earth ? Mark . 5 If thy desires be true , then thou hast gotten some grace : As it is in the veines of a mans body , the more they are opened , the more they are filled with blood : and as the bellowes the more they are opened , the more they are filled with wind : so it is with the heart , the more it is opened with enlarged desires unto God , the more it is filled by God with grace ; the Psalmist hath a sweet passage , Psal. 37. 4. Thou hast given him his hearts desire , there is no desire on mans part , but there is a [ hath given ] on Gods part : Psal. 145. 16. there is no living thing in the world that can desire , but the Lord satisfieth the desire of it . Examine therefore thy selfe , hast thou desired faith , and yet doest thou distrust God ? hast thou desired repentance , and doest thou live in thy sinne , never the humbler , never the lowlyer , for all thy desires , but as thou wast yesterday , so thou art to day , as the last weeke , so this , as the last yeare , so this ? certainely thy desires are not true . For then thou shouldest finde God satisfying of them : as thou desirest , so thou speedest ; little desiring , little speeding ; great desire , great speeding ; Alamentable thing it is that the desire of grace , so great a thing , should be so little esteemed in the world ; men say they have good desires , but they are like wicked God-fathers and Godmothers at the Font : who if the Minister asketh them , Doe you forsake the Devill and all his workes , the vanity and pompe of this world ; say , Wee forsake them all : Now let the Devill but tempt them to pride , malice , drunkennesse , revenge , and the like , presently they yeeld to it , they say they forsake them all , but they doe but lye ; So aske them , Doe you desire grace ? Yes , that is my desire , saith one , and I desire it saith another , but they desire not to cut off their sinnes , or if they doe , it is as Saul cut off the witches , hee cut them off with one hand and enquired of them with the other , when he was in a straight : So men can be content to cut off their sinnes , till a pinch come to draw them to them againe , they can lay a side their covetousnesse till a baite bee offered them , to revenge againe , to drunkennesse againe , and so to gaming , whoredome , and the like : that these men doe not desire grace is evident . They that truely desire grace , desire the meanes of grace : men that desire a crop of corne , they will bee at the cost , charges , and paines , for ploughing , harrowing , and sowing of their ground , and all other requisites ; but notwithstanding their desires of grace , they are both to be at the cost and paines to heare the Word of God and keepe it : Paul and Barnabas going to Paphos , Paulus Sergus hearing of it , presently desireth to heare him Preach ; no sooner can a faithfull people come to a town but the godly Christians will be at him , to preach to them : No sooner did the Eunuch espye Philip , but hee presently calls him into his Chariot to expound the Scriptures to him ; But thou mayst heare the Word every Sabbath day , but it may be thou wilt sit at home or in the Ale-house , or if thou hearest , it is but with a slight care : Christ hath commanded thee to pray for labourers , how many prayers hast thou put up to God for faithfull Ministers , such as may breake to every one his portion in due season : I feare there are many thousands amongst us to whom these things are as Riddles , men doe not desire the breath of grace , I know there are many talkers , but few doers , talkers by the ell , but doers by the inch , men must first be doers and then talkers , some are onely great speakers of Religion and holinesse : and now you all sit in your Pewes , I know not which is the best Christian among you , you all heare and looke upon the Minister , but the triall is anon when the Church doores are shut , and you gone home to your houses , by your meditations , repetitions , prayer , and the like duties to engrave it into your hearts , and that your lives may be guided by it . Many hearers are like ale-houses with faire inscriptions engraven at the entry or walls of the house , as love God , feare God , honour the King , pray continually , be watchfull , and the like ; yet there is nothing but drunkennesse , and cursing , swearing , and all hellish ungodlinesse within : So it is with men that make faire motions , faire shewes , like Ezcchiels hearers , they will heare well enough , but they doe not ; as talking without doing is nothing , so there can be no doing without talking ; a man that hath true grace , he desires to bee speaking of it , we beleeve , and therefore we speak ; if a man have grace in his inward soule , it will cast forth a savour into his lippes , it will season his speech ; the voluptuous man talkes of his hounds , and Hawkes ; the Drunkard of his cuppes , the worldling of his plough , and cart , and cowes ; the trades man of his wares , and the women of their housholdstuffe , this or that matter , but scarce a word of God , or the worke of grace . 7. Men desire not the companions of grace , like to like , and as the Proverb is , birds of a featherwill flye together ; Where shall we have the drunkard , but at the Ale-bench ? the Whore-master , but at the drabs house ? the gamester , but at the gaming house ? the worldling , but with worldly men ? They cannot indure the society of the Saints , for they cannot rip up an oath , but some James will rebuke them , saying , My brethren , sweare not at all ; they cannot tell a lye , but some John will tell them of hell , that they shall be cast into the Lake that burneth with fire and brimstone ; they cannot drinke a pot or two , and be a little merry , but some Paul will tell them that drunkards shall not inherit the Kingdome of heaven ; they cannot play the wantons , but some one or other that takes Christs part , will checke them , and tell them that hell openeth her mouth wide to receive them . I never read in any history , sacred or prophane , that ever any of the governours of Sodome did visite Lot but when they would have done him mischiefe . And againe , when they desire not the workes of grace , grace bids men live in love and amity and forgive wrongs , now where men conceive malice , and revenge , and receive 6. 10. 20. Sacraments and swallow up wrath and hatred , and spend 1000. shillings in revenge , these desire grace no more than the devill : nay grace will teach a man to deny his lusts , and sinfull pleasures , and corrupt desires : I know many think they desire grace ; O they would have it faine , but they will not have it in Gods sense . There was a fool sent to fetch wood from the stacke , hee would not goe up to the top of it , but stood pulling at the bottome , and had got but a few stickes , which if hee had gone to the top , he might have had a great many more in lesse time , but whiles he was pulling at the bottome , at last the whole stacke fell upon him and killed him . Just so it is with all men , all the world hath a stacke of sinne lying upon their backes , and consciences , now they must take away the whole stacke before they can be converted : True it is , men pray , O Lord convert me , O Lord give mee thy grace , but they cast not away all their sinnes , they may bee a pulling at this or that , but retaine others ; they live in their deadnes and lukewarmenes in Gods worship , and in carnall performance of Gods duties ; at last the whole pile of their sinnes falls upon them and damnes them , body and soule in hell for ever . And lastly , it is an evident signe that men have not true desire of grace , for when grace is offered , then they will not accept of it nor take it . Can a man desire an hundred pound , and yet when it lyeth at his feete , and offered him , will not take it up : God offers thee grace , hee calls by his ministers , How long will ye love foolishnesse ? forsake your wayes ye foolish , and ye shall live , and walke in the way of understanding , Prov. 8. But now men will not , they cast grace from them ; I tell thee hereafter , thou mayst desire grace when grace will not be found ; You shall seeke me , but you shall not finde me , saith Christ . Now I bid you repent , but you will not beleeve and receive the Gospell , but the time shall come , that you shall seeke for me , and that grace which was offered you , but you shall not finde me , Ezek. 24. 13. Because I would have purged you , and thou wast not purged , thou shalt not bee purged from thy filthinesse any more , till I haue caused my fury to rest upon thee : even so the Lord saith to every soule to whom hee offers the meanes of grace , Because I would have converted thee and plucked thee from thy sinnes , but thou wouldst not , I would have purged thee from thy drunkennesse , and whoredomes , and from the foule filthinesse of your corrupt heart , but yee have neglected and contemned al those meanes of purging , whereby I would have purged you . Therefore now marke Gods finall sentence upon thy destruction , thou shalt never be purged , thou shalt cry and call for mercy , yet thou shalt never have it ; marke it now yee that have grace preached unto you , and will not take it , now accept it , God will not let you have it hereafter , if you would never so faine , but they that neglect grace now , grace will neglect them hereafter . Object . But how shall we get our hearts truely to desire grace ? Answ . I answere , first , learne to know it : grace is such an admirable thing that if men knew it , they could not but desire it . All men desire good , though it be but a seeming good ; this is that reason that drunkards desire drunkennesse , and the angry men revenge , because they conceive a good in it : But if the drunkard did but know and consider , that his drunkennes would lead him to hell ; if the angry man knew that the end of his lust was damnation , they could have but a small ( if any ) desire to them , or comfort in them , but if you 'ld desire grace , then labour to know it ; Teach me the way of thy Statutes , and I shall keepe them , saith the Prophet Psal. 119. 33. Psal. 9. 10. They that know thy name will put their trust in thee . That man that knowes and is acquainted with God , that knowes what it is to bee patient , humble , holy , lowly , meeke , and despised for Christs sake , that man will put his trust in God , and seeketh after such excellent ornaments , let come what will come of it , that which all men know to be good , all men desire , and therefore few men desire the true good , because few men know it ; knowledge of Salvation in the Scripture is put for salvation : a man cannot have his sinnes pardoned , his heart subdued , and all his corruptions mortified , but he must know what it is . God never knowes any but they know it themselves , those that bragge of their knowledge , and yet live in their sinne , know not God , they have perhaps an intellectuall and carnall knowledge of him , but no saving knowledge of him , 1 Pet. 2. 9. Therefore one sayd , if all the learning in the world were put together in one man , yet it is not so much as in the most ignorant child of God , though never so dull and weak in apprehension of other things , yet if hee be truely acquainted with Christ , he hath more knowledge than all the Doctors in the world have by their humane learning . Answ . 2 The taste of grace is sweete and dainty , that if we could but once taste it , our hearts would ever water after it , and we should have little lust to the contrary evill ; Luke 5. 39. Thou that tastest of pride , of covetousnesse , of worldly-mindednesse , thou tastest of very ranke poyson ; but if once thou tastest of the pure liquor , and of the good things of faith , repentance , holinesse , purity , and the like things of God , thou wouldst never desire the other againe : The Prophet David knew not how to bring men to trust in God , but by wishing them to taste how good the Lord is , Psal. 34. 8. Hath there any man had the least relish of grace , though now they mocke at it , and reproach it , and their consciences tell them as much . Before the Israelites tasted of the Manna , they cryed out , What manner of meate is this ? here is stuffe indeede ; but when once they had tasted of it , they adventured the breach of the Sabbath to get it : So men cry out at the Preaching of the Word ; what Preaching is this ? here is thundring indeede , of wrath and revenge , hell and damnation , and the like : what , can wee not goe to heaven without all this pudder and stirre ? Alas ! men know not the power of the Word , men superficially know God and his wayes ; like a foole hearing of a Lemmon tasteth the pill , and because the pill is bitter hee casteth away the Lemmon : So thou hearest of this and that Commandement , to mortifie thy lusts , to kill thy corruption , or else of opening hell for thee , thy lippes sticke in these bitter pills , and therefore thou rejectest the saving sweetenesse of the Word of God . But I have given over my drunkennesse , my swearing , and the like , will some say , yet I feele no such sweetenesse by it , they say it is a glorious thing to be a professor , to doe thus and thus , but I see no such matter . Thou foole thou tastest but the paring and the rinde only of Religion , and dost thou therefore conclude that there is no more sweetenesse in the heart of it ? know thou whatsoever thou conceivest , yet Gods people that have tasted the sweetenesse of it account it otherwise ; so did David , Psa. 119. 103. How sweete are thy words unto my taste ! yea sweeter than honey to my mouth . Answ . 2 If you would desire grace , then purge out the ill humors of sinne , out of thy soule ; Suppose a man hath attained to some knowledge of grace , and taste of it , yet if sinne be not purged out , it will dead his desires . Barzillay refused to sit at the Kings table , and eate of the Kings meate , because of the evill humors of his body : So , so long as the old man is not cast off , though the soule stand in never so much neede of grace , though it seeth and judgeth of it selfe damned without it , yet sinne puts the soule out of taste , it cannot desire it : Sinne is like grease to the horses teeth , it takes away his stomach , though there be never so much meate in the racke , hee hath no minde to eate : Wherefore when the Apostle exhorts men to desire the sincere milke of the word , 1 Pet. 2. 2. he first exhorts them to lay aside all malice , guile , hypocrisie , envy , and evill speaking , for except a man first lay aside these corruptiōs , he cannot desire grace , for thereby the devill greaseth thy teeth , and taketh away the edge of thy soule from the desire of grace . When a man desires to sleepe , he desires to heare no noyse ; so when a man doth desire to sleepe in sinne , he desires not to heare the voyce of grace disturbing him , and the Devill like a diligent Chamberlaine draweth the curtaines of darknesse and security about him . David professeth to God , Psal. 119. 18. that his eyes fayled for his promise , When wilt thou comfort me ? he had no comfort in his crowne or Kingdome , or any other thing , and therefore he prayes , Oh , when wilt thou comfort me ? but alas ! men suffer themselves to be filled with this and that lust , with some corruptions or other . Now when a mans purse is full of stones , there is no roome for silver ; so when the heart is full of sinne , there is no roome for grace ; Joh. 8. 37. My Words , saith Christ to the Jewes , have no place in you . As a great Inne filled with guests , all the roome is taken up , so as there is no roome for others ; and by reason of the noyse they cannot heare what others call for : so it is when the soule is filled with sinne continually bawling for tendance , and accomplishment , there is no roome for the Word of God to enter , all the roomes are taken up , there are guests in every corner , all the faculties are filled . Therefore the Apostle James , Jam. 1. 21. exhorts them , Wherefore lay aside all malice , and superfluity of naughtinesse , and receive with meekenesse , the ingrafted Word , which is able to save your soules : all superfluity of wickednesse , sinne , and evill , though it be never so small or little , it is superfluity , and therefore if ever you would take physick take it fasting , if you desire it should doe you most good , so there is no taking of the Word of God , or any meanes of Salvation , to have any profit by them upon a full stomach ; as when the heart is filled with sinne , with pride , envy , malice , hypocrisie , earthlinesse , deadnesse , untowardnesse to godly duties . If thou wouldst desire grace , consider the want of it ; wert thou never so gracelesse , yet if thou didst but know the want of it , thou wouldst desire it : without grace thou art childe of hell , a brat of the devill , and an heire to the curse of the great God ; better had it beene for thee , that thou hadst beene borne a dogge , or a toade , a serpent , or any thing else , than to be borne to live and dye without Grace . Art thou proud , and hast not grace to bee humbled ? know , God will know thee a farre off , and then woe , woe , damnation is thy end ; Livest thou in any sinne and hast not grace to mortifie , and in time to kill it ? better had it beene for thee that thy cradle had beene thy Coffin , and thy mothers womb thy grave , than that thou shouldst live to sinne , and dye without repentance . O cursed art thou , there are not so many letters in Gods booke , as thou hast curses for thy portion , it would burst thy heart with griefe , if it were sensible of the 100000. part of that woefull griefe . My heart breaketh for the longing for thy judgement : the Prophet considering what a fearefull thing it was to bee without the comfort of Gods word , it breakes his very soule . True desire of grace is sensible of the want of it ; I say not therefore that it is without grace , for there is difference , betweene being in want of a thing , and being without a thing ; a man may be in want of full health and strength , and yet not without health and strength : so a Christian seeing in himselfe , not to have attained to the full degree of grace , desiring after it , is sensible of the want of it . A dead man yee may carry to London , or whither you will , he never desires to baite in the way , hee feeles no hunger nor thirst , whereas a living man cannot travaile long , but necessity of nature calls for refreshment ; a fearefull signe that men are dead in sinne , and in the state of eternall death , seeing they can travaile up and downe their whole lives , and yet feele no want of grace . Answ . 5 Lastly , feare to offend God ; the feare of evill is the desire of good , feare to transgresse against Gods Commandements , feare to pray coldly , feare to have a by thought at any of the Ordinances of God , feare to bee proud , feare to carry malice , and thoughts of revenge , feare to do any evill to displease thy heavenly Father . This feare is a marke of true repentance , 2 Cor. 7. 11. Where there is most feare , there is most desire : What is the reason that women are most subject to desire , but because they are most fearfull ? What is the reason that Stags and Harts ( as King James excellently noteth ) are so thirsty after revenge , but because they are timerous and fearefull by nature ? Who desire most to be exalted , to this and that honour , place , and office , of credit and preferment , but such as feare they shall never have honour enough ? Who are more covetous than they that feare they shall never have riches enough ? Would I urge you to the desire of grace , I thinke I can bring such motives out of the Word of God , as will either leave you in the gall of bitternesse , or else make you to desire grace . Mot. 1 Grace is like the poore man Solomon speakes of in Eccles. 9. 15. who when a King had besieged a City , yet he by his wisdome delivered it , but no man remembred this poore man , though they had beene all dead men had not he by his wisdome delivered them , yet no man accounted or esteemed of him . So it is with grace , were it not for grace , we should all be damned ; and albeit that grace doth bring Salvation among us , yet where is the man that truely accounts of it even so as to desire it ? Mot. 2 Consider that there is no good , indeede good to thee , but onely in grace : What is it that men desire ? is it not good ? Psal. 4. Many say , who will shew us any good ? some good or other all seeme to ayme at : but it is a wonder , what wide aymes men take , some think it is in pleasure , and therefore ayme onely how they may spend the time merrily , in eating and drinking , in hawking and hunting , in carding and dicing , and the like ; some thinke it in honour , and some in riches , some in learning ; some in one thing , and some in another ; but alas ! thou mayst eate and drinke , and yet be damned when thou hast done ; thou mayst desire much gold and silver , and yet perish in hell , after thou hast got it ; thou mayst desire honour and promotion , and yet bee damned when thou hast attained it ; these are true , but vaine goods , outward and temporary , good onely in reference to a further good , so that if a man should rest on them , he should lose all his good . Our Saviour Christ puts a base Pronoune upon them , calling them these things , as if they were not worthy the naming , Mat. 6. 33. Seeke first the Kingdome of God , and the righteousnesse thereof , and all these things shall be added unto you : Where our Saviour forbids his Disciples the seeking of earthly things . In the first place talke not of these things , neither let your thoughts bee troubled about them , for they are not what they seeme , or as many judge them to be , but if you would have the true good , first secke the Kingdome of heaven . So in James 5. 1 , 2 , 3. Goe too now ye rich men , weepe and howle , for the miseries that shall come upon you ; your riches are corrupt , & your garments moath-eaten , your gold and your silver is cankered , and the rust of them shall be a witnesse against you . Weepe and howle yee great men , Knights , Lords and rich men ; if you have no other treasure , your portion shall be damnation and destruction in the day of Gods wrath . It is grace alone that is true good , inward substantiall good , and the last good of the soule ; all other goods they are but finite , but grace inestates a man into the Lord Jesus Christ , an infinite full and perfect good : riches , honour , and wisedome , these things are good , but thou must give account for them , and if thy account bee not good , thou shalt bee damned for the unprofitable use of them : those things are not like fat Parsonages , which it may be bring 100. or 200. pound into the Parsons purse yearely , and yet may be , they are but 10. or 20. pound in the Kings bookes : it is not so with grace , but every pound is a pound , every shilling is a shilling , yea every farthing is a farthing in Gods booke : so that if God hath given thee wisedome , knowledge , riches , houses , honours , or any other talent , know that God hath set it downe to a farthing , and thy account shall bee as strictly demaunded of thee , if thou hast not grace . Grace would discharge a man of all these ; when all other goods are but as burthens to men to sinke them to hell . Object . I hope I desire grace , may some say , I pray , I reade , I heare , I meditate , and conferre of good things . Answ . When a man is at a banquet , doth hee desire the dishes , or the meate in the dishes ? indeede hee may pull at the dishes , but reacheth thereby to the meate . Prayer , and Preaching , Sacraments , &c. they are but as it were the dishes ; God disheth up his graces in his Ordinances : now should guests when they are at a banquet , sit cutting the dishes , they might cut them , and yet rise a hungry , and starve for all the nourishment they would give . So men cut the meate , and when that is eaten they cast away the dishes ; Prayer , Preaching , Sacraments , they must cease , if therefore thou hast not gotten meate out of those dishes , if thou hast not received the grace offered unto thee by them , thou art never the better : thou hast heard the word , but hast thou received the spirit ? thou hast prayed , but hast thou gotten grace ? thou hast received the Sacraments , but hast thou received Christ , and his graces also ? otherwise thou hast nothing . O what a strange thing is it , that men should feede upon dishes , and not seeke after the meate in them , and so starve their soules ! Did the Prodigall , Luk. 15. feede upon his fathers dishes ? No , but on his fat calfe ; What though I have a golden key , if it will not open the doore ? What good is it for a man to have brave gally pots about him , if there be no physicke in them to heale his sicknesse ? A boate , a boate , cryes the passenger , when he would goe over the water ; what , is it the boate he desireth ? No , but that hee may passe over the water . We cry out a Sermon , a Sermon , a prayer , a Sacrament , but to what end ? wee should desire them as a meanes wherby God conveyeth grace , using them as boates carrying us unto holinesse , to faith , love , meekenesse , humility , &c. otherwise thou wilt bee never the better : for if a man have a hundred boates , yet if they cannot carry him over the water , what is he the nearer for them ? if a man have heard an hundred Sermons , and have as many prayers , and Sacraments , yet if thereby hee have not grace , nor be carried to holinesse and Sanctification at the day of Judgement , he shall be at the farthest part of the River , of the Haven of blessednesse . No good can satisfie but onely grace : Eccles. 1. 8. All things are full of labour , the eye is not satisfied with seeing , nor the eare filled with hearing : suppose the eye should see all the brave and beautifull things in the world , yet the eye is not satisfied with seeing of them : suppose a man should heare all the melodious musique , yet would not the eare be satisfied . The woman that came to draw water at Jacobs Well , John 4. 13. our Saviour tells her , Whosoever drinketh of this water , shall thirst againe , these things may allay for a time , but not quench a mans thirst . For give a covetous man never so much wealth and riches , yet his thirst is not quenched , but there is roome for him to covet againe . Give Alexander one world and he will aske for another . Thou art sick and desirest health , thou hast health , yet thou desirest something else : thou art in Prison , thou desirest liberty ; when thou hast it , doest thou leave off desiring ? No , but thou wouldst have some other thing . Suppose a man were worth ten pound , he desireth to be worth twenty ; and when be hath that , hee desireth an hundred , and so a thousand pound . All the goods in the world is like Ale-house Beere , which the travailor drinketh of , but it doth not quench his thirst ; a man can never satisfie his desire , with any worldly good . If thou wouldst have that which will satisfie thee , then desire grace , for grace is the proper object of the soule . Suppose thou hadst all the brave sights in the world , yet thou couldst not see them with thine eyes ; suppose thou hadst all the sweete Musique in the world , yet thou couldst not heare it ; for the sights are the objects of the eyes , and Musique of the eares . So all the good things of the world are but for the body , not for the soule ; riches , honours , pleasures , and the like , are the objects of the body , and not of the soule , and therefore the soule can never be satisfied with them . A father in his meditations speakes thus , Lord thou hast made my soule for thy selfe , and it can never be at rest , till it can find rest in thee . The soule is like Noahs Dove which could finde no rest ( the waters overflowing the earth ) till she returned to Noah in the Arke againe : so unlesse thy heart hath found God , and bee drawne up to him the center of it ; thou mayst wander up and downe the whole world , and yet never have content . Couldest thou get wealth , honour , wisedome , learning , health , and the like , yet without grace the soule is empty , and hath not satisfaction . They are all transitory , and therefore cannot give content . Suppose a man could have the world , and yet lose it againe , it would more vexe him and disquiet him than if he had never had it . Hence it is that a poore begger , that hath alwayes endured want , can beare it better than a broken Gentleman that hath lived in wealth and pleasures in former time , want and necessity is a hundred times more grievous to him : Wilt thou ( saith Solomon , Prov. 23. 5. ) cast thine eye upon that which is nothing ? for riches taketh her to her wings , as an Eagle that flyeth to the Heavens : he doth not say that riches flyeth like a hawke which by a whistle or some other meanes will come to the Faulkoner againe ; but is like an Eagle , which no Art under heaven can bring backe againe ; all thy riches , all thy honours , hast thou never so much of them , they cannot continue long with thee ; for either they will leave thee , or thou must leave them at the houre of death , then out goes the soule , and God knowes whither ; it may be the more honours thou hast , and riches , pleasures , preferments , &c. the worse thy case is , and the greater thy condemnation . Thirdly , suppose they were permanent , yet they are unnaturall to the soule ; Can a horse feede upon flesh , or a Lyon upon straw ? so my beloved , can a mans soule feede upon shillings and pounds ? can a mans soule feede upon lusts , and pleasures and vanities ? No , the soule is of a spirituall substance , and therefore cannot be satisfied with worldly contentments : as it is with the body , so it is with the soule in this , the necessity of the body , and emptinesse thereof is not filled with spirituall things , but with earthly ; so a spirituall emptinesse must haue a spiritual replenishment : Can a man fill a house with grace ? No , a house is a body , and therefore must have houshold stuffe , and the like , which are bodies to fill it : so the soule which is incorporeall is not filled with bodies , with silver and gold , or any thing in the world ; for all the honours , pleasures , and the like , in the world , are bodily honours , bodily pleasures , and bodily delights , and therefore cannot fill a spirituall emptinesse ; the foole , that our Saviour speaks of Luke 12. shewed himselfe to be a foole indeede , in that hee sayd to his soule , Soule take thy ease , thou hast much goods layd up for many yeares , vers. 19. whereas al those goods did onely concerne his body , for notwithstanding all them , his soule was miserable , empty , and wicked ; his body indeed had much goods , much silver and gold layd up for many years , but his soule had never a ragge . Lastly , the soule it selfe is unsatiable , and therefore nothing can satisfie it . The soules of men ever since the Apostasy of the soule from God , by Adams fall , have wandred up and downe like Devils , men run one after this lust , another after that , one after this profit , that preferment , yet finde no rest in any thing . It is the curse of God upon mans soule , because it would not rest on God , that therefore it should not rest on any thing else ; the soule shall never have satisfaction , unlesse grace bring it backe againe to the same God , from whence it hath fallen , and so set it upon God and Christ : A wicked man may say he is contented , and he thankes God he hath enough ; but the reason is , becaus he thinks he hath grace too , and that enough to carry him to heaven : for if that wicked men knew that they had no grace , or that they had not enough to free them frō hel , were they never so rich , honourable , &c. yet they could have but cold comfort . Why , saith the Prophet Esay 55. 2. doe you lay out your silver , and not for bread , and your labour without being satisfied ? Why doe you bestow all your thoughts and meditations , all your paines and labours to get the world , to get gaine and preferment , to satisfie your lusts ? Know this is not bread , it is a Scorpion ; it is not fish , but a Serpent ; will you feede your bodies with them for a while , and starve your soules for ever ? Suppose thou hadst got all that thou canst desire of these goods , and thou commest to lye upon thy death-bed , afflicted with many paines and aches of thy body , and troubled with the stings of an accusing conscience in thy soule , some man would tell thee of thy great honours and preferments , of thy large revenewes , and present thy golden coffers , and should say ; Sir why doe you complaine of paines , and aches , and agonies ? thinke of these things : alas , they cannot give ease to the least of thy torments , they cannot shelter thy soule from that fearefull doomes sentence , Goe ye cursed into everlasting fire : it is not gold nor silver , nor all the wealth in the world , that can deliver a sinner from the wrath of God : wouldst thou have true good ? God is onely good ; he is good in the highest perfection , he is an absolute good without evill , all other good hath its mixture of sorrow , griefe , and hatred , with love , delight , and joy . But God is the onely good , Prov. 11. 23. The desire of the Righteous is onely good , he desires God , and Christ , and the eternall love of God in Christ to be manifested unto him , and therein hee roules and rests himselfe , but the hope of the wicked is indignation , hee onely desires the base pelfe of the world , but the wrath of heaven is with it , and he shall bewaile his owne soule , that for such base things hee should refuse the eternall good and neglect it . Secondly , God is eminent in all goodnesse , all other good hath for the most part but one good in it , or three at the most , meate will not cloath a man , nor cloth will not feede a man , but in God there is all good , infinitely greater than mans soule is or can be capable of . Dost thou desire Riches ? goe to God , and then thou shalt have all that thou canst desire . Dost thou desire honour , and length of dayes , even eternity ? goe to God . When a man goes to one place for food , they must goe to another place for cloathes ; shouldest thou goe to the Drapers shop for cloathes , then thou must goe to another place for meate . Thou takest an hundred wayes in vaine that seekest after the things of this world ; if thou wouldst goe to God , thou might'st have all thy desires accomplished , and all thy wants supplyed at once in him . Thirdly , God is such a good that without him nothing is good , when thou desirest gold , thou desirest not the earth , but the good of it ; if thou couldst have the good use of it , thou wouldst not desire the earthen matter of it : the good of gold and silver , of apparell and the like , is from God ; whatsoever good it be , if God be not in it , it is not its selfe ; thou hast money in thy purse , if thou hast not God also in thy heart , it is not treasure , but canker ; thou that art cloathed with never such costly garments , if withall thou art not cloathed with Christs Righteousnesse , they are not garments to cover thee , but badges of thy loathsomenesse , and nakednesse before God ; the gold , of thy gold ; the honour , of thy honours ; the pleasure and delight of thy delights ; the garment , of thy garments ; is Gods love in them all . In joy God , and thou hast good of them all , Psal. 63. 1. O God thou art my God , my soule thirsteth after thee , my flesh longeth greatly after thee , in a barren and dry land without water ; a barren good , the Juyce & sap of the heart , and the roote of all good is from God alone . Lastly , God is such a good , that if thou hast him not for thy great good , who is of all infinite goodnesse to his people , who have chosen and preferred for their onely good ; The same God will be a God of infinite terrour and wrath to all such as have rejected him , and chosen false Gods to themselves . Is God become this evill ? justly mayst thou tremble , and feare all ; all the devills in hell , without the wrath of thy God , whom thou hast rejected , the flames of hell would not bee terrible , but the Lords wrath as a fire , and a River of Brimstone doth kindle it . Our God ( saith the Apostle ) is a consuming fire : the very hell of hell , the fire of fire will God bee to thy soule without grace . Wherefore if thou wouldst desire any thing to doe thy soule good , then desire grace ; grace , or else thou perishest ; grace , or else thou dyest ; get grace , or else thou art damned in hell for ever . FINIS . Notes, typically marginal, from the original text Notes for div A41124e-350 Doct. Mal. 2. 17. Mal. 1. 12. 13. Mal. 3. 1. 2. Luke 1. 7. Psal. 119. 119 , 120. 
A55751	----	The position of John Preston, Doctor in Divinity ... concerning the irresistiblenesse of converting grace De gratia convertentis irresistibilitate. English Preston, John, 1587-1628. This text is an enriched version of the TCP digital transcription A55751 of text R13567 in the English Short Title Catalog (Wing P3305). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 46 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A55751 Wing P3305 ESTC R13567 12254963 ocm 12254963 57361 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55751) Transcribed from: (Early English Books Online ; image set 57361) Images scanned from microfilm: (Early English books, 1641-1700 ; 157:12) The position of John Preston, Doctor in Divinity ... concerning the irresistiblenesse of converting grace De gratia convertentis irresistibilitate. English Preston, John, 1587-1628. [4], 18 [i.e. 19] p. Printed by J.G. for Nath. Webb and Will. Grantham ..., London : 1654. Translation of: De gratia convertentis irresistibilitate. Reproduction of original in Union Theological Seminary Library, New York. eng Grace (Theology) Arminianism. A55751 R13567 (Wing P3305). civilwar no The position of John Preston, Doctor in Divinity, sometimes Mr. of Emanuel Colledge in Cambridge, and preacher at Lincolns-Inn; concerning t Preston, John 1654 9128 6 0 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE POSITION OF JOHN PRESTON , Doctor in DIVINITY , SOMETIMES MR OF EMANUEL COLLEDGE IN CAMBRIDGE , And Preacher at Lincolns-Inn ; Concerning the Irresistiblenesse of CONVERTING GRACE . LONDON , Printed by J. G. for Nath : Webb , and Will : Grantham at the signe of the Bear in S. Paul's Church-yard neere the little North Doore . 1654. An exact Catalogue of all the works of Dr. Iohn Preston , sometime Master of Emanuel Col. in CAMBRIDGE . 1st . Vol. in 4o . I. THe New Covenant , in 14. Sermons , on Gen. 17. 1 , 2. unto which is added four Sermons on Eccles. 1. 2. 11 , 12. II. The Saints daily Exercise ; Or , A Treatise of Prayer , on 1 Thes. 5. 17. III. Five Sermons preached before K. James . 1. The Pillar and Ground of Truth , on 1 Tim. 3. 15. 2. The New Life . 1 John 5. 12. 3. A Sensible Demonstration of the Deity , on Isa. 64. 4. 4. Exact walking , on Eph. 5. 15. 5. Samuels Support of sorrowfull Sinners , on 1 Sam. 12. 20. 21. 22. IV. The Breast-plate of Faith and Love , eighteene Serm. on three severall Texts , viz. Rev. 1. 17. 1 Thes. 1. 3. Gal. 5. 6. 2. Vol. in 4o . V. Four godly and learned Treatises . 1. A Remedy against Covetousnesse , on Col. 3. 5. 2. An Elegant description of spirituall Death and Life , on John 5. 25. 3. The Doctrine of Self-deniall , on Luke 9. 23. 4. Of the Sacrament of the Lords Supper , on 1 John 5. 14. VI . Sinnes Overthrow , a Treatise of Mortification , on Col. 3. 5. A livelesse Life ; or , Mans spirituall Death in Sinne , on Eph. 2. 1 , 2 , 3. with a Sermon on Gen. 22. 45. 3d Vol. in 4o . VII . The Saints Qualification ; or , a Treatise 1. Of Humiliation , ten Sermons , the first nine on Rom. 1. 18. the tenth preach'd before the Commons House of Parliament , on Numb. 25. 10 , 11. 2. Of Sanctification , nine Serm. on 2 Corin. 5. 17. 3. The Cup of Blessing , in three Serm. on 1 Cor. 10. 16. VIII . The Doctrine of the Saints infirmities , 2 Chrch. 30. 18 , 19 , 20. IX . Remaines , in three Treatises . 1. Judas's Repentance , on Mat. 27. 3 , 4. 5. 2. The Saints Spiritual Strength , on Eph. 3. 16. 3. Paul's Conversion , on Acts 9. 6. X The fulness of Christ for us , a Serm , before K. James , on John 1. 16. 4th . Vol. in 4o . XI . Life eternall , a Treatise of the knowledge of the Divine Essence and Attributes , in eighteen Sermons , the four first on Heb. 11. 6. the fifth on Isaiah 46. 9. the other thirteen on Exod. 3. 13 , 14 , 15. XII . 1. The Golden Scepter , on 2 Chron. 7. 14. 2. The Churches Marriage , on Ephes. 5. 32. 3. The Churches Carriage , on Ephes. 5. 22 , 23 , 24. XIII . Of the Divine Love of Christ , five Sermons on 1 Cor. 16. 22. XIV . The Christians Freedome , on Rom. 6. 14. The Deformed forme of a formall Profession , on 2 Tim. 3. 5. The Saints Submission in 12o . Prayers in 24o . The Position of Dr. Preston , Master of Emanuel Colledge in Cambridge , Concerning the Irresistiblenesse of Converting Grace . IT is often professed by Arminius , that he attributes as much unto Grace as ever any other , that there is nothing said by others concerning the efficacy of Grace , which is not also affirmed by himselfe ; yea , that he acknowledges whatsoever that be thought or imagined for the opening and setting forth of the power of Grace , and that therefore he is mis-reported by those that render him injurious to the grace of God , and one that attributes too much to free-will . You will finde in Augustine , that Pelagius professes as much concerning himselfe . And yet in the mean time , This is true , that , if Arminius his opinion stand good , all this Efficacy of Grace , which he so much magnifies and amplifies in words , depends on the will of man , in regard that by vertue of its native liberty , it may receive or reject this grace , use it or not use it , render it effectuall or vain . Neither can it be otherwise , unlesse we abolish the liberty of the Will , and destroy those properties , which are inseparable from the Nature of it . Lest that any should suspect that I fasten upon him an opinion , which is not his , let his words be read , which may be found in a Treatise intituled Decl. sent . Arm. pag. 181. and they are these , Grace ( saith Arm. ) is so described in Scripture , as that it may be resisted , received in vaine , that man may hinder his assent unto it , deny to co-operate with it , and therefore an irresistible power , and working , is not to be attributed unto Grace . Now , if Arminius in these words do not pull downe what he seemed to build in the former , let others judge . I know the Arminians cavill about the word Irresistible , used by Calvin , and other of our Divines , and cry out , That by this opinion of ours , men are turned into stocks , acting not at all in the work of Conversion , but , as stones , are acted and moved by another ; yea , that men doe not believe , but God in man repents and believes . But you shall easily see how falsly these things are charged upon us , and how truly we say that Arminius derogates more from the grace of God , than the Jesuites ; If you will give me leave faithfully to set downe their opinions , and briefly to compare them together : For in these foure things shall my Discourse consist . First , I will repeat the Opinion of our Adversaries . 2. I will explain our own Opinion . 3. I will adde Reasons for the confirmation of our Opinion . 4. I will answer the Objections , at least , one or two of the chief of them , whereby our opinion is opposed . As to the first , Some Iesuites affirme , That Sufficient grace , as to means is given to all , even to Reprobates ; but Effectuall grace , which shall certainly and infallibly attaine its end , is given onely to the Elect. If we aske wherein they place the efficacy of this Grace ; they answer , Not in a physicall determination of the Will , but in a morall perswasion , and that not of any kinde , but congruous ( as they call it ) that is a perswasion offered with such circumstances of Place , Person , and Time , as to which , God ( who from everlasting knowes all the inclinations of the Will ) foresees the will shall certainely and infallibly yeild unto . They distinguish therefore between Sufficient and Effectuall grace , that is , those whom God hath chosen unto life , by vertue of that absolute Decree he intends to offer unto them , not onely sufficient perswasion , but at a fit time , when he knowes that the person so called , will undoubtedly obey the call of God : but those whom he hath not chosen , to them also he offers perswasion sufficient , but not at a time so fit , and when he certainly foresees that they will not obey the divine calling . From whence we gather , that this is the opinion of the Iesuites . 1. That effectuall vocation doth follow , and not precede the decree of election , and consequently , that the decree is absolute , not conditionall . 2. That the same and equall grace is not granted to the converted and unconverted ; but that which is given to the elect is alwayes more effectuall , although not in respect of it felfe , yet in respect of the suitablenesse , which it hath unto the will of the man to be converted . 3. That all to be converted , shall be certainly and infallibly converted , and that onely by the power of Converting Grace ; but others certainely also , and infallibly , shall not be converted , not onely because they will not , but in regard of the defect of congruity in the grace offered . Which Grace , although as to the substance of it ( as they say ) is sufficient , so that by the help of it men might be converted ( if they would ) yet as to the circumstances it is not sufficient , because it is not offered at a suitable time . For thus Suarez : Morall perswasion , though abundant , is not sufficient . A physicall or reall determination is too much , for it taketh away liberty , but the whole efficacy of grace consists in a Certainty , Congruity , or Conveniency . But the Arminians , although they seem to assert , that the beginning , progresse , and perfection of every good work , is to be attributed unto Grace , so that no man ( without preventing , accompanying , and following Grace ) is able to think , will , or act any thing that is good : yet when they plead , that all this is done after a manner resistible , so as to leave it in the power of the Will , to use or not to use that grace unto conversion . It is apparent , that they do onely in pretence , and not heartily and really attribute these things unto grace . This will easily appeare by a distinct opening of the opinion of the Arminians . 1. First they grant , That the Understanding is irresistibly illuminated by Divine Grace . 2. That the Affections also are excited and renewed by the same Grace irresistibly . 3. That the Will is also so stirred up by assisting Grace , that it is now disintangled , whereas before it was incumbred ; now freed , whereas it was before bound ; now awakened , whereas before it was asleepe . But that the Will is renewed , and by a reall operation inclined unto good , by God ; or that any quality , or habit of holinesse is infused into the Will , by vertue of which it is inclined more to good works than to evill , the Arminians utterly deny . Because , that if any of this were granted , the naturall liberty of the Will ( as they suppose ) were destroyed ; unto which liberty they hold it essentiall that the Will be free to act , or not to act , when all things required unto its acting are in being . Let their very words be seene , The Confer ▪ at Hague , pag. 298. Into the Minde ( say they ) is infused a habit of knowledge , into the Affections holinesse is infused , as Hope , or Feare , &c. But such an infusion cannot be made into the Will , because of its nature , freedome to will good or evil . Hence ( as they say ) First there is a morall perswasion stirred up in the Understanding , but by the help of Preventing Grace : Secondly , To this perswasion the Will may assent , but by the help of Concomitant Grace : And thirdly , This assent may be produced into act , but by vertue of Subsequent Grace . But to all this they diligently annex this caution , although the Will can do none of these things without the help of Grace , yet it is in the power of the Will to resist this Grace , to put it by , to neglect it or cast it away , if it please . Neither can it be otherwise , if the naturall properties of the Will be preserved . Thus is the state of the question explained by Ioannes Arnoldus , against Bogerman , p. 263. allowing all those which God useth in working our conversion ; yet conversion it selfe doth so far remaine in our power , that we may not be converted . This opinion being asserted , the Arminians are constrained to defend these Positions more false than those of the Jesuits . 1. They defend a conditionall Decree grounded on the praescience of Faith , for if the Will , supposing all the actions of God toward it , may convert or not , believe or not ; it is necessary that God first foresee who will believe , and who not , before he can choose some to life , and appoint others to wrath . But the Jesuites hold the Decree to be absolute , and Faith to be an effect or fruit following thereupon . 2. The Jesuites grant that more grace , as to the manner of dispensing it , is bestowed upon those who are converted , than upon those who are not . The Arminians contrariwise , that more grace ( as to the manner ) is often conferred upon the unconverted than the converted . 3. Hence also the Arminians do ordinarily cast the principle of Conversion in part , upon the will of man ( whatsoever they professe in words to the contrary ) whereas the Jesuites attribute it wholly to the good pleasure and will of God . 4. Hence also the Arminians hold , That converting and quickning Grace is not peculiar to converted and chosen Ones , but to be common also unto others . But the Jesuites confesse , That congruous or suitable vocation ( in which they place the efficacy of Grace ) is peculiar unto the Elect. 5. The Jesuites judge , That all those , whom the Holy-Ghost intended to convert , are certainely and infallibly converted . The Arminians utterly deny it ; whence they are commonly bold to say , That the Holy-Ghost may be resisted , even then when it works upon a man with intention of his conversion . These things being premised , I will now briefly lay downe what our opinion is : But that our judgement may be throughly understood ; we must know that the conversion of a man is perfected in these four degrees : 1. God infuseth into the whole Soule , and so into the Will , a habit or quality of holinesse , renewing it , and making it , of evill good , of unwilling willing ; by which meanes , that which belongs to the nature of the Will , is preserved entire , but that which was corrupt is rectified . 2. From this quality so infused , presently there arise in the Will , certaine imperfect inclinations , preventing the notice of reason , like unto those which the School-men call the very first Motions of the heart : For by these the will doth not compleatly , and effectually will that which is good , but is onely initially , and incompleatly inclined to those good workes which please God , from whence such acts may be called , not so much willings , as wishings and wouldings . 3. Those inclinations are presented as an object to the understanding , which weighs them , debates them , takes counsel about them ; and at length , when it hath by its ultimate , and conclusive dictates , confirmed them , propounds them to the will as to be chosen . 4. After those initiall inclinations , arising from infused Grace , have passed the censure of the understanding , and are allowed by the preceding judgement thereof ; then at length doth the Will put forth a compleat and effectual willingnesse , from which conversion immediately doth follow , or rather that very willing is the conversion of a man unto God . In these four things is the conversion of man accomplished : 1. Here first the reception of the habit of Grace infused is indeed irresistible , but neither free nor voluntary , for the Will is meerly passive in the receiving , and therefore exercises not its freedome . 2. Secondly , The inclination arising or flowing from Grace is irresistible , for it proceedes from the Will , formed and endued with Grace , not in a moral , but physicall way : that is , not in a way of perswasion , but reall operation : But it is voluntary , for it is produced by the Will in an active way ; yet it is not free , because one of the requisites to freedom , which is the foregoing judgement of the understanding , is yet wanting . 3. Thirdly , The judgement of the understanding , concerning this initial and imperfect Inclination , is irresistible , For the understanding being enlightened by Divine Grace , doth irresistibly and infallibly approve this Inclination , and it is so far free as the Understanding is capable of freedom . 4. Fourthly , When the Understanding hath put forth its last and conclusive dictate , then the Will ( as I said ) puts forth a compleat and executive willing , which is actuall Conversion unto God : And this Willing is both irresistible and free , and so Conversion it selfe is both free and irresistible . 1. It is irreresistible , because it necessarily followes the reall Inclination of the Will preceding , and the last dictate of the Understanding approving and confirming it . It is also most properly free , for it hath those things which are required unto liberty , seeing the Will therein is not passive , but active . 2. It is not brought forth , but in the way of morall perswasion , that is , not without the preceding judgement of the understanding , weighing on each part what is best to be done ; for every active and compleat Willing , which hath had such a deliberation and determination of the Understanding , concerning an object offered , going before it , must be called truly and properly free . And for that definition of freedome whereby that is said to be free , which supposing all things requisite to action , may either act or not ; t is a definition setled only in the brains of the Jesuits ; and neither hath foundation among the Fathers , nor the antient Philosophers , nor yet among the more ancient School-men , whom yet Suarez endeadeavours to wrest to the maintenance of his opinion . So have you our opinion ; according to which , a man is converted irresistibly , and yet freely , which that you may yet more fully understand , these Axiomes follow from it , which are contrary to those of the Iesuites and Arminians . 1. We do not say , that Free-will , or the faculty of the Will , as to spirituall things , is half alive and half dead , as the Arminians would have it , Confer. Hag. p. 300. or that it is like the power of moving in one who is bound in fetters ; or as the faculty of seeing in one who is shut up in a dark place , as the Papists say : But we hold , That the faculty of the Will , as it respects a truly spirituall good , is wholly extinct , as the power of life in a dead man of motion in a slaine man , of sight in him whose eyes are put out . 2. They also defend , That the Will is onely stirred up by morall or assisting Grace , knocking at the doore of it , and admonishing it , not that it is changed by habituall Grace , healing and renewing it : For these are their words , There is no reason why morall Grace , that is morally perswading , may not make a naturall man spirituall . But we suppose , that the will is quickned and renewed by the infusion of habituall Grace , that is of a new quality imprinted on the Will , which is as an inward principle enlivening and changing the Will , from whence all good inclinations and operations do proceed . 3. They hold , That the Will is otherwise concerned in Conversion , than in an active way , We maintain , that the Will in the first act of Conversion is partly passive , and partly active , that is , first Passive , then Active , and so it worketh together with God , not partly by a naturall ability , and partly by a supernaturall strength , received from grace , passing by , but by vertue of a power wholly supernaturall , which is conferred by infused and quickning grace , according to that of Augustine , To will , is of our selves , but to will well , both partly and wholly , is of grace . 4. The Arminians think , That the quickening grace of the Spirit , and whatsoever else on Gods part is required to the conversion of a man , is communicated as well to the Reprobate , as to the Elect , and that with intention of their salvation , otherwise God should deale deceitfully and hypocritically with them when he offers the Word unto them . Let their own words be read , Coll. Hag. p. 308. But we hold , That the quickning grace of God , which is fit for the healing and renewing of the Will , is peculiar to the Elect , and is imparted to them by vertue of the divine Decree , to the end they might be saved : But 't is denyed to others , and that our God hath not determined to save them 5. They say , That the Will stirred up by quickning grace , may act or not act , turne to God or not ; but otherwise it were not free : for they hold liberty to stand in this , That granting all things required , or all the actings of God , the Will may act or not , whence is that of Corvinus against Tilenus , pag. 337. Grace doth not so furnish the Will with strength , but that it alwayes remaines in the power of the Will to use it or not use it . We , on the contrary , say , That the VVill cannot resist or withstand the reall motion proceeding from Grace , nor the divine perswasion offered to it by an enlightened understanding , but doth necessarily follow the guidance of God , according to that of S. Augustine , Free-will cannot resist God in the work of salvation . 6. They say , That the Will excited by Grace doth properly work together with God , is a co-ordinate joynt-cause , a partial Concomitant-cause , and hath such an influence into the effect , that if it be withheld , the effect in no wise can follow . We , on the contrary , say , That the Will , indeed , doth co-operate , but as a cause every way subordinate and wholly subject to the dominion of God as the principall agent , insomuch that it cannot properly be called a co-worker ; but rather it acts as it is acted , move as it is moved , and being first turned into God , it turnes it selfe unto God . 7. They deferd , That God cannot convert us in an irresistible way , unless we be turned into stocks and blocks , and so being driven with a continuall motion , we act nothing , but God all in us . On the other side , we say , that stocks and stones have no power to act , being acted ; but that men are free Agents , and therefore have a power by vertue of which they act , being acted by God , and therefore may be said truly to act , and turne themselves ; for the will being changed from evill unto good , and of unwilling made willing , hath in it selfe an inward principle of willing well ; from whence the dominion of its owne act , whereby it turnes unto God , may properly be given unto it ; for although the grace of God is the principle by which , yet the will of man is the principle which worketh all . In like manner , although God be the first and totall efficient cause of conversion , yet the Will is the next efficient cause , and totall also in the kinde of second causes ; therefore , as the effects are wont to be attributed unto second and created causes , although they act by vertue of the first cause , so conversion is most properly to be attributed unto the Will , although it act wholly in the strength of God and converting Grace . 8. Lastly , They deny , That the unresistibleness of divine Grace , and the liberty of mans Will , can stand together . But we say , That Conversion is irresistible , and yet free . But we distinguish concerning the irresistiblenesse of Grace . 1. There is one kinde of Irresistiblenesse , whereby regenerating Grace infused from God , is received by the Will ; and this irresistiblenesse of reception , we confesse , cannot stand with liberty 2. There is another kind , whereby the inclination putting on to spiritual good doth flow from , after a physicall or reall manner , from the Will fashioned by Grace : and this motion ( we say ) comes from the Will irresistibly and voluntarily , but not freely . 3. There is an Irresistiblenesse , whereby the Will assents unto this Physicall motion proceeding from Grace , as also to the perswasion of the Understanding , approving of it , and that necessarily or certainely : And this kinde of Irresistiblenesse , we say , may very well stand with Liberty , because it comprehends in it selfe those two things in which Liberty stands . 1. That the Will in putting forth this last act of willing , is active , and not passive . 2. Because the morall perswasion , or judgement of the Understanding , thinking that the conversion propounded , that is , either the taking or refusing the object offered , is in the power of man , hath gone before . For we hold , That whatsoever is done in the act of Conversion , either by a meere Reception , or by a physicall ( or powerfull ) Determination , is not free . But that every willing is only so far free as it is produced in an active way , and flowes from a reasonable perswasion ; and that upon this ground , that reason lies indifferent to things opposite , that is , Reason onely is the root and foundation of all Liberty ; from whence it followes , that every act of the Will , into which Reason hath its influence , is most free . You see now what our opinon is , which we have beene the longer in opening , because the explication of it is its chiefe confirmation , and the confutation of the contrary . Besides , it is a very difficult thing to expresse what the Arminians hold in this dispute , because they cover and wrap up their opinion in so doubtfull and specious words . There yet remaine the Arguments , by which our opinion is so to be confirmed , which I shall be brief in : Two things are to be proved : 1. That qualityes or habits may be infused into the Will , which they deny , because they suppose , that such an infusion doth utterly destroy and take away the nature and liberty of the Will . 2. That this habituall and quickning Grace , being thus infused , we are converted by God in a certaine way , and by us irresistible . Arg. I That there is such an infusion of Grace renewing and healing the Will , inclining and determining it to one of the two opposites in the act of Conversion , appears by this , That all Divines hold , that there is in the Will an habituall aversion from God , and an habituall turning to sensible and carnall things : But this habituall corruption of nature cannot be healed by the sole help of Grace , meerely exciting : For , as corporall , so spirituall diseases are not cured , but by contraries ; and therefore habituall corruption cannot be changed but by an habitual quality , imprinted on the Will . Prosp. therefore saith right , The inward sense is not opened to doe spirituall things , untill the foundation of Faith , and fervour of Love is planted in the Heart . 2. Unlesse it be granted , That such an habituall Grace is infused into the Will , by which it is inclined to good after a physicall manner ; there will be found no formall principle in man , from whence good acts may be produced : for as in corporall things no man fees , unlesse he first have eyes ; nor heares , unless he hath eares : so in spirituall things , no man sees unlesse God hath first given him eyes to see ; nor hears , unlesse he hath given him eares to heare . By the same reason no man can turne himselfe to God , unlesse he have a new Heart ; that is , a new Will to turne and love God : For what meanes that Scripture , An evil Tree bringeth forth evil Fruit , a good Tree bringeth forth good Fruit ? But that we should thereby understand , that the Will must first be made good , before it can performe any spirituall work , which must necessarily be done , not by exciting or perswading Grace , but by Grace healing and regenerating . 3. Let it be supposed , that the Will deformed by habituall corruption , could , by the meere help of exciting Grace , be raised to the putting forth of spirituall acts : Yet would this be contrary to that sweetnesse of Divine Providence , which is acknowledged by all Divines . For God should not sweetly put forward the Will so disposed , but in a forced way hurry it on to its work , which its own inclination is yet averse from . It is therefore more meet , to place in the Will a certaine habituall Propension unto spirituall good , which it may performe , not by vertue of exciting grace , but from the infusion of habitual grace . 4. It is confessed by all , that the Will unrenewed hath no principle in it truly spirituall ; and yet they will not deny , that this act of turning unto God , is truly spirituall and supernaturall , but how the Will , onely excited by motioning Grace , and not changed by Grace regenerating , should be placed in the rank of supernaturall agents , I understand not . 5. I will aske what is that which makes a man truly holy and Godly , not simply acts good and godly ; for ( as the Philosopher sayes ) Acts doe not denominate the subject to be such : it must therefore be some habit , by vertue of which a man is called godly and holy : But that habit is not placed in the irrationall part of the soule , for that is not properly capable of Vertue or Vice , but onely by Participation : to wit , so farre as the rationall part of the soule redounds upon it . But if it must be placed in the rationall part , it must not be in the understanding ; for no man is good or evill , onely because he understandeth good and evill things ( as Aquinas very well observes ) but therefore is one called a good or evill man , because he wills those things which are good and evill . It remaineth therefore , that the habit of holinesse cannot be placed anywhere but in the will , as being the subject most properly capable , both of habituall holinesse , as also of habituall corruption and rebellion , which is contrary thereunto . 6. If the Will be indifferent in it selfe , and equally inclined unto either part ; whence is that facility and promptitude in working ? for as by evil actions the Will contracts a stain whereby it is habitually disposed unto evill ; so by good actions the soule is touched with a better tincture , whereby it is habitually inclined unto good , and that setting aside the operation of moving and exciting Grace . 7. All Divines of better note acknowledge , That charity , or the love of God , is not a meere act , but a permanent habit ; but that habit hath no place in the understanding , because it is an affection ; nor in the sensitive appetite , which cannot be raised to spirituall love . It remaineth therefore , that it be peculiar to the Will , and so the Will to be most properly capable of habits , and of habituall Grace . 8. Lastly , How absurd is it to grant the whole man to be dead in sinne , so that it can no way reach unto any good truly spirituall : and yet to defend , that the Will , which is the very leader of the soule , the driver of all faculties , the Lady and Queene of humane acts , and that principle , which impaireth spirituall good or evill , unto all actions which men performe . How absurd ( I say ) is it , to hold that this faculty was neither spirituall before the Fall , nor carnall after the Fall , but to be utterly void , both of the corruption brought in by the first fault , and of spirituall gifts infused in the regeneration of man . It were easie to overwhelme this Opinion with more absurdities ; but these shall suffice . By all these things it is apparent enough , that a new quality or habit of grace is infused into , or impressed upon the Will , which is earnestly denyed by the Arminians , as hath been before proved by their own words . But who so yet doubts whether this be their Opinion , let him read the Hague Conference , pag. 298. of Bertius Translation ; where they do industriously and purposely defend , that in spirituall death , spiritual gifts are not separated from the will of man , neither were implanted in it before that death in the state of Innocency , because if by these kinde of gifts the will were inclined unto either part , the liberty of it were taken away , which ( they say ) consists in this , That it can equally bend it self to either part , when all requisites unto action are afforded . It remaines now briefly to be proved , that God , whether immediately or mediately , both by infused grace and morall perswasion , turneth sinners unto himselfe after an irresistible manner . But this caution is to be premised , that by the word Irresistibly we doe not understand any force offered to the Will , which is repugnant to its nature , but onely an insuperable efficacy of Divine Grace , which inclines the Will sweetly and agreeably to its owne nature , but so certainely and necessarily ( we understand that Necessity , which even now we called Certainty ) that it cannot be put off by the Will . 1. The truth of this Opinion is manifest from hence , That every where in Scripture the conversion and regeneration of a sinner is attributed to God alone , and to his good will and pleasure ; but every , even the least co-operation is taken away from man himselfe . Rom. 9. It is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . Hee hath mercy on whom he will have mercy , and whom he will he hardeneth : which could not be truly said , if a man at his owne freedome and pleasure , allowing all the actions of God requisite to conversion , might receive the quickning grace of God in vaine , and make it void ( as Arminius speaks . ) And let it be observed from these words , That this mans repenting , and that mans hardening , is not only attributed to God alone , but the will and endeavours of man , is utterly excluded from having any part in this businesse . It is not ( saith the Apostle ) of him that willeth , nor of him that runneth , &c. As the wheele doth not run well , that it may be round ; but because it is first round : so a man doth not therefore will or run that God might have mercy on him , and regenerate him by the quickning grace of the spirit : but because God first hath mercy , therefore he willeth and runneth in the way of righteousnesse . 2. The second reason is taken from the infallible connexion of the Effect , with the Cause ; that is , of Conversion , with converting and quickning Grace : For if this quickning Grace alwayes attaine its effect , neither is offered to any , but those in whom it is effectuall , to the healing and regenerating of their soule : we must necessarily attribute unto it a certaine , prevalent and irresistible working . But it appeares by many places of Scripture , that this grace doth alwayes attain its end in those to whom it is communicated . Iohn 6. 37. Whatsoever my Father giveth me cometh unto me . Jer. 31. 23. Turn thou me and I shall be turned . From whence it is gathered , That into whomsoever grace , fit for the conversion of a man , is infused , that man is certainly and infallibly converted ; otherwise a man could not thus addresse to God . Turne me ; that is , doe what thou art wont to doe by the help of thy Spirit , and the infusion of thy Grace , and I shall be converted , for perhaps the will , in whose power it is to receive or reject grace , may make it void . The same is evident from Iohn 6. 45. Whosoever hath heard and learned of the Father cometh unto me ; that is , whosoever hath so heard and beene taught of God , that he hath also received and drunk in the quickning Grace of the Spirit , he hath certainly come unto mee . Whence it appeares , That Grace fit for the conversion of a man is never frustrated , but it attaines its effect after an insuperable manner , so that it can never be put off by the will of man : Which is further confirmed from the nature of Grace , and that powerfull manner , whereby God infuseth it into the heart of man : For if Grace be the effect of infinite power ( as it is ) and that man be regenerated by the same power wherewith Christ was raised from the dead ; then God in the implanting of it in the will of man , puts forth that almighty power , which no created faculty is able to withstand or resist . 3. This Argument may also be added , The grace of God is so the efficient cause of Conversion , that it admits no joyn'd and co-ordinate cause , although it hath a subordinate cause ; to wit , the will of man adjoyned to it : But if the Will , when it is excited by assisting grace ( as they call it ) can resist it , then it may also assist it ; if it may withstand it , then it may also joyn endeavour with it , to produce the same effect ; if it can make it void , it may also make it effectuall , and so may be a cause co-ordinate with the grace of God , in bringing forth the first act of its conversion . But that God doth convert or regenerate men by his owne and onely work , excluding all co-ordinate causes , is so cleare , that it need not be proved ; for it is frequently found in Scripture , The Lord converteth , the Lord gives repentance ; that God circumciseth , and takes away the stony heart , and gives a heart of flesh . Lastly , That God doth regenerate , and by his owne power raise from the death of sin . I let passe the force of the similitude , as no man can contribute any thing to his owne generation or resurrection ; so neither to his spirituall regeneration or resurrection . God ( I say ) doth all these things ; but they could not be attributed to him alone , if he had any cause so co-operating with him , as that if it refused , no such effect could follow . I adde , that of the Schoole-men is most true , That God is the cause of the whole Being ; that is , although God be not the efficient cause of sinne ( which is not a being , but rather a defect of what should be in a faculty or act ) but rather a ▪ deficient will ▪ but of every good work ( of which kinde our first conversision is a chiefe one ) if it be most full of Being , or if it be a whole Being , as it is , of such a whole work ; I say , it is necessary that God should be the cause ; for God alone is the cause of the whole Being wheresoever it is found : Yea , all Divines acknowledge , that so farre as Sinne it selfe is a Being , God is the cause of it : Wherefore , although the Will be the secondary and subordinate efficient cause of conversion ; from whence it is that the Scriptures doe exhort us to turne our selves , and circumcise our hearts , and so forth . Yet , as a co-ordinate cause , it no way can resist the quickning grace of God , and receive it in vaine ( as Arminius speaks . ) I adde , although God would admit of a Partner in this work , yet the will , which is wholly depraved and dead in sinne , can no more co-operate with exciting and moving grace , than a carkasse prepared and disposed by rubbing can revive it selfe , and put forth vitall acts . But , that I may conclude this reason , Let it be supposed , that the Will may work together with the grace of God , or not according to its liberty : yet , if this opinion stand , how much more than is meet will bee arrogated unto man , and derogated from the glory of God ? Man may well boast that his will contributed so much to regeneration , that if he had ▪ not willed , it had never been produced . For as he , who being admonished by another , gives an almes , doth attribute the work more to himselfe , than to him that perswaded him , or stirred him up to it ; so he , whose will being onely moved or admonished by assisting grace , turnes it selfe unto God ; doth more , or , at least , equally ascribes his conversion to himselfe than to Divine Grace , which had never produced that effect , unlesse he himselfe had consented unto it , and made its perswasions effectuall , whereas it was in his power to have rendred them frustrate . The fourth reason is taken from hence , That the Decree of Election ( by which God determined with himselfe to save some persons selected from the common Masse ) is absolute , and therefore doth necessarily and in●●●libly attaine its effect , That the Decree of Election is absolute , so that the Lord looked upon nothing foreseen in the persons chosen , but absolutely decreed to work in them all conditions required to salvation , is so clearel● manifest from many places of Scripture , that it scarce needes any proof ; for if we chuse not God , but he us , Ioh. 15. if we are chosen that we might be holy , not holy that we might be chosen : If he chose Iacob rather than Esau , when both were of like and equall condition . Rom. 9. If effectuall vocation and justifying faith are the fruits and effects of predestination , not the foregoing conditions . Rom. 8. Lastly , If Gods meer good pleasure be the onely reason of the Decree [ He hath mercy on whom he will , and hardeneth whom he will . ] It necessarily followes , that God hath absolutely decreed to save some : and to that purpose to bestow upon them Grace , Faith , and Holinesse . Granting these things , it appeares , that God converts all the Elect after a manner , by them irresistible on this manner , Because if they could resist that Grace , which is fit to convert them , being also given to this end , that they might be converted ; then this absolute and peremptory Decree of God might be disappointed by the creature , which must not be imagined : Neither is there ground that they should now object , that by the same reason those whom God hath rejected , do sinne irresistibly . For we deny that there is the same reason of both : for although Faith be the effect of predestination , yet infidelity is not the proper effect of Reprobation . Whereas Faith requires a cause of it selfe efficient , which hath a true and proper influence into its effect . But there is no efficient cause required to unbeliefe : but deficient ( because it followes upon the meere defect and absence of that cause by which Faith should be wrought . ) As to the illumination of the aire ; there is required the Sun or some other efficient cause , having influence into that effect ; but the absence of the Sunne is enough to cause darknesse . In like manner , although the sinnes of Reprobates do infallibly follow from the determinate counsell of God , who hath decreed their event ; yet Conversion and Faith doe follow the absolute Decree of God after a much different manner ; sinnes do follow infallibly indeed , but onely by a necessity of consequence ; that is , God not at all causing or effecting , but onely permitting : but Faith and good Works follow by a necessity of the consequent , as of which God must most properly be called the Author , according to all Divines : For no man ever said that men did believe , were segenerate , and turned to God ; did good works ( God onely permitting , but causing and working . But if this be granted to us ( as needs it must ) that Faith and Conversion do follow the absolute decree of God by a necessity of the consequent ; that is , a necessity causing and co-working : I see not how it can be denyed , that it is wrought in us after an irresistble manner . For when any Agent so worketh upon the patient , that it necessarily overcomes it , it is properly said to work irresistibly . In like manner God , if he so convert a sinner , that he is necessarily Converted , by a necessity of the consequent then he converts it irresistibly , that is after such a manner , as the patient must needs yeld ; from whence I wonder , that those who deny election , to depend on foreseen faith , doe yet defend that conversion is wrought after a resistible manner , and so as it may be frustrated . Let this be the fist and last reason . If conversion be wrought after that resistible manner , as is described by them who follow Arminius , then Divine election cannot be certaine according to their principles , because it dependeth on the mutable will of man , which as it is described by Arminius , I dare say , could not be foreseene by God himselfe ; for let it be supposed ( which they lay ) as the foundation of that praevision that God doth perfectly foresee all the wayes whereby the will may be turned aside , or inclined unto good : Let it also be supposed that God fore-knowes all objects , or circumstances , which may any way be offered or proposed to the will . Lastly , let it also be supposed , that God doth perfectly know how every object or circumstance is fit to move the will , and drive it this way , or that way , by perswasion . Yet if this be the condition of the will , that allowing any objects , yea further , allowing any fitnesse in these objects or circumstances , to incline the will this way , or that way ; it may yet , by vertue of its intrinsecall liberty act , or not act , I see not how God can foresee what the will certainly and infallibly will doe , that is , whether it will turne to God or not . Not that God , by reason of any impotency is not able to search out what the will shall endeavour , but because the thing it selfe is not knowable . For there cannot be greater certainty in the knowledge than in the object , from whence I thus reason . If it be certaine that the will shall assent unto grace offered , then it is falsly said , that the Will supposing all the actions of God that are requisite , may turne it selfe , or not ? On the other side , if it be uncertaine , whether the will shall resist this grace , or not , then that foreknowledge which God hath of it , cannot be certaine , for that which is to be knowne is the measure of knowledge , and therefore it is a contradiction to say , that the knowledge is true , and yet there is more certainty in the knowledge than in the thing knowne . As it implyes a contradiction to say , that the thing measured is greater or lesse then the measure , and yet to be equall to it ; I adde , although it be true , that God knowes all the wayes , according to which , the will may be well or ill inclined . Yet if the will be altogether undetermined , admitting nothing to determine it , neither within it selfe , nor without it , whether created , or uncreated , as they defend , implyes a contradiction , that any certaine way , whereby it should fall out that the will should be ordered or disordered , can be determined by God himselfe . Out of all these things it is gathered , that if converting grace move the will after a manner , that may be resisted by it , God cannot infallibly foreknow , who shall believe , and who not ; and consequently , all election should be utterly taken away . Therefore it remaines , That converting grace is both imparted by God , and received by us , after a manner Irresistible . FINIS . 
A61014	----	The fountaine of free grace opened by questions and answers proving the foundation of faith to consist only in Gods free love, in giving Christ to dye for the sins of all, and objections to the contrary answered by the congregation of Christ in London, constituted by baptisme upon the profession of faith, falsly called Anabaptists : wherein they vindicate themselves from the scandalous aspersions of holding free-will, and denying a free election by grace. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A61014 of text R38050 in the English Short Title Catalog (Wing S483). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 43 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A61014 Wing S483 ESTC R38050 17163657 ocm 17163657 106078 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61014) Transcribed from: (Early English Books Online ; image set 106078) Images scanned from microfilm: (Early English books, 1641-1700 ; 1099:20) The fountaine of free grace opened by questions and answers proving the foundation of faith to consist only in Gods free love, in giving Christ to dye for the sins of all, and objections to the contrary answered by the congregation of Christ in London, constituted by baptisme upon the profession of faith, falsly called Anabaptists : wherein they vindicate themselves from the scandalous aspersions of holding free-will, and denying a free election by grace. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A61014 of text R38050 in the English Short Title Catalog (Wing S483). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [32], 160 p. Reprinted for Giles Calvert ..., London : 1648. Attributed to Saltmarsh by Wing and DNB. Reproduction of original in the Cambridge University Library. eng Grace (Theology) Election (Theology) Theology, Doctrinal. A61014 R38050 (Wing S483). civilwar no The fountaine of free grace opened by questions and answers proving the foundation of faith to consist only in Gods free love, in giving Chr Saltmarsh, John 1648 8270 34 0 0 0 0 0 41 D The rate of 41 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-12 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Taryn Hakala Sampled and proofread 2006-10 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE FOVNTAINE OF FREE GRACE OPENED BY QVESTIONS AND ANSWERS : Proving the Foundation of Faith to consist only in Gods free love , in giving Christ to dye for the sins of all , and Objections to the contrary Answered by the Congregation of Christ in London , constituted by Baptisme upon the profession of Faith , falsly called Anabaptists . WHEREIN THEY VINDICATE THEMSelves from the scandalous aspersions of holding free-will , and denying a free Election by Grace . Being the second Edition corrected and amended . LONDON , Reprinted for Giles Calvert , at the Black spread Eagle at the West end of Pauls . 1648. To the impartiall Reader that desireth truth only for the love of it , Grace and peace to be multiplyed in this life with happinesse , and salvation in the life to come , through Jesus Christ . IT is not a thing altogether unknowne to th●se that are any whit read in Controv●●sies , that many striving against the errours of others ▪ have sometimes denied some 〈…〉 es , and given their Opposers thereby much advantage to have a conceit of the goodnesse of their cause , whilest they saw the manifest truth denied by those that contended against them ; the which thing hath fallen out without all doubt with the Armini●ns of late , who notwithstanding they have bin found to hold forth many notorious errou●s , raising the very Foundation of Christian Faith : to wit , denying Originall Sin , holding free will and falling away : Yet in asmuch as in confuting them , the manifest Truth hath bin denied for the most part : viz. Christs suffering for the sinns of all : Those Adversaries have rather bin emboldened then informed , or convicted , because they conceived , that their adversaries were driven to deny the manifest truth , therfore they themselves were in the Truth And on the other side , these erronious persons have glossed their errors under the pre●ence of being direct consequences of Christs suffering for the sins of all ( whereas indeed and in truth it is no such matter ) the which thing not being so warily weighed , nor so dilligently searched , as it ought , hath caused many to think evill of this doctrine , and of us professing the same , conceiving that wee cannot be the Church of Jesus Christ , whilst we ( in their conceivings ) maintaine such errours : Whereas we having more narrowly searched the same , and by seaching have found not only that it is a truth , but such a truth as is the very foundation of saving faith . Doe therefore conceive , that wee , ought to be so farre from shuning the Doctrine in respect of the ill esteem it hath from others ; as that we ought rather to owne it more deare to us then our lives , and also to seek by al meanes possible that may be , to make the same known to others , and for this end serves this following discourse , partly to cleare this doctrine from those evil consequences that are supposed undenyably to follow upon it ; and partly to manifest the excellent worth of this truth to our selves & others , it being so far from making us not to be the church of Christ , as it is indeed the very doctrine upon which the Church of Christ is founded . Courteous Reader , therefore lend thy dilligent search of this ensuing discourse with the quotations therunto annexed and if thou finde the profit by it , that is intended , give God the glory , and let us have thy prayers , and we shall ever rest Thine in any service of love to our power , the Church of Christ in London falsly called Anabaptists . THE FOVNTAINE Of free Grace opened . Q What meanes hath God provided for mans salvation ? A. God so loved the world , that he gave his only begotten Son , that whosoever believeth in him , should not perish , but have eternall life , John 3. 16. Q. Is it the duty of all mankind to believe in him for Salvation ? A. Yea. Q And why ? A. Because eternall life is promised to whosoever doe believe in him , and eternall death is threatned to them that doe not believe . Q. Are not all under the penalty of everlasting damnation though there were never a Christ to be believed on ? A. Yes surely , for so it doth appeare , Rom 3. 9. 23. ch. 3. 12 , 16 , 17. 18. 19. Q Why then is eternall death threatned to mankind for not believing in him ? A. For two causes : First , for that Christ having suffered the punishment of our sins , we should not suffer if we believe in him ; the want of which therefore causeth our sins to rest upon us still : and Secondly , because the not believing in him is the neglect or contempt of mercy offered , and so a grevious sin , and doth deserve condemnation more then any other sin of any other kind , John 3 18. Heb. 2 3. 4. Q. Hath Chrict then suffered the punishment due for the sins of all mankind ? A. Yes surely , for so it is written 2 Cor. 5. 15 , Heb. 2. 9 1 Tim 2 6. Isa. 53. 6. Iohn 1. 29. and 3. 16. 17. 2. John 2. 2. John 6. 51. & 4. 42. & 12. 47. Ob. Then all mankind must needs be saved , or else God be unjust in punishing our sins in Christ , and in us also . A. It doth not follow , for though our sins are punished in Christ , yet they are not pardoned in us unlesse we believe : hence it is that we are justified by faith in Christ , not without : for he that believeth not shal be damned Mar. 16. and the reason is , because else Christ hath not the Honour of Mediatourship as means of pardon of sins . And secondly , he that trusts not in Christ trusts in himself , & must be tryed according to his trust whereon he leaneth . Obj. But yet it seemeth God is unjust in punishing Christ , and us also . A. Not so : for Christ did not suffer for any such end , as to free us from punishment without faith in him : but that those that believe might be saved Ioh. 3. 16. and the rest left without excuse Ioh. 12. 47. 48. which could not be if he had not suffered the punishment due for the sins of all . Obj. But yet then it seemes that Christ suffered in vaine . A. Not so : for in that those that believe in him are saved , and those that believe not have no excuse to make for themselves why they believe not in him , therefore he suffered not in vaine . Q. Could not Christ have effected , that all should have believed . A. He could if he would , but his suffering for all doth not necessarily enforce that he must worke faith in all , he was free in the giving of himself to suffer . Ioh. 10. 18. and he is free also in quickning the soules of whom he will Ioh. 5. 21. Obj. Why doth Christ say Math. 23. 37. How oft would J have gathered thy children together , and ye would not . A. It was not to shew that any thing was impossible or too hard for Christ to do , but only to shew the aversnes of those people to the means of grace afforded . Q. Shall every one that believeth in Christ be saved ? A. Yea surely , for so it is writren Iohn 3. 16. Acts 16. 31. Q. What is that thing that is to be believed by all ? A. That which Christ hath commanded to be preached to all , Rom. 16. 26. Q. What is that ? A. The Gospell which is glad tydings of good things , Mar. 16. 15. Rom. 10. 15 , 16. Q. VVhat are those glad tydings ? A. Peace and remission of sins by Christ , Rom : 10 15. Ephes. 2. 17. Luke 2. 10. 14. & 10. 5. 24. 47. Acts 13. 38. Q. Ought al men to believe remission of sins in Christ ? A. Yea surely , in as much as Christ hath required remission of sins to be preached to all in his name , and nothing is required of any to be made partakers of that remission but only faith to believe it , Rom. 3. 28. Gal. 2. 16. Q. Are all mens sins then remitted in Christ , as a truth to be preached to , and to be observed by al though men be not yet believers . A , Not so , but the matter and meanes of remission of sins is true in Christ for all , 1 Iohn 2. 2. but then only formally remitted when the former truth is preached in the name of Christ and believed , John 1. 12. 13. Gal. 3. 26. Q. Ought men to believe that their sins are pardoned yea or no ? A. Yea , John 11. 26. Q. But ought we not to believe that our sins are pardoned by a direct Act of faith , in Christ , or ought wee to reflect upon our faith for the ground of our beliefe in that particular ? A. Not the latter , but the former , because by the same Faith by which Christ is understood to be the meanes of the remission of sins , by the same he is understood to be such an effectuall meanes as nothing is needfull to be added thereto ; seeing his death is our life , for by his stripes we are healed Isa. 53. 5. and he that doth truly believe , that Christ God man hath suffered for his sins , cannot but believe , that his sins are pardoned , and that he shall not suffer for them : as on the other side it is impossible that any should groundedly believe the the latter , that doth not upon true grounds believe the former . Q. Ought all to believe , that all sins are pardoned past , present and to come ? A. Yea , Col. 1. 21. 22. & 2. 13. 14. Ephes. 2 , 13 14. 15. Rom. 3. 22. 23. Q. Why then doth Christ teach us to pray , forgive us our sins ? A. Because forgivenes of sins is by faith in Christ , and though all ought , yet all doe not believe in Christ ; and those that do , do not so fully believe as they ought , and therefore ought to pray , that God would give and increase in us the believing in Christ the forgivnesse of sins , and remove from us tho se evills that a 〈…〉 ends our unbelief Q Are there any evills that attend the unbeliefe then of Gods own people ? A Yea surely , for God doth rebuke , chastise , and judge them for it , with temporall judgments , helping them therby as his children to mortify the sin that remaineth in them , keeping them by this meanes from eternall damnation . 1 Cor. 11 23. Heb , 12. 5. 10 11. Rev. 3. 19. Q. Are not all the sins of all believers washed away in the blood of Christ ? A. Yes and of all unbelievers too : as a truth to be believed by all . Rom. 3 , 22. 23 24 25 Joh. 1. 29 & . 12. 47. chap. 3. 16. 17. Q. Is not the sinne of unbeliefe washed away in the blood of Christ . A. Yes as a truth to be believed or else believers themselves could have no certainty of Salvation . Q. Why then are not all saved ? A. Because they that believe not have no part in Christ nor his sufferings . Q. But are not the sins of believers washed away otherways then in unbelievers ? A. Yes surely , and so they are otherwais washed away in a glorified believer , then in one yet remaining in the state of grace not glorified . 1. Cor. ●3 . 9. 10. 11. 12. Col. 3. 3. 4. 1. Joh. 3. 2. Rom. 8. 23. Q. Are not all the sinnes of all believers so washt aaway as that the guilt doth not remaine at all against them ? A. Yes , so as they shal never come into condemnation . Joh. 5. 24. but not so , but that as yet they need mortification : and in that respect are subject to rebuke , chastisement , & temporall Iudgements as meanes to help them therein . 1. Cor. 11. 22. Heb. 12. 5. 10. 11. Rev. 3. 19. which the glorified Saints need not . Q. But whether doth God in these rebukes , chastisements and temporall Iudgements exercised upon his Saints intend therein the satisfaction of justice by that meanes ? A. Not so , for that is satisfied in Christs sufferings which they partake of by faith effectually to the justification of their persons from condemnation , but not for the justification of their evill actions which God doth as much dislike , and is displeased with in his own people as in others , and doth in love to their persons shew and manifest his displeasure against those evil actions , by chastisments and temporall judgements , in his own children more then in others . Q. Hath Christ then suffered for all the sins of all though they be unbelievers ? A. Yes surely , and that doth appeare : First because that is the plaine Doctrine of the Scripture 2. Cor. 5. 14. 15. 19. 21. Joh. 1. 29. & 3. 16. 17. & 4. 42. & 6. 51. & 12. 47 , 1 Tim. 2. 6. Heb. 2. 9. & 9. 26. 1. John 2. 2. 2. Because Christ hath appointed remission of sins in his name , and by his death to be preached to all unbelievers , Luke 10. 5. & 24 47. Mar. 16. 15 Ephe. 2 17. Act. 13 : 38. 3. Because else there is no meanes that an unbeliever should become a believer by : For how shall they believe in him of whom they have not heard , Rom. 10. 14. 4. Because it is the greatest sin in an unbeliever , not to believe that Christ hath suffered for all his sins . Joh. 3. 19. & 12 , 47. 48. & 16 9 2 Thes. 1. 8. & 2. 10. Heb. 2 3. & 10. 29. 1 Joh. 5. 10. Ob. True it is , and may be granted , that Christ suffered for all to procure an outward and temporall benefit , but not for justification and salvation . A. Some there be , that doe enioy no more then an outward and temporall benefit , it is true ▪ and it had been good for such they never had enioyed it . Mat. 36. 24. because they received not the love of the truth , by believing the forgivenesse of their sinns in the sufferings of Christ , that they might be saved , as the Scriptures next before mentioned doe shew , with Luke 10. 11. Acts 13. 46 , Rom. 2. 4. 5. 2. Pet. 3. And secondly , this overthrowes the office of the Gospell and faith , because what soever Christ suffered for , must be preached & believed , & no more , 1 Cor. 15. 2. 3. and that is remssion of sins , Act 13. 38. 39. Now then if he suffered to procure an outward temporall benefit , and not for iustification and salvation , then that must be preached and believed and no more , and what need that be preached or believed either if , that were all , seeing all doe enioy that though it be neither preached nor believed . Obi. But Christ saith , John . 17. 9. I pray not for the world : Therefore surely he did not dye for the sins of all the world . A. Christs prayer is to be destinguished in respect of the thing prayed for ( to wit ) some things were speciall only belonging to the Saints , ver. 9. compared with v. 11. 15. & 17. and some things are common to all , and so for such things Christ did pray for the world as ver. 21 23. though not in respect of the things in speciall belonging only in peculiar to the Saints . Obj. But Christ saith , I know that thou hearest me alwayes . A. True , and therfore Christ was hard in praying for the world ; for he only prayed for the unity of the faithful , as a means tending to cause the world to believe , as his suffering for all is of the same nature , whether men believe ▪ it or not : And thus the sufferings of Christ and his prayer for all is of equal extention , as a meanes tending to cause them to believe , and if they do not , they are left without excuse . Obj. But Christ saith , John 10. 15. I say downe my life for my sheep . A. True , & so doth not the hireling , & this is his meaning in so saying , and not to exclude any person , as such for whom he hath not laid dwone his life . Ob. It is said Luke 1 , 68 , Mat 1. he hath redeemed and shall save his people . A. In the old Testament Israel were in special caled his people , and so these places meane , the one being spoken by Zachary , the other to Joseph , both Isralites , for the comfort of that people in speciall in the time while that dispensation lasted , yet not so then as to exclude others , as appears , Luk 2. 30. 31. 32. John 11. 50. 51. 52. Act 13. 46 47. Isa. 49. 16. therfore this hinders not , but that Christ suffered for the sins of all . Obj. It is said Isa. 53. 12. he bare the sins of many : Therefore not of all . A , It doth not follow , seeing many is opposed to a few , not to all , as appeares in Rom 5. 19. by one mans disobedience many were made sinners , that is all : and also in Dan. 12. 2. Obj. It is said Ephe. 5. 25. Christ loved the Church and gave himself for it : therefore not for all , A. It doth not follow , seeing Paul saith , 1 Tim. 2. 6. he gave himself a ransom for al : Therfore by saying he gave himself for it , it is not to exclud any for that were to make the Scripture to contradict it selfe , but only to shew that the Church did partake of such love from Christ as a pattern to husbands towards their wives . And it may aswell be concluded , because Paul said Christ , loved me and gave himselfe for me , that he gave himselfe for no other , as because he loved the Church , and gave himself for it : Therfore not for all . Ob. But Christ saith Iohn 15. 13. greater love then this hath no man , when any man b●stoweth his life for his friends : Therefore Christ suffered nor for the sinnes of all . A. It doth not follow , for such love is found in Christ to his enemies , Rom. 5. 10. Col. 1. 21. 22 Therefore there is in Christ found greater love , then any that is among men . Obi. But it is said in Rev. 5. 9. & 14. 3. 4 some were redeemed from the Earth from among men : Therefore he suffered not for the sins of all . A. We must destinguish redemption in respect of price , and in respect of the end and application : Now the price is paid for all , Heb. 2. 9. 1 Tim. 2 6. And the end is . that persons should no longer live to themselves ( as formerly they with others the men of this world have done ) but unto him that hath paid the price for them , 2 Cor. 5. 15. and this only they performe that have faith given unto them , whereby they doe apply the benefit of this price ; in which latter respect they only are said to be redeemed : yet in respect of price , Christ suffered for the sinnes of all : Obi : But Christ doth not call all , for he saith Mat 9. 13 : I am not come to call the righteous , but sinners to Repentance : Therfore he suffered not for the sins of all . A : God admonisheth all men every where to repent . Acts 17 : 30 : and therfore Christ in saying , I am not come to call the righteous , doth not intend that any were righteous , and thereby such as were excluded from his call , but only this , that so farre as any thought themselves more righteous then others , so farre forth they doe necessarily exclude themselves from the call of Christ more then others . Obi. But it seemes by . Rom. 5 : 9 : 10 : that all that Christ died for , shall be saved . A. Not so , neither doth Paul so intend , but only that we have more manifest grounded reason to believe salvation by him now he hath suffered for us , then we had before . Obi. But Paul saith Rom. 8. 32. he that spared not his own Son , but gave him up for us all , how shall he not with him freely give all things also : But God doth not give all things freely unto all , universally : therefore he suffered not for all . A. Al things are so inseperably united unto Christ , that unto whomsoever Christ is offered , all things are offered with him , and whosoever receiveth Christ , receiveth all things with him , Iohn , 13. 20. Mat : 10 : 40 : Luke 10 : 16 : 1 Tim 4 8. Mat. 6. 3. and whosoever denyeth or refuseth Christ , refuseth all things with him , Lu. 12. 8. 9. & 9 : 26 : 2 Tim. 12. Mat. 10. 33. Mar. 8. 38. 2 Thes. 2. 10. 12 and to whomsoever God gives faith , and so Christ , by which only Christ properly becomes ours Ephe. 3. 17. which God only gives to his elect , Tit. 1. 1. Ro. 8. 28. 29 , 30. to them he gives with that faith , and that Christ freely all things , 1 Cor. 3. 21. but this hinders not but that he suffered for all , though faith , and Christ by faith , be not given to all : and this appeares in that some for whom he is given do deny him , 2. Pet. 2. 1. Mat. 21. 42. John 1. 11. Obj. But in Heb. 9. 13 , 14 it is said that the blood of Christ doth more abundantly purge the conscience , then the blood of Buls and Goates did purifie the flesh : but the blood of Buls and Goates , and the ashes of an Heifer sprinkling the uncleane sanctified to the purifiing of the flesh : and all have not their consciences purged by the blood of Christ : Therefore he suffered not for all . A. True it is , that the blood of Christ is of a purging nature for all , but some tread it under their feet and count it common or unholy , Heb. 10. 29. and do not by faith ( as with a bunch of hysop ) sprinkle it upon the conscience , and no marvell though they remain unclean still : And so if the beasts were slain , yet unlesse the blood were sprinkled on the unclean , they would remain so in their flesh stil : Yet this hinders not , but that Christ suffered for the sins of all , that whosoever beleeveth in him being thereby purged , may be saved . Q Is there any power in man by nature to believe this Doctrine ? A. No surely , because he cannot know it , for it is a foolish Doctrine , & enmity to the wisedom of every naturall man , 1 Cor. 1. 23. & 2. 14. Rom. 8. 7. 8. and the light and understanding thereof , is only had by the power of the spirit of God , 1 Iohn 4. 13 , 14 and all men naturally are more averse unto this then unto any other thing , Iohn 5. 40 , 44. Matt. 23. 37 : Q. Why doth God promise eternall life only to those that beleeve , and threaten eternall death to those that doe not , seeing it is not in their own power by nature ? A. First that he might by means of those promises and threats work us to that which by nature we are averse unto , 2 Cor. 5 : 11 : 20 : 2. That we might appear more inexcusable , when neither promises nor threats will move us to imbrace free mercy , Acts 13 : 46 , 51 : & 18 : 6 , 7 : 3 : That the grace of God might as well appear in giving power to beleeve , as in giving Christ and in him forgivenes of sins to be beleeved , Rom. 9. 16. & 11. 5 , 6 , 7. Psal. 2 , 13. 4. That we might apply our selves unto God in the use of those meanes , that he hath appointed , for the working of Faith in us , John 6. 27. Isay 55. 3. 5. That we might wholly deny our selves , and search , and by searching find in the Covenant of Grace matter of free conveyance of power to beleeve , whatsoever is required to be beleeved , Ro. 10. 17. John 5. 39. Psal. 119. 9. 98 , 99 , 104 , 105. Rom. 3. 24. & 4. 16. Gal. 3. 2. Q. Can it stand with the iustice of God to require persons to beleeve with penalties annexed thereunto , seeing it is not in their power by nature ? A. Yea , see in the matter of free conveyance of power is offered in the Covenant of Grace , which would be conveyed thereby were it not opposed , Acts 13. 46. or despised , Acts 7. 51. Rom. 2. 4. Heb. 10. 29. or neglected , as , Heb. 2. 3. and in many other places of Scripture it appeares . Q. But whether doth it not follow from hence that Gods grace is subiected unto man , whether he will oppose , despise , or neglect the same yea or no ? True , so far as to leave man inexcusable for so doing , seeing the opposing dispising , or neglecting is wholy mans evill work , but not so , but that the receiving , esteeming , or improving the same power must be considered to proceed from the covenant it self originally , and not from man , it must needs therefore be attributed to God only , who proportioneth the dispensation thereof effectually according to his own Decree of Election . Q. Ought every one to beleeve then that Christ dyed for all the sins of all ? A. Yea surely , or else how shall each person beleeve he suffered for their sins ? Ob. But it seems incongreous , that one should be required to beleeve what Christ did for others ? A. Not so , for if the benefit of Christs sufferings be to be preached unto others , it is then necessary to beleeve what we preach for truth , to be truth , and that to them to whom we preach the same . And secondly , if there be nothing to distinguish me from others , as the truth is , before faith ther is not , then the question is , if he have not suffered for all , how shall I find that he suffered for me ? But if he hath suffered for all as the truth is he hath . Heb. 2. 9. then I beleeving that doe necessarily believe that he suffered for me . Ob. But if this be saving faith to beleeve that Ch●●st suffered for all , then who is it but will be saved ? for all men will say● that Christ suffered for all . A. Not so , for all that object to the contrary do not say it . Secondly , all that do say it , do not truly beleeve it ; and whosoever do beleeve it , do necessarily beleeve that there is the matter of eternall death in all , 2 Cor : 5 : 14 : and do necessarily beleeve an infinite love extended to all , Iohn 3 : 16 : and all persons thus beleeving will necessarily be constrained to love God , and all things according to God , 2 Cor : 5 : 14 , 15 : 1 Iohn 4 : 10. 14 , 19 : 〈…〉 sts yo● is easie in the nature of it , Mat. 11 : 3● : and that is it that makes it most hard and difficult to our nature , Mat. 7 : 14 : foolishnes to the learned Grecians , & a stumbling block to the Iewes who cannot endure , that the unlearned vitious Publicans and Harlots should be free by the grace offered in the Gospel , Luke 7 : 39. & 15 : 2. by their beleeving that Christ suffered for all , should therby only be saved . Ob. But it sufficeth to saving faith , that Christ be beleeved to be the Son of God , and was sent and came into the world to save sinners indifinitely though not al ? A Not so , if any be excluded : because that takes away certainty of faith from any in respect of Christ , for if any be excluded , I may be the person as soon as any other , and I have no ground to the contrary . Ob. But I may be certain if I beleeve ? A. This is to make the foundation of faith to stand in my beleeving , and not in Christ & also to make my first believing without any certain truth to ground it self upon , and is a supposition of an impossiblity , ( to wit ) of a firme beleeving that which cannot be known whether it be true or not : wheras on the contrary it being a revealed truth , that Christ did cast death for every man , Heb. 2. 9. each person hath a ground in that word of truth to beleeve , that he dyed for him , and none hath any excuse that doth not beleeve it . Q Is this then the subject matter of the Gospel , that Christ hath required to be preached to the world : to wit , that Christ suffered for all the sinnes of al . A. Yes surely , for without this no man hath any thing to preach to the world , no Gospell of glad tydings , no remission of sins , no doctrin of reconciliation , no grace ●peace at all . Obj. But it may be preached that Christ dyed for beleivers , A. That is no glad tydings to the world , which do not yet beleeve : neither wil such a doctrine work faith , whereas Christ hath appointed a Gospel of remission of sins by his death to be preached to the world , to the begetting of persons to the faith of that truth , Rom. 10. 14. 17. & 1. 16. & 16. 26. Secondly , such a doctrine doth suppose persons to be beleevers before Christ dyed for them , or at least before it may be preached unto them , that Christ dyed for them , & so by consequence before there be any thing to be beleeved : & so by the same consequence impossible there should be any beleever , for how shall they beleeve on him of whom they have not heard , Rom. 10. 14. Obj. But men must first feare God , or have some work of God wrought in them , Acts 13. 26. before it may be lawfull to preach the Gospel to them . A , Not so , for then it cannot be said , that any are begotten by preaching , if persons must have a life & being in godlinesse before : which is contrary to these Scriptures , I●m . 1. 18. 1 Cor. 4. 16. 1 Pet ▪ 1. 23. Secondly , then it is unlawfull to preach the Gospel to all Nations , even to them that doe not feare God , which is contrary to these Scriptures , Mar : 28 18. Mar. 16. 15. Acts 8 5 & 9 29 , & 13. 45. 46. 50. and 17 32. and many other . Thirdly , the meaning of Acts 13 : 26 , is but to distinguish the Proselites from the naturall Iewes by the appelation of fearing God : and when he saith , to you , that is you Jews , both by nature & religion , to you in the first place accordiug to the commission of Christ , Luke 24 47. as therein offering mercy to them , and they re 〈…〉 sing the same , were left inexcusable : as , ver. 40. 41 , 45 46. Q. But how is it proved that the subject matter of the Gospel required to be preached to the world , is that Christ suffered for the sins of al ? A. First , because Christ and the Prophets and Apostles did so teach , Isa : 53. 6. John 1 : 29 & 3. 16 , 17 : & 6. 51 & 12. 47. 48. 1 Cor : 153 , 2 Cor. 5. 14 , 15 , &c. Secondly , Christ required them so to preach , Mat : 28 18 ; 19 : Mar : 16. 15. Luke 10. 5. & 24. 47 : Rom : 16. 26. Thirdly , the Saints are commended for beleeving so , Iohn 4 44. 1 Iohn 4 14. Fourthly , because it is a condemning sin in any hearing the Gospel not to beleeve so ( to wit , that Christ dyed for their sins , Joh. 3. 18 , 19 & 12. 47 , 48 & 16 : 9 : 1 Iohn 5. 10 : Q. But why is such a doctri●● required to be preached to the world ; to wit , that Christ suffered for all the sins of all ? A. For the working of the beleefe thereof in all , in whom the doctrine prevaileth , and for the inexcusablenes of the rest , 2 Cor. 2. 14 , 15. 16 & 4 , 3. 4 : & 6. 1 , 2. & 10. 4 , 5 , 6. 2. Thes. 1. 8. & 2. 10. Heb. 2 , 3. Q But will it not from hence follow , that man hath free-will ? A. No surely , for if the Gospel must work faith , then it flowes not from the inclination of the will , but from the Gospels inlightning the under standing , Ephes. 4. 20 : 23. Gal : 3. 2. Rom 1. 16 , 17. & 10 : 17 : and as for the inexcusablenes of the rest which doe not beleive , it doth not betoaken a freedome of wil to beleeve , but doth bewray a blind mind , and an hard heart , and a rebellious disposition , that will not beleeve the truth , though it be declared unto them , Acts 13. 41. Iohn 5. 40 , 44. Ephes. 4 : 18 : Rom : 2 : 7 , 8 , 9 : Q. Have not all persons a rebellious disposition to the beleeving of the Gospell ? A. Yes surely , untill the preaching of the Gospel prevaile , and then , and by that meanes the rebellious disposition is cast down & subjected , and the persons brought unto the obedience of Christ , 2 Cor. 10. 5. and when it prevailes not , it heaps up vengeance against the disobedient , ver. 6. Q. But hath God elected some persons before the world began , which only shall be saved . A. Yea certainly , Rom. 8. 30. or else the events of things in time should come to passe , without or by some other ordering cause then the councell & decree of God , which were impiety once to imagine . Q. But doth not the doctrine of Christs dying for all contradict this doctrine ? A. No surely , because it is the means to worke faith effectually in the Elect according to the eternall decree , 1 Thes. 1. 4 , 5. Rom. 8. 30. and to leave the other absolutely inexcusable in the effecting their own destruction by their refusal to beleeve in the sufferings of Christ preached and that accoring to the same eternall decree , 1 Pet. 2 ▪ 8. Iude 4. Rom. 8. 33. Q. Why then it seems , that Christs suffering for all the sins of all ought freely to be preached to all , and not to be limited by any consideration of the doctrine of Election ? A. Surely that must needs be so , First , because it is the Commission of Christ , Mar. 16. 15. Secondly , Because we doe not know who is Elected no otherwise then by the event . Thirdly , because it is as true doctrine to them that are not Elect , as to the Elect , whether they beleeve it or not . Fourthly , because God hath his end in Christs suffering for the sins of all , and in the doctrine thereof to all as well when it is not beleeved , as when it is beleeved , Luke 2. 34 1 Cor. 23 24 2 Cor : 2. 14 , 15 , 16. 1 Pet. 2. 6 , 7 , 8 , 9. Fiftly , Because else it is not a direct meanes to work faith in any at all . Sixtly , Because else unbeleevers ▪ are not by that meanes left inexcusable . Ob. But if this be the doctrine and faith to be preached , and beleeved , may it be concluded from hence , that none have saving faith but those that beleeve this doctrine ? A. It is certaine , there is no saving faith without beleeving in the sufferings of Christ ; neither have any true ground to beleeve that he suffered for them any otherwise , then he is declared in Scripture to have suffered for all ; yet here we must distinguish , some do not so distinctly understand it to build their faith upon it as others do , who therfore have a weaker faith then others have : ye● this is out of all doubt , that no saving faith stands in opposition to it , though some persons weak in the faith possibly may 〈…〉 ▪ Ob. But some persons who do appeare very godly doe oppose it ? A. True , but many persons who do appear very godly are not so indeed . Secondly , many godly persons are enemies to the truth , and to themselves too , Mat. 16. 22 , 33. Mar. 8. 33. Thirdly , such opposition proceeds not from their faith , but from their ignorance and sinfull corruption . Question . But may we safely beleeve that Christ suffered for the sinne of all , and so for us , and therein our own Salvation , before we know whether we bee elected or not ? A. Yea surely , for so we are directed , Rom : 10. 6 , 7 , 8 , 9. and yet neverthelesse by this call of God to this knowledge & beleife , we may be sure that he hath chosen us unto Salvation . Rom. 8. 30. Q. But why is this belief required ? A. That we may thereby partake of union with Christ , and thereby Reconciliation , Adoption , Iustification , Sanctifica●ion , and Glorification , Ioh : 1. 19 : Gal : 2 : 16 : 2 Cor : 5 : 20 : Gal : 3 : 26 : Rom : 8 : 28 : 29 : 30. Acts 26 : 18 : & 10 : 43 : & 15 : 9 : Eph : 3 : 17 , 18 : Q : Are not the Elect Iustified before they doe beleeve ? A : No surely for they are without Christ strangers from the Covenant , without Hope or God in the world : dead in sinnes : children of wrath as well as others : in a state of condemnation : John 3 : 18 : Eph : 2 : 1 : 3 : 12 : Ob But the Scripture in many places doth manifest Iustification to be by the blood of Christ , and doth not mention fai 〈…〉 Rom : 3 : 24 : & 5 : 9. 18 , 19 : Rev : 1 : 3 : Heb : 9 : 14 , 26 : 1 John 1 : 7 : Ephes : 1 : 7 : and besides , faith is a beleeving of Remission of sinnes , and consequently Iustification , which therfore must be before the beleeving of the same . A. True it is that the matter of our Iustification is the blood of Christ shed for all , to be beleeved by all : and faith hath no other Obiect : but yet he that beleeveth not his own Iustice and Life in the death of Christ shall never see Light , but the wrath of God abideth on him : Ioh. 3. 36. and we are justified by faith : not without : Rom. 3. 28. & 5. 1. Gal. 2 16. Nor yet before we beleive , for it is counted for Righteousnesse , not another thing : Ron. 4. 3 , 5 9 11 , 12 , 16. 13 , 22 , 24 , Gal. 3 , 6 , 7 , 8 , 9. 11 , 14 , 22 , 24 , 26. And the reason is because by it only we partake of Christs death and sufferings ▪ Joh. 1. 12. & 3. 14 , 15 , 16 , 17 , 18 , 19 33. 36 , & 8. 24. & 3. 11. 25. 36. & 12 , 46 , 47. 48. Joh. 16. 9. Q. But are not the elect justified in the purpose of God from all eternity ? A. No more then they are called and glorified from al eternity , and that is only predestinated and appointed from all eternity to be called & justified in such a time , and by such a meanes as faith in Christ-Rom . 8. 28 , 29 , 30. Eph. 1 , 4 , 5. & 2. 8. 2 Thes. 3. 13 , 14. and therby preserved to glory in the end . Here we must distinguish betwixt the decree of God and the execution of the same decree : the appointment to do a thing , and the doing of the same according to appointment : God did appoint for to justifie his Elect in time , and when the time is come , God doth accordingly effect the same by giving them Faith , therby making them partakers of union with Christ , and therby of reconciliation , adoption and justification . Q. But when persons doe ( according to the Gospel ) beleive that Christ suffered for all the sins of all , and so for them : by which Faith they partake of , or are one with Christ , and thereby of Reconciliation , Adoption , and Iustification : doth God require any further means to be by them used tending to Salvation , yea or no ? A. Yes surely , because it is necessary that this beleife be preserved & encreased , and the fruits therof : and the power of sin mortified , which is done by degrees . 2 Pet. 3. 18. 1 Thes. 4. 1. 10. and God hath appointed means to be used for that purpose by the Saints . Q. What meanes is that ? A. Surely the preaching and hearing of Gods word , which is as necessary for edification as for Conversion : and the administration of the Sacraments , and prayer , and the Discipline of the true Church : all which ought conscionably to be used according to Gods word by al true believers as the meanes of perseverance and encrease of faith , until we come to the end of our Faith the Salvation of our Souls . 1 Pet. 1. 9. Eph. 4. 12 , 13. Matth. 26. 28. Acts 2. 38 , 1 Cor. 5. 5. Six Propositions , for doctrine agreed on as a necessary foundation , without which we at first did not begin the practice of Baptisme . First , That Iesus Christ gave himself a ransom for all men , 1 Iohn 2. 2. 2. Cor. 5. 15. Rom. 5. 18 ▪ Heb 2 , 9. Secondly , that remission of sins ou●●t to be preached to all men , Luke 24 47 & 10. 〈…〉 & 2. 10. Acts 10. 36. & 13. 38. Eph. 2. 17. Mar. 16. 15. Thirdly , that every one ought to beleeve the forgivenes of his sins through Iesus Christ , Rom. 3. 25. Acts 3. 26. 1 John 5. 10 , 11. Mar. 1. 15. Acts 17. 30 Fourthly , that no man hath power by nature to beleeve in Christ . Eph. 2. 5. 8 ▪ 10. 1 Cor. 2. 14. Phil. 2. 13. John 6. 44 , 65. Rom. 8. 8. Fiftly , That nothing can be done by us , to cause God to chuse us . John 15. 16. Rom. 11. 5 , 6. 7 , chap. 9. 11 , 15 , 16 , 18 , 20 , 23. 1 Cor. 1. 27 , 28 , 29. 1 Cor. 3. 5. Sixtly , that whosoever hath precious faith are give served by the power of God to salvation , 1 Pet. 1. 3 : 4 , 5. Joh. 13. 1. Rom. 8. 39. Ier , 32. 40. John 5. 24. FINIS . 
A61473	----	Free grace exalted, and thence deduced evangelical rules for evangelical sufferings : in two discourses made 29 March, and 10 May 1670, from Rom. 5, 21. Sterry, Peter, 1613-1672. 1670 Approx. 66 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A61473 Wing S5480 ESTC R38299 17288861 ocm 17288861 106331 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61473) Transcribed from: (Early English Books Online ; image set 106331) Images scanned from microfilm: (Early English books, 1641-1700 ; 1103:6) Free grace exalted, and thence deduced evangelical rules for evangelical sufferings : in two discourses made 29 March, and 10 May 1670, from Rom. 5, 21. Sterry, Peter, 1613-1672. [4], 12, 15 p. [s.n.], London printed : 1670. Attributed by Wing and NUC pre-1956 imprints to Sterry. Anonymous contemporary ms. attribution on t.p.: "By Mr. Peter Sterry. And taken from his mouth by the ready pen of Mr. Sam. Crispe." Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Romans V, 21 -- Sermons. Grace (Theology) Sermons, English -- 17th century. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion FREE GRACE Exalted , and thence Deduced . EVANGELICAL RULES FOR EVANGELICAL SUFFERINGS . In two Discourses made 29. March , and 10. May , 1670. From Rom. 5.21 . LONDON , Printed in the Year , 1670. TO THE READER . RUth reaped a bountifull blessing with her humble gleaning in the field of her near kinsman Boaz , to become the Mother of her Lord and Saviour ; the same benediction is perpetually to be found in the field of the Gospel , whereof the former field is the figure : a poor creature having had the opportunity of a turn or two in that field , and finding much heavenly consolation there , pick'd up with his Pen a few scatterings of what was lately presented before the God of the whole harvest , in two Discourses , of the Free Grace of , and Suffering for , the Gospel ; and being willing they should extend to a standing benefit of a few more than the Auditors , out of love to the truth and souls hath transcribed them for the Press , and if out of them any poor soul shall press the wine of the kingdome to comfort and establish him , by the assistance of the spirit of Grace , let him bless the Master of the Vineyard , who refreshes every weary soul that comes to him . I confess the world is well replenished with treatises of both subjects , Free Grace , and Sufferings , all I wish is , they were better studied and practised , this is only the casting two Mites into the Treasury , which it is hoped some will reap the benefit of , nay these in themselves contain the whole Treasury if sanctified to an humble soul. There is only this note to be made , whereas there is a necessary caution laid down against sourness of spirit , wrath , desire of revenge , or the like , to be allowed by any in their sufferings ; that yet this doth not tend to invalidate the true and faithfull sayings of God , that he will in his time appointed pour out his fierce wrath and indignation against all implacable enemies , as Babylon and her Confederates , in order to the setting up the kingdome of the Lord Jesus universally in the earth in truth and righteousness ; here is the faith and patience of the Saints , and hence it is they cry , Come Lord Jesus come quickly . Free Grace Exalted , and thence Deduced . In a Discourse March 29. 1670. Rom. 5.21 . As Sin , — So might Grace reign through righteousness to Eternal life by Jesus Christ our Lord. ST . Paul in this Epistle doth establish on heavenly grounds , and heavenly pillars of divine truths , and divine arguments ▪ The doctrine of free Grace as a rock , as a rock of Eternity , on which the rock himself Jesus Christ , as he is the Mediator of the Covenant , is founded , against which all the gates of hell shall not be able to prevail ; he establisheth it against all assaults by which the powers of darkness do invade it ; he sets it before us as the● 〈◊〉 out of which all the most precious and pleasant mysteries of the Gospel do spring , and as the head , which is chief of them all , on which they all depend , from which they all have the life , strength , beauty and sweetness : In these two last verses of this Chapter , you have the treasure of the whole Epistle and whole Gospel , comprised with a divine skill in a little compass ; he gives a distinct view of the whole ; In these two verses is a comparison between the Law and the Gospel ; or the Covenant of Works and Covenant of Grace ; the mystery of the Law , and Covenant of works , with its design , end , and effect , represented ; the Law entred that the offence might abound , Sin reigns to death ; that 's the design of the Law ; It never entred into the heart of God , that righteousness or life should be by the Law , or the Covenant of works ; no , the design of the Law is , that Sin might find a way into the world and be heightned , that the offence might abound , and that Sin may bring in death upon all ; but is this in the eye of God simply thus to determine his Councels ? no , but the Gospel follows , and is the sweet Riddle , Out of the Eater came Meat , and out of the Strong came Sweetness ; the Law is as a foile for a Diamond , 't is the design of God , that the Covenant of Grace that everlasting love , might come down from Heaven with a greater pomp and glory , with a greater train of sweetness and joy , bringing everlasting righteousness , and everlasting life along with it ; so you see the 20th . verse , The law entred that the offence might abound , but where sin abounded , grace doth much more abound : a great heap of fuel is laid to this end , that the fire taking hold of it , might consume it , and spread it self , and rise to Heaven with a glorious flame , that as sin hath reigned unto death , even so might Grace reign to Eternal life through righteousness by Jesus Christ our Lord. My design is to speak to the last part of this verse , So might Grace &c. where you have all the treasures of the Gospel richly pointed at in the compass of two lines ; First , you have here a King , Grace , this King is on the Throne , grace reigns ; it reigns over sin and death ; 2ly , you have the Scepter of this King righteousness , grace reigns through righteousness , he reigns to righteousness , or by righteousness , righteousness is the Scepter of the kingdome of grace ; 3ly , you have the effect or end of this reign , how blessed is it to be Subjects to this King ? how good and blessed is this Kings reign to all his Subjects , for 't is to eternal life , a life of grace and of glory , a life that is begun here in earth and flesh by grace , that is perfected in the spirit and in heaven by glory ; then 4ly , here is the great Minister of this great King , by Jesus Christ our Lord , grace reigns by Jesus Christ ▪ as great Kings ; First , they make their Ministers of State ▪ they first raise them , then use them , and reign by them , as Pharaoh by Joseph , so Jesus Christ is both the gift of this grace , and the Minister of this grace , free grace raised Jesus Christ up to be a Mediator in the Covenant of grace , to be a Minister in this kingdome of grace , and then reigns by him to eternal life ; Jesus Christ is the Minister of grace by both righteousnesses , the righteousness of justification , which is the righteousness of God in Jesus Christ , resting as a Crown on the head of a Soul to justifie him , and he is the righteousness of Sanctification , the righteousness of God by Jesus Christ as a root of holiness in the heart of a Saint , springing up into all holiness and spirituality there ; how full is this blessedness ? how full is the Covenant of grace ? so many words as be here , so many heavens open themselves in fulness of grace and glory ; Grace , Righteousness , Eternal life , Jesus Christ our Lord , every one comprehends all . Divines distinguish between two sorts of grace , one is grace-making-grace , the other is grace-made-grace ▪ the one is Eternal love in the heart of the Father to the Soul , the other is a Spiritual loveliness in the heart of a Believer , which is this love from the heart of the Father , first shining into the Soul , and so kindling it self to a holy love there , which love at once carries the Soul out of it self to the bosome of God , and changes the Soul to the likeness of God , & fills it with the grace & joy & glory of God. The grace mentioned here in the Text , is the first of these , that which Divines rightly call free grace , for you see 't is a grace that is antecedent to , and transcendent over eternal life , and Jesus Christ himself in his mediatory office , for 't is a grace that reigns by all these , as the Scepter , Minister , and effect of his reign . The Doctrine which I intend to prosecute from these words is this ; the free grace of God is the Supream and Soveraign good in covenant of grace , and in the Gospel , 't is that from which all the good things of the Gospel flow , on which they all depend , and by which they are all dispens'd ; we see it lies plain in the Text , 't is the great King that reigns , the glorified person of our Lord Jesus Christ is but the Throne of this grace where it sits , from which it reigns ; righteousness is the golden Scepter of this grace , & eternal life the fruit of this grace ; this free grace reigns to eternal life , this grace must of necessity be Soveraignly , supreamly , absolutely , every way infinitely free and full when 't is before eternal life , it being the beautiful cause that produces this blessed effect eternal life , which comprehends the life of grace and of glory in the whole compass of it , Zach. 4.7 . the Lord speak thus , Who art thou , O great Mountain ? before Zerubbabel thou shalt become a a Plain , and he shall bring forth the head stone thereof with shoutings , crying grace , grace unto it . Zerubbabel is the figure of Jesus Christ , the scatterer of Babel , that spirit of heavenly beauty and order that takes away all confusion , which saith , O death I will be thy death ; so he calls himself Zerubbabel , the confusion of all confusion 〈◊〉 brings out the head stone , he brings out himself the head stone of the spiritual building with shouting , and what doth he teach them to cry to it in the shouting , Jesus , Jesus ? no no , they cry to Jesus himself as he brings out himself the head stone , grace , grace , free grace , love from eternity , supream love , soveraign love , the most beautiful womb out of which Jesus Christ together with all his heavenly treasure and sweetness springs , cry grace , grace to it . My beloved , you know that the material Temple was but a figure of the spiritual and living Temple , which is the Temple of the Lord Jesus , and of every Saint ; O that your spiritual senses were awaked , what melody should we hear at this building of grace , of the spiritual Temple , in every soul , as begun in laying the head stone the foundation , as carried on in rearing the walls , as finish'd in laying on the roof of glory , we should hear the heavenly company the blessed Angels and Spirits shouting with ravishing harmony , crying to it , grace , grace , free love , supream soveraign love , eternal love , 't is this , 't is this , which layes it self as the foundation and head stone in the person of Christ , this carries on the building in the walls and flores , and layes it self the top stone in glory : O my beloved that have this building though imperfect in you , you that lye in the rubbish , that have any sence of the beauty of this building , of the glorious company that inhabit it , there is no such way to have it begun , carried on , and finish'd , as to cry continually to it , grace , grace , as with a shout of ravishing affections from a sence of love , love infinitely free , transcending all your expectations , with a shout of admiration cry continually with the language of all within you , of all your parts , powers , senses , grace , grace ; O the infinite freedom of grace , O the soveraignty and supremacy of grace , of eternal love reigning through righteousness to eternal life by Jesus Christ our Lord , reigning over sin and death , and even out of them from the blackest darkness , raising the more beautifully the Temple of divine light , and divine love . I design to speak somewhat largely of Free Grace . In the Porch of the Temple were two great Pillars , Boaz , and Jachin , one signifying in strength , the other , he shall establish , or he shall prepare : O my beloved , blessed are they whose heart , whose hope , whose grace , whose glory doth go up as a heavenly Temple , resting on these two Pillars which meet both in one , free grace ; here 's the strength of the God-head his love , God is love ; here 's the preparation and establishment , the preparation from eternity , free grace from eternity , and the establishment , is through all changes and storms of times to eternity . There be three things in which in general I would open and confirm the nature of free grace . First , The grace of God , free grace is the highest love . Secondly , 'T is the highest loveliness ; and Thirdly , It is the highest joy . First , The grace of God is the highest love ; grace in the Hebrew tongue Kene from Kana , signifies most properly a love condescending , stooping from the greatest height with the greatest complacency , bowing it self down , so making it self one with the lowest object in its lowest estate , and that to this end , that it may raise this object , and carry it to its own height , to be one with its self in its own beauty and triumphant blessedness ; the force of the word according to some enforces thus much , this is express'd by another word , Psalm 63.3 . Because thy loving kindness is better than life , my lips shall praise thee : 't is Keses , here 's the grace of God express'd as the highest love , better than life ; there be three excellent things , light , life , and love , life is an excellency of a higher kind than light is , life is light in a transcendent perfection , therefore called light of life ; and so is love above life , 't is a higher kind of excellency than life , 't is the perfection of life ; as life is better than single light , because 't is light in a perfection in which it transcends it self , so is love better than life , because 't is life in a perfection in which it transcends it self ; the highest love is the love of God free grace , what purity , power , pleasantness , and glory , is there in light ? what strength , virtue , sweetness , and joy , is there in life ? all these be comprehended in the love of God , all these be comprehended in free grace with an eminency surmounting themselves . The effect is in the cause after a more excellent manner ; love is the Fountain of life , and so the Crown of life , every thing that is desirable in light and life , is more desirable in love , as the cause exceeds the effect : thus the loving kindness of God is better than life . This love signifies a natural love that flows freely and sweetly from its own nature ; O how high a love is that of free grace ? O how free is this grace and love in all its sweetness , and how sweet in all its freedome , flowing from the divine nature , from the God-head ? the best of honey is live honey that drops from the Comb without straining ; the purest myrhe is that which comes from the tree of its self ; this is love at its greatest height , this is the pure honey the grace of God , free grace that flows of its own accord , without any thing moving , from the nature and heart of God himself . As a Fountain is a treasury of water which continually sends out living streams , as the Sun is a body of light which from the beginning of the world to the end sends out millions of beams every moment , yet it remains still full and undeminish'd , such is free grace , or God the Fountain of free grace ; our God is a treasury of love , a composure of love and sweetness that freely from himself every moment , from eternity to eternity , sends out millions of millions of streams and of beams of glorious love , yet still remains a Fountain , a Sun of richest love undeminish'd ; how pleasant , and pure , and powerful , is free grace ? how sweet is it to rest in the bosome and lye in the arms of free grace ? it is to lye in the bosome and arms of God , as in an unlimited treasury of the highest love and sweetness , where love is springing with millions of springs and communications of its self in all forms of grace , comfort , strength , joy , and glory everlastingly , without any cessation or diminution . I would not be long , neither would I miss my application , therefore shall leave the other two arguments to set out free grace , in that it is the highest loveliness , and highest joy , as well as the highest love , therefore shall spend the rest of the time in the use . My first Use is of Admonition ; take heed of being strangers , and being enemies to the grace of God , to free grace ▪ as a bird wandring from his nest , so is a man from his place ; the Jews say place there is the name of God , 't is free grace that is the rest of every Spirit , of every Soul , here 't is born , here 't is hatch'd , fledg'd , cherish'd , and fed , here the heavenly Mother , the eternal spirit spreads his wings ; 't is free grace is the place of every soul , every thing is at rest in its place , and strengthened in its proper place or element ; here is thy place O man , here alone is thy rest , here you spring up to spiritual strength and virtue , O then take heed of being strangers and enemies to it ; he that is a stranger to it , is as a man wandring from his place , a bird wandring from its nest , where shall it be cherish'd and fed ? he that disturbs his Family , is like one that beats his own flesh , saith Solomon ; be not enemies to grace , this is thy place and nest , if you disorder your own place , and fillest it with enmity , you be as he that consumes his own life and being . There be three sorts of persons strangers and enemies to free grace , these two fall into one , for free grace hath no enemy to it , but he that is ignorant of it , and 〈◊〉 stranger● to it , for those that know thy name will trust in thee , those that have tasted the sweetness of free grace , what a heavenly Vine this is that cheers both the heart of God and man , these will bow down to it , and cry to all their hopes and expectations , grace , grace . The three sorts of persons that are strangers and enemies to free grace , are first , the Prophane Heathen , 2ly , the Pious Jew , and 3ly , the Vain Christian ; O you that here me when I speak of the Heathen and Jew , think not that I talk of Jerusalem or the Indies ; O that these three strangers were not in the midst of us : the first stranger is the Prophane Heathen , Jesus Christ said to Pilate , John 18.37 . For this cause came I into the world , to bear witness to the truth ; he that is of the truth hears my voyce : Pilate said , What is truth , and then went out : this is a Pilate spirit , a Heathen spirit , one that is fit for interest sake to crucifie Christ : when Christ spake of so great a glory as the end both of his life and death , he asks , What is truth , and turns his back on Christ ; but what is this truth that Christ hath such an esteem of , That he came from Heaven to Earth , and died to declare , see it in two or three Scriptures , 't is that truth of the Gospel which Saint Paul sets out , 2 Cor. 4.6 . the light of the knowledge of the glory of God in the face of Jesus Christ ; this is that truth , a light of glory shining in the face of Jesus Christ ; what is this glory , see that in another Scripture , Eph. 1.6 . to the praise of the glory of his grace ; here 's the glory , the grace of God , free grace is the glory of God ; this is the truth , this is the truth for which Christ lived and dyed , that the light of this glory , the most glorious and sweet light of the free grace of God , might shine from his face on the heart of his brethren . Again , what that truth is for which Jesus Christ lived and dyed , see in those last words of his Prayer to his Father , John 17. ult . I have declared to them thy name , and will declare it ; what 's that name and that declaration ? 't is this free grace , that God is love , known by his name of love , so it appears , that the love wherewith thou hast loved me , may be in them , and I in them ; O unexpressible love ! How infinitely sweet and free is that love ; consider three things in it , first , that the love that the Father hath to Jesus Christ , is that very love by which he brings out Jesus Christ as the second person in the Trinity , the only begotten of the Father from eternity to eternity ; 't is that love by which he delights in him , and embraces him , and hath all joy in him , as he lies eternally in the bosome of the Father , the eternal generation of the Lord Jesus , which is the same from eternity to eternity , with which he is the delight , and joy , and glory of the Father ; this is the love of the Father with which he loves Jesus Christ , and is not this a free love ? Secondly , This love of the Father with which he loves Jesus Christ , is the same love of the Father which is in the Saints as their root , as that eternal root out of which the Saints spring , and out of which Jesus Christ springs in a Saint , that eternal root out of which Jesus Christ , and a Saint , spring both together as two Spirits marryed , and become one Spirit , how rich and free is this love ? Thirdly , This love of the Father to a Saint is that to which the being of Christ in a Saint is a consequent , how full is this love which is anteceedent to the Union of Jesus Christ , and a Soul out of which all good springs to a Soul , is not this free grace ? that glory of God for which Jesus Christ lived and dyed that this truth might shine in the face of all his Saints , this is that love in which the joy of all holy Angels and men is plac'd ; who art thou now , when Jesus Christ lived and dyed to publish this joyful sound of free grace , when the Ministers of Christ , when Saints Baptised into the Spirit of Christ , continually shout and cry concerning all good within them , or round about them , grace , grace , free grace , love from eternity , and to eternity ? who art thou , that as Pilate negligently cryes , what is this grace , I understand it not , and so goest away turning thy back on this grace , on Jesus Christ , on the glorious Ministry of this grace , on the everlasting Father the Fountain of this grace ? this is the Prophane Heathen . The second stranger and enemy to free grace , is the pious Jew , when Jesus Christ by his doctrine discovered his glory , and the people believed on him , the most religious Jews cryed out , we know that God spake to Moses , but whence this man came we know not . Oh how many such Jewish devout spirits be among Christians ? when Jesus Christ in the Ministry of his Gospel shines out with the beams of free grace , breaking out in their simplicity , purity , and unmix'd freedome , see it not , and know it not ; when Jesus Christ in his glorified face scatters those beams of grace into the bosome of many men , they cry out , this we know , that Moses , that the latter of the Scripture every where calls upon us to be doing , to abound in good works , to work out our Salvation with fear and trembling ; but what this doctrine of free grace is , we know not , nor whence it comes , although there be no right doing or abounding in good works , or working out Salvation , but by the operation of this free grace , for it is God that worketh in us both to will and to do ; how ignorant are many of the Religious Jews among us of the glory of this King , of the power of his reign , who reigns by a Scepter of righteousness to eternal life by Jesus Christ our Lord. Oh let no more thine own reason , the free will or power of the creature , or all works arising from these in opposition to the free grace of God , 〈◊〉 contend with it for the preheminence or copartnership , to take the Scepter of righteousness out of his hand ; no , free grace hath a most glorious Minister by which he will reign to bring out eternal life through righteousness , and that is Jesus Christ : in the place of free will , right reason so called , and all created excellencies , he sets up Jesus Christ ; free grace reigns through righteousness to eternal life by Jesus Christ. The third enemy and stranger to the grace of God , is the Vain Christian , and this is of two kinds ; first , he that playes the wanton with the grace of God , Oh that there were not too much of this ; when God rained to the Jews the bread of Angels in the wilderness , they loathed it , and said , What is this manna , how insipid is this , we find no strength in it ; Oh that this were not the temper of many . How is that rellish of free grace , that savour and esteem of free grace , that eager feeding of the soul on free grace , as the delicacy of Heaven and Eternity which was among the Saints of old , now almost quite lost ? how do we play the wanton with this grace of God that reigns so freely ? we find no rellish in it to satisfie our understanding , or to feed and feast our will and affections ; tak heed I beseech you of thus playing the wanton with free grace , whosoever he be that subordinates the free grace of God to any thing besides its self , or bounds it in any thing besides it self , he that gives it confinement to or dependance on any thing of the creature , or subjects the free grace of God to mans reason , or which is the other wantoness , turns this grace of God into a liberty to sin , and makes this high free love a pretence or cloak to licentiousness , he is a stranger and enemy to the grace of God , as 't is of God , he that sees not God to be all in all , sees nothing at all of God rightly , so he that sets not up the grace of God in the infiniteness , unlimitedness , independency of its own freedome and sweetness , transcendent over , antecedent to all good in the creature , he makes the grace of God nothing ; grace is no grace , unless it be all grace , abate any thing of the freedome of divine grace , and 't is no more grace at all . I conclude this Use with the last of the Revelations 18. For I testifie to every man that heareth the words of the Prophecy of this book ; If any man shall add unto these things , God shall add unto him the Plagues that are written in this book , and if any man shall take away from the words of this book , God shall take away his part out of the book of life . See the danger of adding to , or taking from the word of God ; now to bring this to my purpose , you may see that this word of God is no other than the word of his grace , no word comes from God to his people , but the word of his grace , it hath its beginning , strength , and end in this grace , as appears 20 Acts 32. Now Brethren I commend you to God , and the word of his grace , which is able to build you up , and give you an inheritance amongst all them that are sanctified ▪ he takes from & adds to the word of God , that takes from and adds to the grace of God. O my beloved , let us all then , as the glory of God is dear to us , as the peace of our souls and bodies is dear to us , le ts take heed of taking from , or adding to the grace of God , if we take from the grace of God any thing of its own freedome , of its antecedence to all good in all creatures , God certainly will take from us proportionably of the purity , of the peace , of the power , of his spirit in our spirits , of the comfort and prosperity of our lives , of consolation and joy in death , of our blessedness and glory after death . If we add to the grace of God , any power in the creature , any free will in the creature , any excellency in the creature , God certainly will so withdraw from us , that by it we shall find we add to our corruptions , we add to our care , fear , grief , doubt , despair and anguish , while we live and add to the blackness of darkness in death , and add to everlasting torments after death , if this free grace it self do not interpose and prevent it by its own freedome . My next Use is to perswade all , Heathens , Jews , and Christians , to seek after this grace of God , to be acquainted with it , and that their acquaintance may encrease , seek acquaintance with the free grace of God with all your heart ; let all the desires of your heart be wrapt up in the search of free grace , Psalm 27.8 . My heart saith , seek my face , thy face will I seek ; free grace , eternal love , this is the naked face of God , Oh seek , let your heart with all within you , say to you continually by day and by night , seek the face of God , the grace of God , and let your heart answer again in the truth of your practice , thy grace O God we will seek ; all good things of time and eternity are wrapt up in the grace of God , wisdome is a tree of life to those that take hold of it , 't is the Gospel is the Tree of life , 't is grace is the Gospel , the glad tydings from Heaven ; take hold of this grace of God by faith , 't is a tree of life , God is the root of this tree in thy spirit , when you take hold of the grace of God , you shall have the Father the Fountain of this grace , the Son the Channel full of this grace , the holy Spirit as the living Streams , living Water , and Floud of this grace , pouring out it self into thee , you shall have the new nature , the spiritual man , the budds of this tree springing out of this root , and every spiritual grace as the branches of it , and all joy and glory of the spirit as the fruit of free grace , on which your soul shall feed as on the fruit of his own tree ; O then follow free grace , wait for it , seek acquaintance with it , with all your understanding , might and power . My next Use is , to warn all that profess the name of God to take heed of living under the law , of abiding in a legal spirit ; you shall see how I come to this admonition from this doctrine , if you consider that Text which loudly alarums us to hast from Sinai to Sion , 6 Rom. 14. For Sin shall not have dominion over you , for you are not under the Law , but under grace . O behold and tremble to see that the law and grace are inconsistent in their reign , if you be under the law , you cannot be under grace ; if you be under grace , you are no more under the law ; if you be under the law , sin domineers over you , grace is no King to you ; O then be fearful to build Tabernacles on Mount Sinai in clouds and earth-quakes under the administration of the law ; but you will say , how shall we know if we be under the law or no ? I shall at this time give you one character to know it by ; art thou still in thy natural estate of unregeneracy of unbelief , then you are under the law , and not under grace , the Lord Jesus tells , John 3.3 . Except a man be born again , he cannot see the Kingdome of God ; and again , Except a man be born of Water , and of the Spirit , he cannot enter into the Kingdom of God : art then acquainted but with a natural birth , art thou a stranger to the new birth , the second birth , that from above where grace is a King , whose Kingdome is righteousness , peace , and joy in the holy Ghost ; art not thou born of water and of the spirit , of that spirit the spirit of grace , of that water which is above the Firmament , the grace of this spirit which flows for ever , then you cannot see or enter into the Kingdome of grace ; there is a Cherub with a flaming sword , the Ministry of the law , that keeps the entrance that you cannot tast the sweetness , joy and glory of this grace ; the law hath dominion over thee , and sin , death , the devil , and eternal wrath , have dominion over thee according to thy present state ; Oh that you would lament this with tears of blood , that your hearts would break with longings , till grace according to its freedome translate from this Kingdome of the law to its own Kingdome and Dominion , a Kingdome of Heaven upon Earth . Alas , while under the law in vain do you strive to break the chains of corruption and lust , guilt and fear ; sin reigns powerfully , and will reign to death , to a first death , a dark and melancholly state , to the second death , a long and endless night without any glimps of light or the least refreshment , where you lye in torments unexpressible beyond that of the highest fear , in unquenchable burnings , where evil spirits and devils in this Kingdome of the law and wrath pour continually oyl to the fire , and cry out , where be the pleasures of sin , the riches of the world , where is your pomp , happiness and joy , now in all the things that were seen , and be now vanished , and be as fuel to heighten your flame ; O come to the Lord Jesus and be councelled by him : we read when an Army of the Philistines lay between David , and Bethlehem , he cryed out , Oh that one would give me drink of the water of the Well of Bethlehem which is by the gate , and three mighty men brake through the Host and brought water to David , but he poured it out unto the Lord and said , far be it from me , is not this the blood of the men that went in jeopardy of their lives ? Hear all you that are under the law , the bosome of the Father is the true Bethlehem , the house of bread , Jesus Christ the bread of God is there , in the gate of this Bethlehem is a fountain of grace , O long day and night cry and say , in the ear of the Lord Jesus , who will give to drink of that Fountain in the gate of Bethlehem , in the fountain of grace , then I shall not be parch'd with the burning heat of lust , of guilt , of grief , of pain , then shall I thirst no more after the poysons of this world , the least drop of that water would be an eternal solace to my soul ; Oh hear and see thou that thus longest and faintest to drink , but cryest , alass there be Armies between thee and this fountain , Armies of corruptions , of guilt , of sin and wrath , Armies of devils , Oh who now shall give me to drink of this fountain ? Be not cast down , look up , behold , and see , and rejoyce to see Jesus Christ the mighty Worthy of God hath broke through all these Armies , and in despight of all , he brings of the living water of grace , from the fountain of grace for thee to drink , nay he brings thee to the fountain in the bosome of the Father ; Oh now in this moment , thou that hast hitherto been in thy natural estate under the dominion of the law , hear his voyce that by the Ministry brings thee to the fountain of grace , that calls thee to come freely without money and without price , to drink deep of this fountain ; this shall spring up to all righteousness , holiness and joy in thee ; this shall spring up as streams to make thee flourish like the garden of God ; Oh that the Lord Jesus would be present with thee now to a new birth , to give thee a new heart , a believing heart , do not as hitherto pour out the precious water of this grace from this fountain on the ground by contempt of it ; but say now , Shall I spill the water of this grace , which is the blood of my Jesus , the life of my Jesus , that not only hazarded , but poured out his blood to bring me to this fountain ; Oh drink then , the spirit of grace give thee a new nature , a new heart to drink deep , to drink abundantly by day and by night of this free grace which reigns through righteousness by Jesus Christ our Lord. EVANGELICAL RULES CONCERNING SUFFERING . In a Discourse , May 10. 1670. Romans 5.21 . the latter part . So might Grace reign through Righteousness unto Eternal life by Jesus Christ our Lord. I Have raised this Doctrine from these words , That the Grace of God is the Supream good in the Gospel , in the Covenant of Grace , there is no good above it , there is no good before it , all the good of the Gospel comes from it , all good depends on it , and is dispens'd by it . I have shewed that this Grace is sovereignly infinitely free , sweet , and irresistable : I demonstrated this by three Arguments . First , That the grace of God is the highest love ; Secondly , The grace of God is the highest loveliness and beauty ; Thirdly , It is the highest joy . This is the grace of God , the love of the Father , the loveliness of the Son , God in all the three Persons at once shining out in each of them in the light of divine love , heavenly beauty , and incomprehensible joy , and breaking out from God in the spirit of a Saint as a spiritual flame of divine love , heavenly beauty , and infinite joy , inlightning inlivening the soul of a Saint , teaching it and transforming it to one spiritual flame of the same love , beauty , and joy , with it self . My last Use was an Exhortation to glorifie the grace of God , and thereby the God of grace . First , in our lives , by living to this grace ; Secondly , by suffering for this grace , by this grace . I spake of the first , and shall by the assistance of God spend this time on this last part , to glorifie the grace of God in your sufferings . Here I began by the grace of God to deliver those things to you , which I my self have sometimes received from Jesus Christ , when I have seen his face and tasted his love by a spirit of faith , and so do I hope and desire in the simplicity of my heart to lead you by the same anointing of the spirit of this grace of God shining in the face of Christ with this heavenly love , beauty , and joy , as I hope I my self am led and taught to live upon them . There be five Rules I would lay before you in the pursuit of this Exhortation . First , See that you suffer from the grace of God calling you to suffer . Secondly , Suffer only for the grace of God. Thirdly , Suffer with grace in your spirits . Fourthly , Suffer with grace in your outward behaviour . Fifthly , Let grace alone , this grace of God , be all your solace in all your sufferings . First , Suffer from the grace of God calling you to it , Heb. 5.4 . the Holy Ghost tells us , No man takes this honour to himself , as a Priest to God , but he that is called of God , as Aaron was ; when you suffer as Saints , then you will by Jesus Christ become like him , and be both the Priest and the Sacrifice ; but take heed you take not this honour to your selves to be Priests and Sacrifices to God , except he call you to it , as he did Aaron : St. Paul layes this as the ground of all that spiritual light that flowed from him , in his Epistle to the Corinthians , 1 Cor. 1.1 . Paul called to an Apostle of Jesus Christ , through the will of God ; then have you a sweetness and strength in your sufferings , when you can say of your selves , such an one is called to be a Sufferer ; when the grace of God calls you to be a Sufferer , then the title of a Sufferer and the triumph will be great . Paul when he stood before the Roman Governour , makes this the ground of his confidence and consolation , O King Agrippa I was not disobedient to the heavenly vision ; what a spring of fresh life will this be to say , I have not been disobedient to the heavenly vision , I have not been disobedient to the heavenly call , the grace of God shining without me in his providences of grace , and shining before me in his word of grace , and shining within me from the spirit of that grace on my spirit ? O ye the Flock of Jesus Christ , O ye little Flock , keep your eye on your Shepheard the Lord Jesus , especially when he leads you into the Wildernes , and into the Storm , see him going before you , and hear his voyce calling to suffer , and know his voyce ; then shall you go in and out and find pasture ; then in the valley of death you shall meet with green pastures ; then in the time of great tempests when the Sea roars , you shall feed by the still water-brooks and rivers ; then in the hot noon of Persecution your Shepheard shall lay you in a shady grove , under his own shadow , in the tender grass , in his own bosome , and there and then your Conscience , together with the spirit of grace , the holy Angels , all blessed Spirits , shall be as so many Birds singing about you , and you shall appear as a continual Spring ; God shall spring up in the beauty of his appearance , in the manifestation of his love , while you are obedient to the heavenly vision , and follow the heavenly call of his grace in his Providences , his Word , and Spirit . This is the first Rule , See that you suffer only from grace calling you to it . Second Rule is , See that you suffer for the grace of God only ; but before I fall on the affirmative part of this Rule , I have cautions to give , to take heed of these things for which you are not to suffer . First , Suffer not for the favour of man to please any party or perswasion ; Saint Paul saith , Do I perswade men , or God ? or do I seek to please men ? for if I yet pleased men , I should not be the servant of Christ , Gal. 1.10 . Oh suffer not to approve your selves to men ; the Scripture saith , Judg. 9.13 . That Wine cheareth the heart of God and man. A learned Interpreter applies this to Christ and his Saints , Christ the Vine , and Saints the Branches , the blood of Christ in his Saints poured out in sufferings , makes glad the heart of God and man , Oh pour not out this blood to make glad the heart of man alone ; how foolish be we to seek to please men with a false fleshly spirit ? Oh let this Wine be poured out to this end , to make glad the heart of God , and all that partake of the same divine joy with him . A great King when he met with a great Philosopher said , Oh what a Theatre have I lost , by thy not seeing my actions : It was more to him to be applauded by this one man before all the world , than all the benefit of his victories besides . Beware of this , to make any man , any sort of men , the Theatre of your Sufferings , to be applauded by men , let God alone be the Theatre of your Sufferings , 't is a light thing with me , saith the Apostle , to be Judged in mans day ; let this be the beginning and end of all your suffering , to be applauded by God , approved of God , and accepted by him . Suffer not out of any humour or passion , the Apostle exhorts 1 Cor. 5.8 . Let us keep the feast , not with old leaven , neither with the leaven of malice , but with the unleavened bread of sincerity and truth ; this relates to the Passeover , 7th . verse , For Christ our Passeover is sacrificed for us : there is to be a conformity between the sufferings of Christ and a Saint ; do you come to suffer with Christ ? let it be like Christ , let it be a Passeover , let it be a Sacrifice of a Lamb , lay thy self down as a Lamb , gentle , innocent , and meek , and let this be a feast , and cast out the old leaven , all sour , sullen , cross , perverse spirits ; keep this feast with the unleavened bread , the sincerity , truth , simplicity of an innocent , gentle , meek spirit . Suffer not for any earthly interest , worldly power , or earthly kingdom ; Saint Paul tells us , 2 Cor. 3.17 , 18. that that which kept him from fainting in affliction , we look not at the things that are seen , but at the things that are not seen , for the things that are seen are temporal ; now while the outward man perishes , the inward man is renewed day by day ; if we suffer with our eyes on visible powers and interests , we shall faint in our suffering , when instead of having our expectations of great rewards answered , we shall find our outward man , and the interests thereof decay , at what a loss shall we be . Saint Paul joyns these two together , minding earthly things , and being enemies to the Cross of Christ , Phil. 3.18 , 19. be not deceived , it will be found an unhappy delusion ; while we think we are in conformity to the Cross of Christ , for us to keep our eye , mind , and heart , fix'd on earthly things , we shall be found in truth enemies to the Cross of Christ. My fourth caution is this in my second Rule of suffering for grace , suffer not for a wrathful spirit , for a Ministry of wrath and of the Law ; this is the servile spirit , the son of Hagar the bondwoman which is of Mount Sinai , this spirit shall not inherit the promise or the kingdome of God ; that is reserved for the spirit of the freewoman , for Isaak the seed of love , of divine mirth and joy : when Nadab and Abihis offer'd strange fire before the Lord , the strange fire returns upon them and consumes them ; God calls his own works of wrath , a strange work ; 't is a strange fire to God who is love , If you come to suffer with the strange fire of a wrathfull spirit , this fire will burn upon you till this wrathfull spirit hath consumed you . Moses himself , the meekest man on earth , yet being a Minister of the law and of wrath , for one wrathfull expression , hear now ye Rebels , he was not suffered to enter into the good land of Canaan . David , a man after Gods heart , though he had fought the battels of the Lord , for his wrath in murdering Vriah , was not permitted to build the house of God the Temple . When Christ was to suffer , he bids Peter put up his sword , for he that uses the sword , shall perish by the sword . If we suffer for a Ministry of wrath , with a spirit of wrath , we shall find the wrathfull sword turn it self against us ; 't is the spirit of grace alone , 't is the spirit of love , of faith and joy , which brings to the good land of rest , which builds up the heavenly Temple . Now I come to my Rule it self , which is , Suffer alone for the grace of God. I shall divide this Rule into four parts . Suffer first for the Ministry of the grace of God. For attendance to this Ministry of the grace of God. For obedience to this grace . For the kingdome of this grace . First , Suffer only for a Ministry of grace ; hast thou seen the beauty of Christ ? hast thou tasted the love of Christ ? hast thou known how sweet the Lord Jesus is to the poor soul of man , to poor lost sinners ? and canst thou forbear to declare or hear those things which you have tasted and seen , when they appertain to the glory of the King of grace , when they appertain to all mankind , when they are the joy of the whole earth and of heaven , when they are the hope of all Nations , and of every creature in its capacity ? I will publish the name of God , sings Moses in Deut. 32.3 . you to whom that name hath proclaimed it self in the Gospel , publish that God is light in whom is no darkness , a light of pure glory , that God is love it self , free , absolute , unmix'd , that he is God Emmanuel , this light , this love , with us , for us , in us , in our stead , springing up in us . Oh pour out this name of God wherever you come , as an oyntment that may fill all spirits round about you with a sweet smell , to draw all souls by the sweet smell of Christs loveliness in thee , to Jesus Christ , and make them in love with him ; and now see what Saint Paul saith , Phil. 2.17 . Yea , and if I be offered on the sacrifice and service of your faith , I joy and rejoyce with you all ; for the same cause also do ye joy and rejoyce with me . Doth the most high God in thy spirit shine out with the light of his blessed beauty and love ? doth he by thy spirit shed abroad his dearest love to many souls ? doth he by thee wooe souls and bring them into the bosome of his most heavenly love , where they also become Children of light and love , shining in the same beauty , springing in the same sweetness ? If thou be offered up in any degree of suffering , and made a sacrifice for this service of the faith of any , for thus espousing Jesus Christ , and the souls of Saints one to another in this golden band of incorruptible beauty and love , Oh rejoyce , and call all holy Angels , and blessed Spirits , to rejoyce with thee , and be thereby helpers forward of your joy . Thus suffer for the Ministry of grace . Secondly , Suffer for thine attendance on the Ministry of grace ; faith comes by hearing , and hearing by the word of God ; Oh cursed , saith that good and noble Italian Marquess , be he that thinks all the treasures in the world to be worth one moments communion with the Lord Jesus Christ. David a great King saith , One day in the house of the Lord to behold his glory , is better than a thousand elsewhere . Doth God by any Ministry through the outward word of his grace bring forth himself to thee as a heavenly Bridegroom comming out of his Chamber richly adorned as the Sun in a Summer morning fresh and sweet with beauty of his grace , to take thee out of thy state of sin and sorrow , out of the tumults of the flesh , to his Bridall Chamber , to his Marriage Chariot , to Ryde with him as his Queen ? canst thou now think there are any joyes , any treasures to be compared with this State ? have you thus in the Ministry of his grace seen the Lord Jesus , and received him in his love into your souls ? and is not one hour spent thus , better than thousands in all the glory of the world ? is not one grain of this glory better , of more worth , than all this world at present , with respect to the present sweetness ? what will it then be as it grows up in full ripe Fruits to Eternity ? Thus suffer for attending to the Ministry of grace . Thirdly , Suffer for your obedience only to the grace of God ; the Wise men followed the Starr , though it went into a Stable , because there they met with the King of glory . Behold a more beautifull guide than a Starre , I will guide thee by my eye , the face of God to his people , is the day spring from on high ; Follow this day spring , this eye , this face of God , whethersoever it leads thee , though to a Manger , though to a Prison , though to the Cross and to the Grave , to Poverty and Desolation : Oh follow it , for where-ever it leads you , you shall find your Jesus there , the Prince of glory , turning the Stable , the Prison , to a Palace of glory , and turning the Cross to a flourishing Tree of life , budding as Aarons Rod. Fourthly , Suffer only for the kingdome of grace ; there be two Scriptures which I shall present to you , to make good this part of my Exhortation , Heb. 11.13 . They confessed that they were strangers and Pilgrims on the earth : then 14th . They that say such things , declare they sought a Countrey , a Kingdome , but what Kingdom , 15. vers . not that from whence they came ; and 16. but now they desire a better Countrey , that is an heavenly ; therefore God is not ashamed to be called their God , for he hath prepared for them a City : they seek a Countrey , 't is their heavenly native Countrey ; the word is Patrida , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffer as Pilgrims here , not to be Princes , care not for it ; have you been cast out of your Possessions , Estates , and Glories here , and desire not to return whatever opportunities present themselves ? let not this be in your eye in suffering , profess here you have no abiding place , no enduring substance , profess your selves Pilgrims , give your selves to suffer as such , let your eye be upon your native Countrey , on the heavenly Jerusalem ; now you please God to the heart , and God delights to be called your God , when together with him , you will be sojourners here , and seek no kingdome but that in which he Reigns ; now God will prepare , now God hath prepared for you a City , nay a Kingdome . The second Scripture is 2 Cor. 4.18 . with the 5th . and 1st . what carryed Paul through suffering , saith he , We look not at the things that are seen , but things not seen , which are Eternal ; and now we know , that if our earthly house of this Tabernacle were dissolved , we have a building of God Eternal in the Heavens , and this we groan for , to be cloathed with our house which is from Heaven , not to be uncloathed , but clothed , that mortality may be swallowed up of life ▪ here 's a Kingdome for which alone all the Saints are to suffer ; not of this world , nor in this world ; not of the flesh , or in the flesh ; but of the spirit , and in the spirit ; but for an invisible kingdome , which the eye of no natural understanding can reach , a kingdome seated and established in God , a kingdome eternal in the Heavens , where the invisible light and glory swallows up all that is visible , temporal , and mortal into it self : for this kingdome of grace endure sufferings , so you will be like Christ , for it is said he endured for the joy set before him ; what was that joy set before him ? see that John 17.5 . And now , O Father , glorifie me with thy self , with the glory which I had with thee before the world was : see here the joy and kingdome which was in the eye of Christ , that kingdome of God above which is righteousness , peace , and joy in the Holy Ghost , which is not in this world , which was before the world was ; a kingdome in Eternity , God himself that kingdome , the invisible , eternal glory of the God-head , which was , when the world was not , and shall be , when the world is no more , which while the world continues is the same , but not in the world , nor in appearance to sence or reason , but in the invisibility of the eternal spirit , in a glory farr surmounting sence or reason ; this kingdome was in Christs eye when he suffered , now the joy of this kingdome made him despise the shame ; Oh be ye like Christ , and suffer for this kingdome to reign with God in his invisible and eternal glory . So much for this second Rule , To suffer only for the grace of God. Thirdly , Let us suffer with the grace of God in our spirits ; when the Disciples desired Jesus Christ to call for fire from Heaven to destroy those Samaritans that would not suffer him to go through their City , Jesus Christ saith unto them , Ye know not what spirits you are of ; these words are capable of a two-fold sence : first , you know not not O my Lambs what is your proper spirit , and how that you ask is your proper spirit , this is unproper to my spirit , and do you desire to know what spirit this is ? the Holy Ghost tells in the Epistle of Saint James , Jam. 3.14 . If you have any bitter envying and strife in your hearts , glory not , and lye not against the truth ; this is a bitter Zeal in the Original , call not this Zeal , Religion , and Grace , and the Spirit of the Gospel , you lye against the truth if you do so ; this wisdome is not from above , but is earthly , sensual , and devillish : O see what spirit we are of , if we call for fire from Heaven to consume those that reject us and resist us , to destroy the soul or life of any man ; this is a bitter Zeal , and brings in 16 vers . Confusion , and every evil work . A second sence is , you know not what spirit you are of , that is , you do not understand what the spirit of grace , of the Gospel , in you is , and what the spirit of a Saint under the Gospel is ; For the Son of Man came not to destroy souls , but to save them : would you know the proper spirit of a Saint ? see that in the 17th . vers . But the wisdome that is from above , is first pure , then peaceable , gentle , easie to be entreated , full of mercy , and the fruits of righteousness are sown in peace , without partiality ; the word is , without wrangling : See the spirit which is your spirit , the spirit of Saintship , 't is a Dove , as the eyes of the Spouse , a spirit composed of the purity of a spiritual and heavenly loveliness , and in the simplicity of this loveliness , it flows out in love to all , without regard to this party , or the other party , without quarrelling , and so in its life , it sows the fruit of righteousness , in peace , in the purity , love , peacebleness , and gentleness of this spirit , and so makes peace , and springs up into peace . Oh that our Lord Jesus were ever in our eye and heart as a pattern ; when he was Crucified , he died to be a Sacrifice of Love to those that Crucified him ; when his blood was poured out with the greatest malice , he shed it to wash away their sins that spilt it , to make his blood a heavenly wine in the kingdome of his Father for those very sinners to drink of , and receive a new life , to have fellowship with him in his life ; his last-breath was spent in a Dove-like breathing , and giving a kiss of love to those souls that Crucified him , in these words , Father forgive them , for they know not what they do : what a kiss of kindness was this to those souls that were with the greatest rage Crucifying him . Oh suffer ye in like manner . 'T is said , the blood of the Saints , is the seed of the Church ; when you suffer , let your loss and suffering be with this spirit , to sow a pretious seed of grace and love , of peace and righteousness , to spring up in the souls of those by whom you suffer , by your heavenly love and meekness in suffering . If you dye suffering on account of the grace of God , let the breathings of your soul to the last , be an offering of prayers in the behalf of those that cause your sufferings , that God may pardon them , and delight in them , to do them good , and bring them to the same rest of God with you . My fourth Rule is , Let grace be in your outward behaviour when you suffer ; It is said of the Spouse , that milk and honey are under her tongue ; so in your deportments , carriage , looks , or words , let there appear nothing of the venome of the Serpent , nothing of the fierceness of the Wolf , let all be Lamb-like , let your eyes be Doves-eyes , let every action and word be milk and honey , pure , true , wise , healing , nourishing , gentle , softning , sweetning ; as spices when they are thrown into a fire , send out a sweet perfume to recreate the sences of those that threw them into the fire ; such should the suffering of a Saint , breathing out the sweetness of heavenly joy and love to those that cast them into the fire , to allure them into the fellowship of this grace , and so heap coals of fire upon their heads , according to that of the Apostle , 1 Cor. 4.12 . Being reviled , we bless . A fifth Rule is this , Let the Grace of God be your onely solace in all your sufferings ; I shall only gloss a little on two Scriptures , and so conclude ; the first is , in Rom. 8.35 . Who shall seperate us from the love of Christ ? shall tribulation , distress , or persecution , famine , or nakedness , peril or sword ? nay , in all these things we are more then conquerours , through him that loved us ; for I am perswaded that neither death , nor life , nor any creature , shall be able to seperate from the love of God which is in Christ Jesus our Lord. The grace of God that we have been speaking of , and the love of God here in the Text , are all one , how sweet and full of consolation is this grace in suffering ? the love and grace of God which shines out and lives in the glorified person of Jesus Christ , is the same that he communicates to his Saints and lives in them . And now whatever suffering comes to a Saint , no part of it shall ever come between you O Saint , and this bosome of love , nothing shall seperate from this love : A cloud of suffering may surround you , and be black without to those that look on it , but this cloud within shall ( like the Tabernacle with Badgers skins without , all glorious within ) shall be full of divine love to you ; this cloud shall not come between you and this love of God , the grace of God shall be between you and every cloud ; They say of the Romans of old , that they had a sort of linnen that would not be burnt in the fire , and after they had burned the dead as was their custome , they took up the bones and wrapt them in that linnen , and therein burnt them to ashes to keep the ashes unmixt from the common ashes . Let what suffering will come , let what fire will be kindled upon you , you are wrapt in the bosome of the Lord Jesus ; and whatever operation the fire may have upon you , it 〈◊〉 do you no hurt , for you are safe wrapt up in that love which the fire cannot hurt . The houses of great persons have naked , bare , dead , damp walls in them , when the owners family is from thence ; but when they come to their houses they furnish them with rich hangings , which are beautiful to the eye , and keep the rooms warm , and serve for recreation to entertain the indwellers with some pleasant stories which are described in them . O my beloved , every state of suffering into which a Saint comes , is a distinct room of the Pallace of the great King of Glory and his Bridegroom , and though that condition be like bare walls , damp , melancholy , and naked , yet when you come into it , having this grace of God accompanying you in every state ; now it is furnisht richly for you with love , as for an heire of glory , with the grace of God , which is the light of Divine love , beauty and joy all in one ; God in Christ shining in the simplicity of all his love , doth as with hangings of glory furnish thy room ; now the deformity of the walls is covered with divine beauty , now the damp of the walls is taken away with the warmth of divine love , now the melancholy is taken away , and you are entertained with pleasant stories of this love and its glory , all in this furniture , in this love of God which comes between thee and sufferings , and present themselves to thee according to all wisdome and prudence . My last Scripture is , 1 Pet. 4.14 . If ye are reproacht for the name of Christ , happy are yo● for the spirit of God and of glory rests on you . Let me give you a few considerations from this word of grace ; First , when you suffer as a Saint God is with you , he presents himself and appears to thee in grace and love . So it was with Jacob , he was by Esau's ill will cast out of his Fathers house , sent away poor and alone ; with my staff I went over saith he ; he wanders in a large field , and meets with a dark night and a hard bed , having a cold stone for his sorrowful head to sleep upon ; but behold there he met with that presence of God , that spirit of God and of glory , in such eminency , as he never saw before , that he cries out , This is none other but the house of God , this is the gate of Hea●●● . Let us not fear what will befall us while we be obedient to the heavenly vision in the face of Christ ; we may be cast out of our Fathers house by our churlish Brethren , from our own houses , estates , and joys of this life to wants and nakedness . But behold their God will appear to us , that we shall say , O blessed experience , I am cast out of my own house , but here I am in the house of my God , where I shall dwell for evermore . 2ly . God will be with thee in his spirit , not a spirit of grace only , but a spirit of glory , God will be with thee in the spirit unvailed , and give thee the sweetest view of his naked face , he will in this spirit of grace and glory poure out himself in the highest delights to thy bosome , and take thee to his bosome , to the fountain of love and sweetness , making himself with thee one spirit of Joy , beauty , sweetness , love and light , all your graces shall be turned into glories ; now as Gold by the fire is heightned to a lustre , the spirit shall be in every grace , comfort , and truth , a spirit of glory . God shall say to you , come out from the possessions and joyes of this world , to the naked open field ; there I will bring thee to my garden , and there I will sing of my loves , come out of the Tabernacles of clay , come with me my love to my banquetting house , there I will give thee my loves , there I will spread my banner of love more gloriously then ever you saw it , and you shall be more sick of love for me , and I will more abundantly satisfie thy love . Thirdly , God will now be with thee to rest on thee to continue with thee , not as in your prosperity like a waifairing man , to give a visit for a night and away ; no , he will say thou hast left and lost comfort of relations , & friends , & ready to lose thy life , now I will not leave thee alone , I will be house and land , gardens and orchard , sweet relations , all joys of life ; I le be the pillar of fire and pillar of cloud at once to thee by day and by night ; I le be a firm security to thee , a fire shining round about thee with flames of purest glory , most ravishing sweetness , divinest love ; I le be a sweet cloud overshadowing thee , distilling on thee peace and rest ; I will keep thee in perpetual safety by my over shadowing thee ; I will never leave thee alone while you sleep ; I le watch over thee when you awake ; I will talk with thee ; I will entertain thee ; I will speak of my Kingdom and glory , and in all thy walks I will guide thee ; I will tell thee of the union between thee and me , which is an unsearchable mistery to the natural man ; I will celebrate before thee my everlasting love , my light , life , and love , shall be the way in which you shall walk , in which you shall go from one delight to another , till you come to eternal joys in my self . Lastly , when you suffer for the grace of God , it appears from this Scripture , the God of all grace will rest in thee , that is , will lay himself down in thy bosome , and give thee full satisfaction , highest complacency and joy that you are capable of : when Christ was baptized , Heaven was opened upon him , and God came down in the form of a Dove , and said , This is my well beloved Son , in whom I am well pleased . Oh who would not with Jesus Christ enter into a Baptisme of the deepest affliction , the greatest suffering , to have God as the Heaven of Heavens opening himself about thee , and come in a Dove-like form in purest love , speaking such words as these , this is my beloved Child , in whom my soul is well pleased ? now is my joy full in thee , and thy joy shall be full in me , and I will glorifie thee with my self ; these sufferings themselves shall be a Crown of glory . Thus my beloved , make the grace of God the only solace to you in sufferings , and set these Rules before you in suffering , from the grace of God , for the grace of God , as a Ministry of love , and in attendance on it , obedience to it , to walk in God as he is love , and have nothing but this love dwell in you ; suffer with a spirit of grace and love , springing up into all grace , suffer with a gracious behaviour , where nothing but love to all , springs up a divine love like the love of our Saviour , making you in suffering a sacrifice of a Lamb for all in love ; and then let this grace of God , this grace which is the highest love , beauty and joy , which is God himself in highest love and joy , coming to you , and taking you to himself ; let this be your solace in suffering , and so the God of grace and peace shall keep you whether you live or dye , he shall sow the Fruits of Righteosness in peace , which shall spring up in peace to your selves , and all round about you . And thus much for this Exhortation . FINIS . Notes, typically marginal, from the original text Notes for div A61473-e1080 Rules . 
A02746	----	A touch-stone of grace Discouering the differences betweene true and counterfeit grace: laying downe infallible euidences and markes of true grace: seruing for the triall of a mans spirituall estate. By A.H. Bachelor in Diuinitie, and Minister of Gods Word at Cranham in Essex. Harsnett, Adam, 1579 or 80-1639. 1630 Approx. 238 KB of XML-encoded text transcribed from 168 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A02746 STC 12876 ESTC S114563 99849788 99849788 14956 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02746) Transcribed from: (Early English Books Online ; image set 14956) Images scanned from microfilm: (Early English books, 1475-1640 ; 1351:07) A touch-stone of grace Discouering the differences betweene true and counterfeit grace: laying downe infallible euidences and markes of true grace: seruing for the triall of a mans spirituall estate. By A.H. Bachelor in Diuinitie, and Minister of Gods Word at Cranham in Essex. Harsnett, Adam, 1579 or 80-1639. [22], 312 p. Printed by R. B[adger] for Philemon Stephens and Christopher Meredith, London : 1630. A. H. = Adam Harsnett. Printer's name from STC. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-01 Aptara Keyed and coded from ProQuest page images 2006-12 Ali Jakobson Sampled and proofread 2006-12 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A TOVCH-STONE OF GRACE . Discouering the differences betweene true and counterfeit Grace : Laying downe infallible Euidences and markes of true Grace : Seruing for the triall of a mans spirituall estate . By A. H. Bachelor in Diuinitie , and Minister of Gods Word at Cranham in Essex . 2 Pet. 1. 10. Wherefore , the rather , brethren , giue diligence to make your calling and election sure : for if yee doe these things yee shall neuer fall . LONDON , Printed by R. B. for Philemon Stephens and Christopher Meredith . 1630. TO THE PEOple of my Cure and Charge , Grace and Peace be multiplied . DEarely beloued : my hearts desire , and prayer to God for you , is , that yee may be saued : And that ye may be the better perswaded of my heartie affection to you-wards , I haue heere presented to your eyes , that which heretofore hath been offred vnto your eares ; nothing doubting but that , as then it found attentiue audience , so now it shall receiue kinde acceptance . Yee haue runne well , endure vnto the end , that yee may bee saued . To helpe you and others forward in the Christian race , I haue vndertaken this taske , hoping that yee vvill haue remembrance of these things after my departing from you , that so yee may follow the truth in loue , & in all things grow vp vnto him which is the head , that is , Christ . In the meane time , I shall thinke my trauaile and pains happily bestowed ; my ministry and seruice highly blessed , and my poore labours richly honoured and rewarded , if I may bring any one to a more serious examination and triall of himselfe , to a godly sorrow for the vvant of grace , and to a holy hungring and thirsting after more grace . And thus , my brethren , I commend you to God , and to the Word of his Grace , which is able to build further , and to giue you an inheritance among all that are sanctified . Pray for mee The Watch-man of your soules , A. HARSNET . To the godly and wel-affected Reader . GEntle Reader , I haue here presented vnto thy view , the summe and substance of diuers Sermons , which I preached vnto mine owne Charge , and some adioyning neighbours : who receiuing ( as they professed ) much good by my Labours , were earnest with me either to bestow vpon them some of my notes , or else to publish in Print , that which I had deliuered in word . Whose requests I could not well with-stand , being vrged by some , that my calling makes me a common seruant for any good I may in publike , as well as in priuate . And I was rather induced vnto this taske in a double respect . First , because amōgst the heape of bookes that are printed , too few strike downe-right at sin , or lend a hand to helpe forward the worke of Grace . Secondly , because the iniquity of the time is such , that with too many ( who follow the fashions of the world ) grace is out of fashion , and of all other things the least regarded , or looked after ; although ( as I shall make it plaine ) it be the only thing to be desired , as that which sanctifies and well-seasons euery condition heere , and makes way for happinesse hereafter : for the want of Grace cuts off all hope of future glory , and precipitates people into endlesse woe and misery . Nature by its strength may in time worke out , or weare out many bodily maladies , without the aduice of the Physician , or any helpe of physick : but the soule , so deadly sin-sick as it is , can neuer be helped and healed , without the Balsam of grace ; which alone is able in time to worke out those malignant humors , which the soule hath contracted vnto it selfe . A rare thing it is to finde that man or woman which wil not easily be perswaded , for the preuenting or curing some deadly disease , to take ( though otherwise loathing physicke ) such things as shall be prescribed them for their good : for Nature seekes to preserue it selfe . Hence it is that the Toad ( vpon distemper ) runs to the Plantin , the Hart to the Dittany , and the Dog to the Grasse . Therefore , vnlesse we will shew our selues to haue lesse vnderstanding than the vnreasonable creatures , wee must looke out for Grace , the only cure of our distempered and diseased soules . Reade then , I beseech thee , this small Treatise with the same affection , and heart , in which it was compiled for thee ; and that is ( God knows ) an earnest desire of bettering thy spirituall estate , and helping forward thy saluation : that the worldly wise-man may grow more wise for his soule ; that the vngodly may labour for grace ; that the hypocrite may be more sincere and vpright ; and that the gracious heart may grow in grace , and with more comfort hold it out vnto the end . If vpon the first taste thou findest but little , or no sweetnesse herein , let me intreat thee to assay the second time ; one bit may draw down another . It is a rare feast where euery guest likes , and loues all the prouision that is made ; yet he is an vnworthy guest which will feed of no dish , or bee offended with his friend which inuited him , because some one or two dishes bee prepared which hee likes not . Reade , taste , and consider . If thou receiue any good by these my Labours , giue God the praise , and pray for mee Thy seruant in the Lords worke , A. H. A briefe Table directing to the principall things contained in the Treatise following . GRACE how it is taken in the Scripture . Pag. 3 A three-fold difference betwixt true and counterfeit Grace . 10 First , in the ground , secondly , in the growth , thirdly , in the falling and rising . 13 Grace is Gods free gift . 14 Grace cometh through Christ . 30 Grace forgiues sinnes . 35 The gift of the Spirit is from Grace . 44 Eternall life from Grace . 48 Ciuilitie is not Grace . 50 True Grace groweth many wayes . 59 True Grace perseueres . 74 Sauing knowledge an euidence of Grace . 93 Sauing knowledge is operatiue , and practical . 98 Sauing knowledge changeth vs. 102 Sauing knowledge seekes Gods glory . 104 Sauing knowledge groweth . 106 Directions to make our knowledge powerful . FIrst , consider that our knowledge should make vs lights vnto others . 118 Secondly , wee must side with our knowledge against our corruptions . 121 Thirdly , we must pray that the Lord would put life into our knowledge . 124 Faith an Euidence of Grace . 126 Difference betwixt the faith of Gods children , and the presumption of the wicked . 133 The first difference is in the ground out of which they spring . ibid. The second difference lyeth in their fruits and effects . 143 Thirdly , true faith makes the heart to stoope to Christ his Scepter . 144 Subduing of lusts , is a sound Euidence of Grace . 147 Differences betwixt the leauing of sin through the strength of Grace , and some other by-respects . 157 Obedience to the will of God , is an Euidence of Grace . 164 An Hypocrite may goe farre in outward obedience . 170 Differences betwixt that obedience which proceeds from Grace , and that which is done by hypocrites vpon by-respects . 172 First true Grace aymes at the whole will of God. ibid. Secondly , a gracious heart labours to obey at all times . 174 God oft with-drawes himselfe from his children for diuers ends . 177 First , to shew vs our weaknesse . 178 Secondly , to humble vs. ibid. Thirdly , to make vs more watchfull . 179 Fourthly , to bring vs closer to God. 180 Fifthly , that wee might pitie others fallen . ibid. Sixthly , that we may loue the Lord the better for restoring of vs. 181 Thirdly , a gracious heart obeyes willingly and cheerefully . 183 Fourthly , he obeyes sincerely . 185 Motiues to obedience . 190 Reasons of the Doctrine . GRace giues content to the heart . 199 Grace inables vs to hold vp our heads in the time of affliction . 203 Grace helpes vs to liue godly . 205 Grace brings in outward and temporall benefits . 208 Grace makes vp decayes in nature . 217 Grace giues vs a sanctified vse of all those things we partake of . 221 Grace paues a way to glorie . 222 No falling from Grace . 226 First , in regard of Gods promise . 228 Secondly , in regard of Gods attributes . 229 Thirdly , in regard of the all-sufficiencie of Christ . 233 Fourthly , in regard of the nature and ●●fice of Gods Spirit , being Gods Seale and earnest . 234 Grace may be cooled . 241 Symptomes of declining in Grace . FIrst , an inordinate appetite to things that are hurtfull . 243 Secondly , an abating of our spirituall taste . ibid. Thirdly , if wee digest not the Word , as of old . 244 Fourthly , if there bee a cold and drowsie performance of holy duties . 245 The want of Grace a wofull thing . 247 Labour for Grace . 255 Striue to grow in Grace . 260 That we may grow in Grace , we must first pluck vp such weeds as ouer-grow and choake it . 262 Pride . 263 Selfe-confidence , or securitie . 265 In-sinceritie , want of vprightnesse of heart . 269 The cares of the world , and deceitfulnesse of riches hinder the growth of Grace . 271 All noysome lusts doe hinder the growth of Grace . 274 The society of the wicked hinders the growth of Grace . 276 Helpes to grow in Grace . FIrst , keepe the heart soluble . 280 Secondly , vse the society of the godly . 281 Thridly , be oft in hearing and reading . 282 Fourthly , Exercise Grace , let it not be idle . 285 Fifthly , bee oft and earnest in prayer . 286 Signes of our growth in Grace . FIrst , if we more and more dislike sinne . 290 Secondly , if we more and more delight in Gods ordinances . 291 A difference betwixt the godly and the wicked in their taste of Gods Word . 295 Grace will carry vs through inward tentations . 297 Grace will comfort vs against crosses . 302 Grace will help vs against corruption . 306 The end of the Contents . Errata . PAge 22. line 17. for being , reade bring . p. 73. l. 12. for rescued , r. rescue . p. 79. l. 10. for haue , r. saue , p. 82. l. 1. leaue out in . p. 116. l. 3. for Therefore . r. Secondly . p. 216. l. 3. r. in a wrong tenure . p. 233. l. 6. for preserue r. present . p. 242. l. 9. r. it liueth . p. 270. in the margin , for Phil. r. Psal . p. 285. l. 17. for approuement , r. improuement . p. 295. l. 8. for wickeds r. wicked . A TOVCHSTONE of Grace . HEBR. 13. 25. Grace be with you all . IT is not my purpose to spend many words about the Author , or authority of this Epistle , which are questioned by some , and controuerted by others . Lest I should seeme to trifle out the time with matter of no great importance . Although the Author cannot speake for himselfe to claime his right , or to vindicate that wrong which hee hath sustained ; yet the matter of the Epistle speakes sufficiently for its Author , and authority . Why should any question the Author , when it beares Saint Pauls Ensigne , and marke , though not his name ? Great wisdome there was in concealing of his name ; the want whereof is no sound argument to proue it was not Pauls , for then ( by the same reason ) we may say , that it had no Author , because it hath no Owner , no name put vnto it . And as for its authoritie , me thinkes it should be out of question , the matter thereof being so heauenly , so liuely setting out the offices of Christ , so soundly prouing him to be the promised Messias , the only Prophet , and Archbishop of his Church . The words which I haue read vnto you , are the ordinary salutation , and farewell which Saint Paul vseth in all other his Generall Epistles , the sense and meaning whereof I will giue you in a few words . Grace in Scripture hath well-nigh twentie seuerall acceptations : I will acquaint you with some of the principall . Sometimes it is taken for the free , and vndeserued loue , and fauor of God electing , and calling of vs , 2 Tim. 1. 9. Hee hath saued vs , and called vs with an holy calling , not according to our workes , but according to his purpose and grace . Somtimes it is taken for the imputation of Christ his righteousnesse , Rom. 5. 17. Much more shall they which receiue the abundance of grace , and of the gift of righteousnesse , &c. Heere grace standeth in opposition vnto the guilt of Adams sinne , and so is taken for Iustification . Sometimes grace is taken for the guidance , direction , and operation of Gods Spirit in vs ; as Rom. 6. 14. Sinne shall not haue dominion ouer you , for yee are not vnder the Law , but vnder Grace , where it may be taken for Sanctification . Sometimes Grace is taken for the blessed estate of Gods children after they be iustified , and sanctified , Rom. 5. 2. By whom we haue accesse through Faith vnto this grace wherein we stand . Sometimes grace is taken for the practice of piety , 2 Pet. 3. 18. Grow in Grace . And sometimes it is taken for glory , the perfection of grace , 1 Pet. 1. 13. Hope to the end , for the grace that is to be brought vnto you at the reuelation of Iesus Christ . Here grace cannot well bee vnderstood of any thing else but glory . And glory may very well bee termed grace in two respects . First , because it comes through grace , Ephes . 2. 8. And secondly , because by grace we come to haue some assurance of glory , 2 Thess . 2. 16. Who hath giuen vs euerlasting consolation , and good hope through grace . But grace in this place is taken for the free loue and fauour of God to man-wards , together with all those benefits spirituall & eternall , which doe flow from thence ; as Adoption , Regeneration , Remission of sinnes , Iustification and Sanctification ; all which doe properly come vnder this terme Grace . From whence we may lay this foundation , vpon which we intend ( God assisting ) to build our ensuing discourse , to wit , that ( seeing Paul wisht grace vnto the Hebrewes , and all others vnto whom hee wrote , aboue , and before all other things ) The chiefest good which we can wish one to another , or can receiue , and be made partakers of , is Grace . No doubt , if any thing could haue beene more beneficiall , or necessary vnto the Hebrewes , he would haue wished it vnto them : but seeing he begins and ends this , and other his Epistles with this prayer , Grace be with you : we may safely conclude , that Paul esteemed Grace to be the best good which he could wish them , or they par take of . Long and large disputes haue been amongst Naturalists cōcerning the chiefe good ; seuerall verdicts , and iudgements haue beene giuen of it ; some calling pleasures , some esteeming profits , and some accounting honours the chiefe good ; some this thing , and othersome that , as their seuerall humors & affections haue swayed them : but we haue not so learned Christ , and therefore ( from a better principle ) beyond the reach or pitch of all Naturalists , we conclude , that the prime good , the best thing we can partake of , is Grace : for I may truly say of it , as Dauid speakes of Goliahs sword , 1 Sam. 21. 9. None to that . All earthly comforts , yea the greatest prefermēts , the largest possessions , the most excellent endowments either of bodie or minde , in respect of Grace , are but as dung and drosse . The excellencie of Grace will appeare the better , if we acquaint our selues with the truth and worth thereof : which that we may the better do , obserue wee these particulars . First of all , I will lay downe the differences betwixt true and counterfeit Grace . Secondly , I will giue you some euidences and markes of true Grace . Thirdly , I will shew the reasons of the doctrine . And then in the fourth and last place I will come to make some profitable vse and application of the point . Differences betwixt true and counterfeit Grace . FIrst , of the differences betwixt true and false , sound & coūterfeit Grace . A necessary search , and a point wherein we , haue all need to be skilfull , because of the deep imposture , and deceitfulnesse of our owne wicked , wretched hearts , which ( like vnto lying spirits ) will flatter , and deceiue vs , telling vs that we are in a good way , and that all is well with vs , when as it is worse than nought ; and therefore we should be the more willing to heare of it . For a man may haue a gracelesse & wicked hart , and yet not know it , nor beleeue it ; and we are beguiled in nothing so much , in nothing so soone , as about our spirituall estate , the estate of grace ; pleasing our selues with shewes and shadowes , in stead of matter and substance . Besides , the Deuill is subtill , and he will not bee wanting to teach vs the art of hypocrisie : and hence it is that vertues are oft taken vp by vicious persons ; and fiends of darknesse will for their owne ends sometimes appeare like Angels of light . How much then doth it stand vs vpon , how neerely doth it concerne vs , to search and trie whether our coine be currant , or counterfeit ? lest that , as for the present we beguile others , in the end wee deceiue our owne soules . The differences twixt true and counterfeit grace , lye especially in foure things : First , the ground or beginning of Grace . Secondly , the growth , or proceeding of it . Thirdly , the declension or falling thereof . Fourthly , and lastly , the rising and perseuerance thereof . First , of the ground and beginning of grace . Know we that all grace commeth from God the fountain of grace : Euery good giuing , and euery perfect gift is from aboue , and commeth downe from the Father of lights . Grace commeth from grace : for there is grace infusing , and grace infused . Now that you may the better distinguish the one from the other : before I fall vpon the differences , giue me leaue to acquaint you with the nature of that grace , from whence all grace is deriued vnto vs. Peter Martyr doth thus define the grace of God. Grace is the free good will of God to man , whereby he accepteth of vs in Christ , forgiues vs our sinnes , giues vs his Spirit here , and eternall life hereafter . First , it is called the free good will of God , vtterly to exclude all merit on our part . Hence it is that the Scripture in diuers places doth diametrally oppose grace and merit : As Rom. 11. 6. If it be of grace , it is no more of works , or else were grace no more grace . For grace is all grace , or no grace . So Ephes . 2. 8 , 9. By grace yee are saued , it is the gift of God , not of works , &c. Light is not more contrary vnto darknesse , good stands not in more opposition vnto euill , than grace and merit do oppose each other . Merit in the best sense , in the least sense , doth marre the sense of grace . Yea grace excludes that preuision of our workes , which some imagine to be the ground of Gods louing vs ; or if not the ground , a maine motiue , and great meanes of Gods bestowing his grace vpon vs. But the nature of grace will not admit of any such preuision , & foreseeing of our workes . The ground of all grace is in God himselfe ; and therefore grace must needs bee free , it being his meere good wil , and owne goodnesse to respect vs. As he told the people of Israel , Deut. 7. 8. Nothing without God moueth him , or can any wayes allure him to bestow his grace vpon vs. Hee found vs in our bloud , vnlouely , lothsome , vnworthy to be beloued : wherefore we conclude , that grace is Gods free good will. The Church of Rome hath beene much puzled about this doctrine of Gods free grace , and therefore in generall termes they will seeme to ioyne issue with vs , as if they said not , as if they held not any other thing than that the Apostle alleageth , Rom. 3. 24. That wee are iustified freely by his grace ; but like the Deuill their father , they speake the truth in a false manner ; their words haue a wicked meaning , which ouerthrowes the nature of Grace , and the very foundation of Christian religion : For by Iustification they doe not vnderstand the free grace of God in himselfe , and that right0eousnesse of Christ , freely imputed vnto vs , but such a righteousnesse , as God freely works in vs : So by grace , they do not vnderstand the free and vndeserued loue & fauour of God to man , but certaine gifts of grace , certaine , habituall graces , as faith , loue , mercy , &c. which God freely workes in vs , and for which ( say they ) he doth accept of vs. Now what is this , but to ouerturne grace , to ouerthrow Iustification , and to make vs our owne sauiours ? When for certaine graces of our own , and our owne inherent righteousnesse , God doth accept of vs. From whence we may boldly conclude : that the doctrine of the Church of Rome doth ouerthrow the foundation , it peruerts the nature of grace , and takes away the truth of Iustification For Iustification rightly considered , implies two things : First , an vtter emptinesse and want in vs : Secondly , an absolute fulnesse and sufficiencie in Christ . I would know how this can be , if any merit or worth be in vs ; if we merit , there is something in vs ; if something in vs , then not an vtter emptines ; neither is there an all-sufficiencie in Christ : thus they take away Iustification , they make Christ no absolute Sauiour , and so no perfect Christ , and so no Christ at all . Let vs therefore abominate the doctrine of the Church of Rome , that satanicall Synagogue ; let vs hold it to bee Antichristian , against Christ , and their doctrine to be against the truth of grace , and ( to say truth ) a gracelesse doctrine . To put it out of all question that grace is the free gift of God , Saint Faul telleth vs , 2 Tim. 1. 9. that it was giuen vnto vs before the world was . True , say the Papists : But how ? thorow Gods foreseeing our workes . But this the Apostle confutes in the same verse , telling vs , that it is not according to our workes , but according to his own purpose and grace . Againe , in Eph. 1. 5 , 6. He telleth vs , that He predestinated vs to be adopted , through IESVS CHRIST vnto himselfe , according to the good pleasure of his will , to the prayse of the glorie of his grace . Therefore , to conclude this point : knovv , that vvhatsoeuer good thing hath befallen vs , or is comming tovvards vs , ( all fauours and mercies exhibited , or promised ) all are of Gods free grace , all according to the good pleasure of his vvill ; the ground of all is vvithin himselfe , as Beza well rendreth the vvords , Ephes . 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Teaching vs that no cause present , or future without God , mooued God to bestowe his grace vpon vs. For if God had not loued vs before vve loued him , vvee had neuer been beloued , 1. Ioh. 4. 19. If God had not loued vs before we had been amiable , fit to be beloued , vve had neuer tasted of his loue : for he found vs filthy in our bloud , Eze. 16. 6. If God had not loued vs before vve had been able to procure , or deserue his loue , vve had neuer been beloued , Rom. 5. 7 , 8. If vve be at any time able to doe God any seruice , it is not we , but the grace of God in vs , 1. Cor. 15. 10. Or , if at any time , vve being any thing vnto God , we must say as Dauid said , 1 Chron. 29. 14. All things ; O Lord , come of thee , and of thine owne hands haue wee giuen the. If God respect , or reward any seruice of ours , what doth hee but crowne his owne gifts ? The consideration wherof cryes shame in our faces , for making the Lord so vvretched a requitall for so free , and vndeserued grace . Our case was desperate , our condition damnable ; nothing of our owne to bring vs into grace , and fauour vvith God : only his own goodnesse mooued him to take pittie vpon vs , and freely of his grace to instifie vs , Rom. 3. 24. How should this knit our hearts vnto the Lord ? A benefit , the more freely it comes , the stronger it tyes the receiuer vnto the giuer . The Sun shines not more freely vpon vs ( nay not so freely , for that can doe no other , it shines by vertue of an higher and commanding power , and that order which God hath set , Psal . 104. 19. ) then Gods grace is bestowed vpon vs. How should this fill our hearts and tongues with the praises of the Lord ? Had we the tongues of men and Angels , we could not sufficiently expresse his praises , for the freenesse of his grace . How should this tye vs vnto the Lord , and knit our hearts vnto him , who hath so abounded in loue vnto vs , and that so freely , so vndeseruedly ? Againe , here is matter of comfort vnto all deiected and drooping spirits , cast downe in the sight and sense of their owne vilenesse and vnworthinesse ; these should consider that Gods grace is free ; hee lookes not at any thing in vs in the bestowing of his grace . What , doest thou thinke thou are vncapable of grace , because thou art vnworthy of it ? This is a meere fallacie . Doe not cast away thy confidence , because thou seest not in thee that goodnesse thou desirest . It is goodnesse enough for thee , to bee bad enough in thine owne esteem . Be but vile enough , base enough , bad enough , and then thou art good enough to partake of grace . Thine emptinesse wil make some way to fulnesse , Luke 1. 53. He fils the hungry with good things . Ho , euery one that thirsteth , come yee to the waters , & ye that haue no siluer , come buy wine and milke without mony ; yea , or monyes worth ; all conditions of our own worth and merit are here vtterly excluded . Therefore comfort thy selfe , and cheere vp thy heart , thou poore vnworthy sinner , in this , that God is most free of his loue ; though thou hast nothing whereby to deserue any grace from God , yet he hath enough in himselfe to moue him to giue to all poore deiected and humble sinners . The deuil ( it may be ) wil teach thee to put a price vpon Gods wares ; he will make thee beleeue that thou must haue thus much holinesse , or thus much obedience , or thus much faith to purchase or procure the loue of God , as if we had grace from God by way of exchange , we being thus and thus qualified : but I tell thee , that thou must come to God with a bare naked hand , with a poore emptie soule , else thou art vncapable of his grace . Me thinkes this should vphold poore soules that faint , and are ready to sinke vnder the waight and burden of their sinnes , mourning like Rahel , and will not be comforted , casting away their hope and confidence , yea , and forsaking their owne mercy by waiting vpon lying vanities , Ion. 2. 8. Whereby they doe not only rob God of the glory of his grace , but euen defraud their owne soules of comfort , through slauish feare and vnbeleefe . Hath not the Lord made a generall inuitation , calling to the throne of grace all hungring , thirsting , and mourning soules , that so they might partake of his wine and milke ? Yea , that they may receiue mercy , and finde grace to help in time of need , Heb. 4. 16. If God hath giuen thee but a heart to desire grace , thou hast a warrant to beleeue that God will freely bestow it vpon thee . For he will fulfill the desire of them that feare him ; He also will heare their cry , and will saue them , Psal . 145. 19. I tarry the longer vpon this point , for the comfort of those poore ignorant , fearefull and vnbeleeuing soules , whose consciences speaking bitter things against them , passe the sentence of death vpon themselues , as vncapable of any grace , because they are guilty of these and these sinnes . If they were thus & thus qualified ( they say ) they should haue some hope that God would be good vnto them ; but know thou , poore deluded soule , that no mans goodnesse is the ground of Gods loue vnto him : no , no , it is Gods loue is the cause of our goodnesse : Ephes . 1. 4. He hath chosen vs that we should be holy . Holinesse is not the cause , but the effect of Gods louing vs. Thou must be in Christ , before euer thou canst bee good , or haue any inclination vnto goodnesse : for as the branch cannot beare fruit of it selfe , vnlesse it abide in the Vine , Iohn 15. 4. no more can we , vnlesse we be in Christ . It followes : Whereby he accepteth of vs in Christ . This truth is euidenced by diuers places of Scripture , Ioh. 1. 17. The Law was giuen by Moses , but grace and truth came by Iesus Christ . So Ephes . 1. 5 , 6. Hee hath predestinated vs to bee adopted through him ; and in the next verse , He made vs accepted in his beloued : Which places , and diuers other doe plainly teach vs , that all grace bestowed vpon vs , is by the meanes of Iesus Christ . He is the conduit-pipe in and thorow whom all grace runs from the Father vnto vs ; hee is the head which conueyes all spirituall life , sense , and motion into all his members , which was typified by that Oyntment which ran downe from Aarons head to his beard , and so to the skirts of his garment . In him it pleased the Father that al fulnesse should dwell , Coloss . 1. 19. And of his fulnesse we receiue grace for grace , Ioh. 1. 16. So that from hence wee may learne , vnto whom we are to returne the praises of any good thing wee partake of , whether alreadie exhibited , or promised : God in Christ is to be glorified for all . Therfore such as sacrifice to their owne nets , doe sacrilegiously rob God & Christ of their due . We are not able to thinke a good thought , much lesse to speak a gracious word , most of all vnable vnto any pious and holy work without Christ : for without him we can doe nothing , Ioh. 15. 5. It is God which worketh in vs both the will and the deed , Phil. 1. 13. Not I , sayes Paul , 1 Cor. 15. 10. But the grace of God in me . If God bestowes vpon thee any good which hee hath denied vnto others ; it is not because hee saw thee better , or more worthy than another , but because hee is pleased to bee more gracious and mercifull vnto thee , in Christ , than to another . Againe , here we learne whither to goe for such grace as is wanting in vs : seek it from God through Christ . What , doest thou hope to finde it through thy seruice , thy prayers , thy good meaning , or good works ? Away with these menstruous rags , goe to God through Christ : No man commeth to the Father but by him , Ioh. 14. 6. All other hopes and helps without Christ , are but as Aegyptian staues , vnto which if a man leane , they will strike into his hand and pierce him . Make sure of Christ by beleeuing , & then sure of grace : Want of true vnion and communion with Christ , makes seeming grace in many temporizers to welter and come to nothing , as standing pits & shallow brooks drie vp in Summer for want of some fountain and spring to fill or feed them . It followeth : Forgiue vs our sinnes . This also is euident , Ephes . 1. 7. By whom wee haue redemption through his bloud , euen the forgiuenesse of sins according to his rich grace . Hence it is that the Lord proclaimes himselfe , Exod. 34. 6. Gracious , mercifull , forgiuing sins : as if the fruit , yea , the excellencie of his grace lay in the forgiuenesse of our sinnes , grace being illustrated in this act of forgiuenesse , as much as in any other . Benefits bestowed vpon vs , though they proceed meerely from loue , doe not so much magnifie the clemencie of the forgiuer , as the setting downe by great wrongs and intolerable iniuries , or requiting of euil with good . Many a man will easily giue , that cannot so easily forgiue . Herein appeares the excellency of Gods grace , in passing by our infinite and lothsome iniquities & transgressions . To say truly , it is only grace which can forgiue , forgiuenesse being a free and gracious pardoning of some fault committed , and of some punishment deserued . Besides , the grace of God is the more to bee magnified in that it extends vnto all sinnes , great as well as small , and small as well as great . For if God should forgiue some and not other some , it would be thought that hee is either not so willing , or not so able to remit all sin as some ; yes , his grace reacheth to the forgiuenesse of all sin , Coloss . 2. 13. And yee which were dead in sins , hath he quickned together with him , forgiuing you all your trespasses . So 1 Ioh. 1. 7. The bloud of Iesus Christ cleanseth vs from all sin : the guilt of one transgression makes vs lyable to eternall torments ; and our sins haue beene multiplied , they are like to the sand by the sea-shore , innumerable , yet grace is able to remit all . Then are the Romanists foully mistaken . First in saying that some sinnes need no forgiuenesse ; and secondly , that some sinnes may be forgiuen without the free grace of GOD. Some sins ( they say ) need no forgiuenesse , as Concupiscence which they make to be no sinne , whereas in truth it is the spawne and seed of all sinne , as Iam. 1. 14. Euery man is tempted , when he is drawne away by his owne concupiscence , and is inticed . Againe , they say that many veniall sinnes which are not done against , but besides Gods commandement , & which are not acted with a peruerse minde , with a rebellious heart against God , these sins , though they displease God , yet they make not God displeased with the doer of them , and therfore may be done away by our selues , through the saying ouer a few Aue Mariaes , or the doing of some work of charity , or if that will not serue the turne , a little Holy-water will wash away al filth , or if that faile , the breath of a Bishops blessing will blow away their sinne ; or if all these faile here , a little Purgatory-fire hereafter with his Holinesse pardon , will make them as cleane as need be . Most horrible and blasphemous vntruths against the grace of God , which alone is the prime cause and chiefe meanes of the forgiuenesse of all sin , Esay 43. 25. I am bee that putteth away thine iniquitie for mine owne sake . If thou hast committed any sin , it must be forgiuen , else thou shalt perish , for the soule that sins , it shall die , Ezek. 18. 4. If sins be forgiuen , God must doe it : for this is a prerogatiue royal proper to the Lord , Who can forgiue sins but God onely ? Mar. 2. 7. If God forgiues any sins , it must be of his meere grace , Eph. 1. 7. For his owne sake . In the second place let the consideration hereof prouoke vs to vnfained and hearty thankes , for that when our estate was so desperate , our condition so damnable , as there was no possibilitie of deseruing grace , we were so farre indebted to the law of God , as no way able to make satisfaction , that then the LORD of his rich grace should forgiue all . Suppose thou wert ready to be cast into prison by thy Creditor for a thousand pounds , all thou hast to bee seazed vpon and sold , and yet thy Creditour vnsatisfied ; at length in meere pitie , hee should set thee free , bestow great things vpon thee : oh how would thy heart be knit to such a man ! thou wouldest thinke , that thou shouldest neuer be able to require his loue : God hath done ten thousand times more then so for thee ; how then art thou bound to loue him , to praise him , to tel vnto others , what great things the Lord hath done for thee ? What , all debts forgiuen ? all reckonings cleered , and made euen betwixt the Lord , and thee , without any satisfaction made on thy part ? What , no accusation in that black and terrible day lyable against thee ? All sinnes done away through his free grace ? O the deepenesse of the riches of his mercy ! How vn-vtterable is his goodnesse ? What wilt thou render vnto the Lord for his vnspeakable grace ? How should this inflame thy heart with the loue of God , as Luk. 7. 47 ? Such as doe not heartily loue the Lord , may feare they haue no part , no share in his rich grace . Vnthankfulnesse is a grieuous sinne , and that which moues the Lord ( I am perswaded ) many times to hide away the ioy and comfort of the pardon of their sins from many of his children . How ready are many , if they be but a little crossed in some petty matter , to swell and hang the lip ; yea , with a little helpe , could be perswaded to quarrell , and be angry with the Lord , as Ionas was ? If we fall short of our hopes in some good thing we haue promised to our selues ; or if God cut vs short of some outward comforts lent vnto vs , what grumbling and repining is there against the wisedome and righteousnesse of our good God ? All sense of his infinite loue in forgiuing an infinite debt vnto vs is swallowed vp , wee haue little ioy in it , and God hath as little thankes from vs for it ; whereas , better lose all the world , than misse this grace : for , as Mat. 16. 20. What will it profit a man to gaine the whole world , and lose his soule ? which doth perish without it partake of the grace of God. It followes : Giues vs his Spirit here . This necessarily followes , as Sanctification succeeds Iustification , Ezek. 36. 25. I will powre cleane water vpon you , and ye shall bee cleane from all your filthinesse . Here is our Iustification . Then followes in the next verse : A new heart will I giue you , and a new spirit wil I put within you . And againe , the 27. verse , I will put my Spirit within you , and cause you to walke in my statutes , and yee shall keepe my iudgements , and do them . Which words imply our Sanctification ; Gods Spirit is made manifest in vs , by our walking in Gods Commandements : which wee can neuer doe to any purpose , vntill by the Spirit corruption be deaded , and grace inviued in vs. Grace in the child of God workes in him more and more sanctificatiō through the Spirit : that is , a cleansing of our selues daily frō all filthinesse ; and neuer can we haue any euidence of the truth of grace ( as shall be made more plaine hereafter ) or of our iustification , but by our sanctification ; vntill we see sinne purged , we may not thinke that it is pardoned ; for whomsoeuer Christ frees from the damnation of sin , he doth also deliuer from the dominion of sin . From hence then we may be assured of the presence and abode of Gods Spirit in vs ; which whoso hath not , partakes not of grace , is none of Christs , Rom. 8. 9. is none of Gods , Gal. 4. 6. Because yee are sons , God hath sent the Spirit of his Son into your hearts . If the Spirit of God hath taken vp its abode in thee , all the house shall fare the better for it ; it will worke a holy change in thee , it will make thee a new creature , changing thy thoughts , words and workes , from euill vnto good . For as euery creature in nature hath a facultie to produce its kinde : ( Doe men gather grapes of thornes , or figges of thistles ? Matth. 6. 16. No , Thornes produce thornes ) so a sanctified & a gracious heart brings forth fruits of holinesse and righteousnesse , fruits agreeable to the nature of the Spirit . If the holy Spirit of God once takes footing in the heart of a man , as the Idoll Dagon fell downe as soone as the Arke of God was brought neere vnto it : so down goes Satans throne ; a man is no longer a slaue to his base lusts , no longer vnder the bondage of any one sinne : For where the Spirit of the Lord is , there is freedome and libertie ; freedome from the slauery of any corruption , freedome from the bondage of any ruling sinne . And last of all , eternall life hereafter , Rome . 6. 23. The gift of God is eternall life . So 2 Thess . 2. 16. Who hath giuen vs euerlasting saluation , and good hope through grace . Thus haue I presumed through your patience to tarry a while vpon the explanation of the definition of that grace which is the fountaine and well-head from whence all grace is deriued vnto vs. Now to proceed in the vnfolding of the Differences betwixt true and counterfeit grace . The first difference ( as hath beene said ) lieth in the ground or root from whence true grace springeth . If thou wouldest not be deceiued , or mistaken about the truth of thy grace , doe but seriously consider with thy selfe , out of what soyle , or from what roote , that grace which appeareth , and peraduenture thou beleeuest to bee in thee , did spring and come forth , whether from the seed of God , frō the presence and working of the Spirit , or out of Natures garden , or from education , or else out of some worldly , carnall , and by-respects ; if it came not from God , it will quickly appeare in its proper colours , it will ere long discouer its rottennesse , it will vanish , perish , and come to nothing . Some there be in whom the corruption of Nature is so restrained , that they are of a very ingenious temper and disposition , affable , courteous , gentle , peaceable , not giuen vp , nor inclined vnto any exorbitant courses , not affecting any notorious vices , but rather hating and abhorring them : who comparing themselues with grosse sinners , and finding in themselues a freedome from those foule sinnes which others are defiled withall , doe by and by blesse themselues in their owne hearts , yea , and it may be , they are taken of others ( like or worse than themselues ) to be maruellous good people , very religious and gracious persons : whose grace is no other , no better than meere ciuilitie , which is as farre from sanctitie and true grace , as chalke is from cheese , as the old saying is . Others also there be , who hauing beene well bred , piously and vertuously educated , sucking ( it may be ) the Scriptures with their mothers milke , as it is spoken of Timothy ; brought vp in a family , where haply they had no euill example ( though this be very rare ) to corrupt them , doe hold on still that course into which they were entred young , and haue beene trained vp frō their childhood , approuing of good duties , frequenting Gods house vpon all good occasions , vsing , and ( which is more ) delighting in the society of the people of God ; and all this , not by vertue or strength of sauing grace , but through an habituated practice of godly exercises , so that they can say as the young man in the Gospell , I haue obserued all these frō my youth . Are all these ( thinke you ) arguments strong enough to proue the truth of grace wrought in the heart of such a person ? Then Paul his condition was good enough before his conuersion , for he was well educated , brought vp , and liued after the strictest manner , yet he accounts all this but as drosse and dung , as Phil. 2. 8. Gods worship and the performance of good duties through long vse may be growne into a very forme , wanting zeale and all spirituall vigour , or life in the performance of them ; and will you say that the bare , naked , and customary performing of good duties , is a sure euidence of goodnesse in the heart of the doer of them ? No , no , thou mayest be a Pharisaicall Angell , heare , reade , fast & pray by the strength of thine education , custom preuailing so far with thee , as to necessitate the performance of pious exercises , doing good duties , because thou hast alwayes done them , and not through the power and strength of true grace , either inuiting thee , or inabling thee vnto the performāce of them . True and sauing grace comes not from nature & good breeding , but from spirituall regeneration ; from vnion and communion with Christ , who is the Head which giues spirituall life and motion vnto all his members . Euery gracious person is knit vnto Christ by ioynts and bands , as Col. 2. 19. These ligatures are the graces of the Spirit , by which euery good heart being conglutinate and graffed into Christ , drawes daily from him such spirituall strength , as inables him to the practice of good duties . So that if grace be truly wrought in thee , thou liuest in Christ , as a siene in the stocke , and Christ liues in thee , as the root liues in the branches : Then the minde and affection of Christ will be in thee , thou wilt doe good duties not of forme , but in faith , in loue , yea with a kinde of holy necessitie , as if it were thy nourishment , thy meat and thy drinke , as Christ said , To doe the will of thy Father which is in heauen . Others also there bee which will outwardly appeare very forward in the performance of good duties , they will not misse a good Sermon , &c. as if grace were truly wrought in them ; when as little , or nothing at all is done by them in loue to the dutie , but loue of themselues , and to by , if not base ends . Some , because they are brought into a family , where the ordinances of God are daily on foot , and where grace is in some request , thinke and know , that vnlesse they conforme to good duties , and make some shew of godlinesse , there wil be no abiding for them , they shall be nothing set by : wherupon they resolue to draw in the same yoke with others , ( though good duties be in truth a very yoke vnto them ) and hold quarters with the rest of the family , putting on a vizard of grace , either to hedge in some fauour of their master , mistresse , or some other of the family , or to be well esteemed of amongst the rest . And there be others that wil be forward in the best things , that so their masked godlinesse may bee a Lure to draw others to trade and commerce with them , that so they may with the lesse suspition prey vpon the simplicitie and innocencie of honest harted people , with whom they hope ( making a shew of godlinesse ) to haue negotiation . Many such like there are , who in truth are no other than painted and garnished sepulchers , hauing within nothing but rottennesse and corruption . Whereas true grace makes the childe of God to appeare and seeme to be godly , because hee is so ▪ and to practise goodnesse , for the loue of goodnesse , and not of goods , as many hypocrites doe . A second and a maine difference betwixt sound and counterfeit grace , is proceeding and growth : false and counterfeit grace doth not , cannot grow better & better , but stands at a stay , or else is in some declension ; For euill men and deceiuers wax worse and worse , deceiuing and being deceiued , 2 Tim. 3. 13. wheras true grace is still of the mending hand , and grows many wayes . A gracious person grows first of all into more acquaintance with his owne heart ; he more and more sees , and obserues his own vilenesse & vnworthinesse , for the more grace , the more sight of our corruption ; as Abraham , the more familiar hee grew with God , the more hee humbled and abased himselfe : This is one singular property of a good heart , the more grace it receiues frō God , the more disgrace it doth cast vpon himselfe , in the sense of his owne vnworthinesse . After that Iob hauing heard of God by the eare , came to enioy a more cleare euidence of him by the eyes , presently he abhorres himselfe , and repents in dust and ashes , Iob 42. 5 , 6. Paul ( after he had tasted of grace , ) confesseth himselfe a blasphemer , a persecutor , &c. Secondly , a gracious person growes more and more into the hatred of old prankes & courses ; He is ashamed and confounded for his former wayes , Ezek. 36. 32. he will no more of his old wayes , but sayes of them , as Ephraim of his Idols , Hosea 14. 9. What haue I to doe any more with Idols ? He sees before him a way of ioy and comfort vnto his soule , beset with many sweet and precious promises , adorned with many benefits and blessings : his heart in now so fixed vpon this way , that he growes more and more in loue with it ; all other wayes , in comparison of it , he hates and abhors , he will not exchange the new for the old , for all the world to boot . Thirdly , a gracious heart growes more and more into a longing for Christ : As the Hart brayeth for the riuers of water , so panteth his soule after Christ , his soule thirsteth after him . That fellowship and communion which hee hath with Christ in his holy ordinances , is most sweet and comfortable vnto his soule ; and yet this hee knowes is but a glimpse of that comfort he shall partake of , at the appearing of the Lord Iesus : Therefore he longeth for that day , knowing that whē Christ his life shall appeare , then shall he also appeare with him in glory , Coloss . 3. 4. Now take an hypocrite , and temporary professour at the best , and it wil soone appeare that hee growes none of these wayes . First , hee growes not into acquaiutance with his owne heart , for that doeth euery day more & more deceiue him . Secondly , he growes not into a hatred of his old wayes , for hee is still the same he was , as rotten at the core as euer he was , and as well pleased now with his lusts as before ; though haply for some by-respect he may seeme to forbeare them , and hinder or suppresse the Paroxysme & return of them . Thirdly , as for louing the appearing of the LORD CHRIST , he doth it not , he cannot doe it heartily , whatsoeuer outwardly hee may make shew of ; for he cannot be ignorant of that which Christ hath said of hypocrites , which say , but doe not , or doe all their workes to be seene of men , and take Gods Couenant into their mouths , but hate to be reformed , that none of these shall escape the damnation that is to come . The consideration of which things , workes in them a dread of the dreadfull and terrible day of the Lords comming , wishing it might neuer be , or euer be deferred . A third difference , is in the failings and falling of those that bee endowed with true grace , and those that are hypocrites . For we may not say , that grace is perfect in the best of Gods children , because in this life , so long as wee abide in this earthly tabernacle , wee must looke for no perfection : in many things we sin all ; nay , the childe of God may haue many relapses into the same sinne , though he haue a sound heart , and labour to walk vprightly towards God and men : yet there is a great deale of difference betwixt his relapses , and the falls of those whose hearts are not sound . First of all , a gracious heart alloweth not of the committing of any sinne , Rom. 7. 15. I allow not that which I doe . If he be preuented and ouertaken with any euill , he approues not of it , his heart is not delighted or affected with the doing of it . When Dauid had numbred the people , the Text sayes that his heart smote him , 2 Sam. 24. 10. Which shewes , that though hee were ouertaken , yet hee did not allow of the euill hee had done . Whereas an hypocrite , howsoeuer hee may seeme outwardly to quarrell with himselfe , or to be angry with his sinne , yet al is well betwixt his heart & his sin , as the Ferry-man in the Boat , he lookes one way , though moues another . He wants that principle , Grace , which alone opposeth sinne , and makes not only the iudgement to mislike it , but checkes the conscience , and grieues the heart for it ; whereas a wicked hart wanting this principle , may haply resolue against sinne , and promise better things : as Pharaoh told Moses , that he would let the people of Israel go , but presently returnes to his old hardnesse and stubbornnesse . Secondly , a gracious heart is bettred by his fals . He grows more and more ( as was said euen now ) into acquaintance with his own heart : he sees his own frailtie , he is more fearefull of falling , as the old saying is , The burnt childe dreads the fire . He is more carefull of his wayes , and watchfull ouer himselfe , as one that is climbing vp into a tree , if one foot hath slipt , or the bough broke on which hee stood , how doth hee tremble ? how carefull is he of sure footing , lest hee fall ? So the childe of God being by occasion fallen into any fault , takes heed vnto his steps , &c. gathers his wits together , to keepe himselfe vpright from falling againe ; vvhereas the hypocrite is no whit at all bettered by any sin , something he may be terrified , there may be some pause , some forbearance , but no bettering : some say , a leg once broken , and vvell set againe , is stronger than before ; it is true in grace , for this growes more strong after a fall than before . As appeares by Peter , vvho though at first he vvas shaken by the breath of a maiden , yet like a Cedar in Lebanon grew so strong after , that death it selfe could not shake , or ouerturne him . Thirdly , the falls of the righteous driue them closer vnto God by prayer and godly sorrow . How vvas Dauids heart broken after his fall ? What heart-broken petitions did he put vp vnto the Lord , to vvash him thorowly from his iniquitie , & to cleanse him from his sin , to create in him a cleane heart , to restore vnto him the ioy of his saluation , and to stablish him vvith his free Spirit ? Whereas a gracelesse heart is either senselesse of his danger , and GODS displeasure , and therefore seeks not to God by prayer , that so he may make his peace againe with God ; or else if he be griped or stung a little , he seekes to allay his griefe by Musicke , as Saul did , or with merry company or pastimes , to put it from him . Fourthly , the falls of the godly make them to complaine of themselues , and cry-out vpon their sinne , as Paul , Rom. 7. 24. O wretched , &c. So Dauid , Psal . 51. 3 , 5. whereas a gracelesse heart is ready to extenuate his sin ; would none did worse than this ; I hope this is not such an hainous matter : or else excuses himselfe , and ready to lay it vpon others . But the childe of God , with a kind of indignation aggrauates his sinne , abhorres it vvith a detestation , intreats the Lord for mercy in the pardon of that is past , and for aid to helpe him in time to come . Last of all , a gracious heart by his falls hath his heart knit more strongly vnto the Lord. O how much doth he thinke himselfe bound vnto God , for sparing and not confounding him ? What shall he render vnto the Lord , for bringing his soule out of the snares of the Deuill , and deliuering him from the danger into vvhich sin had plunged him ? He confesseth that it vvas Gods mercy that he vvas not cōsumed . And because God hath spared him , his soule is knit more strongly vnto the Lord , than euer before . I haue read ( how true it is I know not ) of a great kindnesse that a Lion did shew vnto a man , who had formerly pulled a thorne out of his foot ; and will not grace teach a man ( thinke you ) to loue the Lord for doing greater things for him ? Nature teacheth a man , to loue those that preserue our bodily liues , or rescued vs in extreme danger ; and shall not grace doe this much more ? So that you see a wonderful great difference betwixt the falls of those that partake of grace , and such as want it . Howsoeuer sometimes a strong corruption & a violent tentation may shoulder out or keepe downe the worke of grace in Gods children , yet he is not pleased with this condition of his ; for these relapses and preuarications of his , doe cost him hot water and the setting on , he hath many a gripe and sting , many a heart-breaking groane by them : vvhereas those that yeeld any voluntary subiection to their lusts , and giue their euill affections the reines ; though somtime they may feele and expresse some gripes and horrors of conscience , yet by that vvhich hath beene spoken , it is euident , that they are far from any euidence of true grace . A fourth and last difference , 'twixt sound and counterfeit Grace , lyes in perseuerance . Counterfeit grace is but temporary , it lookes fresh , and seemes to flourish for a season , but euery little frost of aduersitie , or blast of trouble , nippes it in the head , and makes it giue in . If he perceiues that hee is like to misse of his hopes , & proiects , or some rubs vvill be in his vvay , or that his profession bring trouble or persecution ; then he giues in , he thinks it is good sleeping in a vvhole skin , and therefore falls off , whatsoeuer profession hee hath formerly made : And that because hee wants a sound bottome , hee is not built vpon the Rock Christ : his principles were from Nature , education , or the world ; and not from vnion and communion vvith Christ ; his holy profession was taken vp vpon carnall and fleshly termes ; not out of loue to pietie , but out of selfe-loue and by-respects , vvhich vvhensoeuer they faile , his pietie quailes ; if they faile or fall , they beare downe his godlinesse vvith them : whereas sound grace in an honest and good heart , being built vpon a sure rock , the foundation whereof is laid in Christ , holds it out in all stormes , he is no reed shaken with the wind , no vvauering vveather-cock , no time-seruer ; he knowes in vvhom he hath beleeued , and therefore abides the heat of Summer , the rage and violence of persecution ; he endures the frost in Winter , all those crosses and losses vvhich befall him , still runneth with patience that race vvhich is set before him , Heb. 12. 1. So that it is with hypocrites and counterfeit professors , as with many rotten & worme-eaten peares and plummes in a garden : looke vpon them , vvalke by them , and none so beautifull to the eye , none so louely to behold as they , but lay hands vpon them , or shake the tree on which they grow , and down they tumble presently ; whereas that fruit vvhich is sound , though it make not so faire a shew , hangs still for all your shaking . Gods people in this are like the Cedars of Lebanon , the stronger the wind blowes them , the deeper root they take , the surer they stand . Now in a few vvords to apply that vvhich hath beene formerly deliuered concerning this point of difference , let that vvhich hath beene spoken , bee a meanes of sending vs euery one into the Closet of his owne heart ; let vs seriously search and try our selues , that vve be not mistaken about the truth of grace . It is a thing of the greatest consequence that can be , I meane , the triall of the truth and soundnesse of grace in vs ; for if we be deceiued in this one particular , vvee are vndone for euer . A man may be mistaken in outward things , bee deceiued in vvorldly bargaines , and yet neuerthelesse a happy man : hee may haue his soule , though he lose his substance : but if he be gulled in the matter of grace , he is irrecouerably miserable . Doth it not then stand vs vpon , ( as I said before ) to consider whether vvee be deceiued or not ? If there were plenty of washt gold stirring , or great store of bad & counterfeit siluer abroad , euery one would looke vvhat he takes , for feare he should be deceiued . O my beloued brethren , these are the dayes wherein many make faire shewes , godlinesse is growne ( in appearance ) into some credit amongst vs ; almost euery body would be accounted religious , but as for the power of Religion , and the truth of godlinesse ( God knowes ) it is found in very few : All is not gold that glisters , all haue not grace that are taken , and do also take themselues to be gracious : A man may goe farre in outvvard appearance , and yet goe to hell in the end , for want of sauing grace . As for example . First , a man may be free from grosse sinnes , from scandalous crimes , & enormous vices , yea , euen loath and detest many euills , as did the Scribes and Pharisees , Luke 18. 11. Secondly , a man may be strict in the duties of the second Table , iust of his word , true in his dealings , as many ciuill persons , and Gentiles doe by nature , the things contained in the Law , Rom. 2. 14. Cato and many other Heathens were admirable in respect of Morality . Thirdly , a man may set vp Gods seruice in his family , and giue himselfe to fasting and prayer , as the Iewes did , Esay 58. 2 , 3. Seeke God daily , know his wayes , enquire of God in the ordinances of iustice , as a people that would doe righteously . Fourthly , a man may set vpon the worke of reformation , ioy in a good Sermon , reuerence Gods faithfull Ministers , as knowing & beleeuing that they are such as feare the Lord , and shew vnto him the vvay of saluation , as Herod did , Mark. 6. 20. Lastly , a man may leaue his old courses and companions , as Simon Magus did , Act. 8. he may be escaped from the filthinesse of the world through the knowledge of the Lord , and yet returne with the dogge to his vomit , and for want of sound and sauing grace bee damned in the end . Now seeing it may be thus , tell mee in good sadnesse , if thou dost not think it to be a matter of great importance to search and trie thine owne heart ? How many thousands be there which come short of these things before-named ? and yet take vp their rest , flatter themselues , and speake peace to their owne soules , resoluing to be no other , desirous to bee no better , and therefore neglect this duty of triall and examinatiō of themselues . But assuredly a time vvill come , vvhen the consciences of these people ( which are now cast into a deepe , if not a deadly sleepe ) will be awakened ; when death , iudgement , and hell will present themselues vnto their view ; when their sins like toads will croake vengeance against them , when Ezekiels book will be laid open before them , where is written within & without , lamentations , and mourning , and woe , then what howling ? what roaring ? what wringing of hands , and breaking of hearts ? to consider that old and new sinnes doe bleed afresh before them ; and that many thousand thousand reckonings are to be cleered betwixt the Lord and them , and they not able to answer one of many thousands . Then ( when it will be too late ) they will crie out vpon themselues , condemning their folly and madnesse , that they so trifled away their time , let slip the golden season of grace and mercy , passed ouer their soules to Satan for momentany bables and vanities . Tell me then ( my beloued ) in coole bloud , if it be not a point of high wisdome , to looke to this betimes , not to trust our hearts too farre in this weightie matter , seeing our hearts are aboue measure deceitful , and as those lying spirits in the mouths of Ahabs false prophets , wil flatter vs , bid vs go on , and prosper , when we run to our owne destruction . I beseech you therefore ( my beloued brethren ) by the tender mercies of God , and in the bowels of the Lord Iesus , I entreat you to looke to your selues in this one particular search , and trie your owne hearts , how things stand betwixt the Lord and you ; doe not desperately run on , as many carelesse bankrupts do , neuer minding to make euen with their Creditor , vntil the Bayliffe hath gotten them vnder arrest , if not carried them into prison . Slight not ouer these things , lest hereafter , when it will bee too late , you finde and feele that to be true , which now you cannot be brought to feare . Consider ( I say ) with your selues , what sinne is aliue in you , what lust is crucified in you : whether your life be the life of grace , and whether grace be truly begun and settled in you . Doe not thinke these things are skar-crowes to mock children withall , and so slight them ouer , for I tell thee , if thou canst not finde leasure to search and trie thy wayes , that thou mayest turne vnto the Lord in seeking for grace , and suing for mercy , thou wilt not finde ( I feare ) leasure to escape the wrath of God , hell , and condemnation . Of the Euidence of true and sound Grace . NOw I come to the third thing , which in the beginning I propounded , and that is , to consider of the euidences of true & sound grace : the which before I come vnto , it will not be amisse , to let you know , that the worke and truth of grace wrought in the heart of Gods childe , hath in Scripture sundrie appellations , though all signifying one and the same thing . Sometime it is called Spirit , as Gal. 5. 17. The flesh lusteth against the Spirit , and the Spirit against the flesh . Sometimes it is called A new creature , 2 Cor. 5. 17. If any man be in Christ , let him be a new creature . Sometimes , Calling , as in diuers places of Scripture , Rom. 9. 24. Euen vs whom he hath called . 2 Pet. 1. 10. Wherefore brethren , giue rather diligence to make your calling and election sure . Sometimes , Sanctification , as 1 Pet. 1. 2. Elect according to the foreknowledge of God the Father , vnto sanctification of the Spirit . All which places tend to this purpose , to let vs know , that we are then spirituall , renued , or borne againe , effectually called and sanctified , when the work of grace is truly wrought in vs : Which work sooner or later , more or lesse is wrought in euery one of GODS elect ; whereby he becomes purged from the former filthinesse of his flesh and spirit , and sanctified throughout : for as sinne , like an Epidemicall euill , diffused it selfe into al parts of a man ; as Wine or Beere put into a mustie cask , is all equally tainted ; so grace , if it enter into any , it sanctifies him throughout ; it puts a spirituall life , not into one or two parts , but into the whole man , renewing euery part and faculty of body and soule : For grace comes into the soule , as the soule comes into the body , not infused by degrees , though it be a maxime in Philosophy , that the heart first liues : which is not so to be vnderstood , as if life were some while there , when it is wanting to all other parts of the body , but because the heart is the seat ( as it were ) of life , and first of all moues , manifesting life aboue any other parts of the body . So grace is wrought at once , though it growes by degrees , being first weak , as is a babe , before wee bee strong men in Christ . Know also , that though grace once wrought , bee infused into the whole man , yet it shewes it selfe not alike in all faculties at all times , because of the contrary habit of corruption , which is stronger in some part and faculty of the body and soule , than in other some ; yet if the life of grace be inspired , it shewes it selfe more or lesse in the whole man. This much I thought fit to premise , to let you vnderstand , that if the truth of grace appeare in any one thing , though not in another , or but weakely , you may assure your selues that you are truly regenerate , and so members of the Lord Iesus by spiritual vnion , neuer after to bee rent off from him , as more largely hereafter shall bee proued . Now to the Euidences . The first Euidence of grace . THe first euidence of sound grace , is a sanctified and sauing knowledge of Gods will reuealed in his Word . I call it sanctified , because it helps froward our Sanctification , Iohn 17. 17. Sanctifie them with thy truth , thy Word is truth ; and I call it Sauing , because it tendeth to our saluation , as appears Coloss . 1. 9 , 20. This Knowledge , some Diuines ( vpō good groūd ) doe make the prime and first worke of grace in Gods childe , and the foundation of all other . Hence Coloss . 3. 10. The new man is renewed in knowledge : By new man , you are to vnderstand ( as was said before ) the worke of grace . Hence it is that the Gospel is called the Word of life , Phil. 2. 16. because it is a meanes of working , & perfecting this life of grace , as 1 Pet. 1. 23. No life of grace therefore can bee , where this Word hath not been ( I vnderstand of those that be of yeeres and capacitie ) to worke the knowledge of God and Christ . Not that euery knowledge of God is life eternal , for there is a Knowledge of God which profits not , as may easily be proued . First , all they which beleeue God to bee such an Essence , as may be expressed by any bodily likenes , or the similitude of any creature , know not God aright : for if we conceiue God to be like any thing that may be imagined , we fancy to our selues an Idol : we are to conceiue of God by way of negation , and to abstract him from all similitudes , Esay 46. 5 , 9. Therefore Papists , and all other , which conceiue of God in a carnall and grosse manner , know not God aright , & so gaine little benefit by their knowledge of him . Secondly , they , that beleeue not God to bee the chiefe Good , and the only thing to be desired , loued and feared , know him not aright . Such as cannot say as did Dauid of the Lord , Psal . 73. 25. Whom haue I in heauen but thee ? I haue none in the earth to be desired in comparison with thee : receiue little benefit by their knowledge of God. Therfore all Mammonists and couetous persons , which prefer their riches before God ; all Epicures and Bacchanalls , which make their belly their God ; all voluptuous and sensuall persons , which make their pleasures and honors their god , know not God aright to their benefit and comfort . Lastly , all that know not God in Christ , receiue no benefit by their knowledge of God. To know God out of Christ , is to know him to be a terrible and angry God , taking vengeance vpon vs , for our iniquities and transgressions . Therefore if thou wouldest haue comfort by thy knowledge of God , behold him in Christ , see his iustice satisfied , and his wrath appeased by that satisfaction and atonement which Christ hath made for thee ( so trusting to him for saluation ) which knowledge , because almost euery one that liues within the pale of the Church , seemes to haue , we are to vnderstand , that this knowledge , if it be meerely theoricall , will not saue vs ; for it may be in the temporary beleeuer and hypocrite : therefore vnlesse this knowledge be sanctified , it is no euidence of grace , it profits not . How then may wee bee assured , that our knowledge is sanctified & sauing ? By these effects : First , Knowledge , if it be sanctified , is operatiue , it is a working knowledge , it is no idle knowledge , but reduced into practice , Psal . 86. 11. Teach me thy wayes , O Lord , that I may walke in thy truth . Grace teacheth a man to put his knowledge in practice . A gracious heart had rather doe , and not know , ( if it could bee ) than to know , and not to do : he desires to be taught , that he might walke , not that he might talke , as too many doe . Hence Dauid , Psal . 119. 34. Giue me vnderstanding , and I will keepe thy Law , yea , I will keepe it with my whole heart . In saying he would keepe Gods Law , it shewes he was no Temporizer in religion , which turns with the wind , and runnes with the times ; and adding with his whole heart , he shewes himselfe to be no hypocrite , who is hollow , not sincere in his profession . Knowledge , if sanctified , helpes forward our obedience , resteth not in speculation , but proceeds vnto practice . Temporizers and hypocrites seeke after knowledge , rather to informe their iudgement , than reforme their liues ; rather to teach others , than to teach themselues . This knowledge will not saue , but deceiue vs , Iam. 1. 22 , 23 , 24. That is the good and honest heart , who hauing receiued the Word , keeps it , and brings forth fruit , Luk. 8. 15. The Word is a sanctifying , a fruitfull Word where grace is . The knowledge of gracelesse persons is a barren knowledge , they know , but do not ; and this kinde of knowledge is no better than ignorance in Gods account , 1 Ioh. 2. 4 , 5. Hee that saith I know him , and keepeth not his Commandements , is a lyer , and the truth is not in him : by keeping his Word , we know we are in him . Hence it is , that in the first of Sam. 2. 12. The sonnes of Eli were said to be wicked men , and knew not the Lord. How could this bee ? Eli the Priest and Iudge , his children , those that attended vpon the Altar , and receiued the offerings , and yet knew not the Lord ? No , their liues being vicious , and themselues prophane , they did not expresse in their carriage any feare of God , they were as those that knew not the Lord. Such as professe they know , if they be disobedient , and to good workes reprobate , are ( for all their knowledge ) abominable ; where knowledge abides in the braine or lip , and neuer comes so low as the heart and hand , this knowledge makes way to conuiction and deeper condemnation . Secondly , Sauing knowledge is a transforming knowledge , such a knowledge as doth cast a man into another fashion , it moulds him according vnto the Word , 2 Cor. 3. 18. We behold as in a mirrour , the glory of the Lord with open face , and are changed into the same Image , from glory to glory . Whereas knowledge vnsanctified leaues a person as it found him , vnlesse peraduenture he be growne worse by his knowledge . The knowledge of gracelesse persons wanteth both metall and making : If it transformes them not , they haue but a forme of knowledge , as Rom 2. 20. Now what difference there is betwixt the thing it selfe , and a forme of it , a liuing man and his picture , it will be needlesse for me to relate vnto you : the same , in a sort , is betwixt a formall and a sanctified knowledge : the former neuer moues the heart to God , nor yet remoues it from euil : the latter both purifieth the heart , and rectifieth the life . Thirdly , Sauing Knowledge vents it selfe for the honour and glory of God , and the good of others . A gracious heart so opens his lips , as his mouth may shew forth the praises of God , Psal . 51. 15. So also he desires that his lips may feed many , Prou. 10. 21. Hee talkes to edifie ; for grace is communicatiue as well as operatiue , like to that oyntment of Spikenard wherewith Mary anointed IESVS , which filled the whole house with the sauour thereof , Ioh. 12. 3. where grace is in the heart , the lips are oft dropping of some heauenly counsell , comfort and instructions , such as may tend to the inlargement of Christs kingdome : whereas gracelesse persons seeke to set vp themselues by their knowledge ; it may be they know much of God and Christ , but know little for God & Christ . How few poore soules haue beene brought home to Christ , by the great knowledge of many who haue a great name and fame of learning and profoundnesse ? How many be there who striue for honours and preferment , and had rather bee accounted great Artists , than faithful Labourers in the Lords Vineyard , improuing their Talents to Gods glory , & the good and saluation of those poore soules that are committed to their care & charge ? The Locusts of Rome will rise vp in iudgement against all such vnprofitable seruants : for they compasse sea & land to make a proselyte ; they studie and labour night and day to aduance & increase the kingdome of Antichrist : but these are so wedded to their ease , and to their lusts , that they haue no heart to take any pains for the Lord Christ . Fourthly and lastly , if thy knowledge be sanctified , it is a growing knowledge . The more thou knowest , the more thou desirest to adde to that which thou hast . As a new borne babe thou desirest the sincere milke of the Word , that thou mayest grow in it , 1 Pet. 2. 2. This growth I beleeue is not meant of the letter only and vnderstanding , but especially of the feeling and power of the Word , euery day finding more comfort , and tasting more sweetnesse in the same . So that the Word , as Ier. 15. 16. is the ioy and reioycing of thine heart : It is sweeter to thy taste , than the honey or the honey-comb , Psal . 19. 10. And more esteemed then thine appointed food , Ioh. 23. 12. Thus if thy knowledge be sanctified , it groweth in thee , and thou growest into it . And this growth ariseth from two properties in a gracious heart . First , hee receiueth the Word in thesi , in the generall , and then he applyeth it to himselfe in hypothesi , in the particular . First , a gracious heart puts his hand and seale vnto euery diuine truth , beleeuing and embracing all those truths he meets withal , whether they be threatnings , promises , or precepts , as Cornelius and his company said , We are here present before God , to heare all things that are commanded of God , Act. 10. 33. Receiuing the Word , as did those Noble Bereans with all readinesse , Act. 17. 11. This shews the soundnesse of his spirituall constitution , and the goodnesse of his heart ; for as it is in nature , a sound constitution feeds heartily vpon any good creature prouided for him , refuseth nothing that is mans meat , wholesome and good ; whereas a bad stomacke will pingle , and picke here a bit and there a bit , taking little or or no cōtent in any meats , but those that are daintily cooked , or curiously dressed ; euen so it fareth with a naughty heart ; vnlesse the Word be neatly handled , spiced with humane oratory , and set out with the enticing speech of mās wisdome , it sauours not to his carnall pallat , he findes no more rellish in it , than in the white of an egge . Again , a gracious heart makes a particular application of the Word , as spoken and belonging vnto him ; that part of the Word which doth most neerely cōcerne him , he laies surest hold of , and will not part withall . Grace will teach a man to welcome & make much of that Word which makes most against his sin ; and likes that preaching best , which doth best discouer the secrets of his heart , and most liuely set out the filthinesse of his corruptions : whereas a naughtie heart swells against that Word ; which closeth with his bosome sinnes , he brookes not the Word , because ( as the Pharisees said ) it puts him to rebuke . Now then to make vse of this point . Is it so , that sanctified knowledge is a sure euidēce of true grace ? this then may speake heauily , first to the heart of all ignorant persons ; they must know that their condition is dangerous , deadly , damnable , because gracelesse , and it is gracelesse , because they are ignorant , wanting sauing knowledge . An ignorant heart must needs bee a naughty heart , because without knowledge the minde cannot be good , Prou. 19. 2. What goodnesse can possibly be where Gods Spirit is not ? Ignorance doth manifest the want of the Spirit : For , the Spirit is giuen vnto vs , that we might know the things that are giuen to vs of God , as 1 Cor. 2. 12. Therefore , when any know not the things of God , needfull to bee knowne , it is euident that they want the Spirit of God. And yet how hardly can this be beaten into an ignorant head ? They will not beleeue they want grace , or that the Deuill hath them in his snare , or that they are taken captiue by him at his will ; yet thus they are , vntill they bee brought to repentance , That they may know the truth , 2 Tim. 2. 25 , 26. O the lamentable condition of ignorant persons , especially such as are folded vp in the mantle of their own conceitednesse ! for many of these , though they bee ignorant of the truth , yet the Father of lyes , their lord & master , hath taught them to cauill against the Word , and to lay downe execuses for themselues , that they are not booke-learned , that they haue no leasure , or that they haue a good heart , though they cannot talke as many doe , that so he may with-hold from them the truth in vnrighteousnesse . O the heauie doome that belongs to those that haue eyes and see not , eares but heare not , harts and vnderstand not , that they might conuert & be healed ! Esay 6. 10. This is the condemnation , that light is come amongst them , and they loue darknesse rather than light , Ioh. 3. 19. The Lord Iesus shall shew himselfe from heauen with his mighty Angels , in flaming fire , rendring vengeance to ignorant persons , 2 Thess . 1. 7 , 8. For as Hell is appointed to be the habitation of the wicked , so this is the place of him that knoweth not God , Iob 18. 21. Mee thinkes then this should set vp the price and worth of knowledge , set an edge vpon our appetite , and make vs call after knowledge , and cry for vnderstanding : To seeke her as siluer , and search for her as for treasures , as Prou. 2. 3 , 4. O the paines that men take , the dangers they vndergoe in the mines to digge out , and fetch forth siluer and treasure out of the earth ; vvhich vvhen they haue gotten , they haue got iust nothing , if we will credit Salomon , nothing in comparison of knowledge . For riches auaile not in the day of wrath , Prou. 11. 4. Neither siluer nor gold shall be able to deliuer in the euill day , Zeph ▪ 1. 18. Whereas , if wisdome entreth into thy heart , and knowledge delighteth thy soule , then shall counsell preserue thee , and vnderstanding shall keepe thee , and deliuer thee from the euill way , Prou. 2. 10 , 11 , 12. Therefore , aboue all gettings , get knowledge , aboue all increasings , grow in knowledge , 2 Pet. 3. 18. Therefore make we triall of our knowledge whether it be rightly qualified ; what vse thou makest of thy knowledge , and whether thou doest improue it to Gods glory , others benefit , and thine owne saluation . If thy knowledge a be barren and gracelesse knowledge ; woe worth the time that euer thou knewest , for in some sort it may be applied to thee , which the Preacher speaks Eccle. 1. 18. He that increaseth knowledge , increaseth sorrow . For thou shalt be beaten with many stripes , Luke 12. 47. Consider therefore what life and power is in thy knowledge . Many abound in knowledge , but their knowledge is so weak and feeble , that it is vnable to withstand any corruption , or to keepe vnder any one sinne , in them . It is said of the Thessalonians , That the Gospell was vnto them not in word onely , but in power , 1 Thess . 1. 5. Would you know what is meant by power ? Euen that force wherwith God doth open the hearts of his Elect to beleeue , and that strength of the Word wherby they are regenerate , and made new creatures . Hath thy knowledge manifested any such vertue , and power in thee ? Then it is a sauing and sanctified knowledge ; else but a weak and vnprofitable knowledge . Therefore that for time to come thou mayest haue thy knowledge more powerfull to subdue thy corruptions , obserue these few directions following . First , consider with thy selfe wherefore God hath endued thee with knowledge ; euen to make thee to differ from others , in thy life and practice , and that thou shouldest bee a light vnto others , Phil. 2. 15 , 16. That yee may bee blamelesse and pure , and the sonnes of God without rebuke in the middest of a naughtie and crooked nation , amongst whom yee shine as lights in the world , holding forth the Word of life . Thy knowledge should make thee a light . Thrue light retaines its light in whatsoeuer darknesse it shines ; so thy knowledge , if it be sanctified , will teach thee to gouerne thy selfe , to looke to thine owne feet , and to direct thine owne wayes ; and if it fall out that thou beest cast amongst the children of darknesse , yet their darknesse shall not be able to extinguish and put out thy light , that is , make thee goe or doe against thy knowledge , but thy light will bee able to discouer their darknesse , & to guide and direct thee . Againe , true light , as it hath light in it selfe , and retaines that light , not extinguished by others darknesse , so doth it communicate light to others ; whersoeuer it shines , others do or may partake of it , receiuing benefit by it , and comfort from it . So thy knowledge , if it bee sanctified , will tend and bend it selfe to the edifying of others . For the manifestation of the Spirit is giuen to euery man to profit withal , 1 Cor. 12. 7. Euery good disposer of the grace of God , as he hath receiued the gift , will minister the same to others , 1 Pet. 4. 10. Looke to it therefore , thou hast much to answer for , who hast receiued much knowledge , and certainly , if thou doest not good with thy knowledge , thou wilt doe harme with it : thy sin will be exemplary , thou wilt draw on others vnto euill , they taking heart and being emboldned by thine example , as appeares , 1 Cor. 8. 10 , 11. Now how will thy knowledge doe good to others , if it doth thy selfe none ? as it doth not if sin be as powerfull in thee , as if thou haddest no knowledge . Secondly , thou must side with thy knowledge against thy corruptions : What good will a sword doe to any man , if he take it not into his hand , & put strength vnto it ? Help thy knowledge to fight against thy corruptions : take part with thy knowledge against thy lusts which fight against thy soule , 1. Pet. 2. 11. Thy lusts are too strong of themselues , adde not thou more strength vnto them , by yeelding vnto them . When thy knowledge telleth thee that these and these things must not be , ioyne issue with thy knowledge , and say as Ioseph did , How can I doe this euill , and sinne against God , Gen. 39. 9. I tell thee , it is a grieuous euill to sin against knowledge , when a mans knowledge within cryes out to the contrary : this will make bloudy wounds , and strike deepe gashes one day into thy conscience . In the mean time thou art in a fearefull condition , if thou allowest thy selfe in the practice of any one sinne , condemned by thy knowledge ; for thou lyest open vnto any kind of impiety , yea to any error , euen vnto Popery ; for that person which denyeth the power of godlinesse , will easily be brought to forsake the profession thereof : if one sinne loued and delighted in , be enough to pull a man from God to the Deuill , yea , into hell , may it not then pull a man into Popery ? A wicked gracelesse person is a fit piece of stuffe to make a Papist of . He that will not bee perswaded , nor brought to leaue his sinne for the truth sake , will easily be perswaded to leaue the truth for his sinnes sake . How much better had it been for such a one neuer to haue known the way of righteousnesse , than to turne away from that holy commandement giuen vnto him ? 2 Pet. 2. 21. Thirdly , be instant and earnest with the Lord in prayer , that he would manifest his power in thy weaknesse , that he by his holy Spirit would conuey some life and power into thy knowledge , that by the practice therof thou maist manifest the life of thy knowledge in al obedience and good conscience . To this purpose Dauid makes many petitions to the Lord , Psal . 119. 88. Quicken me according to thy louing kindnesse , so shall I keep the testimony of thy mouth . The Scribes and Pharisees knew the letter of the Law , and were perfect in the Scriptures , but the Lord by his Spirit had not taught them , and therfore there was no spirituall life nor power in their knowledge . Howsoeuer they boasted of their knowledge , and thought scorne to be taught of others , yet their knowledge being but a dead knowledge , did increase their iudgement ; as appeares by those words of Christ , Ioh. 9. 41. If yee were blind , ye should not haue sinne , but now yee say , We see , therefore your sinne remaineth . A second Euidence of Grace . THe next Euidence of Grace is Faith , which followeth Knowledge , as the frame doth the foundation ; for vntil such time as the minde be inlightned with the truth , no man can beleeue . There must be knowledge , or else there can be no faith : Wee haue knowne and beleeued , saith Iohn . No man can beleeue in Christ without the knowledge of him ; For how shall they beleeue in him , of whom they haue not heard ? Rom. 10. 14. Faith must needs be an euidence of grace , because it is a speciall and a principal part and member therof : not the fountaine of all other graces ( as some doe hold ) nor the root , out of which all fruits of sanctitie doe spring . For the soule must first be endued with the life of grace before it can beleeue , vnlesse we wil say , that faith may be in a gracelesse heart : which cannot bee , because being regenerate and sanctified by the Spirit , we come to beleeue , and to rest vpon the promise for the remission of sinnes , and saluation by Iesus Christ . Saint Paul calls Faith a fruit of the Spirit , by whom we are sanctified , therefore it cannot be the efficient cause of our sanctification . It is true that Paul hath a passage tending that way , Act. 26. 18. That they may receiue forgiuenesse of sinnes , and inheritance among them that are sanctified by faith ; but by the Word sanctified we are to vnderstand the fruit , not the grace of sanctification : we are dead in sinnes , vntill such time as wee come to be quickned by the Spirit , Ioh. 6. 3. It is the Spirit which infuseth all diuine qualities into the soule . The Apostle calleth them the fruits of the Spirit , Gal. 5. 22 , 23. Amongst which fruits , Faith is one of the principall , as that which puts a kinde of liuelihood into all other graces ; and therefore after a certaine manner may bee said to sanctifie vs : For according to the strength of faith , will be the power of other graces , hope , loue , &c. If faith be weak , hope and loue cannot be strong ; little faith , little hope , little loue ; no faith , no hope , no loue at all . So that faith must needs be a sound euidence of grace ; for vntill such time as the heart bee purified , and washed in the lauer of regeneration , it is either Atheisticall to depraue the Word of God , by doubting of diuine truths , if not denying thē ; or else it is Sophisticall to peruert and wrest the Word , so as oft-times bloud commeth out of it to choak & strangle Gods people , in stead of milke to feed and nourish them . But if the heart be once sanctified by the Spirit , then is faith wrought in vs , which doth further , and more effectually cleanse and purifie vs through the Word , Ioh. 15. 3. Now because as in the former euidence of grace , so in this also many a man and woman is mistaken , the heart being so infinitely deceitfull ; it will bee no lost labour to examine the truth of our faith . For you must know that it is possible for a wicked and gracelesse person to beleeue that Christ died for him ; yea to die in a strong perswasiō of Gods loue and fauour , and so of his owne saluation . Hath not experience taught vs thus much ? Who so confident , who so full of faith ( if you will beleeue them ) as many vile wretches and gracelesse persons ? They wonder what people mean to doubt of Gods loue , for their part they neuer , as yet , called it into question . They thanke God they haue euer had as strong a faith as the best , & so they hope to continue . This is euident by examples in the Scripture . The Lord by the Prophet Ieremie speaks to the wicked Iews , which had polluted the Land with their whoredomes and malice , which had a vvhores fore-head , and would not bee ashamed , saying , Did'st thou not still crie vnto mee , Thou art my Father , and the guide of my youth ? So in Mica 3. 11. The Lord speaking of corrupt Iudges , of mercenary Priests & merchandizing Prophets , which set the Word to sale , and prophecie for money , saith , that yet will they leane vpon the Lord and say , Is not the Lord among vs ? no euill can come vpon vs. By which it appeares , that wicked and gracelesse people may bee confident of Gods fauour . How then may wee distinguish the faith of Gods children , from the presumption of vnbeleeuers ? There lyes a great difference betwixt them . The first difference is in the ground , out of which true faith springs , or the meanes by vvhich it is wrought in beleeuers . True faith is wrought in all Gods children by the ministery of the Word , as Rom. 10. 17. First , the Law conuincing vs , discouering vnto vs our sins , Rom. 7. 7. shewing vs both the nature & the danger of them , and our misery into which sinne hath plunged vs ; and not onely so , but an vtter impossibility of our selues , either to satisfie the iustice of God for the least transgression , or to bee freed from that wrath & vengeance which hangs ouer our head , by reason of our sins . The consideration whereof terrifying and afflicting a poore sinner , makes him to cry out as the Iews did , Act. 2. 37. What shall I doe ? Then commeth in the Gospell , the Word of comfort , and the message of reconciliation , which discouers and prescribes a remedie , whereby a poore sinner may be brought into fauour with God , and accepted with him ; come out of the snares of the Deuill , and be freed from the curse and malediction of the Law ; and that is , by receiuing of the Lord Christ , in whom all the promises of God are yea and Amen . And by whom wee haue redemption through his bloud , euen the forgiuenesse of sins , Ephes . 1. 7. Whereupon he begins to hunger and thirst after Christ , seeing , and knowing no other way , no other meanes whereby he may be saued , or haue his spirituall wants supplied . As the prodigall saw no meanes of comfort , but starue he must , vnlesse hee get home againe , and bee receiued into his fathers family ; so the poore sinner knowes his soule will famish , if he get not into Christ ; and therefore hee labours to bee made one with Christ ; his soule hungers and thirsts after nothing so much as Christ : all the world is dung vnto him in comparison of Christ . Oh that he may be found in Christ : to liue or die , Christ is all in all vnto him ; hee layes hold vpon his righteousnesse , and shrowds himselfe for comfort vnder his wings : and as Ioab laid hold vpon the horns of the Altar , saying , I will die heere , 1 King. 2. 30. So the poore beleeuer layes hold vpon the Lord Christ , resteth onely vpon Christ , and if he perish , he will perish at the feet of Christ ; whereas the faith of vnbeleeuers and hypocrites ariseth either out of their education , common illumination , or from some vaine perswasion of some good in themselues , for which they are perswaded God loues them , or else hee would neuer haue bestowed so much vpon them , haue done these or these things for them . So that their faith is no other than a faithlesse cōfidence , a vaine presumption , or some Satanicall illusion , neuer wrought in them by the Lord Christ , the Author and finisher of our faith , Heb. 12. 2. by the ministry of his Word . For they were neuer throughly hūbled , or if they were , it was but for a while , a little Sermon-sicke , their consciences wambling , while the Word was deliuered vnto them , and no longer ; If this mans faith had bin begun , or hee begotten again of the Word of God ; as a new borne babe hee would more and more desire it , that hee might grow thereby , 1 Pet. 2. 2. for wee are nourished with that , by which wee are begotten : but he finds no sweetnesse , takes no true content in the Word , any further than he is sensible of some art or some noueltie in the same , which doth affect and delight him . Tell mee then ( thou that boastest or presumest so much of thy faith ) how thou diddest attaine vnto it , when it was first wrought in thee ; which if thou canst not , thou hast iust cause to fear , thy faith is but thy fancie . Heere a question will fall in very fit to be answered , and that is , whether euery one that beleeueth can tell when or how faith was wrought in him ? This scruple and scrutiny hath troubled many a deare childe of God , who hath been ready to questiō the truth of their faith , because they cannot precisely lay downe the time when , or the meanes how faith was wrought in thē . For their education and bringing vp was alwayes godly and religious ; from their child-hood they haue entertained the Word of God ; they haue alwayes borne a good will to godlinesse , and loued the professours of the truth ; alwaies approued of the best things , and therefore question the truth of faith and grace in them . For the cōfort of such , let me first of all tel them , that if all were not well , twenty to one the Deuil would not be so busie with them , to perplex & trouble them with these pious feares & holy doubtings . We seldome heare or reade of any but the Lords people , that haue these troubles , or that put these doubts & questions . But for the satisfying of thy scruple ; consider first what Christ said to Nicodemus , Ioh. 3. 8. The wind bloweth where it listeth , &c. The meaning of which words , is to teach vs that the operations of grace are sometimes , as it were , hid from the regenerate themselues , neither knowing the time when they first began to work , nor whēce they sprung , nor to what measure they will grow . Therefore though thou canst not tell by what meanes , or at what time the Spirit of God commeth into thine heart , or how at first , its quickning and sanctifying presence gaue spirituall life vnto thy soule : yet blessed and happie is thy cōdition , if thou now findest faith to bee wrought in thee , which thou mayest be assured of , if thou findest thy soule enlightned with the sauing knowledge and vnderstanding of the truth , if thou hast been abased and humbled vnder the hand of God , in the sight and sense of thy vnworthinesse , and if thou prizest Christ aboue all the world , labouring to winne him , and desiring to be found in him , not hauing thine owne righteousnesse , but that which is through the faith of Christ , euen the righteousnesse which is of God through faith , Phil. 3. 9 , 10. But if thou findest not these to bee in thee , then thou mayest well question the truth of thy faith . A second difference lies in the fruits and effects of faith : Where grace is , faith workes by loue , Gal. 5. 6. A heart knowing and beleeuing what the Lord hath done for it , cannot but loue much , Luke 7. 47. being so dearely beloued . And this loue of God workes the heart to a hatred of all things displeasing vnto God , Psal . 97. 10. and to a practice of that which he requireth , Psal . 26. 3. Thy louing kindnesse is before mine eyes , therefore haue I walked in thy truth . Wheras the faith of the vnregenerate works no change in him , makes him no better than hee was , vnlesse it bee in shew and appearance . Confidence of Gods loue emboldens him to wickednesse , and makes him to sin more and more , as Ier. 3. 4 , 5. rather then abate sin in him . Certainly , if euer the Lord speake peace to thy soule through Christ , hee will so inflame thine heart with the loue of his truth , his Image , his ordinances , that these will so take vp thy heart , that thou shalt not turne againe vnto euill , Psal . 85. 8. Thirdly and lastly , faith in the regenerate makes the heart to stoope to Christs Scepter , to heare his voice and follow him . It is faith which apprehēds the authority and soueraigntie which Christ hath ouer vs ; and approues of the holines & goodnes of his Cōmandements , & so inclines the heart vnto a willing and cheerefull obedience . Whereas the hypocrites faith doth embolden him vnto liberty , it makes him loose and licentious , laying all vpon Christ back , saying , Christ dyed for vs , his bloud shall cleanse vs , &c. Let the Ministers of Christ say what they can , threaten what they wil , they are resolued to hold on , they will not shift one foot , nor stir any further than they list . Let iudgements bee threatned against them , threatned folke ( they say ) liue long ; they can laugh in their sleeues at the zeale of Gods seruants ; no more moued , or remoued with a Sermon , than with the wagging of a straw . Oh take heed therefore , that thou beest not deceiued in the truth of thy faith : Thou mayest haue a great deale of carnall confidence , and bold presumption , and yet not one dram of true sauing faith . Take heed , brethren , lest at any time there be in any of you an euil heart , and vnfaithfull , to depart away from the liuing God. Do not thinke that thy comming to Church , thy hearing of Christ preached , and receiuing of the Sacraments , are infallible euidences of true faith ; for many thousands who take vp their religion vpō trust , and take themselues to be sound beleeuers , haue their hearts fraught with vnbeliefe , their faith being no better , nay , scarce so good as the faith of deuils , for they tremble at the power & displeasure of the Lord , whereas these are not once touched , nor any thing affected therewith . And this shall suffice to haue spoken of faith , the second Euidence of true Grace . A third Euidence of Grace . NOw I come to the third Euidence of true Grace , and that is the subduing of our Lusts , and the conquering of our corruptions . This is meant by those words of Paul , I beat downe my body , and bring it into subiection . By body the Apostle doth mean the old mā , sin & corruptiō , which doth lust against the spirit . All such as are truly regenerate , by the quickning power of the Spirit , are sanctified ( as was said before ) in all the faculties of their soules , & members of their bodies : not only inlightned in their iudgements to dislike that which is euill , but their hearts also are set against it . They know that all fleshly lusts doe fight against their soules , and therefore they maintaine open warre with them , and will not yeeld any voluntary obedience or subiection vnto them . Grace cānot stād with the regiment of sin . For as Paul saith , Sinne shall not haue dominion ouer you , for yee are not vnder the Law , but vnder Grace . Howsoeuer the Lord ( to checke the security , presumption , pride , selfe-conceitednesse , & vnthankfulnesse of his children ) may for a while leaue them vnto themselues , and with-draw ( as it were ) the powerfull presence of his grace , wherby corruption may bustle , swell , yea and breake forth also ; yet by the power of grace , they shall bee brought againe to mislike , and condemn themselues for those euils wherewith they haue beene ouer-taken , and crie out with Paul , O wretched man that I am , who shall deliuer me from the body of this death ! Therefore the Anabaptists and others are foully mistaken , who hold that after the work of grace is once truly wrought in a man , sinne hath no being in him that is regenerate : for you must know that in euery one that is regenerate , there is flesh as well as the Spirit : in euery faculty there is grace inclining the heart to goodnes ; and there is corruption like a back-byas , drawing it the contrary way . For grace and corruptiō in euery regenerate person ( as Iacob and Esau did striue in Rebeccaes womb ) are euermore strugling and striuing one with the other : yea , there is a cōtinuall war betwixt them , as was between the House of Dauid and the House of Saul ; but as the House of Dauid waxed stronger , and the House of Saul weaker : So fares it betweene Grace & corruptiō ; the flesh may striue , but the Spirit ouercomes : for by vertue of habituall grace infused , the will is so sanctified , the affections are so rectified , the heart is so purified , as the whole man resignes vp himselfe to be at Gods seruice , imbraceth a holy and a heauenly life , as the only true comfort and sound happinesse , and desires and resolues so to hold on , euen vnto the end . Therefore they are grossely deceiued , who hold that after the work of grace is wrought in the heart of Gods children , the will hangs like a beame vpon the ballance , equally inclining to one hand as well as to the other : A foggie and a mistie errour contrary to the current of the Scriptures , which teach vs that a regenerate person labours to keepe a good Conscience in all things ; desiring to liue honestly , as Heb. 13. 18. That person in whom the work of grace is wrought , desires and endeuours to be euermore furnished with the Panoply , the compleat armour of God , that so he may stand fast , resist the Deuil , & be able to quench all the fiery darts of the wicked : The strength and bent of his wil and affections are for God and goodnesse ; he chuseth holinesse with a full purpose and resolution to walke in it ; he turnes from his former euils with a detestation of them , he leaues them with a resolution neuer to take them vp againe . As Ephraim said , Hos . 14. 8. What haue I to doe any more with Idols ? So saith he of his old courses and companions , Away from mee , and as Christ to Peter , Get thee behinde me , thou art an offence vnto me , Matth. 16. 23. He daily prayes , and cries earnestly to God for strength against corruption , and wisheth , O that my wayes were so directed to keep thy Statues continually ! Psa . 119. 5. He is not for God to day , and the Deuill to morrow , he is no morning Saint , and euening Deuill : but desires and endeuours to walke before the Lord in all pleasing , and to serue him in holinesse and righteousnesse all the daies of his life . Well then , if the case so standeth , consider with thy selfe , what combate thou doest daily maintaine against thy corruptions . Doest thou delight in the Law of God , concerning the inner man ? as Rom. 7. 22. though thou seest another law in thy members rebelling against the law of thy minde . Are thy failings matter of daily humiliation vnto thy soule ? Dost thou finde and feele that nothing vnder the Sun doth more sting and pierce thy heart , than to be at any time ouertaken with passions , or carried away with the swinge of any corruptions , against thy godly purpose and holy resolutions ? Why then , cheere vp thy drooping spirits ; the Lord by the power of his grace hath takē possessiō of thee : for nothing but grace is able to keepe the loue of sin out of the heart , though peraduenture ( as was touched in the beginning ) some other thing may for a while keepe it out of thy hand : Ciuility and hypocrisie may a little snib sin , or bid it for a while to stand aside and giue way to better things , but it is only grace that strikes this Goliah dead , and takes off his head . It is only grace which cures a soule-sick sinner of those diseases , which by sinne hee hath contracted vnto himselfe ; as only Iordan , aboue al other waters , could heale Naaman of his leprosie . Now lest any one should bring himselfe into a fooles paradise , and please himselfe with an opinion of his owne goodnesse , because of the abating of some sinne , or the laying downe of some base carriage , which formerly hee had taken vp : let him know that there is a maine difference between the forsaking of sin , in & through the strength of grace , and any other by-respect whatsoeuer . Corruption is kept vnder in a gracious heart , meerely in loue to God , and hatred of sinne , as Hosea speakes of those that shall bee conuerted vnto God , They shall feare the Lord and his goodnesse , Hos . 3. 5. Though naturally thou mayest loue this or that sinne more than ordinary , yet grace will helpe thee to abhor and loath it : a better euidence of grace cannot be , then when the heart is set against its old loue ; for it must needs be a supernaturall power , and the worke of grace , which moues any to dislike and loath that euill which naturally he loues . Whereas in the hypocrite sinne is somtime forsaken , because sinne hath left him , he hath no meanes of committing it ; or else he forbeares sin , as many a fearful dog doth meat in the platter , because of the whippe or cudgell that is held ouer him : So the hypocrite loues his credit , loues his purse , loues his skin , it may may bee ; and therfore , lest the committing of some sin , which hee lingers after , should make a flaw , or a hole or rent in him , hee forbeares the committing of it . Examine thy heart therefore in this particular , what mooues thee to forbeare thy sin ? what is the ground of that diuorce vvhich seemes to be betwixt thee and thine old louer ? If any thing in the world but grace , thou art in a bad condition , whatsoeuer is become of thy sinne . Art thou one whose heart likes well of sinne , though thou canst not , or darest not commit it ? Art thou one , who when thou art conuinced of , or reproued for any failings , thy heart riseth against the rebuke , though for thy credit or profit sake thou seemest to welcome , & thankfully to entertaine that reproofe ? I tel thee , thou art in a dangerous condition : thou hast but weake and slender euidence of grace , if any at all . For where true grace is , there ( howsoeuer , ( as was said before ) for a time in a passion or tentation , corruption may preuaile ) will be a welcomming of the meanes , and helpes that may keepe vs from falling into sin , as appeares in Dauid , who blessed the Lord and Abigail , for the good coūsel which she gaue him ; there also the heart will bleed , & the tongue will freely against it selfe acknowledge the foulenesse of those sins he hath committed . Know moreouer , that the nature of grace is to strike at all sinne , great and small , whether more or lesse profitable & pleasing , as Psal . 119. 104. Therefore I hate all the wayes of falshood . A gracious heart is set for the glory of God in all things , in all places , at all times : he labours to shun all things displeasing to God , or grieuous to his Spirit , makes conscience not only of open , but secret sinnes , not onely of grosse and foule , but of the least euils , not onely murder , but heart-burning or enuie , not only of blasphemie and periury , foule-mouthed sins , but of those that seeme more faire , as faith and troth , &c. So that as some Physicians haue their Catholicon for the purging out of euery peccant humour : so grace is a Catholike expeller & purger of all knowne sinnes , whereas hypocrites and double-minded men represse sinne but in part , and that very partially too ; not out of any hatred they beare to sinne , but because of some euill consequent which waits vpon sin . He keepes one sinne or other close , one hole in his heart for some base lust or other , one Dalila or darling sinne he hath , from which he will not be diuorced , as if God and men must giue him leaue in some thing to take his libertie ; hee hath one sin which al the world shall not bring him out of loue withall , much lesse to leaue , and to forsake it . But let al such know , that God will none of their patcht holinesse and piece-meale reformation ; as good neuer a whit , as neuer the better . All such will one day bee confounded , vvhich haue not a respect vnto all Gods Commandements , Psal . 119. 6. A fourth Euidence of Grace . A Fourth Euidence of Grace , is obedience vnto the wil of God. The Lord by his Prophet tells vs , that those which are taken into couenāt with him , shall haue his Spirit put into them , and he will cause them to walk in his Statutes , to keepe his iudgements , and doe them . Hence it is that the Apostle sayes , Wee are elect through sanctification of the Spirit vnto obedience , 1 Pet. 1. 2. Vnfained obedience vnto the wil of God , is the character of a gracious heart , for vntill such time as grace hath seasoned & sanctified the heart , little or no obedience will appeare in the life and conuersation . Heartie obedience doth distinguish a sound heart from an hypocrite . To abound in knowledge , to haue a forme of godlinesse , to be forward in the outward professiō of the truth , & to partake of the Sacraments , make no essentiall difference betwixt a gracious and a gracelesse heart : To obey frō the heart that forme of doctrine which is deliuered , is a sure marke to distinguish the one from the other : Not the hearers of the Law are iust before God , but the doers of the Law shall bee iustified , Rom. 2. 13. It is not Lord , Lord , the naked performance of holy duties , which will bring vs vnto heauen ; it is obedience , The doing of the will of my Father ( sayes Christ ) which is in heauen , Matth. 7. 21. Bee ye doers therfore of the Word , not hearers onely , deceiuing your selues , Iam. 1. 22. All knowledge ( as hath beene said before ) without obedience , is in Gods esteeme no better than ignorance : He that saith , I know him , & keepeth not his Commandements , is a lyer , and the truth is not in him , 1 Iohn 2. 4. Grace teacheth a man to reduce his knowledge into practice : for by the power and strength of grace the will of man is made willing to obey God in all things , so that it wil be our meat and drinke to doe the will of our heauenly Father . Here some will be ready to cry out , and say , that by this doctrine wee destroy the liberty of mās will , and turne it into a meere necessity . But they speak they know not what . For when we affirme that by the power of grace mans wil becomes willing to obey , this is not to take away or destroy , but rather to rectifie the liberty of our will , which consists not in an vnstable changeablenesse to bend euery way , but in a settled and firme resolutiō in al things to doe that which God requireth . When the will by the power of grace doth pitch vpon Gods wil , adheres vnto it with a resolution not to swarue frō it , is the will then compelled , or the libertie thereof violated ? No wise man dares so say , I suppose . When Dauid said , I will keepe thy Statutes , Psal . 119. 8. And againe , I will delight in thy Word , vers . 16. And againe , I haue chosen the way of thy truth , ver . 30. And againe , I will run the way of thy Commandements , when thou shalt enlarge my heart , vers . 32. was heere any violence , or compulsion offered vnto Dauids will ? Or was Dauids will moued vnwillingly , when hee intreated the Lord to knit his heart vnto him , that he might feare his Name ? No , no : this desire and holy resolutiō of Dauid proceeded from the truth of grace infused into his hart ; after which infusion , the will inclines it selfe most willingly and cheerefully , to obey the will of God. Doe wee not pray daily , Thy will be done on earth as it is in heauen ? Those heauenly spirits obey willingly , cheerefully , constantly , hauing neither will nor power to disobey . How so ? are their wills manacled and fettered ? or is it a wrong vnto them , that they can doe no other ? Surely no , for the power and strength of grace in them , will giue them no leaue to doe otherwise . This obeying and seruing God , is perfect liberty and freedome ; and it is the LORD , by the worke of grace in our hearts , which must make vs thus free . Now because an hypocrite wanting grace , may goe far in outward obedience , it will be very requisite to lay downe some differences betwixt that obedience which is performed by the powerfull worke of grace , and that which is done vpon outward & by-respects : For you must know that an hypocrite may goe far in outward obedience . Did not Cain offer sacrifice as well as Abel ? Did not Ahab humble himselfe at the hearing of threatnings , as well as Hezekiah ? in some particulars Ahab out-stripped Hezekiah , for he rent his cloaths , he fasted , and lay in sack-cloth , which acts of humiliation are not reported of Hezekiah . Did not Iehu bestir himselfe in fulfilling the commandements of God ? Did not Iudas preach ? Was not Simon Magus baptized ? Did not Ananias and Saphira sell their possessions , and lay them downe at the Apostles feet , Act. 5. 1 , 2. And many other instances there may be brought , to proue how far hypocrites may wade in outward obedience : therefore outward obedience and conformity is no infallible euidence of true grace . Wherein then lyeth the difference ? In these particulars . First , true grace aymes at the whole will of God , it teacheth a man to walke in all Gods Commandements . As it is said of Zachary and Elizabeth , Luke 1. 6. They walked in all the Commādements of God without reproofe . Psa . 119. 5 , 6. O that my wayes were directed to keepe thy Statutes , then should I not be confounded , when I haue respect vnto all thy Commandements ! For he that is bound to one , is bound vnto all ; and he that offendeth in one , is guiltie of all , Iam. 2. 10. Whereas counterfeit grace picks and culls out heere and there , such precepts as stand with ease or profit . It will boast with Saul , and say , I haue fulfilled all the Commandements of God ; yet Agag must liue , and the fattest of the cattell must be spared : Wherupon Samuel told him , that hee had not obeyed the voyce of the Lord , 1 Sam. 15. 19. For to say truth , he that wilfully and of purpose breakes any one of Gods Lawes , cannot bee said to keepe any of them , because he keeps them not of conscience ; for if hee made conscience of one , he would make conscience of all . If Iehu his obedience and zeale had beene sound , it would haue beene manifested in the pulling downe of Ieroboams calues , as well as Ahabs Baal ; but his suffering of the one discouered his obedience and zeale to bee vnsound , and counterfeit in the other . Againe , a gracious heart labors to obey at all times , in all places , & in all company . Hee will not for feare or flattery go against Gods precepts . It is not profit , or pleasure , that shall draw him vnto euill , for he resolues and labours to doe righteousnesse at all times , Psalm . 106. 3. Gods Commandements are not grieuous , but delightfull vnto him : and therefore as it is said of Hezekiah , 2 King. 18. 6. He cleaues to the Commandements of God , and departeth not from them . Whereas the obedience of the hypocrite is like vnto Ephraims , Hosea 7. 8. As a cake on the hearth not turned , halfe baked . His goodnes is as the morning dew , quickly dryed vp ; for he sets not his delight on the Almighty , Iob. 27. 10. neither seeketh he to God at all times . But doe not the best of Gods children sometimes halt in their obedience ? Yes , for in many things we sin al , Iam. 3. 2. Grace is but imperfect in the best of Gods children , and corruption in the vnregenerate part , keeps downe too often , & hinders the work of grace : not that corruption is of it selfe stronger than grace , if God will put to his strength : for this were to make God weaker than man , and the flesh stronger than the spirit ; but because if God at any time leaue vs to our selues , or neuer so little withdrawes the power of his Spirit , we are more inclined to follow the sinfull motions of our corrupt flesh , than the holy and gracious inclinations of the Spirit of God : For if Adam in his innocencie , when he knew no euill , being left but a while vnto himselfe , and wanting the efficacious presence & assistance of Gods grace , was so quickly , so easily drawne to sin ; much more the corrupted children of sinful parents , who are but in part sanctified , and haue too much affinity with sin , are easily brought to disobey God , if he help vs not with his Spirit against the motions of sin , and back vs against all tentations and prouocations to disobedience . For you must know , that God is not alwayes alike present with his children , but in great wisdome withdraws from them sometimes that effectuall presence of his grace , which at other times he affords them , and that for these and some other causes . First of all , to shew vs our owne instability and weaknesse , how vnable we are of our selues to stand any longer than we are vpheld of him . If hee takes from vs his Spirit , as sometimes he took the wheeles from Pharaohs charrets , downe wee fall presently . How quickly did Peter fal , being left vnto himselfe ? Secondly , the Lord doth this , to humble and abase vs , to cut our combes , and to coole our courage , who are ready to thinke too iollily of our selues , and to lift vp our selues aboue our brethren , as Peter did , who tells Christ that he would stick fast vnto him , though the rest of the Apostles should flinch , and fall off from him ; but they stand , when he falls to his greater shame and deeper humiliation . Thirdly , the Lord doth this , to make vs the more watchfull ouer our selues : that we be not too bold or secure , & so through selfe-confidence and carnal presumption rush vpon occasions , and tentations vnto euill , as Peter did , who would needs aduenture into the High Priests Hall , in confidence of his owne strength , where ( being left vnto himselfe ) he fell most shamefully and foully , aboue the rest of the Apostles , who durst not be so foole-hardy , as to plunge themselues into danger , when they might keepe out . Fourthly , the Lord doth this , to bring them closer vnto him , by continuall & earnest prayer for the assistance of his grace , that he would stand by them , that he would not leaue them nor forsake thē . The child when it hath caught a fall , through selfe-confidence , or letting goe its hold of the mother , oh how it will cling to the mother , how fast it wil gripe her finger , lest being left vnto it selfe , it fall againe ! Fifthly , the Lord doth this , to worke in vs a tender-heartednesse , & compassionate feeling of our brothers frailty and weaknesse , that we do not beare our heads too highly ouer him , looke too bigly vpon him , if his foot hath slipt , and hee by occasion hath fallen into a sinne ; but that we labour to restore him , or set him in againe ( as the word imports , Gal. 6. 1. ) with the Spirit of meeknesse , considering our selues , being of the same metall and making ; who either haue or may in the like manner be tempted as our brother hath beene . Sixthly and lastly , that so we may loue the Lord the more for restoring of vs , and lifting vs vp when we were fallen . Now the childe of God being for these or some such like other causes left vnto himselfe , and wanting the assistance of grace , to bring him well off from the tentation into which he was fallen ; listens to Satans charme , stoops to his lure , vntil such time as the Lord who hath formerly laid earnest for him , returnes againe with the gracious and powerfull presence of his Spirit , vindicates his owne right , curbs and subdues the mutinous and rebellious lusts of the flesh , sets grace in its seat againe to direct and gouerne the whole man : and so the wil and affections set in tune , the childe of God falls againe to his former course of obedience . Thirdly , a gracious heart obeyeth willingly and cheerfully , he yeelds a hartie obedience , Rom. 6. 17. Ye haue obeyed frō the heart . Hee loues the Lord with all his heart , with all his soule , with all his strength , as Luk. 10. 27. There may be an vniuersall obedience ( I meane in outward shew and appearance ) and yet not a hearty and cheerefull obedience . A seruant may goe thorow-stitch with his worke , and doe all his task , and yet shucke and grumble , and wish his worke were lesse , or of some other kinde , or at some other time appointed him . So hypocrites may obey , but it is no heartie and cheerefull obedience , but a halting and vnwilling willingnesse ; if they could tell which way to saue their credit , cōpasse their ends , and come fairely off , they would leaue off to obey . Whereas a gracious heart performes duties not by constraint , but willingly , and of a readie minde , 1 Pet. 5. 2. He yeelds himselfe as a seruant to obey , Rom. 6. 16. Whatsoeuer good seruāts doe , they doe ( or at least should doe ) it cheerefully , Coloss . 3. 13. without any mumbling or wording , or reasoning the case with their master ; which cheerfulnesse and willingnesse makes the work accepted , though there be many failings , 2 Cor. 8. 12. If a willing minde , it is accepted according to that a man hath , &c. Therefore seeing the Lord calls for the heart , Prou. 23. 26. and measures all obedience by the heart , For with God the minde is the man ; and it is not the outward action , but the inward intention of the heart which the Lord looks vpon , let vs learne to deny our selues , and whatsoeuer we doe , to doe it heartily ; though troubles and crosses doe attend our obedience , to the vtmost of our power let vs endeuour to bring forth fruit with patience . A fourth difference lies in sincerity and singlenesse of heart . A good man obeyes for conscience sake , without any respect of any carnall & earthly ends , as Dauid exhorted his son , 1 Chron. 28. 9. Salomon , know thou th●●●d of thy Fathers , and serue him with a perfect heart and willing minde . It is said of Dauid , 1 King. 3. 6. He walked before the Lord in truth and vprightnesse . Euery one that obeyes willingly and cheerfully , obeyes not sincerely . Iehu was forward enough in fulfilling the cōmand of God , and rooting out Ahabs posterity , but he aymed more at the settling the crowne vpon his owne head , & making sure work for his posterity after him , than the obeying of Gods Word . Wheras a gracious heart hath his conuersation in simplicitie , not subtilty ; in godly purenesse , not dissembled and counterfeit sanctity , or fleshly wisdome . He walkes not in craftinesse , but approues himselfe to euery mans conscience in the sight of God , 2 Cor. 4. 2. Therefore to conclude this point , as we desire any sound euidence to our owne hearts of true grace , let our life be a life of obedience ; and that we may not be losers in the end by all our obedience , but gainers : looke ( I beseech you ) that your obedience bee rightly qualified ; let it be an intire and perfect obedience , make conscience of all good duties , and that at all times , and in all places , beware of displeasing God , to please man. Beware of culling out here and there some good duties to serue thy turne withall : there must be no parting of stakes betwixt God and the Deuill , betwixt Christ & the world . A piece-meale obedience , is in Gods esteeme no better , no other than disobedience , as appeares in Sauls killing the Amalekites , and sparing Agag , and some of the cattell . To reforme some things , nay , to conforme in many things , and not in all , is no conformity at all , but deformity . What auailes it a man to bee a Saint abroad , and a deuill at home ? To frequent the assembly of Saints , and to fashion himselfe to the world ? To be strict in the duties of Religion , & loose in the workes of morality , & outward righteousnesse ? Or to walke in a tracke of ciuility , and to neglect , if not abandon the way of pietie ? As if holinesse and righteousnesse were two enemies , and could not accord and agree together ! Againe , that which thou dost , do with al thy might , and ( to make al good ) last of al cast in the salt of sincerity to season al thy doings : doe nothing to bee seen of men ; for then thou losest thy reward vvith God , who loueth truth in the inward affections , Psal . 51. 6. & passeth by all outward failings , where the heart is vpright before him ; sincerity being a grace which makes al obedience sauour vvell to the Lords pallat . Therefore that thou mayest be drawne to such a kinde of obedience , consider of these motiues . First , know that vntil thou findest thy heart inclined , and thy wil framed to this obedience , which I haue formerly spoken of , thou art no friend of Christs ; Yee are my friends ( saith Christ ) if ye do whatsoeuer I command you . Many can bee content to receiue good by Christ , and to account him their Iesus ; but few returne loue and duty vnto Christ , by acknowledging him their Lord , in keeping his Word , obeying his wil , & doing whatsoeuer hee commandeth them . Secondly , thou wantest ( as hath beene formerly proued ) sound euidence of thy regeneratiō ; for whom God reneweth , he sanctifieth throughout ; he fills him with the seeds of righteousnesse , so as his life is fruitful in obedience . Thirdly , the richer thou art in obedience , the more bountiful wil the Lord be in rewarding . He that gained fiue talents , had the rule ouer fiue Cities : For euery one shall receiue according to his worke , Rom. 2. 6. Fourthly and lastly , this wil procure ( as you shal heare by and by ) outward prosperity ; it wil fetch in a rich portion of outward benefits and blessings , Esay 1. 19. If yee be willing , and obey , yee shall eat the good things of the Land. Now then , to draw to a conclusion of this point ; seeing you haue heard of these euidences of true grace : let me in the bowels of the Lord Iesus beseech you , my brethren , to goe home to your own hearts , make there a diligent scrutiny and narrow search , whether you finde these euidences in your possession , or not . Are the eyes of your vnderstanding enlightned with sauing knowledge ? Is thy knowledge rightly qualified ? Is it practicall , or is it meerely theorical ? Is it a transforming knowledge moulding thee to the Word ? Is it such a knowledge as vents it selfe continually for the glory of God , and the good of others ? Dost thou find thy heart , by beleeuing , knit vnto God through Christ , louing him , and fearing him for his owne sake , as well as for his Christs sake ? Dost thou find the throat of thy corruption cut in thee , and thy sins bleeding to death , and gasping in thee ? Is thy heart set against euery euil way , and thy soule delighted in the practice of that which is good ? Doth thy heart stoope to GODS Word , and thou yeeld vp thy selfe to be at his command , and that willingly , cheerefully , and in singlenes of heart fearing God ? Then blessed be the time that euer thou wert made acquainted with these high prerogatiues ; God hath done more for thee , than if ( wanting these ) he had put vpon thee all the honour , pompe , and glory of the world . But woe and alas , how few are there in whō these euidences are to bee found ! Oh that such as want them , had but eyes to see their misery , and hearts to consider how full of vnconceiueable horror their consciences will one day be , when they come to bee awakend , & perceiue how they haue trifled away the day of grace , turned the grace of God into wantonnesse , receiued the grace of God in vaine , so as they haue no part in the inheritance either of grace , or of glory ! Know and beleeue ( deare brethrē ) that things will not alwayes stand at this stay with you . A day is comming , wherein yee must lay down these earthly tabernacles of yours , & with them all your pleasures , profits and honours , when none of all these will stand you in any stead , or afford you any comfort , but will rather ( wanting grace to vse them aright ) increase your griefe & sorrow . A day will come , wherein ( if these euidences be not in thee ) thy conscience will not spare to tell thee to thy face , that ( wanting grace ) thou art a vessell of wrath , ordained and prepared for destruction . Oh the troubles , sorrowes and feares , into which ( in that day ) thy poore soule will be plunged for want of grace ! Oh what wouldest thou not then giue for one dram of grace ? How happy wouldest thou take thy self to be , if thou hadst but a little time to redeem , wherein thou mightest come to partake of the meanes of grace , which formerly thou hast slighted ouer , making no more account of them than of thine old shooes ? Thou wilt then cease to wonder at Gods faithful Ministers so inueighing against the neglect of grace , and so vehemently pressing and vrging the necessitie thereof . Thou wilt then say , that a little grace were more worth than all the world beside , and that they are only happy that doe partake of it . Whereas the childe of God hauing tasted of Gods goodnesse , and made partaker of his grace , is filled with vnconceiueable ioy & comfort , finding himselfe deliuered from the power of darkenesse , and translated into the Kingdome of Iesus Christ . His conscience being purged frō dead works by the bloud of Christ , & his heart purified by faith , he can looke death in the face , take him by the hand , and bid him welcome ; he can lye downe and rest in peace , and in full assurance ( or if any doubtings through Satans malice do arise , in hope ) of eternall life through Iesus Christ . And this shall suffice to haue spoken of the euidences of true Grace . I now come ( according to the method and order which in the beginning I propoūded ) to lay downe some grounds and reason , Why Grace is the best thing we can partake of . First , because it is the onely thing which giues content to the heart and minde of a Christian , in euery estate and condition whatsoeuer God hath placed him . Contentment is the thing which euery one aymes at , and desires in all his courses . Why do men toile and moile in the world early and late , thorow thicke and thin , but to satisfie their minds in these outward riches ? Why do people follow , and with vnwearied and vnlimited desires and affections , hunt after the honors and pleasures of this world , but to satisfie their desires , and ( as they suppose ) to giue themselues content ? But this is a meere imposture of our wicked heart , falsly thinking that our desires are satisfied with desiring , when as ( the truth is ) they are increased . Why doe men and women deck and adorne ( as they thinke , whereas indeed they deforme ) their bodies with strange attire , with costly ornaments , but to giue themselues content , and to please their mindes ? For if you aske them a reason of their practice , they will tell you it is their pleasure so to doe . But they deceiue themselues , in looking for content in worldly things , or to be satisfied with thē , as appeares , Esay 55. 2. Wherefore doe you spend money for that which is not bread ? and labour for that which satisfieth not ? Is it possible that vanity , and vexation of spirit , should giue content to the heart of man ? All things vnder the Sunne are no better , no other than vanity , if wee will beleeue the Preacher , Eccles . 1. 14. Onely grace is that liuing water , or water of life , of which whosoeuer drinkes , shal neuer thirst , Iohn 4. 14. Grace teacheth vs in euery estate and condition to be content , Phil. 4. 11. We can be abased , and we can abound , we can be ful , and wee can bee hungry ; Gods grace is enough and sufficiēt for vs , able to supply all defects , & to fulfill all our necessities . But if grace be absent , the minde is full of blindnesse , the heart is fraught with wickednesse , and the conscience perplexed with guiltinesse ; the flesh , the world , and the Diuell doe there Lord it ; and what content or rest can there be , where such lords of mis-rule doe rule and beare sway . Againe , it is through the strength & power of grace that we are able to hold vp our heads in any storme of trouble and affliction , that we are not swallowed vp of tentations ; that wee are not in distresse , when wee are afflicted ; that in pouertie , wee are not ouercome of pouertie , and that wee perish not when wee are cast downe : we are able to doe all things through the helpe of Christ which strengthens vs , Phil. 4. 13. Many a deare childe of God , in the agony of his soule , through the heat and pressure of some hot and heauie affliction , is ready to cry out , Neuer man troubled and crossed as I am ! cōplaining as the Church , Lam. 1. 12. Behold and see , if there be any sorrow like vnto my sorrow which is done vnto mee : thus is hee ready to sinke vnder his burden , were he not supported by the grace of God , who being faithfull , will no suffer his to bee tempted aboue that which they are able to beare , but will giue the issue with the tentation , that they may be able to beare it , 1 Cor. 10. 13. Though weake and weary of themselues , yet the Lord will renue their strength , they shall lift vp their wings as the Eagles : they shal run and not be weary , and they shall walke , and not be faint , Esay 40. 31. Grace vpholds them in , and carrieth them thorow euery triall and affliction whatsoeuer . In wrongs & iniuries it makes a man to sit down without reuenge : in afflictiōs , to lay his hand vpon his mouth , & not repine , or murmure , but to be as a man dumbe : in euery pain to apply some plaister for ease and comfort . Through the strength of grace , the soundnesse of the heart supports the weaknesse of the body ; so that whē the outward mā fainteth and faileth , the inward is renued more and more . Thirdly , it is grace which ( as hath been sufficiently proued before ) teacheth and helpeth a man to liue godly , and to walke in the wayes of godlinesse , which in regard of the manifold lets and discouragements within vs , and without vs ( without grace ) can neuer be effected . The way of vertue is very hard , in regard of our manifold weaknesses , wāting strēgth to wade throw the difficulties , and passe ouer the rubs which lye in a Christian race : weaknesse of iudgement and vnderstanding in the duties of piety , rightly to discerne which coast the right way bendeth : weaknesse of wil and affection to take the right way , when it is prescribed vnto vs : weaknesse of ability to moue one foot forward in the way , much lesseable to encoūter with those difficulties , which ( through the allurements of the world , and the subtiltie of that old Serpent , and rage and malice of the Dragon ) will be laid before vs : and last of all , weaknesse in regard of perseuerance , and continuall progresse in our iourney . Whence it falls out , that many proue idle loyterers , which not only make many baits and pauses in their way , but at last fall short , and take vp their rest before they come to their iourneyes end : Against all which weaknesses , it is only grace that affords a Christian strength , and enables him to continue to the end ; as appeares , Ierem. 32. 40. and Ezek. 36. 27. and to runne with patience the race that is set before vs , Hebr. 12. 1. Fourthly , Grace brings in outward and temporall benefits : the surest and the speedyest way to get goods , is , to get goodnesse . For , Godlinesse hath the promise of this , and of another life , 1 Tim. 4. 8. When the children of Israel had professed their obedience to the Lord , Deut. 5. 29. the Lord replyes to Moses , O that there were in them such hearts to keep my Commandements alwayes , that it might goe wel with them : not only in respect of their soules , but their bodies also ; as Moses told them afterward , Deut. 28. 1. If you diligently obey the voyce of the Lord , and obserue and doe all his Commandements : Then as it followeth , Thou shalt bee blessed in the Citie , blessed in the field , &c. So Esay 1. 19. If yee consent and obey , yee shall eat the good things of the Land. Grace paues a way to outward prosperitie . Hence Prou. 3. 16 , 17. it is said of Wisdome , That length of dayes are in her right hand , and in her left riches and glory , her wayes are the wayes of pleasure , and all her pathes prosperity : What else was implyed by that speech of our Sauiour , Matth. 6. 33. First seeke the kingdome of God and his righteousnesse , and all these things shall be ministred vnto you . Outward blessings attend vpon grace as its appurtenances ; get grace , and be sure of these . This may seeme a paradox to many , and ordinary experience ( some will say ) teacheth vs the contrary . For , first of all , doe we not oft see , that piety and pouerty goe hand in hand , that many gracious people abounding in goodnesse , haue but a poore pittance of outward goods ? And on the other side , is there not many a deuill incarnate , that is clad in purple and scarlet , fares deliciously euery day , and hath more than enough ? Loe ( sayes Dauid , Psal . 73. 12. ) these are the wicked , they prosper and increase in riches . For answer to both these Obiections , know first , that the promise of temporall good things is but conditionall ; when they are expedient for vs , when they may be furtherances , and not coolers of grace in his children . The Lord doth all things by weight and measure ; all his works are done in wisdome and righteousnesse . It may be the Lord sees that riches beginne to steale away the hearts of his children , and therefore he wil withdraw riches from them ; for the Lord is a iealous God : if once hee beginne to see vs dote vpon , or to delight in the things of this world more than in him , he will cut vs short of them , as he dealt with Ionas , who took too much content in his Gourd , and therefore the Lord smites it , that it withered , Ionas 4. 17. Or it may bee , the Lord withdrawes outward benefits , that so wee may see their vanitie , how changeable and flitting they are , and therfore will haue vs to minde riches more durable , and labour for the food that perisheth not , and for the bag that will neuer wax old , Luk. 12. 33. Or else the Lord takes from vs temporall riches , to bestow vpon vs spirituall good things , which he sees will not thriue nor prosper , where the other are . Or it may be he sees we are not able to manage outward riches , but would doe some harme with thē , grow proud , contentious , and quarrelsome , or fall to some excesse and intemperance by them ; and therefore as wee deale with a childe , who hath a staffe or a sword in his hand , take it from him , lest he hurt himselfe , or some other with it : so deales the Lord with his children . Or if none of all these , it may be the Lord takes away these outward benefits , sets fire vpon the hedge which is about his childrē , to make knowne the truth of grace in them , that the Deuil and all the world may see and know , their seruice to God is not mercenary , but that they can loue , and feare & obey him as well in the want , as in the plentie of these outward things ; yea , and blesse God , taking frō them as well as giuing vnto them , Iob 1. 21. For ( as you heard ) grace fits their mindes to their estate , so as they can be empty as well as abound ; therefore that little which they haue , being sanctified and seasoned with grace , is better than great riches to the wicked , Psal . 37. 16. Againe , whereas you obiect that many wicked and gracelesse people haue a greater portion of these outward things thā Gods deare children ; It is not that God regardeth the rich more than the poore , Iob 34. 19. but deales with them , as it is said King Eutraples did with his enemies whō he most hated ; heaps most riches vpon them , thereby to plunge them into tentations & snares ; to fill them with many foolish & noysome lusts , that so they may pierce themselues thorow with many sorrowes , 1 Tim. 6. 9 , 10. God oft-times giues honours and riches to the wicked in his wrath , as he gaue Quailes to the Israelites , so that their table is a snare before them , and their prosperitie their ruine , Psal . 69. 22. Grieue not therefore at the seeming happinesse and prosperitie of gracelesse persons ; for whatsoeuer they haue , they hold a wrong tenure , they haue it with a curse , and they must bee called to after-reckonings for it . Only grace sanctifies things present , and paues a way for future benefits . If there were no more argumēts to proue the worth of grace , me thinkes this should enhaunce the esteeme therof , euen amongst worldlings . Would they bee rich ? Would they leaue possessions behinde them to their posterity ? I know no better way than grace . I haue beene young , and am old : yet saw I neuer the righteous forsaken , nor his seed begging bread , Psal . 37. 25. Blessed is the man that feareth the Lord , and delighteth greatly in his Commandements . His seed shall bee mightie vpon earth : the generation of the righteous shall bee blessed , Psa . 112. 1 , 2. and what followes after in the third verse ? Riches and treasures shall be in his house . Fifthly , it is only grace which makes vp Decayes and defects in Nature , which all the things in the world cannot doe . Arte may helpe Nature , and in some particulars perfect Nature , but it is only grace which makes vp the breaches and decayes thereof . When a man hath liued to that age and fulnesse of dayes , that his head and armes doe dodder through weaknesse , his knees and thighes doe buckle vnder him , as vnable to support his vnwieldy body : when age and time haue worne out the edge and backe of his senses , so that his eyes wax dimme , as did Isaacs , hee hath no more taste in his meat and drinke than had Barzillai , and hee can no more distinguish the voice of singing or any melodie , if grace be in the heart , notwithstanding all these decayes in Nature , he flourisheth in his age , Psal . 92. 12. The righteous shall flourish like a Palme-tree , and shal grow like a Cedar in Lebanon , vers . 14. They shall still bring forth fruit in their age , they shal be fat and flourishing . The righteous will hold his way , and hee whose hands are pure , shall increase his strength , Iob 17. 9. not of nature , but of grace , which supplyes the defects of nature . Hee hath the eyes of faith , to see the excellencie of a holy life , to see the happinesse of his estate . He hath the hands of faith , to claspe about the promises , to take CHRIST into his hart , as Simeon took him into his arms . He hath ears opē , or if Nature hath played her part in them , and they can receiue no more ; hee hath an hart open , to heare what the Lord shal speake to his soule by his Holy Spirit . His taste is fresh and liuely , he findes sweetnesse in the holy ordinances of God , more than in the riches , pleasures , and delicates of the whole world . Nay , which is more , though his grinders cease , and the doores bee shut without by the base sound of the grinding , as Eccles . 12. 3 , 4. he can heartily feed vpon the body and bloud of the Lord Iesus Christ ; and when they wax darke that looke out by the windowes , vers . 3. hee can ( without going vp to Pisgah , as Moses did ) behold the Land of Canaan ; nay , more than so , he can looke Death in the face , long for him , as for a treasure , and desire to lay downe his earthly tabernacle , and bee with the Lord Christ . Tell me then if all the art , riches or pompe of the world is able to doe thus much ; no , no , it is the only prerogatiue & priuiledge of grace , to supply these naturall wants . Sixthly , it is only grace that giues vs a sanctified vse of all those things wee doe partake of ; for whatsoeuer it bee that any one doth enioy and possesse , if he be a gracelesse person ; all these things ( good in themselues ) wil proue curses & snares vnto him , and such as wil further his cōdemnation in the day of Iudgement . It is Grace which must sanctifie all parts of Nature , al endowments & gifts of body and minde : The strength of Goliah , the valour of Ioab , the beautie of Absalom , the wisdome of Achitophel , the eloquence of Herod , the honour and promotion of Haman , and the riches of Diues ; all these were but snares , thornes , and curses to the possessours of them , for want of grace to qualifie , to sanctifie them . Seuenthly and lastly , herein appeares the excellencie of grace , in that it paues the way , and bringeth vs vnto glory . Grace is the first fruits of glory , and as it were the earnest of our eternall inheritance : for all the gifts of grace bestowed vpon vs here , do tend and make for the fitting , and preparing of vs for glory hereafter . Grace neuer finally or totally forsakes a man , but brings him at last to that eternall inheritance , lands him in the end in heauen , his desired hauen . There be many things of good vse and worth , which are no lasting things ; there be many things both delightfull and precious , but yet fading ; onely grace herein hath its precedencie and excellencie aboue al earthly things , it neuer wholly leaues vs , but prepares vs and brings vs vnto glory . Grace is heauen vpon earth : and therefore they which follow Christ in the regeneration , shall sit in the throne of glory , Mat. 19. 28. Grace prepares vs for glory two maner of waies . First , by remouing those euils which may hinder vs. And secondly , by enabling of vs to practise those good things which may further vs. The grace of God which bringeth saluation vnto al men , hath appeared , and teacheth vs that we should deny vngodlinesse and worldly lusts , and that wee should liue soberly , and righteously , and godly in this present world , looking for the blessed hope , &c. Tit. 2. 11 , 12 , 13. Whether you vnderstand here by grace , the Word of grace , as some doe , or the free grace of God , as others take it , I am sure it is true also of the grace of sanctification , for this helpeth vs to eschew euill , and to choose , and cleaue to that which is good . As it is in the lightning of any darke place , darknesse giues way , when light approcheth ; so when grace commeth into the soule , away ( in part ) goes darknesse and blindnesse of minde , ignorance , impietie , prophanenesse , &c. Paul telleth vs that he was sent to preach vnto the Gentiles , To turne them from darknesse to light , and from the power of Satan , vnto God. Such as liue in darknesse vnder the power of any one sinne , those know not what the powerfull presence of grace meaneth . Grace pulls downe sinne , and sets vp righteousnesse , Rom. 5. 21. Grace raignes by righteousnesse . It holds vp the Scepter of Christ within vs , helpes vs to be holy in all manner of conuersation ; and so hauing our fruit in holinesse , wee come in the end to euerlasting life , Rom. 6. 22. O the excellencie of grace , that it thus brings vs to glory ! Let this comfort vs against that cōfortlesse doctrine of falling away frō grace . Consider we from whom grace proceeds ; euē from God the Father . And will not God perfect the worke of his owne hands ? I am perswaded that he that hath begun this good work in you , will performe it vntill the day of Iesus Christ , Phil. 1. 6. The gifts of God are without repentance , Rom. 11. 29. The righteous shall neuer bee moued , but had in euerlasting remēbrance , Psal . 112. 6. But we are weake and feeble , we haue strong corruptions within vs , and mighty and subtill tentations without vs , and therefore like to fall away . True , if there were not an higher power , and a stronger arme than our owne to support vs. Our help stādeth in the name of the Lord. We are strong in the power of his might , For it is God which stablisheth vs in Christ , and hath anointed vs , 2 Cor. 1. 21. Our stabilitie is deriued from God the Father , the Son , and the Holy Ghost : The grounds of our stability which we fetch from God , are these : First , the promises of God , Ier. 24. 7. I will giue them an heart to know mee , that I am the Lord , and they shall be my people , and I will be their God. So Ier. 32. 40. I will put my feare into their hearts , that they shall not depart from me . Now to say that these are generall promises made vnto the whole Church , and therefore not to be appropriated to particular persons , will be but a silly euasion . For doth not the whole consist of particular members ? And doe not we finde in Scripture , promises made to particular persons generally applyed , and likewise generall promises particularly applyed ? The Lord made a particular promise vnto Iosua 1. 9. I will not faile thee , nor forsake thee . Which promise S. Paul , Hebr. 13. 5. applyes generally . Other instances there be . Secondly , we proue it frō the attributes of God ; his power , his faithfulnesse and constancie . If any of those whom the Lord hath effectually , called should vtterly fall from grace and perish , it must needs follow , that God wants either power to saue those whom hee would , or else wants faithfulnesse to saue , as hee hath promised , either of which wants , the deuils thēselues dare not auouch to be in God. Concerning his power , the Lord himselfe tells vs , Esay 43. 13. I will doe it , and who shal let ? Again , Esa . 46. 10. My counsell shall stand , and I will doe whatsoeuer I will. Christ also tels vs , Ioh. 10. My Father which gaue them me , is greater than all , and none is able to take thē out of my Fathers hand . For , sayes Peter , we are kept by the power of God through faith vnto saluation , 1 Pet. 1. 5. And , for his faithfulnesse , that Wizard Balaam could say , Numb . 23. 19. God is not as man , that he should die , neither as the son of man , that he should repent : hath he said it , and shall he not doe it ? and hath he spoken , and shall he not accomplish it ? Yes surely , for the Lord is faithfull which will stablish you , and keepe you from euill , 2 Thess . 3. 3. The Lord purposing to frame vnto himselfe a Church , against which the gates of hell should neuer be able to preuaile , thought it fit to lay the foundation of it deepe and strong , euen in himselfe , his owne purpose . Things many times decay and perish for want of a firme & good foundation . But the foundation of God ( sayes Paul ) remaineth sure , 2 Tim. 2. 19. So that vntill such time as God doth alter his purpose , which shall neuer be , for as Malac. 3. 6. I am the Lord , I change not : Gods children are sure to perseuere in his grace : For whom hee once loues , to the end hee loueth them , Ioh. 13. 1. Secondly , assurance of perseuerance in the grace of God , may be gathered from many things in the Sonne : First , from his al-sufficiencie , Hebr. 7. 25. Hee is able perfectly to saue all those that come to God by him , Iude 24. To him that is able to keepe you , that you fall not , and to preserue you faultlesse , &c. As hee is able , so is hee willing , Ioh. 6. 37. and 40. Secondly , from the vertue of his passion and sufferings , Hebr. 10. 14. For with one offering hath he consecrated for euer them that are sanctified . Thirdly , from the efficacie of his prayer , which God alwaies heares . Christ prayed for all beleeuers , Ioh. 17. first , that the Lord would keepe them from euill , vers . 15. and secondly , That they may bee one with him , vers . 21. and thirdly , That they may be with him , and behold his glory , vers . 24. And this prayer the Lord Christ our Aduocate still continues , though not in a vocall manner , seeing hee euer liueth to make intercession for vs , Heb. 7 25. These things considered , it is as possible to plucke Christ out of his kingdome , as to rent the poorest beleeuer from him , once made a true and liuely member of his mysticall body . Thirdly , wee proue it from the nature and office of the Spirit , which is to seale vp , and make sure the inheritance of Gods chosen . All that partake of the couenant of grace , are sealed with the holy Spirit of promise , Ephes . 1. 13. which sealing is not for a day , a month , or a yeare , but for euer , vnto the day of redemption , Ephes . 4. 30. The nature of a Seale ( all know ) is to make things sure . The decree of the Medes and Persians , that it might bee irreuocable , was sealed with the Kings seale , Dan. 6. 8. Lest the Disciples should come by night and steale Christ out of the sepulchre wherein hee was laid , They went and made the sepulchre sure , and sealed the stone , Matth. 27. 66. When wee haue put our seale to a writing , by the law of Nations it is firme . Shall the Seale of a mortall man bee of that force , that no law can alter it ; and shal the obsignation of the holy Spirit be of lesse vertue and power ? This were to make God lesse than man. Againe , it is the earnest of our inheritance , vntill the redemption of the possession purchased vnto the praise of his glory . Now the nature of an earnest ( we know ) is to binde any contract or bargain , and to giue a kind of state , and possession of the thing bargained for . Gods Spirit is his earnest which he hath laid for his , to assure the hearts of his children , of their full possession of that inheritance which Christ hath purchased , & God hath prepared for them . Now if any shal obiect , that we may either lose or forfeit our earnest , and so misse of the bargaine : you must know that the Spirit of God doth neuer finally and wholly depart from those vnto whom it is once giuen , as appeares Ioh. 14. 16 , 17. But had not Dauid lost the Spirit of God , when he prayed so earnestly vnto the Lord , that hee would restore vnto him the ioy of his saluation , and stablish him with his free Spirit ? This obiection may be said to answer it selfe . Could Dauid , without the presence and assistance of the Spirit , haue beene thus earnest with the Lord in prayer ? Again , a difference must be put betwixt the presence of the Spirit , and the feeling or comfort of the Spirit . A hand benummed with cold , or stunted with some blow , may hold a thing , and yet haue no feeling of it . It doth not follow , that ( therefore ) Gods Spirit hath vtterly forsaken a man , because in his apprehension and feeling he takes it to be so . Therefore in stead of perplexing and troubling thy selfe about needlesse feares of reiection and finall falling from grace , labour to bee furnished with sound euidences of true grace ; and then ( my life for thine ) God , who hath begun a good worke in thee , will confirme it vntill the day of Iesus Christ , Phil. 1. 6. Here some weake beleeuer may reply , and say ; If I had as good a heart as many haue ; or if I were indowed with as much grace as some be , I should then haue lesse feare , and more hope of holding out vnto the end ; but ( alas ) I am a poore sinful creature , full of frailties , and compassed about with manifold infirmities , and therefore feare my selfe . For thy comfort , thou must know , that Gods grace is sufficient for thee , and his power is made perfect through weaknesse . It is not the greatnesse , but the truth of grace which the Lord respects , A bruised reed shall he not breake , and smoking flax shall he not quench , vntill he bring forth iudgement vnto victory . If grace in thee be sound and true , though it be no more than a graine of mustard-seed , it shall bee able to bring thee vnto glory . It may be so , if I could beleeue this , but I cannot be fully perswaded of this thing . If thou beleeue not , yet abideth God faithfull , he cannot deny himselfe , as the Apostle sayes , 2 Tim. 2. 13. Let no man , from this which hath beene spoken , grow secure & carelesse , as if he were out of all feare and danger of losing his comfort , or lessening that grace which he hath receiued . For though it be true , that true grace cannot bee vtterly lost , yet through pride , securitie , earthly-mindednesse , and the like , the childe of God may fall into such languishing fits , that the life of grace may appeare to bee vtterly extinct in him . Suppose our bodies were of that temper and constitution , that no poison or infection could make a rent betwixt the soule & them ; were it not folly , nay were it not madnesse for any one to cut & wound himselfe , or through mis-dieting of himselfe , and surfets , so to impaire his strength and health , that his life should bee a continuall faintnesse and sicknesse . Euen so it is with vs , in respect of grace , the life of our soules , for that soule which is destitute of grace , is dead whiles liueth , as appeares 1 Tim. 5. 6. What though grace once seazing vpō the soule , cannot be wholly separated from it ? yet may it through our spirituall distempers take such a surfet , as little strength , or power thereof may euer appeare in vs. Therefore that no man may bee settled vpon the lees of security , or sing a requiem vnto his owne soule , consider daily what strength and life is in that grace which God hath bestowed vpon thee ; lest before thou beest aware of it , grace be cooled and declining in thee ; which if it be , will appeare by these symptomes . The first is an inordinate appetite vnto such things as are noxious and hurtfull vnto the soule . For as our bodily health is impaired and weakened , by feeding vpon such things as are in antipathie vnto our nature and constitution ; so it fares with our soules , if wee bee bold with sinne the soules bane , the strength of grace growes quickly feeble in vs. The second is the abating of our spirituall taste ; when wee finde not the sweetnesse and comfort in the Word , which formerly we haue done ; when we feed not vpon the Word with that desire and appetite which once wee did , this argues some distemper in the soule . For as in bodily meates , when they grow vnsauoury to our pallats , it is most euident that our stomackes haue in them some distemper ; so it is with our soules : if the same Word haue not the same rellish with vs now , which sometime it had , we may say there is some spirituall distemper . Thirdly , when we brook not , when wee digest not the Word as well as formerly we haue done . Euill concoction of onr meat argues a cold stomacke , or at least an abatement of the natiue heat : so when people digest not Gods Word , the food of their soules , but vomit it vp againe , either by storming against it , censuring of it , or wilfully neglecting the power and practice of it , it is a signe of declining in grace . Fourthly and lastly , if there bee a cold , drowsie , and formall performance of the duties of Gods worship and seruice : when a man is not so cheerefull and liuely vnto , & in good duties , as of old , this argues a decaying of his spirituall strength . As in bodily labour , when a man beginnes to giue in , when there is not that strength and power in his armes , legs and back , which sometimes hath beene , wee see , and say , nature is debillitated and weakened in such a man ; euen so , when we performe not holy duties with that zeale and spirituall vigour ( though it may bee with lesse strength of bodie , the organes being decayed through age or sicknesse ) which formerly we haue done , wee may feare grace is in some declēsion . Consider therefore , my brethren , I beseech you , seriously of these things , that so you may ( by the grace of God ) be the better able to preuent declining , or being fallen , may remember from whence yee are fallen , and repent , and doe your first worke . Thus hauing acquainted you with the differences betwixt true and counterfeit grace : hauing laid downe the euidences of true grace ; and thirdly , hauing shewed the reasons why grace is of that excellencie & worth aboue all the world : I now come to the fourth and last thing which I propounded , and that is , to make some vse & application of the point . Is it so , as hath beene proued , that grace is the best thing wee can partake of ? Then lamentable is the blindnesse , and pitifull is the ignorance of the greatest part of the world , who neither see their want , nor yet the worth of grace . How many be there who place all happinesse in these outward things , riches , honours , pleasures , & c ? Taking those to be the onely happy men , whose bellies the Lord fills with earthly treasures . O , he is a happie man ( say they ) he cannot doe amisse , hee hath the world at will. These are such as liue by sense , Whose hearts goe after their eyes , as Iob 31. 7. These are such as minde earthly things , and therefore say , as Psal . 4. 6. Who will shew vs any good ? They encumber thēselues with the things of this life , neglecting grace , the only thing needfull , yea , that which is of absolute necessity vnto saluation . Is it not a thing much to be lamented , that in this glorious noone-tide of the Gospell , people should so dote vpon the world , as if there were no other goodnesse vnder the Sunne , but to be great , to be honourable , to eat and drink , to take their sports , and follow their pleasures and profits ? If Paul in his daies could not speake , nor write it without griefe and weeping , to consider how many went a madding after the world , minding earthly things ; surely if hee liued in these our times , his heart would not ake , but breake , to see how eager people are vpō the world , how little grace is respected and looke after , no more than the reffuse and parings of our nailes . Whereas , if a man had all the world , & want grace , hee hath in account nothing , but if he want all outward things , and be indowed with grace , he hath enough , for grace is sufficient for him : yet , alas , as the Israelites were scattered vp and downe Aegypt to gather stubble , and to picke vp strawes ; so the greatest part of the world hunt vp and downe , beat their brains , vse their wits , and stretch their consciences for those things which ( compared with grace ) are no better than straw or stubble . The condition of many people would bee a great deale more tolerable , ( if any toleration may be of euill ) if their want of grace proceeded from meere ignorāce of the price & worth , or the necessitie of grace : but too many there bee who are destitute of grace , meerly through their neglect of the means of grace ; nay ( which is worse ) from a gracelesse & wicked contempt of it , scoffing and scorning the practice of it , wheresoeuer they behold it . Where shall a man liue , or whither shall hee goe , where hee shall not meet with some scoffing & fleering Ismael , or some scorning Michol , to flout the practice of pietie , & tooth and naile to bring it into disgrace ? If any amongst them be ( like Saul amongst the people ) higher in matters of religion , or more forward in the practice of holinesse than themselues , how is hee maligned and contemned ? Hee is hunched at ( as Ioseph was amongst his brethren , who could not speak peaceably vnto him ) hee is hated of them , as Iacob was hated of Esau , because his owne works were euill , and his brothers good . 1 Ioh. 3. 12. Had not our sweet Sauiour foretold vs of the iniquitie of these last times , we might wonder , that these dayes of the Gospel should bring forth such prodigious monsters as these are . Oh let vs pitie them , and bewaile their gracelesse cōdition . I haue read of one Marcellus , a Romane Captaine , who hauing taken Siracusa , and entred the Citie , teares fell from his cheekes to see so great a multitude of people , and so goodly a Citie to be captiuated . Hath the outward and bodily misery of others , occasioned sorrow in those that were heathens , yea , enemies , and shall not we that are Christians weepe and mourne to see so many soules , so many of our friends and acquaintance to be captiuated of sinne and Satan , to perish bodie and soule through the wāt of grace ? Shew we our true compassion , not only in being affected with the misery and danger of gracelesse persons , but also in labouring to pull them out of the snares of the Deuill , of whom they are captiuated at his will. Of old , Gods people were enioyned to bring home their neighbours , yea , their enemies Oxe or Asse , if they met them going astray , Exod. 23. 4. Will God haue vs to take care of Oxen and Asses , and not ( much more ) to regard the soules of our brethren ? Let him know , that he which conuerts a sinner from going astray out of his way , shal saue a soule from death , and shall hide a multitude of sinnes , Iam. 5. 20. Againe , is grace the most excellent thing we can attaine vnto ? Then let this set an edge vpon our affections , let it be as a spur in our sides to make vs mend our pace , and make more haste after grace . If you were perswaded of your happinesse in the possession thereof , if you were sensible of your misery in the want of it , as Rachel cryed vnto her husband for children , Gen. 30. 1. Giue mee children , or else I die ; so thou wouldest crie out , Lord , giue mee of thy grace , or else I die . I see how wretched and miserable I am wanting grace : Oh what shall I doe , that I may obtaine grace ? Be intreated therefore to throw downe thy selfe before the throne of grace ; confesse thy sins vnto the God of Grace ; intreate his Maiestie to pitie the poore confounded worke of his owne hands , by the malice of Satan and the poison of sin most wofully defiled . Beseech him for his Christs sake , to breathe into thy emptie soule some blast of grace , to fill thy emptie , barren , and gracelesse heart with the fruits of his Spirit . This earnest desire of thine will be a good euidence to thy soule of some good comming towards thee , of some seed of grace already sowne in thee , it being an effect of grace to bewaile the want of grace , and to be earnest with the Lord for a supply thereof . If thou wert in any bodily want or necessity , Towne and Countrey ( peraduenture ) should heare , if not ring of it . Thou canst heartily pray for , and earnestly seeke out for outward necessaries , food , clothing , fire , &c. But to whom dost thou make thy complaint of the want of grace ? Whereas grace being the most excellēt thing , should in the first place be desired for thy selfe , thy wife , thy husband , thy children , &c. If thou hast grace , thou hast gotten a rich portion , a great possession , thy line is falne in a faire ground . If thou seest grace wrought in the hearts of thy children , thou mayest be freed from carefulnesse , or seeking great things for them , they haue a great , a rich portion . The Heathen could say that Vertue was a sufficient Dowrie . And the Scripture saith , The Lord wil not famish the soule of the righteous . But how hard a thing is it for a Minister of Christ to beat this into the heads of people , especially the poorer sort , who most neglect grace ; and therefore they can rise early , lye downe late , and eat the bread of carefulnesse ; they can call and crie for these outward things for themselues and theirs , but how few will stirre one foot , or wet a finger for the obtaining of grace ? How many poore soules neuer had any one thought tending that way ? not so much as once dreame of the necessitie of grace , and therfore trouble not themselues about it ? Let all such beware , lest as a Captaine ( who finding one of his watchmen which kept sentinell asleepe ) cut off his head , saying , Dead I found thee , and dead I leaue thee : so the Lord cut off these with the sword of his wrath and vengeance , leauing them for euer dead in sinne , as he found them . Thirdly , if Grace be the most excellent thing , why should wee not labour and striue to grow in grace , as we are exhorted , 2 Pet. 3. 18 ? An honest and good heart is neuer weary of increasing its stock of grace , as worldlings are vnwearied in heaping vp transitory riches , and lading thēselues with clay , though sometimes it falls out that outward things haue their satiety , and wee may bee cloyed with them ; whereas in grace there is no nimiety , a mans heart cannot be cloyed , nor clog'd with it . Our life is a wayfare , a walke , no time of standing , we must still forwards , on and on , as those that haue a great iourney to goe . As the Lord said to Elias when hee found him sitting and sleeping vnder a Iuniper tree , Vp & eat , thou hast a great iourney to goe , 1 King. 19. 7. So we haue a long way , & a short day to finish it in ; and therfore had need bestirre our selues to purpose : Therefore as Paul said to the Thessalonians , 1 Thess . 4. 1. so I to you : Now I beseech you brethren , and exhort you in the Lord Iesus , that ye increase more and more . Grace in the heart of Gods child , should be like the waters flowing from the Sanctuarie , Ezek. 47. 3 , 4. which were at the first to the ancles , and after to the knees , and so to the loynes , and at last to a great deep that could not be passed ouer . Though grace below and shallow at the first in vs , we should so nourish and cherish it , that it may grow to ripenesse , and full holinesse in the feare of God , 2 Cor. 7. 1. Which that wee may the better doe , obserue these directions . First , we must be careful to remoue away all euil hindring grace ; and secondly , set vpon the practice of that good which will further it . First of all , we must be carefull to plucke vp root and rinde of al such weeds as may ouer-grow , choak , and hinder the prospering of grace . One maine and ranke weed is spirituall pride and selfe-conceitednesse ; which growes too fast in the best soile , being watered and cherished by the Deuill ; who when he cannot procure the childe of God to stoope to his lure , and bite at his bait of impietie and profanenesse , then labours he to poison him with his owne venome , to puffe him vp and make him swel with pride of his gifts . He will make him proud of his knowledge , proud of his preaching , praying , &c. yea , ( rather than faile ) hee will make him proud of his humility , proud that he is not proud . Pluck vp this weed therefore , for it much hinders grace . God resisteth the proud , and giueth grace to the humble . He fills the hungrie with good things , and sends away the full emptie , Luk. 1. 53. Humble your selues therfore , and the Lord will exalt you . The more humble and lowly thou art , the freer thou art from shaking and ouer-turning : for wee see low houses stand fast , when many loftie and high buildings are blowne downe & fall . The higher any hill or mountaine is , the more barren it is ; for the dew and raine which waters the earth , to make it fruitfull , tarries not vpon high hils , but fals down into the valleyes , & makes them fruitfull ; euen so the meanes of grace lighting vpon an high and lofty spirit , do fall from him , without soaking or entring into him ; whereas lighting vpon the humble and lowly , they make him fertile , for the humble he will teach his way , Psal . 25. 9. Another weede which must bee pluckt vp , is selfe-confidence , or securitie . When Christians begin to beare thēselues vpon their own strength , and to grow presumptuous , the Lord oft withdrawes from them the strength of his grace , and then downe they fall . Dauid was too selfe-confident , when he said , I shall neuer be moued : therefore God soone hides away his face , and Dauid was as quickly troubled . But of all other examples there is none for our purpose more remarkable than that of Peter , who took it in foule scorne to be thought to be such a dastard , and white-liuerd souldier , yea , such a false-hearted seruant , as to forsake his Lord & Master in greatest extremitie ; and therefore ( if you will take his word ) he will neuer flinch , hee will die for Christ , before he will deny him . But ( when Christ fore-told his Apostles of their flinching from him ) if Peter had thus replied ; Lord , it may be thou seest more into me , and know'st my heart better than I know my selfe ; we are of our selues weake and fraile , ready to pull in our heads vpon euery storme ; but Lord , the spirit is willing , though the flesh be fraile ; of our selues we can do nothing any further than thou wilt assist vs ; strengthen vs therefore with thy grace , and then we will neuer flie from thee . If thus Peter had answered Christ , all had been well ; but being foole-hardy , and selfe-confident , the Lord sets him vpon his owne legs , leaues him vnto himselfe ; and what became of this boaster ? at the word of a Maiden he denyes and forsweares Christ , curses , and damnes himself if euer he knew him . Thus when Gods children grow carelesse , too confident , or are ouer-takē with a dead sleep of carnall security , the Lord oft stands by , lets Satan loose , and layes the reines vpon their owne necks , whereby they come oft-times to be ouer-taken with grosse and shamefull sins : the Lord in wisdome vsing ( as bodily Physicians oft doe ) desperate medicines and remedies , for the curing of some desperate disease preuailing in them , or growing vpon them . Again , there is another weed to be plucked vp , and that is Insinceritie , if I may so call it ; the want of truth and vprightnesse of heart : call it Hypocrisie , if you wil , that stinking weed , which like the wilde Gourd , sowred all the Pottage , 2 King. 4. 40. The Lord loueth truth in the inward parts , and loathes the contrary . Vprightnesse and sincerity helpes forward the worke of grace , as appeares , Psal . 84. 11. The Lord will giue grace and glory , and no good thing will he with-hold from them that walke vprightly . The want of vprightnesse will make grace to wither . It is not possible for that tree to stand long , which is rotten at the root , it may for a while seeme fresh and greene , but as it takes no root downeward , so it will not ( long ) beare fruit vpward , for whē the wind begins to blow hard , down it falls . Wheras a gracious heart ( which truly delights in the Law of God , and meditates therein alone in the night , as well as openly in the day ) is like a tree planted by the riuers of waters , that will bring forth her fruit in due season , whose leafe shall not fade , but be greene , and neuer cease yeelding fruit . As these weeds must be plucked out of the heart , or else grace cannot possibly thriue or prosper ; so there be certain briers and thornes which must bee stubbed vp , or else grace will quickly be choked in vs. These thornes are the cares of this world , & the deceitfulnesse of riches , which while some haue lusted after , they erred from the faith , and pierced themselues thorow with many sorrowes . These things , sayes Paul , 1 Tim. 6. 11. we must fly , and follow after righteousnesse , godlinesse , faith , &c. implying that grace will not thriue , if loue of money bee not rooted out of vs. What choaked grace ( if any was ) in Demas , but the loue of the world ? Oh the multitude of soules that haue miscarried , and for ought we know to the cōtrary , might haue done wel , if riches had not been ; not that riches are the cause , but an occasion of their miscarrying ! What parted Christ , & that hopeful young man in the Gospell ? Mat. 19. was it not the loue of riches ? Many haue begunne well in their youth , and giuen good hope , but in their age haue growne cold , through the loue of the world . If once mens hearts begin to goe after their eyes , and to be set vpon the world , twenty to one but grace goes to decay in them ; for the world wil afford a man little time to exercise those things which hold vp the life of grace ; as prayer , reading , hearing , &c. If the world hath seazed vpō the heart , it fumes vp into the head , and fills the braine , sleeping and waking with restlesse thoughts , which way to compasse businesse , contriue things and bring ends together , so as scarce once in the day a good thought comes to minde , but one occasion or other of the world stifles it , or shuffles it out , so as it comes to nothing . Therfore if riches increase , set not your heart vpon thē , Psal . 62. 10. Vse thē as thornes for thy weale , to stop a gap withall , to fence thee from outward harmes , or to warme thee , but lie not vpō them , hold them not too hard , lest they strike into thee , and would thee ; remember alwayes that they are thornes , good in their lawfull vse , and when they are rightly husbanded , but otherwise noxious and hurtful . They are thornes , they will ouer-grow and choak all good things that grow neere them , if they be let alone . Againe , there be many bad humours , foolish and noysome lusts which must be purged out of the heart , or else grace will neuer thriue nor prosper in it ; to wit , enuy , hatred , malice , guile , dissimulation , filthinesse , euill speakings , & the like , which corrupt goodnesse . Therefore S. Peter exhorting his brethren , to whom hee wrote , to embrace the sincere milke of the Word , that they might grow therby , prepares thē to this , by aduising thē to lay aside those base distempers , for they do much hinder the growth of Grace : where they are , they take away the glory and beauty of a Christian , and make him vnseemely in the eyes of his brethren ; they darken his lustre , and do blot and blemish his holy profession . Therefore away with these , lay these aside , not as a man doth his apparell , with a resolution to take it vp againe ; but as the captiue maid , when she was to be maried , laid aside the garment of her captiuitie , Deut. 21. 13. with a resolution neuer more to put it on . Abstaine from all fleshly lusts , for they fight against thy soule , 1 Pet. 2. 11. As Easterne winds doe nippe herbs and flowers , & cold stormes doe hinder trees from growing : so fleshly lusts nip grace in the bud , as it were , & blast it in the bloome , that ( if it dieth not , yet ) it comes not forward so fast as otherwise it would . Last of all , take heed & beware of the needlesse & familiar societie of gracelesse and godlesse persons ; for they are the quench-coale , nay , the very bane and poyson of grace vnto many . He that is a companion of fooles , shal be destroyed ; or as Iunius hath it , He shal be made worse , Prou. 13. 20. God hath branded wicked persons for fooles , they are fooles in graine ; therefore come out from amongst thē , lest thou partake of their folly . They are pitch , if thou touch them , they wil defile thee . There is a kind of poyson and venome in the words and society of the wicked , which will fret , as the Apostle sayes , like a Gangrene ; and mens soules are more ready to take the cōtagion of sin , than their bodies are to take the infection of the plague . It would take vp a long time , and proue a large discourse , to shew how many wayes , & by what degrees mischiefe doth grow by haunting wicked company . By often hearing filthy and obscene speeches , zeale in many is quenched , and such language growes in-offensiue . By often seeing lewd prankes and wicked practices , men can look on without dislike . Thus the societie of the wicked quells a mans hatred of their wicked courses , & so inchants him , that ( if he cast not in his lot amongst thē yet ) he hath no power to gain-say or reproue thē . Therefore as you loue your soules , loath the company of the wicked . Can a man take fire into his bosome , & not burne ? liue amongst , or delight to be with the wicked , and not be vngodly ? Dost thou not know that a little leauen will sowre the whole lumpe ? And as the old saying is , One scabbed sheepe infects the whole flocke . Therefore say as Dauid , Away from mee yee wicked , I will keepe the Commandements of my God , Psal . 119. 115. If thou wouldest haue grace thriue in thee , Be a companion of those that feare God and keepe his Precepts , Psal . 119. 63. For euil men & deceiuers grow worse and worse , deceiuing , and being deceiued . Now as these euils must be auoided , so ( if you would grow in grace ) good things must be practised ; as the means to procure health of body is first to purge out malignant humours , and then to take cordialls , and to obserue a good diet . Therefore , first of all labour to keepe thy heart soluble , be euery day abased at the sight of thy sins , and the sense of thy vilenesse and vnworthinesse . The way for a man to get any good at Gods hand , is to acknowledge and bewaile his emptinesse , to grieue and mourne for his vnworthinesse . God hath made a promise to fill the hungry with good things , Apoc. 21. 6. I wil giue to him that is athirst , of the Well of the water of life freely , &c. 1 Pet. 5. 5. Hee giueth grace to the humble . Humble your selues therefore vnder the mightie hand of God , that he may exalt you . Secondly , vse the societie of Gods people , by whose example you may bee incouraged to godlinesse , and by whose means you may bee furthered in the way of happines . Firebrands being laid together and blowne , will increase their heat & light ; so doth cōmunity and society with those where the Word of God is kept on foot , by holy and Christian conference , increase the light of knowledge and the loue of goodnesse in vs. Thirdly , Be frequent in hearing and reading of the Word ; the Word of God is the Word of grace , which is able to build vs vp further , Act. 20. 32. Therefore , 1 Pet. 2. 2. As new-borne babes , desire the sincere milke of the Word , that you may grow thereby . If this Word be thy delight , it will make thee fruitfull , Psal . 1. 2 , 3. Hence it is , that in Esay 55. 10 , 11. the Word is compared vnto raine , which watereth the earth , and makes it to bring forth , and bud , that it may giue seed , &c. The barrennesse of many souls proceeds from the want of the Word to make them fruitfull . Paul tels the Colossians , Chap. 1. 6. That they were fruitfull through the Gospell , from the day that they heard it , and truly knew the grace of God. The ministry of the Word is Gods holy ordinance , to beget and increase grace in his children , beating them off from the world , raising them vp to a higher pitch of heauenly-mindednesse , teaching them which way to preuent occasions of sin , and to beat backe the tentations of the Deuill , &c. Oh , pity then , pity those poore soules , which want these liuing waters , & this bread of Life . How many thousands in this our English Israel perish for want of vision , the meanes of grace ? What will become of all cruell soule-murtherers in the day of the Lord ? Oh let vs continually bow the knees of our hearts to the Father of spirits , that hee would put bowels of compassion into those that haue authority , that the Church may be purged of all vnsauoury salt , and a supply made of a faithfull Ministery , which might feelingly and tenderly respect the flocke of Christ , which hee hath purchased with his bloud : And let all such ( as to whom Wisdom hath sent her maidens , calling them that are destitute of wisdome , to come and eat of her meat , and drinke of her wine ) know that God looks for fruits of increase answerable to the meanes of grace bestowed vpon them , lest they be in the number of those which receiue the grace of God in vaine , 2 Cor. 6. 1. Fourthly , if thou desirest to increase thy stocke of grace , set thy grace on work , let it not be idle . The diligent hand maketh rich , saith Salomon , Prou. 10. 4. And , in all labour there is abundance , Prou. 14. 13. I dare boldly say , it is in nothing more true , nay in nothing so true , as in the approuement of grace ; vse grace and haue , yea , increase grace . That seruant which vsed and improued his Masters Talents , gained by thē , & increased them . Whereupon Christ inferred , Mat. 25. 29. Vnto euery one that hath , it shall bee giuen , and he shall haue abundance . Instruments and vessels , for want of vse , doe ( oft-times ) grow worse , and vnseruiceable . Gifts and graces of the Spirit , are bettered by improuing them ; according to the cōmon saying , Vse makes perfect . Hence it is , that 1 Tim. 4. 15. Paul aduiseth him , These things exercise , & giue thy selfe vnto them , that it may be seene how thou profitest Fifthly and last of all , bee earnest with the Lord in prayer , that he would put a spirit of life & power into all those meanes vsed by thee , or bestowed vpon thee , for the increase of grace . For Paul may plant , and Apollos may water , but God must giue the increase , 1 Cor. 3. 6. without his blessing all meanes are but naked and empty . He is the Author and perfecter of euery good thing begun in any . Hence it is that the Apostle prayes for the Philippians 1. 9. that their loue may abound more and more . And that the Colossians 1. 9. may bee fulfilled with knowledge , and vers . 10. fruitfull in all good works . Teaching vs , that prayer is the only helpe to obtaine increase of any good from God. Now because of the deceit̄fulnesse of our hearts , and the abundance of selfe-loue , which abides in the best of Gods children , we are too readie to flatter , & to thinke too well of our selues , taking oft-times mole-hils for mountaines ; it will not bee amisse to make some priuie search , whether wee finde any growth of grace in vs , or whether it stand at a stay , or bee in declension . A shame it will be for al such as liue vnder the meanes , vpon whom God doth daily bestow cost , watering them with heauenly dewes , if they thriue not . If grace bee true and not counterfeit , more or lesse , some way or other it will grow . For to say truth , it is only the good heart that groweth and brings forth fruit : and euill heart may giue some appearāce , make some shew of growth , but growes not like to an Atrophe , one whose meat doth him no good , he eats and drinkes , and it may be , with a greedy appetite deuoures more than is fitting , yet battles not , but rather falls away ; euery day more meager and leane than other : This ( as was touched before ) shewes there is no soūd vnion betwixt Christ and such : that they are no true and liuely members of Christs body : for thē there would appeare some fruitfulnesse , Ioh. 15. 5. He that abideth in me , and I in him , the same bringeth forth much fruit . Well then , seeing the Lord hath planted vs amongst the riuers of waters , let vs take a view of our growth & fruitfulnes . First , thou mayest know thou growest in grace , if thou growest more and more into a dislike of sin , ( as was said in the beginning ) if thy wants & weaknesses doe worke in thee daily , deeper humiliation . For as grace discouers corruption , so the more it growes ( as a light that comes into a dark roome ) the more it shewes vs the filthinesse and odiousnesse therof , and makes vs more and more ashamed of it . Secondly , thou mayest know thou growest in grace , by thine appetite to Gods ordinances . Doest thou taste more and more sweetnesse in the Word ? Is prayer more and more delightful to thy soule ? Dost thou receiue more & more comfort by the Sacramēt ? Doth thy soule more and more delight to be in the place where Gods honour dwelleth ? And are the feet of those that bring glad tidings of saluation more & more beautifull in thine eyes ? Whence arise these fruits , but frō that seed of grace sowne in thy soule ? I tell thee for a truth , that if these fruits be in thee , and thy affections to the means of grace , be more & more intire and hearty , thou needest no more doubt of the growth of grace in thy soule , then thou wouldest , or dost questiō the growth of thy body , whē thou findest thy stomack vnto thy daily food fresh & quicke , and the parts & members of thy body , euery day more actiue & liuely than other , & more strong and able vnto their seuerall offices . For certainly it is only grace which makes the ordināces of God alwayes sweet vnto vs. For to a gracelesse pallet they are for the most part vnsauoury . What made Dauid so much to long after Gods Sāctuary ? It was the grace of his heart , which set an edge vpon his affections , and made his soule ( euen as the Hart brayeth for the reuers of waters ) to thirst after God , Psal . 42. 1. Whē grace growes , our loue vnto the meanes increaseth , 2 Cor. 10. 15. We hope ( sayes Paul ) when your faith shal increase , to be magnified by you . Therefore consider , whether thine appetite to Gods ordinances increaseth . Thou mayest know it by these notes . First of all , if thou findest thy soule maruellously refreshed with them , Psal . 36. 8. They shall be satisfied with the fatnesse of thy house , and thou shalt giue thē drink out of the riuers of thy pleasure . Secondly , if Gods ordinances doe raise thee vp to an higher pitch of heauenly-mindednesse , & doe more and more beat off thine affections from the world , and marre thy taste of earthly things , through the abundance of sweetnesse which thou findest in holy duties . But may not a gracelesse & wicked heart find sweetnesse in Gods ordinances ? Ezekiel had a pleasant voice in the eares of the wicked , Chap. 33. 32. So Herod heard Iohn Baptist gladly . And the temporary beleeuer , who resembleth the stony ground , heareth the Word , and receiueth it with ioy , Mat. 13. 20. And Heb. 6. 4. Some that fall away , may taste of the heauenly gift . And vers . 5. taste of the good Word of God , and the powers of the world to come . How then is the taste of the godly distinguished frō the taste of the wicked ? The taste of the wicked proceeds only frō tasting of the ordinances of God , not feeding vpon them ; whereas the taste of the godly comes frō feeding vpon thē . Now you know there is a great difference betwixt a Cookes tasting of meats , who dips but his finger in them , or toucheth them but with the tip of his tongue ; and his taste that eates of the meat , and takes it downe into his stomack̄ . A wicked man may taste of Gods ordinances , but hee eates them not , hee feeds not vpon them , hee doth not digest them , they make no good bloud , no spiritual health or strength in him , he quickly vomits them vp againe , so as his soule thriues not by them ; whereas the good heart receiues the Word & thriues by it , For hee brings forth fruit with patience . Fourthly , if there be that excellencie in Grace , this makes wonderfully for the comfort of all Gods children , in regard of many high fauours , and singular priuiledges which they haue a right vnto . First of al , this may comfort them in and against all those tentations , whatsoeuer doe or may befall them , either in respect of their kind & nature , or in respect of their strength and measure . Euery one feeleth most where and how his shoo doth pinch him ; and therfore in the agony of his soule cries out ( I know it to be true ) Neuer poore soul tempted as I am tempted , & speaks in the language of the Church , Lam. 1. 12. Behold and see ; if any sorrow be like to my sorrow ▪ for thy comfort consider what Paul speaks to the Corinthians , as weak & as foulely defiled as thou hast been , 1 Cor. 10. 13. There hath no tentation taken you , but such as appertaineth to men ; and God is faithfull , which wil not suffer you to be tempted aboue that you be able , but will euen giue the issue with the tentation , that you may be able to beare it . Christ praying , that if it were possible the cup might passe from him , offered vp prayers & supplications with strong crying and teares vnto him that was able to saue him from death , & was also heard in that which he feared . Hee was , and he was not heard ; not heard , because not exempted frō tasting of that bitter cup of his Passion : for therefore came he into the world , that hee might drinke thereof , as himselfe acknowledged : and yet heard , in that , strength and comfort was so abundantly ministred vnto him , that by suffering he ouercame . And therefore , as one that had experience of our infirmities , he hath taught vs to pray , lead vs not into tentation , but deliuer vs frō euil : as if we should say , howsoeuer ( holy Father ) thou hast determined to expose vs for our triall , vnto tentations , yet suffer vs not to be vanquished or ouer-come by any euil . Now wee know , or at the least should know , that ( if we pray in faith ) God alwayes heares vs : if not to be preserued from the tentation , yet to be vpheld and assisted with sufficiencie of grace to endure the tentation : so as either the power of it shall be weakned and abated , or else our strength to beare it , so increased , that we shal by the help of his grace , be able to wade thorow & ouercome it . For God knows our strength , and what our backes are able to beare , and therfore doth ballance and proportion the tentation to the strength of his children ; weaklings or younglings he will not ouer-load with such burthens as may breake their backes , or crush them to pieces ; they shall haue light tentations . Whereas his strong ones haue strong trialls ; yet no other than such as they shall manfully vndergoe , without fainting vnder them , though not without the feeling of the smart of them . So that as they haue iust cause to crie out with S. Paul , O wretched man that I am , who shall deliuer me from the body of this death ? So also in experience of Gods gracious assistance , no lesse cause to breake forth into thankfulnesse , and to triumph with Paul , saying , I thanke my God through Iesus Christ , &c. For is God the God of Paul only ? Is his grace sufficient only for Paul , or some few other specially beloued , indowed with supereminent graces ? Is he not also our helpe , our strength , hee that yeelds sufficiencie of grace to euerie poore sinner , that trusteth in his goodnesse , & beleeueth in his promise ? Surely yes ; for the Lord is nigh vnto all that call vpon him , hee also will heare their cry and will helpe them , Psal . 145. 18 , 19. Secondly , this may wonderfully comfort vs against the outward crosse , as well as the inward tentation . The way to heauen ( we know ) is not strowed with rushes and violets , but beset with thorns ; a rough , narrow , and troublesome way , whereupon many of Gods childrē are disheartned , and are ready to faint vnder the crosse , when it lyes any thing heauie vpon them . If these had eyes to see , and hearts to consider of the excellency and sufficiency of grace , which makes vs willing to vndergoe whatsoeuer the Lord will lay vpon vs , well content with the Lords ordering and disposing of vs ; they would reioice in heauinesse , and be comforted against the crosse . It may be thou thinkest thy troubles are such , as thou shalt neuer bee able to ouercome , & therfore art ready euen to faint vnder thē , and giue ouer in the plain field . Oh but consider the excellencie of grace , wherewith the Lord hath hitherto supported thee in thy afflictions ! Hath not God said , I will not faile thee , nor forsake thee , Heb. 13. 5. Hath he not said , My grace shall be sufficient for thee ? What though thou beest plunged into a gulfe of sorrow through manifold afflictions which haue befallen thee ? so that for a season thou art in heauinesse through them ; yet through the power of grace thou shalt be able to hold vp thy head from sinking , yea to reioyce in the end with ioy vnspeakable and glorious , 1 Pet. 1. 8. What though the Deuill swell & rage against thee ? What though his wicked instruments doe combine and bandie themselues against thee , seeking to spoile thee of all outward and inward comfort ? What though thy neerest and dearest friends doe now turne away their faces from thee , yea , hate and abhorre thee as an out-cast & alien ? Let Dauids comfort be thine , who being in great sorrow because of the rage of the people which intended to stone him , comforted himselfe in the Lord his God , 1 Sam. 30. 6. So doe thou comfort thy selfe in the grace of God. Hath he bestowed his loue vpō thee ? Hath he giuen thee of his grace ? Though thy outward calamities be neuer so many , neuer so great , though thine enemies be neuer so mighty , neuer so powerfull , yet stronger is he that is in thee , than he that is in the world , 1 Ioh. 4. 4. If God grace thee , what though all the world should cast the dung of reproch in thy face to disgrace thee ? If he loue thee , his loue is better than life , and he will keepe thee from taking infection or hurt , from the rage and malice of all the world that hate thee . Last of all , the consideration of that which hath beene spoken concerning the excellencie of Grace , may comfort thee against the dregs and reliques of corruption , and the remnants of the old man yet abiding in thee , which , it may be , doe so perplex thy soule , and wound thy conscience , that thou gronest vnder this pressure , and cryest out with Paul , O wretched man that I am , who shall deliuer me from the bodie of this death ? Know , thy condition is no other , no worse than the best of Gods children , who so long as they liue in this earthly tabernacle , do carry about them the remainder of sin , which wil defile their best actions , oft blemish their profession , yea , grieue Gods holy Spirit , and make their heauenly Father offended with thē ; yet comfort thy selfe , and bee assured , that though corruption may vex and molest thee , it shall neuer subdue , nor vanquish thee , because of the grace of God abiding in thee : For sinne shall not haue dominion ouer you : for ye are not vnder the Law , but vnder Grace , Rom. 6. 14. It is a good signe there is life , where wounds do bleed & smart ; the griefe of thy soule for sin , argues the life of grace abiding in thee ; for those that are dead in sins , feele no smart , are not grieued with corruption . Sin is not ponderous in the heart and cōscience of gracelesse persons ; because it is in its proper elemēt & place , where it is welcomed and entertained , where it liues and raignes . Therfore , if at any time thou feelest ( as which of Gods childrē feel not ? ) a rebellious law in thy mēbers , rebelling against the law of thy minde , and carrying thee into the practice of such euils as thou hatest , and hast vowed against , let not this perplex thy soule , as if grace had forsaken thee , because it is no better with thee ; but collect thy spirits , call vpon grace , and say , Where art thou , my friend , my guide , my hope , my help ? stand by me , and strengthen me against corruption , which is too strong for me ; if thou help me not , I am vndone . I tell thee for truth , ( for I know ( what I say ) to be true ) that by the vertue and strength of grace , a poore distressed soul cleauing to the groūd , abhorring its selfe , and lying at the very brinke of despaire , ready to be swallowed vp of Death and Hell , consulting and resoluing to try whether hell torments , or the hellish pangs of an afflicted conscience were more tolerable ; I say , a poore soule in such a desperate condition , hath by the strength of grace beene brought back from death to life , and as it were from hell to heauen , receiued new , or reuiued againe its old comfort , beene at defiance with sin and Satan , challenged Hell and Death , and bid them doe their worst , saying , Who shall separate me from the loue of God ? &c. Therefore yeeld not either to thine owne corruptions , or Satans tentations , though they haue got thee on the hip , & giuen thee the foile . Set speedily vpon the repairing of grace , and making vp those breaches which sinne hath made in thy soule & conscience . A good husband , as hee hath a care to keepe his house wind-tite and water-tite , so if through the violence of any storme or tempest , any thing be blowne down or rent , he speedily sets vpon the repairing of it , lest through negligence & delayes , things grow worse and worse : euen so deales euery good man with his own soule : if any thing be amisse , or out of order , he lets not all runne to ruine , but speedily sets vpon the repairing and amending of that which is any way weakened in him . Now vnto him that is able to keepe you , that yee fall not , and to present you faultlesse before the presence of his glory ; that is , To God only wise , our Sauiour , bee Glory , and Maiestie , and Dominion , and Power , both now , and for euer . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A02746-e1420 Grace how taken in Scripture . Iam. 1. 17. Grace defined . The definition explained . Ezek. 16. 6 ▪ Rom. 3. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 1. 5 , 6. 1 Ioh. 4 ▪ 19 ▪ Ez. 16. 6. Ro. 5. 7 , 8. 1 Cor. 15. 10. Rom. 3 24 ▪ Psa . 104 19 Luke 1. 53 ▪ Esay 55. 1. Ion. 2. 8. Heb. 4. 16. Psal . 145. 19. Ephes . 1. 4. Ioh. 15. 4. Hee accepts of vs in Christ . Col. 1. 19. Ioh. 1. 16. Ioh. 15. 5. 1 Cor. 15. 10. Ioh. 14. 6. Forgiue vs our sinnes . Ephes . 1. 7. Exod 34. 6 ▪ Col. 2. 13. 1 Ioh. 1. 7. Iam. 1. 14. Esa . 43. 25. Ezek. 18. 4 ▪ Mark. 2 7. Mat. 16. 20 ▪ Giues vs his Spirit : Ez. 36. 25. Rom. ● . 1. 2 Cor. 3. 17 ▪ And eternall life hereafter . 2 Tim. 3. 15. Mat. 19. 20. Col. 2. 19. 2 Tim. 3. 13. Iob 42. 5 , 6. 1 Tim. 1. 13. Ez. 36. 32. Hos . 14 , 9. Psal . 42. 1. Col. 3. 4. Matth. 22. 33. Rom. 7. 15. Rom. 7. 24. Heb. 12. 1. Luk. 18. 11. Rom. 2. 14. Esay 58. 2 , 3. Mar. 6. 20. 2 Pet. 2. 20. Ez. 2. 10. Euidences of true Grace . Gal. 5 , 17. 2 Cor. 5. 17 Rom. 9. 24. 1 Pet. 1 2 Sauing Knowledge , an Euidence of Grace . Col. 3. 10. Phil. 2. 16. Ioh. 17. 3. Esay 46. 5. Psa . 73. 25. Sauing Knowledge . Signes of it . Psa . 86. 11. Iam. 1. 22 , 23 , 24. Luk. 8. 15. 1 Ioh. 2 4. 5. 1 Sam. 2. 12 1 Cor. 3. 18. Psa . 51. 15. Pro. 10. 21. 1 Pet. 2. 2. Ier. 15. 16. Act. 10. 33. 1 Cor. 2. 4. Pro. 19. 2. 1 Cor. 2. 12 2 Tim. 2. 25 , 26. Esay 6. 10. Ioh. 3. 19. Pro 2 10 , 11 , 12. 2 Pet. 3 18. Eccl. 1. 18. Luk. 12. 47. 1 Thess . 1. 5. Phil. 2. 15 , 16. 1 Cor. 12. 7 1 Pet. 4 10 1 Pet. 2. 11 Gen. 39. 9. 2 Pet. 2. 21 ▪ Faith. 1 Ioh. 4. 16 Gal. 5. 22. Mica 3. 11. Differēce 'twixt Faith and presumption . Rom. 10. 17. Act. 2. 37. 2 Cor. 1. 20 Ephes . 1. 7. Heb. 12. 2 Ioh. 3. 8. Phil. 3 9 ▪ 10. Gal. 5. 6. Psa . 97. 10. Psal . 26. 3. Psal 85. 8. Ioh. 10. 27. Heb. 3. 12. Subduing of our Lusts . 1 Cor. 9. 27 Gal. 5. 17. Rom. 6. 14. Rom. 7. 24. 2 Sam. 3. 1. Heb. 13. 18 Hos . 14. 8. Matth. 16. 23. Psa . 119. 5. Rom. 7. 22. Hosea 3. 5. Psa . 119. 104. Obediēce to Gods will. Ezek. 36. 27. Rom. 6. 17. Psal 86. 11 Ioh. 8. 36. 1 King 21. 27. Iam. 2. 10. Psal . 106. 3. Obiect . Answ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 6. 17. 1 Pet. 5. 2. Pro. 23. 26. 1 Chron. 28. 9. 1 King. 3. 6 2 Cor. 4. 2. Motiues vnto sound obedience . Ioh. 15. 14. The first Reason . Esay 55. 2. Ioh. 4. 14. Phil. 4. 11. The secōd Reason . Phil. 4. 13. Lam. 1. 12. 1 Cor. 10. 13. Esa . 40. 31. The third Reason . Ier. 32. 40. The fourth Reason . 1 Tim. 4. 8. Deut. 5. 29 Pro. 3. 16 , 17. Obiect . Psal . 73. 12. Psal . 73. 12. Answ . Luk. 12. 33. Iob 1. 21. Iob 34. 19. 1 Tim. 6. 9 , 10. Psal . 69. 22 Psal . 37. 25 Psal . 112. 1 , 2 , 3. The fifth Reason . Psal . 92. 12. Iob 17. 9. The sixth Reason . 1 Tim. 4. 5. The seuenth Reason . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so taken , Titus 3. 5. Act. 26. 18. Obiect . Answ . Esa . 43. 13. Esa . 46. 10. Ioh. 10. 29. Numb . 23. 19. 2 Tim. 2. 19. Mal. 3. 6. Heb. 7. 25. Iude 24. Heb. 10. 14 Ioh. 17. 15 Heb. 7. 25. Eph. 1. 13. Eph. 4. 30. Dan. 6. 8. Matth. 27. 66. Eph. 1. 14. Obiect . Psal . 51. 12. Answ . Phil. 1. 6. Obiect . Answ . Matth. 12. 20. Obiect . Answ . 1 Tim. 5. 6. Symptomes of declining in grace . Apoc. 2. 5. Vse 1. Exod. 5. 12. Gen. 37. 4. 2 Tim. 2. 26. Vse . 2. Vse . 3. 2 Pet. 3. 18. 1 Thess . 4. 1. Ezek. 47. 3 , 4. Take away euill things . 1 Pet. 5. 5. Psal . 15. 9. Psal . 30. 6. 2 King 4. 40. Phil. 1. 1 , 2. Mat. 13. 22 1 Tim. 6. 10. Iob 31. 7. Psal . 62. 10. Deut. 21. 13. 1 Pet. 2. 11. Prou. 13. 20. Psal . 119. 115. 2 Tim. 3. 13. Good things to be followed . Apoc. 21. 6 Act. 20. 32. Col. 1. 6. Prou. 9. 3 , 4 , 5. Prou. 10. 4. Pro. 14. 13 Matth. 25. 29. 1 Cor. 3. 6. Psal . 42. 1. 2 Cor. 10. 15. Psal . 36. 8. Obiect . Matth. 13. 20. Answ . Luke 8. 15 Vse 4. 1 Cor. 10. 13. Heb. 5. 7. 1 Pet. 1. 6. Rom. 7. 24. Rom. 7. 23. Rom. 8. 38. Iude 24. 25 
A43821	----	The spring of strengthning grace in the Rock of Ages, Jesus Christ demonstrated in a plain and short sermon / preached at Twickenham in Middlesex, near Hampton-Court, April 16, 1648, by Thomas Hill ... Hill, Thomas, d. 1653. 1648 Approx. 149 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A43821 Wing H2029 ESTC R25713 15585514 ocm 15585514 103961 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43821) Transcribed from: (Early English Books Online ; image set 103961) Images scanned from microfilm: (Early English books, 1641-1700 ; 1150:10) The spring of strengthning grace in the Rock of Ages, Jesus Christ demonstrated in a plain and short sermon / preached at Twickenham in Middlesex, near Hampton-Court, April 16, 1648, by Thomas Hill ... Hill, Thomas, d. 1653. [2], 36, [2], 18 p. Printed for Peter Cole ..., London : 1648. Includes: Truth and love happily married in the saints and in the churches of Christ. Reproduction of original in the Union Theological Seminary Library, New York. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Ephesians IV, 15 -- Sermons. Bible. -- N.T. -- Timothy, 2nd, II, 1 -- Sermons. Sermons, English -- 17th century. Grace (Theology) 2005-03 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 Emma (Leeson) Huber Sampled and proofread 2005-08 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE SPRING OF Strengthning Grace In the ROCK of AGES , CHRIST JESVS . DEMONSTRATED In a plain and short SERMON Preached at Twickenham in Middlesex , near Hampton-Court , April 16. 1648. By Thomas Hill D.D. Master of Trinity Colledge in Cambridge . PHIL. 2. 12 , 13. Work out your own Salvation with fear and trembling : for God worketh in you , both to will and to do , of his own good pleasure . De ipsis hominum voluntatibus facit , quod vult , & quando vult , habens humanorum cordium , quo voluerit , inclinandorum omnipotentissimam potestatem . Aug. de corrept . & Grat. cap. 14. Christus meus & omnia . London , Printed for Peter Cole , at the Printing-Press in Cornhil , near the Royal Exchange , 1648. TRVTH and LOVE Happily Married in the SAINTS , And in the Churches of Christ. Ephesians 4.15 . But speaking the truth in love , may grow up into him in all things , which is the head , even Christ. PAuls chains and tears have had a prevailing rethorique ; he hath wept as well as swet over his hearers with good success : when he was to preach to Felix , though a Prisoner , though with a Chain , he made him tremble ; and here in the first Verse , he comes as a Prisoner for their sakes to beseech them ; and a further and special Emphasis , he comes to perswade them to that which is most pleasing , namely , To Vnity ; to which purpose he uses four several Arguments ; First , There is a common engagement of all Saints to Vnity : I beseech you walk worthy of your Vocation , whereunto you are called , with all lowliness and meekness , forbearing one another in love ; there is one body , one spirit , even as you are all called in one hope of your calling , one Lord , one Faith , one Baptism , one God and Father of all , who is above all , and through all , and in you all ; here is a whole bundle of Arguments , in this first consider your Vocation , those Priviledges to which you are advanced thereby ; and they leave a very great obligation upon you , as Saints to study Vnity . Secondly , There is an Argument from the Equity of the thing , in the 7. Verse . Vnto every one of us is given grace , according to the measure of the gift of Christ : unto every one of us ; every one hath some gift , as it pleases Iesus Christ to proportion out such a measure to this Saint , and such a measure to that Saint ; the little finger in the mystical body , so much as is fit for him , in the hand , so much as is fit for him , and this with a common respect , that there might be a mutual use of all those , with subserviency to the whole ; in reference to the mystical body of Christ , there is an equity in it . Thirdly , There is a very great congruity ; and that argument you shall finde in the 8 , 9 , and 11 , Verses : Jesus Christ when he did ascend , he gave gifts to men ; all the gifts that are in the Churches , and graces , they are derived from the same efficient cause , and therefore it is most incongruous , that they should be distracted and divided , so as to reflect dishonorably upon him that is the sole efficient cause of them , and that with common intents and purposes , for good of the mystical body . But then fourthly and lastly , You have here another Argument from the necessity of it , till we all come to the Vnity of Faith , and that we be no more tossed to and fro as children , and carried up and down with every wind of Doctrine ; but that we speak the truth in love , and so grow up into Jesus Christ in all things , who is the head ; here is the necessity of it , you 'l never grow up to intimate communion and fellowship with Jesus Christ , you 'l never make a wise improvement of him , as members of the mystical body , unless you learn this heavenly skill , namely , How to advance Vnity ; and so I come to shew you what propositions this last Argument , drawn from the necessity of the thing , will afford us ; in the 15. Verse , which by Gods assistance , according as the weak measure of strength I have will bear , I shall insist upon at this time , But speaking or following the Truth in Love , grow up into Christ in all things , which is the head : where first , its clear , Jesus Christ is the head of Saints , the head of the Church . 2. The Lord Jesus Christ when he ascended and gave gifts to men , did intend , did expect , that there should be such an entertainment of the gospel , that we should grow up into Christ in all things , who is the head . 3. Thinking , speaking , following the truth in love , is the Gospel method to our Spiritual welfare ; I 'le begin with the first , Christ is the head of particular Saints , & the head of the Church : In the state of innocency , Adam was the head of the great family of the world , when he forfeited his headship , and all that he did enjoy , by eating the forbidden fruit , that family was dissolved , he was turn'd out of Paradice , all was scattered abroad , and we with him , were then cast into a desperate condition , unless God would be pleased to finde out a second Head ; and to that purpose , out of the riches of his Grace , and the infiniteness of his Wisdom , that which Angels could not reach , which men had not so much as any thoughts of , or desires after , God pitched upon , namely , Christ , and designed him the Head of the Corporation of his Church , of a certain number given unto him in his eternal Counsel , for whom he should undertake ; and this learned Expositors conceive to be the meaning of that place , where he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there in Ephesians 1.10 . That he might gather together all things , that all things might be headed under one ; headed under Jesus Christ : Now before the fall , all were headed under the old Adam ; now when they were in a shatter'd condition , they should be reconciled and collected , headed under Jesus Christ ; for the better opening of this , you may be pleased to take notice of three particulars : First , Here is the Headship it self . Secondly , Here is the Appropriation of this Headship , to whom he is a Head. Thirdly , Here is the Title to this Headship . First , For the Headship it self ; he is a Head , 1. In regard of his preheminence ; it is an expression in 1 Col. 17.18 . In all things having the preheminence , he is the Head ; every member in the mystical body hath a Dignity , and is advanced to an excellency , to some degree of it , but he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath the preheminency , he is the Head , that is Christ ; but this is not all , if you look upon a Picture , there the head of a man hath a preheminence , therefore we must have more then this : He is head , 2. In regard of Direction , and in regard of Power , being a wise head , able to advice , and guide , and govern the body ; as the Apostle Peter speaks of him in 1 Pet , 3.22 . Who is gone into heaven , and is on the right hand of God , Angels , Authorities and Powers being made subject to him ; he hath a universal , and absolute regiment over all things in heaven and earth , over men and Devils : but then 3. In regard of that Influence that he doth convey to the bodies : Sence and Motion is derived from Christ as the spring ; it is true , that in the natural body , there the heart is primum vivens , but in the mystical body , the head is primum vivens , and he gives life to us , and we derive our life from Jesus Christ , the head ; he hath life , and he hath it abundantly in himself , and he lives , that we may live ; as I remember there is such an expression in John 10.10 . 4. In regard of Vnion , he doth tie altogether ; the nerves and sinews would not unite the members of the mystical body , unless Jesus Christ were the Head ; As he is the Foundation stone , and so supports the building , so he is the Corner stone , both the beauty , and strength , and union of the building , Fundatio fundatissima , as Junius renders it , in Isa 28.16 . a most sure foundation , and the Corner stone , as Peter hath it , in 1 Pet. 2.7 , 8. with reference to that place ; and so in these four particulars Jesus Christ hath a Headship : the next thing is now , The appropriation of this Headship , to whom is he a head ? He is an external Head to all the members of the visible Church , to all professors as he is a vine , and doth communicate some sap to those that are in him , no way but by an external profession , as you have it intimated in John 15.2 . Every branch in me that bears not fruit , shall be cut down and cast into the fire ; and therefore there are some branches in him externally , as he is an external Head to the Church , as he is a vine ; but indeed , he is properly the Head of his body , the Saviour of his body ; he is a Head to those , to whom he is a Saviour , in Ephesians 5.23 . As the King hath a common relation to all his Subjects , but a more pecular relation to the Queen , who is a Subject and a Spouse , and so hath Jesus Christ to his Church ; and the reason is this , because there is a full commensuration betwixt all the three glorious persons in the Trinitie ; they are grossly mistaken that will make Jesus Christ to dye for all , and yet will not in their sence , so as to make them Salvabiles if they will , and yet cannot say , That either God hath given Christ to all , or given all to Christ , or that the Spirit of God will apply that Redemption to all , for there is a commensuration , there is an adaequation , betwixt the three glorious Persons in the Trinity , and their workings for the Salvation of the Saints : Jesus Christ dyes for those whom God hath given to him , with purposes of Salvation ; I do not deny , but all the wicked in the world , may have some benefit by the death of Christ , as all have some common pledges of the bounty of God , and all may have some common operations of the Spirit of God ; but if you 'l speak of any thing as to Salvation , there is a commensuration betwixt the three persons in the Trinity , and their workings ; Elect according to the foreknowledge of God the Father , Sanctification of the Spirit , and the sprinkling of the blood of Christ , in 1 Pet. 1.2 . indeed in 1 John 2.2 . He is a propitiation for our sins , and not for ours onely , but for the sins of the whole world : to whom did John write that Ep●stle ? to the Jews ; and therefore to shew that they had not all Religion now engross'd amongst them , and that the Election of God did not still run amongst them , only he speaks in that dialect , he did not intend every particular man in the world , for then he must intend men that sin against the Holy Ghost , which is impossible that they should be saved : No man will say that understands any thing , even in Catechistical Divinity , that Jesus Christ dyed to save them , which he must do , if he dyed for every man in the world , with such purposes to save them ; and so in 1 Tim. 1.4 , 5 , 6. He is given a ransom for all ; why all ? There is one God , and one Mediator , now Jews and Gentiles ; as Jesus Christ did take our nature upon him , both Jews and Gentiles , all estates shall have the common priviledge , and benefit , and advantage of being in a capacity to receive blessings from him , spiritual saving blessings , that is , all conditions , whether Kings , and all in Authority , or Servants , or others , not every particular person , but as in one place Jews or Gentiles , so in another place , not this or that condition , but all estates , and all relations , and all conditions ; but still the Appropriation is to the Church , as here he saith , from whom the whole body is joyned together in the 16. Vers. from whom , from Christ the whole body is joyned together , so it is the body that hath this influence from him ; but then 3. What is his Title to his Headship ? it is threefold ; First , The designation of God and the Father : God the Father hath sealed him , he gave him to be a Head to the Church over all things , in Ephe. 1.22 , 23. and then Secondly ; His personal fitness : Of his fulness we all receive grace for grace , In him are hid all the treasures of wisdom ; and then Thirdly , His own propitious readiness : We were not in any degree so willing to be saved , as he is to save us ; He came down to seek and to save that which is lost ; the Spirit of the Lord was upon him , and anointed him to preach the Gospel , it was his business ; and as he had a Commission from his Father , and came under the Broad-Seal of Heaven , so he had a strong inclination ●●●m his own bowels , to engage him to it ; there is his Title : the use of this , 1. To trie the title of the Popes Headship to the Church ; how comes he by it ? for a Church to have two Heads , one body to have two heads , it is a Monster , you 'l make it Monstrous ; we do allow in a good sence , That the Supreme Magistrate is , Caput politicum in the Church , to command good things according to the Word of God , and to restrain evil according to that Word ; we hold forth confidently , that Jesus Christ , he is the onely proper Head of the Church , that doth convey all saving spiritual blessings ; life , nourishment , direction , and all those admirable advantages to the body ; we cannot allow a Caput Vicarium , a Ministerial Head , there is no need of that ; Jesus Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head ; here is an Article that gives an Emphasis , what needs it any other ? Jesus Christ is present always in his Church ; when he withdrew his Corporal presence , he would then requite his Church with his Spiritual presence ; and that presence of his Spirit , it should accompany them to the end of the World : But the Pope as great as he is , cannot be present in every place ; we need not spend any more time in crying down that that is so prodigious : so many several Saints , and so many several Churches , in several parts of the world , how is it possible that a Pope can be Head of them all ? but then 2. Beware of being injurious to the least member of Jesus Christ : If Christ be the Head of the body , surely his body is dear to him ; never think to ruine the body , or to drown the body , as long as the Head is able to keep it self above wat●● ; never think to hurt the body , as long as the head is able to secure it , and protect it , and defend it ; there are very notable expressions in several of the Prophets , as in Daniel , There are four great Monarchies , then came a little stone hewen out of the mountain , and breaks them all , one after another ; All opposite powers to the Kingdom , and Headship of Jesus Christ , shall be confounded , in despight of the Pope , and Turks , and Devil and all : All the Kingdoms of the earth shall at last become the Lords , and his Christs , and then in the 12. of Zachary , you shall finde there in the 5. Verse , Jerusalem shall be inhabited as towns without walls numerously , for I , saith the Lord , will be ●nto her a wall of fire round about , and will be the glory in the middest of her ; a wall of fire to burn up the Enemy , and I will be the glory in the midd'st of her , for the comfort of his people , the presence of God is the glory of any place , and therefore he saith , He will create a defence upon the glory ; an admirable place in the 4. of Isaiah , Pour upon them a Spirit of burning and judgement , to direct them , and consume the Enemies , and he will create a defence upon all the glory , upon his Saints which are the glory , so he is pleased to count them , though there be no preparations in them to raise a defence , he will create it ; yea in Zach. 12.2 . Behold , I will make Jerusalem a cup of trembling to all people round about : And in that day I wil make Jerusalem a burthensome stone for all people , all that burthen themselves with it shall be cut in pieces , though all the people of the earth shall be gathered together against it ; O what encouragement is here for the poor Saints , the Citizens of Jerusalem ! let all the desperate Atheists , and prophane opposites , combine against the people of God and plot , although they may have it may be some particular advantages , as it is said of the Romans , they were Pralio victi , but not Bello , it may be now and then they may get an advantage in this combate against the Church , but yet they shall never totally and finally overcome them , though they be all gathered together ; God will make Jerusalem a burthensome stone to all that burthen themselves with it : There will a time come , when the Lord will grinde to pieces , all those that have any Antipathy against Jerusalem , when God will trample Satan and all other Enemies under the feet of his Jerusalem , when God will call for all them forth , that would not have him to rule over them , Bring forth mine Enemies that would not I should raign over them , and slay them before me , in Luke 19.27 . there is the second Use. 3. If Jesus Christ be the Head of the Church , then surely he must have a body ; an head without a body were prodigious , and therefore that Doctrine of the Arminians must needs prove false , That would have Jesus Christ come into the world upon these terms , and to dye upon such considerations , that all things should be left so far to mans Free-will , that it was in their power , unless they would be so good natur'd as to believe , when Jesus Christ call'd upon them , that he should not have one Member , no body at all : This is the erronious Doctrine of Arminius and his Followers , that go upon his principles ; is it impossible that Jesus Christ should not have one Member , for he gives onely posse , he gives not velle , if you will not believe , and improve your Free-will , you may chuse whether ever you will believe or no ; they will not allow , that Jesus Christ by an invinciable , by an almighty power , shall carry men , and overcome men so far , as to make them of unwilling , to be willing to believe ; yea , where Arminius hath four decrees concerning the Salvation of men , you may be within the compass of all those four decrees , and yet not be saved , a miserable condition ; he tells you , God hath decreed to give Christ , and means , and that all who believe shall be preserved and saved , but he tells you not that he hath decreed to give faith and repentance to any one man , to enable him to believe , and therefore it is a most dishonorable Doctrine to the Headship of Christ ; blessed be God that it so much discover'd , and we are so far delivered from it , though it is most unhappily of late in some parts of it , got into too many Popular hands . But then 4. Take heed ( I beseech you ) of any obstructions that might hinder a sweet communion betwixt the Head and the Members , that might hinder an intercourse betwixt Jesus Christ and your souls ; let this rather be your care , to gain that heavenly skill , how you may make use of Jesus Christ as the Head. 1. Give him the glory of his Soveraignty , let him be all in all ; the Soveraignty of his Grace , and the Soveraignty of his Independency , to save whom he pleaseth , and to do what he pleases with men , to have mercy on whom he will have mercy , and because he will have mercy . 2. Give him the glory of his Wisdom as a Prophet , seek wisdom from God , and it shall be given you , in James 1.5 . as you should give him the honor of his Soveraignty , allowing him this , that as the Potter , he may make some vessels to honor , and some to dishonor , as he pleaseth . 3. Give him the honor of his Riches and Fulness , seek supplies from him , do not live upon your selves , nor upon your duties , nor upon ordinances onely , but live upon Jesus Christ in all , so give Christ the honor of being the spring of your Supplies ; in him are fresh springs . 4. Give him the honor of being the best friend in the world , and labor for such an intimacy with him , that he and you may be acquainted , for he saith , If ye love him , and keep his commandments , he and his Father will come and take up his abode with you , and he will manifest himself to you , in John 14.23 . O how much of heaven will that soul have upon earth , that he should have Jesus Christ come and dwell with him ! and when he goes to Prayer , manifest himself , when he goes to read the Scriptures , paraphrase upon the Bible , and suggest sweet hints to him ; when he is in any straights , overpower him with a Divine instinct , though he hath not an express revealed will to walk with , as we have not in every particular circumstance of an action ; O that then Jesus Christ should particularize some general Scripture to you , or bring something to your minde that you have heard in a Sermon , it may be a dozen years ago ; give him the glory of this , and improve him to this blessed purpose . The Lord Jesus Christ did intend , and doth expect , that upon his ascension and giving gifts ▪ there should be such an entertainment of the Gospel , that we might grow up into him in all things , who is the Head : It is the perfection of a Christian , to improve all the three Persons in the Trinity ; when you look upon God and his attributes , to finde proportionable impressions upon your souls , by his greatness , to learn to fear him , by his godness to love him ; when you look upon the Spirit of God , and his working , then likewise to feel some stamps answerable thereunto , that you may have an inclination to comply with him in all things ; so likewise when ye behold Jesus Christ in the passages of his redemption , to make use of all , that there may be some proportionable correspondency betwixt his dispensations towards you , and your improvement of them . And here I shall briefly desire you to consider under this point , these three particulars : First , The intention it self , and the expectation of Jesus Christ. Secondly , The grounds of it : and Thirdly , The ends of it . 1. For the intention and expectation of Jesus Christ himself , when he did ascend and gave gifts , it is this , in three particulars : That there should be a growth . That there should be a growing up into Christ. That there should be a growing up into Christ in all things : I beseech you mark these three particulars . First , That there should be a growth ; how a growth ? so as to compleat the number of all the Saints , that not one of them be lost : Jesus Christ hath undertaken , that he will not lose one that God the Father hath given him , and therefore all those must be called in ; and it is conceived by learned Expositors , that that is the meaning of this place , Christ hath given gifts , for the perfecting of the Saints ; that is , for the compleating the number ; To fill up the number of persons , that so many as were elected from eternity , so many might be called in : and then For the compleating of the graces of those Saints , both in the degrees , and in the activity of them , for Jesus Christ ( it is an admirable condescending expression ) reckoneth not himself compleat , till all his members be compleat ; I beseech you take notice of that first Chap. and the last verse of the Ephesians , Which is his body , the fulness of him that filleth all in all : Jesus Christ fills all in all , and yet ( he saith ) his body is the fulness of him ; he is pleased not to account himself compleat as head of the Church , till his members be compleated , as to the number of them , and till their graces likewise be compleat to such a degree as he intended : but then Secondly , There must be a growing up , there must be the maner , grow up into Christ ; not onely a concorporating with Jews , as the Gentile Churches did , in the 3. of the Ephesians , not onely an incorporating into Jesus Christ , though that is very much , into the body of Christ , but a transforming into Christ , that you may be moulded in Christ ; I would not be too bold with those expressions of Nazianzen , because I see they are abused , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an admirable one that Athanasius hath , That Jesus Christ took the nature of man upon him , that so we might have the nature of God conveyed to us , the divine nature ; there is a ground for that expression , in 2 Pet. 1.4 . and a delivering up into Christ , into his word , in Rom. 6.17 . the form of doctrine into which you were delivered ; here is an admirable improvement of Christ , when a Sermon is delivered to you , the minde of Jesus Christ discovered , for you to be delivered up to it , that you may go out of the assembly under the power of that truth , and moulded in it ; and then withal , that Christ might be in you , and you might be in Christ , that there might be a mutual in-dwelling , as in that place in John , yea , that we may come to live in the Spirit , and walk in the Spirit , in Gal. 5.25 . yea , and that the very life of Faith , the life that we live , may be by faith in the Son of God , in Gal. 2.20 . not onely now and then to pray in faith , but to live by faith , to act all in faith ; here is a growing up into Christ , not onely a growing to some knowledge of Christ , or to some profession of Christ , or to make towards Christ , but to be moulded , to be transformed into Christ ; here is the entertainment and improvement of the Gospel that Christ expects : but then Thirdly , Growing up in all things unto Christ ; There is the proportion , or the dimension , as a Head , Our growth must be as large as his Headship ; now as he is a Prophet , so we must grow up into him , that we may have wisdom , and all those supplies from him ; as he is a Priest grow up in him , that we may have Righteousness from him , for the covering of all our sins ; as he is a King grow up in him , that we may have a Redemption from all our snares , bondages and enthralments ; for our being and well being , having our subsistence in him , in God the Father , and in Christ Jesus , as in 1 Thess. 1.1 . when we are converted , we come to have a new subsistence in Christ : for Truth , and for Degrees of Grace grow up into him , for habits and acts , for the velle , as well as for the posse , for converting and renewing grace , for it is he that works in you the will and the deed , of his own good pleasure , as in Phil. 2.13 . for comforts , and for hopes , in 1 Pet. 1.8 . That you may have joy through believing , and the God of peace fill you with hope , in Rom. 15.13 . all our strength and comfort lies in union with Christ , and influence from him : It is an easie matter to sprout in hypocrisie , and in self-love , and in earthliness , and so in a formal external profession , and to have a bulk of outward performances ; but it s an hard matter to grow into an inward communion and intimacy with Jesus Christ , to be transformed into him . So I have done now with the first thing , the sum of the expectation ; the next is , The ground , why Jesus Christ expects this ; for very good reasons , 1. This is the grand purpose and effect of Christs ascension ; he did ascend to give gifts , he did ascend to give his Spirit , and that is the great promise of the New Testament ; he promised to give his Spirit , and shall he give his Spirit which he purchased at so dear a rate , and shall the Spirit give gifts to men , and those gifts be actuated , and exercised , and prepared for you , and shall not we improve them ? O what an ill requital is here ! 2. He hath a vehement desire of union and communion with all those that God the Father hath given to him , Behold I stand and knock at the door , if any will hear my voyce , then I will come in to him , and sup with him , and he with me ; that is a melting place , a winning place , in Rev. 3.20 . Jesus Christ is impatient ( as it were , I may speak it with reverence ) to want communion with them who are his in Gods eternal counsels . But then thirdly , Christ may well expect this , Because attaining the intended stature and measure of the fulness of Christ , we are fit for heaven , as in Ephe. 4.13 . Till we all come to the unity of faith , and to the perfect stature of the fulness of the age in Christ , therefore there is such a pitch , and Jesus Christ expects it ; you will never be fit for him , till you come to your pitch : there is a minimum quod sic , as Philosophers speak about natural bodies , so about every member of the mystical body , you must come to such a degree of grace before you are fit for heaven ; now God hath designed you that , that you may be meet to be partakers of the inheritance with the Saints in light : it is not slipping out of a drunkards habit , and to desire to be dissolved , or to receive the communion , or to give such and such legacies , or to send for a Minister , and say , Lord have mercy on me : No ; thou hast been a drunkard and an Atheist all thy days , thou art not meet to go to heaven ; Paul blesseth God that hath made him meet : Heaven is a holy place , and God is a holy God , and thou hast a very cursed sinful nature , very unfit for heaven , till thou be pollished , fashioned and framed ; now Jesus Christ expects this : The third particular follows ; I shall not dispatch all , you 'll give me leave to consult for my own health . As you have had the expectation it self , and the grounds of it , so you shall have The end : Now the ends of it are two , why Christ intended this , and expects this : First , For your stability in Christ : and Secondly , For your improvement of Christ. 1. Your stability in Christ. 2. Stability in judgement ; O that is an admirable thing : Health of body is a great matter , but truly soundness of faith , especially in these unstable times , is much greater : It is a good thing to have the heart established with grace ; that is , with the doctrine of grace , and not with meats , not to be carried up and down with this wanton opinion , and that wanton opinion , in Heb. 13.9 . A good thing to have the heart established in grace . To have a stability in affection ; that thy affections may centre upon Christ , as thy love , and thy desire , and thy hope , and thy joy ; thou mayest desire other things , yet thou mayest be able to say , I have none in heaven but thee , and none in earth that I desire in comparison of thee ; you may love other things , but you may be able to say , I love Jesus Christ for himself , and love my self and all other things in reference to him ; I value power , and estate , learning , and all outward thing , nothing , but with reference and subservience to Jesus Christ : O here is a sweet stability of affection ! and that Jesus Christ may not onely be thy joy , but the exceeding gladness of thy joy , a triumph of joy , to joy more in knowledge of Christ , and communion with Christ , then you do in all outward comforts and advantages whatsoever : here is a sweet stability of affection ; these people will not be carried up and down so much with either crosses or comforts , as very many are . But then There is a stability of conversation , that is , a blessed stability , in James 1.8 . A double minded man is unconstant in all his ways ; as long as you have an end and an end , a heart and a heart , a minde and a minde , you 'll never be constant ; you know not where to finde any men in the world , but godly men , because they have fixed principles , they make conscience ; but come to a covetous man , when you speak of his covetousness , there you have him , when you speak against his earthliness , there you lose him ; he hath a double minde , something for God , and something for the world , hath no more Religion then suits with his worldly designs ; he will hear a Sermon because it is cheap , yet he will ( it may be ) deceive you in his shop , because there is his interest ; and he will ( it may be ) be jolly and frollick , and scoff over a cup of sack at the people of God soon after Sermon , though he hath expressed ( it may be ) a great deal of zeal to the Minister ; why , there lies his interest , he is a jolly man , a professor at large , & he must be bold : O here is no stability . It is a blessed thing , and a sweet advantage ▪ and Jesus Christ intends this , that you should be grounded in Christ , being rooted , and grounded , and stablished in the faith , in Colosians 2.7 . Now the next end is this , Your improvement of Christ : An improvement of him , for what purpose ? Why , for all necessary gifts ; as a Magistrate , as a Minister in any place of trust , he hath variety of gifts , in 1 Cor. 12. For all graces ; he hath variety of graces , he hath abundance of Spirit , that you may be filled with all the fulness of God , as I remember in Eph. 3.19 . In all conditions and relations ; that you may know how to be sick , and how to be poor ; how to be Magistrates , how to be Ministers ; I have learned to want and abound , I can do all things through Christ enabling me ( saith Paul ) in Philippians 4.13 . And then , In all duties ; you can do nothing without Christ , but as he gives in , as he communicates himself , and vouchsafes to assist you ; when he withdraws , you flag , you wither . I 'le be bold to say a word to my Brethren of the Ministery : O that Ministers would chiefly study and minde this work , this is proper Pulpit-work , to put people upon such an entertainment of the Gospel , that they might improve Jesus Christ , and grow up to a stability in him ; Paul was sent , had a Commission , according to the faith of Gods elect , in Tit. 1.1 . and Gal. 4.19 . I travel in birth with you ( saith Paul ) till Christ be formed in you : O what pain it cost him every Sermon . It was a great speech , yet I have heard it as a certain truth concerning Reverend Mr. Bains , That every Sermon cost him as much in his sence ( as he thought ) as it did ordinarily cost a woman to bring a childe into the world ; I travel in birth , till I see Jesus Christ formed in you ; Pulpits are not for News onely , and to lead people this way , and that way , upon politique designs , and sometimes upon our own carnal interest ; Pulpits were never intended for passionate invectives , to cry up this party , or cry down that party , in a vehement passionate manor ; let us rather use hard reasons , and soft words : If we conceive they be in an Error , undermine their Error , and avoid any exasperating provoking names , which rather alienates them , & hardens them , then recovers them : This is not the method to preach men unto Christ , but rather to preach away the most and best of our hearers . Is it thus , that Jesus Christ intendeth this entertainment of-the Ministery , that we may grow up into him in all things ; then I beseech you give me leave to call upon you , & I do not know where I could speak more fitly in any place of the world , then in this famous City , and never more seasonably , then when the Representative of the City is met , namely , that you would consider , What means you enjoy , what Gospel-light the Lord hath entrusted you with , and what he expects from you ; will it not be much easier for Sodom and Gomorrah , then for London another day ? you that have been lifted up with Capernaum to heaven , if you improve not the means , make account , if one place in hell be hotter then another , to be thrown down into it : And all I have to say , is this , Let it be your care so to improve the Gospel , that you may derive more from Christ , and live more in Christ , and express more of Christ ▪ that you may be inclined and enabled to do more for Christ : Here accept these two short hints ; 1. Growth must be proportionable to the means you do enjoy : Brethren , let me confidently say it , That measure of growth that might please God in some parts of England , will not satisfie God from you that live in London ; why ? because as you have higher food , and more spiritual and more glorious Gospel-discoveries , the Lord expects proportionable improvements : And let me say this , 2. There must be a growth of all the members of the body ; that is a rule Philosophers give , Augmentation is of all the parts , and therefore to grow upwards and downwards ; to grow more humble , more in faith , more in love to the Saints , more in activity for God ; this it is the Lord expects , 2 Pet. 3.18 . This may rectifie our judgements concerning the Ministery of the Gospel , and that in two great points : First , Behold it in its Original , it is the Ordinance of Christ , and it is the fruit of the ascension of Jesus Christ ; they are to be instructed and pitied ( I believe many of them may go according to their present apprehensions , and therefore it were happy if they might be with a spirit of meakness reduc'd ) that will cry down all our Ministery as Antichristian ; why ? because there were or are some defects in Ordination by Bishops , or whoever ; admit that to be true , but I beseech you , what is the Original ? from Christ ; and if any man will ask an able godly Minister in England , where had you your Ministery ? you 'l say from the Prelates , he will say from Jesus Christ , though it is true , the maner of conveying the power of exercising the Ministery be by men , for Paul saith , He was an Apostle neither of men , nor by men ; not of men , so he differ'd from false Apostles , not by men , so he differ'd from ordinary Ministers : Now suppose I , or any other Minister of the Gospel , have had our Ministery conveyed to us from Christ by men , and there hath been some defects in the maner , will you say , that that defect in the maner , destroys the thing ? I think not any body would say , the Marriage was null , because they were not so rightly married in every particular , as to the maner , or to say , that a Magistrate is no Magistrate , because in every particular , it may be he received not his Magistracy , in the due form according to the Statutes , &c. there is a great deal of difference ( my brethren ) betwixt the grounds of nullifying , and reforming a thing ; we are all sensible of it , and desire God to pardon what hath been amiss , and to heal what is still out of frame ; there hath been defects in the maner of conveying our Ministery , or else why do we desire to reform it , but we confidently affirm our Ministery is from Jesus Christ ; Christ gave gifts , with the office and Authoritie , but what ? not onely Prophets and Apostles , but Pastors and Teachers : then 2. Behold the Ministry , in Christs intention in giving it : Why did he give it ? it were a sweet thing to consider , and I am perswaded it were a good method to cure some of London distempers ; no marvel , if you that have such admirable gifts , be still so lean and crazy in spirit : what will cure that distemper ? look at the Ministry of the Gospel , as the Ordinance of Christ , and the fruit of the ascension of Christ ; therefore when you go to a Sermon , say not , I 'le not hear this man or that man , because he is a fierce Independent , I 'le not hear that man , because he is a rigid Presbyterian , nor such a man , because he is a vehement Independent , away with all such unseasonable words ; but say this , I 'le go and attend upon the Ordinance of of Christ , and I 'le go and attend upon that which is a fruit of the ascension of Christ ; and withal let me adde this , and I desire it may be remembred , I wish I had more strength to insist upon it , because it is a most dangerous opinion , and doth undermine the very foundation of the Gospel , namely , to hold as some do , and vent it with much boldness , That the Ordinances and the Ministery cease , and because that Popery did once overspread the world ; now we have no Ordinances , and now we have no Ministery : and what place do they bring , it is a most strange confidence , and it is in Print , and many of you know the Book , it is cryed up sufficiently : One interprets this place of Scripture ( I beseech you let us consider it in the fear of God , and with the spirit of meekness ) Christ promises he will be with them , he gives his Apostles commission to go abroad , and saith , He will be with them to the end of the world , Mat. 28.20 . ( the Lord pardon and heal all wresting of Scripture , if it be his will , and prevent it for time to come ) To the end of the world , saith he in print , that is , to the end of this age of Ministration , they are his own words , to the end of this dispensation : Now he makes account that this Gospel-dispensation is ended , and now we are come under a third Dispensation or Administration ; we were all under low Administrations , the Gospel is in a maner at an end , and God is all in all immediately in his Saints . O that Scripture should be made to serve our purposes ! weigh the place meekly , I desire not to meddle with mens persons , but I must be faithful to Jesus Christ , and the souls of his people ; and according to the light he hath given me , I shall endeavor to make it appear , that Interpretation is not consistent with the Text : Jesus Christ in the 18. Verse of the 28. of Matthew saith , All power is given to me in heaven and earth , go therefore and teach all nations . Teach all nations ; surely if this Dispensation be now ended , if the Ministry be at an end , all nations cannot be taught , and so Jesus Christ will lose some of his elect , for they cannot be call'd in , for there must be no Teaching ( it seems ) no Ministery . 2. Teaching them to observe all things , whatsoever I commanded you : All nations will never be taught all things , whatsoever Jesus Christ commands them , and the Apostles and Ministers cannot fulfil their commission if the Ministery be ceased , and we must have no Ministery , and no Ordinances to instruct them in all these things . And lo ( lo , Christ would have you take notice of it ) I am with you , not onely I will be with you , but am with you , and that every day , he is with you always , always even to the end of the world . 4. The end of the world : What , to the end of this Dispensation , and for the age of this Ministration only ? brethren , I could fetch it out of the very Original it self ; whereas he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies an Age , I grant it doth , but it signifies Eternity many times in Scripture , For thine is the Kingdom , Power and Glory , for ever and ever , I am sure of it , there it is not a Dispensation onely . And then for the end , I could fetch it not onely out of Plato , but also out of the Septuagint , and out of other places , where that Greek word signifies Consummation , therefore there must be an end ; but let us go on further . I l'e ask any man that will say these words , that I am with you to the end of the World , That is , to the end of this Dispensation ; When did this Dispensation begin ? in what year did it begin ? Let any man tell me that Jesus Christ will be with his Disciples or Ministers , to this hundred year , or to this age , and then he forbears : Is it to all persons , or to these persons onely ? then who are they ? I would very fain have these plain Questions resolved : O you 'l say , it is till the Spirit comes ; the Spirit comes ! Why , the Spirit was coming ever since Jesus Christ ascended , and doth come with new lights daily , and the Spirit will be coming , till Jesus Christ come again the second time . 6. And I would ask further , I beseech you , unless there be a Ministery , how shall we have Popery confuted ? You say , because Popery hath defiled the Ministery , there is no Ministery ; I say , Popery must be confuted by the Ministery : you may burn an Arrian on the head , but Arrianism must be confounded by the Ministery ; you may hang a Papist , but we know that you can never confute Popery , but by the light of the Ministery ; and Paul hath said this , The Pope shall be destroyed by the brightness of Christs coming , viz. in the ministry of the Gospel . 7. I would know this also , If the faith were once delivered to the Saints , that is , Once for all , as Interpreters have expounded it ; What , shall we have a new Edition , or a new Gospel ? had we not an everlasting Gospel before ? Nay further , Jesus Christ will give up all things to the Father , When ? when he hath conquer'd all his Enemies , and after the Resurrection , and then God will be all in all : Well , they say , they are Goded and Christed , and God is immediately in them , and they are under the third Dispensation , and we are still under these low Administrations , then they must make us believe , the Resurrection is past ; for God shall never come to be all in all , and Jesus Christ never give up his Kingdom , till the Resurrection be past ; and then further , go now to the neighbor words of my Text , He gave gifts to men , that all might come to the Vnity of the faith , and to a perfect stature . All come , and therefore be confident , I dare venture my soul upon it ( which is a great word ) that Jesus Christ will have a Ministery more or less , till he have brought in all the Elect , and I have this ground for it out of the word , He gave gifts , Pastors and Teachers , till all come to the Unity of the faith , and to the acknowledgement of the Son of God , and to a perfect stature : Now if they say there is no Ministery , then they must make us believe , that all the Saints are come in , and that there is a perfect number , &c. and their graces compleated ; but I must spare my self , the time is past , I have had late and sad experience , what it is to spend too much upon weak Spirits , not recovered ; though I confess I intended most upon the third point , Following the truth in love . What is this Truth ? Why , as Gods glory is the Constellation of his Attributes , as Gods happiness is the absoluteness of his self-sufficency , as Gods holiness is the impression of his image , as comfort from God is the glimpse of his loving countenance , as the learning we receive , is a beam of his wisdom falling upon us , so indeed Truth is the issue , the representation , and the discovery of his revealed will , and of his minde to us concerning Doctrine and Worship , What we should know , and what we should practice . What is Love ? not onely a Love to the Truth , that is good , not onely a love to Christ the head , that is as good , and the proper genius of Saints , carries them to both these , but indeed a love to the Saints , to the Members , love the brethren , love the corporation of Saints , in 1 Pet. 2. v. 7. What is it to follow or speak the Truth here ? For Explication , where three things considerable ; The Greek word here signifies , sometimes , To speak the Truth , in Gal. 4.16 . To do the Truth , in John 3.21 . and in Eph. 4.24 . To follow the Truth with a sincere constancy ; so learned men interpret it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth answer to an Hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal , that signifies to be firm , and to be constant ; and so doubtless it is a great part of the meaning here , by the opposition , That you may be no more as children tossed to and fro , but following the Truth in Love , that is , following it with constancy , and firmness , and cleaving to it . I humbly conceive , To speak the Truth here , is too straight , as will appear , if you please to compare the Context . I chuse rather to take the largest sence ( adoring the deep and mysterious fulness of holy Scripture ) so to seek , follow and embrace the Truth with that firm constancy , that we should be ready to speak and do the Truth upon all occasions . Indeed , Truthing it in love , which were an admirable Motto for Saints , and most seasonable in these unsound and censorious times , Truthing it in love . Truthing it in love , seeking and following the Truth with constancy , is the Gospel method of our spiritual welfare ; This was Johns counsel to the Elect , and his comfort concerning the Lady ( a practice worthy it seems of great persons : ) This was Johns joy concerning her and her children , and concerning his Gaius too , in the beginning of his third Epistle , That they walked in the Truth , and the Truth dwelt in them , and they in Truth , loving one another ; Here is Truthing it in Love : now in short , what reasons why this is the Gospel method to our welfare ; first , considered , Singly , Truth and Love , as they are in themselves , contribute much . Secondly , Joyntly , consider the happy marriage of Truth and Love , they operate much to advance this Gospel-design . First , For Truth , It hath a soveraign vertue to prevent and to cure those spiritual maladies , which are most obstructive to the good of Persons and Churches : Truth keeps from Ignorance , from Superstition , from Errors , from Heresies , yea from prophaneness . Love keeps from Strife , from Schism ( although there bee some differences amongst Saints , all men see not by the same Light ) if there be Love , it will keep them from making a difference in affection ; or keep them from all unwarrantableness , disclayming communion with their Brethren ; It is want of Love that doth that . Secondly , Truth , if there be differences in judgement ( as there may be ) yet it hath this power , that it will teach men to hold their Christian liberty , by satisfying their conscieriees in the lawful use of it . Love will teach them not to use their Liberty unseasonably to the offence of their Brethren ; the Truth makes you free , if you know the Truth , in John 8.32 . Truth will give us a Freedom , that we shall not suffer our selves to be under unnecessary and unwarrantable humane impositions , but shall see our Freedom ; and in the use of indifferent things , Love will make me so tender , and so Indulgent to the Conscience of my Brother , that I le rather deny my self , then offend him ; here is Love and Truth singly , as to the preventing of evil . And then Secondly , Here is Truth and Love , that have a direct Subservience to promote the best good of Saints in their Communion with Christ ; now Truth enlightens the minde concerning the whole Councel of God , concerning agenda , and credenda ; teaching us , that like as Usurpers , not as Libertines , we encroach upon the Headship of Christ ; and Love enflames us , and enclines to embrace Truth , and reject Falshood , and what ever is prophane , Psal. 119.127 , 128. I hate every false way , I love thy statutes , &c. Truth will not onely inform us , but engage us to inform others , to teach and instruct them , that they should know what they should do , and Love will teach us to do it with Meekness ; Exhort them that are contrary minded with meekness ; oftentimes we preach smart Sermons , give hot reproofs , like as when Physitians give Potions scalding hot , they will spit them out again , and cannot endure them , and they go away prejudic'd ; I cannot endure to hear such a man , he is so hot and furious , and vents his own spirit : O it's Love and meekness causes us to deal tenderly , and softly , meekly with our Brother , and this is indeed the Spirit of the Gospel ; There is no more diabolical Spirit , then a furious Spirit , and no more Gospel Spirit , then a meek and calm Spirit : But I must contract . The next thing is , Love and Truth joyntly , when they are married joyntly together , and go hand in hand , and Saints by them joyn-heads and hearts , O then , and then onely they operate fruitfully : Truth without Love , breeds onely empty dry Speculations , which puff up ; Love without Truth , is a blinde , if not a Popish , yet an unwarrantable devotion amongst formal Protestants ; What is the reason ? you shall see now amongst many of your dull and cold Protestants , more zeal about Christmas day , then the Lords day , about hearing a Passion Sermon upon that they call Good Fryday , then upon any other day : Here is Love without Truth , now Truth and Love joyned together , would keep the people from being too fond about these unwarrantable practises ; But will some say , what , do ye blame us about Easter , and a Communion at Easter ? &c. Have we it not in Scripture ? See what Scripture they have for it , I would this secret were declared to all the world , it would break many snares with which divers are intangled : In the Acts , there is the word Easter indeed , in the twelfth Chapter , When he had apprehended him , he put him in Prison , and delivered him to four quaternions of Soldiers to keep him , intending after Easter to bring him forth to the people : There is Easter , but will you hear now , how it came in first ? You 'l easily believe that it must be jumbled in one way or other , if you understand the Original ; There was the word Passover , but no Easter , the word Easter was not found out in many hundred years after this was spoken of Peter : But here was a secret . It was a glorious work of King James , he set divers Oxford men , and Cambridge men , and City Ministers , with others to Translate the Bible , a glorious work , how ever Translations may be slighted amongst us , yet Bugenhagius and other Divines , when they had the Bible Translated into the Dutch language , they kept that day of the year a Feast of Thanksgiving for the Translation of the Bible , they were so affected with the mercy , but it 's a great unhappiness , when the Translation of the Bible shall be brought to serve our purposes . I have it from certain hands , such as lived in those times , that when the Bible had been Translated by the Translators appointed , the New Testament was looked over by some of the great Prelates , ( men I could name some of their persons ) to bring it to speak Prelatical Language , and they did alter ( as I am informed by the means of one that was a great observer in those times , and lived then ) Fourteen places in the New Testament , to make them speak the Language of the Church of England , that was so cryed up : and I 'le tell you some of them . First , In the first of the Acts , speaking of Judas , Let another man take his Bishoprick ; it is forc'd , it signifies Charge or Inspection : but that you may believe that the Bishops are the Apostles Successors , let another man take his Bishoprick . Again , In the second of the Acts , it is Not suffer my Soul to lie in Hell ; this is clear , Former Translations have it , not suffer my Soul to lie in the Grave ; But it was learned Bilsons Opinion , and thrust into the Thirty nine Articles , that Christ did Locally descend into hell ; and to make that Translation agree with the Articles , they must change Grave into Hell. Also the Fourteenth of the Acts , They ordained them Elders , they loved to cry up Consecration of Churches , and Dedication , and such kinde of things , and Episcopal Ordination too ( for these all advanced the power of the Priests and the Bishops , which brought in Transubstantiation amongst Papists ) and therefore in the Geneva Translation , that was render'd , chosen by suffrages , by lifting up of hands , the word Primarily imports that , it may be in some of the Fathers it includes both , they will tell you , because afterwards having chosen Elders by Suffrages or Voyces , they did Ordain them . Next , I come to the first of the Corinthians , 12.28 . An abominable violence offered to the Original , God hath set in the Church , Apostles , Teachers , Helps , Governments , and you shall finde here a great imposture , it may be now altered , appearing so gross , but I have seen it , and read it in some Translations , Helps in Government ; which is a most horrible prodigious violence to the Greek words , for they are both the Accusative case , Helps ; there are Elders , Government , there are Deacons ; now to obscure these , you must put it , helps in Government . I had it related since the delivery of this plain Sermon , by one who most confidently affirmed it , That the learned man to whom it belonged to Translate the first Book of Samuel , having rendred that which Samuel from God spake concerning Saul , 1 Sam. 8.11 . This shall be the maner of the King that shall reign over you , He will take your sons , &c. He was sent for to Lambeth , and there perswaded to make the words Will take your sons , &c. Shall take ; which he conscienciously refused , well knowing it was not spoken by Samuel to Saul , by way of direction for duty what he should do , but Prophetically and Eventually what he would do . And then lastly , for Easter ; this was another place that was altered ( as you have heard ) to keep up that holy time of Easter , as they would think it , for herein was the innocency ( though unhappiness unto us ) of the Primitive Worthies , and other Christians ; these had fair intentions in bringing in many things , they thought to win upon the Heathen , and therefore would not wholly anull , but change things , change some of their great Feasts into Christmas-time , change now ( it may be ) Pentecost into Whitsontide , and the Passover into Easter ; it had a good intent : but minding their own intentions , more then Gods Word , their Rule , you see how these constitutions of men are degenerated . Now I beseech you , let us not suffer our selves to be abused , when a word Easter shall be thrust in ( for it was divers hundred years after Peter , that the word Easter came in ) shall we therefore go and keep up an Easter Communion above all times else , for such pretences as these are ? Brethren , the more you joyn Truth and Love together , the more you 'll be free from these fond kinde of Devotions : And let me say this , It is Blinde Devotion indeed ; and many men that are so zealous for these , and women too , they think to get protection for other courses . It may be many a Lady that paints and spots , and trifles away precious time , if she be but zealous at an Easter Communion , she thinks to get a protection for all vanities else : A Citizen , if he be a Patron to such a Minister , frequent Lectures , then he may be frollick , and vain , and loose , &c. Here is Love without Truth . Let me adde this , Truth without Love makes many swell , and contemn others ; and Love without Truth edifies to Superstition and to Idolatry sometimes ; What brought in Praying to Saints , but Love without Truth ? But you 'll allow me to be so indulgent to my self , as that if either the ordinary place , or the ordinary time be not observed , to pity a man that hath seven moneths labored under a quartane Ague , and had a fit late last night . I might make three Uses : and the first should have been this , To shew you , why many Professors are so barren , and many Christians so dry , and unstable amongst you , because they have not minded this conjunction of Truth and Love ; which is the Gospel method to grow up into Christ , and so to our Spiritual thriving : For upon him all our fruit is found , Hos. 14.8 . Take this as a Use of Caution , I beseech you , would to God I knew what language to speak to win upon you : I would beseech you , this Honorable Representative City , who have so great an influence , have been so much concerned , and are still so much interested , to beware that you suffer not your selves , by any policies of men , or cunning undermining whatsoever , to be cheated of your Truth and Love , lest you lose your selves , and Religion , and City , and Estates , and indeed the Kingdom . Brethren , there are desperate Designs on foot ; and as so much good hath been brought to this Kingdom heretofore by the City , and their Zeal , and their Purses , and their Courage , and their Fidelity ; so now there hath been of late great tryings of conclusions , how to work upon the City so far , to make them instrumental for the destruction of all , and the Devil hath many active Soldiers abroad . First , There is indeed one unhappy Regiment of those that are Erroneous though divers of them very honest-hearted , and of those that are not such friends to love as they should be ; and certainly , much hath been our misery , by reason of uncharitable mistakes , of Errors in matter of Faith , and Schisms in point of Love. Secondly , There is another Jesuitical , Atheistical , Prophane Party , that take advantage of these Errors , and these Divisions , as he saith , They do fish in troubled waters , that know how to improve all these Errors and Divisions , to drive on their own Design ; and nothing more ordinary then for some Malignants ( though I love not names ) or disaffected persons , call them what you will , those that are no friends to Truth and Love , nor Parliament , nor Army , nor any Scripture-Reformation , they will come in one company , and aggravate the Miscarriages of the Parliament and Army , Now what is their plot ? to keep open the Breach , that so at last Episcopacy and the old Common-Service-Book may come in again : Who sees not this ? And I confidently say , and pray God it may be considered in time , that you , out of any Discontent , or out of any passionate Animosities ( I hope the Lord will keep so wise a City from it ) suffer not your selves to be ridden by them : Do you not remember first they would have divided Army and Parliament ? there was a time God prevented that : Do you not remember there was a time they would have divided City and Army ? the Lord keep you from that evil : And now their last conclusion is , to divide those that are Friends , and engaged in one Covenant , to try if they can set England and Scotland at variance , and engage them in Blood again : And this is their Plot , and how shall they bring this about ? O , by that malignant Jesuite Contzens Rules ( there is a little Book called Look about you , Translated out of his Works ) and he gives you Eight Rules to cheat people of their Religion , and to serve in Popery by Art : I would you could all get that little Book , and you should see that very Contzens Spirit is amongst Malignants , and they walk by the same Rule , Come by Degrees , and come by Compulsions , and such politique strains he hath there : Take notice of your wayes ; and ( my Brethren ) it is most clear , your Friends grieve for it , your Enemies begin to triumph in it , that they can have such a Power in the City , and with several well-affected people in the Land , who are friends to Truth , to Peace , and to the Government of Christ : They will come and tell you , What , no Government ; Can ye believe they are friends to Government ? What , Drunkards , and Atheists , and Prophane wretches friends to Government ? They that cannot endure a personal Reformation , would they have an Ecclesiastical Reformation ? Will you trust them with a Government ? and a Government of their own setling ? what Government think you we should have ? Now so many of the well-affected both of Ministers , and Gentlemen , and Noblemen in Scotland are against an Engagement in War , and so are they in England , who are they that are forward to engage ? I 'le put no Character upon them , you know who in England are , and you have heard who in Scotland , and what Government think you they would settle ? God keep us from a Government of such mens settling ; for we should have Prophaneness , and loosness , they would make such a latitude in Government , that all should return to the old track again ; We must have as grosly mix'd Communions as ever , and their old Ceremonies , their zeal for Christmas-day , and their Good-Friday ( more zeal this year then last , for these things , and more last then before ) And what do these men aym at , I beseech you ? The Lord God of Heaven inform us aright , if I be mistaken , I wish I might see my Error ; If any of you may through discontent , be transported , the Lord discover it to you ; And let us take heed of this , that while we are jarring one with another , we do not betray our selves and all to a third Party , to a Common Party , that would destroy both : It may be here may be the advantage , which is but a poor one , first destroy Independents , and then destroy Presbyterians , and set up Prophaneness and Loosness as much as ever . Now the Lord cause you to joyn Faith , and Love , and Truth so together , that you may not be cheated by such men . The third Use : And truly , I have one word more to say , and if I thought I should dye the next Fit , I should desire to speak to this City , and that is this : I come hither this day , ( and though I do it chearfully to observe your pleasures , yet not without some hazard to my health ) that I may say a few things to you , and the Lord help me , that I may deliver what I did intend , and that you may entertain it with the same affection I tender it to you : My business should be , if I had power this day , as a poor unworthy friend to the Bridegroom , to draw a Contract between Truth and Love , in all you Citizens of London , that all you , though you may have some different Opinions , yet I would have Truth and Love matched and married happily together in you . Brethren , I confess that there are many Errors , but take heed you be not more offended then needs , or at least thereby perverted by the politique Designs of those that serve themselves in these Divisions , and upon you . First , I do not think all Opinions are Errors , that some men call Errors . Secondly , All Errors are not alike , not equally opposite to the Faith. Thirdly , Clubbing , and Imprisoning , and Compelling , is not the proper way to cure Errors , though there may be some course taken to restrain erroneous persons , when they are opposite to the peace and welfare of the State , &c. But that I would say , is this , That Errors , they must be reduced and confuted by Truth ; and then withal , it is most certain , That Errors abound not by reason of a Reformation ( and therefore to charge it upon a Reformation , is very gross ) but there is a defect in our Reformation which gives occasion to them . And as for Love , they cry for Love , for Love , and it is a wonder , men that are against the very Substantials of the Gospel , yet they will cry out against any little Heterodox Opinion , and for Love : How can they ever expect that godly and wicked men should joyn together in Love ? What Churches then should we have ? indeed we will love the most carnal men in the world with a love of pity , but not with a love of complacency and delight : And Jesus Christ expects it not , but that we should love as he loves . But then further , what love should we have ? such a love as indeed doth tend to Edification , and doth tend to Reformation , and such a love as is Soul-love , and such a love as is a love to the Head , as well as to the Members ; such love as is not complemental , and frothy , and flattering . O therefore let it be your care still , not to suffer your selves to be any ways misled , because there are some defects , and want of Truth and Love , it hath always been so : In Origens time and Chrysostoms , they came to them , complaining , that there are Divisions amongst Saints ; they answered , And Divisions will be : Are all Philosophers of a minde ? Are all Physicians of a minde ? and if all Saints be not of a minde , it is no marvel ; onely let them have a care to preserve Affection , though they differ in Opinion . But to close up all . That great Oracle of the Law , learned Sir Edward Cook in his Institutes , gives five properties of a Parliament-man , and I think they will as well agree to an Alderman , to a Common-Councel-man : I desire they may be considered ; First , saith he , He must be wise , and constant , so able to discern and know things aright , persons , circumstances , that he be inflexible . Secondly , He should have a good Memory , so to remember past evills , that he labor to prevent future dangers . The other three he takes from the Elephant : First , saith he , Thirdly , An Elephant is without gall , that gall that he hath doth transire in nutrimentum corporis ; if he have heat he will use it , not out of a selfish passionate respect , but rather guide and direct it to a zeal for the good of the whole Body the Common-wealth . And then secondly , for that too he draws from the Elephants ; Fourthly , The Elephants they never go alone , but they go gregatim ; and those creatures that go alone , Bears and Foxes , they are hurtful ; those creatures that are most innocent , they go together : If you 'll shew you are most useful , and innocent creatures , like sheep , O keep together . And then the third is , Fifthly , The Elephant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith , that the Elephant loves men : I would have all these properties meet in every one of these Worthy Citizens , that are any way betrusted with the Government of the City : The God of Heaven give you wisdom , and give you to remember all Providential Dispensations that are past , and deliver you from passion , and gall , and make you flock together , and head together , and teach you to love men ; All this would still engage you against a common Enemy : Love men as men , love the bodies of men ; and you have given a most glorious accompt of that this year , to your praise I must report it , here is this year , &c. why , here is a glorious proof of your love to men ; Love their bodies , love their souls , love them as Christians , especially love them as Saints , have a care to breed them up in Callings , train them up in some degree of learning ; this is most honorable , and , I hope , being done with an honest heart , it will further your accompt at the great Day . I yet dare take the boldness to adde the Rules , which I chiefly intended : Some Rules now for your pursuance of Truth , and some for the pursuance of Love , that they may be happily married this day . For Truth , let the Word of God be Rule and Judge ; when you enquire after Truth , study the revealed will of God , and make use of revelations in concurrence with the Word of God ; but do not set up revelations against the Word of God. It was a desperate expression from Valde , in a Book of his in great request now adays ; it is true , he had many things good in him , considering the darkness of the times wherein he lived , a Spaniard ; saith he , We must use the Scriptures , as we use Pictures ( he was a Papist ) use Pictures for a while , till we get apprehension of the thing or person realized to us , then throw them away , because now we can pray without Pictures : So , use the Scriptures till we have got our mindes raised and elevated , and then we need no Scriptures . The Lord deliver us from this Opinion , which tends to undermine the very Word of Christ. Far be it from me to say any thing against New-Light , properly so called , though there is some so called , which is , I doubt , Darkness ; nor against all Revelations , for there is a Spirit of Revelation : but I desire it may be wisely considered , how the Spirit of Revelation discovers it self ; Thus chiefly , not in bringing in a New Gospel , and such New Dispensations to us , as many talk of ; but in Discovering that Word which he hath revealed , and we have by us , in raising our mindes to understand that word more fully , and those works of God that are in it more clearly : I would heartily bless God for it in my self , or in others , if it were such a Spirit of Revelation , as should help me to see any Word of God , or any Work of God in me more clearly : This is the Spirit of Wisdom and Revelation the Apostle to the Ephesians speaks of ; but if you 'll talk of Revelations , that you have Revelations beyond the Word , and it may be sometimes in a maner contrary to the Word ; surely this is not the way of truth . There is a poor old man Hero in Cassianus , that thought he had a Revelation , that when he was in the bottom of a pit , he should get out ; but for all his Revelation , he was deceived . I desire such things may be considered . The next thing is this , Minde Truth wisely : I would say under this head , 1. Be sure it be Truth that you contend for ; not for unwarranted Ceremonies , not for trifles , for those things that deserve not the name of Divine Truth : And then 2. Proportion your zeal to the nature of Truth : There are some Truths de fide , circa fidem , and in some sence praeter fidem ; I must not allow the like zeal for all ; I will have the Substantial part of my zeal for Substantial Truths , and for other Truths , so much zeal as the nature of them calls for : This is to minde Truth wisely , this is that that becomes you . And then withal , Minde Truths according to the directions of Truth : 1. Meddle not with things too high , be sober ; A Spirit of Sobriety in Divine things , and Modesty in Secret things , is most suitable to a Saint , Rom. 12.3 . 2. Minde not Curiosities , with neglect of those things that are necessary : Affirm constantly ( saith Paul to Titus ) that those that are believers maintain good ▪ works , but as for fables , let them go , Tit. 3.8 . 3. If you 'll do what becomes you concerning Truth , Do not clap a Jus Divinum rashly upon every one of your Opinions : O that brings us into a great deal of bondage ; divers things may be very good , and yet better , and more safely settled as Prudentials , as Humane Constitutions , then as Divine Constitutions , unless we be sure we are upon Scripture-grounds , then I say nothing against it . What is the reason now that the Pope cannot alter ? I have heard it from some that have spoke with learned sober Papists , asking them , What think you of Transubstantiation , or the like Opinions ? they profess , Though we would , yet we cannot alter them , the Pope having asserted them , who is infallible ; so that if we change one Point of our Religion , we spoil all . Truly , if we clap a Jus Divinum , we cannot alter it , for we are engaged to hold it , though we were mistaken : I had rather settle too little , then too much , then we leave room for New Discoveries ; We may better adde then diminish : I cannot take away a Jus ` Divinum , without a great deal of disparagement . Do not presently obtrude with confidence your own conceits upon others , but rather mistrust them : Learned men have had their Errors , the wisest men have been deceived ; and do not rashly run from one Extremity to another . Chrysostom he would , and others they would run from the Manichees so far , that they went too far towards Pelagius : Many of us run so far from Popery and Prelacy , that we run into other Extremities , very dangerous and unhappy . O take heed , let me adde this further , as you would be friends to truth , Know that you have to deal with those men , that will bring in Errors , sensim sine sensu ; as the Devil dealt with Adam and Eve at first , how did he beguile them ? he corrupted their mindes by degrees ( take heed of his methods ) from the simplicity that is in Christ : You shall first have a little step , and something like a Truth , and that may be disputed at first , then comes another , and then comes another , and so at last you are involved in inextricable Errors . But the sixth and last thing I shall say under this head ; Take heed of being too far engaged in a party ; it is the way to sell a mans judgement : for if I be one of a party , I must strain hard to say as they say , and subscribe as they subscribe , else I shall be an Apostate ; this is dangerous , then all must be proclaimed Heretical that differ . Many a man hath broke his Conscience , violated his peace , by this Engagement , because he must not break with his Party . It is a notable rule Politicians have , He that inclines to neither Party , is master of both : And I profess , I know not any generation in England that sleep so quietly , as those that are unengaged to this or that Party : What there is good in Episcopacy , they will not decline it , because the Bishops had it ; What there is good amongst the Independents , they will close with it ; What there is good in Presbytery , they will entertain that : And these are the men that Preach with Freedom , that converse with Freedom . I do desire and hope there may be a good Moderate Presbytery settled amongst us ; yet I 'le profess to the world , I 'le not be so engaged to own every thing in it , that I will not embrace any thing that is good in another way : The Lord keep us from being engaged to such Parties , that will make as slaves in our Consciences to them . In your contending for Truth , let there not be an abatement of Love : Think it not enough to be an Orthodox , unless you be a loving christian too , that all things may be done in love , that there you may walk in love , and be clothed with love ; three places are to that purpose . Let me adde this then further , that you may advance this happy Union and Marriage betwixt Truth and Love , Love men more for the work of God you see in them , then you slight them for any such defects or mistakes , as are consistent with godliness and with Saintship , Eph. 4.1 , 2 , 3 , 4. Do not think ever to recover men with passionate invectives ; Do not think to confute their Opinions with vehement reproachful speeches : It is Love that melts , that wins upon them : And I desire that you , and I , and all Ministers might practice this , That when we deliver the most sharp reproofs , it might be Scripture-language , and with a Scripture-Spirit , that may be the way to recover them , wheras the other hardens them it may be they will never hear you more , and then what have you got by it ? you may preach against them absent , and that prejudices them still , till at last it may be you have preached away almost all your hearers . Further , that you may advance this happy Union of Truth and Love , Study to please , every one your godly Neighbor , for his good to edification ; and such as are strong , must bear the infirmities of the weak , and not to please our selves , saith Paul. It argues a great deal of proud fondness of thy own conceit , and want of love to thy Brother , when thou wilt contemn every one who attains not thy measure . There must be a Christian personal Toleration , forbearing one another in love ; though there may not be a State - Toleration of all Religions . Do not delight in affixing reproachful Names ; to cry down people under this or that Name , never any good comes by it : for there is this inconvenience , You wrap in all , that it may be do not deserve it , not going so far as others : As to cry down all men under the name of Anabaptists , though it may be some of them do onely scruple about the Baptizing of Infants , and are far from the opinions of the German Anabaptists , who deny Magistracy , &c. and so , many such like instances I might give . Let me adde this : If you would indeed get a Spirit of love , and advance it , let this be your care , That in the midst of all differences of Judgement , you maintain a sweet harmony of affection , and labor to study a sweet compliance : What if thy Brother be not come up to thy Light , wilt thou therefore renounce him , and reject him ? It may be God intends not to all men the same proportion : Shall I contemn my Brother , because I have more grace ? If another man should renounce me , that hath more grace then I , what would become of me : These and many such Rules I might give . I have but this one word , and that is as a means by way of direction , how to marry these , Truth and Love together : O that the Lord would help us to enter into Covenant to compleat the Marriage , seriously to resolve now , That for time to come we labor more to Truth it in love , and more to love with Truth ; labor lovingly to embrace the Truth , and sincerely to pursue Love : The very Heathen could say this , and it is a good Rule , I wish we Christians might learn it too . If you would be too hard for the common Enemy , and not suffer him to gain advantage against you , agree , otherwise he will prevail over both Parties of honest-hearted Christians ( for so I am confident there are amongst those that differ in Church-matters ) God forbid either of them should be destroyed : I say , if you would keep a third Party from destroying both , let there be Concord ; your union will be strength ▪ it will engage the presence of God ; whereas your Divisions alienate and estrange God from you . And here let me tell you a Story out of Livy , There was one Packuvius , that if he had not been so vicious , had been happy , and more worthy of our imitation , but his practice herein is commodious for you , There being a great difference betwixt the Commons and the Senators , and nothing would satisfie the Commons , but the Senators death ; he gets all the Senators once by a stratagem into the Senate-house , and locks them in , and comes to the Commons , Well , I have now got them at your mercy ; and then they were frollick , and would be revenged ; he resolves to give them out one by one , and they had the first out : But I pray you Gentlemen , said he , let us consider , if we destroy all the Senators , who shall we have in the place of them to govern the City ? Who shall come in the stead of them to rule ? Why , one man would have this Governor , another man would have that ; so at last they fell all to pieces , and they were glad to let the Senators alone : then he quieted the Commoners , and fetcht off the Senators , because they could not agree upon a Successo ; you have discontents in the City and Countrey too too many , and if it be the Lords blessed will , I would they might be healed : and some would have the Army destroyed , and a great many care not what becomes of the Parliament , and I fear , many care not what becomes of the City ; but suppose this , That either Parliament or Army should for present be destroyed ( I speak to wise Citizens ) before you would have either of them destroyed , consider who should come in their places : If Malignants should come into their Power , and destroy you and the Kingdom too , better the Commons had spared the lives of the Senators . Remember this Story , and make this use of it . I have said enough to wise men , and I 'le end all with that Prayer of John in his second Epistle to the elect Lady , and her Children , Grace be with with you , mercy and peace from God the Father , and from the Lord Jesus Christ , the Son of the Father , in truth and Love : And hope you 'll all say Amen to it . FINIS . To his very worthy Friend , JOHN BROWN Esq One of His Majesties Justices of Peace for Middlesex , and Clerk to the Right Honorable the House of Peers , More intimacy with Jesus Christ. Most worthy Gaius , AS there are some Capital Sins for which we must abase our selves all our days ; such as have broken our Consciences ▪ should often break our hearts : As there are some Cardinal Vertues ( to speak in the Moralists language ) which must be our every-days work , as being the Essentials of Christianity ; so are there some Providential Dispensations in the course of our lives , which must be acknowledged even to Eternity ; amongst which we may well reckon loving and faithful friends , constant mens affections being of themselves meer weather-cocks , very mutable , which are Gods Vials by which he pours his favors upon us . And here , Sir , I must rank you with those , for whose acquaintance I have much cause to bless God , having received in few years more real love from you , then divers do from some of their friends in many years : Your hearty kindeness hath made so deep an impression upon me , that I cannot satisfie my self without some publike Acknowledgement of that whereof so many have been witnesses . I can confidently ( and indeed have very much reason ) speak to you in the language of John , The Elder unto the welbeloved Gaius , whom I love in the Truth : far be it from be in a glorying way onely to complement with him who hath expressed so much affectionate reality unto me . And without flattery I do pray , That you may prosper and be in health , even as your soul prospers , through the rich mercy of God in Christ to you . Pray let me adde this by way of thankfulness to God ( it being a return of weak Prayers ) I rejoyce greatly to hear so many of the deserving Brethren testifie of the truth that is in you ; and that not onely in your tongue or outside profession onely , but that you walk in the truth , making the truth your path , which leads to Christ , who is the Way , the Truth , and the life , Joh. 14.6 . And I trust ( through the goodness of your God ) I may have occasion in his time ( which is always the best ) to rejoyce , as John also did , that yours walk in the truth . But your love to me , together with your dear and gracious Consorts , puts so much the stronger obligation upon me , it being not onely personal , both in my former health and time of present sickness , but indeed to my dear Mother , the University of Cambridge ; which I must ever love and honor , whose welfare you have ( in your Sphaere ) most happily promoted , and that with such laborious and bountiful respect , as stands upon Record with thankful Acknowledgement amongst us . Go on , beloved Sir , to love Jesus Christ , in and for himself ; love him in his Ordinances , and in his Saints ; value all the outward comforts with reference to him and his glory : Ride on prosperously in your Zeal for Truth , and in the exercise of meekness and moderation of Spirit , which is a Scripture expression of the Spirit of Jesus Christ , and for want of which , many ( great pretenders to Reformation ) look too too much like as if they were acted by a Diabolical Spirit therein : The Lord multiply his Graces in you and yours , and his Blessings upon you all . Accept this from him , Who desires as a faithful friend to serve you in love , Thomas Hill. From your own house in Westminster , Apr. 28 , 1648. The SPRING of Strengthning Grace IN THE ROCK of AGES , Christ Jesus . 2 TIM . 2.1 . Thou therefore , my son , be strong in the grace that is in Christ Jesus . WEll might Solomon , among other of his Divine Oracles , publish this in the 30. verse of the 11. of the Proverbs , The righteous is as a tree of life , and he that wins souls is wise ; and Daniel , who in Ezekiel was ranked amongst the chiefest of wise men , They that be wise , and they that turn many to God , ( in Dan. 12.3 . ) they shall shine like stars : Paul likewise is a most glorious instance of this , who took a great deal of pains ( though he met with many crosses ) in fishing for souls , he became all to all ; ( that is , in the use of indifferent things , not to venture upon any thing which is unlawful , as many wrest the place , to gratifie their own lusts ) that he might save some ; Paul himself it seems did not expect to gain all he preached unto : doubtless this is a very high point of wisdom ; for hereby they trade most for Gods glory , and best for their own Eternal good , being glorified with him and by him : And I do not believe there is any that was a meer man , to say no more , that will bring more Troops , more Regiments of Children , such as have been victorious Soldiers over the Devil and his Agents , at the day of Judgement , then Paul will ; he will have a large flock , as Behold , here am I , and the children thou hast given me ; and none of the meanest of these will be his Son Timothy , which leads me to the first part of the words , The persons Exhorting and Exhorted ; Paul the Father , and Timothy the Son : it may be a Son , not so much because he beg at him to the Faith ; it is probable he found him a Disciple , for ought appears , in Acts 16.1 . there the first time that I can remember that Paul met with Timothy , and there he calls him a Disciple ; and you finde in 2 Tim. 1.5 . how Paul blesseth God for the Faith that is in Timothy , which dwelt first in thy Grandmother Lois , and thy mother Eunice ; therefore he may be his Son rather in regard of his Spiritual Education , then by being begotten : As a Master or a Tutor is a Father , though he did not beget his Children , his Pupils , or his Schollers , but onely train them up . 2. Here is the Exhortation : The substance of it , Be strong , as becomes a Soldier of Jesus Christ. 3. Here is the Rock of this strength , Be strong in the grace that is in Christ Jesus : It is not by any intrinsecal strength , but in the grace that is in thy Head Christ Jesus . 4. Here is the Engaging illation ; the particle , that comprizeth an Argument , that engageth him to it : Thou therefore , my son ; Therefore , Why ? because thou hast so great a trust committed to thee , Hold fast the form of sound words , which thou hast heard of me , in faith and love which is in Christ Jesus : and That good thing which was committed to thee ( ver . 14 ) keep , by the holy Ghost that dwelleth in us : Still he leads him to seek strength from above , Keep , by the holy Ghost . Be strong ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , get something within , that may strengthen and enable thee to do thy work : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be strong , be strengthned , passively , expect it from another ; Strength is that which men glory in , and therefore very desireable . But what strength ? In the grace ] He doth not onely say , Be thou strong in the Lord , and in the power of his might , as Ephes. 6.10 . But in grace : indeed he ultimately intends a participation of strength , but withal intimates the original of that strength to be Grace ; as if he should say , Thou standest in need of strengthning vertue in thee ; all that strength must be derived from Grace , expect it from no external motive , without God himself ( we have no arguments to move him to bestow strength upon us ) it is his Prerogative Royal , peculiar to himself , to act independently , to have mercy on whom he will have mercy , and Because he will have mercy , Rom. 9.15 . Ephes. 1.4 , 6 , 9. All derived from grace , and resolved into grace . And where lies this strengthning grace ? In the grace that is in Christ Jesus : very significantly , in the Original by the Article , indigitating Christ to be the Spring of thy strengthning grace . ] God will not trust thee with grace in thy own keeping , lest thou prove a Bankrupt , as Adam did ; and thou wouldst soon grow intolerable proud , if thou wast able to act by thy own strength independently upon God ( very hard to keep down that weed even now in thy most depending condition ) therefore thy strength shall lie in Christs hands , and thou be at his disposal for the communication of it ; so that thou shalt always have occasion to say , Lord , I cannot mortifie pride by the strength of my own humility , that often fails me : Lord , I cannot confute my unbelief by the strongest arguments my Faith can produce ; I shall never be able to trample upon Satan , or keep up under his Temptations from sinking , without the strength and sufficiency of that grace which is in my Head Christ Iesus : Lord , make me strong by that Almighty grace which is in him . That there is such a Spring of quickning grace in our Rock Christ Jesus , is evident ; Isa. 9.6 . The Government is upon his shoulders , for the perfection of his Church , and many other good purposes , which require strength , which is hinted in the expression , On his shoulders . Paul had a Commission to Preach the unsearchable riches of Christ , Ephes. 3.8 . to display his grace , which is like a Sea , you can finde no bounds , like a Spring , you cannot reach the bottom : The Sea of Christs grace ( as in nature ) flows from the Spring , and the Spring from the Sea ; so there is no reason of grace , but grace it self . This is to be acknowledged by all to be the deep mystery of God , and of the Father , and of the Son , in whom are hid all the tresures of wisdom and knowledge : The same blessed Apostle , Col. 2.2 , 3. treasures therefore 1. Abundance , 2. of things of price , of wisdom and knowledge , which being directive as well as operative , impart strength : Hid , sometimes we hide things for secrecy , and so the life of a Saint may be hid from carnal , from godly spectators , yea from himself , and they droop under doubts : So other things we hide for safety , so chiefly ( though secrecy not excluded ) Col. 3.2 , 3. the life is hid with Christ in God , and here is security of the Saints , when Christ who is our life shall appear , then shall ye also appear with him in glory ; Shall , let Beelzebub and all his Angels do their worst , appear with him in glory . Upon the same account doth this man of God , so intimately acquainted with Christ Iesus , in his Epistle to Philemon , ver . 6. pray for him , That the communication of his Faith might become effectual ; there is his Faith , with the strength , and the efficacy of it , by the acknowledgement of every good thing which is in you in Christ Iesus : there 's grace in Christ , and therefore derivatively in you , because originally in him . I might hence gather several Observations ; the first whereof might be this : 1. Doct. The Spring of a Christians strength is in the Rock Iesus Christ. Exp●ic . Here you have three particulars , conducing to Explication of this Gospel-Truth . 1. The nature and proportion of this strengthning grace in Christ Jesus . 2. His title to it , and possession of it . 3. The sweet variety , and various sweetness of this strengthning grace in Christ. First , for the nature and proportion of it , two things will clear it . 1. There is in Jesus Christ the fulness of grace . 2. The redundancy of this fulness of grace . He is a full fountain , and likewise an overflowing fountain : The more you contemplate Christ in the glorious glass of the Gospel , the sooner you will discover in him a Prophetical fulness of strengthning grace ; and that both in regard of the strength of his Word , and in regard of the power of his Spirit ; both which are of great strength . If you cast your eye upon the second Epistle of Paul to Timothy , Chap. 3. ver . 15 , 17. you shall finde that the holy Scripture is able to make a man wise unto salvation , through faith which is in Christ Iesus ( there must be still an improvement of that strengthning grace which is in him ) and likewise it is profitable , that the man of God may be perfect , throughly furnished unto all good works . There is that in the word of Jesus Christ , which is able to compleat men as Saints , and as Ministers , and therefore doubtless full of glorious strength . And so likewise in regard of the Spirit , hear what the Prophet Micah saith , Chap. 3. ver . 8. But truly I am full of power by the Spirit of the Lord , and of judgement , and of might , to declare unto Iacob his transgression , and to Israel his sin . And when Jesus Christ did appear to Paul , Acts 26.13 . to make him a Minister and a Witness , both of these things which he had seen , and in those things in the which he would appear to him , ver . 16. doubtless there was a powerful presence of the Spirit of Jesus Christ , abundance of strengthning grace to be conveyed by him , otherwise how could he possibly open their eyes to whom he was sent , ver . 18. to turn them from darkness to light , and from the power of Satan to God , that they may receive forgiveness of sins , and an inheritance among them which are sanctified by faith that is in me ( still they are led to the Spring of grace in Christ ) now all these speak no less then an Almighty power . You may perceive a fulness of strengthning grace in Christ , as he is the Churches Priest ; otherwise he could never make full satisfaction to his Fathers Justice : He could never so prevailingly intercede for the Saints in Heaven , which are the two Branches of his Priestly Office , when all the sins of his people met upon him ( so it is in the Original ) Isa. ●3 . 6 . they would have sunk him , had he not had more then the strength of a man : Therefore that he might be a perfect Mediator between God and man , he was God-Man , taking Humane nature into the fellowship of the Deity , and communicating Divine nature unto those which he did intend to save : Hence Paul saith , Rom. 3.24 , 25. We are justified freely by Gods grace , through the Redemption which is in Christ Iesus , whom God hath set forth to be a propitiation through faith in his blood . Hence he further saith , Acts 20.28 . that God did purchase the Church with his own blood : So that in this part of the Priestly Office of Jesus Christ there was the power of God himself put forth . Neither is there less strengthning grace manifested , when he comes to appear for his people in heaven , in the presence of God , as Heb. 7.24 . This man , because he continueth ever , hath an unchangeable Priesthood , which passeth not from one to another ; ( certainly here was wonderful strength ) that Christ being once offered , should bear the sins of many , and unto them that looked for him , he should appear the second time without sin unto salvation , as in Heb. 9.28 . That his having done away all their sins , should advance them to Salvation , which still shews the strength of his grace . Therefore well might Paul annex that , Heb. 7.25 . Wherefore he is able to save them to the uttermost that come unto him , seeing he ever liveth to make intercession for them : This is the ground of Pauls triumph , not onely for himself , but in the name of all the Saints , in that admirable place , Rom. 8. from the 34 , to the 39. ver . Who is he that condemneth ? It is Christ that dyed , yea , rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . Who shall separate us from the love of Christ ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword ? ( As it is written , For thy sake we are killed all the day long , we are accounted as sheep for the slaughter ) Nay , in all these things we are more then conquerors through him that loved us : For I am perswaded , that neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of God , which is in Christ Iesus our Lord. Here is strengthning grace of Almighty and everlasting efficacy . As Jesus Christ is the Churches King , he hath a proportionable inexhaust stock of strengthning grace , without such a power he could never suppress the numerous and potent adversaries of the Church , which was the the solemn agreement betwixt him and his Father : Psal. 110.1 . The Lord said unto my Lord , ( God the Father said unto God the Son , Davids Lord ) sit thou at my right hand , until I make thine enemies thy footstool ; He will bring them to the lowest and most abject condition , though for the present they look never so high and big upon the poor members of Christ. And accordingly he is still acting in heaven , whereas he doth appear for his people ; so doubtless against his enemies , as is most clear in Heb. 10.12 , 13. But this man , after he had offered one sacrifice for sins for ever ( so much strength of grace , in that it need be but one ) sate down on the right hand of God , from henceforth expecting till his enemies be made his footstool . We may with much encouragement wrestle with God , and wait upon him , both for the discovering and confounding of the great Impostors , Mahomet and the Pope , and the removing all the Crutches of Babylon in any of the Kings Dominions , or elswhere : for this work is carried on with so much power , that in Gods time all the Kingdoms of the earth will become the Lords , and his Christs . To the same purpose you shall finde an Angel come down from heaven , having great power , and the earth was lightned with his glory , and he cryed mightily with a strong voyce , Babylon is fallen ( all suitable to the powerful design of Christ ) Rev. 18.2 . And she shall be utterly burned with fire , in whom was found the blood of Prophets , and of Saints , of all that were slain upon the earth ( some way reducible to her , or her adherents ) for strong is the Lord God who judgeth her , ver . 8. Neither could Jesus Christ be a Resurrection to any sinners , nor quicken with Spiritual life whom he would , as Ioh. 5.20 . unless that were true ver . 26. As the Father hath life in himself , so hath he given the Son to have life in himself ; and that to be able to raise his own unto eternal life , ver . 29. All which argues abundance of strengthning grace in him : This was the foundation of Pauls Prayer for his Ephesians , chap. 1. ver . 18. That the eyes of their understanding being inlightened ( here is powerful grace still ) they might know what is the exceeding greatness of his power to us-ward , who believe according to the working of his mighty power . Here is a great heap of Emphatical expressions , to shew the accumulative power of the grace that is in Jesus Christ : Were he not so strong , that he were able to do exceeding abundantly above all that we can ask or think , according to the power that worketh in us , Eph. 3.20 . Paul would never have used such an expression , That ye may be able to comprehend with all Saints , what is the breadth , and length , and depth , and height ; there must ( it seems ) be a power in us to inable us to fathom and comprehend the vast dimensions of that strengthning grace that is in our Head ) here is the breadth of this grace , covering all the sins of every one of his ele●t , even from Adam to the end of the world : Here is the length of this grace , it extends from everlasting to everlasting : Here is the depth of it , it lifts up poor creatures from the very pit of hell : And the height of it , it advances them to sit by him in his own throne in Heaven . After the intrinsecal fulness of the grace of Christ , follows the Redundancy thereof : for there is in him not onely plenitudo vasis , but also plenitudo fontis ; there is the original fulness of a living fountain in him , which he delights to communicate for the supplies of his people . This discovers it self in four particulars : There is a Redundancy into all the faculties of our souls , he fills the Minde with gracious principles , the Conscience with a holy tenderness , the Will with flexibleness and compliance with his Will , and sways the Affections to act regularly upon their objects . Doubtless Christ Jesus the second Adam will do as much for all those that have Vnion with him , as the first Adam did against those that were in him : And therefore whereas by his fall there was not onely a total deprivation of original righteousness , but a universal depravation of all the faculties ( a general disharmony being wrought in them ) accordingly Jesus Christ , by the infusion of gracious habits , will reduce them to an holy complexion and constitution ; as 1 Thess. 5.23 . The very God of peace sanctifie you wholly , and I pray God your whole Spirit , soul and body , be preserved blameless unto the coming of our Lord Jesus Christ : You see he takes care for the restitution of the whole man. Let the Arminians as falsly as confidently suggest , that for our Conversion there needs onely a wakening of the Vnderstanding , and a rectifying of the Affections , the Will ( according to them ) being left as Illibato virgo , for freedom to good being never ravished by Adams fall : Jesus Christ teacheth other Doctrine , who knowing the corruption of the Will , tells you what the tenour of The Covenant of Grace is , Ezek. 36.26 , 27. The Lord saith , He will take away the stony heart of Flesh , and put a new Spirit within them , and cause them to walk in his statutes : There is the redundancy of Christs fulness for the supplying of the Will , as well as other faculties with holy dispositions . Christs fulness is redundant into all the graces of the Saints , increasing them where they are little , strengthning them where they are feeble and languishing , acting and animating them where they are dull and dead . Hence it is that some of the Servants of Christ , who though they have but a little stock of grace , yet keeping in with him , and holding communion with him , do thrive much more in the Spiritual trading , both for the magnifying of Christ , and for the good of their own souls , then divers others who make a greater shew , and it may be have a larger portion of habitual grace . Hence it is that Paul hath recourse to this fountain by prayer , Phil. 1.9 . And this I pray , that your love may abound yet more and more in knowledge and in all sense ; that you may approve things that are excellent , that ye may be sincere , and without offence till the day of Christ , being filled with the fruits of righteousness , which are by Jesus Christ , unto the glory and praise of God. Unto this purpose the Spouse invites her beloved to send forth his influence , Cant. 4.16 . Awake , O North wind , and come thou South , blow upon my Garden , that the spices thereof may flow out : It is the presence of Jesus Christ who makes the spices ; that is , the graces of his Spirit which grow in the Garden of his Church , to cast a sweet perfume : whereas he being absent , the Saints will seem to wither , at least comparatively , even as the Trees , they will have an Autumn , yea a Winter , not onely send forth no pleesant fruit , but even the leaves fall off , and the sap retire into the root ; there will be a winter of their graces , till the Sun of Righteousness return with healing and quickening in his wings ; that is , by the gracious beams of his Word and Spirit : Then and never till then , shall they go forth and grow up as Calves of the stall , Mal. 4.2 . be fat and flourishing . Christs fulness is redundant into all their Duties , wherein they exercise those several Graces ▪ that they may with Spiritual vigor , and powerful activity , perform those services to which the Lord calls them , as Paul saith , With my minde I my self serve the Law of God , Rom. 7. ult . and Rom. 8.26 . Likewise the Spirit helpeth our infirmities ; for we know not how to pray as we ought . O what heartless and sapless Performances do we multiply when Jesus Christ withdraws ; then , and then onely we pray with life , when the Spirit of Jesus Christ doth help our infirmities : A word in the Original is very Emphatical , when the Spirit takes us into his arms , and carries us on powerfully against those infirmities that would clog , and cloud , and depress our Spirits in duty : then they do duties not onely materially good , but formally well in a Spiritual maner , from Evangelical principles , upon Evangelical motives , and for Evangelical ends , when there is a redundancy of the grace of Christ into them , upon whom all our fruit is found , Hos. 14.8 . There is a redundancy of the fulness of Christ into all their various estates ; As when they are called to suffer , that they may do it with cheerfulness , not sinking under carnal discouragements , but rather chide their souls out of it ; as the Psalmist on the 42. Psal. ver . ult . Why art thou cast down , O my soul ? and why art thou disquieted within me ? Hope thou in God , for I shall yet praise him , who is the health of my countenance , and my God : When they are advanced to a prosperous condition , that they may have a victorious Faith , triumphing over , not onely the frowns , but the favors of the world , 1 Joh. 5.4 . For want of this , Solomon and Hezekiah did so miserably lose themselves in a Spring-tide of prosperity : It was Pauls great advantage , that he had learned how to walk unchangeably with God in great changes , Phil. 4.11 , 12 , 13. Not that I speak in respect of want : for I have learned , in whatsoever state I am , therewith to be content . I know both how to be abased , and how to abound : Every where and in all things , I am instructed both to be full , and to be hungry , both to abound , and suffer need . I can do all things through Christ that strengthneth me , Phil. 4.13 . the same Original word with that in the Text. We are apt to overgrieve or undergrieve at crosses ; therefore Solomon gives that wise counsel , Prov. 3.11 . My son , despise not the chastening of the Lord , it should not be slighted , neither be weary of his correction ; we should not faint under it : And his father David before him spake as seasonably , If riches increase , set not your hearts upon them : There is a danger as our Estates are greatned , so our Affections should swell to an inordinate cleaving to them . None of these evils can be prevented , but by the strengthning grace of Jesus Christ. In the next place I shall endeavor to discover , as God inables , Christs Title to , and possession of this strengthning grace , which he hath by a threefold Claim : He hath a grace of Vnion , so learned Divines call it , by vertue of the Hypostatical Vnion , our nature being so highly advanced into such a near fellowship with the Divine Nature ; all his Saints ( though never so unworthy ) are brought into a capacity of receiving strengthning grace from him , as Joh. 1.14 . And the word was made flesh , and dwelt among us , and we beheld his glory , the glory as of the onely begotten of the Father , full of grace and truth : where you see clearly , when the Word was made flesh , there follows in him a fulness of grace and truth . And as express to this purpose is that of Paul. Col. 2.9 , 10. For in him dwelleth all the fulness of the Godhead bodily . First , There is fulness in him , that he might be able to empty and communicate himself , according to the various necessities of his Saints . Secondly , There is fulness of the Godhead in him , not onely of some God-like dispositions , and of the Image of God , which may be in Saints . Thirdly , All the fulness of the Godhead , the whole Divine Nature . Fourthly , All this fulness of the Godhead dwells in Christ , he is there not as a Guest , not as a Friend , but as an Inhabitant , to fix his constant abode there . Fifthly , And all this bodily , personally , ( most mysteriously ) and not transciently , vertually , and by participation onely , as in a good degree it may be in the Saints . And for this happy purpose hath Jesus Christ such a Spring of good in himself , who is the Head of all Principalities and Powers in that ninth verse , which is added because they should see they need not go to the Angels as their head , verse 18. He hath this fountain of strengthning Grace in himself , by the Grace of Vnction , the unction of the holy Spirit , which God giveth to him , not by measure , Joh. 3.34 . not by drops , and measure of the gift of Christ , as to us , Eph. 4.7 . The Father loveth the Son , and hath given all things into his hand , ver . 35. of Joh. 3. And amongst other good things , the Holy Spirit , the great New Testament Promise was the Promise of the Spirit , as the Messiah was the grand Promise in the Old Testament : And this he pours , not drops out , and that much more generally then before ; as Acts 2.17 . And it shall come to pass in the last days ( saith God ) I will pour out my Spirit upon all flesh : And by vertue of this Unction of the Spirit , you may see what glorious things Jesus Christ communicated unto poor sinners , if you please to compare Isa. 61.1 . with Luke 4.18 . He hath it in him by the Grace of Office , you will allow the expression , being designed by the Father as a publike person , for the advantage of all those whose Names are written in the Book of life , and for those whom the Father had given to the Son. He was appointed by Commission under the Broad Seal of Heaven , to be The grand Lord Treasurer for his Church , the common Storehouse of their strengthning provision . This he doth signanter declare , and that most fully , Joh. 6.27 . when he bids them , Labor not for the meat that perisheth , but for that which endureth to everlasting life . Here is the ground which the Son of man shall give unto you , never doubt it , for him hath God the Father sealed . This is the Doctrine that John the Baptist published concerning Christ , Joh. 1.16 . And of his fulness have all we received , and grace for grace . It seems there is an overflowing fountain of grace in him , which was fully opened when he came into the world , Joh. 7.38 , 39. else how could all Believers , with John , receive of his fulness , had there not been a full fountain , it would not have been drawn dry , though communicated to so many , and grace for grace : 1. Whether it be by way of accumulation ( as some interpret it : or 2. Whether by way of additional supplement , we receiving the grace of the New Testament , instead of the grace of the Old Testament : or 3. Whether by way of correspondency , there being such proportionable impressions of that grace that is in Christ , so far as we are capable ( for there was that in Christ as Mediator , wherein we cannot resemble him ) made upon us , that as the print upon the wax answers to the Seal , as the characters upon the Son answer to the Father ; so there are such visible stamps of the grace of Christ upon the Saints , that in the language of Peter they are expresly said to be partakers of the Divine Nature , having such Divine dispositions so incorporated , so naturalized into them , that what good they do , springs not from external motives onely , as in Hypocrites , but from an inward principle of new Nature : And therefore acting from this new Divine Nature , they do good with more constancy and delight then others : And upon the same account doth John tell you , 1 Joh. 17. v. The Law was given by Moses , but Grace and Truth came by Jesus Christ : In Moses Law there were shadowing Types , in the Gospel of Christ there is the substantial Truth of them ; there were Predictions and Prophesies , here fulfilling grace . Hence Christ saith in the 10. Chapter of the Evangelist John , ver . 10. I am come , that they might have life , and that they might have it more abundantly , that he might be a perfect Savior , to answer the greatest exigencies of all his poor sheep , maintaining their lives in despight of all their Wolvish enemies . The third particular follows ; to wit , The various sweetness , and sweet variety of that strengthning grace that is in Christ : This may be made appear , to the great comfort , and strong encouragement of the Saints ; and that in a fivefold Stream , flowing from this living Spring of grace in Christ. First , Here is strength from the electing grace of God in Christ , where there is a great deal of strength , and indeed the fundamental Stone , which is the strength and support of the house : The foundation of all the Spiritual and Eternal building lies there , Ephes. 1.45 . He hath chosen us in him before the foundation of the world , that we should be holy , and without blame before him in love , having predestinated us unto the adoption of children by Jesus Christ to himself , according to the good pleasure of his will : Grace and his good pleasure is the Spring of all . Secondly , Here is strength from the transacting grace of Christ ; when there was an agreement betwixt God the Father and God the Son , God had given so many to him , he would undertake for those many , God did accept his undertaking , then Christ went on , there was a great deal of strength in this transaction ; as 2 Tim. 1.9 . According to his purpose and grace which was given us in Christ Jesus before the world began : how possibly given us before the world began ? why ? it was given us in Christ Jesus in his negotiating with God for us . Thirdly , Here is a great deal of strength also in the converting grace of Christ ; He hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace , What purpose and grace ? That which was in Christ Jesus , 2 Tim. 1.9 . He did graciously purpose it , therefore it should be infallibly effected . A place that in the Synod of Palestina 1200 years ago , and above , the learned Divines made excellent use of , to cut asunder the sinews of Pelagianism , as indeed it doth , and so still of Arminianism , which is but that weed revived , as learned Dr. Featly makes it most clearly appear in his Pelagius Redivivus . Fourthly , There is a great deal of strength likewise in the assisting grace of Christ , when there shall be new supplies communicated from his Spirit , to enable us to perform every duty , and to order our sharpest sufferings to the best good of our souls ; as Paul assures himself , Phil. 1.19 . For I know that this shall turn to my salvation , through your prayer , and the supply of the Spirit of Jesus Christ. Fifthly and lastly , There is a rich proportion of strength in Christ , for our crowning and persevering in him ; even so much that the very ' Devil himself shall not be able to rend us off , we standing by a Covenant of Grace , being kept by the power of God ( not onely through our Faith ) to salvation : The father will hold the childe , though the poor childe through weakness let go his hold . Now follows the Spiritual improvement of all this in a seasonable and short Application . A serious and seasonable invitation , to all such who are yet strangers unto Jesus Christ , that they would seek acquaintance with him , and interest in him . It is most wholesom counsel , Job 22.21 . Acquaint now thy self with him , and be at peace , thereby good shall come unto thee . This will be the worlds condemnation with a witness , yea with a vengeance , That light came into the world , and men loved darkness better then light , because their deeds were evil . O most unhappy mistake , when Sin the worst of evils hinders them from Jesus Christ the best of good : This , this if there were no more , will fully justifie him in their eternal condemnation , being that he so seriously sought unto them , to wit , in the way of his outward Ministery , Mat. 23.37 . O Jerusalem , Jerusalem , thou that killest the Prophets , and stonest them which are sent unto thee , how often would I have gathered thy children together , even as a hen gathereth her chickens under her wings , and ye would not ! by those Prophets which thou didst kill . Themistocles ( as Story reports ) in his lower condition , was much in love with a yong Gentleman , which scorned him ; when he grew to his greatness , which was soon after , he sought to him , but Themistocles said , We are both both grown wise , but too late . If when Jesus Christ in the course of his Ministery , in an humble maner stands and knocks at the door of thy heart , speaking this melting language unto thee , as he did to those great sinners the Laodiceans , Rev. 3.20 . If any will hear my voyce , and open the door , I will come into him , and will sup with him , and he with me : If you shall then deny him entertainment when he thus condescends to seek to you , that you might seek to him , for your own Spiritual and eternal welfare ; wonder not , if afterwards you see you are wise too late , when the Master of the house shall have shut the door , and ye begin to stand without knocking , and crying , Lord , Lord , open to us , and he shall repulse you with this doleful answer , I know you not whence you are ; it may be ye will complement with him , beginning to say , We have eaten and drunk in thy presence , and thou hast taught in our streets : but he will resolutely persist to proceed against them , who have so wilfully rejected him , and say , to their eternal confusion , I tell you , I know not whence ye are , depart from me all ye workers of iniquity . O all ye who have tasted the sweetness of this grace which flows from the Rock Christ Jesus , do what you can to rescue poor deluded , seduced souls from under their prejudices , and any other temptations , which alienate them from him who is their only happiness . O that you would tread in their steps , Joh. 1 40 , 41. when Andrew had found Christ , presently he findes his brother Simon , and saith unto him , We have found the Messias , which is , being interpreted , the Christ ; and he brought him to Jesus : at least endeavor to bring them to Jesus in Gospel means ; and v. 44 , 45. Philip having found Christ , findeth Nathanael , and saith unto him , We have found him of whom Moses in the Law , and the Prophets did write , Jesus of Nazareth . Observe , they speak great and good things of Christ , that they may perswade them to seek him ; a good copy for you , how to deal with your carnal friends : Thus the Samaritan woman , Joh. 4. though in her parley with Christ she had been very carnal , ver . 9 , 11. yet being convinced , and perceiving that he was a Prophet , ver . 19. upon this she bears her water-pot , and goes into the City to the men , ver . 28. saying , Come and see a man which hath told me all things that ever I did : Is not this the Christ ? ver . 29. Her invitation was so effectual , that the men went out of the City , and came to see him v. 30. many of the City believed on him for the saying of the woman , she won them to a credulity ; so may you , if you endeavor to gain a good opinion of him in their mindes : But many more believed because of his own word , ver . 41. How would this woman rejoyce in their acceptance of her invitation ? How will they eternally bless God for it ? Why will not you endeavor , that you and your carnal friends should have the same occasion of everlasting triumphing mutually in one another in heaven ? FINIS . BEhold , what convincing reason all you Saints ▪ here have to put an high value upon Jesus Christ : He is called by the Prophet , The Rock of Ages , Isa. 26.3 . And therefore upon the strongest grounds called by the Psalmist , Psal. 73.26 . The Rock of his Heart , and his Portion for ever ; and that after he had been in the Sanctuary of God beholding his glory , ver . 17. coming from the North ( so Chaldea lay in regard of Judea ) Hereupon to the same purpose , when Habakuk saw a bitter and hasty Nation , as he calls the Chaldeans , Hab. 1.6 . threatning , and indeed beginning to ruine Judah ( its probable the Captivity was then begun ) appeals to God , in this language , ver . 12. Art not thou from everlasting , O Lord my God , O Rock God. This is the Prophet Micahs Dialect ( its sweet to observe the harmonious breathings of the Spirit in several Prophets ) chap. 5.2 . who speaking of Christ as the Ruler in Israel ( there 's his strength ) addes , Whose goings forth have been from of old , from the days of Eternity . Where is your Faith in this Eternal Rock , that should be emboldened to frequent actings upon for all new supplies ; as in Romans 1.17 . Paul tells us , The righteousness of God is revealed from faith to faith ; that is , righteousness enough for one act of faith after another : So in Christ , grace upon grace ' though the actings of faith be never so often repeated , which indeed is very pleasing to him . O remember , I beseech you , where your strength lieth ; and know , that unless you do learn this Art of Memory , it may cost you very dear , many a smarting whipping : The want of this provokes God to be sometimes severe with his beloved children . Here is a double method of his proceedings : 1. He whips them unto Christ , and to the dependance upon his grace , by Spiritual desertions : A most sharp remedy , the sting of other afflictions . His gracious presence doth sweeten every thing , his absence will embitter any thing . David found this by woful experience , which made him groan so sadly , Psal. 51.8 . Make me to hear joy and gladness , that the bones which thou hast broken may rejoyce : When he had broke his conscience by sinning , God would break his bones for sin ; And again ver . 12. Restore to me the joy of thy salvation ; and ver . 10. Create in me a clean heart , and renew a right Spirit within me . It s true , the Lord had so far deserted him , in regard of sensible comforts , that he may desire their restoring ; and , which may be observed by the way , let the proud Arminian say what he can , David was not become silius irae , but onely silius sub ira , still a beloved son , he begs indeed the cleansing of his heart , but onely the renewing of a right spirit within him . 2. The Lord whips his children to an improvement of the grace of Christ , by suffering them in his holy and wise providence , to fall into some great , and it may be some scandalous sin , which shall draw on a sharp affliction . This is to a Saint a most sharp cure ; yet God makes it often effectual to that happy end : for , though we be the onely proper authors of sin , yet Gods permission is not otiosa , but eff●cax permissio ; He knows how to govern its subserviency to the Covenant of Grace , and to bring good out of evil , otherwise he would neither suffer evil of sin or punishment to be ; David too clear an instance of this Rule : Hereby the Lord whipped him out of himself , to seek mercy from his Savior , Psal. 51.1 . Have mercy upon me , O God , according to thy loving kindeness , according to the multitude of thy tender mercies , blot out my transgressions . FINIS . Notes, typically marginal, from the original text Notes for div A43821-e200 Acts 24 , 25 ▪ The Apostle useth four Arguments to Vnity . Endeavoring to keep the Vnity of the spirit in the bond of 〈◊〉 ▪ Verse 7. Vers. 11 , 12. Vers. 13 , 14. Verse 15. Doctr. 1. Doctr. 2. Doctr. 3. Doctr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Headship it self o● Christ. 1. Respectu Dignitatis . 2. Respectu Regiminis . 3. Respectu Influxui . 4. Respectu Vnionis . The appropriation of Christs Headship . Note . Note . Christs Title to this Headship of his Church . Luke 19.10 Vse . 1. Pope no vicarious Head of the Church . v. Polau Sputag . p. 3351. v. B●d●l . Vse 2. Caution . It s dangerous to be injurious to any of Christs members . Dan. 2.45 . Verse 4 , 5. Strong encouragement for all Christs members . Rom. 16.28 . Vse 3. Contrary to Pau●s Doctrine . Phil. 2.13 . Note . To believe is mans act but faith is Gods gift . Vse 4. Caution . Rom. 9.15 . 2. Tim. 2.20 ▪ 2. Doctr. Christs intention and expectation in giving gifts . 1. That there should be a growth . Eph. 1. last . 2. A growing up . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3 Growing up to Christ in all things . Note . The grounds Reason 1. Reason 2. Reason 3. Note . The end . The stability in Christ. Stability in judgement . Stability of affection . Psal. 73.25 . Psal. 11. Stability of conversation . Note . Improvement of Christ. In all conditions and relations . In all duties . Vse . 1. That is , to preach the Gospel for the working faith in Gods elect . Note . Vse 2. For Citizens chiefly , who enjoy such rich Gospel-advantage . Mat. 11.22 . Growth must be proportionable to the means you enjoy . Growth must be of all parts . Vse 3. For information concerning the Ministery . Consider the Original of the Ministery . Gal. 1.1 . Note . Doubtles it is a great and provoking evil , to cry down the whole Ministery , because some seek themselvs , or others of the Ministers affect too much power , hereby the devil carries on his design Behold the Ministery , in Christs intention in the giving of it . That Ordinances and Ministery now cease , and we are under another new Administration . A most dangerous and most unsound opinion . See Mr. Saltmarsh his Book called , Beams of the bright morning Star. p. 134 &c. What another Administration then that of the Father through the Son by the Spirit . Reasons against this Interpretation of Mat. 28 20 for his third Administration . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Thess. 8.9 . Iude ver . 3. 1 Cor. 15.9 , 24 , 28. Eph. 4.11 . 1. What is Truth ? 2. What is this love ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. What is it to speak or follow the Truth in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vers. 14. Scripturae plenitudinem adoro . Truthing it in Love , a good motto for Saints . Doctr. 3. 2 Ioh. 2.4 , 5. Verse 2 , 3. Reasons , why Truthing it in love so useful . What Truth and Love do to prevent evils , singly considered . ● Tim. 4.3 , 4 1 Cor. 10.28 , 29 , 30. 1 Cor. 8.13 . What Truth & Love do to promote the best good of Saints , being joyntly considered . 2 Tim. 2.25 . What Truth and Love being joyntly considered . 1 Cor. 8.1 . Note . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Passover , not after Easter , if truly translated , Acts 12.4 . vid. Minshul●s Dict. Note . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 1.20 . Acts 2.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet sometime the former included in the latter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Helps , Deacons , Governments , Elders . No●e this grand Imposture . 1. Vse of Instruction . 2. Vse of Caution . Two dangerous Regiments . Captare impacata & inquieta tempora . A little book in quarto , called Look about you . Note . 3 Vse of Exhortation . Note . Some Errors are 1. Contrafidem . 2. Infide . 3. Praeterfidem . In Elephante melancholia transit in nutrimentum corporis . Though the Elephants be maximae virtutis & maximi intellectus , yet gregatim semper in cedunt , and so not uociva as solivaga are . Homini erranti viam ostendit . Rules concerning Truth , and the pursuance of it . 1. Rule about Truth . Ezek. 13.2 . Eph 4.17 . Cassianus his Collat. 2. de discretione , cap 5. 2. Rule about Truth . 3. Rule about Truth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jus Divinum nititur verbo Divino . Ames . Note . 4. Rule about Truth . Note . 5. Rule about Truth . 2 Cor. 11.3 . 6. Rule about Truth . Note . Inclinus ad neutram partem sit Dominis ●●rius● . 1. Rule about Love. 1 Cor. 16.14 . Eph 5.2 . Col. 3.12 , 13. 2. Rule about Love. 3. Rule about Love. 4. Rule about Love. Rom. 5.1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Eph 5 2 ▪ 5. Rule about Love. 6. Rule about Love. Phil. 1.27 . & 3.15 , 16. Concordi● communa periculum ●oll●t●r . Livy , l. 28. Note . Notes for div A43821-e13130 3 Epist. ver . 1. Verse 2. Verse 3. Non vis errare ? ego sum via ; non vis falli ? ego sum veritas ; non vis mori ? ego sum vita ; non habes quā eas nisi per Christum ; non habes quò eas nisi ad Christum . Notes for div A43821-e13810 Ezek. 28.3 . Sermo Dei est sicut hamus non capit nisi capiatur . Aug. 1 Cor. 9.19 , to 22. four times together . Isa. 8.18 . Division . 1. part . 1. persons Exhorting Exhorted . 2. part . substance of Exhortatiō Be strong . 3. part . The rock of thy strength , 3. The grace that is in Christ Jesus Explic. Note . Note . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non satis babuit humerorū was said of one who wanted strength proportionable to his work . Some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both will come to one purpose , though the last more full and indeed more probable . In Christ Fulness Redundancy of grace . 1. A Prophetical fulnes of grace in Christ. 1. Strength in his word 1 Ioh. 2.14 . 2. Strength of his Spirit . 2. A priestly fulness of grace in Christ. 1. Christs gracious satisfaction 2. Christs gracious intercession . 3. Christs Kingly fulness of grace . 1. Christs powerful suppressing his enemies Chap 18. last verse . 2. Christs powerful advancing his people . Col. 2.13 . Psal 103. Mat 16 18. Rev. 3.21 . 2. The redundancy of grace that is in Christ Jesus . 1 Redundancy of his grace into all their faculties . Rom. 5.12 , 15. 2. Redundancy of the grace in Christ into all the graces of the Saints . 3. Redundancy of the grace that is in Christ Iesus into all their duties 4. Redundancy of the grace in Christ Jesus into the various estates of his Saints . Psa. 62.10 . 1. part . Christs title unto , & possession of this strengthening grace , which is threefold ▪ 1. By the grace of Vnion . 2. By the grace of Vnction . Note . 3. By the grace of Office. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Camer . 2 Pet. 1.4 . Note . 3 part . The various sweetnes & sweet variety of the strengthning grace in Christ Iesus . Note . Applic. A serious invitation for al strangers to seek acquaintance with , and interest in Iesus Christ. Ioh. 3.19 . Vid L. Verulans Apothegmes , 26. Note . 1 Vse . Note . See in Arminius his Works , a notable Discourse about Gods Providence in mens sins . Deus non permittit peccatum tanquam otiosus spectator , sed eff●●aci quadam permissione , quamvis nullo modo sit Author peccati . 
A67000	----	The freeness of Gods grace in the forgiveness of sins by Jesus Christ, vindicated. Against the doctrine of Mr. Fergusson, in his sermon preached at the morning lecture, the fifth of August 1668. in a letter to a friend. By H. W. a lover of the truth that is according to Godliness. H. W. 1668 Approx. 46 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A67000 Wing W35 ESTC R217619 99829277 99829277 33714 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67000) Transcribed from: (Early English Books Online ; image set 33714) Images scanned from microfilm: (Early English books, 1641-1700 ; 1940:13) The freeness of Gods grace in the forgiveness of sins by Jesus Christ, vindicated. Against the doctrine of Mr. Fergusson, in his sermon preached at the morning lecture, the fifth of August 1668. in a letter to a friend. By H. W. a lover of the truth that is according to Godliness. H. W. 19, [1] p. printed for J. J. and are to be sold at William Crooks, at three Bibles near Temple Bar, and at Peter Parker's in Billeter Lane, London : anno 1668. "Mr. Fergusson" = Robert Ferguson, who replied to this tract in an appendix to: Justification onely upon a satisfaction. The title of the sermon which provoked the controversy has not been traced. Reproduction of the original in the Exeter College Library, Oxford University. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ferguson, Robert, d. 1714 -- Controversial literature -- Early works to 1800. Grace (Theology) -- Early works to 1800. Forgiveness of sin -- Early works to 1800. 2008-01 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Emma (Leeson) Huber Sampled and proofread 2008-03 Emma (Leeson) Huber Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE Freeness of Gods Grace IN THE Forgiveness of Sins , BY JESUS CHRIST , VINDICATED . Against the Doctrine of Mr. Fergusson , in his Sermon Preached at the Morning Lecture , the fifth of August 1668. in a Letter to a Friend . By H. W. a lover of the Truth that is according to Godliness . Rom. 3. 24. Being justified freely by his Grace , through the Redemption that is in Jesus Christ . Col. 1. 14. In whom we have redemption through his Blood , even the forgiveness of sins . Prov. 12. 15. He that justifieth the wicked , and he that condemneth the just , even they both are abomination to the Lord. London , Printed for J. J. and are to be sold at William Crooks , at three Bibles near Temple Bar , and at Peter Parker's in Billeter Lane , Anno 1668. My Friend , BEing the other day in your company , you told me of your being the fifth instant at the morning Lecture , where ( as you said ) a great company of well disposed people were assembled to hear : I was glad to hear it . Then you gave me to understand that one Mr. Fergusson there preached at that time from Heb. 2. 10. And you also gave me in writing an account of his Sermon , desiring me to peruse it . Sir , your Paper I return with many thanks , and therewith also a few Animadversions upon the Sermon , which you may read when your leasure permits you . There are three faults inexcusable in a Preacher , as all do acknowledge , for it is in it self most evident . First , To propose a Text out of the Holy Scriptures , and thence to draw Doctrines which are true in themselves , but which the Text affords not . This is one way of prophaning the Word of God , and of doing the Work of the Lord negligently . But , Secondly , It is a greater fault , and much more to be lamented , when such Doctrines or Theses are grounded upon a Text of Scripture , which are so far from being rightly drawn from that Text , that they are deducible from no other Text , being such Doctrines as contain not the truth in them , but are false , and therefore contrary to the Scriptures of Truth . But , Thirdly , The fault is then greatest and most of all to be lamented , when the Doctrines or Articles proposed as from a Scripture , are not meerly false , and errors of a mean import , but are false in matters of high concernment in Faith or Manners . These three things , Sir , came to mind by the unhappy occasion of your Preachers Sermon , whom I may charge , though not with the first of those faults , ( for he was not so little unhappy , as to preach Truth from a Text that reach'd it not to him ) yet I may charge him with not onely the second ; but the third also : For alas ! ( I grieve to speak it ) he preach'd such a Doctrine , which greatly reflects disparagement upon Almighty God , in respect of his Goodness , Wisdom , and Power , and therefore must needs have much of malignity in it , how devout soever the Preacher may seem to be . Now that you may not think me to be rash and inconsiderate in thus charging that Gentleman , give me leave to evince by a few words the truth of the Charge . I pray consider his Text , and his Doctrine grounded thereon . The words of the Text are these , For it became him for whom are all things , and by whom are all things , in bringing many Sons unto Glory , to make the Captain of their Salvation perfect through sufferings . His Doctrine was this ; That there was no other way imaginable or possible , whereby God might forgive sins , but by a full and plenary satisfaction made to his Justice by the death of his Son. He branches this Doctrine into three Propositions ; which are these , 1. That it is not possible for God to pardon sin and save sinners , without satisfaction to his Justice . 2. That it was impossible to obtain satisfaction by any other way but by Christ . 3. That Christ hath given God a full and plenary satisfaction , and thereby made way for the bringing of all those Sons to Glory that the Father and he agreed about when he undertook this work . Now consider ( I pray you ) seriously whether any man but one that is first prepossess'd with such an Opinion , could have drawn such a Doctrine from that Text. The terms I am sure are at a vast distance . The Text saith , It became him for whom are all things , &c. Now suppose that to be in the Text which is not , viz. That Christ made satisfaction to the Justice of God for mens sins , in Mr. F's sence ; it will not follow from this , It became God , &c. First , That it was impossible to have been otherwise ; for Mr. F. knows well enough , that though God cannot chuse good or evil , yet he may chuse this or that good ; so that when it is said , That such or such a thing becomes God , it doth not follow that the omission of that , and the chusing of another , might not also have become him . It did well agree with the Wisdom and Goodness of God , to make the Captain of our Salvation perfect through sufferings ; But what are we , poor silly Worms , that we should hence conclude , That the Wisdom of God could have found out no other way for his goodness to appear unto us in ! Let us be thankful for this that he hath done , and admire his Wisdom in it ; but let us not by our wisdom set bounds to the onely wise God. However , let us not do it , grounding upon a Text that will not justifie us therein , as this Preacher doth . But secondly , How doth it arise from this Text , That Christ made full satisfaction to the Justice of God ? The Text saith , — To make the Captain of their Salvation perfect through sufferings . As if for God to make Christ perfect through sufferings , and for Christ to make satisfaction to the Justice of God were all one . Whereas , for God in bringing many Sons to Glory , to make the Captain of their Salvation perfect through sufferings , seems plainly to imply no more but this ; To make the Captain a perfect and compleat Captain or Leader . 1. By making him to be to his Souldiers or Followers , those Believers he was to bring to Glory , a Pattern in doing , in suffering , and in receiving of Glory . 2. By making him to have pitty and compassion towards them in all difficulties and sufferings , through having experience of the same himself . 3. And lastly , By giving him power to supply them in the way , and give them glory at the end , inasmuch as by his sufferings he came to sit down at the right Hand of God. If any man of a more refined wit than ordinary , can draw any thing more from these terms , yet I perswade my self , That no man will ever be able to convince an impartial hearer , that Christ's being made perfect through sufferings , is , Christ's making full satisfaction to the Justice of God. But if this Proposition be not to be found in the Text , much less the other two ; that it was not possible for God to pardon without a satisfaction , and that no other could do it but Christ . Now having shew'd you , that his Doctrine is not in his Text , nor deducible from it ; I shall shew you in the second place that it is false , and therefore not deducible from any Text , but contrary to the Scriptures . But to make good this charge , it would behove me to write a large Volumn , if I should disprove all the frivolous Arguments that are wont to be brought for the maintaining it , but I intend only a short Letter , and therefore shall content my self , 1. To shew you the contradiction of this Doctrine to it self , and to the holy Scriptures . 2. To vindicate those Scriptures , or the chief of them he brings for proof , from giving countenance to his Doctrine . And , First , That it is contradictory to it self and the Scriptures , observe two clauses in it ; one is , Making full satisfaction to the Justice of God ; the other is , God's forgiving sins . To make full satisfaction to the Justice of God for sin , is in this Preacher's sence , To bear all that punishment which is due to men for their sins in their stead . To forgive sin , is , according to the Apostle Paul , ( Rom. 4. 7 , 8. ) Not to impute sin , or to deal with the sinner as if he had not finned . But now every one may perceive that these two are contradictory ; as , to bear all the punishment due to sin , and to bear none of the punishment due to sin . To exact of the sinner or his surety ( as they speak ) all the punishment which he owes ; and , to exact neither of the sinner nor his surety any thing that he owes : For whether the sinner himself or his surety bear the punishment of his sin , sin is in that case imputed . If these be not flat contradictions , I know not what are ; for the terms in the affirmation and negation , are taken in the same sence and latitude : So that for any one to say , That God could not pardon mens sins till Christ had made full satisfaction to his Justice , is alike as to say , The King cannot pardon a Rebel without punishing as the Law requires ; forasmuch as to pardon , is , not to punish as the Law requires . And this is so clear and evident , that in all other cases save in this , even the Asserters of this Opinion do easily perceive the absurdity : Which of them having committed an offence , deserving death by the Law of the Land , would account himself pardoned , if all that punishment were exacted that the Law required ? In debts of money , which may be transfer'd from one to another , which of them would account himself forgiven a debt of an hundred pounds , if he himself , or any other paid it in his name ? What an empty vain word would Forgiveness be at this rate ? Pay me all you owe me and I will forgive you , is either a senceless or cruel saying . What! must we be absur'd onely in our Faith ? Must Absurdities there be reputed for Mysteries ? Why not believe the Papists then , when they assert the Bread to be Flesh , and say it is a Mystery ? Nay , much rather believe them than these , for they have the words of Scripture on their side , but these have not , save ill-forg'd premises . Thus you may see this Doctrine is contradictory to it self , as much as punishing and not punishing , exacting a debt and not exacting it , are flatly contradictory . That it is contrary to the Scripture , is proved by the same labour , for every thing absurd , and contradictious to it self , must needs be contrary to the holy Scriptures . But more particularly , 1. It is contrary to all those Scriptures that speak of God's forgiving , or pardoning , or remitting our sins through Jesus Christ , or through his Blood. And I think I need not tell you , the Scriptures are full of such . Will it not be impertinent to name a few among so great a number ? Nay , is it not the main purport of the Gospel , to shew that God forgives us our sins by Jesus Christ ? John Baptist the fore-runner of Christ , — Preaching the Baptism of Repentance for the remission of sins , Luk. 3. 3. Christ himself taught us to pray , Forgive us our debts , as we also forgive our debtors , Mat. 6. 12. & v. 14 , 15. For if ye forgive men their trespasses , your Heavenly Father will also forgive you . But if ye forgive not men their trespasses , neither will your Father forgive your trespasses . Will any man be beholden to us for forgiving his trespasses , when we have receiv'd full satisfaction , as much to a tittle as the Law allows ? Or , dare we say , We immitate God , when we do not pardon them any thing , except we have our due to a doit ? Might not the Servant in the Parable ( Mat. 18. ) have excus'd himself for his severity to his fellow-servant by this Doctrine ? For his Lord said , v. 32 , 33. O thou wicked Servant , I forgave thee all that debt , because thou desiredst me ; Shouldst not thou also have had compassion on thy fellow-servant , even as I had pitty on thee ? Might he not have replyed , Lord , thou didst receive a full and plenary satisfaction for me , but I received no satisfaction for him , and therefore thy example is no Argument in this case ? Is not this to clude the most plain and excellent Precepts and Arguments in the Gospel ? Christ saith in the institution of his last Supper , Mat. 26. 28. For this is my Blood of the New Testament [ Marg. Covenant ] which is shed for many for the remission of sins . He doth not say , for the satisfaction of divine Justice ; for the bearing the punishment of your sins : for what hath a Covenant or Testament to do with satisfaction , or punishment for sin ? And after his resurrection , he said unto them , [ the Diciples ] Thus it is written , and thus it behoved the Christ to suffer , and to rise from the dead the third day : and that repentance and remission of sins [ not satisfaction for sins ] should be preached in his name &c. accordingly the preachings of the Apostles and Evangelists are full of this Doctrine of remission of sins . See a few , Act. 2. 38. ch . 3. 19. ch . 5. 31. ch . 10. 43. ch . 13. 38. 2. This Doctrine of Christ satisfying the Justice of God by bearing the punishment due to their sins , is contrary to all those Scriptures , that attribute our Remission or Salvation to the Grace , Mercy and Kindness of God : for what is more contrary to Mercy than punishing the miserable to the utmost ? what is more contrary to Grace , than to give nothing but what one is paid for ? what more opposite to Kindness or Goodness , than exacting all that strict Justice may require ? Now the Name of the Lord is proclaimed , Exod. 34. 5 , 6 , 7. The Lord , the Lord God , merciful and gracious , long-suffering and abundant in Goodness and Truth , keeping mercy for Thousands , forgiving iniquity , and transgression and sin ; ( Here it follows , that I may take notice of it in my way , because the Preacher urges it to prove that God cannot forgive sin without satisfaction ) and that will by no means clear the guilty . I pray Friend , consider this Text that is cited by us both , and that upon a contrary account , and see if it can possibly be meant by the Lords not clearing the guilty , after his being merciful , gracious , &c. that he will indeed pardon sin , when he hath taken as much punishment as the Law requires , but he wil by no means bate any thing of that . As if the Lord were very gracious and merciful , because he takes no more than the Law allows . O wonderful Mercy , that this Preacher attributes to the most merciful Lord God! see Psal . 103. 8 , 10. The Lord is merciful and gracious , slow to anger and plentious in mercy . He hath not dealt with us after our sins , nor rewarded us according to our iniquities . But according to this Gentlman , God must reward every one according to his Iniquities ; for every one must bear the full punishment of his sins , either in his own person or in the person of another . See v. 13. Like as a Father pityeth his Children , so the Lord pityeth them that fear him . That is , if the Lord can get any body to be punished in their stead , and make full satisfaction to his avenging Justice , then they shall go free . See also Jer. 3.12 . Joel 2.13 . Jona . 4.2 . or shall I transcribe a great part of the Bible to this purpose . I cannot omit to mind you of our Lords precept , Luk. 6.35 , 36. where he saith , Love ye your enemies , and do good and lend , hoping for nothing again : and your reward shall be great , and ye shall be the Children of the Highest : for he is kind unto the unthankeful and to the evil . Be ye therefore merciful as your Father also is merciful . Is God kind to the unthankful and evil ? how comes it to pass ? according to this Gentleman , either Christ or some other made satisfaction for them , or else I know not how it could be . 2 Cor 1. 3. God is called the Father of mercies . In that Prophesie , Luke . 1. 77 , 78. To give knowledge of salvation unto his people by the remission of their sins , through the tender mercy [ marg . Bowels of mercy ] of our God. The great reason of the blessings of the new Covenant is this : for I will be merciful to their unrighteousness , and their sins and their iniquities will I remember no more . Heb. 8. 12. I would sain pass from this matter as obvious to every one , but that text in Jam. 2. 13. will not let me go . For he shall have Judgement without Mercy , that hath shewed no Mercy : and Mercy rejoyceth against Judgement . Where you may observe that Mercy is opposed to Judgement or satisfaction of Justice , and that gloryeth against this . Whereas were this Gentlemans doctrine true , Judgement would glory against Mercy . That this Doctrine of full satisfaction to avenging Justice ( I say ) is contrary to all those Sriptures that attribute our remission or salvation to the Grace of God : me thinks I should not need to cite texts in this case to such as profess to live under a Covenant of Grace , and commonly suspect every thing that is but said to lessen the Grace or favour of God. But give me leave to mention one or two among a multitude . And that of the Apostle to the Ephesians , ( ch . 1. 7. ) doth first present it self , In whom we have Redemption through his Blood , the forgiveness of sins according to the riches of his Grace . Here forgiveness of sins is ascribed to the riches of Gods Grace , though it comes through the Blood of Christ . Would it have bin any such rich Grace for God to let men alone after he had punished their sins to the utmost ? See Col. 1. 14. a parallel place to this in Eph. I. In both which you may note that redemption is expounded by remission of sins . See also Rom. 3.24 . Being justified freely by his Grace , through the redemption that is in Jesus Christ . How justified by Grace or savour , if by a full satisfaction ? O , you will say ; Because God gave Christ , and procur'd him to make this satisfaction . But suppose that could be ; How then justified freely or gratis by his grace , if he received a ful satisfaction ? Can a man be said to deliver his imprisoned Debtor freely or gratis by his Grace out of prison , and from his obligation , though he procure another to pay him the mony ? sure Mr. F. would not think so , if he were that captive Debtor and so deliver'd . And this Apostle in the next Chap. Rom. 4. 4. and 11. 6. argues the opposition between Grace and Debt , and Grace and works , shewing that they mutually destroy each other ; so that if God received full satisfaction , he is obliged in Justice , as this Preacher saith , to take no more ; and our Justification accordingly will be no longer of Grace , but of Debt . — Thus this Preacher doth unawares destroy the Grace of God , while he preaches up a penal satisfaction of Justice . Now I might proceed to other Scriptures and Arguments to which this Doctrine of satisfaction is contrary : but I am writing a Letter , and perhaps I may have occasion to produce some of them by way of Answer to some of his Argumentations . And I shall as I go along , prove against him that which I proposed in the beginning , as the third and greatest fault in a Preacher , namely , That his Doctrine is not only false , but false in a matter of high comcernment in the faith of a Christian . And first I take notice he argues from Gods threatnings that there must be a satisfaction : but he allows this satisfaction to be made either by the Criminal or by his Surety . But I would fain have him to shew me that threatning of punishment , that may be satisfied either by the party offending or his Surety . To Adam he saith , In the day thou eatest — dying thou shalt die , Gen. 1. 17. and , Cursed is every one that continueth not in all things , &c. Deut. 27.26 . & Cal. 3.10 . The soul that sinneth it shall die , Ezek. 18.4 . Here is no mention of a Surety . Let him that addeth , or its Surety , take heed of the Curse denounced against him that adde●● or diminisheth &c , but perhaps he hath a Surety that can and will bear it for him . 2. He argues from the congruity of it to the Righteousness , Wisdom and other Attributes of God , to pardon sin upon a full compensation . He cites Rom. 3 . 25 , 26. — that he might be just . But we have seen already in the 24. vers . of that Chap. that the Justice there meant , is such as consists with justifying gratis and therefore without a full compensation . 3. He argues from the Holiness , Purity and Righteousness of the Nature of God to the necessity of the punishment of every sin . But he doth here again take the boldness of adding a surety , for the bearing of this punishment . I beseech you my Friend , make a stand , and tell me , supposing such a nature in God as obliges him to punish every sin , whether that Nature can be satisfied with the punishment of another that is innocent instead of him that is guilty ? And again , whether that Holy Nature of God doth not oblige him as much not to punish the Righteous , yea though he be willing , as to punish the guilty ? He saith , He cannot see how it was consistent with the Righteousness of God , to punish an innocent , if he could have saved sinners without it . O wonderful Righteousness of God , that obliges him to punish an innocent person , because he cannot pardon freely the least sin ! An innocent person did I say ? You must suppose that this person is of equal worth to a whole World of innocent persons ; and then you must suppose that God is necessitated from his Nature to punish eternally this whole World of innocent persons , if he will save from eternal punishment a few guilty persons . This may seem strange , but if you consider it , you will find it full of Truth ; For it is suppos'd , even by this Preacher , that Christ did as much in the bearing of the punishment of mens sins , as if the whole World of sinners should have been punished eternally . Now it follows clearly , that if you suppose the Surety to have been Righteous Men , and not Jesus Christ ; there must have been a whole World of such Righteous Men to have suffer'd eternally , to have done that which Christ did in satisfying for mens sins . I know , they that receive this Doctrine from the Pulpit , are wont to consider the sufferings of Christ as the sufferings of a few hours , but they ought to consider them as equivalent to eternal sufferings : They ought also to consider them , not only as the sufferings of a single Person , but of as many persons as it is possible may be saved by him , or rather , of as many as they are of worth to save , which are , they say , all the World , and more if more there were : And then let them if they can ascribe such a nature as this to the most merciful and just God. O , whither doth Error drive men ? Here perhaps they will argue , That it was the single manhood only that suffered , it was the Godhead that supported it , and gave weight and vallue to the sufferings ; but the God-head cannot suffer . But what is that to say , but either to confess the charge I have laid against that Doctrine , or else to make the satisfaction childish and ludicrous . For if the satisfaction given by Christ be real and something distinct from what God had before , then it contains all that horrible cruelty I have spoken of ; if it be not real nor distinct from what God had before such satisfaction given , then it is childish , giving with the one hand , and receiving with the other , or putting the thousands of pounds of his own Godhead into the scale with the penny of the manhood , ( as I may so say ) to make up a full satisfaction or payment ; Who that considers it can bear such a Doctrine ? He goes about to prove the necessity of punishment of all sin from two considerations ; first , From the nature of sin to which punishment is due without any determination of God. That he that doth ill should suffer ill , is not so much ( saith he ) from the Will of God , as from the Nature of ill . But then , 1. How comes it to pass that this punishment is not inflicted upon him that doth the ill , but upon another ? Doth not his bringing in a Surety here , overthrow his reason ? If sin require to be punished , it is in him that doth the evil , not in another ? But , 2. suppose sin doth in its own nature deserve punishment , yet this doth not necessitate God to punish every sin : For we men , although we have a natural right to our limbs , and he that maim's us deserves punishment for so doing , if there were no positive Law to that purpose , notwithstanding he that is so maimed may forgive him that offence . So he that sins , gives God a right to punish him , but God may dispense with his right , if he please , or else he were more impotent than we contemptible worms . He saith , We may observe throughout the Bible that the Principle by which God punisheth sin , is the Righteousness of his Nature , so that it is against Justice in him not to punish : And he cites , 2 Thes . 1 , 6 , 7. It is a Righteous thing with God to recompence tribulation to them that trouble you , and to you that are troubled , rest . Here we see it is as wel righteous to recompence to them that are troubled , rest , as to recompence tribulation to them that trouble . But is that also from the necessity of God's Nature , and not from his gracious Will , and merciful Determination ? Again , saith he , The necessity of sins punishment is argued from the Heathens having a sense of it without Divine Revelation . But did not the same Light in the Heathens teach them , that God was Merciful and Gracious , pardoning sin without a satisfaction or full punishment ? The Ninivites did not believe that God either by the necessity of his Nature or Threatning was oblig'd to punish . Who can tell ( say they , notwithstanding an absolute threatning ) if God will turn and repent , and turn away from his fierce anger , that we perish not ? Jonah 3.9 . And in vers . 10. it is said , And God saw their works , that they turned from their evil way , and God repented of the evil that he had said that he would do unto them , and he did it not . What ? Did he inflict this evil upon some other that should bear it in their stead ? Where is this necessity of his Nature , or veracity of his threatnings , obliging him to punish every sin ? He saith , It would render all Laws ludicrous , if the breach of them should not be punished . And will not all men hate and abhor that Government as cruel and tyrannical , where every the least breach of the Law must certainly be fully avenged ? Do not all Governors forgive offences which they might punish , and that with great applause of their clemency , and as that wherein they do most of all resemble God the great Governour ? But are therefore all the Laws in the World ludicrous ? But he will make us amends for this intollerable severity , by an execrable cruelty , and that is , by substituting one who is in respect of his worth aequipollent to so many , or so many hundreds rather of innocent persons as are needed for sureties , to suffer this punishment instead of the Offenders . But how contrary is this to the reason of punishment , and to Scripture ? which though it sayes that Christ was made a surety of a better Testament , ( Heb. 7. 22. ) yet never our surety , much less to bear punishment in our stead . And here he cites ( indeed in a quite contrary sence to its true meaning , so strangely impertinent are his proofs ) Gen. 18. 25. Shall not the Judge of all the Earth do right ? For Abraham urges this against God's destroying the few Righteous with the many Wicked ; but Mr. F. urges it for the many righteous , or of one equivalent to many that a few wicked may go free . This is the natural Righteousness of God the Judge of all the Earth , which he Preaches . The Phoenicians and Carthaginians sacrificing a few men , or some of their Children in the behalf of the whole people , seems to come short of this in cruelty and unrighteousness . Now he comes to his second Proposition , That it was impossible for satisfaction to be made any other way but by Christ . But having made it appear that the satisfaction he talks of is inconsistent with the Nature of God , with his Righteousness , Mercy and Grace , as they are set forth in Scripture , this Proposition falls to the ground , and is impertinent . Onely I may observe , that in rejecting of Sacrifices , new Obedience and Sufferings , though he cites Psalm . 51. 16. for the defectiveness of Sacrifices , yet he takes no notice of the next verse , where the Psalmist saith , The Sacrifices of God are a broken Spirit ; a broken and a contrite heart , O God , thou wilt not despise . So he cites Psalm . 50. 12. to the same purpose , but waves that which follows in verse 14 , & 15. Offer unto God thanksgiving , and pay thy vows unto the most High. And call upon me in the day of trouble , and I will deliver thee , and thou shalt glorifie me . He doth not reject slain Beasts , and burnt Offerings , that he may have slain men , or such as may be eternally or infinitely punished and tormented in the stead of the guilty ; but he requires in those places sincere and hearty obedience in things morally and truly good , in place of things ceremonial and only positively good . Here he tells us , That the sufferings of men cannot satisfie , because they are not infinite in weight , for men are not capable of that . They are capable of infinite sufferings in respect of length and continuance ; but that is to be alwayes suffering without ever compleating satisfaction . Thus we see that the punishment laid upon Christ , is according to him equal to the sufferings of men for evermore . But these men if they had been sit sureties , must have been righteous men ; so the sufferings of Christ are equal to the sufferings of millions of righteous men for evermore . But how dare we say , That God , who loved his own Son more than millions of Righteous men , much more than millions of sinners , should yet lay upon him the punishment due to sinners , and that which is equal to the eternal sufferings of millions of righteous men , for the saving of a lesser number of sinners ? would it not even grieve a man of Ingenuity to be saved ( if it were possible ) at this rate ? He saith the Satisfaction is alwaies spoken of , as having been done to reconcile God. But it will be very hard , I think impossible , for him to shew but one Scripture that saith so , nay that saith but that Christ dyed to reconcile God to us , which is far less . How ordinary is it for men to think the Scriptures speak what they would have them speak ? It saith indeed , that — when we were enemies , we were reconciled to God by the Death of his Son , Rom. 5. 10. And that God hath reconciled us to himself by Jesus Christ . And God was in Christ reconciling the World unto himself , not imputing their trespasses unto them , 2 Cor. 5. 18 , 19. what need of reconciling him that so loved the world that he gave his only begotten Son ? &c. Joh. 3.16 . We come now to his proof of the main matter , ( viz. ) That Jesus Christ hath given the Father a full and plenary satisfaction , &c. Here by the way , he saith , Christ hath given the Father Satisfaction . I desire therefore to know who satisfied the Son and Holy Spirit . Or is the Son and Holy Spirit of a more merciful and gracious nature , so that they will pardon sin without a satisfaction , though the Father cannot ? For the clearing of this proposition he saith , 1. That Christ underwent what we should have undergone . And this , he saith , was in point of feeling Death and the Curse , an infinite punishment as to weight , though it was but short as to time : as Hanging is shorter than sitting in the Stocks two or three hours . He did not only undergo the Death which the Law cursed , but all the Curse which God could put into his Death . Thus far he . Here he cites Luk. 22.44 . Mat. 26. 37 , 38. Mar. 14. 33. Heb. 5.7 . Mat. 27.46 . Joh. Now my Friend , I pray read all these texts consideratly , & as many more as ye please , and see whether all or any of them say , that Christ underwent an insinite punishment , or all the Curse which God could put into his Death . Whereas he saith , Christ swett great drops of Blood , Luke saith , — as it were great drops of blood . But I would ask him a question or two hereupon . 1. Whether it be not part of the curse that men must bear , to know clearly and to be deeply sensible that they have no interest in Gods favour , and that they never shall have any , and that God hates them with an everlasting hatred ? 2. Whether a stinging and guilty conscience , as having justly deserved the Curse in their own persons , be not a main Ingredient in the Curse which men must bear ? And if these be parts of the Curse , then let him tell me whether Christ when he was in an Agony in the Garden , or when he was on the Cross , or at any other time underwent either of these ? for did he not pray to God in the Garden , and call him Father ? Did not God send an Angel to comfort him ? Did he not upon the Cross invocate God , saying , My God , my God , though he had forsaken him in giving him up to the power of his enemies ? and did he not then comend his Spirit into his Father's hands ? Luk. 23.46 . Are these the Actions , and this the state of a man under the greatest Curse that God can lay upon him ? Then be comforted ye damned , for it will not be so hard with you , as is imagined ? Did Christ think that God hated him , when he knew he was his wel-beloved Son ? and that this obedience of his in dying , should be rewarded with eternal Glory ? what Doctrine is this , that brings in the Holy One of God , despairing of Gods favour , hated of God and tormented in his own conscience with sense of unpardonable guilt ! as it necessarily follows from his assertions . He saith , it would be to lessen the courage of Christ , if his Agony proceeded from a foresight of his Death : not considering what his Text saith , that , It became him for whom are all things , and by whom are all things , in bringing many Sons to Glory , to make the Captain of their Salvation perfect through sufferings . How should Christ be a compleat Captain , if he did not experience as great trials , as any of the Souldiers are like to meet with ? And do not many of the Souldiers his followers , meet with such a sense of sufferings that are before them , as put them into an Agony ? But what if he being to break the Ice , to go first , to be a glorious example , met with with greater Hardships and difficulties , than any of those that are to follow him ? Is he not thereby the more fit to be their Captain ? may there not from hence be given a good account of all the sufferings and the death of Christ , that he was to be the Captain of our Salvation ? Did it not well become the Wisdom and Holiness of God to give repentance and remission of sins through such a person , as should obtain this Glory and Power by an obedience accompanyed with the hardest sufferings ? He now goes on to tell us that Christ underwent this Curse in our stead . And here he cites Dan. 9 . 26. Rom. 4 . 25. 1 Pet. 2. 24. Isa . 53. which in my Judgment are not the most probable prooss he might have brought for that purpose . But it being salfe that Christ underwent the eternal Curse , there is no place for his doing it in our stead . Neither did he undergo , that which he did undergo , in our stead , but on our behalf , for our good , and that we should follow his steps . So saith the Apostle Peter : Christ also suffered for us , leaving us an example , that ye should follow his steps , 1 Pet. 2.21 . He that doth any thing in another's stead , doth it , that the other may not do it ; but Christ suffered for our Example , not to free us from suffering the like . Christ suffered for us , so he entred into Heaven for us ( Heb. 6.20 . ) not in our stead , but for our good , to be a Priest , and to interceed for us that we may come thither also . Under this third particular , concerning what Christ hath wrought for us , he talks of a price for Grace , and that all Grace is given by vertue of the satisfaction of Jesus Christ . He cites to this purpose , 2 Pet. 1. 1. To them that have obtained like precious Faith — through the Righteousness of God , and our Saviour Jesus Christ : Whence he collects that God is bound in Justice to give Grace and Faith , because Christ hath bought it . It 's strange he should be unmindfull of the Apostle Paul's making Grace and Debt such opposites as destroy each other , and cannot have place in the same matter , Of which I have soken something before . Again he considers not the words he utters ; for Faith is said in this Text to be obtained by us , not only through the Righteousness of God , but also through the Righteousness of Jesus Christ . Is Christ obliged to give us Faith because he bought it ? It is in the Greek , Faith in the Righteousness of God , &c. so Righteousness may be taken for the Object of Faith , and denotes here the saithfulness of God and Christ , promising to us eternal life . These are the men that cry up the Grace of God , the free Grace of God : bat my dear Friend , if you will be but at the pains to weigh the matter throughly , ( which alas few will ) you will perceive that their Doctrine of Grace rightly understood , doth quite overthrow Grace . I have shewed you here how his Doctrine of Satisfaction is diametrically opposite to the Grace of forgiveness of sins , which God did design before the World , to magnisie by Jesus Christ in the Gospel . But he hath a pretty setch here , whereby he thinks to free himself of this charge ; and that is by telling us , ( as he doth in his Application ) That the great Mercy as well as Justice of God , appears in this Satisfaction ; because my Friends ( saith he ) though God will have a Satisfaction , yet he will procure it himself , be will be at the cost of it himself . O the wisdom of God in finding it out ! O that men would but consider what this means ! But men are mighty idle and popishly credulous in matters of Faith. The meaning then is this : That God Almighty is necessitated by his Nature to execute the punishment due to all the sins of men ; for so he saith that by sin punishment became due , and being due , it became necessary to be executed ; So that God can no more pardon one sin without due punishment , than he can lie or deny himself . Now it seems this necessity of his Nature gave him liberty ( I know not how ) to execute this punishment upon others that were righteous , in case they had been Sureties ( if any such there had been ) instead of the guilty . But there being none such , but only one , to wit , Jesus Christ his wel-beloved Son , who was of so excellent a Nature , that he could bear as much punishment in a few hours , as all the World deserved , and was not able to bear to eternity ; Therefore he commands this Son ( who would not disobey him ) to take upon him a humane nature , and therein to bear this infinite punishment , that so his avenging Justice being satisfied , he might then justifie some part of those that had finned . This is God's procuring the Satisfaction himself ; this is being at the cost of it . But let me argue with him a little : How can that be a true and proper satisfaction , which the Creditor is at the cost of himself ? It is but a shew of satisfaction , when one receives but what he himself gives , or is at the cost of . And so this specious Doctrine of satisfying Justice , will be but a meer representation of a thing that is not real . If the Creditor did receive what he did not give , then his Mercy is just so much diminished . If he receiv'd all that was due , his Mercy is nothing at all . You will say his mercy appears in this , that being at liberty to punish the sinner himself , or a righteous person in his stead , he chose to punish the righteous person and to let the sinner go free . This seems to have some little weight in it , but consider it narrowly . Here is indeed some kindness shewn to the person of the sinner : but there is just as much unkindness shewed to the person of the Righteous : but in respect to the sin , there is no mercy at all , for whether he punish the Sinner or the Righteous , the sin is fully avenged . And what good Governour I pray , would not rather in such a case punish the sinner than the Righteous ? But you will say , he rewarded the Righteous for bearing this punishment . I answer , that is just as if one did owe me a Thousand pounds , and I should procure another to pay me the money in his stead , and for his encouragement I tell him I will give him a Thousand pounds value in somewhat else . — I say this is no real , but an imaginary and represented satisfaction . So that let him turn himself which way he will , he shall never be able to make full satisfaction to Justice , and Mercy in forgiveness to stand together . By all this it appears that his doctrine is false in a matter of great concernment , as that which obscures , lessens , disparages or overthrows the Righteousness , Goodness , Mercy and Grace of God in the Gospel . Having now finished what I intended , wherein I pray excuse me if I have been too long , and pardon the errors of haste , I will take my leave ; beseeching you to be very careful of receiving any Doctrine you do not understand , especially if it seem to darken the Wisdom , or any way lessen the Grace of God : but cherish such Principles as represent God and Christ full of Wisdom , Grace and Goodness , and so beget in you humility , love , and considence towards them . Suffer not your self to be imposed upon by the bare name of Mystery , nor by the multitude of those that profess any Doctrine , but look whether you can find it in the holy Scriptures . Consider the great Vanities , Superstitions , yea and Idolatries that have crept into the Church , so that it is no great marvel if many err in this point also . Let us pray that God would be pleased to vindicate the Truth of the Gospel from the Inventions of men , that it may appear in its native beauty and loveliness . I hope you will not satisfie your self with only reading what I have wrote , but will weigh it seriously as a matter of great concernment . I shall much rejoyce to be serviceable to you in it , for I am , Sir , Your Friend in the best bands . H. W. London , Aug. 13. 1668. Page 6. line 14. for impale , read impute . 
A85412	----	The remedie of unreasonableness. Or The substance of a speech intended at a conference or dispute, in Al-hallows the Great, London. Feb. 11. 1649. Exhibiting the brief heads of Mr John Goodwin's judgement, concerning the freeness fulness effectualness of the grace of God. As also concerning the bondage or servility of the will of man. Occasioned by an undue aspersion cast upon him; as (viz.) that he held free-will in opposition to free-grace. Goodwin, John, 1594?-1665. This text is an enriched version of the TCP digital transcription A85412 of text R202311 in the English Short Title Catalog (Thomason E594_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 36 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85412 Wing G1197 Thomason E594_1 ESTC R202311 99862646 99862646 114812 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85412) Transcribed from: (Early English Books Online ; image set 114812) Images scanned from microfilm: (Thomason Tracts ; 91:E594[1]) The remedie of unreasonableness. Or The substance of a speech intended at a conference or dispute, in Al-hallows the Great, London. Feb. 11. 1649. Exhibiting the brief heads of Mr John Goodwin's judgement, concerning the freeness fulness effectualness of the grace of God. As also concerning the bondage or servility of the will of man. Occasioned by an undue aspersion cast upon him; as (viz.) that he held free-will in opposition to free-grace. Goodwin, John, 1594?-1665. 15, [1] p. Printed by John Macock, for Lodowick Lloyd, and Henry Cripps, and are to be sold at their shop in Popes head Alley, London : 1650. A reply to a verbal attack by John Simpson. The words "freeness .. effectualness" are enclosed in brackets on title page. Annotation on Thomason copy: "Feb 22 1649"; the imprint date has been crossed out. Reproduction of the original in the British Library. eng Simpson, John, 17th cent. Free will and determinism -- Early works to 1800. Grace (Theology) -- Early works to 1800. A85412 R202311 (Thomason E594_1). civilwar no The remedie of unreasonableness. Or The substance of a speech intended at a conference or dispute, in Al-hallows the Great, London. Feb. 11. Goodwin, John 1650 6678 16 0 0 0 0 0 24 C The rate of 24 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Remedie of Vnreasonableness OR THE Substance of a Speech Intended at a Conference or Dispute , In Al-hallows the Great , London . Feb. 11. 1649. Exhibiting the brief HEADS of Mr John Goodwin's Judgement , Concerning the Freeness Fulness Effectualness of the Grace of GOD . As also concerning the Bondage or Servility of the Will of Man . Occasioned by an undue aspersion cast upon him ; as ( viz. ) That he held Free-will in opposition to Free-Grace . And not rather , as we are slanderously reported , and as some affirme that we say , Let us do evill that good may come ; whose damnation is just . Rom. 3. 8. Nonnulli Intelligentes citiùs volunt exagitare , quod non intelligunt , quàm quaerere ut intelligant : & non fiunt humiles inquisitores , sed superbi calumniatores , Aug. LONDON , Printed by John Macock , for Lodowick Lloyd , and Henry Cripps , and are to be sold at their shop in Popes head Alley . 1650. To the Reader . Good Reader , I Had not troubled thee with these Papers out of the Press , had not the unreasonableness of those , who ministred the occasion , or necessity rather , of the contents of them , uncivilly denyed the liberty of an orall prolation of them , when time , and place ; and a good conscience , required it at my hand . At the former of the two late Conferences or Disputes held in All-hallows the Great , London , between Mr J : Simson , and my self , he was pleased , upon no occasion at all given by me , to traduce me before the whole Congregation there assembled , consisting of some thousands of people , as a man holding Free-Will in opposition to Free-Grace . At the latter of the said Conferences , perceiving him not altogether so knowing what my sence or opinion was in the said points , and upon this ground , fearing the like of his Friends and Followers , who made up a great part of the present Auditory , as well to relieve their ignorance herein , and free them from the guilt of an unchristian surmise against their Christian Brother , who never injured them , nor any one of them , in the least , as also to wipe off the blot from my self , which I had contracted by opposing uncivil men in the way of their error , I was desirous to have given an account of my Faith touching the said particulars , together with the Question agreed upon for present debate , in the presence of those that were there met to hear . But he that had the face to charge unduly , had not the heart either to stand by so unworthy an action , or to acknowledg the unworthiness of it . For when I desired leave over and over , and that with much earnestness , to have given some brief account to the people of my judgment , touching the things unjustly charged upon me by my Antagonist , he peremptorily denyed it : and as oft as I made offer to speak upon this account , he , in a very unseemly manner , and with clamour , interrupted me , and suffered me not to speak . Nor do I think that there can be an instance of a like unmanlike carriage produced out of al Histories or Records whatsoever ; I mean , that a person wrongfully accused , should not be permitted by his Accuser , to speak what he hath to say in order to his purgation . Another cake of the same dough was this . When I reasoned thus against his most absurd ( and indeed blasphemous ) opinion of Gods reprobating men from eternity . If God reprobated men from eternity , then he reprobated himself , [ there being , neither thing , nor person from eternity , to reprobate , unless men will say , that he should reprobate himself . ] But God did not reprobate himself . Ergo . He , with his train of Disciples , ( whether out of weakness , or a worse principle , I will not judg ) expressed themselves with a kind of zealous indignation , as if I had spoken blasphemy , and affirmed , that God reprobated himself ; whereas expresly , and in so many words , I affirmed the quite contrary ( as the minor in the recited Syllogism plainly imports ) charging that blasphemy , as a direct and unavoydable consequence of his Opinion ; from which , neither he , nor his co-adjutors , were then able to vindicate the said opinion , nor will be able to the days of eternity . Ne verò , ne me ad tales impellite pugnas . No more , good Friends , no more ( I pray you ) Of such Disputes , and Disputants , as these . But as Jehojakim got nothing by cutting the Prophet Jeremiah's first Roll in pieces , but only the writing of another by the same Prophet , with an addition of more words like unto those written in the former a : So neither hath my Antagonist gained any thing by stopping my mouth at the Dispute , in not suffering me there to make streight , what he had made crooked , but only the publishing of the same things there intended to have been spoken , to the cognizance of far greater numbers of men , and this with some enlargement ( though not much ) in words of like consideration with them * . Farewel : Thine , in the Lord Christ , and his Truth , JOHN GOODVVIN . The Substance of a Speech intended at a Conference or Dispute , in All-hallows the Great , London , Febr. 11. 1649. THe Question to be taken into consideration and debated at present , is , Whether the Gentiles , who wanted the Ministry of the Gospel by men , had not sufficient means notwithstanding to be saved . I am here ( God assisting ) to make proof of the affirmative ; viz. That such Heathen had sufficient means for Salvation , such a want notwithstanding . But first I must crave leave to open the state of the question , and to declare in what sence I hold and maintain , That the Heathen , under the want of the Ministry of the Gospel by men , have yet sufficient means vouchsafed unto them by God whereby to be saved . I have so much the greater necessity lying upon me to give you a clear and distinct account of what my sence and judgment is in the present Question , because by some words which fell from the Opponent at our last Dispute in this place , I clearly perceived that he altogether mistakes my opinion in the present Controversies . For he was pleas'd to say , that I maintain Free-Will in opposition to Free-Grace , ( or words to this effect ) and pleaded this as a ground , why he could not give the right hand of Christian fellowship unto me . Now , to satisfie both him , and all you that are present , I here declare this day in the presence of God and all his holy Angels , before you , and to all the world , I hold no freedom of Will , nor any thing else , not any opinion whatsoever , in any the least opposition to Free-Grace . Yea whensoever his opinion and mine , touching the freedom of the will in man , and of the Grace of God in Jesus Christ towards men , shall come into a clear light , and be duly compared together . I know with the knowledg of a full assurance , that his opinion will ( of the two ) be found to be the far greater Exaltress of free-will in men , and the greater abaser of the Grace of God . There are many hundreds present , that have heard me from time to time deliver my judgment in publique , and many in private , touching the present Controversies : I appeal to them all , conjunctim & divisim , whether ever they heard me utter so much as the least word tending to exalt the freedom of the will of man unto that which is good . My present opinion is , and my constant Doctrine hath been , That the will of man destitute of the Grace of God , and his co-operating assistance with it , is , or would be , most desperately wicked , and servile unto sin . Yea and further , that notwithstanding the co-operative Grace of God with it , yet it is exceeding apt and prone to be led captive unto sin by the Devil . Whereas the opinion of my Antagonist ( being truly and fairly interpreted ) if it be contrary unto mine , is , That the will of man , by means of the co-operating Grace of God with it , becomes free after the manner of the freedom of the Will of God himself , i. e. so free unto that which is good , that it is unpossible for it not to move or to be carried out unto it . Concerning the Grace of God , there are three things , wherein the glory of it consists : the freeness of it : the fulness or extent of it : the force or efficacy of it . Concerning the first of these , I clearly hold , and have upon all occasions constantly taught , 1. That the whole plot or counsel of God concerning the Salvation of the World , is of free Grace , of meer Grace , and goodness of Will , or pleasure in God . 2. That his purpose of Election , or Predestination of men unto life and glory , is an act of free Grace also ; and that there was no obligation or necessity upon him to predestinate any man , or any sort of men , as now he hath done . 3. That the gift of Jesus Christ unto the World , is a gift of free Grace , and that God was no ways obliged hereunto . 4. That , to give or confer Justification , Adoption , and Salvation it self , upon believing in Jesus Christ , are acts of the pure and free Grace of God . 5. That to give strength , power , and means of believing unto men , is an act of meer and free Grace likewise . 6. That it is of the free Grace of God , and by the help , and assistance thereof , that any man doth ever actually believe . 2. Concerning the fulness , or extent of this Grace ; my sence is , and my Doctrine hath been , 1. In respect of persons , that it is not imprison'd or confin'd , within the narrow Compass of an handful of men , in comparison ; or that it extends it self , either in the intentions of Salvation , or in the provisions which it makes , or affords unto men for Salvation , only unto those few , who come in time actually to believe , and to be saved , but that like the Sun in the firmament of Heaven , it compasseth the whole Earth from the one end of it unto the other , and stretcheth it self unto all men . 2. In respect of the Good , which it intends unto men , my opinion is , That it is exceeding full and comprehensive , i. e. That the good , or blessedness which God graciously intends unto men , in , and by the Gospel , is a full , absolute , and compleat Blessedness , containing every good and desireable thing in it . 3. ( And lastly , for this ) That in respect of the means , which it vouchsafeth and exhibiteth unto men , for the bringing them to the full enjoyment , of this blessedness , it is full and compleat also : so that the means , which God graciously exhibiteth unto men to make them blessed , are everyways sufficient for such a purpose , or end . 3. Concerning the power or effectualness of this Grace , I hold , and teach ( upon all occasions ) 1. That in the gift of a power , or a sufficiency of means unto men , whereby to believe , or to be saved , it is simply irresistible , and that men cannot frustrate or hinder this operation of it . 2. That what good thing soever any man doth , he doth it through the assistance of the free Grace of God , and is in no capacity or meetness so much as to conceive or think a good thought without it : 3. And lastly , That when any man actually believeth , or is truly converted unto God , that he is mightily strengthned and assisted by the supernatural , or special Grace of God thereunto : So that the act of Conversion , or believing , is to be ascribed unto God , not only as the sole Author and giver of that power , by which men do believe , but as the sole supernatural Actor also of this power in the Act it self of believing ; and that man , when he doth believe , is so far from having any cause , or ground of boasting in himself , because of this his believing , that he hath all the reason in the world to confess and say ( in our Saviours prescript of words ) That he is an unprofitable Servant , and hath only done that which was his duty , and that in abundance , to do . Only I conceive that men are not necessitated by this Grace of God , or any working thereof , to believe , whether they will or no : nor yet made willing upon any such terms , but that there is a possibility left unto them of nilling , or of remaining unwilling , to any moment or point of time , until the act it self of believing be produced . So that my opinion concerning the Grace of God , being truly compared with the opinion of those that dissent from me , appears to have much more in it for the exaltation of the Grace of God , then theirs : and theirs much more in it for the exaltation of the will of man , then mine . For 1. My opinion makes the Grace of God so free , as to enrich the whole world , and all that is called man in it ; and that without the least engagement upon God from men thereunto : Whereas their opinion imprisons it within a narrow compass of men ( in comparison ) and so bridles or stiffles the freeness of it ( in that consideration . ) 2. As in one branch of their opinion , they stiffle and destroy the glory of the freeness of it , so in another , they quite destroy the very nature or essence of it , and make it to be no Grace at all . For that opinion , which makes the Grace of God , the fountain or cause of no other actions in men , then such , as God cannot , according to the Law and constant method of his remunerative justice , or bounty , reward , destroys the very nature of Grace . And that the opinion , maintained by our Opposers , doth this , is evident from hence ; viz. because that , making men to act necessarily and unavoydably , by means of the grace which is given them , maketh them to act physically , or as meer natural Agents , and so reduceth all that they do by vertue of the Grace of God , to the Law and Condition of meer natural actions , which , by the standing Law of Gods remunerative bounty , are not capable of reward by God . Again , That their Opinion , tends many thousand degrees , more then mine , to magnifie the wills of men , is evident thus : I affirm the wil of man even under the strongest and most effectual motions of the Grace of God , whereof it is capable ( the nature and essential liberty of it only preserv'd ) to be in a capacity of sinning , and doing that which is evil ( which is the greatest abasement of the will , that can well be imagined ; ) whereas the other opinion , maketh the wills of men , under the effectual motions of the Grace of God unto that which is good like unto the will of God himself ; I mean , necessarily and unchangeably good , and free from all possibility of s●●●ing , which is the highest exaltation of the will , that can well be conceived . And besides , that opinion , making men unable to do righteously , for want of the Grace of God , when they sin and do wickedly , takes off the shame , and demerit of sinning from the wills of men , and either casts them upon God for denying his Grace unto them , or else resolves them into nothing . Whereas the opinion asserted by me , affirming , That men , when they sin and do wickedly , have sufficient means from God to refrain sin , and to do righteously , resolves the shame and whole demerit of sinning into men themselves , and their wills , and so renders them inexcuseable . Thus you see how unjustly , and with manifest untruth , I have been charged to hold Free-Will against Free-Grace : and how that my Accusers are the guilty persons themselves . Concerning my opinion about the death of Christ , which is , That he dyed for the Salvation of all men , without exception of any , and consequently for the Heathen , as well those who do enjoy the oral Ministry of the Gospel , as those that want it ; I herein hold nothing , but what was generally taught , and received , in the primitive Churches of Christ , for three hundred years together , and more , next after the times of the Apostles ( which are by all our modern Protestant Divines , and by Calvin in special manner , acknowledged for times , wherein Christian Religion raigned in her greatest purity , and soundness of Doctrine ) as I am able to make substantial proof by express testamonies , and these not a few , from the best Records and Writers of these times ; as from , Ignatius , Hegesipp●● , Ireneus , Tertullian , Cyprian , Origen , Athanasius , Hilarius , Eusebius , Epiphanius , Cyrillus Hierosolymitanus , Nazianzen , Gregorius Nyffenus , Arnobius , Lactantius , Ambrosius , Didymus , Chrysostome , Jerome , Angustine , Cyrillus Alexandrinus , Theodoret , ( with many others , ) as from several Councels also . And that Gods predestination of men , or purpose of Election , depends upon his prescience or fore-sight of their Faith , ( an opinion clearly confederate with that of Universal Redemption by Christ ) is both by Culvin , and Beza themselves acknowledged to have been the judgment of many of the ancient Fathers a : and is proved by many particular instances , and express testimonies , by Gerard Vossius in his Historia Pelagiana , lib. 6. Thes. 8. Concerning some few sayings , found in some of these Authors , which seem to be of a contrary import , and are cited by some upon that account , the truth is , that they are but seemingly so : and they speak , not of the purchase , or procurement , but of the application and enjoyment , of the Redemption by Christ . Therefore ( by the way ) they that inform or tell you , That Christ's dying for all men , a sufficiency of power given to all men to believe , an election of species or kinds of men , not of persons , personally considered , &c. were held by Pelagius , and condemned for Errors by the Orthodox Fathers of those times , sin both against their own , and your Souls , and shall render an account unto him who judgeth righteously , for dealing so unfaithfully and unchristianly , by his people and Truth . They cannot prove , that Pelagius ever held any one of the opinions mentioned ( unless haply after that Recantation of his Errors , whereunto the Arguments and Authority of the Orthodox men in his times , brought him ) but that he held Mr Simsons opinion , which denyeth that Christ dyed for all men , before , if not after the said Retractation , may be evidently proved from Augustines Epist. 106. and from other testimonies , that the same opinion was held by his followers . But of all these particulars we intend a further account , when God shall give opportunity . Besides , they that are competently acquainted with books , cannot lightly but know , that the Reformed Churches of the Lutherans , with their Ministers and Teachers , who have as great a zeal of God , and for parts of knowledg and learning , yea , and for numbers also , are not much inferior to those who follow Calvin , if not superior to them , in all , do ( in a manner ) generally hold , universal Attonement by Christ , together with the other Opinions consequentially accompanying it : and Doctor Prideaux ( a man sufficiently engaged and declared against those ancient Tenents of the Christian Church , which now unjustly suffer under the name of Arminian ) in his printed Lectures about these points , still brings upon the stage the Lutherans and Arminians , or Remonstrants , hand in hand , as his joynt adversaries b . Yea , these Theological truths , That Christ dyed for all men , That God vouchsafeth sufficient means of Salvation unto a men , &c. are so extreamly necessary in the managing of the affairs of Christ , and of the Gospel , that as the Roman Orator said of Justice , That it was so necessary for the preservation of Civil Communities , that Theeves themselves , who are enemies to it , and live by injustice towards others , yet cannot want it amongst themselves ; So neither can those men , who profess enmity and opposition to the said Opinions , hardly preach , hardly write , any thing to purpose , concerning the Gospel , but they are necessitated to make use of them , and to assert them , either in expressness of terms and words , or in their clear and manifest principles . The writings of Calvin himself , and so of Bucer , Musculus , Vrsine , Bullinger , with several other Reformed Divines , who are generally taken for men of a contrary Judgment , yet do their writings ( I say ) frequently teach and avouch them , and that in as plain and ample terms , as any Remonstrant can lightly express his sence about them . Yea , these truths were too hard for the Synod of Dort it self , and now and then gain'd testimony from them , notwithstanding their solemn and sacred engagement to devote themselves and the best of their Synodical Endevors , to oppose and suppress them . What I have now onely affirmed , and this in the general , I shall , God willing , and sparing me in life and health for the service , in due time make to appear in particulars . In the mean time , if you , that are present , shall please narrowly to observe , and consider , the Sermons which you ordinarily hear from your Ministers , or minde their printed books upon some subjects , you shall ever and anon very apparently find such things asserted & delivered by them , which cannot stand , nor make any tolerable sence , much less Divinity , but by the credit and countenance of the Opinions I speak of , and which they notwithstanding so zealously pretend to abominate . I could weary you with instances in this kinde : but if you will afford me your Christian patience in harkening ( at present ) unto two onely , I shall excuse you for the rest , till some better conveniency of time . The former of the two consists of several passages in a Sermon lately preached before the Lord Major of your City ( and more lately printed ) by Mr Powel , an Arch-stickler about these late Disputes , and a zealous Defender of that Faith , which teacheth him to doubt whether Christ dyed for him , or no , yea or for any one of all those , to whom he preacheth the Gospel , and makes a tender of Christ , at any time , yea or for any one of his Nation . Thus then Mr Powel , giving a large testimony to that Truth , which himself decryeth for an Error , pag. 39 , & 40. of the said Sermon . Object . Oh Sir ! this stands in my way : Though I 〈◊〉 Christ hath finished the work of mens Redemption , and of mens Salvation , yet I do not know whether he hath finished it for me ? Answ. Harken my beloved ; what ground have you to make a plea against your selves ? He hath done it for a sinners , for the b ungodly , for c rebels , for the d world ; you are a sinner , you are one of the ungodly , one of the world , what plea can you make against this ? why object you such an Objection against your selves ? If a Pardon be sent from a Prince to a company of Prisoners , and the Messenger saith unto them in general , Here is a Pardon for you , from my Prince , for what you have done against him , come , accept of it , and you shall be free . Now if one should ask , is the Pardon for me ? and another question . Is the Pardon for me ? He would answer , It is for you that are Prisoners , without exception , if you accept of it . A Pardon is now sent unto you , that are sinful men and women , who are Prisoners under the power of Satan , and sin ; I say to you all , the Lord Jesus hath sent forth his Pardon , which runs thus ; I the Lord Jesus , the Son of God , and the Saviour of sinners , out of my free grace and mercy , rich love and pity , am willing to pardon , and forgive , the sins and transgressions of you all ; and that I will do really , if you will come in , and lay hold of this Pardon , and of my Righteousness . Will a sinner now say , Doth Jesus Christ mean me , seeing he saith , Whosoever comes unto me , I will in no wise cast him out ; And whosoever beleeves on me , he shall be pardoned , and saved ? This word whosoever comprehends all , and excludes none ; therefore object not against your selves , neither refuse your own Salvation . Object . Oh! but though Christs invites all , and makes promises to all that do come , yet he intends not that all should be made partakes thereof ? Ans. My beloved , Think you that Christs Intentions , and his expressions , are not one as real as another ? I tell you ( and you may beleeve it ) that he intends to pardon all , and to save all , as he expresseth it : He saith not the words onely , but his heart is so also . But mark it well ( and mistake me not ) I do not mean that he saith absolutely , I 'le pardon all , and save all , and no more ; Oh , no : but he speaks conditionally , I 'le pardon you all , and save you all , if you beleeve on me , and accept of my Pardon . Certainly , Arminius himself could not have Arminianiz'd in the point of Universal Redemption by Christ , more plainly , more pregnantly , then he that speaketh such things , as these . The latter instance hath for the Authors of it a full Comfort of 52. grave Ministers , in or about the City , pag. 32. of a little Treatise subscribed by them ( or by some of them , with the Names , though without the consent , of the rest ) and published about two or three years since , under the Title of , A Testimony to the Truth of Jesus Christ , &c. where bewailing the prevailing of Errors and Heresies ( so by them supposed ) they bemoan the case of those , whom yet other-while they judg the happiest men in the world , thus : Thousands , and ten thousands of poor Souls , which Christ hath ransomed with his blood , shall hereby be betrayed , seduced , and endangered to be undone to all eternity . Here we have the Doctrine of Universal Redemption , fully , and with open face , asserted ; in as much , as they who are ransomed by the blood of Christ , are said to be endangered to be undone to all eternity . He that is in danger of an evil , or misery , may very possibly fall into it . Danger doth not onely imply a possibility , but even a probability , or likelyhood of suffering . So then , if thousands ransomed by the blood of Christ , may be brought into danger of being undone for all eternity ; they very possibly may suffer such an undoing , and so perish for all eternity . If the ransomed by Christ may perish for all eternity , then Christ ransomed not the Elect onely , of whose perishing there is not the least possibility , but the Rebrobate also , or those who perish ; and consequently , all men . For any men to pretend or plead , that though there be an impossibility , in respect of the Purpose and Decree of God , that those , whom Christ hath ransomed with his blood , should be undone to all eternity , yet they may be said to be in danger of being thus undone , in respect of such means , which have a direct tendency towards the undoing of Souls in such a way , as the spreading of Errors and Heresies is , &c. such a pretence ( I say ) and plea , as this , is no salve at all for the sore . For there is not the least danger of suffering inconvenience by any such means , or causes , how likely or threatening soever , in themselves simply considered , to bring the inconvenience upon us , which we certainly know to be throughly mated and over-ballanced by means and causes of a contrary tendency and import . Upon this account the Scripture it self frequently makes such demands , as these : If God be for us , who can be against us ? Who shall lay any thing to the charge of Gods Elect ? It is God that justifieth , &c. Which kinde of arguing clearly implieth , that where , and in what case soever , we have God for our security , we are in no danger at all of suffering . And it is a Maxim in the Civil Law ; That Omnia invalida pro nihilo sunt habenda : i. e. All means that are insufficient , are to be reputed as none . Souls that are secured by any Decree of God , are in no more danger of being undone to all eternity , by Errors and Heresies , then by reading the Roman or Turkish Histories , or by any other means , how irrelative soever to such an effect : in as much as Errors and Heresies , bear no more proportion in their destroying , or undoing properties , to the saving or preserving power of God , then the reading of the said Histories , or any other means , how inconsiderable soever in their relation to the same effect . Nor is the instance from Act. 27. wherein those , whose lives God had promised to save , are said notwithstanding to have been in danger of drowning , of any better accommodation , to deliver the said passage from the Orthodox errour of a cleer comport with the Doctrine of Universall Redemption , then the former arguing . For evident it is , from those words , ver. 31. Except these abide in the ship , ye cannot be saved , that that expression of the Angel unto Paul , vers. 24. And lo , God hath given thee all them that sail with thee , did not import any absolute purpose of God to save the lives of all those in the ship with him , but onely a conditionall ; it being a thing very frequent in the Scripture , to expresse both such purposes , and such promises , of God , in an absolute and un-conditioned form of words , the execution and performance whereof , in respect of the things purposed , or promised , are never the less suspended upon conditions . Instances hereof we shal ( God willing ) produce many upon a more material occasion . Therefore the safety of the lives of those men , to whom Paul saith , Except these abide in the ship , ye cannot be saved , was not under any absolute Decree or promise of God , as the souls of those that are ransomed by the blood of Christ ( according to the constant Assertion of the 52 subscribers of the passage mentioned ) are ; God never subjecting any thing positively and absolutely decreed by him , unto any condition whatsoever performable by man . So that the subscribers are most palpable selfinconsistents ; nor doth the instance now argued , take the least pitie or compassion on them in covering that their shame . I have only this one word to add , touching the sence , wherein I hold a sufficiencie of means to beleeve , or to be saved , vouchsafed unto the Heathen , who wanted the Ministry of the Gospel by men . By a sufficiencie of means to beleeve , I do not understand an immediate sufficiencie , but a mediate or remote sufficiencie . By an immediate sufficiencie of means to do a thing , I mean such a sufficiency , whereby a man is enabled to do the thing , without having any more means in order hereunto , then what he hath at present . Thus a man that understands a language , and hath his sense of hearing perfect , hath an immediate sufficiencie of means to understand the mind of him that speaketh audibly unto him in that language . He stands in need of nothing more for such a purpose . By a mediate or remote sufficiencie of means to do a thing , I mean such a sufficiencie by which , though a man is not inabled without further provision of means , to do the thing , yet he is inabled to make such a farther provision in this kind , that having made it , he becomes immediately qualified , or able to do it . A man endued with reason , memory , and understanding , & having the opportunity of an able teacher , to instruct him in the knowledge of a strange language , and which at present he understandeth not , hath a remote sufficiencie of means to understand this language , and by a due improvement of these means , though remote , is very capable of obtaining such a sufficiencie of means hereunto , which is immediate . With this latter kind of sufficiencie , I affirm , the Gentiles , who wanted the Ministry of the Gospell , had notwithstanding a sufficiencie of means to beleeve to the saving of the soul . The Heathen were sufficiently qualified or furnished by God for the doing of those things , by which they might , and should , if they had done them , have been brought to an immediate capacitie of beleeving . By beleeving unto Salvation , I mean such a Faith in God , or such a dependance or reliance upon him , which is proper and sufficient to have led them into such ways , wherein God would have saved them , had they walked in them , according to that of the Apostle ; If there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not a . FINIS . Notes, typically marginal, from the original text Notes for div A85412e-230 a Ier. 36. 32. * Towards the latter end of the said latter Dispute , with much ado I forced an opportunity to speak somewhat , though very little , of that which is presented unto thee , in these Papers . Notes for div A85412e-520 a Sic interposito praescientiae vtlo electionem , nomoa● obs●u●ant , sed origin●m aliund● habere singunt . Neque viro haec vulgo recepta p●●●o solius vulgi est . Habuit enim saeculis omnibus magnos Authores . Quod ingenue fatere , nequis causae nostrae magnopere obsuturum con●●●●● , st●orum nomina contra opponantur . Calv. Inst. l. 3. c. 23. S. 1. Est etiam hic locus diligenter observandus , adversus 〈◊〉 , qui fidei , vel operum p●aevi●●●●em saciunt electionis ecusam . in quem 〈◊〉 sane turp●ssimum , Origenes vet●●es plaeolque , tum Gracos , tum Latinos adegit ; donec tand●m Dominus Augusitinum per Pelagia●os , ad 〈◊〉 agnoscendum & Co●●igen●um errorem , excitaret . Beza in . 9 ad Rom. b See his Lecture de Absolut● Decreto , de Gratia universali , de Perseverantia Sanctorum . a Rom 5. 8. 1 Tim. 1 15. b Rom 5. 6. c Psal 68. 18. d John 6. 51. a 2 Cor. 8. 12. 
A53731	----	A treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by John Owen ... Owen, John, 1616-1683. 1688 Approx. 179 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53731 Wing O812 ESTC R3626 11790767 ocm 11790767 49192 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53731) Transcribed from: (Early English Books Online ; image set 49192) Images scanned from microfilm: (Early English books, 1641-1700 ; 545:1) A treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by John Owen ... Owen, John, 1616-1683. [14], 136 p. Printed by J. L. for William Marshall ..., London : 1688. Reproduction of original in Bristol Public Library, Bristol, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sin -- Early works to 1800. Grace (Theology) 2005-03 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-04 Simon Charles Sampled and proofread 2005-04 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A TREATISE OF THE DOMINION OF Sin and Grace , Wherein Sin 's Reign is discovered , in whom it is , and in whom it is not : How the Law supports it : How Grace delivers from it , by setting up its Dominion in the Heart . Rom. vi . 14. For Sin shall not have Dominion over you , for ye are not under the Law but under Grace . By the late Pious and Learned Minister of the Gospel John Owen , D. D. LONDON , Printed by J. L. for William Marshal , at the Bible in Newgate-street , 1688. TO THE SERIOUS READER . ONE of the great Gospel Enquiries that a Christian ought to be most critical and curious in resolving to himself , upon the most impartial Examination of his own Heart , concerning his spiritual State , and standing in Grace , is , Whether he be in the Faith or no ? which doubt can be resolved but Two ways , either by Faith it self , closing with its true Objects as offered in the Gospel in its direct act ; and so it evidenceth it self , being the Evidence of things not seen , as all the natural Senses Evidence themselves by their own Acts upon their proper Objects : For he that sees the Sun , hath Argument enough to himself , That he is not blind , but hath a seeing Eye , and Faith , therefore is frequently represented to us by seeing as John vi . 40. and elsewhere ; which Evidence is according to the degrees of Faith , weaker or stronger , and hence carries lesser or greater assurances with it ; but such as are of the highest and best nature , giving the greatest Glory to the Grace and Truth of God , and the firmest stay to the Soul in the greatest Storms of Temptation , being as an Anchor fastened within the Vail sure and stedfast . Or else additionally , that our joy may be full ; and , for further confirmation , especially in such Cases wherein our Faith seems to fail us , and we are like Thomas , God hath out of his abundant Grace in the Gospel provided Arguments for us to raise from spiritual sence , to judge of our State and Standing by . But this requires the teachings of the Spirit , and thence a Spirit of discerning , Experience of , and insight into our own Hearts and ways , with senses exercised by reason of use , that these Grounds and Arguments may be matter of Comfort and Establishment unto us . I call these latter Evidences , subordinate ones , and additional to that of Faith , of great use by way of Establishment and Confirmation unto Believers , provided they be not abused to sole resting and reliance upon them , to the great prejudice of our Life , of Faith , for we live by Faith ( so must all repenting Sinners when they have attained to the highest pitch of Holiness in this Life ) and not by Sense , no not spiritual Sense ; it 's a good Hand-Maid to Faith , but no good Mistress to it . MOREOVER Trials of this nature are often of a marvellous awakening , and convincing nature unto poor secure Sinners , formal and hypocritical Professors , for many of them hold true with great demonstration in the Negative , 1 Joh. iij. 14. He that loveth not his Brother , abideth in Death . And v. 10. In this the Children of God and the Children of the Devil are manifest , whosoever doth not Righteousness is not of God , neither he that loveth not his Brother . Now these Tests come upon an unregenerate Man , as clear and strong Convictions of his undone Estate , when by Gospel Light shining into his dark Heart , it Evidently appears , that there is a Total Absence of such eminent Graces , that are inseparable from a Child of God ; but when a poor broken-hearted , self-condemning Sinner comes to try himself by these Tests , especially under great Temptation , he chargeth all that he finds in himself for Hypocrisy , Formality and Sin , sits altogether in darkness in respect of those sparks of internal Light , and is fain at last when he hath broken all his Flints , and worn out all his Steel , in compassing himself about with sparks of his own kindling , to turn unto Christ by Faith , as a Prisoner of Hope , believing in Hope against Hope ; and from him to fetch by a direct act of Faith , as from the Sun of Righteousness , all his Light of Life and Comfort , and then he will be able to light all his small Tapers , yea all inferiour Arguments of his good Estate will , flow in with much enlargement , and increase of Consolation . As Streams of living Water flowing forth of the Fountain , set open for Sin and for Vncleanness , into the Belly of the true Believing Sinner , receiving by Faith of the fulness of Christ through the Spirit , abundantly supplying him with Rivers of true substantial living Graces and Consolations , being filled with the Fruits of Righteousness , to the Praise and Glory of Christ. NOW among disquisitions of this latter Nature and Use , this is none of the least , Whether we are under the Dominion of Sin or no ? Either we are or are not ; if we are , our State is most certainly dangerous ; for such are under the Law , and the Law hath concluded all under Wrath. If we are not under Sin 's Dominion , we are in a blessed and happy Estate , being under Grace ; for these two Dominions divide the World , and every Son and Daughter of Adam is under one or the other , and none can be under both at the same time . Now our being under Grace can be no way better Evidenced than by our being in Christ by Faith , for he that is so is a new Creature , is passed from Death to Life , will still be mortifying Sin , the strong Man in Sin 's Dominion being cast out , and therefore Faith is said to be our Victory , through the supply of all Grace received from Jesus Christ. Indeed it calls for no small spiritual Skill and Understanding to pass aright judgment in these Matters : Undoubtedly many are deceived in taking wrong Measures to search out these deep things of God , taking them to belong to the mere Faculties and Endowments of a natural Man , not considering that they are of the Spirits Revelation only : And hence it is that many poor Creatures in a Bondage State under the Law , and therefore under Sin 's Dominion , do work like Slaves in the Dunghil of their own Hearts , to find out some natural Religion or moral Goodness in themselves , to recommend them unto God ; but such recommendation must be under the Law , it cannot be under Grace ; and therefore such are under the Dominion of Sin infallibly as the Israelites were , which followed after the Law of Righteousness but attained not unto the Law of Righteousness . Wherefore , because they sought it not by Faith , but as it were by the works of the Law , for they stumbled at that stumbling Stone , Rom. ix . 32. And it is greatly to be bewailed , that many Professors that sit under the means of Grace , are so tender of their secure and palliated Consciences , that they cannot indure that the Rays of true Gospel Light should shine directly into their Hearts , being contented with a name only , that they do live ; they are loath to come to any narrow search or trial , least they should be found out and appear to themselves in their ugly shapes , whilst they are willing that all the World should have a good Opinion of them , under which they cannot admit of any inward disturbances , but desire to sleep in a whole Skin . OTHERS there are , sincere , broken-hearted Believers , scared at the Rock of Presumption , on which they see so many Professors wracked daily , are apt to fall upon the other Extream , and too wrongfully , to free Grace , condemn themselves , as being under the Dominion of Sin , and therefore censure themselves to be under the Law and Wrath , notwithstanding all their seeming Faith and Holiness , calling that Presumption and this Hypocrisy : Hence returning to a kind of Spirit of Bondage again to fear , their Faith is shaken by prevailing Unbelief , their Peace is broken , and all Gospel Ordinances rendred ineffectual , as to their true Ends of profit , Edification and Comfort . Hence , though they are truly under Grace , they do not know , or rather through Temptation , will not acknowledge it , but go mourning all the day long , because of the Oppressor , and the Enemy : But I beseech such a poor Soul to consider a little , and not to receive the Grace of God in vain , dost thou groan under the Vsurpation and Oppression of remaining Sin , and is this the Dominion of it ? Is there no difference between Sin 's Dominion , and Sin 's Tyranny and Vsurpation ? Dominion is upon account of right of Conquest , or subjection , there is upon both that Sin reigns in , carnal and unregenerate Men , who yield up their Members as instruments of Vnrighteousness unto Sin , but you reckon your selves dead unto Sin , having no joy in its prevalency but grief , being planted in this respect , in the likeness of Christ's Death , who died unto Sin once , but dieth no more . Sin shall have no more Dominion over him ; likewise reckon ye also your selves dead indeed unto Sin , but alive unto God through Jesus Christ our Lord , i. e. To be under Grace , to put your self freely and joyfully under the Conduct and Dominion of Jesus Christ , and to keep up a continual fight and opposition against the prevailing Power of Sin. Indeed Sin will often , as an Out-lying watchful Enemy , make its assaults and incursions on the best of God's Children , as it did on David , Hezekiah , Peter , and though it may make breaches upon them , Sin shall not have a Dominion , and set up a Throne of Inquity in their Hearts . Grace will beat out Sin 's Throne ; for , indeed , the words of this Text , that is , the subject of the ensuing Treatise , carry the force of a promise to the Saints , to animate and encourage them to fight against Sin under the Banner of our Lord Jesus , the Captain of our Salvation made perfect through Sufferings ; For Sin shall not have Dominion , &c. IN treating of which Text , this late Learned and Reverend Author hath acted the part of a good Work Man , that rightly divided the Word of God ( as in all his other Writings of the like nature ) giving every one their portion , as it belongs to them , with so much perspicuity and demonstration , that if ( Christian Reader ) thou wilt afford a little time and pains to read , meditate , dilate and digest well the Truths here laid before thee , through the blessing of the God of all Grace , thou wilt find much satisfaction , and real spiritual advantage unto thy Soul , either to awaken and recover thee from under the Dominion of Sin ( the dangerous and palpable Symptoms thereof , being here plainly made manifest ) or else to discover thy happy estate in being taken from under the Law , and brought under the Dominion of Grace , whereby thou maist assume great Encouragement to thy self , to proceed more chearfully in running the Race set before thee . IT 'S enough to say , that the Author hath left his Encomium firmly rooted in the minds of all Pious and Learned Men , that are acquainted with his Writings , Polemick or Practical : Yea , his Renown will always be great in after Generations among the Churches of Christ , and all true Lovers of the great Truths of the Gospel . And that he is the Author of this small Tract is sufficient to recommend it to thy most serious Perusal , taking this assurance , that it was left ( among other Writings of great value ) thus perfected for the Press by his own hand , and is now by his worthy Relict published for the Benefit of others besides her self . I doubt not but thou wilt say , that it will answer the several Lines that hath been drawn in thy Heart , by Sin or Grace , as Face answereth Face in a Glass , and that this may be the effect of thy Perusal thereof , in order to thy spiritual and eternal Wellfare , is the hearty desire and prayer of Thy unfeigned Well-wisher , J. C. THE CONTENTS . CHAP. I. WHAT Sin is consistent with the State of Grace , and what not . Sin 's great Design in all , to obtain Dominion : It hath it in Vnbelievers , and contends for it in Believers . The ways by which it acts . Page 1 CHAP. II. The Enquiries for understanding the Text proposed ; the first spoken to : viz. What is the Dominion of Sin , which we are freed from , and discharged of by Grace . Page 9 CHAP. III. The Second Enquiry spoken to ; Whether Sin hath Dominion in us or no ? In answer to which it 's shewed , That some wear Sin 's Livery , and they are the professed Servants thereof . There are many in which the Case is dubious , where Sin 's service is not so discernable . Several Exceptions are put in against its Dominion , where it seems to prevail . Some certain Signs of its Dominion . Graces and Duties to be exercised for its Mortification . Page 32 CHAP. IV. Hardness of Heart spoken to , as an eminent sign of Sin 's Dominion , and is shewed , that it ought to be considered as total or partial . Page 72 CHAP. V. The Third Enquiry handled , viz. What is the assurance given us , and what are the Grounds thereof , that Sin shall not have Dominion over us ? The Ground of this assurance is , That we are not under the Law but Grace . The Force of this Reason shewed , viz. How the Law doth not destroy the Dominion of Sin , and how Grace dethrones Sin and gives Dominion over it . Page 92 CHAP. VI. The Practical Observations drawn from , and Application made of , the whole Text. — Page 100. A TREATISE OF THE DOMINION OF Sin and Grace , Rom. vi . 14. For Sin shall not have Dominion over you , for ye are not under the Law but under Grace . CHAP. I. What Sin is consistent with the State of Grace , and what not . Sins great design in all , to obtain Dominion : It hath it in Vnbelievers , and contends for it in Believers . The ways by which it acts . THE Psalmist treating with God in Prayer about Sin , acknowledgeth , that there are in all men unsearchable Errors of Life , beyond all humane understanding or comprehension ; with such daily sins of Infirmity , as stand in need of continual cleansing and Pardon , Psal. xix . 12. Who can understand his Errors ? cleanse thou me from secret faults . But yet he supposeth that these things are consistent with a state of Grace , and acceptation with God. He had no thought of any absolute Perfection in this Life ; of any such condition as should not stand in need of continual cleansing and pardon . Wherefore there are or may be such sins in Believers , yea many of them , which yet under a due Application unto God , for purifying and pardoning Grace , shall neither deprive us of Peace here , nor endanger our Salvation hereafter . BUT he speaks immediately of another sort of sins , which partly from their Nature , or what they are in themselves ; and partly from their Operation and Power , will certainly prove destructive unto the Souls of men wherever they are . V. 13. Keep back thy Servant also from presumptuous sins ; let them not have dominion over me , then shall I be upright , and I shall be innocent from the great Transgression . THIS is the Hinge whereon the whole Cause and State of my Soul doth turn . Although I am subject to many sins of various sorts , yet under them all I can and do maintain my Integrity and Covenant Vprightness in walking with God ; and where I fail am kept within the reach of cleansing and pardoning mercy continually administred unto my Soul by Jesus Christ. But there is a state of Life in this World wherein Sin hath dominion over the Soul ; acting it self presumptuously , wherewith Integrity and Freedom from condemning guilt are inconsistent . THIS state therefore , which is eternally ruinous unto the souls of men , he deprecates with all earnestness , praying to be kept and preserved from it . WHAT he there so earnestly prays for , the Apostle in the Words of the Text promiseth unto all Believers , by virtue of the Grace of Christ Jesus administred in the Gospel . Both the Prayer of the Prophet for himself , and the Promise of the Apostle in the name of God unto us , do manifest of how great importance this Matter is , as we shall declare it to be immediately . THERE are some things supposed or included in these words of the Apostle . These we must first a little enquire into , without which we cannot well understand the Truth it self proposed in them . As , IT is supposed , that Sin doth still abide in and dwell with Believers . For so is the meaning of the words . That sin which is in you shall not have Dominion over you ; that is , none of them who are not sensible of it , who groan not to be delivered from it , as the Apostle doth , Rom. vij . 24. Those who are otherwise minded , know neither themselves , nor what is sin , nor wherein the Grace of the Gospel doth consist . There is the Flesh remaining in every one which lusteth against the Spirit , Gal. v. 17. And it adheres unto all the faculties of our souls ; whence it is called the old Man , Rom. 6. 6. Ephes. 4. 22. in opposition unto the Renovation of our minds , and all the faculties of them called the New Man , or New Creature in us . And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. xiij . 14. a continual working and Provision to fulfil its own Lusts : So that it abides in us in the way of a dying , decaying Habit , weakned and impaired ; but acting its self in Inclinations , Motions and Desires , suitable unto its Nature . AS Scripture and Experience concurr herein , so a supposition of it is the only ground of the whole Doctrine of Evangelical Mortification . That this is a Duty , a Duty incumbent on Believers all the days of their lives , such a Duty as without which they can never perform any other in a due manner ; will not be denied by any , but either such as are wholly under the Power of Atheistical Blindness , or such as , by the fever of spiritual Pride , have lost the Understanding of their own miserable Condition ; and so lie dreaming about absolute Perfection . With neither sort are we at present concerned . Now the first proper Object of this Mortification is this sin that dwells in us . It is the Flesh which is to be mortified , the old Man which is to be crucified , the Lusts of the Flesh with all their corrupt Inclinations , Actings , and Motions that are to be destroyed , Rom. vi . 6. Gal. v. 24. Col. iij. 1. Unless this be well fixed in the mind , we cannot understand the greatness of the Grace and Privilege here expressed . 2. IT is supposed that this Sin which in the remainders of it , so abides in Believers , in various degrees , may put forth its Power in them , to obtain Victory and Dominion over them . It is first supposed , that it hath this Dominion in some , that it doth bear Rule over all Unbelievers , all that are under the Law ; and then that it will strive to do the same in them that believe , and are under Grace . For affirming that it shall not have Dominion over us , he grants that it may or doth contend for it , only it shall not have success , it shall not prevail . Hence it is said to fight and war in us , Rom. vij . 23. and to fight against our Souls , 1 Pet. ij . 12. Now it thus fights and wars and contends in us for Dominion ; for that is the end of all War : Whatever fights , it doth it for Power and Rule . THIS therefore is the general design of Sin in all its Actings . These Actings are various , according to the variety of Lusts in the minds of men ; but its general design in them all , is Dominion . Where any one is tempted and seduced of his own Lusts , as the Apostle James speaks , be it in a matter never so small or so unusual , or the Temptations thereunto may never occurr again ; the design of sin lies not in the particular Temptation , but to make it a means to obtain Dominion over the Soul. And the consideration hereof should keep Believers always on their guard against all the motions of Sin ; though the matter of them seem but small , and the occasions of them such as are not like to return . For the aim and tendancy of every one of them is Dominion and Death , which they will compass , if not stopt in their Progress , as the Apostle there decalres , James i. 14 , 15. Believe not its flatteries , is it not a little one ? this is the first or shall be the last time : It requires only a little place in the Mind and Affections , it shall go no farther : Give not place to its urgency and solicitations ; admit of none of its excuses or promises ; it is power over your Souls unto their Ruine that it aims at in all . 3. THERE are two ways in general whereby sin acts its Power , and aims at the obtaining this Dominion , and they are the two only ways whereby any may design or attain an unjust Dominion ; and they are Deceit and Force ; both of which I have fully described in another Discourse . With respect whereunto it is promised , that the Lord Christ shall deliver the Souls of the Poor that cry unto him , from Deceit and Violence , Psal. lxxii . 14. THESE are the two only ways of obtaining an unjust Dominion ; and where they are in conjunction , they must have a mighty prevalency , and such as will render the Contest hazardous . There are few Believers but have found it so , at least in their own apprehensions ; they have been ready to say at one time or another , we shall one day fall by the hand of this Enemy ; and have been forced to cry out unto Jesus Christ for help and succour with no less vehemency than the Disciples did at Sea , when the Ship was covered with Waves , Lord save us , we perish , Matth. viij . 24 , 25. And so they would do , did he not come in seasonably to their succour , Heb. ij . 18. And herein the Soul hath frequently no less Experience of the Power of Christ in his Grace , than the Disciples on their Out-cry had of his soveraign Authority , when he rebuked the Winds and the Seas , and there was a great Calm . THIS Dominion of Sin is that which we have here security given us against : Though it will abide in us , though it will contend for Rule by Deceit and Force , yet it shall not prevail , it shall not have the Dominion . AND this is a Case of the highest Importance unto us . Our Souls are and must be under the Rule of some Principle or Law. And from this Rule , our State is determined and denominated . We are either Servants of Sin unto Death , or of Obedience unto Righteousness , Rom. vi . 16. This is the Substance of the Discourse of the Apostle in that whole Chapter ; namely , that the state of the Soul , as unto life and death eternal , follows the Conduct and Rule that we are under . If Sin have the Dominion , we are lost for ever . If it be dethrown'd , we are safe . It may tempt , seduced and entice , it may fight , war , perplex and disquiet , it may surprize into actual Sin ; yet if it have not the Dominion in us , we are in a state of Grace and Acceptation with God. CHAP. II. The Enquiries for understanding the Text proposed ; the first spoken to : viz. What is the dominion of Sin , which we are freed from , and discharged of by Grace . WE shall enquire into Three Things from the Words of this Text. I. What is that Dominion of Sin , which we are freed from , and discharged of by Grace . II. How we may know whether Sin hath the Dominion in us or no. III. What is the Reason and Evidence of the Assurance here given us , That Sin shall not have Dominion over us ; namely , because we are not under the Law , but under Grace . 1. AS unto the first of these , I shall only recount some such Properties of it , as will discover its Nature in general ; the particulars wherein it doth consist , will be considered afterwards . 1. THE Dominion of Sin is perverse and evil , and that on both the Accounts which render any Rule or Dominion so to be . For , 1. IT is Vsurped . Sin hath no Right to rule in the Souls of Men. Men have no power to give Sin a Right to rule over them . They may voluntarily enslave themselves unto it ; but this gives Sin no Right or Title . All men have originally another Lord , unto whom they owe all Obedience ; nor can any thing discharge them from their Allegiance thereunto : And this is the Law of God. The Apostle saith indeed , that unto whom Men yield themselves servants to obey , his Servants they are to whom they obey , whether of Sin unto Death , or of Obedience unto Righteousness , v. 19. And so it is , men are thereby the proper Servants of Sin ; they become so by their own voluntary Subjection unto it : But this gives Sin no Title against the Law of God , whose Right alone it is to bear sway in the souls of men . For all that give up themselves to the service of Sin , do live in actual Rebellion against their natural Leige Lord. Hence sundry things do follow : First . THE great Aggravation of the evil of a state of Sin. Men who live therein , do voluntarily wrest themselves , what lieth in them , from under the Rule of the Law of God , and give up themselves to be slaves unto this Tyrant . Could it lay any claim to this Dominion , had it any Title to plead , it were some Alleviation of Guilt in them that give up themselves unto it . But men yield up themselves to the slavery of sin , as the Apostle speaks ; they reject the Rule of God's Law , and chuse this foreign yoke , which cannot but be an aggravation of their sin and misery . Yet so it is , that the greatest part of men do visibly and openly profess themselves the servants and slaves of Sin. They wear its Livery , and do all its Drudgery ; yea they boast themselves in their Bondage , and never think themselves so Brave and Gallant , as when by profane Swearing , Drunkenness , Uncleanness , Covetousness , and Scoffing at Religion , they openly disavow the Lord whom they serve , the Master to whom they do belong . But their Damnation sleepeth not , whatever they may dream in the mean time . 2. HENCE it follows that ordinarily all Men have a Right in themselves , to cast off the Rule of Sin , and to vindicate themselves into liberty . They may when they will , plead the Right and Title of the Law of God unto the Rule of their Souls , to the utter Exclusion of all Pleas and Pretences of Sin , for its Power . They have Right to say unto it , Get thee hence , what have I to do any more with Idols ? ALL Men , I say , have this Right in themselves , because of the natural Allegeance they owe to the Law of God ; but they have not Power of themselves to execute this Right , and actually to cast off the yoke of sin ; but this is the work of Grace . Sin 's Dominion is broke only by Grace . BUT you will say then , Unto what end serves this Right , if they have not Power in themselves to put it in Execution ? And how can it be charged as an Aggravation of their sin , that they do not use the Right which they have , seeing they have no Power so to do ? Will you blame a Man that hath a Right to an Estate if he do not recover it , when he hath no means so to do ? I answer briefly Three Things . 1st . NO Man living neglects the use of this Right , to cast off the Yoke and Dominion of Sin , because he cannot of himself make use of it ; but meerly because he will not . He doth voluntarily chuse to continue under the Power of Sin , and looks on every thing as his Enemy , that would deliver him . The carnal Mind is Enmity against God , it is not subject unto his Law , nor can it be , Rom. viii . 7. When the Law comes at any time to claim its Right and Rule over the Soul , a Man under the Power of Sin , looks on it as his Enemy that comes to disturb his Peace , and fortifies his mind against it . And when the Gospel comes and tenders the way and means for the Souls delivery , offering its aid and assistance unto that end ; this also is looked on as an Enemy , and is rejected , and all its offers unto that end . See Prov. i. 20 , 21 , 22 , 23 , 24 , 25. and John iii. 19. This then is the Condition of every one that abides under the Dominion of Sin : He chuses so to do ; he continues in that state by an act of his own Will ; he avows an Enmity unto every thing which would give him deliverance ; which will be a sore Aggravation of his Condemnation at the last day . 2ly . GOD may justly require that of any , which it is in the Power of the Grace of the Gospel to enable them to perform and comply withal . For this is tendred unto them in the Preaching of it every day . And although we know not the ways and means of the effectual Communication of Grace unto the Souls of men ; yet this is certain , that Grace is so tendred in the preaching of the Gospel , that none go without it , none are destitute of its aids and assistances , but those alone , who by a free act of their own Wills , do refuse and reject it . This is that which the whole Cause depends on ; You will not come unto me , that you may have Life . And this all Unbelievers have or may have Experience of in themselves . They may know on a due Examination of themselves , that they do voluntarily refuse the assistance of Grace , which is offered for their deliverance . Therefore is their destruction of themselves . But , 3ly . THERE is a time , when Men lose even the Right also . He who gave up himself to have his Ear bored , lost all his claim unto future Liberty ; he was not to go out at the year of Jubile . So there is a Time when God judicially gives up Men to the Rule of Sin , to abide under it for ever ; so as that they lose all Right unto Liberty . So he dealt with many of the Idolatrous Gentiles of old , Rom. i. 24 , 26 , 28. and so continues to deal with the like profligate Sinners . So he acts towards the generality of the Anti-christian World , 2 Thess. ii . 11 , 12. and with many despisers of the Gospel , Isa. vi . 9 , 10. When it is come to this , Men are cast at Law ; and have lost all Right and Title unto Liberty from the Dominion of Sin. They may repine sometimes at the Service of Sin or the Consequence of it , in Shame and Pain , in the shameful Distempers that will pursue many in their Uncleanness ; yet God having given them up judicially unto Sin , they have not so much as a Right to put up one Prayer or Petition for deliverance ; nor will they do so , but are bound in the fetters of cursed Presumption or Despair . See their Work and Wages , Rom. ii . 5 , 6. This is the most woeful state and condition of Sinners in this World ; an unavoidable entrance into the Chambers of Death . You that have lived long under the power of Sin , beware least that come upon you which is spoken of in these Scriptures . You have as yet a Right unto deliverance from that bondage and servitude wherein you are , if you put in your Claim in the Court of Heaven . You know not how soon you may be deprived of this also , by God's giving you up judicially unto Sin and Satan . Then all Complaints will be too late , and all springs of endeavours for Relief be utterly dry'd up . All your Reserves for a future Repentance shall be cut off , and all your Cries shall be despised : Prov. i. 25 , 26 , 27 , 28 , 29. Whilst it is yet called to day harden not your hearts , least God swear in his wrath , that you shall never enter into his Rest. THAT you may be warned , take notice that the Signs or Symptoms of the approach of such a season , of such an irrecoverable condition , are ( 1. ) a long continuance in the practice of any known sin . There are bounds of divine Patience . The long suffering of God for a time waits for Repentance , 1 Pet. iij. 20. 2 Pet. iij. 9. But there is a time , when it doth only endure Vessels of Wrath , fitted for Destruction , Rom. ix . 22. which is commonly after a long continuance in known sin . ( 2. ) When Convictions have been digested , and Warnings despised . God doth not usually deal thus with Men , until they have rejected the means of their Deliverance . There is a Generation indeed , who from their youth up do live in a contempt of God ; such are those proud sinners whom the Psalmist describes , Psal. x. 2 , 3 , 4 , 5 , 6 , 7 , &c. There are seldom any tokens of the going forth of the Decree against this sort of Men. The appearing evidences of it , are their adding drunkenness unto thirst ; one kind of sin unto another , making a visible Progress in sinning , adding boasting and a profane Contempt of all things Sacred , unto their Course in Sin. But ordinarily those that are in danger of this judicial Hardness , have had warnings and convictions , which made some impression on them ; but are now left without any Calls and Rebukes , or at least any sense of them . ( 3 ) . When Men contract the guilt of such Sins , as seem to entrench on the unpardonable sin against the Holy Ghost . Such as proud , contemptuous , malicious Reproaches of the ways of God , of Holiness , of the Spirit of Christ and his Gospel . This sort of Persons are frequently marked in the Scripture , as those who at least are nigh unto a final and fatal Rejection . ( 4. ) A voluntary relinquishment of the means of Grace , and Conversion unto God , which men have enjoy'd . And this is commonly accompanied with an hatred of the word , and those by whom it is dispensed . Such Persons God frequently , and that visibly , gives up in an irrecoverable way unto the dominion of Sin. He declares that he will have no more to do with them . ( 5. ) The resolved choise of wicked , profane , unclean scoffing Society . It is very rare that any are recovered from that snare . And many other Signs there are of the near approach of such an hardning Judgment , as shall give up men everlastingly to the service of Sin. Oh that poor Sinners would awake , before it be too late . 2. THIS Dominion of Sin is evil and perverse , not only because it is unjust and usurped , but because it is always used and exercised unto ill Ends , unto the Hurt and Ruine of them over whom it is . An Usurper may make use of his Power and Rule for good Ends , for the good of them over whom he rules . But all the ends of the Dominion of sin are evil unto sinners . Sin in its Rule will pretend fair , offer sundry advantages and satisfactions unto their Minds . They shall have Wages for their Work : Pleasure and Profit shall come in by it . Yea on divers pretences it will promise them eternal Rest at the close of all ; at least that they shall not fail of it by any thing they do in its service : And by such means it keeps them in security . But the whole real Design of it , that which in all its Power it operates towards , is the eternal Ruine of their Souls ; and this Sinners will understand when it is too late , Jerem. ij . 13 , 19. 2dly . THIS Dominion of sin is not a meer force against the Will and Endeavours of them that are under it . Where all the Power and Interest of Sin consists in putting a force on the mind and soul by its Temptations , there it hath no Dominion . It may perplex them , it doth not rule over them : Where it hath Dominion , it hath the force and power of a Law in the Wills and Minds of them in whom it is . Hereby it requires Obedience of them , and they yield up themselves Servants to obey it , Rom. vi . 16. WHEREFORE unto this Dominion of sin , there is required a Consent of the Will in some measure and degree . The constant Reluctancy and conquering Prevalency of the Will against it , defeats its Title unto Rule and Dominion ; as the Apostle declares at large in the next Chapter . The Will is the sovereign Faculty and Power of the Soul ; whatever Principle acts in it , and determines it , that hath the Rule . Notwithstanding Light and Conviction , the determination of the whole , as unto Duty and Sin , is in the power of the Will. If the will of sinning be taken away , sin cannot have Dominion . Here is Wisdom . He that can distinguish between the Impressions of Sin upon him , and the Rule of Sin in him , is in the way of Peace . But this oft-times ( as we shall farther see , with the Reason of it ) is not easily to be attained unto . Convictions on the one hand , will make a great Pretence and Appearance of an Opposition in the Will unto Sin , by their unavoidable Impressions on it , when it is not so . And disturbed Affections under Temptations , will plead , that the Will it self is given up unto the choice and service of sin , when it is not so . The Will in this Matter is like the Thebans Shield , whilst that was safe they conceited themselves victorious , even in death . However this Case is determinable by the light of Scripture and Experience , and it is here proposed unto a Determination . 3dly . IT is required unto this dominion of sin , that the soul be not under any other supreme Conduct ; that is , of the Spirit of God , and of his Grace by the Law. This is that which really hath the sovereign Rule in all Believers : They are led by the Spirit , guided by the Spirit , acted and ruled by him , and are thereby under the Government of God and Christ , and no other . With this the Rule of Sin is absolutely inconsistent . No Man can at once serve these two Masters . Grace and Sin may be in the same Soul at the same time ; but they cannot bear Rule in the same Soul at the same time . The Throne is singular , and will admit but of one Ruler . Every Evidence we have of being under the Rule of Grace , is so , that we are not under the Dominion of Sin. THIS therefore is the principal way and means which we have to secure our Peace and Comfort against the Pretences of Sin , unto the disquietment of our Consciences . Let us endeavour to preserve an Experience of the Rule of Grace in our Hearts , Col. iij. 15. Under a Conduct and Rule whence our state is denominated , we are and must be . This is either of Sin or Grace . There is no Composition nor Copartnership between them , as to Rule : As to Residence there is , but not as unto Rule . If we can assure our selves of the one , we secure our selves from the other . It is therefore our Wisdom , and lies at the foundation of all our Comforts , that we get Evidences and Experience of our being under the Rule of Grace ; and it will evidence it self , if we are not wanting unto a due Observation of its acting , and operation in us . And it will do it , among others , these Two ways . 1. BY keeping up a Constancy of design in living to God , and after Conformity unto Christ , notwithstanding the interposition of surprizals by Temptations , and the most urgent solicitations of Sin : This is called , Cleaving unto God , with purpose of Heart , Acts xi . 23. This will be , where-ever Grace hath the Rule . As a Man that goeth to Sea , designs some certain Place and Port , whither he guides his Course ; in his way he meets , it may be , with Storms and cross Winds , that drive him out of his Course , and sometimes directly backward , towards the Place where he set forth ; but his design still holds , and in the pursuit thereof , he applies his Skill and Industry , to retrieve and recover all its losses and back-drivings ; by cross Winds and Storms . So is it with a Soul under the Conduct of Grace ; its fixed design is to live unto God ; but in its Course it meets with Storms and cross Winds of Temptations , and various Artifices of Sin. These disturb him , disorder him , drive him backwards sometimes , as if it would take a contrary Course , and return unto the Coast of Sin from whence it set out . But where Grace hath the Rule and Conduct , it will weather all these Oppositions and Obstructions ; it will restore the Soul , bring it again into order , recover it from the confusions and evil Frames that it was drawn into . It will give a fresh predominancy unto its prevalent design of living unto God in all things . It will do this constantly as often as the soul meets with such ruffles from the Power of Sin ; when there is a radical firmitude and strength in a Cause or Design , it will work it self out , through all changes and variations . But when the strength of any Cause is but Occasion , the first opposition and disorder will ruine us . So , if Mens purposes of living unto God , be only occasional from present Convictions , the first vigorous Opposition or Temptation will disorder it , and overthrow it . But where this is the radical Design of the Soul , from the Power of Grace , it will break through all such Oppositions , and recover its Prevalency in the Mind and Affections . Hereby doth it evidence its Rule , and that the whole Interest of Sin in the Soul is by Rebellion , and not by virtue of Dominion . 2. IT doth so , by keeping up a constant Exercise of Grace in all religious Duties ; or , at least , a sincere endeavour , that so it may be . Where Sin hath the Dominion , it can allow the Soul to perform religious Duties , yea , in some cases , to abound in them . But it will take care that divine Grace be not exercised in them . Whatever there may be of delight in Duties or other motions of Affection , which Light , and Gifts , and Afflictions , and Superstition will occasion , there is no exercise of divine Faith and Love in them : This belongs essentially and inseparably unto the Rule of Grace . Where-ever that bears sway , the Soul will endeavour the constant Exercise of Grace in all its Duties , and never be satisfied in the Work done , without some sense of it . Where it fails therein , it will judge it self , and watch against the like surprizals ; yea , unless it be in case of some great Temptation , the present sense of the guilt of Sin , which is the highest Obstruction against that spiritual Boldness , which is required unto the due exercise of Grace , that is of Faith and Love in holy Duties , shall not hinder the Soul from endeavouring after it , or the use of it . IF by these means , and the like inseparable Operations of Grace , we can have an assuring Experience , that we are under the Rule and Conduct of it , we may be free in our Minds from disturbing Apprehensions of the Dominion of Sin ; for both cannot bear sway in the same Soul. 4thly . IT is required hereunto , that sin makes the Soul sensible of its Power and Rule , at least doth that which may do so , unless Conscience be utterly seared and hardned , and so past feeling . There is no Rule nor Dominion , but they are or may be sensible of it , who are subject thereunto . And there are two Ways whereby sin in its Dominion , will make them sensible of it in whom it rules . 1. IN repressing and overcoming the efficacy of the Convictions of the Mind . Those who are under the Dominion of Sin ( as we shall see more immediately ) may have Light into , and Conviction of their Duty , in many things . And this Light and Conviction they may follow ordinarily , notwithstanding the Dominion of Sin. As a Tyrant will permit his slaves and subjects ordinarily to follow their own Occasions ; but if what they would do , comes either in matter or manner to enterfere with or oppose his Interest , he will make them sensible of his Power . So Sin , where it hath the Dominion , if Men have Light and Conviction , it will allow them ordinarily and in many things to comply therewithal . It will allow them to pray , to hear the Word , to abstain from sundry sins , to perform many duties , as is expresly affirmed in the Scripture , of many that were under the power of Sin , and we see it in Experience . How much work do we see about Religion and religious Duties ? What constant observation of the Times and Seasons of them ? How many duties performed morally good in themselves and useful , by them , who on many other Accounts , do proclaim themselves to be under the Dominion of Sin ? But if the Light and Conviction of this sort of Persons do rise up in opposition unto the principal Interest of Sin , in those Lusts and ways wherein it exerciseth its Rule , it will make them , in whom they are , sensible of its Power . They that stifle , or shut their Eyes against , or cast out of mind , or go directly contrary unto their Convictions ; Light in such cases will first repine , and them relieve it self with Resolutions for other times and seasons ; but Sin will carry the Cause by virtue of its Dominion . HENCE Two Things do follow . 1. A Constant Repugnancy against Sin , from Light in the Mind and Conviction in the Conscience , doth not prove that those in whom it is , are not under the Dominion of Sin. For until blindness and hardness do come on Men to the uttermost , there will be in them a judging of what is Good and Evil , with a self-judging with respect thereunto , as the Apostle declares , Rom. ij . 15. And herein many do satisfie themselves . When their Light condemns Sin , they suppose they hate it ; but they do not . When Convictions call for Duties , they suppose they love them ; but they do not . That which they look on as the Rule of Light in them , in opposition unto Sin , is but the Rebellion of a natural enlightned Conscience , against the Dominion of it in the Heart . In brief ; Light may condemn every known sin , keep from many , press for every known Duty , lead to the performance of many ; yet sin have a full dominion in the soul. And this it will evidence when it comes to the trial , in those Instances where it exercises its ruling Power . 2. THAT miserable is their Condition whose Minds are ground continually between the Conduct of their Light , with the urgency of Conviction on the one hand , and the Rule or Dominion of Sin on the other . Where-ever Light is , it is its due to have the Rule and Conduct . It is that Act whereby the Mind loads it self . For Men to be forced by the Power of their Lusts , to act for the most part against their Light , as they do where Sin hath the Dominion , it is a sad and deplorable condition . Such Persons are said to rebel against the Light , Job xxiv . 13. because of its right to rule in them , where it is deposed by Sin. This makes most Men but a troubled Sea that cannot rest , whose Waves cast up mire and dirt . 2dly . Sin will make those in whom it hath dominion sensible of its Power , by its continual solicitations of the Mind and Affections , with respect unto that sin , or those sins wherein it principally exerciseth its Rule . Having possessed the Will and Inclinations of the Mind with the Affections , as it doth where-ever its Dominion is absolute , it continually disposeth , enclineth and stirreth up the Mind towards those sins . It will level the Bent of the whole Soul towards such sins or the circumstances of them . Nor is there a more pregnant discovery of the Rule of Sin in any than this , that it habitually engageth the Mind and Affections , unto a constant exercise of themselves about this or that , some Sin , and evil Way or other . BUT yet we must add , that notwithstanding these indications of the ruling Power of Sin , they are but few in whom it hath this Dominion , that are convinced of their State and Condition . Many are so under the Power of Darkness , of supine sloath and negligence , and are so desperately wicked , as that they have no sense of this Rule of Sin. Such are those described by the Apostle , Ephes. iv . 18 , 19. And whereas they are the vilest Slaves that live on the Earth , they judge none to be free but themselves : They look on others as in Bondage to foolish and superstitious fears , whilst they are at liberty to Drink , Swear , Scoff at Religion , Whore , and Defile themselves without controul . This is their Liberty ; and they may have that which is as good in Hell ; a Liberty to Curse and Blaspheme God , and to fly with revengeful Thoughts on themselves , and the whole Creation . The Light in such Persons is Darkness it self ; so as that they have nothing to rise up in opposition unto the rule of Sin , whence alone a sense of its Power doth arise . Others ( as we observed before ) living in some compliance with their Light and Convictions , abstaining from many Sins , and performing many Duties , though they live in some known sin or other , and allow themselves in it , yet will not allow that Sin hath the Dominion in them . Wherefore there are Two Things hard and difficult in this Case . 1. TO convince those in whom Sin evidently hath the Dominion , that such indeed is their State and Condition ; they will with their utmost endeavour keep of the Conviction hereof . Some justifie themselves , and some will make no Enquiry into this matter . It is a rare thing , especially of late , to have any brought under this Conviction by the Preaching of the Word ; though it be the Case of multitudes that attend unto it . 2. TO satisfie some , that Sin hath not the Dominion over them , notwithstanding its restless acting it self in them , and waring against their Souls ; yet , unless this can be done , it is impossible they should enjoy solid Peace and Comfort in this Life . And the Concernment of the best of Believers , whilst they are in this World , doth lie herein . For as they grow in Light , Spirituality , Experience , freedom of Mind and Humility , the more they love to know of the Deceit , Activity and Power of the Remainders of Sin. And although it works not at all , at least not sensibly in them , towards those Sins wherein it reigneth and rageth in others ; yet they are able to discern its more subtil , inward and spiritual Actings in the Mind and Heart to the weakning of Grace , the obstructing of its effectual Operations in holy Duties , with many indispositions unto stability in the Life of God , which fills them with trouble . CHAP. III. The Second Enquiry spoken to ; Whether Sin hath Dominion in us or no ? In answer to which it 's shewed , That some wear Sin 's Livery , and they are the professed Servants thereof . There are many in which the Case is dubious , where Sin 's service is not so discernable . Several Exceptions are put in against its Dominion , where it seems to prevail . Some certain Signs of its Dominion . Graces and Duties to be exercised for its Mortification . THESE things being thus premised in general , concerning the Nature of the Dominion of Sin , we shall now proceed unto our principal Enquiry ; namely , Whether Sin have Dominion in us or no ? whereby we may know , Whether we are under the Law or under Grace , or what is the state of our Souls towards God. An Enquiry this is , which is very necessary for some to make , and for all to have rightly determined in their Minds , from Scripture and Experience . For on that determination depends all our solid Peace . Sin will be in us ; it will lust , fight , and entice us ; but the great Question , as unto our 〈◊〉 and Comfort is , whether it hath Dominion over us or no ? 1. WE do not enquire concerning them in whom the reign of Sin is absolute and easily discernable , if not to themselves , yet to others . Such there are , who visibly yield up their Members instruments of Vnrighteousness to Sin , Rom. vi . 13. Sin reigns in their mortal Bodies , and they openly obey it in the Lusts thereof , v. 12. They are avowedly Servants of Sin unto Death , v. 16. and are not ashamed of it . The shew of their Countenance doth witness against them ; they declare their Sin as Sodom ; they hide it not , Isa. iij. 9. Such are those described , Eph. iv . 18 , 19. and such the World is filled withal . Such as being under the Power of Darkness and Enmity against God , do act them in opposition to all serious Godliness , and in the service of various Lusts. There is no question concerning their state : They cannot themselves deny that it is so with them . I speak not for the liberty of Censuring , but for the easiness of Judging . Those who openly wear Sin 's Livery , may well be esteemed to be Sin 's Servants ; and they shall not fail to receive Sin 's Wages . Let them at present bear it never so high , and despise all manner of Convictions , they will find it bitterness in the latter end , Isa. l. 11. Eccles. xi . 9. 2. BUT there are many in whom the case is dubious , and not easie to be determined ; for on the one hand , they may have sundry things in them , which seem repugnant unto the reign of Sin , but indeed are not inconsistent with it . All Arguments and Pleas from them in their vindication may fail them on a trial . And on the other hand , there may be some in whom the effectual working of sin may be so great and perplexing , as to argue that it hath the dominion , when indeed it hath not , but is only a stubborn Rebel . THE things of the first sort which seem destructive of , and inconsistent with the Dominion of Sin , but indeed are not , may be referred to five Heads . 1. ILLVMINATION in Knowledge and spiritual Gifts , with Convictions of Good and Evil , of all known Duties and Sins . This is that which some Men live in a perpetual Rebellion against , in one instance or another . 2. A Change in the Affections , giving a temporary Delight in Religious Duties , with some constancy in their Observations . This also is found in many who are yet evidently under the Power of Sin , and spiritual Darkness . 3. A Performance of many Duties both Moral and Evangelical , for the substance of them ; and an Abstinence , out of Conscience , from many Sins . So was it with the Young Man in the Gospel , who yet wanted what was necessary to free him from the Dominion of Sin , Matth. xix . 20 , 21 , 22 , 23. 4. REPENTANCE for Sin committed . This is that which most secure themselves by ; and a blessed security it is , when it is Gracious , Evangelical , a fruit of Faith , comprizing the Return of the whole Soul to God. But there is that which is legal , partial , respecting particular Sins only ; which is not pleadable in this Case . Ahab was no less under the Dominion of Sin , when he had Repented him , that he was before . And Judas Repented him before he hanged himself . 5. PROMISES and Resolutions against Sin for the future . But the Goodness of many in these things , is like the morning Cloud , and as the early Dew it passeth away , as it is in the Prophet , Hos. vi . 4. WHERE there is a Concurrence of these things in any , they have good hopes , at least , that they are not under the Dominion of Sin ; nor is it easie to convince them , that they are : And they may so behave themselves herein , as that it is not consistent with Christian Charity to pronounce them so to be . Howbeit , the fallacy that is in these things , hath been detected by many ; and much more is by all required to evidence the sincerity of Faith and Holiness . No Man therefore can be acquitted by pleas taken from them , as unto their subjection to the Reign of Sin. THE things of the second sort , whence Arguments may be taken to prove the Dominion of Sin in any Person , which yet will not certainly do it , are those which we shall now examine . And we must observe . 1. THAT where Sin hath the Dominion , it doth indeed rule in the whole Soul , and all the faculties of it . It is a vitious Habit in all of them , corrupting them in their several Natures and Power ; with that Corruption whereof they are capable . So in the Mind , of Darkness and Vanity ; the Will , of Spiritual Deceit and Perversness ; the Heart , of Stubbornness and Sensuality . Sin in its Power reaches unto , and affects them all . But , 2. IT doth evidence its Dominion , and is to be tryed by its acting in the distinct Faculties of the Mind ; in the frame of the Heart , and in the course of the Life . THESE are those which we shall examine ; First , those which render the case dubious ; and then those that clearly determine it on the part of Sin. I shall not therefore at present give positive Evidences of Mens Freedom from the Dominion of Sin ; but only consider the Arguments that lie against them , and examine how far they are conclusive , or how they may be defeated . And , 1. WHEN Sin hath in any instance possessed the Imagination , and thereby engaged the cogitative Faculty in its Service , it is a dangerous symptom of its Rule or Dominion . Sin may exercise its Rule in the Mind , Fancy , and Imagination , where bodily strength or opportunity give no Advantage for its outward Perpetration . In them the desires of Sin may be enlarged as Hell , and the satisfaction of Lust taken in with greediness . Pride and Covetousness , and Sensuality may reign and rage in the Mind , by corrupt Imaginations , when their outward Exercise is shut up by circumstances of Life . THE first way whereby Sin acts it self , or coins its Motions and Inclinations into Acts , is by the Imagination , Gen. vi . 5. The continual evil Figments of the Heart , are as the bubbling of corrupt Waters from a corrupted Fountain . THE Imaginations intended are the fixing of the Mind on the Objects of Sin , or sinful Objects by continual Thoughts , with delight and complacency . They are the Minds purveying for the satisfaction of the Flesh in the Lusts thereof , Rom. xiij . 14. whereby Evil Thoughts come to lodge , to abide , to dwell in the Heart , Jer. iv . 14. THIS is the first and proper Effect of that Vanity of Mind whereby the Soul is alienated from the Life of God. The Mind being turned off from its proper Object with a dislike of it , applies its self by its Thoughts and Imaginations unto the Pleasures and Advantages of Sin , seeking in vain to recover the Rest and Satisfaction which they have forsaken in God himself . They follow after lying Vanities , and forsake their own Mercies , Jonah ij . 8. And when they give themselves up unto a constant internal converse with the desires of the Flesh , the Pleasures and Advantages of Sin , with delight and approbation ; Sin may reign triumphantly in them , though no appearance be made of it in their outward Conversation . Such are they who have a Form of Godliness , but deny the Power thereof ; their hearts being fill'd with a Litter of ungodly Lusts , as the Apostle declares , 2 Tim. iij. 5. AND there are Three Evils , with respect whereunto , Sin doth exercise its reigning Power in the Imagination , in an especial manner . 1. PRIDE , Self-Elation , Desire of Power and Greatness . It is affirmed of the Prince of Tyrus , that he said , He was a God , and sat in the Seat of God , Ezek. xxviij . 3. And the like foolish Thoughts are ascribed unto the King of Babylon , Isa. xiv . 13 , 14. None of the Children of Men can attain so great Glory , Power and Dominion in this World , but that in their Imaginations and Desires they can infinitely exceed what they do enjoy ; like him who wept , that he had not another World to Conquer . They have no bounds but to be as God , yea , to be God ; which was the first design of Sin in the World. And there is none so poor and low , but by his Imaginations , he can lift up and exalt himself almost into the Place of God. This Vanity and Madness God reproves in his Discourse with Job , Chap. xl . 9 , 10 , 11 , 12 , 13 , 14. And there is nothing more genuine and proper unto the Original Depravation and Corruption of our Natures , than this Self-Exaltation in foolish Thoughts and Imaginations ; because it first came upon us through a desire of being as God. Herein therefore may Sin exercise its Dominion in the Minds of Men ; yea , in the empty Mind and Vanity of these Imaginations , with those that follow , consists the principal Part of the Deceitful Ways of Sin. The Ways of Men cannot satisfie themselves with what Sins they can actually commit ; but in these Imaginations they rove endlessly , finding satisfaction in their Renovation and Variety , Isa. lvij . 1. 2. SENSVALITY and Vncleanness of Life . It is said of some , That they have their Eyes full of Adulteries , and that they cannot cease from Sin , 2 Pet. ij . 14. That is , their Imaginations are continually working about the Objects of their unclean Lusts. These they think of Night and Day , immiring themselves in all Filth continually . Jude calls them filthy Dreamers , defiling the Flesh , v. 8. They live as in a constant pleasing Dream by their vile Imaginations , even when they cannot accomplish their lustful desires . For such Imaginations cannot be better expressed than by Dreams ; wherein Men satisfie themselves with a supposed acting of what they do not . Hereby do many wallow in the mire of Uncleanness all their Days ; and for the most part are never wanting unto the Effects of it , when they have Opportunity and Advantage . And by this means the most cloystered Recluses may live in constant Adulteries , whereby multitudes of them become actually the Sinks of Uncleanness . This is that , which in the Root of it is severely condemned by our Saviour , Matth. v. 28. 3. VNBELIEF , Distrust and hard Thoughts of God , are of the same kind . These will sometimes so possess the Imaginations of Men , as to keep them off from all delight in God , to put them on contrivances of flying from him ; which is a peculiar Case , not here to be spoken unto . IN these and the like ways may Sin exercise its Dominion in the Soul , by the Mind and its Imagination . It may do so , when no demonstration is made of it in the outward Conversation . For , by this means , the minds of men are defiled ; and then nothing is clean , all things are impure unto them , Tit. i. 15. Their minds being thus defiled , do defile all things to them , their Enjoyments , their Duties , all they have , and all that they do . BUT yet all failing , and Sin in this kind doth not prove absolutely , that sin hath not the Dominion in the Mind that it had before . Something of this Vice and Evil , may be found in them that are freed from the reign of Sin. And there will be so , until the Vanity of our Minds is perfectly cured and taken away , which will not be in this World. Wherefore I shall name the Exceptions , that may be put in against the Title of Sin , unto Dominion in the Soul ; notwithstanding the continuance in some measure of this work of the Imagination , in coining Evil figments in the Heart . And , 1. THIS is no Evidence of the Dominion of Sin , where it is occasional arising from the Prevalency of some present Temptation ; take an Instance in the Case of David . I no way doubt , but that in his Temptation with Bathsheba , his Mind was possess'd with defiling Imaginations . Wherefore on his Repentance , he not only prays for the Forgiveness of his Sin , but crys out with all fervency , that God would create a clean Heart in him , Psal. li. 10. He was sensible not only of the defilement of his Person by his actual Adultery ; but of his Heart , by impure Imaginations . So it may be in case of other Temptations . Whilst Men are entangled with any Temptation , of what sort soever it be , it will multiply Thoughts about it in the Mind : Yea its whole Power consists in a multiplication of Evil Imaginations . By them it blinds the Mind , draws it off from the consideration of its Duty , and enticeth it unto a full conception of Sin , Jam. i. 14. Wherefore in this Case of a prevalent Temptation , which may befal a true Believer , the corrupt working of the Imagination , doth not prove the Dominion of sin . IF it be enquired , How the Mind may be freed and cleared of these perplexing , defiling Imaginations , which arise from the urgency of some present Temptation , suppose about earthly Affairs , or the like ? I say , It will never be done by the most strict Watch and Resolution against them ; nor by the most resolute Rejection of them . They will return with new Violence , and new Pretences , though the Soul hath promised it self a Thousand times , that so they should not do . There is but one way for the cure of this Distemper , and this is a thorough Mortification of the Lust that feeds them , and is fed by them . It is to no purpose to shake of the Fruit in this case , unless we dig up the Root . Every Temptation designs the satisfaction of some Lusts of the Flesh or of the Mind . These Evil Thoughts and Imaginations are the working of the Temptation in the Mind . There is no riddance of them , no conquest to be obtained over them , but by subduing the Temptation ; and no subduing the Temptation , but by the Mortification of the Lust , whose satisfaction it is design'd unto . This Course the Apostle directs unto , Col. iij. 3 , 5. That which he enjoins is , that we would not set our Minds on the things of the Earth , in opposition unto the things above ; that is , that we would not fill our Imaginations , and thereby our Affections with them . But what is the way whereby we may be enabled so to do ? that is , saith he , the universal Mortification of Sin , v. 5. FOR want of the Wisdom and Knowledge hereof ; or for want of its Practice , thorough a secret unwillingness , to come up unto a full Mortification of Sin , some are galled and perplexed , yea , and defiled with foolish and vain Imaginations all their days . And although they prove not the Dominion of Sin , yet they will deprive the Soul of that peace and comfort which otherwise it might Enjoy . BUT yet there is much spiritual Skill and Diligence required to discover , what is the true Root and Spring of the foolish Imaginations that may at any time possess the Mind . For they lie deep in the Heart ; that Heart which is deep and deceitful , and so are not easily discoverable . There are many other Pretences of them . They do not directly bespeak that Pride or unclean Lusts which they proceed from ; but they make many other Pretences , and feign other Ends. But the Soul that is watchful and diligent may trace them to their Original . And if such Thoughts are strictly examined at any time , what is their design , whose work they do , what makes them so busie in the Mind , they will confess the Truth , both whence they came , and what it is they aim at . Then is the Mind guided unto its Duty , which is the Extermination of the Lust , which they would make Provision for . 2. SUCH Imaginations are no Evidence of the Dominion of Sin , in what degree soever they are , where they are afflictive ; where they are a burthen unto the Soul , which it groans under and would be delivered from . There is a full account given by the Apostle , of the conflict between indwelling Sin and Grace , Rom. vij . And the things which he ascribes unto Sin , are not the first rising or involuntary Motions of it , nor merely its Inclinati●ns and Disposition : For the things ascribed unto it , as that it Fights , Rebels , Wars , leads Captive , acts as a Law , cannot belong unto them ; nor doth he intend the outward acting or perpetration of Sin , the doing , or accomplishing , or finishing of it : For that cannot befal Believers , as the Apostle declares , 1 Joh. iij. 9. But it is the working of Sin by these Imaginations in the Mind , and the Engagement of the Affections thereon , that he doth intend . Now this he declares to be the great burden of the Souls of Believers , that which makes them think their Condition wretched and miserable in some sort , and which they earnestly cry out for deliverance from , v. 24. This is the present Case . These Figments of the Heart , these Imaginations will arise in the Minds of Men. They will do so sometimes to an high degree . They will impose them on us with Deceit and Violence , leading Captive unto the Law of them ; where they are rejected , condemned , defied ; they will return again while there is any Vanity remaining in the Mind , or Corruption in the Affections . But if the Soul be sensible of them , if it labour under them , if it look on them as those that fight against its Purity , Holiness and Peace , if it pray for deliverance from them , they are no Argument of the Dominion of Sin. Yea , a great Evidence unto the contrary may be taken from that firm Opposition unto them , which the Mind is constantly engaged in . 3. THEY are not a proof of the Dominion of Sin , when there is a prevalent Detestation of the Lust from whence they proceed , and whose promotion they design , maintained in the Heart and Mind . I confess , sometimes this cannot be discovered ; and all such various Imaginations are but mere Effects of the incurable Vanity and Instability of our Minds . For these administer continual occasion unto random Thoughts : But for the most part , ( as we observed before ) they are employed in the service of some Lust , and tend unto the satisfaction of it . They are that which is prohibited by the Apostle , Rom. xiij . 14. Make no provision , &c. And this may be discovered on strict Examination . Now when the Mind is fixed in a constant detestation of that Sin , whereunto they lead , as it is Sin against God , with a firm Resolution against it , in all circumstances that may occur ; no proof can be thence taken for the Dominion of Sin. 4. SOMETIMES evil Thoughts are the immediate Injections of Sathan , they are on many Accounts most terrible unto the Soul. Usually for the Matter of them , they are dreadful , and oft-times blasphemous . And as unto the manner of their Entrance into the Mind , it is , for the most part , surprizing , furious and invisible . From such Thoughts many have concluded themselves to be absolutely under the Power of Sin and Sathan . But they are by certain Rules and infallible Signs , discoverable from whence they do proceed . And on that discovery all pretences unto the Dominion of Sin in them , must disappear . And this is the first Case which renders the Question dubious , Whether Sin have the Dominion in us or no ? 2dly . IT is a sign of the Dominion of Sin , when in any Instance it hath a prevalency in our Affections : Yea , they are the Throne of Sin , where it acts its Power . But this Case of the Affections , I have handled so at large in my Discourse of spiritual Mindedness , as I shall here very briefly speak unto it , so as to give one Rule only to make a Judgment by , concerning the Dominion of Sin in them . THIS is certain , that where Sin hath the Prevalency and Predominancy in our Affections , there it hath the Dominion in the whole Soul. The Rule is given us unto this purpose , 1 Joh. ij . 15. We are obliged to love the Lord our God with all our Hearts , and all our Souls . And therefore if there be in us a predominant Love to any thing else , whereby it is preferred unto God , it must be from the Prevalency of a Principle of Sin in us . And so it is with respect unto all other Affections . If we love any thing more than God , as we do if we will not part with it for his sake , be it as a Right Eye , or as a Right Hand unto us , if we take more satisfaction and complacency in it , and cleave more unto it in our Thoughts and Minds than unto God , as Men commonly do in their Lusts , Interests , Enjoyments and Relations ; if we trust more to it , as unto a supply of our wants , than unto God , as most do to the World ; if our Desires are enlarged , and our Diligence heightned , in seeking after and attaining other things , more than towards the Love and Favour of God ; if we fear the Loss of other things , or Danger from them more than we fear God ; we are not under the Rule of God or his Grace ; but we are under the Dominion of Sin , which reigns in our Affections . IT were endless to give Instances of this Power of Sin in and over the Affections of Men. Self-Love , Love of the World , Delight in things sensual , an over-valuation of Relations and Enjoyments ; with sundry other things of an alike nature , will easily evidence it . And to resolve the Case under Consideration , we may observe , 1. THAT the prevalency of Sin in the Affections , so far as to be a Symptom of its Dominion , is discernable unto the least beam of spiritual Light , with a diligent searching into , and Judgment of our selves . If it be so with any , and they know it not , nor will be convinced of it , ( as it is with many ) I know not what can free them from being under the Reign of Sin. And we see it so every day . Men , all whose Ways and Actions proclaim , that they are acted in all things , by an inordinate Love of the World and Self , yet find nothing amiss in themselves ; nothing that they do not approve of , unless it be that their Desires are not satisfied according to their Expectations . All the Commands we have in the Scripture for Self-Searching , Trial and Examination ; all the Rules that are given us unto that End , all the warnings we have of the Deceitfulness of Sin , and of our own Hearts ; they are given us to prevent this Evil of shutting our Eyes against the prevalent Corruption and Disorder of our Affairs . And the Issue of all our Endeavours in this kind , is in the Appeal of David to God himself , Psal. cxxxix . 23 , 24. 2. WHEN Men have Convictions of the irregularity and disorder of their Affections , yet are resolved to continue in the State wherein they are , without the correction and amendment of them ; because of some Advantages and Satisfaction , which they receive in their present State ; they seem to be under the Dominion of Sin. So is it with those mention'd , Isa. vij . 10. upon the Account of the present satisfaction , delight and pleasure , that their corrupt Affections do take in cleaving inordinately unto their Objects , they will not endeavour their Change and Alteration . 3. THIS then is the sole safe Rule in this Case . Whatever hold Sin may have got in our Affections ; whatever prevalency it may have in them , however it may entangle and desile them ; if we endeavour sincerely the discovery of this Evil , and therein set our selves constantly unto the Mortification of our corrupt Affections by all due means , there is not in their disorder any Argument to prove the Dominion of Sin in us . Our Affections , as they are corrupt , are the proper Objects of the great Duty of Mortification ; which the Apostle therefore calls our Members that are on the Earth , Col. iij. 5. This is a safe Anchor for the Soul in this Storm . If it live in a sincere endeavour after the Mortification of every discoverable Corruption , and Disorder in the Affections , it is secure from the Dominion of Sin. But as for such , as are negligent in searching after the State of their Souls , as unto the Inclinations and Engagement of their Affections , who approve of themselves in their greatest irregularities , resolvedly indulge themselves in every way of Sin to gratifie their sensual Affections , they must provide themselves of Pleas for their Vindication ; I know them not . But the meaning of our present Rule , will be farther manifest in what ensues . 3dly . IT is a dangerous sign of the Dominion of Sin , when after a Conviction of their necessity , it prevaileth unto a neglect of those ways and duties , which are peculiarly suited , directed and ordained unto its Mortification and Destruction . This may be cleared in some particulars . 1. MORTIFICATION of Sin , is the constant Duty of all Believers , of all who would not have Sin have Dominion over them . Where Mortification is sincere , there is no Dominion of Sin ; and where there is no Mortification , there Sin doth reign . 2. THERE are some Graces and Duties that are peculiarly suited and ordained unto this End , that by them and their Agency , the work of Mortification may be carried on constantly in our Souls . What they are , or some of them , we shall see immediately . 3. WHEN Sin puts forth its Power in any especial Lust , or in a strong Inclination unto any actual Sin , then it is the duty of the Soul to make diligent application of those Graces and Duties , which are specifical and proper unto its Mortification . 4. WHEN men have had a Conviction of these Duties , and have attended unto them according unto that Conviction ; if Sin prevail in them to a neglect or relinquishment of those Duties , as unto their performance , or as unto their application unto the Mortification of Sin , it is a dangerous sign that Sin hath Dominion in them . And I distinguish between these things , namely , a neglect of such Duties , as unto their performance and a neglect of the Application of them unto the Mortification of Sin. For men may , on other Accounts , continue the observance of them , or some of them , and yet not apply them unto this especial End. And so all external Duties may be observed , when Sin reigneth in Triumph , 2 Tim. iij. 5. THE meaning of the Assertion being stated , I shall now name some of those Graces and Duties , unto whose Omission and Neglect Sin may prevail , as unto an Application of them unto the Mortification of any Sin. THE First is , The daily exercise of Faith on Christ as Crucified . This is the great Fundamental Means of the mortification of Sin in general , and which we ought to apply unto every particular Instance of it . This the Apostle Discourseth at large , Rom. vi . 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13. Our Old Man , saith he , is crucified with Christ , that the Body of Sin might be destroyed , that henceforth we should not serve Sin. Our Old Man , or the Body of Sin , is the Power and Reign of Sin in us . These are to be destroyed ; that is , so mortified , that henceforth we should not serve Sin ; that we should be delivered from the Power and Rule of it . This , saith the Apostle , is done in Christ : Crucified with him . It is so meritoriously in his actual dying or being Crucified for us ; it is so virtually , because of the certain Provision that is made therein , for the Mortification of all Sin. But it is so actually by the Exercise of Faith on him as crucified , dead and buried , which is the means of the actual Communication of the virtue of his Death unto us for that End. Herein are we said to be dead and buried with him , whereof Baptism is the Pledge . So by the Cross of Christ , the World is crucified unto us , and we are so to the World , Gal. vi . 14. which is the substance of the Mortification of all Sin. There are several Ways whereby the Exercise of Faith on Christ crucified , is effectual unto this End. 1. LOOKING unto him as such , will beget holy Mourning in us , Zech. xij . 10. They shall look on him whom they have pierced , and mourn . It is a Promise of Gospel Times and Gospel Grace . A view of Christ , as pierced , will cause mourning in them that have received the Promise of the Spirit of Grace and Supplication there mentioned . And this mourning is the Foundation of Mortification . It is that godly Sorrow which works Repentance unto Salvation , not to be repented of , 2 Cor. vij . 10. And Mortification of Sin is of the Essence of Repentance . The more Believers are exercised in this View of Christ , the more humble they are ; the more they are kept in that mourning frame , which is universally opposite unto all the Interest of Sin , and which keeps the Soul watchful against all its Attempts . Sin never reigned in an humble mourning Soul. 2. IT is effectual unto the same end , by the way of a powerful Motive , as that which calls and leads unto Conformity to him . This is pressed by the Apostle , Rom. vi . 8 , 9 , 10 , 11. Our Conformity unto Christ , as crucified and dead , consists in our being dead unto Sin , and thereby overthrowing the reign of it in our mortal Bodies . This Conformity , saith he , we ought to reckon on as our Duty ; reckon your selves dead unto Sin , that is , that you ought so to be , in that Conformity , which you ought to aim at unto Christ crucified . Can any spiritual Eye behold Christ dying for Sin , and continue to live in Sin ? Shall we keep that alive in us , which he dy'd for , that it might not eternally destroy us ? Can we behold him bleeding for our Sins , and not endeavour to give them their deaths Wound ? The efficacy of the Exercise of Faith herein unto the Mortification of Sin , is known unto all Believers in Experience . 3. FAITH herein gives us Communion with him in his Death , and unites the Soul unto it , in its Efficacy . Hence we are said to be buried with him into Death , and to be planted together in the likeness of his Death , Rom. vi . 4 , 5. Our Old Man is crucified with him , v. 6. We have by Faith Communion with him in his Death , unto the death of Sin. THIS therefore is the first Grace and Duty which we ought to attend unto for the Mortification of Sin. But where Sin hath that Interest and Power in the Mind , as to take it off from this Exercise of Faith , to prevent or obstruct it , as it will do , so as that it will not , so as that it shall not dare to think or meditate on Christ crucified , because of the inconsistency of such Thoughts , with an Indulgence unto any Lust ; it is to be feared , that Sin is in the Throne . IF it be thus with any ; if they have not yet made use of this way and means for the Mortification of Sin ; or if being convinced of it , they have been for any season driven or withheld from the Exercise of Faith herein , I have nothing to offer to free them from this Evidence of the reign of Sin , but only that they would speedily and carefully address themselves unto their Duty herein . And if they prevail on themselves unto it , it will bring in its own Evidence of their freedom . SOME , it may be , will say , That indeed they are unskilful in this Word of Righteousness , as some are , Heb. v. 13. They know not how to make use of Christ crucified unto this End ; nor , how to set themselves about it . Other ways of Mortification they can understand . The Discipline and Penances assigned by the Papists unto this End , are sensible . So are our own Vows and Resolutions , with other Duties that are prescribed ; but as for this way of deriving Vertue from the Death of Christ unto the Death of Sin , they can understand nothing of it . I easily believe that some may say so , yea ought to say so , if they would speak their Minds . For the spiritual Wisdom of Faith is required hereunto ; but all Men have not Faith. On the loss of this Wisdom , the Papists have invented another way to supply the whole Exercise of Faith herein . They will make Crucifixes , Images of Christ crucified , then they will adore , embrace , mourn over , and expect great Verue from them . Without these Images they know no way of addressing unto Christ , for the Communication of any Virtue from his Death or Life . Others may be at the same loss . But they may do well to consider the cause of it . For , 1. IS it not from Ignorance of the Mystery of the Gospel , and of the Communication of supplies of spiritual things from Christ thereby , of the Efficacy of his Life and Death unto our Sanctification and Mortification of Sin ? Or , 2. IS it not because indeed they have never been throughly distressed in their Minds and Consciences by the Power of Sin ; and so have never in good earnest looked for relief ? Light general Convictions either of the Guilt or Power of Sin will drive none to Christ. When their Consciences are reduced unto real Streights , and they know not what to do , they will learn better how to look unto him whom they have pierced . Their Condition , whoever they are , is dangerous , who find not a necessity every day of applying themselves by Faith unto Christ , for help and succour . Or , 3. IS it not because they have other reliefs to betake themselves unto ? Such are there own Promises and Resolutions , which , for the most part , serve only to cheat and quiet Conscience for an hour or a day , and then vanish into nothing . But whatever be the Case of this Neglect , those in whom it is , will pine away in their Sins . For nothing but the Death of Christ for us , will be the death of Sin in us . Secondly , Another Duty necessary unto this end , is continual Prayer , and this to be considered as unto its Application , to the prevalency of any particular Lust , wherein Sin doth in a peculiar manner exert its Power . This is the great Ordinance of God for its Mortification . For , 1. HEREBY we obtain spiritual Aids and Supplies of strength against it . We are not more necessarily and fervently to pray that Sin may be pardoned , as to its guilt , than we are that it may be subdued , as to its power . He who is negligent in the latter , is never in good earnest in the former . The Pressures and Troubles which we receive from the Power of Sin , are as pungent on the Mind , as those from its Guilt are on the Conscience . Meer pardon of Sin will never give Peace unto a Soul , though it can have none without it . It must be mortified also , or we can have no spiritual Rest. Now this is the work of Prayer , namely , to seek and obtain such supplies of mortifying , sanctifying Grace , as whereby the Power of Sin may be broken , its Strength abated , its Root withered , its Life destroyed , and so the whole Old Man crucified . That which was the Apostles request for the Thessalonians , is the daily Prayer of all Believers for themselves , 1 Thes. v. 23. 2. A constant Attendance unto this Duty in a due manner , will preserve the Soul in such a frame , as wherein Sin cannot habitually prevail in it . He that can live in sin , and abide in the ordinary duties of Prayer , doth never once Pray as he ought . Formality , or some secret Reserve or other , vitiates the whole . A truly gracious praying Frame ( wherein we pray always ) is utterly inconsistent with the love of , or reserve for any sin . To pray well , is to pray always ; that is , to keep the Heart always in that frame which is required in Prayer : And where this is , sin can have no Rule , no , nor quiet Harbour in the Soul. 3. IT is the Soul 's immediate Conflict against the Power of sin . Sin , in it is formally considered as the Soul's Enemy , which fights against it . In Prayer the Soul sets it self to graple with it , to wound , kill and destroy . It is that whereby it applies all its spiritual Engines unto its utter Ruine ; herein it exerciseth a gracious abhorrency of it , a clear self-condemnation on the account of it , and engageth Faith on all the Promises of God , for its Conquest and Destruction . IT is hence evident , that if Sin hath prevailed in the Mind , unto a negligence of this Duty , either in general , or , as unto the effectual Application of it , unto any especial Case , where it exerts its Power , it is an ill Symptom of the Dominion of Sin in the soul. IT is certain , that unmortified sin , sin indulged unto , will gradually work out all due regard unto this duty of Prayer , and alienate the mind from it , either as unto the matter or manner of its performance . We see this exemplified every day in Apostate Professors . They have had a Gift of Prayer , and were constant in the Exercise of it ; but the love of sin , and living in it hath devoured their Gifts , and wholly taken off their minds from the Duty it self , which is the proper Character of Hypocrites ; will he delight himself in the Almighty ? Will he always call upon God ? Job xxvij . 10. He may do so for a Season ; but falling under the power of sin , he will not continue so to do . NOW because sin useth great Deceit herein , in a gradual Progress for attaining its End , and thereby securing its Dominion ; we may in a way of warning or caution , take notice of some of its steps , that the Entrances of it may be opposed . For as the Entrance of God's Word giveth Light , Psal. cxix . 130. the first puttings forth of its Power on the Soul , gives spiritual Light unto the Mind , which is to be improved ; so the Entrance of sin , the first actings of it on the Mind , towards the neglect of this Duty , brings a deceiving darkness with them , which is to be opposed . 1. It will produce in the mind an unreadiness unto this duty in its proper Seasons . The heart should always rejoice in the approach of such seasons , because of the delight in God , which it hath in them . To rejoice and be glad in all our approaches unto God , is every way required of us , and therefore with the Thoughts of and in the approach of such seasons , we ought to groan in our selves for such a preparedness of Mind , as may render us meet for that Converse with God , which we are called unto . But where Sin begins to prevail , all things will be unready and out of order . Strange Tergiversations will rise in the mind , either as unto the duty it self , or as unto the manner of its performance . Customariness and Formality are the Principles which act themselves in this Case . The Body seems to carry the Mind to the Duty whether it will or no , rather than the Mind to lead the Body in its part of it : And it will employ it self in any thing , rather than in the Work and Duty that lies before it . HEREIN then lies a great part of our Wisdom , in obviating the power of sin in us . Let us keep our hearts continually in a gracious Disposition and readiness for this Duty , in all its proper seasons . If you lose this ground , you will yet go more backwards continually . Know therefore , that there is no more effectual preservative of the soul from the power of sin , than a gracious readiness for , and disposition unto this duty in private and publick , according to its proper seasons . 2. IN its Progress , unto unreadiness it will add unwillingness ; for the Mind prepossessed by sin , finds it directly contrary unto its present Interest , Disposition and Inclination . There is nothing in it but what troubles and disquiets them ; as he said of the Prophet , who was not willing to hear him any more , it speaks not good but evil of them continually . Hence a secret unwillingness prevails in the mind , and an aversation from a serious Engagement in it . And the Attendance of such Persons to it , is as if they were under a force , in a compliance with Custom and Convictions . 3. SIN will at length prevail unto a total neglect of this Duty : This is an Observation confirmed by long Experience . If Prayer do not constantly endeavour the ruine of Sin , sin will ruine Prayer ; and utterly alienate the Soul from it . This is the way of Backsliders in heart ; as they grow in sin , they decay in prayer , until they are weary of it , and utterly relinquish it . So they speak , Mal. i. 13. Behold what a weariness it is , and ye have snuffed at it . They look on it as a Task , as a Burthen , and are weary in attending unto it . NOW when I place this as an Effect of the prevalency of sin ; namely , a relinquishment of the Duty of Prayer ; I do not intend that Persons do wholly and absolutely , or as to all ways of it , publick and private , and all seasons or occasions of it , give it over utterly . Few arise to that profligacy in sin , unto such desperate resolutions against God. It may be they will still attend unto the stated seasons of Prayer , in Families or publick Assemblies , at least drawing near to God with their Lips ; and they will on surprizals and dangers personally cry unto God , as the Scripture every where testifieth of them . But this only I intend ; namely , that they will no more sincerely , immediately , and directly apply Prayer to the mortification and ruine of that Lust or Corruption , wherein Sin puts forth its Power and Rule in them : And where it is so , it seems to have the Dominion . Of such an one , saith the Psalmist , He hath left off to be wise and to do good ; he setteth himself in a way that is not good , he aborreth not Evil , Psal. xxxvi . 3 , 4. BUT such a Relinquishment of this Duty , as unto the End mentioned , as is habitual , and renders the Soul secure under it , is intended . For there may , through the power of Temptation , be a prevalency of this Evil in Believers for a season . So God complains of his People , Isa. xliij . 22. Thou hast not called upon me , O Jacob , but hast been weary of me , O Israel ; that is , comparatively , as unto the fervency and sincerity of the duty required of them . Now , when it is thus with Believers for a season , through the Power of Sin and Temptation ; ( 1. ) They do not approve of themselves therein . They will ever and anon call things to consideration , and say , It is not with us as it should be , or as it was in former days ; this thing is not good that we do ; nor will it be Peace in the latter End. ( 2. ) They will have secret Resolutions of shaking themselves out of the dust of this Evil State ; they say in themselves , we will go and return unto our first Husband ; for , then it was better with us than now ; as the Church did , Hos. ij . 7. ( 3. ) Every thing that peculiarly befals them in a way of Mercy or Affliction , they look on as Calls from God , to deliver and recover them from their Backsliding frame . ( 4. ) They will receive in the Warnings which are given them by the Word preached , especially , if their particular Case be touched on , or laid open . ( 5. ) They will have no Quiet , Rest , nor Self-approbation , until they come thoroughly off unto an healing and Recovery ; such as that described , Hos. xiv . 1 , 2 , 3 , 4. THUS it may be with some over whom Sin hath not the Dominion ; yet ought the first Entrance of it to be diligently watched against , as that which tends unto the danger and ruine of the Soul. Thirdly , CONSTANT self-abasement , condemnation and abhorrency , is another duty that is directly opposed unto the Interest and Rule of sin in the Soul. No frame of Mind is a better Antidote against the Poison of sin ; He that walketh humbly ▪ walketh surely . God hath a continual regard unto Mourners , those that are of a broken Heart and a contrite Spirit . It is the Soil where all Grace will thrive and flourish . A constant due sense of sin as sin , of our Interest therein by Nature , and in the Course of our Lives , with a continual afflictive Remembrance of some such Instances of it , as have had peculiar Aggravations issuing in a gracious Self-Abasement , is the Soul 's best posture in watching against all the Deceits and Incursions of Sin. And this is a duty which we ought with all diligence to attend unto . To keep our Souls in a constant frame of Mourning and Self-Abasement , is the most necessary part of our Wisdom , with reference unto all the Ends of the Life of God : And it is so far from having any inconsistency with those Consolations and Joys , which the Gospel tenders unto us in Believing , as that it is the only way to let them into the Soul in a due manner . It is such Mourners , and those alone , unto whom Evangelical Comforts are administred , Isa. lvij . 18. ONE of the first things that sin doth when it aims at Dominion , is the destruction of this frame of Mind ; and when it actually hath the Rule , it will not suffer it to enter : It makes men careless and regardless of this matter , yea , bold , presumptuous and fearless : It will obstruct all the entrances into the mind of such Self-Reflections and Considerations , as lead unto this Frame : It will represent them either as needless or unseasonable ; or make the mind afraid of them , as things which tend unto its disquietment and disturbance , without any advantage . If it prevail herein , it makes way for the security of its own Dominion . Nothing is more watched against than a proud , regardless , senseless , secure frame of Heart , by them who are under the Rule of Grace . Fourthly , A Reserve for any one known sin , against the Light and Efficacy of Convictions , is an Argument of the Dominion of sin . So was it in the Case of Naaman ; he would do all other things , but put in an Exception for that , wherein his Honour and Profit did depend . Where there is sincerity in Convictions , it extends it self unto all sins : For it is of sin as sin , and so of every known sin equally , that hath the nature of sin in it . And to be true to Convictions is the Life of sincerity . If men can make a choice of what they will except , and reserve , notwithstanding , their being convinced of its Evil , it is from the ruling Power of sin . Pleas in the Mind , in the behalf of any sin ; that is , for a continuance in it , prevalent thereunto , ruines all sincerity . It may be , the pretence is , That it is but a little one , of no great moment , and that which shall be compensated with other duties of Obedience ; or , it shall be retained only until a fitter season for its Relinquishment ; or , men may be blinded after Conviction to dispute again , whether what they would abide in be sinful or no , as is the Case frequently with respect unto Covetousness , Pride and Conformity to the World ; it is a dreadful effect of the ruling Power of Sin. Whatever impeacheth the Universality of Obedience in one thing , overthrows its sincerity in all things . Fifthly , HARDNESS of Heart , so frequently mentioned and complained of in the Scripture , is another Evidence of the Dominion of Sin. But because there are various degrees also hereof , they must be considered , that we may judge aright what of it is an Evidence of that Dominion , and what may be consistent with the Rule of Grace : For it is that mysterious Evil whereof the best men do most complain ; and whereof the worst have no sense at all . CHAP. IV. Hardness of Heart spoken to , as an eminent sign of Sin 's Dominion , and is shewed , that it ought to be considered as total or partial . HARDNESS of Heart , is either Total and Absolute ; or , Partial and Comparative only . TOTAL Hardness , is either Natural and Universal ; or , Judiciary in some particular Individuals . NATURAL Hardness , is the Blindness or Obstinacy of the Heart in Sin , by Nature , which is not to be cured by the use or application of any outward Means . Hardness and impenitent Heart , Rom. ij . 5. This is that Heart of Stone , which God promises in the Covenant to take away , by the Efficacy of his Almighty Grace , Ezek. xxxvi . 26. Where this Hardness abides uncured , unremoved , there Sin is absolutely in the Throne ; this therefore we do not enquire about . JUDICIARY Hardness , is either immediately from God ; or , it is by the Devil , through his Permission . IN the first way , God is said frequently to harden the Hearts of Men in their Sins , and unto their Ruine , as he did with Pharaoh ; and he doth it in general Two ways , ( 1. ) By with-holding from them those supplies of Light , Wisdom and Understanding , without which they cannot understand their Condition , see their Danger , nor avoid their Ruine . ( 2. ) By with-holding the Efficacy of the means which they enjoy for their Conviction and Repentance ; yea , and giving them an Efficacy unto their Obduration , Isa. vi . 9 , 10. And concerning this divine Induration , we may observe , ( 1. ) THAT it is the severest of divine Punishments in this World ; ( 2. ) That therefore it is not executed , but towards those that are habitually wicked , and so do , of choice , harden themselves in their Sins , Rom. i. 26 , 28. ( 3. ) For the most part it respects some especial Times and Seasons , wherein are the turning points for Eternity . ( 4. ) That the Condition of those so hardned is remediless , and their Wounds uncurable . WHERE any are thus hardned , there is no Question about the Dominion of Sin. Such an Heart is its Throne , its proper Seat next to Hell. THERE is a Judiciary Hardness , which Sathan , through God's Permission , brings on men , 2 Cor. iv . 4. And there are many ways whereby he doth effect it , not here to be insisted on . BUT there is an Hardness of Heart , that is indeed but partial and comparative , whatever appearance it may make of that which is total and absolute , where the Enquiry ariseth , whether it be an Evidence of the Dominion of Sin or no. THERE is an Hardness of Heart , which is known and lamented in them in whom it is . Hereof the Church complains , Isa. lxiij . 17. O Lord , why hast thou hardened our Heart from thy Fear ? or suffered it so to be ; not healing , not recovering our Hardness . And there are sundry things which concurr in this kind of Hardness of Heart . As , 1. WANT of readiness to receive divine Impressions from the Word of God. When the Heart is soft and tender , it is also humble and contrite , and ready to tremble at the word of God. So it is said of Josia , that his Heart was tender , and he humbled himself before the Lord , when he heard his Word , 2 Kings xxij . 18 , 19. This may be wanting in some in a great measure , and they may be sensible of it . They may find in themselves a great unreadiness to comply with divine Warnings , Reproofs , Calls . They are not affected with the Word preached , but sometimes complain that they sit under it like Stocks and Stones . They have not an experience of its Power , and are cast into the mould of it . Hereon they apprehend that their Hearts are hardned from the fear of God , as the Church complains . There is indeed no better frame of Heart to be attained in this Life , then that , whereby it is to the Word , as the Wax to the Seal , fit and ready to receive Impressions from it . A Frame that is tender to receive the Communications of the Word in all their Variety , whether for Reproof , Instruction or Consolation ; and the want hereof , is a culpable Hardness of Heart . 2. THERE belongs unto it an Affectedness with the guilt of Sin , as unto the sorrow and Repentance that it doth require . There is none in whom there is any spark of saving Grace , but hath a gracious sorrow for Sin , in some degree or other ; but there is a Proportion required between Sin and Sorrow . Great Sins require great Sorrows ; as Peter on his great sin , wept bitterly . And all , especial Aggravations of Sin , require an especial sense of them . This the Soul finds not in it self . It bears the Thoughts of Sin , and the Rebukes of Conscience , without any great concussion or remorse . It can pass over the charge of sin , without relenting , mourning , dissolving in Sighs and Tears ; and it cannot but say sometimes thereon , that its heart is like the Adamant or the Flint in the Rock ; this makes many fear , that they are under the Dominion of Sin ; and they fear it the more , because that fear doth not affect and humble them as it ought . And it must be granted , that all unaffectedness with sin , all want of Humiliation and godly Sorrow upon it , is from an undue hardness of Heart . And they , who are not affected with it , have great reason to be jealous over themselves , as even unto their spiritual State and Condition . 3. OF the same kind in its measure , is unaffectedness with the Sins of others , among whom we live , or in whom we are concerned . To mourn for the sins of others , is a duty highly approved of God ; Ezek. ix . It argues the effectual working of many Graces , as Zeal for the Glory of God , Compassion for the Souls of Men , Love to the Glory and Interest of Christ in the World. The want hereof is from hardness of Heart , and it is that which abounds among us . Some find not themselves at all concerned herein , some make pretences why they need not so be , or , that it is not their Duty ; what is it unto them how wicked the World is , it shall answer for its own Sins . Nor are they moved when it comes nearer them . If their Children come to Losses , Ruine , Poverty , then they are affected indeed . But so long as they flourish in the World , be they Apostates from Profession , be they Enemies to Christ , do they avowedly belong unto the World , and walk in the ways of it ; they are not much concerned , especially if they are not scandalously Profligate . But this also is from Hardness of Heart , which will be bewail'd , where Grace is vigilant and active . 4. WANT of a due sense of Indications of divine displeasure , is another Instance of this Hardness of Heart . God doth oft-times give signs and tokens hereof ; whether as unto the publick State of the Church in the World , or , as unto our own Persons , in Afflictions and Chastisements . In the seasons hereof , he expects that our Hearts should be soft and tender , ready to receive Impressions of his Anger , and pliable therein unto his Mind and Will. There are none whom at such a time he doth more abhorr , than those who are stout-hearted , little regarding him or the Operation of his Hands . This in some measure may be in Believers ; and they may be sensible of it , to their Sorrow and Humilition . THESE things , and many more of the like nature , proceed from Hardness of Heart , or the remainder of our hardness by nature , and are great promoters of the Interest of Sin in us . But where any Persons are sensible of this Frame , where they are humbled for it , where they mourn under and cry out for its removal , it is so far from being an Evidence of the Dominion of Sin over them , in whom it is , that it is an eminent sign of the contrary ; namely , that the ruling Power of Sin is certainly broken and destroyed in the Soul. BUT there are other Instances of Hardness of Heart , which have much more difficulty in them , and which are hardly reconcilable unto the Rule of Grace . I shall mention some of them . 1. SECURITY and senseless under the guilt of great actual Sins . I do not say this is or can at any time be absolute in any Believer . But such it may be , as whereon men may go on at their old Pace of Duties and Profession , though without any peculiar Humiliation , albeit they are under the provoking guilt of some known sin , with its Aggravations . It will recurr upon their Minds and Conscience , ( unless it be seared ) will treat with them about it . But they pass it over , as that which they had rather forget , and wear out of their minds , then bring things unto their proper Issue by particular Repentance . So it seems to have been with David after his Sin with Bathsheba . I doubt not but that before the message of God to him by Nathan , he had unpleasing Thoughts of what he had done . But there is not the least Footsteps in the Story , or any of his Prayers , that he laid it seriously to heart , and was humbled for it before . This was a great Hardness of Heart , and we know how difficult his Recovery from it was . He was saved but as through Fire . And where it is so with any one , that hath been overtaken with any great Sin , as Drunkenness or other Folly , that he strives to wear it out , to pass it over , to forget it , or give himself Countenance from any reasoning or consideration against the especial sense of it , and humiliation for it ; he can , during that State and Frame , have no solid Evidence , that Sin hath not the Dominion in him . And let such Sinners be warned , who have so passed over former Sins , until they have utterly lost all sense of them , or are under such a Frame at present ; that they recal things to another Account , and suffer no such Sin to pass without a peculiar Humiliation , or whatever be the final Issue of things with them , they can have no solid ground of spiritual Peace in this World. 2. THERE is such a dangerous Hardness of Heart , where the guilt of one Sin makes not the Soul watchful against another of another sort . Where-ever the Heart is tender , upon a surprizal into Sin , it will not only watch against the returns thereof , or relapses into it , but will be made diligent , heedful and careful against all other Sins whatever . So is it with all that walk humbly under a sense of sin . But when Men in such a state are careless , bold and negligent , so as that if they repeat not the same sin , they are easily hurried into others . Thus was it with Asa ; he was wroth with the Prophet that came unto him with a divine Message , and smote him , and cast him in Prison , for he was in a Rage , 2 Chron. xvi . 10. A Man would think that when he was recovered out of this Distemper , it might have made him humble and watchful against other Sins : But it was not so ; for , it is added , that he oppressed some of the People at the same time ; and he rested not there , but in his Disease he sought not to the Lord , but unto Physicians ; unto Persecution he added Oppression , and unto that Unbelief . v. 12. yet notwithstanding all this , the Heart of Asa was perfect with the Lord all his days , 1 Kings xv . 14. that is , he had a prevalent Sincerity in him notwithstanding these Miscarriages . But he was doubtless under the Power of great Hardness of Heart . So is it with others in the like Cases , when one sin makes them not careful and watchful against another . As when men have stained themselves with Intemperance of Life , they may fall into Excess of Passion in their Families and Relations ; or into a neglect of Duty , or take any other crooked steps in their walk . This argues a great Prevalency of Sin in the Soul , although as we see in the Example of Asa , it is not an infallible Evidence of its Dominion ; yet of that nature it is , wherewith divine Peace and Consolation are inconsistent . 3. WHEN men fall into such unspiritual Frames , such deadness and decays , as from which they are not recoverable by the ordinary means of Grace ; it is a certain Evidence of Hardness of Heart , and the Prevalency of Sin therein . It is so , whether this be the fault of Churches or of perticular Persons ? The Preaching of the Word , is the especial divine Ordinance for the healing and recovery of Backsliders in Heart or Life . Where this will not effect it in any , but they will go on frowardly in the ways of their own hearts , unless God take some extraordinary course with them , they are on the brink of Ruine , and live on sovereign Grace alone . THUS was it with David . After his great Sin , there is no doubt but he attended unto all Ordinances of divine Worship , which are the ordinary means of the preservation and recovery of Sinners from their Backslidings . Howbeit they had not this effect upon him ; he lived impenitently in his Sin , until God was pleased to use extraordinary means in the especial Message of Nathan , and the Death of his Child , for his awakening and recovery . AND thus God will deal sometimes with Churches and Persons . Where ordinary means for their recovery will not effect it , he will by sovereign Grace , and it may be by a concurrence of Extraordinary Providence , heal , revive and save them . So he promiseth to do , Isa. lvij . 16 , 17 , 18 , 19. BUT where this is trusted unto , in the neglect of the ordinary means of healing , seeing there is no direct Promise of it , but it is a Case reserved unto absolute soveraignty , the End may be bitterness and sorrow . AND let them take heed who are under this Frame : For although God may deliver them , yet it will be by terrible things ; as Psal. lxv . 5. Such terrible things as wherein he will take Vengeance of their Inventions , Psal. xcix . 8. though he do forgive them : So David affirms of himself , that God in his dealing with him , had broken all his Bones , Psal. li. 8. I fear this is the present Case of many Churches and Professors at this day . It is evident that they are fallen under many spiritual decays . Neither have the ordinary means of Grace , Repentance and Humiliation , though backed with various providential Warnings , been efficacious to their recovery . It is greatly to be feared that God will use some severe Dispensation in terrible things towards them for their awakning ; or , which is more dreadful , withdraw his Presence from them . 4. OF the same Nature it is , and argues no small Power of this Evil , when men satisfie and please themselves in an unmortified , unfruitful Profession ; a severe Symptom of the Dominion of Sin. And there are Three things that manifest the consistency of such a Profession , with Hardness of Heart ; or , are fruits of it therein . 1. A neglect of the principal duties of it . Such are mortification in themselves , and usefulness or fruitfulness towards others . A Deficiency and Neglect in these things , are evident amongst many that profess Religion . It doth not appear that in any thing they seriously endeavour the Mortification of their Lusts , their Pride , their Passion , their Love of the World , their inordinate Desires and sensual Appetites . They either indulge unto them all , or , at least , they maintain not a constant Conflict against them . And , as unto usefulness in the Fruits of Righteousness , which are to the Praise of God by Jesus Christ , or those good Works , which are the Evidence of a living Faith , they are openly barren in them . Now , whereas these are the principal Dictates of that Religion which they do profess , their neglect of them , their deficiency in them proceeds from an Hardness of Heart , over-powering their Light and Convictions . And what shall long , in such a Case , stop Sins out of the Throne ? Self-pleasing and satisfaction in such a Profession , argues a very dangerous State and Habit of Mind . Sin may have a full Dominion under such a Profession . 2. THE admission of an habitual Formality into the performance of religious Duties , is of the same nature . In some the Power of Sin ( as we observed before ) prevails unto the Neglect and Omission of such Duties . Others continue the Observation , but are so formal and lifeless in them , so careless , as unto the exerting or exercise of Grace in them , as gives an uncontroulable Evidence of the Power of Sin , and a spiritual senselesness of Heart . There is nothing that the Scripture doth more frequently and severely condemn , nor give as a Character of Hypocrites , than a diligent Attendance unto a multiplication of Duties , whilst the Heart is not spiritually engaged in them . For this cause the Lord Christ threatned the utter Rejection of the Luke-warm Church of Laodicea . And God pronounceth a most severe Sentence against all that are guilty of it , Isa. xxix . 13 , 14. Yet thus it may be with many , and that thus it hath been with them , many do manifest by their open Apostacy , which is the common Event of this Frame and Course long continued in ; for some in the daily performance of religious Duties for a season , do exercise and preserve their Gifts , but there being no exercise of Grace in them , after a while those Gifts also do wither and decay . They are under the Power of the Evil whereof we treat , namely , an hard and senseless Heart , that can approve of themselves in such a lifeless , heartless Profession of Religion and performance of the Duties thereof . 3. WHEN Men grow senseless under the Dispensation of the Word , and do not at all profit by it . The general Ends for preaching the Word unto Believers are ( 1. ) The encrease of spiritual Light , Knowledge and Understanding in them . ( 2. ) The growth of Grace enabling to Obedience . ( 3. ) Holy Excitation of Grace by Impressions of its Power in the Communication of the Mind , Will , Love and Grace of God unto our Souls , which is attended with ( 4. ) An Impression on the Affections , renewing and making them more holy and heavenly continually ; with ( 5. ) Direction and Administration of spiritual strength against Temptations and Corruptions ; and ( 6. ) Fruitfulness in the Works and Duties of Obedience . WHERE Men can abide under the Dispensation of the Word , without any of these effects on their Minds , Consciences or Lives ; they are greatly hardened by the deceitfulness of Sin ; as Heb. iij. 12 , 13. this Case is stated . Now whether this be , 1. FROM that carelesness and security which is grown on all sorts of Persons , against which God doth justly express his Indignation , by with-holding the Power and Efficacy of his Word , in its Administration from them : Or , 2. FROM an encrease of an unsanctified Light and Gifts , which fill men with high thoughts of themselves , and keep them off from that humble Frame which alone is teachable : Or , 3. FROM a loss of all due Reverence unto the Ministry , as God's Ordinance for all the ends of the Word , with a secret Fortification of Conscience by Prejudices against its Power , from the Suggestions of Sathan : Or , 4. FROM the love of Sin , which the Heart would shelter and secure from the Efficacy of the Word ; or from what other cause soever it be , it proceeds from a dangerous hardness of Heart , from the Power of Sin. WHERE this is the state of the Minds of Men , where this hardness is thus prevalent in them , I do not , no Man can give them assurance that Sin hath not the Dominion in them . But because all these things are capable of various degrees , it may not be concluded absolutely from any or all of them in any degree , that so it is . But this we may safely conclude , ( 1. ) That it is impossible for any Man in whom this evil Frame is found in any degree , and not sincerely endeavoured against , to keep any true solid Peace with God , or in his own Soul ; What seems to be so in him is but a ruinous Security . ( 2. ) That this is the high road unto final Obduration and Impenitency ; and therefore , ( 3. ) it is the present Duty of those who have any care of their Souls , to shake themselves out of this Dust , and not to give themselves any rest , until they are entered into the Paths of Recovery . The Calls of God for a Return unto such Backsliders in Heart are multiplied , the Reasons for it and Motives unto it are innumerable ; this ought never to depart from their minds , that without it they shall eternally Perish , and know not how soon they may be overtaken with that Destruction . THUS far have we proceeded in the enquiry , Whether Sin hath the Dominion in us or no ? There are on the other side many Evidences of the Rule of Grace , sufficient to discard the Pleas and Pretences of Sin unto the Throne : But the consideration of them is not my present Design ; I have only examined the Pleas of Sin , which render the Enquiry difficult and the Case dubious . And they arise all from the actings of Sin in us , as it fights against the Soul , which is its proper and constant work , 1 Pet. ij . 11 , 12. It doth so against the design of the Law , which is to live to God ; against the Order and Peace of it , which it disturbs ; and against its eternal Blessedness , which it would deprive it of . The Examination of the Pretences insisted on , may be of some use to them that are sincere . BUT on the other hand , there are uncontroulable Evidences of the Dominion of Sin in Men , some whereof I shall mention , and only mention , because they need neither Proof nor Illustration . ( 1. ) IT is so where Sin hath possessed the Will. And it hath possessed the Will , when there are no restraints from sinning taken from its Nature but its Consequents only . ( 2. ) When Men proclaim their Sins , and hide them not ; when they boast in in them , and of them , as it is with multitudes ; or , ( 3. ) approve of themselves in any known Sin , without renewed Repentance ; as Drunkenness , Uncleanness , Swearing and the like : Or , ( 4. ) Live in the Neglect of religious Duties in their Clossets and Families ; whence all their publick Attendance unto them is but Hypocrisy : Or , ( 5. ) Have an Enmity to true Holiness , and the Power of Godliness : Or , ( 6. ) Are visible Apostates from Profession , especially if they add , as is usual , Persecution to their Apostacy : Or , ( 7. ) Are ignorant of the sanctifying Principles of the Gospel and Christian Religion : Or , ( 8. ) Are Dispisers of the means of Conversion : Or , ( 9. ) Live in security under open providential Warnings and Calls to Repentance : Or , ( 10. ) Are Enemies in their Minds unto the true Interest of Christ in the World. Where these things and the like are found , there is no Question what it is that hath Dominion , and bears Rule in the Minds of Men. This all Men may easily know , as the Apostle declares , Rom. vi . 16. CHAP. III. The Third Enquiry handled , viz. What is the assurance given us , and what are the Grounds thereof , that Sin shall not have Dominion over us ? The Ground of this assurance is , That we are not under the Law but Grace . The Force of this Reason shewed , viz. How the Law doth not destroy the Dominion of Sin , and how Grace dethrowns Sin and gives Dominion over it . AND thus much hath been spoken unto the Second thing proposed at the Entrance of this Discourse ; namely , an Enquiry , Whether Sin have the Dominion in any of us or no ? I proceed unto that which offers it self from the words in the Third Place ; What is the assurance given us , and what are the Grounds of it , that Sin shall not have Dominion over us ; which lies in this , That we are not under the Law , but under Grace . WHERE Men are engaged in a constant Conflict against Sin , where they look upon it , and judge it their chiefest Enemy , which contends with them for their Souls , and their eternal Ruine ; where they have Experience of its Power and Deceit , and , through the Efficacy of them , have been often shaken in their Peace and Comfort ; where they have been ready to despond , and say , They shall One Day perish under their Powers : It is a Gospel Word , a Word of good Tidings that gives them Assurance , that it shall never have Dominion over them . THE Ground of this Assurance is , That Believers are not under the Law , but under Grace . And the force of this Reason we may manifest in some few Instances . 1. THE Law giveth no strength against Sin unto them that are under it ; but Grace doth . Sin will neither be cast nor kept out of its Throne , but by a spiritual Power , and strength in the Soul , to oppose , conquer and dethrown it . Where it is not conquered it will reign ; and conquered it will not be , without a mighty prevailing Power : This the Law will not , cannot give . THE Law is taken Two ways . ( 1. ) For the whole Revelation of the Mind and Will of God in the Old Testament . In this Sence it had Grace in it , and so did give both Life , and 〈◊〉 , and strength against Sin , as the Psalmist declares , Psal. xix . 7 , 8 , 9. In that sence it contained not only the Law of Precepts , but the Promise also , and the Covenant which was the means of conveying spiritual Life and Strength unto the Church , in this sence it is not here spoken of ; nor is any where opposed unto Grace . ( 2. ) For the Covenant Rule of perfect Obedience , do this and live . In this sence men are said to be under it in opposition unto being under Grace . They are under its Power , Rule , Conditions and Authority as a Covenant . And in this sence all men are under it , who are not enstated in the New Covenant through Faith in Christ Jesus , who sets up in them and over them the Rule of Grace . For all Men must be one way or other under the Rule of God ; and he rules only by the Law , or by Grace : And none can be under both at the same time . IN this sence the Law was never ordained of God , to convey Grace or spiritual Strength unto the Souls of Men : Had it been so , the Promise and the Gospel had been needless . If there had been a Law given which could have given Life , verily Righteousness should have been by the Law , Gal. iij. 21. If it could have given Life or Strength , it would have produced Righteousness , we should have been justified by it . It discovers Sin and condemns it , but gives no Strength to oppose it . It is not God's Ordinance for the dethrowning of Sin , nor for the Destruction of its Dominion . THIS Law falls under a double consideration ; but in neither of them was designed to give Power or Strength against Sin. 1. AS it was given unto Mankind in the state of Innocency . And it did then absolutely and exactly declare the whole Duty of Man , whatever God in his Wisdom and Holiness did require of us . It was God's Ruling of men according to the Principle of the Righteousness wherein he was created . But it gave no new aids against Sin ; nor was there any need that so it should do . It was not the Ordinance of God to administer new or more Grace unto Man , but to rule and govern him according to what he had perceived . And this it continueth to do for ever . It claims and continues a Rule over all Men , according to what they had , and what they have . But it never had power to barr the Entrance of Sin , or to cast it out when it is once Enthroned . 2dly . AS it was renewed and enjoined unto the Church of Israel on Mount Sinai , and with them unto all that would join themselves unto the Lord out of the Nations of the World. Yet neither was it then , nor as such , designed unto any such End , as to destroy or dethrone Sin , by an Administration of spiritual Strength and Grace . It had some new Ends given then unto it , which it had not in its original Constitution . The principal whereof was to drive men to the Promise and Christ therein . And this it doth by all the Acts and Powers of it on the Souls of Men. As it discovers Sin , as it irritates and provokes it by its severity , as it judgeth and condemneth it , as it denounceth a Curse on Sinners , it drives unto this End. For this was added of Grace in the Renovation of it ; this new End was given unto it ; in it self it hath nothing to do with Sinners , but to Judge , Curse , and Condemn them . THERE is therefore no help to be expected against the Dominion of Sin from the Law. It was never ordained of God unto that End ; nor doth it contain , nor is it communicative of the Grace necessary unto that End , Rom. viij . 3. WHEREFORE those who are under the Law , are under the Dominion of Sin. The Law is holy , but it cannot make them holy , who have made themselves unholy : It is just , but it cannot make them so ; it cannot justify them whom it doth condemn : It is good , but can do them no good , as unto their deliverance from the Power of Sin ; God hath not appointed it unto that End. Sin will never be dethroned by it ; it will not give place unto the Law ; neither in its Title , nor its Power . THOSE who are under the Law ; will at some seasons endeavour to shake off the Yoke of Sin , and resolve to be no longer under its Power . As , 1. WHEN the Law presseth on their Consciences , perplexing and disquieting of them . The Commandment comes home unto them , Sin reviveth and they die , Rom , vij . 9 , 10. That is , it gives power to Sin to slay the hopes of the Sinner , and to distress him with the Apprehension of Guilt and Death . For the strength of Sin is the Law , 1 Cor. xv . 56. The Power it hath to disquiet and condemn Sinners , is in and by the Law. When it is thus with Sinners , when the Law presseth them with a sense of the Guilt of Sin , and deprives them of all Rest and Peace in their minds ; they will resolve to cast off the Yoke of Sin , to relinquish its service , that they may be freed from the Urgency of the Law on their Consciences . And they will endeavour it in some Instances of Duty , and Abstinence from Sin. 2. THEY will do the same under surprizals with Sickness , Pain , Dangers , or Death it self . Then they will cry , and pray , and promise to reform , and set about it , as they suppose , in good earnest . This Case is fully exemplified , Psal. lxxviij . 33 , 34 , 35 , 36 , 37. And it is manifest in daily Experience amongst multitudes . There are few who are so seared and profligate , but at such Seasons they will think of returning to God , of relinquishing the service of Sin , and vindicating themselves from under its Dominion . And in some it worketh a lasting Change , though no real Conversion doth ensue . But with the most , this Goodness is as the morning Cloud , and as the early Dew , so passeth it away . 3. THE same Effect is produced in many by the preaching of the Word . Some Arrow of Conviction is fastened in their Minds , whereon their former ways displease them ; and they judge it is better for them to change the Course of their Lives , and to relinquish the service of Sin : These Resolutions for the most part abide with them , according to the Society which they have or fall into . Good Society may much help them in their Resolves for a time ; when by that which is evil and corrupt they are presently extinguished . 4. SOMETIMES merciful , endearing Providences will have the same effect on the Minds of Men , not obdurate in Sin. Such are deliverances from imminent dangers , sparing the lives of near Relations and the like . IN such seasons Men under the Law will attend unto their Convictions , and endeavour for a while to shake off the Yoke of Sin. They will attend unto what the Law saith , under whose Power they are , and endeavour a compliance therewith ; many duties shall be performed , and many Evils abstained from , in order to the quitting themselves of Sin 's Dominion . But alas the Law cannot enable them hereunto : It cannot give them life and strength to go through with what their Convictions press them unto ; therefore , after a while , they begin to faint and wax weary in their Progress , and at length give quite over . It may be they may break off from some great Sins in particular ; but shake off the Whole Dominion ●f Sin they cannot . IT is otherwise with them that are under Grace . Sin shall not have Dominion over them ; strength shall be administred unto them to dethrone it . GRACE is a word of various Acceptations in the Scripture . As we are here said to be under it , and as it is opposed unto the Law , it is used or taken for the Gospel , as it is the Instrument of God for the Communication of himself , and his Grace by Jesus Christ unto those that do believe , with that state of Acceptation with himself , which they are brought into thereby , Rom. v. 1 , 2. Wherefore to be under Grace , is to have an Interest in the Gospel Covenant and State , with a Right unto all the Privileges and Benefits thereof , to be brought under the Administration of Grace by Jesus Christ , to be a true Believer . BUT the Enquiry hereon is , how it follows from hence , that Sin shall not have Dominion over us ; that Sin cannot extend its Territories and Rule into that state ; and in what sence this is affirmed ? 1. IS it that there shall be no Sin in them any more ? Even this is true in some sence . Sin , as unto its condemning Power , hath no place in this State , Rom. viij . 1. All the sins of them that believe are expiated or done away , as to the guilt of them in the Blood of Christ , Heb. i. 2. 1 Joh. i. 7. This branch of the Dominion of Sin , which consists in its condemning Power , is utterly cast out of this state . But Sin , as unto its Being and Operation doth still continue in Believers , whilst they are in this World : They are all sensible of it . Those who deceive themselves with a contrary apprehension , are most of all under the Power of it , 1 Joh. i. 8. Wherefore to be freed from the Dominion of Sin , is not to be freed absolutely from all Sin ; so as that it should in no sence abide in us any more . This is not to be under Grace , but to be in Glory . 2. IS it that sin , though it abides , yet it shall not fight nor contend for Dominion in us ? That this is otherwise , we have before declared ; Scripture and the universal Experience of all that believe , do testifie the contrary : So doth the assurance here given us , that it shall not obtain that Dominion . For if it did not contend for it , there could be no Grace in this Promise . There is none in Deliverance from that whereof we are in no danger . BUT the Assurance here given is built on other Considerations ; whereof the First is , That the Gospel is the means ordained , and Instrument used by God for the Communication of spiritual strength unto them that believe , for the dethroning of Sin. It is the Power of God unto Salvation , Rom. i. 16. that whereby and wherein he puts forth his Power unto that end . And Sin must be really dethroned by the powerful acting of Grace in us , and that in a way of duty in our selves . We are absolved , quitted , freed from the Rule of Sin , as unto its pretended Right and Title , by the Promise of the Gospel . For thereby are we freed and discharged from the Rule of the Law , wherein all the Title of Sin unto Dominion is founded . For the strength of Sin is the Law. But we are freed from it , as unto its internal Power , and exercise of its Dominion , by internal spiritual Grace and strength in its due exercise . Now this is communicated by the Gospel ; it gives Life and Power , with such continual supplies of Grace , as are able to dethrone Sin , and for ever to prohibit its return . THIS then is the present Case supposed ▪ and determined by the Apostle . You that are Believers , are all of you conflicting with Sin. You find it always restless and disquieting , sometimes strong and powerful . When it is in conjunction with any urgent Temptation , you are affraid it will utterly prevail over you to the ruine of your Souls . Hence you are wearied with it , groan under it , and cry out for deliverance from it . All these things the Apostle at large insists on in this and the next Chapter . But now , saith he , be of good comfort . Notwithstanding all these things , and all your Fears upon them , Sin shall not prevail , it shall not have the Dominion , it shall never ruine your Souls . But what Ground have we for this Hope ? What Assurance of this Success ? This you have , saith the Apostle , You are not under the Law , but under Grace ; or , the Rule of the Grace of God in Christ Jesus , administred in the Gospel . But how doth this give relief ? Why it is the Ordinance , the Instrument of God which he will use unto this End , namely the Communication of such supplies of Grace and spiritual strength , as shall eternally defeat the Dominion of Sin. THIS is one principal Difference between the Law and the Gospel , and was everso esteemed in the Church of God , until all Communication of Efficacious Grace began to be called in Question . The Law guides , directs , commands all things that are against the Interest and Rule of Sin. It judgeth and condemneth both the things that promote it , and the Persons that do them : It frightens and terrifies the Consciences of those who are under its Dominion . But if you shall say unto it , what then shall we do ? this Tyrant , this Enemy , is too hard for us ▪ what aid and assistance against it will it afford unto us ? What power will it communicate unto its destruction ? Here the Law is utterly silent , or says , that nothing of this nature is committed unto it of God. Nay , the strength it hath it gives unto sin for the Condemnation of the Sinner ; the strength of Sin is the Law. BUT the Gospel , or the grace of it , is the means and Instrument of God , for the Communication of internal spiritual Strength unto Believers . By it do they receive supplies of the Spirit , or aids of Grace for the subduing of Sin , and the destruction of its Dominion . By it they may say , they can do all things through him that enables them . Hereon then depends in the first place the Assurance of the Apostles Assertion , That Sin shall not have the Dominion over us , because we are under Grace . We are in such a State , as wherein we have supplies in readiness to defeat all the Attempts of Sin , for Rule and Dominion in us . BUT some may say hereon , They greatly fear they are not in this state ; for they do not find such supplies of spiritual Strength and Grace , as to give them a conquest over sin . They are still perplexed with it , and it is ready to invade the Throne in their Minds , if it be not already possessed of it . Wherefore they fear least they are strangers from the Grace of the Gospel . IN Answer hereunto , the Things ensuing are proposed . 1. REMEMBER what hath been declared concerning the Dominion of Sin. If it be not known what it is , and wherein it doth consist , as some may please themselves , whilst their condition is deplorable , as it is with the most ; so others may be perplexed in their Minds without just Cause . A clear destinction between the Rebellion of Sin and the Dominion of Sin , is a great Advantage unto spiritual Peace . 2. CONSIDER the Ends for which aids of Grace are granted and communicated by the Gospel . Now this is not , That Sin may at once be utterly destroyed and consumed in us , that it should have no Being , Motion , or Power in us any more . This work is reserved for glory in the full Redemption of Body and Soul , which we here do but groan after . But it is given unto us for this End , that sin may be so crucified and mortified in us , that is , so gradually weakened and destroyed , as that it shall not ruine spiritual Life in us , obstruct its necessary acting in duties , and Prevalency against such Sins as would disannul the Covenant-Relation between God and our Souls . Whilst we have supplies of it which are sufficient unto this End , although our Conflict with Sin doth continue , although we are perplexed by it , yet we are under Grace , and Sin shall have no more Dominion over us . This is enough for us , that Sin shall be gradually destroyed , and we shall have a sufficiency of Grace in all occasions to prevent its ruling Prevalency . 3. LIVE in the Faith of this sacred Truth , and ever keep alive in your Souls Expectation of supplies of Grace suitable thereunto . It is of the nature of true and saving Faith , inseparable from it , to believe , that the Gospel is the way of God's Administration of Grace for the ruine of Sin. He that believes it not , believes not the Gospel it self , which is the Power of God unto Salvation , Rom. i. 16. If we live , and walk , and act as if we had nothing to trust unto but our selves , our own Endeavours , our own Resolutions , and that in our perplexities and surprizals , it is no wonder if we are not sensible of supplies of divine Grace ; most probably we are under the Law , and not under Grace . This is the Fundamental Principle of the Gospel State , that we live in Expectation of continual Communications of Life , Grace and Strength from Jesus Christ , who is our Life , and from whose fulness we receive , and Grace for Grace . We may therefore in this Case continually expostulate with our Souls , as David doth ; Why go you mourning because of the Oppression of the Enemy ? Why are you cast down , and why are you disquieted within us ? Still hope in God , he is the health of my Countenance ; we may be sensible of great Oppression from the Power of this Enemy ; this may cause us to go mourning all the day long , and in some sence it ought so to do . Howbeit we ought not hence to despond , or to be cast down from our Duty or our Comfort . Still me may trust in God through Christ , and live in continual Expectation of such spiritual Reliefs , as shall assuredly preserve us from the Dominion of Sin. This Faith , Hope , and Expectation we are called unto by the Gospel . And when they are not cherished , when they are not kept up unto a due Exercise , all things will go backward in our spiritual Condition . 4. MAKE especial Application unto the Lord Christ , unto whom the Administration of all spiritual supplies is committed , for the Communication of them unto you , according unto all especial Occasions . Hath sin got the advantage of a powerful Temptation , so as that it seems to put hard for Dominion in the Soul , as it was with Paul under the buffetings of Sathan , when he had that answer from God upon his reiterated Prayer , My Grace is sufficient for thee , Sin shall not have Dominion over thee ? Hath it by its deceitfulness brought the Soul into a lifeless , senseless frame , makes it forgetful of Duties , negligent in them , or without spiritual delight in their performance ? Hath it almost habituated the Soul unto careless and corrupt Inclinations unto the love , of or conformity to the World ? Doth it take advantage from our darkness and confusion under Troubles , Distresses or Temptations ? On these and the like Occasions it is required , that we make especial , fervent Application unto the Lord Christ , for such supplies of Grace as may be sufficient and efficacious to controul the Power of sin in them all . This under the consideration of his Office and Authority unto this End , his Grace and readiness from especial Inducements , we are directed unto , Heb. iv . 14 , 15 , 16. 5. REMEMBER always the Way and Method of the Operations of divine Grace , and spiritual Aids . It is true in our first Conversion to God , we are as it were surprized by a mighty Act of sovereign Grace , changing our hearts , renewing our minds , and quickening us with a principle of spiritual Life . Ordinarily many things are required of us in a way of Duty in order thereunto . And many previous Operations of Grace in our Minds in illumination , and the sense of sin do materially and passively dispose us thereunto , as Wood when it is dried , is disposed to Firing . But the work it self is performed by an immediate act of divine power , without any active co-operation on our parts . But this is not the Law or Rule of the Communication or Operation of actual Grace , for the subduing of Sin. It is given in a way of concurrence with us in the discharge of our Duties , and when we are sedulous in them , we may be sure we shall not fail of divine assistance according to the established Rule of the administration of Gospel Grace . If therefore we complain that we find not the Aids mentioned , if at the same time we are not diligent in attendance unto all the Duties , whereby Sin may be mortified in us , we are exceedingly injurious to the Grace of God. WHEREFORE notwithstanding this Objection , the Truth stands firm , that Sin shall not have Dominion over us , because we are not under the Law , but under Grace ; because of the spiritual Aids that are administred by Grace , for its mortification and destruction . Secondly , THE Law gives no Liberty of any kind ; it gendreth unto Bondage , and so cannot free us from any Dominion , not that of Sin. For this must be by Liberty . But this we have also by the Gospel . There is a two-fold Liberty ; ( 1. ) Of State and Condition ; ( 2. ) Of intern●● Operation . And we have both by the Gospel . The first consists in our deliverance from the Law and its Curse , with all things which claim a Right against us by Virtue thereof ; that is , Sathan , Death and Hell. Out of this state from whence we can never be delivered by the Law , we are translated by Grace into a state of glorious Liberty . For , by it the Son makes us free , and we receive the Spirit of Christ. Now where the Spirit of the Lord is , there is Liberty , 1 Cor. iij. 17. This Liberty Christ proclaims in the Gospel unto all that do believe , Isa. lxi . 1. Hereon they who hear and receive the joyful sound , are discharged from all Debts , Bonds , Accounts , Rights and Titles , and are brought into a state of perfect Freedom . In this state sin can lay no Claim to Dominion over any one Soul. They are gone over into the Kingdom of Christ , and out from the Power of Sin , Sathan and Darkness . Herein indeed lies the Foundation of our assured Freedom from the Rule of Sin. It cannot make an Incursion on the Kingdom of Christ , so as to carry away any of its Subjects into a state of Sin and Darkness again . And an Interest in this state ought to be pleaded against all the Attempts of Sin , Rom. vi . 1 , 2. There is nothing more to be detested , than that any One who is Christ's Freeman , and dead to the Power of Sin , should give place again unto any of its Pretences to , or endeavours for Rule . AGAIN , there is an internal Liberty , which is the Freedom of the mind , from the inward powerful Chains of Sin , with an ability to act all ●●e Powers and Faculties of the Soul in a gracious manner . Hereby is the power of Sin in the Soul destroyed . And this also is given us in the Gospel . There is power administred in it to live unto God , and to walk in all his Commandments . And this also gives Evidence unto the Truth of the Apostles Assertion . Thirdly , THE Law doth not supply us with effectual Motives and Encouragements to endeavour the Ruine of the Dominion of Sin in a way of Duty , which must be done , or in the End it will prevail . It works only by fear and dread , with threatnings and terrors of Destruction . For although it says also , Do this and live , yet withal it discovers such an impossibility in our Nature , to comply with its Commands in the way and manner wherein it enjoins them , that the very promise of it becomes a matter of Terror , as including the contrary Sentence of Death upon our Failure in its commands . Now these things enervate , weaken and discourage the Soul in its Conflict against Sin : They give it no Life , Activity , Chearfulness or Courage in what they undertake . Hence those who engage themselves into an Opposition unto Sin , or a Relinquishment of its Service , meerly on the Motives of the Law , do quickly faint and give over . We see it so with many every Day . One Day they will forsake all sin , their beloved sin , with the Company and Occasions enducing them thereunto . The Law hath frighted them with divine Vengeance . And sometimes they proceed so far in this Resolution , they seem escaped the Pollution of the World ; yet soon again they return to their former Ways and Follies , 2 Pet. ij . 20 , 21 , 22. Their goodness is as the morning Cloud , and as the early Dew so passeth it away . Or if they do not return to wallow in the same Mire of their former Pollutions , they betake themselves to the shades of some superstitious Observances ; as it is in the Papacy . For they openly succeed into the Room of the Jews , who being ignorant of the Righteousness of God , and not submitting thereunto , went about variously to establish their own Righteousness , as the Apostle speaks , Rom. x. 3 , 4. For in that Apostate Church where men are wrought on by the Terrors of the Law to relinquish Sin , and set themselves in opposition unto its Power , finding themselves altogether unable to do it by the works of the Law it self , which must be perfectly holy ; they betake themselves to a number of superstitious Observances which they trust unto in the room of the Law , with its Commands and Duties . But the Law makes nothing perfect , nor are the Motives it gives for the ruine of the Interest of Sin in us , able to bear us out , and carry us through that undertaking . BUT the Motives and Encouragements given by Grace to endeavour the utter ruine of sin in a way of Duty , are such as give Life , Chearfulness , Courage and Perseverance , they continually animate , relieve and revive the Soul in all its Work and Duty , keeping it from fainting and despondency . For they are all taken from the Love of God and of Christ , from the whole Work and End of his Mediation , from the ready Assistances of the Holy Ghost , from all the Promises of the Gospel , from their own with other Believers Experiences , all giving them the highest Assurance of final Success and Victory . When the Soul is under the Influences of these Motives , whatever difficulty and opposition it meets withal from solliciting Temptations or Surprizals , it will renew its strength , it will run and not be weary , it will walk and not faint , according to the Promise , Isa. xl . 31. Fourthly . CHRIST is not in the Law , he is not proposed in it , not communicated by it , we are not made partakers of him thereby . This is the work of Grace , of the Gospel . In it is Christ revealed , by it he is proposed and exhibited unto us ; thereby are we made partakers of him , and all the Benefits of his Mediation . And he it is alone who came to , and can destroy this Work of the Devil . The Dominion of Sin is the complement of the Works of the Devil , where all his designs center . This the Son of God was manifest to destroy . He alone ruines the Kingdom of Sathan , whose power is acted in the Rule of Sin. Wherefore , hereunto our Assurance of this comfortable Truth , is principally resolved ; and what Christ hath done , and doth for this End , is a great part of the subject of Gospel Revelation . THE like may be spoken of the Communication of the Holy Spirit , which is the only principal efficient Cause of the ruine of the Dominion of Sin. For where the Spirit of Christ is , there is liberty , and no where else . But we receive this Spirit not by the works of the Law , but by the hearing of Faith , Gal. iij. 2. CHAP. VI. The Practical Observations drawn from , and Application made of , the whole Text. HAVING opened the Words , and made some Improvement of them ; I shall now take one or two Observations from the design of them , and issue the whole in a Word of Application . I. IT is an unspeakable Mercy and Privilege to be delivered from the Dominion of Sin. As such it is here proposed by the Apostle , as such it is esteemed by them that believe . Nothing is more sweet , precious and valuable unto a Soul conflicting with Sin and Temptation , than to hear that Sin shall not have the Dominion over them . Ah what would some give that it might be spoken unto them with Power , so as that they might stedfastly believe it , and have the Comfort of it . Fools make a mock of Sin , and some glory in the service of it , which is their shame . But those who understand any thing aright , either of what is present , or what is to come , do know that this freedom from its Dominion , is an unvaluable Mercy . And we may consider the Grounds which Evidence it so to be . 1. IT appears so to be from the causes of it . It is that which no man can by his own Power , and the utmost of his Endeavours attain unto . Men by them may grow rich , or Wise , or Learned ; but no Man by them can shake off the Yoke of Sin. If a Man had all the Wealth of the World , he could not by it purchase this Liberty ; it would be despised . And when Sinners go hence to the place where the Rich Man was tormented , and have nothing more to do with this World , they would give it all if they had it , for an Interest in this Liberty . IT is that which the Law and all the Duties of it cannot procure . The Law and its Duties , as we have declared , can never destroy the Dominion of Sin. All Men will find the Truth hereof , that ever come to fall under the Power of real Conviction . When Sin presseth on them , and they are affraid of its Consequents , they will find , that the Law is weak , and the Flesh is weak , and their Duties are weak , their Resolutions and Vows are weak ; all insufficient to relieve them . And if they think themselves freed one day , they shall find the next that they are under Bondage ; Sin for all this will rule over them with force and rigour . And in this condition do some spend all their Days in this World. They kindle sparks of their own , and walk in the Light of them , until they lie down in darkness and sorrow . They Sin and promise amendment , and endeavour Recompences by some Duties , yet can never extricate themselves from the Yoke of Sin. We may therefore learn the Excellency of this Privilege , first from its Causes , whereof I shall mention some only . 1. THE meritorious procuring Cause of this Liberty , is the Death and Blood of Jesus Christ. So is it declared , 1 Pet. i. 18 , 19. 1 Cor. vi . 20. Chap. vij . 23. Nothing else could purchase this Freedom . Under the Power and Dominion of Sin we were , and could not be delivered without a Ransom . Christ died and rose , and lives again , that he might be our Lord , Rom. xiv . 9. and so deliver us from the Power of all other Lords whatever . It is true there was no Ransom due to Sin or Sathan , who was the Author of it . They were to be dethroned or destroyed by an Act of Power . Both the Devil , and Sin , which is his work , are to be destroyed not appeased , Heb. ij . 14. 1 John iij. 8. But the strength of Sin is the Law , 1 Cor. xv . 56. that is , through the righteous Sentence of God , we were held by the Law obnoxious unto the condemning Power of Sin. From that Law we could not be delivered but by this Price and Ransom . Two Things hence follow : 1. THOSE who live in Sin , who willingly abide in the service of it , and endure its Dominion , do cast the utmost contempt on the Wisdom , Love , and Grace of Christ. They despise that which cost him so dear . They judge that he made a very foolish purchace of this Liberty for us , with his dearest Blood. Whatever it be , they preferr the present satisfaction of their Lusts before it . This is the Poison of Unbelief . There is in it an high Contempt of the Wisdom and Love of Christ. The Language of Mens Hearts that live in Sin , is , that the Liberty which he purchased with his Blood , is not to be valued or esteemed . They flatter him with their Lips in the outward performance of some duties ; but in their Hearts they despise him , and the whole work of his Mediation . But the time is approaching wherein they will learn the difference between the slavery of Sin , and the Liberty wherewith Christ makes Believers free . And this is that which is now tendred unto Sinners in the Dispensation of the Gospel ; Life and Death are here set before you , chuse Life that ye may live for ever . 2. LET those that are Believers in all their Conflicts with Sin , live in the exercise of Faith , on this purchace of Liberty made by the Blood of Christ. For two Things will hence ensue , ( 1. ) That they will have a mighty Argument always in readiness to oppose unto the Deceit and Violence of Sin. The Soul will hereon say to its self , shall I forego and part with that which Christ purchased for me at so dear a rate , by giving place to the solicitations of Lust or Sin ? Shall I despise his purchace ? God forbid . See Rom. vi . 2. By such Arguings is the mind frequently preserved from closing with the Enticements and Seductions of Sin. ( 2. ) It is an effectual Argument for Faith to use in its pleading for deliverance from the Power of Sin. We ask for nothing but what Christ hath purchased for us . And if this Plea be pursued it will be prevalent . 2dly . THE internal efficient cause of this Liberty , or that whereby the Power and Rule of Sin is destroyed in us , is the Holy Spirit himself , which farther evinceth the greatness of this Mercy . Every act for the Mortification of Sin , is no less immediately from him , than those positive Graces are , whereby we are sanctified . It is through the Spirit that we mortify the deeds of the Flesh , Rom. viij . 13. Where he is , there and there alone is Liberty . All attempts for the Mortification of Sin without his especial aids and Operations , are frustrate . And this manifests the Extent of the Dominion of Sin in the World. He alone by whom it can be destroyed , and all those efficacious Operations of his whereby it is so , are generally despised . And they must live and die slaves unto Sin , by whom they are so . Wherefore a great part of our Wisdom for the attaining and preserving this Liberty , consists in the acting of Faith on that promise of our Saviour , that our heavenly Father will give the Holy Spirit to them that ask him of him . When Sin in any Instance , by any Temptation , urgeth for Power and Rule in us , we are ready to turn into our selves and our own Resolutions , which in their place are not to be neglected . But immediate crys unto God for such supplies of his Spirit , as without which Sin will not be subdued , we shall find our best Relief . Bear it in mind , try it on the next Occasion , and God will bless it with success . 3dly . THE instrumental cause of this Freedom is the Duty of Believers themselves , in and for the destruction of Sin. And this also manifests the importance of this Privilege . This is one of the principal Ends of all our religious Duties ; of Prayer , of Fasting , of Meditation , of Watchfulness unto all other Duties of Obedience ; they are all designed to prevent and ruine the Interest of Sin in us . We are called into a Theater to fight and contend , into a Field to be tried in a Warfare . Our Enemy is this Sin , which strives and contends for the Rule over us . This we are to resist even unto blood , that is , our utmost in doing and suffering . And certainly that is in it self and unto us of the highest Importance , which on divine Appointment and Command , is the great End of the constant Endeavours of our whole lives . Secondly , IT appears so to be from the consideration of the Bondage which we are delivered from thereby . Bondage is that which humane nature is most averse from , until it be debased and debauched by sensual Lusts. Men of ingenuous Spirits have in all Ages chosen rather to die than to be made slaves . But there is no such Bondage as that which is under the Dominion of Sin. To be under the Power of base Lusts , as Covetousness , Uncleanness , Drunkenness , Ambition , Pride and the like , to make Provision to fulfil their Desires in the Wills of the Mind and the Flesh , is the worst of slavery . BUT we may say what we please on this subject ; none think themselves so free , none make such an Appearance of generous Freedom unto others , as those who are avowed servants of Sin. If those are not Freemen , who do what they please , and are for the most part approved in what they do , who puff at all their Enemies , and scorn such as pusillanimous Slaves , who go not forth unto the same compass of excess with them , who shall be esteemed free ? They plead with the Pharisees that they are the only Freemen , and were never in Bondage to any . The servile restraints of Fear from divine Judgment and future Accounts they wholly despise . See the Description , Psal. lxxiij . 4 , 5 , 6 , 7 , 8 , 9 , 10. Who so free , so joyous as such Persons ; as for others , they are plagued all the day long , and are chastened every morning , v. 14. Yea , they go heavily and mournfully under the oppression of this Enemy , crying out continually for deliverance . BUT the Truth insisted on is not at all impeached by this Observation . It is a great part of the slavery of such Persons , that they know not themselves to be Slaves , and boast that they are free . They are born in a state of Enmity against God , and Bondage under Sin , and they like well of it , as all abject Slaves do , under the worst of Tyrants ; they know no better . But true Liberty consists in inward Peace , Tranquillity of Mind , Designs for and Inclinations unto the best things , the most noble Objects of our natural , rational Souls . All these they are utter Strangers unto , who spend their lives in the service of vile and base Lusts. Envy not their Gallantry , their glistering appearances , their heaps of Wealth and Treasures , they are in the whole vile and contemptible Slaves . The Apostle determines their Case , Rom. vi . 17. It is a matter of eternal thankfulness unto God , that we are delivered from being the Servants of Sin. YEA , it is an Evidence of Grace , of a good frame of Spirit , when a soul is made really sensible of the excellency of this Freedom ; when it so finds the Power and Interest of Sin to be weakned , as that it can rejoice in it , and be thankful to God for it , Rom. vij . 25. Thirdly , IT is so , with respect unto the End of this Bondage , or what it brings Men unto . If after all the base drudgery which sinful Men are put unto in the service of their Lusts , if after all the Conflicts which their Consciences put them on with Fears and Terrors in the World , they could expect any thing of a future reward hereafter , something might be spoke to alleviate their present Misery . But the Wages of Sin is Death , eternal Death under the wrath of the great God , is all they are to look for . The End of the Dominion of Sin , is to give them up unto the Curse of the Law , and Power of the Devil for evermore . Fourthly . IT keeps Men off from the Participation of all real Good here and hereafter . What Men under the Power of Sin do enjoy , will quickly appear to be as a thing of nought . In the mean time , they have not the least taste of the Love of God , which alone takes out the Poison of their Enjoyments . They have not the least view of the Glory of Christ , without which they live in perpetual darkness , like those who never behold the light nor Sun. They have no Experience of the sweetness and excellency of the gracious Influences of Life , and Strength , and Comfort from the Holy Ghost ; nor of that satisfaction and reward which is in holy Obedience ; nor shall ever come to the Enjoyment of God. All these things and sundry others of the like sort might be insisted on and inlarged , to manifest the greatness of the Mercy and Privilege which is in a Freedom from the Dominion of Sin , as it is here proposed by the Apostle . But the principal design I intended is accomplished , and I do but touch on these things . I shall add One Observation more , and with it put a Close to this Discourse . Ob. 2. IT is the great Interest of a Soul conflicting with the Power of Sin , to secure it self against its Dominion ; that it is not under its Dominion ; not to have the Cause hang dubious in the Mind . To clear the truth hereof , we may observe the things that follow . 1. THE Conflict with Sin , making continual Repentance and Mortification absolutely necessary will continue in us whilst we are in this World. Pretences of Perfection here , are contrary to the Scriptures , contrary to the universal Experience of all Believers , and contrary to the Sense and Conscience of them by whom they are pleaded , as they make it evident every day . We pray against it , strive against it , groan for deliverance from it , and that , by the Grace of Christ healing our Nature , not without success . Howbeit this success extends not unto its absolute Abolition whilst we are in this World. It will abide in us until the union of the Soul and Body wherein it hath incorporated it self , be dissolved . This is our Lot and Portion ; this is the consequent of our Apostasie from God , and the Depravation of our nature thereby . YOU will say then , Whereto serves the Gospel , and the Grace of our Lord Jesus Christ in this Case , if it be not able to give us deliverance herein ? I answer , it doth give us a Fourfold Relief , which amounts virtually to a constant deliverance , though Sin will abide in us whilst we are in this World. 1. IT is so ordered , that the continuance of Sin in us shall be the Ground , Reason and Occasion of the exercise of all Grace , and putting a lustre on our Obedience . Some excellent Graces , as Repentance and Mortification could have no exercise if it were otherwise . And whilst we are in this World , there is a beauty in them , that is an over-balance for the Evil of the Remainders of Sin : And the difficulty which is hereby put on our Obedience , calling continually for the exercise and improvement of all Grace , renders it the more valuable . Herein lies the Spring of Humility , and self-Resignation to the Will of God. This makes us love and long for the Enjoyment of Christ , putting an excellency on his Mediation ; whence the Apostle on the consideration of it , falls into that Ejaculation ; I thank God through Jesus Christ my Lord , Rom. vij . 25. This sweetens unto us our future Rest and Reward . Wherefore the continuance of us in this state and condition in this World , a state of spiritual Warfare , is best for us , and highly suited unto divine Wisdom , considering the Office and Care of our Lord Jesus Christ for our Relief . Let us not complain , or repine , or faint , but go on with Christian Fortitude unto the End , and we shall have success . For , 2. THERE are by the Grace of Christ , such supplies and aids of spiritual Strength granted unto Believers , that Sin shall never proceed further in them than is useful and needful for the exercise of their Graces . It shall never have its Will upon them , nor Dominion over them , as we have before declared . 3. THERE is Mercy administred in and by the Gospel , for the Pardon of all that is Evil in it self , or in any of its effects . There is no Condemnation unto them that are in Christ Jesus . Pardoning Mercy , according to the Tenor of the Covenant , doth always disarm this Sin in Believers of its condemning Power . So that notwithstanding the utmost endeavours of it , being justified by Faith , they have Peace with God. 4. THERE is a season , when by the Grace of Christ it shall be utterly abolished ; namely , at Death , when the course of our Obedience is finished . Wherefore to affirm that this Sin , and consequently a conflict with it , doth abide in Believers whilst they are in this World , is no disparagement unto the Grace of Christ , which gives such a blessed deliverance from it . Secondly , THERE is a double Conflict with and against Sin. The One is in those that are unregenerate , consisting in the Rebellion of Light and Conscience against the Rule of Sin , in many particular Instances . For although Sin be enthroned in the Will and Affections , yet the knowledge of good and evil in the Mind , excited by the hopes and fears of things eternal , will make head against it , as unto the performance of sundry duties , and abstinence from Sin. This conflict may be where Sin is in the Throne , and may deceive themselves , supposing it may be from the Rule of Grace , when it is only from the Rebellion of Light , and the charge of a Conscience yet unseared . But there is a conflict with Sin where Grace hath the Rule and is Enthroned . For although Grace have the Sovereignty in the Mind and Heart , yet the remainders of Sin , especially in the corrupt Affections , will be continually rebelling against it . Now this we say is the Interest of all , namely , to enquire of what sort and kind that conflict with Sin is , which is in them ; if it be of the first sort , they may yet be under the Dominion of Sin ; if of the latter , they are freed from it . Wherefore whilst the mind is dubious in this Case and undetermined , many evil consequences it will be perplexed withal . I shall name some of them . 1. SUCH a soul can have no solid Peace , because it hath not satisfaction what state it doth belong unto . 2. IT cannot receive refreshment by Gospel Consolations in any condition ; for its just fears of the Dominion of Sin , will defeat them all . 3. IT will be dead and formal in all its Duties , without spiritual Courage and delight ; which will at length make it weary of them . So , 4. ALL Grace , especially Faith , will be weakened and impaired under this Frame continually . 5. FEAR of Death will hold the Soul in Bondage ; wherefore it is highly necessary to have this Case well stated and determined in our Minds ; whereto if the foregoing Discourses may contribute any thing , it is what was designed in them . THERE remains only to give some few Directions , how the prevalency of Sin unto such a Degree , as to render the Case about its Rule dubious in the Mind , may be obviated and prevented . Some few of the many that might be given , I shall propose . 1. THE great Rule of preventing the encrease and power of vitious Habits ; is , Watch against Beginnings . Sin doth not attempt Dominion but in particular Instances , by one especial Lust or another . Wherefore , if any Sin or corrupt Lust begin as it were to set up for a peculiar Predominancy , or Interest in the Mind and Affections ; if it be not entertained with severe Mortification , it will ruine the Peace , if not endanger the safety of the Soul. And when this is so , it may easily be discovered by any one who keepeth a diligent watch over his Heart and Ways . For no Sin doth so entirely advance it self in the Mind and Affections , but it is promoted therein either by Mens natural Inclinations , or by their circumstances in occasions of Life , or by some Temptation which they have exposed themselves unto , or by some such neglect wherein the frequency of Acts have strengthened vitious Inclinations . But these things may be easily discerned by those who are in any measure awake unto their Soul's Concernments . THE strict charge given us by our Lord Jesus Christ to watch , and that of the Wise Man , above all keepings to keep our hearts , have especial regard unto those beginnings of Sin 's obtaining Power in us . So soon as a Discovery is made of its coincidence or conjunction , with any of those ways of the promotion of its Power , if it be not opposed with severe and diligent Mortification , it will proceed in the method declared , James i. 14 , 15. THOSE who would be wise , must familiarize Wisdom unto their minds , by a continual free Converse with it . They must say unto Wisdom , Thou art my Sister , and call Understanding , thy Kinswoman , Prov. vij . 4. So will Wisdom have Power in and over their Minds . And if we suffer Sin by any of the Advantages mentioned , to familiarize it self into our minds ; if we say not unto it , Get thee hence upon the first appearance of its activity for Power in us , it will put hard for the Thron ▪ 2. CAREFULLY enquire and try whether such things which you may do or approve of in your selves , do not promote the Power of Sin , and help on its Rule in you . This Method David prescribes , Psal. xix . 12. Secret Sins , such as are not known to be Sins , it may be to our selves , make way for those that are presumptuous . Thus Pride may seem to be nothing but a Frame of Mind belonging unto our Wealth and Dignity , or our Parts and Abilities ; sensuality may seem to be but a lawful Participation of the good things of this Life ; Passion and Peevishness , but a due sence of the want of that respect which we suppose due unto us ; Covetousness a necessary care of our selves and our Families . If the Seeds of Sin are covered with such Pretences , they will in time spring up and bear bitter Fruit in the Minds and lives of Men. And the beginnings of all Apostasie both in Religion and Morality , lie in such Pretences . Men plead they can do so and so lawfully , until they can do things openly unlawful . 3. KEEP your Hearts always tender under the World. This is the true and only state of inconsistency with , and repugnancy to the Rule of Sin. The loss hereof , or a decay herein , is that which hath opened the Flood-Gates of Sin amongst us . Where this Frame is , a consciencious Fear of Sinning will always prevail in the Soul ; where it is lost , Men will be bold in all sorts of Follies . And that this Frame may be preserved , it is required , ( 1. ) That we cast out all vicious Habits of Mind that are contrary unto it , James i. 21. ( 2. ) That we preserve an Experience of its Power and Efficacy on our Souls , 1 Pet. ij . 1 , 2 , 3. ( 3. ) That we lay aside all Prejudices against those that dispence it , Gal. iv . 16. ( 4. ) To keep the Heart always humble , in which Frame alone it is teachable , Psal. xxv . Every thing in the preaching of the Word comes cross and unpleasing to the Minds of Proud Men. ( 5. ) Pray for a Blessing on the Ministry , which is the best preparation for receiving benefit by it . 4. ABHORR that Peace of Mind which is consistent with any known Sin. Men may have frequent ▪ surprizals into known Sins ; but if , whilst it is so with them , they refuse all inward Peace , but what comes in by most fervent and sincere desires of deliverance from them , and Repentance for them , they may be safe from the Dominion of Sin. But if Men can on any Hopes , or Presumptions , or Resolutions preserve a kind of Peace in their Minds , whilst they live in any known Sin ; they are nigh the Borders of that security , which is the Territory wherein Sin doth reign . 5. MAKE continual Applications unto the Lord Christ in all the Acts of his Mediation for the Ruine of Sin , especially when it attempts a Dominion in us , Heb. iv . 16. This is the Life and Soul of all Directions in this Case , which needs not here to be enlarged on ; it is frequently spoken unto . Lastly , REMEMBER , that a due sence of Deliverance from the Dominion of Sin , is the most effectual Motive unto universal Obedience and Holiness ; as such it is proposed and managed by the Apostle , Rom. vi . FINIS . 
A67756	----	The hearts-index, or, Self-knowledg [sic] together with I. the wonderful change that the word and spirit do work upon the heart when a sinner is converted II. the excellency of grace above nature III. the safety and calm of such as have sued out their pardon in Christ / by R. Younge ... Younge, Richard. 1667 Approx. 92 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A67756 Wing Y160 ESTC R16696 12546042 ocm 12546042 63054 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. 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The Safety and Calm of such as have sued out their pardon in Christ. By R. YOUNGE of Roxwell in Essex . Imprimatur Ex Aed . Sab. Aug. 8 , 1663 . Geo. Stradling , S. T. P. Rev. in Christo Patr. Gilb. Epist. Lond. à Sac. Domest . Section I. PRobable it is , that that medicine which hath cured one desperate Patient , if it be communicated , may work the same effect upon others ; the concealment whereof , would argue in a Physitian , either too much lucre , or too little love . However , the conscience of good intentions in themselves ( let their success be what it will ) is both a discharge and comfort to a free and willing mind . A fine wit , and a Christian will , is like the little Bee , that will not off the meanest flower , until she hath made somewhat of it : whereas an unsanctified heart , will ( spider-like ) suck poyson from the choisest of flowers . Every line of God's word shall adde finew to the virtuous mind ; and withal heal that vice , which would be springing in it . But with the carnally minded , it is far otherwise . The same report , wherewith the spirit of Rahab melteth , hardens the King of Jericho , Josh. 2. Sergius Paulus was converted , Elimas obdurated , at the same Sermon , Acts 13. that one hard saying of our Saviour , John 6. like a file sharpened eleven of his Apostles ; while it so blunted the rest of his Disciples , that many of them murmured , and from that time went back , and walked no more with him , verse 66 , &c. Whence observe , that as all bodies , are not equally apt to be wrought upon , by the same medicine ; so are not all souls by the same means of Grace . One remains obstinate and refractory , whiles others are pliable . Sin and Satan , have no Servants but the simple . As for instance : A wise man hearing in what a dangerous condition he is in , by reason of original and actual sins , and how God is so incensed with wrath and indignation against him , that he means utterly to destroy him , if he go on in his impenitency ; foreseeth the evil of Hell , and preventeth it , by departing from his evil wayes : but fools go on and are careless , Prov. 22.3 . and 14.16 . Stark fools indeed : For if their eyes were opened , to see in what a condition , they are content at present to continue in ; they should need no intreaty , to turn their course another way . Luther says , that if a man could perfectly see his own evils , and the misery that attends them , the fight thereof would be a perfect Hell unto him : and this indeed might prove to be his way to Heaven ; For then , and not till then , a man sees what need he hath of a Saviour ; and then he begins tightly to prize the joys of Heaven , when he sees he hath escaped the Flames of Hell , which those fools before spoken of , never mean to do , because they think themselves wise , good , happy , and what not ? The case of all men by Nature . And until that vail or curtain which is drawn over their hearts , be removed , and taken away by unseigned repentance , and turning to the Lord , they remain stark blind to all saving truths , as the Apostle plainly sets down , 2 Cor. 3.14 , 15 , 16 , 17 , 18. See Rev. 3.17 . 1 Tim. 6.4 . And the truth is , were it not for pride and Ignorance ( springing hence ) every man would make it his main business , to work out his salvation with fear and trembling . But to proceed , for this is but an excursion , let in , by way of a parenthesis , and in zeal for their good ; that desire not their own . The Ninivites by hearkning to Jonah , and those murtherers of the Lord of Life , by listning to Peter , were converted and saved , Jonah 3.4 , 5. Acts 2.37 . Wax ( we know ) yeeldeth sooner to the seal , than steel to the stamp . Sect. 2. Of Hearers , there are usually four sorts , as our Saviour shews , in the Parable of the seed , Mat. 13.3 , to 24. As first , An honest and good heart , will not return from hearing the Word unbettered : yea , he will so note what is spoken to his own sin , that it shall increase his knowledg , and lessen his vices . As who ( by looking in a glass ) shall spy spots in his face , and will not forthwith wipe them out ? A wise man will not have one sin twice repeated unto him ; Yea , he more rejoyceth , in being overcome with a wise and gracious advice , then he would have rejoyced in a revengeful victory . Of which we have a rare example , 1 Sam. 25.32 , 33. A true argument of an ingenuous nature . Whereas those that will not hearken to , nor obey the voice of Christ , but rage and storm ; are more stubborn than the wind and sea , Luke 8.24 , 25. enough to make them blush blood , when told of it . But Secondly , Another sort of Hearers , are like Tully's strange soil ; much rain leaves them still as dry as dust . Or the Wolf in the Emblem , which though it suckt the Goat , kept notwithstanding his Woolfish nature still . And indeed , untill the spirit of God meekens the soul , say what you will , it minds nothing , or nothing to purpose . Whatever an impenitent sinner hears , it presently passes away , like the sound of a Bell that is rung . Let testimonies and examples never so much concern them , it makes an impression but skin , or ear deep : For as in an hour-glass or conduit , that which in one hour runneth in the same in another hour runneth out again . Who may be resembled to the Smiths Iron , put it into the fire it is much softned , but put it into the water it is harder than before . Thirdly , Another sort will very orderly hear the Word , and delight in it , until it comes home to their consciences , touches their Copy hold ( as John served Herod ) but then they will turn their backs upon it , as the Jews served our Saviour , John 6.66 . the Athenians , Paul , Acts 17.16 , to 34. and Ahab , Micaiah , 1 Kings 228. Now these that will not hear an untoothsome truth , but turn their backs upon and fly from instruction . Joh. 3.19 , 20 , 21. not onely declare themselves to be guilty persons ( for he confesseth the fact , who to judgment turneth his back : And 't is onely the weak sighted , that cannot abide the light ) but it proves them to be out of all hope to become better . For that sin is past cure , which turns from , and refuseth the cure , Deut. 17.12 . Prov 29.1 . 1 Sam. 2.25 . 2 Chron. 25.16 . turn to the places . And take this for a Rule , if ever you see a drowning man refuse help , conclude him a wilful murderer . Sect. 3. Fourthly and lastly , ( for I pass by those blocks ; that can hear the Word powerfully delivered for twenty or thirty years together , and mind no more the spirituality of the matter , than the seats they fit on , or the stones they tread on . ) There are a generation of hearers , who being told the naked truth , plainly reproved for their sins , shewn the judgments of God , and the due of what they deserve , and are like to undergo , if they go on , to the end they may repent and believe , that so they may be saved , will ( Ahab like ) carp , and fret , & chafe , and fume , and swell ; and spurn , against the very Word of God , and be ready to burst again for being so sharp and searching ; and thereupon persecute the Messenger , as Herodias did John , and the Pharisees , Christ. They love application as dearly , as a Dog does a cudgel . So that like Adders , they are not only deaf to the Charmer , but like Slow-worms , they hiss , and then turn their tails to sting him . Gods holy precepts and prohibitions harden them ; as the Sun hardens clay , and water hot iron . Or else they inrage them , as a furious mastiff Dog , is the madder for his chain . But when it comes to this , that men spurn at the means , and are hardned with the word , as steel is hardned with strokes ; or as Bulls grow mad with baiting : the best way is to leave them to their Judg , who hath messengers of wrath , for them that despise the messengers of his love , Psal. 81.11 , 12. See Luke 10.10 , 11. Prov. 29 & 1.24 , 25 , 26 , to 33. 2 Chron. 25.16 20. 1 Sam. 2.25 . And in reason , herbs that are worse for watering , trees that are less fruitful for digging , dunging , pruning , are to be rooted out , or hewed down And to admonish them is to no more purpose , than if one should speak to lifeless stones , or senseless plants , or witless beasts : for they will never fear any thing , till they be in Hell-fire . Wherefore God leaves them to be confuted with fire and brimstone , since nothing else will do it . Sect. 4. Thus you see what a wonderful difference there is in Hearers ! Onely herein they agree , all men ( good and bad ) love the light as it shines ; but the most of men hate it , as it discovers and directs . But the difference is so great , that it is admirable to think , how some men would not be prevailed withall , though an Angel should be sent unto them from the dead . And yet with what small means some others have been converted , as were Justin the Philosopher , Ciprian the Nicromancer , Saint Austin , Fulgentius , Francisco Junius , Malancton , Adrianus , Latimer , and many others . One treating upon the Prodigal son , and the Thief upon the Cross , mentions two famous strumpets , that were suddenly converted by this onely argument , that God seeth all things , even in the dark , when the doors are shut , and the Curtains drawn ; and Mountaigne tells of a Gallant , that ( sporting with a Curtezan in a house of sin ) happened to ask her name , which she said was Mary ; whereat he was so stricken with reverence and remorse , that he instantly both cast off the Harlot , and amended his whole future life . And indeed no means can be too weak where God intends success : yea , a thought onely hath sometimes served the turn . Nor needs there any more to a clarified understanding , than the bare thought of Gods Omnipresence , Omnisciency , or Omnipotency ; as being present every where , knowing every thought and intent of the heart , and being almighty to punish or reward evil and good Sect. 5 And so much of the kinds of hearers Onely a Question or Scruple may hereupon arise . The Minister or Author out of compassion to their precious souls , would shew them from Gods Word , the very faces of their hearts , and like Peter to Cornelius , Acts 11. tell them that , whereby ( with blessing from above ) they might be saved , vers . 14. the which some do kindly entertain , as Lot did those Angels that came to fetch him out of Sodom , Gen. 19. Others as churlishly reject , and as villainously entreat and handle them , as the Ammonites did Davids messengers , 2 Sam. 10.4 . Wherein ( may some say ) lies the difference ? Answ. I could give you sundry Reasons of it , I 'le onely name a few , being injoyned to contract all my matter into two sheets . First , Will makes the difference , and who makes the difference of wills , but he that made them ? He that creates the new heart , leaves a stone in one bosom , puts flesh into another ; and yet if God denies his grace , it is onely when he sees it contemned : As God oftentimes is so provoked , by their obstinate hardness and impenitency , that he gives them over to Satan , and up to the hardness of their own hearts , to be led by their lusts , and to walk in their own counsels ; as it is , Psal. 81.12 . Rom. 1.24 , 26. So that not God , but our selves , are the authors of sin , and of our own damnation , as it is , Hos. 13.9 . Of which , more in its due place . Secondly , The holy Word of God , which is Spirit and Life , is so quick , powerful and operative , that it will have its effect : where it does not quicken , it kils . None ever heard it , but they were either better or worse by it . It is a holy fire ; those whom it doth not purifie and cleanse , by melting into repentance , it doth consume and destroy by burning , into the ashes of prophaneness here , of confusion hereafter . It is the power of God unto salvation , to every one that believeth , Rom. 1.16 . And a sweet savour of life unto life , to them that are saved , 2 Cor. 2.16 . But it becomes the savour of death unto death , unto such as wrest and pervert the same to their own destruction , 2 Pet. 3.16 . And no marvel , for the same cause may have divers and contrary effects , in respect of sundry objects , as might be exemplified in the Sun , the wind , the same breath out of one mouth , the earth ; the stomack , the rain , &c. as might be largely shewn . In one garden , growes an hundred kinds of herbs of several operations and qualities ; some nutritive , others infective ; yet they all draw their juyce from one and the same Earth . Every Member receiveth nourishment from the stomack ; yea , the same meat in the stomack ? but that which the Liver receives becomes blood , that which the Gaul receiveth becomes cholar , that which the Lungs receive becomes fleam , and that which passeth into the paps becomes milk : So all receive the same good Word of God , but every one does not make the same use of it . For as one hath his faith strengthened by it , his patience increased , his judgment rectified , his will reformed , his life and practice amended , his love and zeal inflamed : so fares it with wicked men , in respect of the contrary vices , &c. Again , the Word of God , is like a fructifying dew or rain , which falls not upon any ground in vain . If these Celestial showers , fall into the Garden of a good heart , they raise up herbs and flowers ; if in a field , corn or grass ; whereas if they fall on clay , they make but dirt ; yea , the more rain , the more dirt : If upon kennells , or dunghils , a stink . Or if they produce any fruit , it is Weeds instead of herbs ; or perhaps briars and thorns , to scratch and wound the Husbandman that dresses it . Thus I might go on , and shew you how the Sacrament of the Lords Supper , is recieved by one to salvation , by another to his greater damnation , 1 Cor. 11.29 . The cloudy pillar , which gave light , and was a defence to Israel , became darkness and offence to the Egyptians , Exod. 14 20. And the like of Manna , Exod. 16 20. The Ark the Red Sea , and sundry the like which I might weary you with . Yea , Christ himself , who is a Rock to save all that believe in him , shivers his enemies in pieces , Mat. 21.44 . And immortality , the greatest blessedness of the Saints , is the greatest misery to the damned . No wonder then , if these Spiders , those Bees ; the wicked and the godly , suck , the one honey , the other poyson from the self fame flower of holy Writ . Sect. 6 Thirdly , Another reason why they so swell against their reprehender , is their guiltiness . And it is a sure sign the horse is gauled , that stirs too much when he is touched . In the Law of jealousies , if the suspected wife were guilty , that drank of the bitter waters of tryal , she would presently swell : if otherwise , she was well enough , Numb . 5.27 . Nor did you ever hear of any that were offended with wholsome truth for being untoothsom , that disliked the Minister for being too sharp and searching , but evil minds . But as good meats are unwelcome to sick persons : so is good counsel to obstinate and resolved sinners . Vnfound flesh loves to be stroaked , the least roughness puts it into a rage . Bad wares would have dark shops , Thieves will put out all the lights , that in the dark they may more securely rifle the house , John 3.19.20 , 21. So the conscience that is guilty of flagitious crimes , could wish the Heavens blind . Fourthly , No wicked man can indure to hear the downright truth : For then they must also hear the sentence of their own condemnation . What the Minister delivers is the very Word by which they are judged and condemned , therefore they loath as much to hear it , as the Prisoner at the Bar does abhor to hear his sentence from the just judg . And indeed , if many ( as we well know by experience ) love not to hear the worst of their temporal causes and cases , nor yet of their bodily distempers , with which their lives or estates be endangered ; how much more will wicked men decline from seeing their hainous abominations , and themselves guilty of Hell and eternal damnation ? though thereof , there be an absolute necessity , if ever they be saved . Sect. 7. And so much of the Reasons . From all which we may learn not to impute the cause of wicked mens raging , to any miscarriage in the messenger : for he may vindicate himself as Paul did , 1 Cor. 7.10 . I have not spoken , but the Lord. And therefore as the Lord said unto Saul , Acts 9.4 . that he persecuted him : So they which reject any truth delivered out of the word , do resist God himself , and not his messenger . And this for certain were Christ himself their Minister , they would much more oppose and persecute him , as the Priests and Pharisees did , when they heard him . Yea , consider it rightly , and you will grant , that there cannot be a greater honour done to a poor minister , than this . For , what sayes one of the Fathers ? It may well be doubted that ministers open not the Word aright , when wicked men kick not against it . Yea , sayes Luther , To preach the Gospel as we ought , is to stir up all the furies of Hell against us . And what saith our Saviour himself to his Apostles , in their pupil-age ? The World cannot hate you , but me it hateth ; because I testifie of it , that the works thereof are evil , John 7.7 . And so touching Paul , who had never become their enemy , but for telling them the truth , and dealing so plainly , and so roundly with them . Nor can there be such an argument , that a Minister studies more to profit , than to please men with his wholsome counsel ; as when he will not let them sleep and snort in their sins , but cry aloud against their abominations . Secondly , We may learn from the premises , that if any receive the Word with readiness , and become new creatures by hearing the same : not to attribute , or ascribe the praise thereof to the parties converted , or to the means or to the instrument ; but to God , who is the Author , and gives the blessing . For Paul may plant , and Apollo may water , but it is God onely that gives the increase . It is God alone that giveth words unto the wise , and virtue unto their words , 1 Cor. 3.5 , 6 , 7. And he will give success to whom , when , and as he pleaseth . Even twelve mean Fishermen , when he pleaseth , shall without force , or weapon , armour , bands of men , or stroke stricken , subdue the whole world to their King ! Hillary found not seventeen believers , and left not so many unbelievers in the whole City . Indeed in these dayes , Ministers may tear their throats , spend their lungs , and force their sides , in suing to ' a deaf world , and say , when they have done all they can , Who hath believed our report ? And to whom is the arm of the Lord revealed ? Yea , how many painful Peters have complained to fish all night , and catch nothing ? Many professors , and few converts , hath been the lot of the Gospel in these last times , and since our means hath exceeded . Gods house ( as the streets of Jericho ) may be thronged , and yet but one Zacheus gained to the faith . And why so ? but for this cause ; if some few like the Bee , do gather from the Word , whatsoever addeth to their knowledg and vertue : the greatest number , use the same as some do artificial teeth , more for shew , than service ; more for ability of discourse than activity of practise ; to talk of it , than to walk by it . Whence it is , that God utters his saving truths , as it were in Parables ; so hiding them from the wise and prudent ( namely the proud , that are wise in their own Eyes ) and reveales them to babes and sucklings , ( that is , the humble and lowly ) as Austin speaks . Sect. 8. Which being so , let not him that hath five Talents , despise him that hath but two : Even those great lights of Heaven , the Sun and Moon , take not away the necessity of lamp light . To the making of the Tabernacle , fine linnen , and Goats hair , had their use ; as well as gold , silver , and precious stones . And the same God that gave proportion to the Cedar , gave also being to the Mushroom . Nor is the strength or weakness of means , either spur or bridle to the determinate choises of God ; who not seldom does greatest acts , by weakest agents . He chose Davids sling , rather than Sauls sword , to conquer Goliah Frogs Grashoppers , & Lice , rather than Bears and Lions , to fight against Pharaoh . Yea , he that with Rams horns overthrew the Walls of Jericho , hath sometimes chosen vile and weak means , to serve himself by , in great matters . Peter hath a Cock to tell him of his cowardise . And Balaam an Ass , to reprove his avarice . Yea , that God , who will bless where he pleaseth ; now and then gives the greater success to the weaker means . The men of Nineveh repented at the preaching of Jonas : yet not the Jews , at the preaching of Christ , who was greater then Jonas . The Apostles did greater signs in Christs Name , than Christ himself , Joh. 14.12 . It was a greater miracle , that the shadow of St. Peter ( as he walked in the street ) should heal many sick persons , Acts 5.15 , 16. than that the hem of Christs vesture should heale one single woman of her bloudy Issue , Mat. 9.21 , 22. Who then can cavil , or indeed wonder , at the ensuing story the which I am now to relate ? Yea , who that hath either heart or brain , shall well consider this preceding matter , and the difference of Hearers , and not be forced to acknowledg that which follows , to be the case of every one that shall hear it , be they what they will ? I mean before their hearts are renewed with the power of Gods word , which is the strong arm of the Lord , and the mighty power of God to salvation . Rom. 1.16 . And the sword of the spirit , Eph. 6.17 . And like as a fire , or an hammer that breaketh even the Rock in pieces , Jer 23.29 , 30. And that irresistable Cannon-shot , that is mighty to beat down all the strong holds of sin and Satan , 2 Cor. 10.4 . Quick and powerful , and sharper than any two edged sword , and pierceth even to the dividing asunder of the soul and spirit , and of the joynts and marrow ; and to the discerning of the very , thoughts , and most secret intents of the heart , Heb. 4 12. Sect. 9. And look to it , for if thou dost not see and acknowledg the very secrets of thy heart to be clearly laid open to thy conscience , in the one or other , first or last of these ensuing Characters : I dare peremptorily conclude , That Satan the God of this world , hath blinded thy mind , that the light of the glorious Gospel of Christ , who is the image of God , should not shine unto thee , 2 Cor. 4.3 , 4. Eph. 2.2 . 2 Thes. 2.9.10 , 11. 1 Tim. 4.2 . But this is the misery ! and a just plague upon our so much ignorance , formality , and prophaness , under our so much means of Grace : there be very few men , that make not the whole Bible , and all the Sermons they hear : yea the checks of their own Consciences , and the motions of Gods spirit utterly ineffectual ; for want of wit and grace , to apply the same to themselves , as they can unto others ; being better able to discern others meats , than their own beams . If you question what Satan can do in this case ? Look upon what he hath done to others , as wise , and as good , as the best of us . I le give you instances , both of the godly and wicked , and likewise Testimonies : I pray mind them seriously , and turn to the places , for they are exceeding considerable . In the first place take notice , how he blinded and deluded Ahabs four hundred Prophets , 1 Kings 22.22 . And Judas , John 13.2 . And all Magistrates , when they persecute the people of God , Rev. 2.10 . And indeed all men in their natural estate ; whereof not a few , think they do God good service , in persecuting and killing the Prophets ; as our Saviour expresly tells us , John 16 2. But see other particular instances , as that of Ananias and Saphira , Acts 5.3 . Then for the godly , how he hath blinded and beguiled them , as our first Parents , Adam and Eve ; Eve by himself , and Adam by making her his instrument ; and that in the state of innocency , when they had wit at will , Gen. 3. And holy David , a man after Gods own heart , 1 Chron. 21.1 . Then Peter , who so dearly loved Christ , Mat. 16.22 , 23. And having this done , argue thus with thy self ; If Satan so blinded and besotted these ; if he made such use of all these , whereof some were the best and wisest of Gods children and servants , who hate the very appearance of evil , 1 Thes. 5 22. Jude 23. Ephes. 5.27 . 2 Pet 3.14 . James 1.27 . Have the eye of faith , and the spirits direction , and know the mind of Christ above others , 1 Cor. 2.12 , to 17. John 10.14 . How much more can he work the same upon his own children and servants ? that delight onely in wickedness , and are ignorant of Satans wiles , as not having the least knowledge or ability to discern spiritual things , 1 Cor. 2.14 . 2 Cor. 4 4. But if you still question the truth of this , turn to Joh. 14.30 . and 12.31 . Gen. 3.15 . John. 8.44 . 2 Tim 2.20 . Eph. 2.2 , 3. which are such clear testimonies , that none ( who shut not their eyes against the light ) can gainsay , Mat. 13.15 . Which being so , in reading this ensuing Dialogue or Index of the heart , Make the application to your selves and not to others ; as David did Nathans parable , 2 Sam. 12.1 , to 8. And Ahab the Prophets , 1 Kings 20.39 , to 43. which yet concerned no less then their own lives And so much the rather , for that in all probability , what this will not effect touching your amendment no ordinary means are like to doe . As what can be further expected ? No glass can more lively represent your faces , than this Book does your hearts , if you be yet in your natural condition , unregenerate . Neither can you look that Christ Jesus himself should call to you severally by name , as he did to Saul ; for now we have the Gospel written at large : Visions and Miracles cease . Or put case Christ himself should do so , I question whether you would be any more warned , or reclaimed by it , than Hazael was , when the Prophet told him , what abominable wickedness he should shortly commit , 2 Kings 8.12 , 13 , &c. Yea , Abraham tells Dives the contrary , Luke 13 31. And so I come to the Conference it self . Sect. 10. A loose Libertine meeting with his friend that had lately been a formal Christian , he greets him as followeth : Sir ! Me thinks I have observed in you a strange alteration , since our last meeting at Middleborough : not onely in your behaviour , company , and converse ? but even in your countenance : What is the matter if I may be so bold ? Convert . Truly Sir , you are not at all mistaken , nor am I unwilling to acquaint you with the cause , if you can afford to hear it . Soon after my return into England , I was carried by a friend to hear a Sermon , where the Minister so represented the very thoughts , secrets , and deceitfulness of my heart unto my conscience , that I could not but say of him , as the Woman of Samaria once spake of our Saviour ; He hath told me all things that ever I did . Which made me conclude with that unbeliever , 1 Cor. 14. 24 , 25. That God was in him of a truth : nor could he ever have so done , if he were not of God , as the Young man in the Gospel reasoned with the Pharisees , touching Jesus , when he had opened his eyes that had been blind from his birth , John 9.32 , 33. Whereupon I could have no peace nor rest , until I had further communed with him about my estate ; for I found my self in a lost condition touching Eternity : It faring with me , as it did with those Jews , Acts 2. when Peter by his searching Sermon had convinced them , that Christ , whom they had by wicked hands crucified and slain , was the onely Son of God , and Lord of glory , verse 36 , 37. And having had the happiness to injoy the benefit of his sage advice , as I stood in need thereof , ( God having given him the tongue of the learned to administer a word in season to them that are weary , Isa. 50.4 . ) I bless God his word and spirit hath wrought in me such a change and strange alteration , that it hath opened mine eyes that were blind before , inclined my will to obedience , which before was rebellious , softned my heart , sanctified , and quite changed my affections : so that I now love that good which before I hated , and hate that evil which before I loved ; and am delighted with those holy exercises , which heretofore did most displease me ; and am displeased with those vain pleasures and filthy sins which in times past did most delight me . Which is such a mercy , that no tongue is able to express ! for till that hour , I went on in the broad way , and worlds road to destruction , without any mistrust , whereas now God hath been pleased to take me into his kingdom of grace here , & will never leave me , until he hath brought me to his kingdom of glory hereafter . Loose Libertine . What you speak makes me wonder : for I ever held you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your deportment ; yea , I have never seen you exceed in the least , nor heard you swear an oath , except faith and truth , and that very rarely . Besides you have been a good Protestant , and gon to Church all your days . Convert . What you speak , none that know me can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act . Yea , I had the same thoughts of my self ; and should any one have told me formerly , that I was such a great sinner , such a devil incarnate as I was ! I should have replied as Hazael did to the Prophet ( telling him of the abominable wickedness he would ere long commit ) What am I a dog , &c. 2 Kings 8.12 , 13. And no wonder , for as every man in his natural condition is stark blind to spirituall objects , 1 Cor. 2.14 . so the heart of man is deceitful above all things : even so deceitful , that none but God alone can know it , as the Prophet shews , Jer. 17.10 . But because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : I will give you a short character of my former condition ; the which done , I doubt not but you will assent unto what I have hitherto said , or shall further relate . Sect. 11. First , Touching my knowledge , ( I mean saving knowledg , without which the soul cannot be good , as wise Solomon witnesseth , Prov. 19.2 . ) it was such , though I thought my self wiser than to make scruple of , or perplex my self about matters of Religion , as do the religious : even as the King of Tyrus thought himself wiser than Daniel , Ezek. 28.3 . that spiritual things were mostly represented to my understanding false , and clean contrary to what they are indeed . Like corporal things in a looking glass , wherein those that are on the right hand seem to be on the left , and those that are on the left hand seem to be on the right . As it fared with St. Paul ; while he was in his natural condition , Acts 26.9 . which made me think and call evil , good ; and good , evil ; bitter , sweet ; and sweet , bitter ; to justifie the wicked , and condemn the just , as the Prophet complains , Isa. 5.20 , 23. As for instance , I most sottishly thought , that I both loved and served God as I ought ; yea , I should have taken it in foul scorn , if any one had questioned the same ; when indeed I was a traytor to God , and took up arms against all that did worship him in spirit and in truth . I was so far from loving and serving him , that I hated those that did it ; and that for their so doing . I could also hear him blasphemed , reproached , and dishonoured , without being once stirred or moved at it . I loved him dearly , but I could never afford to speak a word for him : And likewise his Children entirely ; but instead of justifying them , or speaking in their defence when I heard them scoft , scorned and abused by wicked and ungodly men ; all my delight was to jear at , slight and slander them wherever I came . I more feared the Magistrate , than I feared God , and more regarded the blasts of mens breath , then the fire , of Gods wrath . I chose rather to disobey God , than to displease great ones ; and feared more the worlds scorns , than his anger . And the like of Christ that died for me ; a strong argument that I loved Christ , when I hated all that resembled him in holiness . Yea , I so hated holiness , that I most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomacks will rise at the sight of sweet-meats . I was a Christian in name , but I could scoff at a Christian indeed . I could honour the dead Saints in a formal profession , while I worried the living Saints in a cruel persecution . I condemned all for Roundheads , that had more religion than a Heathen , or knowledg of Heavenly things , than a child in the womb hath of the things of this life , or Conscience than an Atheist , or care of his soul , than a Beast . I had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake ; as the Scribes and Pharisees dealt by our Saviour . Sect. 12. As , O what a poor slave did I hold the man of a tender conscience to be ! Yea , how did I applaud my self for being zealless and fearless ; together with my great discretion and moderation : when I saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his Faith , &c. For , ( being like Cain , Ishmael , Eliah , Michel , Pharaoh and Festus ) I thought their Religion Puritanism , their conscience of sin , hypocrisie ; their profession , dissimulation ; their prudence , policy : their faith and confidence , presumption ; their zeal of Gods glory , to be pride and malice , their obedience to Gods laws , rebellion to Princes ; their execution of justice , cruelty &c. If they were any thing devout , or forward to admonish others , that so they might pluck them out of the fire ; I conceived them to be beside themselves , as our Saviour was thought to be by his Kinsfolk , and St. Paul by Festus , Mark 3.21 . John 10.20 . Acts 26.24 . 1 Cor. 1.18 . My religion was to oppose the power of religion , and my knowledge of the truth , to know how to argue against the truth . I never affected Christs Ambassadours , that preached the glad tidings of salvation , but had a spleen against them ; yea , I hated a Minister for being a Minister , especially if a godly and zealous one , that spake home to my conscience , and told me of my sins ; much more if he would not admit me to the Lords Table without trial and examination ; yea , then like Ahab to Eliah , I became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . And are not all these strong evidences , that I loved and served God , and my Redeemer as I ought ? But to make it more manifest what a rare Christian I was , I thought my self a Believer ; yea , I could boast of a strong Faith , when yet I fell short of the very Devils in believing : for they believe the threats and judgments contained in the Word , and tremble thereat James 2.19 . Whereas I thought them but Scare-crows to fright the simple withal : yea , I held Hell it self but a fancy , not worth the fearing . Because I was not notoriously wicked , but had a form of godliness , was civil , &c I was able to delude my own soul , and put off all reproofs and threatnings , by comparing my self with those , that I presumed were worse than my self ; as Drunkards , Adulterers , Blasphemers , Oppressors , shedders of blood , and the like ; counting none wicked but such . Yea , looking upon these , I admired my own holiness , and thought my moral honesty would be sufficient to save me . Nor did I know wherein I had offended . And whereas the Law is spiritual , and binds the heart from affecting , no less than the hand from acting : I was so blind and ignorant , that I thought the Commandment was not broken , if the outward gross sin be forborn . Whence these were my thoughts , I never brake the first Commandment of having many gods ; for I was no Papist , nor Idolater : nor the second , for I worshipped God aright . Nor the third , for I had been no common swearer , only a few petty oaths . Nor the fourth , for I had every Sabbath gone duly to Church . Nor the fifth , for I ever honoured my parents , & have been a loyal subject . Nor the sixth , seventh , eighth , ninth , or tenth ; for I never committed murder or adultery , never stole ought , never bare false witness ; nor could I call to mind that I had at any time coveted my neighbours wife , servant , estate , &c. And nothing more common with me , than to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. And because I abstained from notorious sins , I thought my self an excellent Christian , if God was not beholding to me for not wounding his Name with Oaths ; for not drinking & playing out his sabbaths , for not railing on his ministers , for not oppressing & persecuting his poor members , &c. Sect. 13. And yet had it been so , as I imagined : Admit I had never offended in the least all my life , either in thought , word , or deed ; yet this were but one half of what I owe to God , this were but to observe the negative part of his law , still the affirmative part thereof I had been so far from performing , that I had not so much as thought of it . And to be just in the sight of God , and graciously accepted of him ; these two things are required : the satisfactory part to escape hell , and the meritorious part to get heaven . And the true method of grace is , Cease to do evil , learn to do well , Isa. 1.16 , 17. The Fig tree was cursed , not for bearing evil fruit , but because it bare no good . The evil servant was not bound hand and foot , and cast into prison , for wasting his masters goods ; but for not gaining with them . And those reprobates at the last day shall be bid depart into everlasting fire ; not for wronging or robbing of any , but for not giving , for not comforting Christs poor members , Mat. 25. So that my case was most desperate ! For though with that Pharisee , Luk. 18.11 . I was apt to thank God and brag , that I was just , and paid every man his due , yet I never thought of being holy , and of paying God his dues ; as his due of believing , or repenting , of new obedience ; his due of praying , hearing , conferring , meditating on his word and works , sanctifying his sabbaths , and instructing my children & servants , teaching them to fear the Lord. His due of love , fear , thankfulness , zeal for his glory , charity and mercy to Christs poor Members , and the like I should have serv'd God in spirit , & according to Christs Gospel : as all that are wise hearted indeavour go live , & believe , & hear , and invocate , and hope , and fear , and love , and worship God in such manner as his word prescribes . I should have been effectually called , and become a new creature by regeneration , being begotten and born anew by the immortal seed of the word . I should have found an apparent change wrought in my judgment , affections , and actions , to what they were formerly . The Old man should have changed with the New-man , Worldly wisdom with Heavenly wisdom , carnal love with spiritual love , servile fear for Christian and Filial fear , idle thoughts for holy thoughts , vain words for holy and wholsom words , fleshly works for works of righteousness : even hating what I formerly loved , and loving what I formerly hated . But alas ! I have heard the Gospel day after day , and year after year : which is the strong arm of the Lord , and the mighty power of God to salvation . That is quick , and powerful , and sharper than any two Edged sword , and yet stood it out and resisted , instead of submitting to Christs call ; even refusing the free offer of Grace and Salvation . I have heard the Word faithfully and powerfully preached for forty years , yet remained in my natural condition unregenerate , without which new birth there is no being saved , as our Saviour affirms , John 3.5 I had not trodden one step in the way to conversion ; for the first part of conversion is to love them that love God , 1 John 3.10 , 11 , 14. I should daily have grown in grace , and in the knowledg of our Lord and Saviour Jesus Christ : but I was so far from growing in grace , that I had not one spark of grace or holiness , without which no man shall see the Lord , Heb. 12.14 . I was all for observing the second Table , without respect to the first ; or all for outward conformity , not at all for spiritual and inward holiness of the heart . Sect. 14. Either what I did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to God and my Redeemer , and out of love to my fellow members . Without which , the most glorious performances , and the rarest vertues , are but shining sins , or beautiful abominations . Gods glory was not my principal end , nor to be saved my greatest care . I was a good civil , moral honest hypocrite , or infidel ; but none of these graces grew in the garden of my heart . I did not shine out as a light , by a holy conversation to glorifie God , and win others . Now onely to refrain evil , except a man hates it also , and does the contrary good , is to be evil still : because honesty without piety , is but a body without a soul. All my Religion was either superstition or formality , or hypocrisie , I had a form of Godliness , but denied the power thereof : I often drew near unto God with my mouth , and honoured him with my lips , but my heart was far from him , Isa. 25.13 . Mark 7.2 , to 14. Mat. 15.7 , to 10. All which considered , viz the means which God had afforded me , and the little use I had made thereof , left me in a far worse condition , then the very Heathen that never heard of Christ. So that it was Gods unspeakable mercy , that I am not at this present frying in Hell flames , never to be freed . God hath sent unto us all his servants the Prophets , rising up early , and they have been instant in preaching the Gospel , both in season , and out of season : but my carnal heart hath ever been flint unto God , wax unto Satan : You shall die if you continue in the practise of sin , I heard : but you shall not die , ( as saith the Devil ) I believed . Sect. 15. Besides all this , Suppose I had none of these to answer for ; neither sins of Commission , nor sins of Omission : yet Original sin were enough to damn me , no need of any more ; and yet my actual transgressions have been such , and so many , and my ingratitude therein so great , that it might have sunk me down with shame , and left me hopeless of ever obtaining pardon for them . As see but some small part of my monstrous and devilish ingratitude to so good a God , so loving and merciful a Saviour and Redeemer , that hath done , and suffered so much for me , even more than can either be expressed or conceived , by any heart , were it as deep as the Sea ! Touching what God and Christ hath done for me ; in the first place he gave me my self , and all the creatures to serve for my use ; yea he created me after his own image in righteousness and holiness , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition . But this was nothing in comparison ; for when I was in a sad-condition ; when I had forfeited all this , and my self ; when by sin I had turned that image of God into the image of Satan , and wilfully plunged my soul and body into Eternal torments : when I was become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his onely enemies Sin and Satan , not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto : he did redeem me , not onely without asking , but even against my will ; so making of me his cursed enemy , a servant ; of a servant , a son ; of a son , an heir , and coheir with Christ , Gal. 4.7 . But how have I required this so great , so superlative a mercy ? All my recompence of Gods love unto me , hath been to do that which he hates , and to hate those whom he loves . Christ the fountain of all good , is my Lord by a manifold right , and I his servant by all manner of obligations . First , he is my Lord by the right of creation , as being his workmanship made by him . Secondly , by the right of Redemption , being his purchase bought by him . Thirdly of preservation being kept , upheld , and maintained by him . Fourthly , his by Vocation , even of his Family , having admitted me a member of his visible Church . Fifthly , his also ( had it not been my own fault ) by sanctification , whereby to possess me . Lastly , he would have me of his Court by glorification , that he might crown me , so that I was every way his God had raised me from a beggar to a great estate : But how did I requite him ? I would not , if possible , suffer a godly and conscientious minister to be chosen , or to abide where I had to do , but to bring in one that would flatter sin , and flout holiness , discourage the godly , and incourage the wicked . I used both my own and all my friends utmost ability . Much more might be mentioned , but I fear to be tedious . Now argue with all the world , and they will conclude , that there is no vice like ingratitude ! But I have been more ungrateful to God , than can be exprest by the best Oratour alive . It was horrid ingratitude in the Jews , to scourge and crucifie Christ , who did them good every way ; for he healed their diseases fed their bodies , enlightned their minds , of God became man , and lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to God , in that most of them were not in the least convinced , that he was the Messias sent from God , and promised from the beginning . But I have not onely denied this Lord that bought me , but I hated him ; yea , most spitefully and maliciously fought on Satans and Sins side against him , and persecuted his children , and the truth with all my might : and all this against knowledg and conscience , after some measure of illumination , which cannot be affirmed of the Jews . Yet miserable wretch that I was , if I could have given him my body and soul , they should have been saved by it , but he were never the better for them . Sect. 16. Lastly , to tell you that which is more strange ! Notwithstanding all this that hath been mention'd , and much more : Yet I thought my self a good Christian forsooth ; yea , with that young man in the Gospel . I thought I had kept all the commandments . Nor was I a whit troubled for sin , either original or actual , but my conscience was at quiet , and I was at peace ; neither did any sin trouble me . Yea , I would applaud my self with that Pharisee , Luke 18.9 , to 15. and say , I was not like other men : not once doubting of my salvation . I ever refused to do what my Maker commanded , and yet confidently hoped to escape what he threatned . Nor did I doubt of having Christ my Redeemer and Advocate in the next life , when I had been a bitter enemy to him and his members in this life . Here was blindness with a witness ; as it is not to be believed how blind & blockish men are , that have onely the flesh for their guide ; especially if they have hardned their hearts , and feared their consciences with a customary sinning . As I could give you for instance , a large catalogue of rare Examples how sin hath besotted men , and what stark fools carnal men are in spiritual things , be they never so wise for mundane knowledg . But least it should be taken for a digression or excursion , you shall have a list of them by themselves , the which I will add as an Appendix to this Discourse , or Dialogue . In the mean time I have given you a brief of my manifold provocations , and great ingratitude , to my Maker and Redeemer ( for otherwise I might be endless in the prosecution thereof . ) It remains that I should in like manner lay open my Original Defilement ; which is the Fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . But touching it , be pleased to peruse that small Tract , intituled , A short and sure way to Grace and Salvation : Or , Three Fundamental Principles of Christian Religion , by R. Y from p. 4 to p. 10. Sect. 17. Loose Libertine . if this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what I have heard from you , makes me tremble . For if such honest moral men , that live so unreproveably as you have done , go not to Heaven , what will become of me , that have been so openly prophane , and notoriously wicked all my time ? Yea , it contented me not to doe wickedly my self , and to damn my own soul , but I have been the occasion of drawing hundreds to hell with me , by seducing some , and giving ill example to others , ( the infection of sin , being much worse than the act . ) As how many have I drawn to be drunkards , and swearers , and whoremongers , and prophane persons ; Insomuch , that the blood of so many souls , as I have drawn away , will be required at my hands . Yea , my life hath been so debauch'd and licentious , that I have brought a scandal upon the Gospel and made it odious to the very Turks and Infidels , Rom. 2.24 . Convert . Alas I what I did that was morally good , or what evil I refrained , was more for self-ends , or for fear of mens Laws , than for love of Christs Gospel . True , I went under the notion of an honest man , and a good Christian : I was baptized into the Faith , and made a member of Christs visible Church ; but I was so far from endeavouring to perform what I then promised , that in effect I even renounced both Christ , and my Baptism , in persecuting him , & all that sincerely professed his Name , thinking I did God good service therein , John 16.2 . Gal. 1.13 , 14. Phil. 3.6 . Nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so mild and gentle ) we are all the seed of the serpent , Gen. 3.15 . and children of the Devil , John 8.44 . Yea , the very best moral man , is but a tame Devil , as Athanasius well notes . But it is a true Proverb , The blind eat many a Fly , and all Colours are alike to him that is in the dark . Loose Libertine . So much the worse is my condition ; for my conscience tells me , there is not a word you have spoken of your self , but I can justly apply the same unto my own soul , & a great deal more : for whereas you have been a moral honest man , so that none except your self , could tax you for breaking either Gods Law , or mans : I have been so wicked and prophane , that I could most presumptuously , and of set purpose , take a pride in my wickedness , commit it with greediness , speak of it , defend it , joy in it , boast of it , tempt , and inforce to it ; yea , mock them that disliked it . As if I would send challenges into Heaven , and make love to destruction , and yet did applaud my self , and prefer my own condition before other mens : saying , I was no dissembler ; yea , I hated the hypocrisie of Professors : I do not justifie my self , and despise others , like the Puritans : I am not factious , schismatical , singular , censorious , &c. I am not rebellious , nor contentious , like the Brownists and Anabaptists . I am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , I was never troubled in mind , as many scrupulous fools are . I have a good heart , and mean as well as the precisest . But now I see the Devil and my own deceitful heart deluded me so , that my whole life hitherto , hath been but a dream , and that like a blind man , I was running headlong to Hell , when yet I thought my self in the way to Heaven . Just as if a Beggar should dream that he were a King ; or as if a Traytor should dream of his being Crowned , when indeed he was to be beheaded ; the case of Laodicea , Rev. 3.17 . the young man in the Gospel , Luke 18.20 , 21. and that Pharisee , spoken of , Luke 18.11 , 12. Sect. 18. Convert . It was not your case alone , but so it fares with the worst of sinners : Onely it much rejoyces me , that it hath pleased God to open your eyes , to see all this in your self . For flesh and blood hath not revealed it unto you . Yea , we are naturally so blind , and deaf , and dead in sin , and in soul , that we can no more discern our spiritual filthiness , nor feel sin to be a burden , than a blind Ethiopian can see his own blackness , or then a dead man can feel the weight of a burden , when it is laid upon him , Acts 28.27 . Isa. 6 9 , 10. And this common experience shews ; for if you observe it , who more jocund , confident , and secure , than the worst of sinners ? They can strut it under an unsupportable mass of Oaths , Blasphemies , Thefts , Murders , Adulteries , Drunkenness , and other the like sins ; yea , can easily swallow these spiders with Mithridates , and digest them too : when one that is regenerate shrinks under the burden of wandring thoughts , and want of proficiency . But why is it ? They are dead in sin , Ephes. 2.1 . Revel . 3.1 . Now lay a mountain upon a dead man , he feels not once the weight . To a Christian that hath the life of grace , the least sin lies heavy upon the conscience ! but to him that is dead , let his sins be as heavy as a mountain of lead , he feels in them no weight at all . Again they are insensible of their sin and danger , because ignorant ; for , for what the eye seeth not , the heart rueth not . Security makes worldlings merry , and therefore are they secure , because they are ignorant . A dunce , we know , seldom makes doubts : Yea , a fool , says Solomon , boasteth and is confident , Prov. 14.16 . neither do blind men ever blush . And the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad . For take away from mens minds vain opinions , flattering hopes , false valuations , imaginations , and the like ; you will leave the minds of most men and women , but poor shrunken things , full of melancholy , indisposition , and unpleasing to themselves . Ignorance is a vail or curtain to hide away their sins , wherupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be well . The Devil and the Flesh prophesie prosperity to sin ; yea , life and salvation , as the Pope promised the Powder Traytors : but Death and Damnation ( which Gods Spirit threatens ) will prove the crop they will reap . For God is true , the Devil and all Flesh are liars . When we become regenerate , and forsake sin ; then the devil strongly and strangely assaults us ▪ as he did Christ , when he was newly baptized ; and Pharaoh the children of Israel , when they would forsake Egypt ; and Herod the children , when Christ was come to deliver his people . Whence commonly it comes to pass , that those think best of themselves , that have least cause ; yea , the true Christian , is as fearful to entertain a good opinion of himself , as the false is unwilling to be driven from it . They that have store of grace mourn for the want of it , and they that indeed want it , chant their abundance . None so apt to doubt their Adoption , as they that may be assured of it : nor none more usually fear then they that have the greatest cause to hope . We feel corruption , not by corruption , but by Grace , and therefore the more we feel our inward corruption , the more Grace we have . Contraries , the nearer they are one to another , the sharper is the conflict betwixt them . Now of all enemies , the Spirit and the Flesh are nearest one to another , being both in the Soul of a regenerate man , and in all faculties of the soul , and in every action that springeth from those faculties . The more Grace , the more Spiritual life ; and the more Spiritual life , the more antipathy to the contrary ; whence none are so sensible of corruption , as those that have the most Living Souls . Sect. 19. Now for Remedy of the contrary , there cannot be a better lesson for carnal men to learn , than this , All the promises of God are conditional , to take place , if we repent ; as all the threatnings of God are conditional , to take place , if we repent not . But wicked men , as they believe without repenting ; their Faith being meer presumption : so they repent without believing , their repentance being indeed Desperation : and this observe , we are cast down in the disappointment of our hopes , in the same measure , as we were too much lifted up in expectation of good from them . Whence these peremptory presumers , if ever they repent , it is commonly as Francis Spira , an Advocate of Padua , did : and never did any man plead so well for himself , as he did against himself . One Star is much bigger than the Earth , yet it seems many degrees less . It is the nature of fear to make dangers greater , helps less than they are Christ hath promised peace and rest unto their souls that labour , and are heavy laden , and to those that walk according to rule , Mat. 11.29 . Gal. 6.16 . even peace celestial in the state of grace , and peace eternal in the state of glory . Such therefore as never were distressed in conscience , or live loosly , never had true peace . Peace is the Daughter of Righteousness , Rom. 5.1 . Being justified by faith , we have peace with God. But he who makes a Bridge of his own shadow , will be sure to fall into the Water . Those blocks , that never in their life were moved with Gods threatnings , never in any streight of conscience , never groaned under the burden of Gods anger : they have not so much as entred into the porch of this house , or lift a foot over the threshold of this school of repentance , Oh! that we could but so much fear the eternal pains , as we do the temporary : and be but so careful to save our souls from torment , as our bodies . In the mean time , the case of these men is so much the worse , by how much their fear is the less . It faring with the soul , as with the body , Those diseases , which do take away all sense of pain , are of all others most desperate . As the dead palsie , the falling sickness , the sleepy lethargy , &c. And the patient is most dangerously sick when he hath no feeling thereof . In like manner , whilest they suppose themselves to be free from judgment , they are already smitten with the heaviest of Gods judgments , a heart that cannot repent , Rom. 2.5 . In a Lethargy , it is needful the Patient should be cast into a burning Feaver , because the senses are benummed , and this will waken them , and dry up the besotting humours . So in our dead security , before our conversion , God is fain to let the Law , Sin , Conscience , and Satan loose upon us , and to kindle the very fire of Hell in our souls , that so we might be roused out of our security : but thousands of these blocks both live and depart with as great hopes , as men go to a Lottery , even dreaming of Heaven , until they awake in Hell. For they too often die without any remorse of conscience , like blocks ; or as an Ox dies in a ditch . Yea , thousands that live like Laban , die like Nabal , ( which is but the same word inverted ) whilest others , the dear children of God , die in distress of Conscience . For it is not every good mans hap to die like Antonius Pius , whose death was after the fashion and semblance of a kindly and pleasant sleep . However St. Austins rule will be sure to hold , He cannot die ill , that hath lived well ; and for the most part , He that lives conscionably , dies comfortably , and departeth rich . And so you see how it fares with the wickedest and worst of men . Wherefore if you are truly sensible of your wretchedness , it is a good sign , that you are in some forwardness to be recovered : and really to become so good , as formerly you but dreamed , or imagined your self to be . And indeed the very first step to grace , is to feel the want of grace , and the next way to receive mercy , is to see your self miserable . Therefore our constant and most diligent search should be to find out the naughtiness of our own hearts ; and to get strength from God against our prevailing corruptions . Sect. 20. Loose Libertine . But is there any hope for one so wicked as I ? who have turned the grace of God into wantonness , applying Christs passion as a warrant for my licentiousness , not as a remedy , and taking his death as a license to sin , his Cross as a Letters patent to do mischief . As if a man should head his drum of rebellion with his pardon . For I have most spightfully , and malitiously taken up Arms against my Maker , and fought against my Redeemer all my dayes . Convert . Do but unfeignedly repent you of your sins , and forsake your former evill wayes , and lay hold upon Christ by a true and lively faith ; my soul for yours , God is very ready to forgive them , be they never so many , and innumerable for multitude ; never so hainous for quality and magnitude . Yea , I can shew you your Pardon from the great King of Heaven , for all that is past , the which you may read at large , Isa , 55.7 . Ezek. 18.21 , to 29. and 33.11 . Joel 2.12 , 13 , 14. Yea , read 1 Cor. 6.10 , 11. together with the story of Manasses , Mary Magdalen , the Thief , and the Prodigal Son ; and you shall see presidents thereof . Yea , the very murderers of the Son of God , upon their serious and unfeigned repentance , and stedfast believing in him , received pardon and salvation . And indeed despair is a sin which never knew Jesus . True every sin deserves damnation ; but no sin shall condemn , but the lying and continuing in it . True repentance is ever blest with forgiveness . And know this that Gods mercy is greater than thy sin , whatever it be : you cannot be so infinite in sinning , as he is infinite in pardoning , if you repent ; yea , sins upon repentance are so remitted , as if they had never been committed . I will put away thy transgressions as a cloud , and thy sins as a mist , Isa. 44.22 . And what by corruption hath been done , by repentance is undone . As the former examples witness . Come and let us Reason together , saith the Lord , though your sins be as scarlet they shall be as white as snow , Isa. 1.18 . Yea , whiter than snow . For the Prophet David , laying open his blood guiltiness , and his original impurity , useth these words , Purge me with Hysop , and I shall be clean ; wash me , and I shall be whiter than snow , Psal. 51.7 . And in reason , did Christ come to call sinners to repentance ? and shall he not shew mercy to the penitent ? Or , who would not cast his burden upon him , that desires to give ease ? As I live , saith the Lord , I would not the death of a sinner , Ezek. 18.32 . and 33.11 . Onely , apply not this salve , before the ulcer be searched to the bottome : Lay not hold upon mercy , until thou be'st throughly humbled . The onely way to become good , is , first to believe that you are evil , and by accusing our selves , we prevent Satan ; by judging our selves , we prevent God. Are we as sick of sorrow , as we are of sin ? Then may we hopefully go to the Physitian of our Souls , who came into the World onely to cure the sick , and to give light to them onely , who sit in darkness , and in the shadow of Death . God does not pour the Oyl of Grace , but into a broken and contrite Heart . Wouldest thou get out of the miserable estate of Nature , into the blessed estate of Grace ? and of Satans bond-slave , become the Child of God , and a Member of Christ ? Wouldest thou truly know thine own Heart ? and be very sensible how evil and wicked it is ? that so thou mayest have a more humble conceit of thy self ? Lay to heart these three particulars : 1. The corruption of our nature , by reason of original sin . 2. Our manifold breach of Gods Righteous Law , by actual sin . 3. The guilt and punishment due to us for them both . This being done , thou wilt see and finde thy necessity of a Redeemer . And it is Thirst onely that makes us relish our Drink , Hunger our meat : The full Stomack of a Pharisee , surcharged with the superfluitics of his own Merits , will loath the Honey-comb of Christs Righteousness . This was it which made the Young Prodigal to relish even servants fare , though before wanton , when full fed at home . No more relish feels the Pharisaical heart in Christs blood , than in a chip : But O how acceptable is the Fountain of living Waters , to the chased Heart panting and braying ? The blood of Christ , to the weary and tired soul ; to the thirsty Conscience scorched with the sense of Gods wrath : He that presents him with it , how welcome is he ? even as a special choice man , one of a thousand . And the deeper the sense of Misery is , the sweeter the sense of Mercy is . Sect. 21. Then if you would be satisfied for time to come , whether your Repentance and Conversion be true and sound , these particulars will infallibly inform you . If you shall persevere ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible signe your Repentance is found , otherwise not . If thou doest call to minde the Vow which thou madest in Baptism , and doest thy endeavour to perform that which then thou didst promise . If thou doest square thy life according to the Rule of Gods Word , and not after the Rudiments of the World. If thou art willing to forsake all sin , without reserving one , ( for otherwise that one sin , may prove the bane of all thy Graces , even as Gideon had seventy sons , and but one Bastard , and yet that Bastard destroyed all the rest that were legitimate , Judg. 9.5 . ) Sin is like the Ivy in the Wall , cut off bough , branch , body , stump , yet some Sprigs or other will sprout out again : Till the Root be pluckt up , or the Wall be pulled down and ruined , it will never utterly die . Regeneration or New-birth , is a creation of new qualities in the soul ; as being by nature onely evil disposed . Gods children are known by this mark , They walk not after the Flesh , but after the Spirit , Rom. 8.1 . If Christ have called you to his service , your life will appear more spiritual and excellent than others . As for your fails , it is a sign that sin hath not gained your consent , but committed a Rape upon your Soul , when you cry out to God. If the ravished Virgin under the Law cryed out , she was pronounced guiltless . A sheep may fall into the mire , but a swine delights to wallow in the mire . Great difference between a woman that is forced , though she cries out and strives , and an alluring Adultress . Again , the thoughts of the godly , are godly , of the wicked , worldly ; and by these , good and evil men are best , and truliest differenced one from another . Would we know our own hearts , and whether they be changed by a new birth : Examine we our thoughts , words , actions , passions , especially our thoughts will inform us , for these cannot be subject to hypocrisie , as words and deeds are . Sect. 22. Then by way of Caution , know , That a Childe may as soon create it self , as a man in the state of nature , regenerate himself . We cannot act in the least , unless God bestows upon us daily privative grace to defend us from evil , and daily positive grace , enabling us to do good . And those that are of Christs teaching , know both from the Word , and by Experience , that of themselves they are not onely weak , but even dead to what is good , moving no more than they are moved ; that their best works are faulty , all their sins deadly , all their Natures corrupted originally . You hath he quickned , that were dead in trespasses and sins , Eph. 2.1 . Yea , we are altogether so dead in sin , that we cannot stir the least joynt , no not so much as feel our own deadness , nor desire life , except God be pleased to raise and restore our souls , from the death of sin , and grave of long custom , to the life of grace . Apt we are to all evil , but reprobate and indisposed to all Grace and Goodness ; yea , to all the means thereof . My Powers are all corrupt , corrupt my will : Marble to good , but Wax to what is ill . Insomuch , that we are not sufficient of our selves to think , much less to speak , least of all to do that which is good , 2 Cor. 3.5 . John 15.4 , 5. If we have power to chuse or refuse the object , to do these well we have no power . We have ability , we have will enough , to undo our selves , scope enough Hell-ward ; but neither motion , nor will to do good , that must be put into us by him that gives both power and will , and power to will. Finally , Each sanctified heart feels this , but no words are able sufficiently to express , what impotent wretches we are , when we are not sustained . So that we have no merit , but the mercy of God to save us : nothing but the blood of Christ , and his mediation to cleanse and Redeem us : nothing but his obedience to inrich us . As for our good works , we are altogether beholding to God for them , not God to us , nor we to our selves , because they are only his works in us . Whatsoever thou art , thou owest to him that made thee : whatever thou hast , thou owest to him that Redeemed thee . Therefore if we do any thing amiss , let us accuse our selves : if any thing well , let us give all the praise to God. And indeed , this is the test of a true or false Religion : that which teacheth us to exalt God most , and most to depress our selves is the true : that which doth most prank up our selves , and detract from God , is the false , as Bonaventure well notes . Sect. 23. Now to wind up with a Word of Exhortation ; If thou beest convinced , and resolvest upon a new course ; let thy resolution be peremptory and constant , and take heed you harden not again , as Pharaoh , the Philistines , the Young man in the Gospel , Pilate and Judas did : resemble not the Iron , which is no longer soft , than it is in the Fire ; for that good ( saith Gregory ) will do us no good , which is not made good by perseverance . If with these premonitions , the Spirit hath vouchsafed to stir up in thine heart any good motions , and holy purposes to obey God , in letting thy sins go ; Quench not , grieve not the spirit , 1 Thes. 5.19 . Return not with the Dog to thy vomit , least thy latter end prove seven-fold worse than thy beginning , Mat. 12.43 , 45. Oh it is a fearful thing to receive tho grace of God in vain ! and a desperate thing , being warned of a Rock , wilfully to cast our selves upon it . Neither let Satan perswade you to defer your repentance ; no not an hour , lest your Resolution proves as a false conception , which never comes to bearing . Besides , death may be sudden : even the least of a thousand things can kill you , and give you no leisure to be sick . Thirdly , If thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoffes ; for this be sure of , If your person and wayes please God , the world will be displeased with both : If God be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . But take heed of losing Gods favour to keep theirs . Beda tells of a Great man , that was admonished by his friends in his sickness to repent : who answered , He would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him ; but then his answer was , That it was now too late ; for I am judged and condemned already . A man cannot be a Nathanael , in whose heart there is no guile , but the World counts him a fool . But Christ sayes , Verily except ye be converted , and become as little Children , ye shall not enter into the Kingdome of Heaven , Matth. 18.3 . Again , Satan and your deceitful heart will suggest unto you , that a Religious life , is a dampish and melancholy life : but holy David will tell you , That light is sown to the Righteous , and joy to the upright , Psal. 97.11 . Isa. 65.14 . And experience tells us , that Earthly and Bodily joyes , are but the body , or rather the dregs of that joy , which Gods people feel and are ravished with . As Oh the calm , and quietness of a good Conscience ! the assurance of the pardon of sin , and joy in the Holy Ghost , the honesty of a virtuous and holy life , how sweet they are ! Yea , even Plato , an Heathen could say , That if Wisdome and Virtue could but represent it self to the Eyes , it would set the heart on fire with the love of it . And the like of a sinners sadness , as hear what Seneca sayes ; If there were no God to punish him , no Devil to torment him , no Hell to burn him , no man to see him ; yet would he not sin , for the ugliness and filthiness of sin , and the guilt and sadness of his Conscience . But Experience is the best informer : wherefore take the counsel of holy David , Psalm 34.8 . O taste and see ! that the Lord is good , blessed is the man that trusteth in him . To which accordeth that of holy Bernard , Good art thou , O Lord , to the soul that seeks thee ; what art thou then , to the soul that findes thee ? As I may appeal to any mans Conscience , that hath been softned with the Unction of Grace , and truly tasted of the powers of the World to come , to him that hath the love of God shed abroad in his heart by the Holy Ghost ; whether his whole life be not a perpetual Hallelujah in comparison of his natural condition : Whence they are able to slight all such objections , as he did . You tell me that scrupling of small matters , is but stumbling at straws , that they be but trifles : when I know your tongue can tell nothing but truth , I will believe you . Fifthly , Beg of God that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the Sun when it ariseth . But without a work upon the heart , wrought by the spirit of God , it will follow its own inclination to that which it affecteth , whatsoever the judgment shall say to the contrary . That must be first reformed , which was first deformed . It is idle , and to no purpose to purge the chaanel , when the fountain is corrupt . Whence the Apostle orderly bids us , first , Be renewed in the Spirit of our mindes ; and then , Let him that stole , steal no more , Ephes. 4.23 , 24. Yea , it is Gods own counsel to the men of Jerusalem , Jer. 4. Wash thy heart from wickedness : that thou mayest be saved , verse 14. It is most ridiculous to apply Remedies to the outward parts , when the distemper lies in the stomack . To what purpose is it to crop off the top of weeds , or top off the boughes of the Tree , when the Root and Stalk remain in the Earth ? As cut off the sprig of a Tree , it growes still ; a Bough , an Arm , still it growes ; lop off the top ; yea , saw it in the midst , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more : Whence it is that God saith , Give me thine heart , Prov. 23.26 . Great Cities once expunged , the dorps and villages will soon come in of themselves : the heart is the treasury and storehouse of wickedness , Mat. 12.34 . such as the heart is , such are the actions of the body which proceed from it , Mat. 12.35 . Therefore as Christ saith , Make clean within , and all will be clean , otherwise not , Mat. 23.26 . therefore Davids prayer is , Create in me a new heart , O Lord and renew a right spirit within me , Ps. 51.10 . Do thou the like , importune him for grace , that you may firmly resolve , speedily begin , and continually persevere , in doing and suffering his holy will : desire him to inform and reform you so , that you may neither mis-believe , nor mis-live , to change and purifie your nature , subdue your reason , rectifie your judgment , reform and strengthen your will , renew your affections , and beat down in you whatsoever stands in opposition to the Scepter of Jesus Christ. Sixthly and lastly , If you receive any power against your former corruptions , forget not to be thankeful , yea , study all possible thankfulness ; for that you and I are not at this present frying in Hell flames , never to be freed ; that we have the offer of Grace here , and Glory hereafter , it is his unspeakable goodness . And there is nothing more pleasing to God , nor profitatable to us , both for the procuring of the good we want , or continuing the good we have , than thankfulness . He will sow there ( and there onely ) plenty of his blessings , where he is sure to reap plenty of thanks and service . But who will sow those barren sands , where they are sure not onely to be without all hope of a good harvest , but are sure to lose both their seed and labour ? Consider what hath been said , and the Lord give you understanding in all things . And so much for the Second Part. An Appendix follows wherein you may have instances of all sorts , how sin besots Men. FINIS . London , Printed by J. Hayes , and are to be sold by Mrs. Crips in Popes-head-Alley , with nine and Thirty other Pieces composed by the same Authour . 1663. 
A41521	----	A discourse of the true nature of the Gospel demonstrating that it is no new law, but a pure doctrine of grace : in answer to the Reverend Mr. Lorimer's Apology / by Tho. Goodwin ... Goodwin, Thomas, 1600-1680. 1695 Approx. 245 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41521 Wing G1240 ESTC R14253 11844218 ocm 11844218 49801 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41521) Transcribed from: (Early English Books Online ; image set 49801) Images scanned from microfilm: (Early English books, 1641-1700 ; 31:10) A discourse of the true nature of the Gospel demonstrating that it is no new law, but a pure doctrine of grace : in answer to the Reverend Mr. Lorimer's Apology / by Tho. Goodwin ... Goodwin, Thomas, 1600-1680. [4], 75 p. Printed by J. Darby, London : 1695. Includes bibliographical references. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lorimer, William, d. 1721. -- Apology for the ministers who subscribed only unto the stating of the truths and errours in Mr. William's book. Bible. -- N.T. -- Commentaries. Grace (Theology) 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Judith Siefring Sampled and proofread 2008-01 Judith Siefring Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DISCOURSE OF The True Nature OF THE GOSPEL ; DEMONSTRATING That it is no NEW LAW , but a pure DOCTRINE of GRACE . In Answer to the Reverend Mr. Lorimer's Apology . Levique certamine docet vanam esse sine viribus Iram . Liv. Hist . Lib. 1. By THO. GOODWIN , Pastor of a Church of Christ at Pinnor in Middlesex . Phil. 2. 3. Let nothing be done through strife , or vain-glory , but in lowliness of Mind let each esteem other better than themselves . London , Printed by J. Darby . 1695. To the READER . I Had so honest a Design in writing the following Discourse , which I have endeavoured to compose in cool and calm Thoughts undisturb'd with Heat or Passion , as I am arm'd against their Censures , who will perhaps resent it very ill to see their Darling Notions expos'd . My poor Labours are recommended by the alone consideration of the Truths , in whose Defence they are employ'd , and this is abundantly sufficient ; and therefore I need only to desire thee to consider the Arguments with an impartial Mind . If thou lovest the Gospel , do not suffer thy Thoughts , looking on it , to be distorted by Prejudice or Passion . As the Truths here asserted are of great moment , so they deserve thy most serious Attention . If they were only subtle Niceties for a trial of Wit , or to make an Experiment who could make Words to dance most nimbly , I would never have misimploy'd my self in writing this Discourse , nor caused thee to mispend so much time in reading it . But since I can assure thee that I have asserted nothing but what I not only really believe to be true , but to be of high Importance to the Salvation of my own Soul , ( which is very clear Evidence that a Man is in good Earnest ) I hope thou wilt consider , whether it may not concern thine too . There are two great Rocks which threaten the hazard of a Shipwrack , Popery and Arminianism ; and for my own part I am terribly afraid of coming in any nearness to the danger . Popery hath been so uncas'd of its Disguise , that it appears in its natural figure ; and those who know any thing of the Gospel , startle at the first Entrance of its affrighting Shape : But Arminianism surprizes the Vncautious , appearing with a fairer Face and more specious Colour ; and yet really , if the Holy Ghost speaks truly to us in the Epistles of the Apostle Paul , ( as I am sure he doth ) this almost generally belov'd Doctrine is as contrary to the Gospel as Popery it self ; and if God speaks true , it is undoubted , that what the Arminians tell us is false . God tells us , that in him we live , and move , and have our being : The Arminians would dispute us out of this great Privilege , and endeavour to perswade us , that when God hath once form'd us and thrown us out of his Hands , we may move alone without him . God teacheth us , that he effectually accomplisheth the Counsels of his Will , and that nothing can obstruct or frustrate the success : The Arminians tell us , that God is heartily desirous of the Salvation of all Men , but cannot save the greatest part of them , because they are unwilling . God plainly tells us his own Mind , that none are saved , but whom he hath eternally ordain'd to that happy State : But the Arminians insinuate , that those may be sav'd whom God never thought of for such a Design , and that he will be surpriz'd at the arrival of new Colonies in Heaven , which he never appointed to come thither . God , who justifies the Vngodly , expresly declares , that we must be justified freely of his Grace , not by our own but Christ's Righteousness . The Arminians bring us to a new Court of Judicature , where God sits not , nor hath any thing to do ; for there our Faith in obedience to the Gospel , is pleaded instead of perfect Obedience owing to the Law , and the Plea is admitted ; for ( as that Prodigy of Learning Grotius speaks ) as a Work grateful to God , it meets with acceptance . In a Word , their Opinions tear the Volume of God's Word to pieces , and un-God God himself : They pull him out of his Throne , and strike the Scepter out of his Hands , and snatch the Crown from his Head. Their Opinions take aim to destroy the very Being of the Divinity ; for take away his Perfections and Attributes of absolute Power and Wisdom , and God is an imaginary Nothing : Who can conceive of him but as an independent Soveraign ? and yet their Doctrine allows less Power to him in the disposal of his Creatures , than a petty Negro Prince hath over his Subjects within the Compass of his narrow Dominions . Who can think of God but as All-knowing , and having at one view a certain Prospect of all Persons and Things , past , present , and to come ? and yet their Doctrine makes him to guess at the Future , as an Astrologer by the Stars . Ay but it will be said , What is all this to the Purpose of the present Controversy , wherein we have not to do with Arminians ? 'T is true we have not , but it concerns every Minister of the Gospel , to put a stop to any Opinion which hath the least tendency to Arminianism . We are not as idle Spectators , to stand by with patience to see the Truths of the Gospel , either openly invaded , or secretly supplanted ; but as long as we are able to frame a Thought , or hold a Pen , it is our Duty to make a vigorous Opposition . We have the Example of those worthy Divines in France , the old Du Moulin , and others , to animate and encourage us . When Testard and Amyrault advanc'd some new Opinions to meet Arminianism in the middle Course , which were soon , by an unhappy Wind , wafted over into England ; these worthy Persons ( who were as firmly resolv'd that the old Gospel should not be alter'd , as we English are zealous that our old Fundamental Laws be not chang'd ) presently took the Alarm , and resisted the Invasion . Complaints were made in their Synod against Testard and Amyrault , as Corrupters of the Protestant Doctrine , and they were a openly censur'd . The Pastors b and Professors of the Church of Geneva , c the Professors of Divinity in the Vniversities of Leyden and Groningen sent their Letters , protesting against these Innovations in the old Protestant Doctrine . And the Famous d Du Moulin , who with so much Wit and Learning wrote against Popery and Arminianism , sends a Letter particularly to the same Synod , and with an Apostolical Zeal and Plainness , complains that these Innovators corrupted the Antient Faith , and chang'd the very Nature of God , of the Law , and of the Gospel . These Examples should teach us to be earnest for the same Truths which they maintain'd so vigorous and I have endeavour'd to be zealous for them without being angry . A DISCOURSE OF THE GOSPEL . CHAP. I. The general Design of this Discourse , is not to promote Controversies , or to propagate Quarrels , but to maintain the Truths of the Gospel in their first native Purity . The State of the Question concerning the Gospel's being a Law. I Am so far from inventing , or defending any new dividing Opinions , to trouble the Peace of the Churches , that I heartily lament the fatal Disturbances which are produced by them ; and instead of fomenting the prevailing Heat of our Contentions , or blowing a Fire which is but too great , I would willingly contribute all my poor Endeavours to quench the Flames . It is not therefore out of an humour of Disputing that I engage in this Debate , nor to promote the Interest of a Party : I know no Interest , and by the Grace of God will never espouse any , but that of Christ and his Gospel . It is an apprehension of the Injury offered to this , which is the Motive of my undertaking its Defence . It is the Interest of wronged Truth that I assert , which all who love , have indispensable Obligations to vindicate . It is the pure Gospel , by so many various Attaques assaulted , that I stand to guard ; and which being Eternal , tho it may be invaded , yet can never be oppress'd nor sink for want of Support , tho my Strength prove unequal to so great a Performance . It is that Gospel which was taught by our Lord Christ , and his Apostles , which was own'd in the first and best Ages of the Primitive Church , and is now professed in all the Confessions of Faith of the Reformed ; which not all the Arts , and Power , neither of Rome Heathen , nor which is worse , Antichristian , were able to extirpate ; which not two Ages ago was recovered out of the Darkness of Antichrist by the first Reformers , and vigorously asserted by them , against all the Subtleties and cunning Evasions , both of Papists and others , to shift off the Force of Truth ; and is from those our worthy Ancestors of the Protestant Religion deliver'd down to us ; which was seal'd by the Blood of Martyrs , which was maintained against all the Powers of the Earth arm'd for its Ruin ; and is , and will be ( I doubt not ) by a greater Power preserved to survive the Ashes of the World , though it is in more danger of being betray'd by its pretended Friends , than ever it was of being conquered by an open War of its declared Enemies . a And indeed the Antichristian Party gain a greater Advantage by Protestants starting such new Opinions , which seem to favour their Errors , than ever they could by their open and undisguised opposition to the Truth . For not to debate whether the Jesuits have not a great Hand in promoting these Controversies , who can easily turn themselves into all Shapes to gain their Ends ; yet 't is certain they rejoice , and triumph in our Dissentions ; where , whatever the Success be , they are sure of an Advantage . For if these Erroneous Doctrines of Justification prevail among the People , they are brought so much the nearer to Popery ; or , if Truth prove victorious , as ( I do not at all doubt ) it will in the End , yet by the first starting these disputable Opinions , a hopeful Union among Protestants is broken , and those troublers of Israel have shattered us to pieces , and may bring us within a Point of our Ruin ; and so what they unsuccessfully attempted by Power and Persecution , they will effect ( if God doth not avert ) by our own sad Divisions . It is this oppos'd Gospel which I love and value above all things , and by the help of my Lord Jesus Christ , I will defend its pure Truths entire and unmangled . And as it is this Gospel which teaches me not to treat any of its Ministers with insolent Contempt , however I may differ from him , in my Sentiments , so I will endeavour to observe its Dictates , in avoiding all base and scurrilous Reflections ( being but the Follies of an impotent Passion ) when I write for those Truths which are calm , peaceful , and gentle , Jam. 3. 17. And indeed ever since the Light of common Reason began to dawn upon my Mind , as well as since God gave me a greater , I always abhorr'd that Method of managing Controversies in Religion , wherein Arguments are mingled with Invectives , and the Deficiences of Reason made up with Calumnies and Reproaches . Tho the double injury done both to Truth , and my Friend , the one of which is equally insulted with an haughty fierceness , as the other is openly affronted , might tempt a Man of the greatest Moderation to some passionate Resentments ; yet nothing shall move me from my fixed Resolution of not being angry . I write not from an Humour of Strife , nor for Pride and vain Glory , but for Truth , and therefore shall concern my self no further than I find that to be interested ; which if I thought to be on my Learned Brother's Side , I should be so far from contesting it with him , that I would join in the Defence . This Truth lies between us , and should not be lost in a crowd of angry Words ; tho this is the Fault of most Disputes in Religion , and is a Reproach to what we all profess , that when Philosophers and Heathens discours'd their different Opinions with a Calmness of Mind , we Christians , for whom our Great Lord died , that God might be reconciled to us , and we to one another , are inflamed with all Passions , because we do not think and speak the same Things . We every one of us dispute , because we think we are in the right , when we so order the loud Disputation , that Truth which speaks softly cannot be heard , its still Voice being drowned in the Clamour of our Contentions . Now then that nothing may disturb a Serenity of Mind , which ought to be in a Person who argues not for Interest , but purely for the Truth , I shall only consider in my Reverend Brother's Discourse , what carries the Face and Appearance of Reason , without suffering my Thoughts to be diverted or rufled by his Invectives . In a Word , I will not change a Defensive War for the common Interests of our Christian Religion , into a private Quarrel , since it is not any Man's Person , but the Truth which I have undertaken to vindicate . And indeed the Reputation for Piety and Learning of those whom he insults , is so glorious , that any Attempt to defend them is altogether needless . As for Bradwardine and Dr. Owen , on whom he is pleas'd to bestow some disadvantageous Remarks , they are so great Names , and have deservedly obtain'd such an high Esteem among Men , that they are equally above his little Reflections , as beyond any Endeavours I can imploy for their Vindication . They are both known Champions against two the most malignant Heresies which ever infected the Church , Pelagianism , ( to which that of the Arminians is very nearly related ) and Socinianism . And as for Mr. Marshal , that very Book which our Author so much vilifies , discovers a pious Heart , joined with a closeness and consistency of Thought . And all who know that other worthy Person , against whom his Passion is more furiously fired , must give his Character very different from that , by which , with an unsuccessful attempt of Wit , he endeavours to represent him . But as in Debates of Religion , all little Efforts of Wit ( if I had any ) would be very unsutable and impertinent ; I shall only seriously argue the Cause in question by Scripture and Reason , since also I do not think that People are oblig'd to mispend their Time to read long Discourses , to entertain themselves unprofitably with those personal Reflections , with which such are usually stuff'd , more than with Arguments ; since it doth not concern them to know , whether such or such a Man be so wise and so rational as he is apprehended to be , or silly and ridiculous , but only what is Truth , and the Danger of 〈◊〉 in the Faith , which may be clear'd to them in very few words : I 〈◊〉 accordingly study brevity and plainness as much as ever I can ; and shall reduce my following Discourse to as narrow a Compass as possible , and so consider in that of the Learned Mr. Lorimer no more than what seems most to the Purpose . I will not at all affect Niceties , or subtile Evasions ; and indeed any Opinion which needs them , and I know not how many perplexing Distinctions to maintain it , may very well be suspected : for Truth never seeks Corners to hide in , nor can endure to be set in a false Light , but loves to appear in its pure native Brightness . And it is our Duty , who by Office and Commission , as Ministers of Christ , are to teach the Gospel to the People , that we do not scatter Mists about them , as if throwing Dust in their Eyes was the way to clear their Sight ; that we do not amuse them with new Terms fetch'd from the Civil Law , and make it necessary for them to study Justinian , Bartolus , and Cujacius ; to read the Pandects and the Codes , that they may know how they are justified . This , instead of instructing , would be to confound those whom we are to lead into the Truth , by the clearest Expressions of God's Holy Word , and to inform them in the plainest manner that we can . What I have proposed to my self to debate in the present Discourse , is , Whether the Gospel be a new Law ? Without multiplying words , which doth but obscure the clearness of Things , the Question in dispute is not , Whether the Gospel be a new Law , if by that Word is meant a Doctrine of Grace newly reveal'd , after the Covenant of Works was broken , wherein God hath declared in what Order and Manner he will save guilty condemned Sinners . If by a new Law no more is meant than this , it is presently granted , and the Controversy is at an end . What is denied is this , That the Gospel is a Law commanding new Precepts , as Conditions of obtaining its Blessings , and established with a Sanction , promising Life and Happiness to the observance of them , and threatning the Neglect . Tho according to the Laws of a Discourse , I should first urge Arguments to prove , that the Gospel is not such a Law ; yet my first Design being to answer the Reverend Mr. Lorimer's Apology , I shall first shew how little to his Purpose he eagerly catches at the word Law , where-ever he can meet with it in the Scriptures , or in the Writings of Men. And first I shall demonstrate , that where-ever the Gospel is nam'd a Law , either in the Old or New Testament , only a Doctrine of Grace is to be understood by it . CHAP. II. That the word Law is of a various and doubtful meaning . From the original Signification of the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is proved , that then the Gospel is called a Law in the Old Testament , no more is intended than a Doctrine . This is evinc'd and confirm'd from the Interpretation of several Scriptures , Psal . 1. 2. Psal . 19. 7. Psal . 119. 97 , 98 , &c. Jer. 31. 33. Isa . 2. 3. Micha 4. 2. THE word Law is of such various Signification , that it is not at all strange if we find the Gospel called by that Name , both in the Scriptures , and among the Antient Fathers , and later Protestant Writers ; when yet neither the Holy Ghost nor any of those Authors , meant to describe the Gospel as a new Rule of Works enacted with a milder Sanction . When that stated Order of Things , whereby the Actions even of inanimate Creatures are regulated according to the Appointment of the great Creator's Will , ( when he first framed them , and push'd them into Motion ) is called the Law of Nature ; we cannot apprehend it as a Precept , or Rule of Duty establish'd with a Sanction to those things , which being without Sense or Life , know nothing of the Matter . This Law is not a Precept given to such Creatures b , but the Power of God working in them , and acting them to move according to that Order which he hath set for the Administration of all things in the Universe . Who will say , that the Sun doth its Duty in performing its constant laborious Course , or that a Reward is due when it hath done its Work ? And yet it is by a Law , tho not any Precept , that it moves so orderly ; and a Law it is , without any promise of Recompence for observing and keeping duly the mark'd-out Course , or threatning a Penalty for deviating from it . It is by the same Law of Nature that the Fire always burns , the Planets perpetually move , the Earth never totters from its Centre , and yet they are not to be recompenc'd for such their exact Observance . And if on the contrary , the Fire should freeze us , the Planets stop their orderly Dance , or march so irregularly as to break all their Ranks , and the Earth shake and fall from it s plac'd Foundation , they would not be liable to undergo any Punishment . And now , Fire , Air , Earth , and Water , and the Heavenly Bodies , are well enough said to act by a Law , tho they have no Rule of Duty given them , nor are obnoxious either to Rewards or Punishments . Well then , as the settled Order of the Universe is called a Law , the Gospel may obtain the same Name in that Sense . It is without doubt a most certain establish'd Order c of our Salvation by Christ alone , and this more unchangeable and irreversible than all the Laws of the Creation , since it is more impossible to be pardon'd and justify'd in any other Method , than that set by God of applying Christ's Blood , and having his Righteousness imputed , than for all the Heavenly Bodies to move contrary to their stated Courses . In this sense the Gospel is a Law , without being a Rule of Duty , since it only tells us the Order God hath set of our being saved purely by his Grace : And a Law it is too , like that of the Medes and Persians , unalterable , and which will not admit of the least Change , not so much as to compose the Differences of contending Parties , with prejudice to any of its Truths . If we take the word Law in a farther meaning , as it signifies any Doctrine publish'd and made known to the People , it will be easily granted that the Gospel is such a Law , since there is nothing more sure , than that it is a Doctrine of Grace . Now every one knows that the word Law is us'd in this comprehensive Sense . First , For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , Law , it denotes any Instruction given us ; not only by the Precepts , but the Promises of God. The Root from which it is deriv'd , proves this to be its genuine meaning ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah , signifies to cast or throw Darts , or any other thing : and metaphorically in the Conjugation Hiphil , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horah , signifies to cast the Meaning of one's Mind , or a Doctrine and Instruction , into the Thoughts of the Hearers , as Mercer d a Critic beyond exception in this Language , very well observes . And what is God's teaching us effectually , but the throwing the quick and powerful Darts of his Truths into our Souls , and his fastning them in our Hearts ? not to give us any mortal Wound , but only a vital piercing Sense to rouze us out of our Lethargy in pernicious Errors and Sin. Whereas it is the fiery Darts of the Devil of which the Apostle speaks , Eph. 6. 6. corrupt Doctrines , which he is so diligent to throw into our Souls , which give us our Death's Wounds . This is enough to show how natural the Metaphor is , that from . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah , he casts Darts , in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horah , should signify he teacheth or scattereth any Doctrine : And thus it is us'd in 2 King. 12. 2. and in Ps . 119. 102. And from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreh , a Doctor , or Teacher , Job 36. 22. And from hence too is the Name of a Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moriah , Gen. 22. 2. Which as Mercer notes , signifies the Doctrine of the Lord God , which from that Hill ( it being situated at one side of Mount Sion where the Temple was built ) was to spread through the World. And indeed it was at Mount Zion , nay in the Temple it self , that our Lord Jesus taught his Glorious Doctrine of the Gospel ; and there also it was preached by the Apostles before they had a particular Commission to go to the Gentiles . And sutable to this , is that place in Isa . 2. 3. And many People shall go and say , Come ye , and let us go up to the Mountain of the Lord , to the House of the God of Jacob ; and he will teach us of his Ways , and we will walk in his Paths : for out of Zion shall go forth the Law , and the Word of the Lord from Jerusalem ; that is , a Doctrine shewing to Sinners the Way of Justification . Thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horah he teacheth , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , used in the Old Testament for Law , proceeds by a free and unforc'd derivation , which is enough to evince , that in its original and native Meaning , it signifies no more than a Doctrine which is taught us : and to confirm it , I shall produce several places of Scripture where it is us'd in this Sense . By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , sometimes is expressed any Doctrine or Instruction , which Parents give to their Children , or a Man to his Friend . Thus in Prov. 3. 1. Prov. 4. 2. Prov. 7. 3. Prov. 13. 14. In other places it is imploy'd to signify the whole Doctrine of Truth contained in God's Word , both of the Old and New Testament . Thus in Psal . 1. 2. But his delight is in the Law of the Lord , and in his Law doth he meditate Day and Night . The Design of the Psalmist being to give the entire Character of a Person truly blessed , the Description must be so comprehensive , as to take in , not only his delighting in the Precepts of the Moral Law , ( which a Turk or Heathen may do , and the old Philosophers really did ) but an inward feeling of a ravishing Pleasure in the Knowledg of the Gospel , and in meditating on the admirable free Grace of God display'd in the Salvation of a Sinner . And it is this pleasing Sense , resulting from the Apprehension of the Doctrine of Grace , which is the distinguishing Mark of that blessed Believer , whom the Psalmist with such wonderful Eloquence describes . So then the Law in which the Believer delights , is not the old Law of Works , nor a new one of a resembling Nature , but it is the Doctrine of the Gospel , as opening the hidden and unsearchable Riches of God's Grace and Love in Christ Jesus . And thus the most Learn'd a Commentators , both Papists , as well as those of the Reformed Religion , explain the word Law in this extensive Meaning , as not meerly signifying Precepts , and Commands , but that delightful Instruction which the Knowledg of Evangelical Truths affords the happy Believer . More expresly the Doctrine of Grace in the Gospel is called a Law , Psal . 19. 7. The Law of the Lord is perfect , converting the Soul : the Testimony of the Lord is sure , making wise the Simple . That it is not a Law of Works , but the Word of Grace , is evident from Scripture , which is the best interpreter of it self . For the Apostle Paul , who best knew the Psalmist's meaning , applies the 4th Verse of this Psalm 19. to illustrate the swift spreading of the Doctrine of the Gospel , and the Teaching and Instruction of it coming to all Nations ; Rom. 10. 17 , 18. So then , Faith cometh by hearing , and hearing by the Word of God. But I say , Have they not heard ? Yes verily , their Sound went into all the Earth , and their Words unto the Ends of the World. That as the Sun , and Moon , and Stars , in a Day and Night's Journey look round all the Earth , and tell to all the Nations the Power and Wisdom of the Creator , tho they say not a Word of his Mercy and Grace : So the Preaching of the Gospel shall give a Sound through the whole World , not meerly to proclaim the Great Majesty and Goodness of God who made it , but his Infinite Grace undiscernable by Reason ; and the Love of our Saviour , which is above all our Thoughts . Now then , as the plain Intention of the Psalmist is by a Comparison to shew , that as the Heavens manifest God's Adorable Perfections , so his Law , vers . 7. hath a more excellent Sound and Instruction , in the Discoveries which it makes of his Grace : the Apostle's taking one part of this Comparison , and applying it to the Word , or Doctrine of the Gospel , necessarily infers , that he understood the Psalmist to intend by his Law no other , than this Doctrine of Grace , which as the Sun , and all the other Lights of Heaven , spreads so swiftly and universally . If we consider too the Psalmist's Sense as expressed by himself , we shall find that the Effects which he ascribes to his Law , cannot be produced but by a pure Doctrine of Grace . From these Effects , of converting the Soul , and making wise the Simple , it is evident , that it cannot be understood a Law of Works in any Sense , for that instead of converting the Sinner , would but frighten him from God ; and so far is it from driving the guilty Criminal to Christ , that without the Gospel proclaim'd , the natural Tendency of it is to hurry him into Despair . It could not let into the Soul the least Glimmerings of Hope ; for such a Law proposeth Salvation upon the Condition of Obedience to it , and yet at the same time convinceth the poor wretched Sinner of his own utter Disability to perform it . It is then the pure Doctrine of Grace , encouraging the Soul to trust and hope in Christ , by directing him to that perfect Saviour for Pardon , and Righteousness , and Life ; which is in the properest Sense the converting Law : And this Virtue and Efficacy our Lord Christ appropriates to his Gospel , John 17. 17. Sanctify them through thy Truth ; thy Word is Truth . By Truth there is more emphatically meant the Doctrine of Free Grace , which Christ was sent into the World to teach unto Men ; and this , and this only , is the effectual Means which God useth to turn Sinners to himself , and really to sanctify them . And in other places where David ( the Man after God's own Heart , because of that Evangelical Spirit which was in him ) speaks of the Delight which he took in God's Law , and the inconceivable Pleasure which sprung up in his Soul , when his Thoughts were employ'd in meditating on it , by the word Law he understands the Gospel , and that not as a new Law of Works , but a Doctrine of Grace : For as such it reveals those astonishing Mysteries concerning the Redeemer , and makes those surprising Discoveries of Grace , which only are capable of giving that pleasing entertainment of Mind , which the Psalmist so much magnifies as having enjoy'd it in his own . Thus in Psal . 119. 97 , 98. O how love I thy Law ! it is my Meditation all the Day . Thou , through thy Commandments , hast made me wiser than mine Enemies ; for they are ever with me . Where it is evident , that he speaks of a Doctrine , by the Knowledg of which he had arrived to a higher Degree of the most excellent Wisdom , than any who lived in the same Age and Nation with him , a Wisdom which he pursued with the most eager and inquisitive Search ; and the discovery of one Mystery did but animate him to an impatient enquiry after more , and make him earnest in his Petitions , that God would reveal to him higher Measures of that admirable and most useful Knowledg , Psal . 119. 18. Open thou mine Eyes , that I may behold wondrous Things out of thy Law. By which especially is meant ( as Mr. a ) Clark very well remarks ) the Mysteries of the Gospel . Here then we have the Gospel called a Law , not as a System of Precepts , or a Statute-Book of a new Edition ; but as it at once instructs and amazes us in the Wonders of our Redemption , and affects our Hearts with the thoughts of the Redeemer's Love. When the Psalmist also expresses those refreshing Comforts , which slow'd into his Soul from the inexhaustible Spring of God's tender Mercies , he useth the same word Law ; and consequently means by it , not a Doctrine of Works , which can in no sense give any Solace to a guilty Mind , but a Doctrine of Grace , such as the Gospel , which display'd those Riches of Grace to the Psalmist's Sight , and in which he so chearfully hop'd , and rejoic'd , Psal . 119. 77. Let thy tender Mercies come unto me , that I may live ; for thy Law is my Delight ; i. e. Let me experience thy tender Mercies , let me feel my own Part and Interest in them , that I may live joyfully : for my most fervent Desire , O Lord , is to search into the Depths of thy Mercy and Love ; and therefore my whole Delight is in that Word of Truth which contains these inestimable Treasures of thy Mercy , and exposeth them all open to the view of my Faith. Thus again the Gospel is called a Law , but no otherwise than as it is a comfortable Instruction to poor convinc'd Sinners , what Riches of Mercy there are in store , and as it teacheth them how they may trust and hope in the God of all Grace . In another place we read the Psalmist informing us what supported his Spirit under inward Troubles and outward Afflictions which oppress'd him ; And what was it but the Law of God ? not the Precepts or Commands , for how could they have sustain'd his sinking Spirit , since they only tell us our Duty , but offer us no help in the sad Circumstances of our Case ? They shew us indeed what God would have us to do , but declare nothing what he will do for us , and so discover not any support to our languid Spirits fainting under a Calamity . This is the Nature , and the proper and peculiar Office of the Promises , and the Gospel consequently , as a Body of them , is called by the Psalmist a Law , in which he delighted , because it thus sustained him under his Afflictions , Psal . 119. 92. Vnless thy Law had been my Delights , I should then have perished in mine Affliction . A Law , that is ( as the before-mentioned a judicious Annotator observes ) the whole Word of God , chiefly the Promises of Support and Deliverance . If we consider those Places which are more expresly urg'd to prove the Gospel to be a new Law , it will appear that they only evince it to be a new Doctrine of Grace . As , 1. That clear Place in the Prophet Esa , where by Law is expressed solely the Doctrine of Grace in the Gospel , Isa . 2. 3. And many People shall go and say , Come ye , and let us go up to the Mountain of the Lord , to the House of the God of Jacob , and he will teach us of his Ways , and we will walk in his Paths : for out of Zion shall go forth the Law , and the Word of the Lord from Jerusalem . It is manifestly the Design of the Prophet , in the first and second Verses , to shew how large a Church , not straiten'd within the narrow Confines of Judea , but spreading through all Nations of the Universe , should be gathered and established . Then he tells us by what Way and Means such a great and wonderful Work should be accomplished . Christ doth not raise Armies to subdue the Earth to himself , nor come to give new Laws to the conquered People , but he sends his Apostles to preach the glad Tidings of Salvation by him : And the Light of this glorious Doctrine of Grace breaks forth from Zion with such Swiftness and Violence , as suddenly to illuminate all Parts of the Earth , and with a ravishing Sweetness irresistibly to draw every Mind and Heart , whom God hath appointed to Salvation , to assent to it and embrace it , ver . 3. It is the Doctrine of Grace alone , and not any new Precepts or Commands , or any new Sanction of a Law , which carries in it so admirable Force able to produce these astonishing Effects . This is the Law which goes forth out of Zion so succesfully : It is the Doctrine of Grace which is thus victorious , and invincibly prevails , when the Doctrine of Works , in the Experience of many Ages , could not subject one stubborn Sinner to God's Kingdom , nor make one stiff and hardened Heart to bow to his Scepter of Righteousness . And that by the Law out of Zion , he means this effectual Doctrine of the Gospel , the next words , [ And the Word of the Lord from Jerusalem ] as explanatory of the former , undeniably prove a . If we look next on that place of Scripture in Micah 4. 2. which is not meerly parallel to the forecited in Esa , but perfectly agreeing with it , we shall see it imports Christ , not as a new Legislator , to have given a new Law of Works on more moderate Terms , but to have taught a pure Doctrine of Grace . The words of Micah 4. 2. are these , And many Nations shall come , and say , Come , and let us go up to the Mountain of the Lord , and to the House of the God of Jacob , and he will teach us of his Ways , and we will walk in his Paths : for the Law shall go forth of Zion , and the Word of the Lord from Jerusalem . The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , in our English Version translated Law , is by Junius and Tremellius , as well as by Piscator , rendred Doctrine ; Out of Zion goes forth the Doctrine . And Piscator in his short Notes on the Text , critically observes , that however the word Torah is rendred by others Law , yet it will not accord with the genuine meaning of this Text , because it speaks of the Gospel . And in his brief Exposition on the next Words , [ And the Word of the Lord from Jerusalem ] ; This , says he , is the Word of Grace , i. e. concerning the Grace toward those who believe on Christ : Which way of explaining of the former Expression Law to be the Doctrine of the Gospel , by the following Words , [ the Word of the Lord ] as exegetical of those other , Calvin , that Apostle of the Reformed Religion , also takes ; b This ( says he ) is but the Repetition of the former Sentence as 't is usual . Therefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , the Prophet intended nothing else but Doctrine . But further , to shew , that all but Papists , Socinians and Arminians , harmoniously agree in explaining such places , after such a manner , as may not give the least colour to the Opinion of the Gospel's being a new Law , in the sense of the three mentioned Parties , Tarnovius a Lutheran ( between whom , and the Calvinists , what great , and at present irreconcileable Differences in other Points of Religion there are , all the World knows ) perfectly accords with Calvin in this Interpretation of the Prophet Micah ; c It is such a Law , ( of which the Prophet speaks ) that in the Hebrew ( says he ) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah ; which word , by the Force of its Etymology , notes all and every Doctrine , since it is from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah , which in Hiphil signifies , he hath taught : that it is frivolous to design from this Text to prove the Gospel to be a new and more perfect Law made by Christ in the New Testament , whenas tho indeed by this Hebraism the Gospel is call'd a Law by the Apostle , Rom. 8. 2. as also by the Psalmist , Psal . 19. 8. yet with a Restriction ; but the Law is never called a Gospel . And the latter Words [ the Word of the Lord ] he makes consonantly with Calvin , to be exegetical of the former Law , &c. as demonstrating , that nothing but the Doctrine of the Gospel is thereby signified . But really there need no more than carefully to review the Context , to be satisfied , that by the word Law here is meant the Doctrine of Grace in the Gospel : For all this 4th Chapter of Micah is a Word of Consolation to an afflicted People , from the refreshing Springs of its gracious Promises , as e Junius notes . The Law then by consequence must signify the Doctrine wherein those are contained : And the Acclamations too of the rejoicing People proclaim the same thing , who mutually exhort one another in the second Verse , to go up to this glorious Mountain , because there Christ would teach them this Doctrine of Grace , Micah 4. 2. And many Nations shall come , and say , Come , and let us go up to the Mountain of the Lord , and to the House of the God of Jacob , and he will teach us of his Ways , and we will walk in his Paths : for the Law shall go forth of Zion , and the Word of the Lord from Jerusalem . I know it may be objected , that the Phrase [ And we will walk in his Paths ] seems to imply a Precept and Command , and so a Law in the strictest Sense , to which they vowed Obedience : But this may as easily be denied , as 't is asserted precariously : for since , according to the usual Language of God's Word , to walk in God's Paths , is to observe his Orders and Appointments , the Expression here may denote no more than that they would punctually keep to the Way of Salvation , mark'd out by him , ( which I wish , with all my Soul , was the hearty Resolve of all who hear the Gospel ) and seek to be justify'd no otherwise than by Christ's Blood and Righteousness , as the Law or Doctrine of the Gospel prescribes . There is a Difficulty remains , arising from the third Verse ; which at first sight seems to point to us , that the Gospel is such a Law , by which Christ exerciseth Judgment as on a Tribunal , and executes Justice . But the Appearance of Difficulty is so slight and thin , that it will vanish as soon as seen , if we do but consider that the word Judg may very well import no more , than that Christ will judg what Course of Salvation is best for us to take , that he will determine the Case ; and it is better for us to acquiesce in the Decision of his unerring Judgment , which cannot be deceiv'd , nor ever will mislead us , than to pursue our own mistaken Apprehensions , which bewilder us continually . But if we take his Judging , as having an Influence or Effect upon those who are under his Kingdom and Judgment ; it may be considered , not as the Act of a Judg pronouncing Sentence , and Condemning , but as the a Administration of a Wise , Good , and Gracious King preserving and protecting his Subjects , and defending them against their Enemies . That the word Judging is taken in such a large Sense in the Hebrew Language , there needs no more to prove it , than that the Princes of Israel , whom God rais'd up , and spirited to be the Liberators of his People from the Tyranny of Moab , Ammon , and Midian , and to defend them against those cruel and implacable Enemies , are not only call'd Judges , but the Book which contains the History of their Administration and Government , is titled by that Name . Or if we attribute to Christ the rigorous Administration of a severe Judg , and that he comes in all the terrible Solemnities of Justice ; yet this doth not belong to the Dispensation of his Gospel , but to the Oeconomy of his Laws , when he comes to avenge the Violation of them by Sinners . To those who live and die under a Covenant of Works , he is a Judg to be sure , and a dreadful One too ; and they who seek Righteousness by the Works of any Law , he will deal with in that way of Trial , which they have put themselves upon , and they shall stand at the Bar of Judgment , which by their own Consent they have so foolishly chosen . Thus Christ will be all Justice , without any mixture of Mercy , to the Despisers of his Grace , and to those who refuse him as a Saviour , and as the Lord their Righteousness . But this is no measure belongs to the Administration of his Gospel , as any part of it , nor appertains to the Office of a Redeemer , but is the proper Royalty and Authority of a Creator , of him who is the Soveraign , the supream Lord , and God the Judg of all . If we consider the Scope and Design of the Text , it will seem very much to look toward such a Meaning , that Christ will not judg those to whom he hath made such a promulgation of his Law , or Doctrine of his Grace , which he had spoke of ver . 2. if by Faith they had received it , and answerably embraced the Redeemer . But for their sakes he would execute Justice on the Nations , who are their Enemies , and who know him not , or hate him . That he will break their Force and Power , or turn the Points of those Swords upon their own Breasts , which were before employed against his People ; so that now these shall not need Armies or Fleets to defend them , but may change their Weapons of War into Instruments of Husbandary , or the Utensils of a Family , and other Implements of Peace . Thus Christ for his Church's Safety , governs in the midst of his Enemies , Psal . 110. 1 , 2 , 5 , 6. The Lord said unto my Lord , Sit thou at my right Hand , until I make thine Enemies thy Footstool . The Lord shall send the Rod of thy Strength out of Zion : Rule thou in the midst of thine Enemies . The Lord at thy right Hand shall strike through Kings in the Day of his Wrath. He shall judg among the Heathen , he shall fill the Places with the dead Bodies : he shall wound the Heads over many Countries . And he so rules , that when they have an hearty Will , and design'd Malice , yet it shall not be in their Power to destroy in all his Holy Mountain , Isa . 65. 25. Or what if we understand it , that Christ will so judg among the Nations , as in his Providence to manage Affairs , and order in that manner the Spirits of the Troublers of his Churches , as to dispose them unto peaceful Counsel , which may move them universally to lay down their Arms , that his People may enjoy an undisturbed Repose in the publick Tranquillity of the World ? At Christ's first appearance among Men , thus calm and smooth was the Face of Things throughout the whole Earth , and the Prince of Peace was born in such a Time , as there were not the least Tumults to disquiet the Beginnings of his Reign . A little before Christ's Birth , all the World was up in Arms , and nothing was heard but the shrill sound of Trumpets , and the Alarms of War : But the Prince of Peace no sooner makes his Entrance , than the Scene is quite altered , and an universal Calm succeeded the foregoing Disorders and Confusion . Thus Christ began to judg among the Nations , at his first appearance on Earth , by settling their Affairs in a quiet and peaceful Posture ; and the Time will surely come , when the Effects of this his judging will be more openly illustrious . Thus in whatever Sense we understand Christ to judg among the Nations , his being a new Legislator , and his governing them by new Laws , is entirely excluded . CHAP. III. That by the word Law , when applied to the Gospel , may be understood a Doctrine , prov'd from the signification of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nomos , a Law , as us'd by Grecian Authors , and by the Sacred Writers of the New Testament . Gal. 2. 19. explain'd . AS I have prov'd , that when the Gospel is named a Law in the Old Testament , according to the signification of the Hebrew word , a Doctrine only may be understood ; so if we consider how the Greek word is us'd by Authors who have wrote in that Language , it will appear , that it is with no certainty concluded by my Reverend Brother , from the Gospel's being call'd a Law in the New Testament , that it is a Rule of Works establish'd with Promises to the Performers , and with Threatnings against the Disobedient . I know very well that it is inferr'd from the Etymology of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nomos , a Law , that a Rule of Duty , enacted with a Sanction of Penalty or Recompence , is signified by it . But I know , that as no great weight can be laid on Arguments drawn from an Etymology ; so if that derivation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nomos , Law , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nemo , signifying the distribution of what is due , ( which is pleaded ) be the most natural , yet nothing can be argued from it : For sutable Doctrine may be distributed among Men , as well as Rewards and Punishments . But this commonly receiv'd Derivation is not perhaps the truest : for if we may give Credit to Plato in his own Language , in which he was equally fam'd for Eloquence as for Philosophy and Reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , a Law , is more fitly deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noos , the Mind a ; which as it seems very natural , there wanting only the interposition of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it the same Word ; so it plainly denotes a Law , in its original meaning , to be a Doctrine or Instruction , of which the Mind is the principal Subject and Seat. There is no need of Criticisms to prove a Truth of the Gospel , and therefore I wave them . I shall neither insist on that Sense which is assign'd to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , as signifying the Measures of a Verse , or Tune b , tho from thence it is probable , the Word was transferr'd to signify the Statutes establish'd among Men , to regulate the Actions of their Lives , since the most antient Laws were written in Verse , that they might be more readily committed unto , and be more faithfully retain'd in Memory . I need only hint these things , as also that the Greek Tragedian d useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , Law , to express the Inclinations and Manners of a Person , to shew that no valid Reason can be rais'd from the meer sound of the word Law , to convince us that the Gospel , when describ'd by that Name , is a Rule of Works with a Sanction since the Word admits of so many other Sgnifications . I may however urge it as very natural to my Purpose , of proving the Gospel to be a pure Doctrine of Grace ; that the Septuagint , when they translate those places of Scripture , wherein I have prov'd that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this signification , render that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , as most fitting to express such a Sense . We may then very well conclude , that the Greek word ( when the Gospel is named by it ) hath the same Sense in the New Testament , as the Hebrew had in the Old. We answerably find that the Doctrine of Salvation by Christ , as revealed in the Old Testament , is expressed by this Name , John 12. 34. The People answered him , We have heard out of the Law , that Christ abideth for ever : and how saist thou , The Son of Man must be lift up ? Who is this Son of Man ? Where not the Decalogue , or Levitical Book of Statutes is intended , but the Doctrine concerning the Redeemer to come ; as appears from those Texts in Psal . 110. 4 , 5. Isa . 9. 6. to which John 12. 34. hath a manifest regard . It is then plain from this Place of the Evangelist , that among the Jewish People , when our Saviour lived on Earth , not only Exodus and Leviticus , but the Instructions which they had concerning their so much desir'd and expected Messiah , and Salvation by him , in any of the Books of the Old Testament , were call'd and known by the Name of a Law. And to this common Notion of the People , according to which they nam'd the whole Doctrine reveal'd by God , whether it were Precepts or Promises , a Law , the Apostle Paul accommodates his way of writing , in stiling the Gospel a Law , in Rom. 3. 27. ( which I shall afterwards more fully vindicate from my Reverend Brother 's imposed meaning ) and in Gal. 2. 19. which I now shall consider . These are the Apostle's Words , Gal. 2. 19. For I through the Law am dead to the Law , that I might live unto God. He writes to the Galatians , among whom it was a prevailing Opinion , that tho Christ had abated the too rigorous observation of the Law of Works , yet Justification was to be obtain'd by some lower degrees of Obedience . To shew them how opposite this Doctrine was to the Gospel preach'd by him , the Apostle tells them what were the Experiences of his own Soul ; I am dead , says he , to the Law of Works , and have not the least Heart to seek Justification by it . And how was he thus mortified to the Law of Works ? What , by a new Law of Works lower'd to more moderate Conditions ? No ; for such an one would rather have cherished and encouraged the Life of his Hopes in his own Obedience . By the Law then , that is , by the pure Doctrine of Grace in the Gospel revealing Christ's Righteousness as that alone by which a Sinner can be justified , the Apostle is quite deaden'd as to any hopes of Justification by his own Righteousness , and hath not the least motion in his Soul to seek it in that manner . What very much weighs with me , is , That Luther ( who so excellently hath wrote on this Epistle , and who successfully prevailed against the Errors of Antichrist , about Merit of Works , by subverting the great Foundation of them , which is this Assertion of the Gospel's being a milder Law of Works ) interprets the Apostle to mean by that Law , which had such a mortifying Efficacy upon him , the pure Doctrine of Grace in the Gospel . a The Law of the Decalogue ( says he ) did bind me , against it I have now another Law , viz. of Grace , which is not a Law to me , neither binds me , but frees me . But it is a Law against the damning LAW . THIS it binds , that it may no longer bind me . If Luther thus calls the Gospel a Law , signifying no more by that Name than a pure Doctrine of Grace ; it is no wonder that others of the Reformed Religion , cited by my Reverend Brother , call it so too , tho not in his Sense ; but designing Luther's Meaning , who ruin'd the greatest Strength of Popery , by denying the Gospel to be a new Law of Works , and by asserting it on all Occasions to be meerly a Doctrine of Grace . But it is not the Authority of this Great Man which solely prevails with me ; the Design and Scope of the Apostle in this second Chapter of his Epistle to the Galatians , hath the greatest Force to perswade me , that by the Law which made him dead to the Law of Works , he intends the sincere and unmuddied Doctrine of free Justification by Christ's Righteousness alone . His Design is plainly to refute an Error prevailing among the Galatians ; who tho professing the Gospel , and to be justified by Faith in Christ , yet would make this Gospel to be a new Law , exacting Works as necessary to Justification . He answerably disclaims every Law of Works , whether the old Jewish , or that new Evangelical One so lately invented among these Christians , and made to look with the polish'd and smooth Face of the Gospel . He excludes the Observances of any Duties , or any Act of Obedience , from having an Interest in our Justification , assigning the whole Business of it to Faith alone ; ver . 16. Knowing that a Man is not justified by the Works of the Law , but by the Faith of Jesus Christ : even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , and not by the Works of the Law ; for by the Works of the Law shall no Flesh be justified . It is thus he demonstrates this Proposition , [ That we are not justified by the Works of any Law ] That they who were Jews , to whom the Law was more especially given , yet they having been instructed by the Doctrine of Grace , that they could not be justified by Obedience to the Law ; and having by the Gospel , which brings in a better Righteousness , been convinc'd of the Defects of their own ; and therefore knowing that God had not appointed any Law whereby he would justify a Sinner , they answerably had believed on Christ , that so according to the Doctrine of the Gospel they might be justified by his Righteousness alone . This is undoubted that we must be justified by some Righteousness or other ; not by our own , for then Justification would be by the Works of a Law ; and so our Faith in another's Righteousness would be insignificant , and to little or no purpose : For why should we entirely trust in another Person , for that which we could so well accomplish our selves ? If then not our own , it must be Christ's Righteousness only that can have this desir'd Effect ; and knowing this by the Law or Doctrine of the Gospel , we have ( says the Apostle ) for this very purpose believ'd on Jesus . This , without any Shuffles or intricate Windings , is the plain Sense of this 16th Verse . And among other Causes which mortified in him , and the other Believers , any Inclinations to seek Justification by the Law , Pareus numbers the Doctrine of the Gospel , as that which had the strongest and most efficacious Influence a . It is now then very agreeably , that the Apostle says of himself , That this Law or Doctrine of Grace had made him dead to the Law of Works , but alive unto God. What is it to be dead to the Law ? To renounce it in the Matter of our Justification , to be freed from its galling Yoke of Servitude and Bondage , whereby it keeps guilty unbelieving Sinners perpetually under the Tortures of slavish Fears and amazing Terrors . To be dead to the Law , is to disclaim our Justification by Works of our own , and not to trust in any Obedience which we can perform to it ; and being convinced that it condemns and dooms us to Death , not to seek Life by it any more , and no longer to have the least Commerce with it in the Affairs of our Justification : or to be dead to the Law , is no more to be obnoxious to its condemning Sentence , in that it cannot exact from thee its threaten'd Punishments ; tho indeed as a Rule of Duty it always unalterably requires Obedience . To be dead to the Law , is no longer to be under its Dominion and Reign , as it is a Covenant of Works . Thus a King hath no Authority over a Subject , whom Death hath transported out of his Territories into the Regions of another World ; nor can the Power of the Greatest reach beyond the Confines of the Grave . In all these Meanings the Apostle asserts himself to be dead to the Law : And what was it made him so ? What! but the Law or Doctrine of Grace revealed in the Gospel , which so happily instructed him in the knowledg of free and compleat Justification by Christ . This Sun no sooner riseth , but all those little wandering Stars , which as false Lights had before so wretchedly misled him , do set presently ; and all his natural and rooted Inclinations , to seek Justification by the Works of the Law , lessen , and at last wholly vanish and disappear at the glorious Appearance of the Sun of Righteousness , who comes with healing in his Wings . All those treacherous Hopes which he repos'd before in his Obedience to the Law , in the severe Observance of its Precepts , and strict Performances of Duties , are utterly extinguished ; and all the Sparks of them being quite dead , do not scatter any longer the least Glimmerings in his Soul. Thus the Law , or Doctrine of the Gospel , teaching him , how that Christ his Surety being made under the Law for him , hath redeem'd him from its Curse , answered all its Demands , and silenced every Accusation , hath stopp'd its Mouth , and taken away its Strength ; and not only so , but depriv'd it of Life as well as Voice : the Apostle's Mind being thus illuminated with the Light of his new Law , or Heavenly Doctrine , to know more than ever he did before , that Christ hath slain the Law as it is a Covenant of Works , as well as the Enmity which Sin had caused between God and miserable Sinners ; he accordingly looks on the Law as a dead Thing , which can neither hurt in respect to Condemnation , nor do him any good as to Salvation and Life . He answerably regards it with other Eyes than before ; and his former Zeal and Affection he had to it for the Purposes of Justification , are not only abated , but extirpated out of his Heart ; not meerly cool'd and damp'd , but perfectly quench'd and dead . Now then that the Gospel is called a Law by the Apostle , not in the strict Sense , as importing Works of any kind , but as a meer Doctrine of Grace , is evident from all these Effects which it produc'd . It perfectly mortified him to a Law of Works , and therefore could not be one it self , unless we can imagine that the Apostle became dead , as to seeking Justification by the Works of any Law whatever ; and that no otherwise than by giving entertainment to , and putting himself under the Conduct of a new Law of Works ; which things do not seem very well to agree . And that by Law , when the Gospel is so nam'd in this Gal. 2. 19. the Apostle means a pure Doctrine of Grace , and not a more moderated Law of Works , appears from ver . 21. I do not frustrate the Grace of God : for if Righteousness come by the Law , then Christ is dead in vain . It is as if he should have said , However others despise the Grace of God , and think it too mean and ignoble to owe their Life to it , it shall be my great Zeal to magnify it , to illustrate its Glory , and to pay unto it the highest Honour . However others are Obstacles to its Progress , and endeavour to put a stop to its Victories and Triumphs , or attempt to render all its Power and Force vain and ineffectual , yet for my part I will neither say nor do any thing to frustrate it ; and none of my Actions , nor any Article of Doctrine which I teach , shall in the least degree have such a Tendency . I will not let fall a Word , which may but seem to lessen or disparage the Favours of my blessed Redeemer , who loved me , and gave himself for me . And can there be a greater Slight , than when he hath done , and suffered so much to save me , not to rest satisfied with his Undertaking and Work as compleat , but to be solicitously endeavouring how to supply the Deficiencies , and to perfect it my self ? To esteem Christ as insufficient , is certainly to despise him in the highest measure , and he doth not suffice me a , if I join my own Righteousness to his , or add Works done by me in Obedience to any Law unto his great Performances : Nay , if I should assert Righteousness to come by any Law , whether New or Old , I should dishonour Christ so much as to insinuate , that he died very unwisely or unadvisedly : For what could be more unadvised , than to come and suffer all sorts of Miseries , and at last to expire in Torments , and that only to the Purpose of effecting what might have been done very well without such expence of his inestimable Blood ? For if by my Obedience to some Law I may be justified , and the Works of that can be my Righteousness , why should Christ die ? or to what purpose was he obedient , since no other Ends of his Death and Obedience are assigned , but the Justification of a Sinner ? And if this Business can be effected by this Sinner's own Works of what Nature soever , the Blood and Righteousness of Christ comes in uncalled for , and when there is no great or urgent need of them b . But far be it from me to defeat the Designs of the God of all Grace , to misprize the greatest Favours which can be bestowed upon a Creature , or to darken and obscure the Glory of the Grace it self ; and therefore I am firm to it , and will unmoveably maintain it , that Righteousness comes by no Law whatever ; nor are Sinners justified by the performance of any Conditions in obedience to it . And therefore when I before , ver . 19. call'd the Gospel a Law , you must by no means understand it to be a soften'd and milder Law of Works , but a Doctrine of Grace ; in which Sense I also us'd the word Law in my Epistle to the Romans ; where I call the Gospel a Law of Faith , Rom. 3. 27. Thus I have endeavour'd to give briefly the Apostle's Sense in this Text , which proves his Meaning in the other , where he calls the Gospel a Law , that he understands only a Doctrine of Grace by that Word . CHAP. IV. That the Fathers of the Primitive Church , when they call'd the Gospel a Law , meant only a Doctrine by it , proved by a few Instances out of Clemens Alexandrinus , Eusebius , Theodoret , Origen , and Chrysostom . THIS might be enough , if my Learned Brother did not appeal to other Authorities than that of the Holy Scriptures , which is the greatest : But since he leads me into the numerous Volumes of the Fathers , I will follow him too there . And if I shew that those Antient Writers of the Church who wrote in the Greek Language , ( as for the Latin Fathers , I shall afterward consider them ) us'd the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , Law , to signify a Doctrine by it ; then the uncertainty of Citations from those Authors for his Purpose , will be abundantly demonstrated . Clemens Alexandrinus calls the Law , a the Light of our Way ; and the Gospel as a pure Doctrine of Grace is such beyond all dispute . He also defines a Law b to be a true and good Opinion of a Thing , whereby any Doctrine of Truth and Goodness may be signified . Eusebius , who lived above an hundred Years after him , having occasion to mention those Texts of the Old Testament , which speak of Christ as the Great Author of the Gospel ; and particularly explaining that Text in Isa . 2. 3. speaks in these words , c What Law is that going out of Zion , and differing from that coming from the Desart promulgated by Moses in Mount Sinai , but the Evangelical Word going forth out of Zion by the Ministry of our Saviour Jesus Christ and his Apostles , and passing through all Nations ? For it is manifest , that from Jerusalem , and Mount Sion adjacent to that City , ( where our Lord and Saviour delivered most of his Discourses and Doctrines ) the Law of the new Covenant beginning its Progress , and going from thence to all Men , shin'd with the greatest brightness . Which very well agrees to the Doctrine of the Gospel , that so swiftly spread , and with such diffusive Beams , that in a few Years after Christ's Death , it illuminated the whole Earth . Chrysostom also , who calls the Gospel a Law very often , and particularly in his Sermon on Gal. 2. 19. which I have before cited , if we may think ( as we ought to do of the greatest Preacher in the Primitive Church ) that he speaks consistently with himself , means no more by this Phrase than a Doctrine of Grace : For when in his Sermon on Psal . 49. he draws the dividing Lines between the Law of Works and the Gospel , he in these Words gives his Judgment , d That the Law of Works was the Rudiments of Children , and an Introduction , and also the Ministry of Condemnation and Death : But this ( says he , speaking of the Gospel ) is Grace and Peace . There is nothing can be more plain than his meaning , that the Law requiring Works , denounc'd nothing but Death to a Sinner unable to perform them ; but the Gospel , as a Doctrine of Grace , reliev'd him , by proclaiming Peace . To evince that among the Fathers , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , Law , did not always signify a System of Precepts and Commands , I may also introduce Origen , who , as a competent Judg in the Case , declares that * he very well knew the Psalms to be called a Law , as also the Prophecy of Esa : And to prove it , he brings in those Texts of Scripture , John 15. 25. Psal . 35. 19. 1 Cor. 14. 21. And his Authority is to be the more regarded , as to the Decision of the Question in present Debate , because , as he complains ( in the beginning of this his 9th Chapter cited by me ) of the Confusion which the ambiguousness of the Word Law did breed in Mens Minds , ( which is the Case now too ) so he employs this whole Chapter to clear its various Significations . But I need give no other Instances , than from what Theodoret writes in his short Exposition on Isa . 2. e It is ( says he ) therefore very well manifest , that he intends the New Testament from thence ( that is Sion , of which the Prophet speaks ) delivered by the first Apostles , and by the same afterward exhibited to all Nations . He doth not therefore only prophesy that the Law , but that the Word should go out from thence , giving this Name to the preaching of the Gospel : For this also blessed Luke teacheth us , Luke 1. 2. Even as they delivered them unto us , which from the beginning were Eye-witnesses , and Ministers of the Word . By the Word then in that place , he doth not name God the Word , but the Doctrine of God's Word : For God the Word did not go out of Sion , but he taught the Truth in Zion . Photius , who lived in the 9th Century , was not more famous for his Learning , than for that firm Resistance he made against the Usurpations of Antichrist , who design'd , and strongly endeavour'd to have spread his Wings as far over the Eastern , as he had over the Western World. By what this Patriarch of Constantinople writes , it appears , that however in the Course of so many Ages , very great Corruptions had wrought for themselves an entrance into the Grecian Churches ; yet the Doctrine of Grace , not as establishing a Law of Works , but displacing it , was preserv'd among them : Or at least we may know what his own Belief was from his own Words , which are these . He first tells Sergius , ( in an Epistle wrote to him ) that f the Law was not contrary to Grace , as he surmis'd it was ; and then shews its use in subserviency to Grace , That it was a Preparation , and made way for the discovery of Grace , and leads us to it . But when Grace comes , the Law ( says he ) departs , as the Stars when the Sun appears , or as the Night the Day shining . And having illustrated it with many other Similitudes , Thus ( says he ) Grace having an Existence , the Law is vacated , tho not perfectly dissolv'd . It ceaseth , but is not disannulled . Christ fulfilled it , not violating the least Tittle of it ; and performing it , entirely remov'd it . It is against my Inclination that I thus summon Men , tho of deserved Repute , to bear Witness for the Truth of the Gospel . The Testimony of the Holy Ghost in his own Word , is infinitely greater than ten thousand such Evidences . It was therefore to him that I first appeal'd ; but since my Reverend Brother brings the Cause into a lower Court , I am very willing that it should there also be tried . The Proofs which I gave out of God's Word , have ( as I think ) sufficiently demonstrated , that this new Law of Works is not the Everlasting Gospel ; and these Testimonies from Humane Writings may evince , that it is not only far distant from Eternity , but neither so venerable for Age , as he fancies it : for it was a Doctrine unknown in the first Years of Christ's Church , and had its Original only with the Birth of Antichrist , and ( I am very well assur'd ) will end with the Period of that Man of Sin. CHAP. V. How uncertain an Argument is fram'd , from the sound of the word Law , to prove the Gospel to be such , evinc'd from the various significations of that Word as us'd by Roman Authors . That the Latin Fathers nam'd the Gospel a Law , as it is the Doctrine of Christ . I Now should heartily rejoice to be excus'd from searching any other Records but those of the Bible , if my Learned Brother did not bring me from Greek to Latin Authors , whom he musters in greater multitudes . To rescue them therefore from his Abuse , in fastning on them a Meaning of which they never had a thought , it will be needful to state the Sense of the word Law in the Roman Language , as well as I have done it in the Hebrew and Greek . That Lex , or Law , may signify any Doctrine , as well as a Precept , appears from the Derivation of it given by Isidore , à Legendo , from Reading a , which agrees very well to a Doctrine : And among the Romans , their Laws were inscrib'd on Brass Tables , and publickly hung up that they might be read by the People b ; and I wish the Doctrine of the Gospel was more commonly read and known . The same Word is also sometimes imploy'd to signify the Rules of any Science or Art , which are purely instructive , but not obliging by the Force of any Sanction . Thus Juvenal , Sat. 6. v. 450 , 451 , 452. — Odi Hanc ego quae repetit , volvitque Palemonis Artem Servatâ semper Lege , & ratione loquendi . And speaking of himself , that he seem'd to transgress the Rules of Satyr , by inserting such affrighting Instances of Vice , which were fitter for a Tragedy , he says , Sat. 6. v. 634 , 335. Scilicet , & finem egressi , Legemque priorum Grande Sophocleo carmen bacchamur hiatu Montibus ignotum Rutulis , coeloque Latino . And yet I am confident the Poet was not apprehensive of his having violated any enacted Law , or of being obnoxious to a Penalty , did not at all fear the Roman Axes , or Fasces , tho his Verses did a little deviate from the generally approv'd Doctrine of Satyr . Another Roman Poet , by the same Word , expresseth the due disposition , or orderly placing of things . Vitta coercebat positos sine Lege Capillos . Ovid. Metamorph. lib. 1. v. 477. Innumerable Examples might be given , but a few may suffice to shew how little stress is to be laid upon the uncertain sound of a Word , which in all these Languages is so variously us'd ; and to direct us , that wherever we find the Gospel nam'd a Law , in the Hebrew of the Old Testament , or in the Greek of the New , or in the Greek and Latin Fathers , or Protestant Divines , we must not , unless we would suffer our selves to be easily impos'd on by an ambiguous Phrase , presently imagine it to mean a new Rule of Duty enacted with a Sanction . I shall only add , that Cicero when he defines a Law in the general Notion of it , as comprehending the Law of Nature , as well as others , makes no mention of a Sanction , but describes it only to be the a highest Reason implanted in Nature , which commands what is to be done , and forbids the contrary . Thus also the Roman Lawyers , of whose vast Volumes lost by the Injuries of Time we have a Breviate in the Pandects , define a Law , without mentioning a Sanction ; b The Law ( says Papinian ) is a common Instruction , the Decree of prudent Men. By which no more can be understood , than a Doctrine which teacheth us what is best for us to do , if we will be taught by the Counsel of those who are wiser than our selves . And in this Sense I will easily grant the Gospel to be a Law ; for it is the Instruction of God ( whose Wisdom is , beyond all denial , infinitely superiour to ours ) to our perishing Souls ; and thrice blessed is that Person whom his enlightning Grace hath made so wise as to follow it . It is too the Decree of God's Eternal Counsel , that we shall not be justified by any Righteousness , but that of Christ alone . Thus also the publish'd Will of the Soveraign may be call'd a Law , tho the Sanction is wanting : And the Decrees of the Roman Senate might be stil'd by that Name , before the Consent of the People obtain'd , which was necessary to enact them . Nay , a Statute is a Law , tho no Duty be prescrib'd , but only Benefits conferr'd , and some Privileges ratified . And when the Emperors had the absolute unlimited Power , those Edicts which declared a Donative , a or which gave and confirm'd any Privileges to the People , were as well call'd Laws , as those which were all Commands , and fill'd with Threats against Disobedience . Now these are the properest Judges to decide the Signification of a Word in that Language , wherein they not only wrote , but it was their native Tongue , which their Mothers taught them as soon as they were able to form a Voice . There then nothing more remains needful to remove my Learned Brother 's multiplied Citations out of the Latin Fathers , and Protestant Writers , which he thinks to be very much to his Purpose , but to shew that they frequently by the word Law mean no more than a Doctrine ; and when I shall have , by some few Instances , done this , all his Authorities will be easily answer'd . Cyprian , whom he summons as a Witness for his Cause , ( and the mistaken Evidence we shall afterward examine ) means no more by the Evangelical Law , than the Doctrine which Christ hath given us . For having before express'd , how Christ had by his Example and Word taught us the manner of administring the Lord's Supper , this our Instruction from our Saviour he calls the Evangelical Law. b And concerning this thing also , ( says he ) we may send our Epistles to our Brethren , that the Evangelical Law , and the declar'd Doctrine of our Lord , may be observed , and that they may not depart from what Christ hath taught and practis'd . Augustine , the next Testimony who is call'd , tells us , c That by the word Law we may apprehend , not meerly a Statute , but any other Doctrine ; since he stiles , not only the five Books of Moses , but the Prophets , ( in whose Writings there are so many gracious Promises of the Gospel ) by that Name . CHAP. VI. That the Divines of the Reformed Religion assert the Gospel to be a pure Doctrine of Grace . When they call it a Law , they intend the Word in that Sense . I Will now prove , that when the Reformed Divines call the Gospel a new Law , they mean no more than a fresher and clearer Discovery of God's Mercy and Grace . I shall produce Testimonies from their own Words of two forts ; first , To manifest that when they professedly define , or describe the Gospel , they bring nothing into their Definition , but that it is a Revelation of our Salvation , and free Justification by Christ ; and then I shall bring plain Instances , that when they sometimes call the Gospel a new Law , they tell us also at the same time , in express words , they mean by it only a Doctrine of Grace . First , Then if nothing but Grace is express'd in their Definitions of the Gospel , it is but reasonable to require that it should be granted me , that they never thought the Gospel to be a Law in the strict Sense , as including Works in it , and being establish'd with Sanction . For since it is one of the Rules of a Definition , that it should contain the whole Nature of the Thing ; if it be known to us , or can be comprized , we may be assur'd that these truly venerable Persons for Learning , as well as Piety , and the true Knowledg of Christ , knew so well all the Arts of Reason , as they would not leave out of their Definitions of the Gospel , any of the Parts constituent of its Being . But neither is the word Law , as the Genus , or the general Notion wherein all that are so , agree , put into the Definition , nor any mention made of Works . Thus those who compil'd the Confession of Faith , which was subscrib'd by seven Protestant Princes of Germany , and the Senates and Magistrates of two Cities , and presented to Charles V. Emperor , An. 1530. after having declar'd their Belief concerning Justifying Faith , and how it is wrought by the Holy Ghost in those who hear the Gospel ; the Sum of this Gospel they give in these few words , a That God , not for our Merits , but on the account of Christ justifies those who believe that they are receiv'd into favour for Christ's sake . And in the Apology for that Confession publish'd by Melancthom , the Gospel is describ'd , that it is properly the Promise of Pardon of Sins , and of Justification on Christ's Account . Luther plainly described the Gospel to be a pure Doctrine of Grace without Works . And as he had before divided the whole Word of God into these two Parts , of Precepts and Promises , and the former he entitled purely to the Law ; so he then defines the Gospel to be the other Part of God's Word , distinct from the Law : And how ? Only as it is a compleat System of gracious Promises to us , that we shall possess all these inestimable Blessings in Christ . And he very sutably a little after says , a Therefore the Promises of God belong to the New Testament , yes , and are the New Testament it self . Which is in few words to express his Sense to be , That the Nature of the Gospel , and Covenant of Grace , strictly and properly taken , consists only in Promises . And the more deference is to be given to what this Great Man says here , because it was a Discourse which he compos'd on purpose to clear himself of those vile Aspersions which the clamorous Monks perpetually bawl'd out to the People , That he was an Enemy to Holiness , disparaged good Works , and by his preaching and writing the pure Doctrines of Grace , encourag'd all manner of Licentiousness and Villanies . To vindicate himself , he compil'd , and sent this Discourse to Pope Leo the Tenth , Anno Dom. 1520. before there was an open Rupture b Wherefore tho his Adversaries basely reproached him as a Man of a boisterous Spirit , who , for want of a due Temper of Mind , was immoderately hurried , by a fiery Zeal , to speak and write he knew not what ; yet we may be sure , that in this his little Treatise of Christian Liberty , there are no Thoughts but what are calm , and compos'd with mature deliberation : For he would not write like an enraged Man against Popery before War was proclaim'd , nor would suffer his Passion to transport him , or overcloud and distemper his Judgment , when he pleaded his Cause before the Pope , who to be sure had no very favourable Opinion of him . Philippus Melancthon , contemporary with Luther , and greatly assistant to him in the Reformation of Religion , and whom God made a glorious Instrument to clear the Light of the Gospel from the Darkness and Corruptions of Antichrist , doth as plainly describe this Gospel to be meer Doctrine of Grace . Having first inferr'd , that the Name of the Gospel is not a Word framed at pleasure , because that the Apostle John propounds a clear distinction between the Law and Gospel , John 1. 17. For the Law was given by Moses , but Grace and Truth came by Jesus Christ . c For it is necessary ( says he ) that the Precepts and Pardon of Sin be discriminated , and that a Difference be put between Precepts and Promises , and also between the Promises of meer Grace , and those which are not so . And by these Lines he draws the Description of the opposite Natures of Law and Gospel ; that the first is a Doctrine of Precepts , the other a Doctrine of Promises . Says he a little after , Our Adversaries ( speaking of the Papists ) tho they bawl out that they teach the Gospel , yet because they do not instruct People concerning Reconcilation with God freely of pure Grace , they leave Consciences in doubt , and for the Gospel teach the Law. Now in all this there is not the least hint of the Gospel's being a new Law ; nay , so far is he from the seeming appearance of such an Assertion , that he will not allow it , in its true and proper Nature , to contain Precepts , but Promises alone . In what Sense it may be said , that the Gospel instructs uc concerning Repentance , which Melancthon allows to it , and that herein it doth not exercise its proper and peculiar Office , but only employs the Ministry of the Law , I shall afterward shew . John Calvin , to mention whose Name sufficeth , without attempting to give the Charater which he deserves , whenever he speaks of the Gospel , forms no other Notion of it , than as meerly a Doctrine of Free Grace a According to the Mind of this truly Great Man , if you take the Gospel in the more extensive Sense of the Word , it sounds nothing but Promises , tho comprehending those too which were offer'd to the Saints of the Old Testament : but take the word in the strictest Sense , and it signifies the clearer and fuller Discoveries of God's Infinite Mercies and Free Grace , as revealed in Christ Jesus . And as for investing Christ with a new Legislative Power , and dignifying the Gospel with the Title of a new Law , he calls it a meer Fiction . b They who have not apprehended ( says he ) these things , ( viz. that Christ did not come to give new Laws , but to interpret the Old , and to restore it to its true spiritual Meaning , of which he largely discourses before ) they have feigned Christ to be another Moses , the maker of an Evangelical Law , which should have supplied the Defect of that of Moses . Beza is as well known as Calvin ; and tho from the Decisions of the best of Men , in Matters of Faith , there must always be an Appeal to the Scriptures , yet by all to whom the Truths of the Gospel are dear and precious , there hath ever been a great Deference paid to the Judgment of these two Learned Men in Divinity . He briefly tells the comprehensive Sum of the Gospel , without one Word inserted about Law or Works . c The Sum of the Gospel ( says he ) which is the Power of God to Salvation to every Believer , is this , that it teacheth us to lay hold on Christ , as made to us of God Wisdom , Righteousness , Sanctification and Redemption . In another of his Discourses , demonstrating that the Papists know the use neither of Law nor Gospel : a For whereas ( says he ) the Gospel propounded by Moses under Legal Figures , &c. was therefore publish'd to the World , that we may be freely justified and sanctified in Christ , apprehended by Faith , as we have in its proper place copiously demonstrated ; They ( viz. the Papists ) on the contrary think the Evangelical Doctrine to be nothing else but a certain Law , more perfect than that of Moses . Thus this Pious and Learned Man , when he gives the Summary of the Gospel , makes not the least Figure to denote Law or Works ; so that according to his reckoning , they belong not to the Sum , since he leaves them out in his Account . And in the other Instance , he , with some Indignation , rejects the Notion of the Gospel's being a Law , as an Article of the Popish Faith. The same Worthy Author , writing against Sebastianus Castalio , ( for he had not only the perplexing Trouble to refute the Reasons of the Papists , but to answer the Cavils of the Semi-Pelagians ) makes the distinguishing Mark of the Gospel from the Law to be this , that the Gospel is no other than the Doctrine of the Free Grace of God. For proving that there are two Parts of God's Will reveal'd ; one which concerns meerly our Duty , which is the Law ; and the other , which contains nothing but the joyful discovery of God's gracious Purposes to save us by Christ the Redeemer ; b There is yet no mention ( says he ) of this Benefit in the Law : For the Declaration of this Will belongs to the other Part of the Divine Word , which is called the Gospel . This Truth is so rooted in the Hearts of true Christians , that it will grow , tho in various Climates and Soils , where they have different Habitations . Tho separated by Seas and vast Lakes , and unpassable Mountains , all who love Jesus Christ agree in asserting the pure Doctrine of his Grace . Henricus Bullingerus , one of the known and fam'd Reformers of Religion in Switzerland , joins his Testimony to that of Beza , in asserting the Gospel to be a pure Doctrine of Grace unmingled with Law or Works . a The Gospel ( says he ) is defin'd almost by all in this manner . The Gospel is a good and sweet Word , and a most certain Testimony of the Divine Favour towards us in Christ exhibited to Relievers . Or , The Gospel is the most clear Sentence of the Eternal God , brought down to us from Heaven , absolving all Believers from their Sins , and that freely for Christ's Sake alone , and promising Eternal Life . Hieronymus Zanchius was an Italian , who left his Country with Peter Martyr for the Sake of the Gospel , in whose Writings , as the Truths for which he suffer'd the loss of all things , are nobly vindicated , so a Vivacity of Spirit , which is so natural to that Nation , shines in them . And it is a Wonder in him , as well as Calvin , that a Man who wrote so much , should write so well . He gives us his Suffrage also for the same Truth , and in every Page almost of his three large Volumes , he asserts the Gospel to be a sincere Doctrine of Grace without any Mixture . And on all Occasions doth clear the distinct Nature of Law and Gospel from that Confusion , in which by some in his Time they were involv'd . Having first divided the whole Word of God into two Parts , Law and Gospel , and not to confound the Natures of Things so distinct , having describ'd the Law in its Being , Properties and Office , that 't is peculiar to it , to instruct us what Duties to perform , what Sins to avoid ; that it points to us what is a Crime , and shews what it deserves , and accuseth Sinners , and reveals the Wrath of God , and threatens the merited Punishment : Having thus clearly and distinctly stated the Nature of the Law , of which the Gospel partakes not in the least , and having assign'd its several Offices , with which the Gospel intermeddles not at all , nor crowds it self into them , he then as distinctly explains the Nature of this Gospel . b But the Gospel ( says he ) which is the other essential Part of the Holy Scripture , is a Doctrine or Scripture which declares free Salvation in Christ by Faith. And a little after , The Office of this is to proclaim , that Salvation is to be had freely in Christ through Faith alone . And in another Discourse he ascends higher , and tells us , † That the Gospel is the joyful Preaching of that Eternal and free Love of God ( this is Eternal Election ) toward us in his beloved Son Christ . To these I might add a Cloud of other Witnesses , to evince that it was the Faith which universally obtain'd among all the Reformed Churches in several Nations , and was earnestly maintain'd by all the Protestant Writers against the Papissts , that the Gospel , in the peculiar Nature of it , is no other than a System of Promises , a Disvoery of God's Mercy and Grace in Christ , and a Proclamation of Free Pardon and Justification . a Lambertus Danaeus , b Martinus Chemnitius , c Osualdus Myconius , d David Pareus , e Daniel Chamier , f Joannes Gerrardus , g Antonius Waleus , h Altingius , i Andreas Rivetus , with innumerable others , write harmoniously in the same strain . I will yet add the Testimony of our own Whitaker . k Since the Gospel ( says he ) is nothing else but the Narrative and Declaration of the Grace and Mercy of God , which Christ merited for us by his Death ; it cannot be denied that principally to be the Evangelical Doctrine , which most fully expounds this Benefit and joyful Message ; and for that Reason the Gospel to be most copiously and clearly taught in Paul's Epistles , and Paul to be the best Evangelist . He scruples not to attribute the Title of Gospel more to the Epistles of that Apostle , than to the Sermon on the Mount , tho preach'd by the Saviour of Men ; and that on this Account , because in these more abundantly are display'd the Mysteries of our Redemption , when the Import of that was to explain and urge Precepts which belong properly to the Law. But it will be needful to produce one Evidence more , who is the more material , because it is the same Person whom my Reverend Brother brings as a Witness for the Cause which he maintains of the Gospel's bring a Law. It is Gomarus himself , who gives this Definition of it ; a The Gospel is a Divine Doctrine , in which the secret Covenant of God , concerning Salvation out of pure Free Grace by Christ , is declar'd to Men fallen into Sin : and with the Elect it is begun , and preserv'd to their Salvation , and the Glory of God the Saviour . Here he speaks nothing of the Gospel , but that it is meerly a Declaration of Grace , and the manifestation of the secret Purposes of it which were before hid in God's Heart ; when therefore a little after he calls the Gospel a Law , in the Place cited by my Reverend Brother , he must necessarily understand the word Gospel in the large extensive Sense , as it signifies all the second Part of the Bible , not in the strict and properest Sense , as it implies only God's Covenant of Grace discovered to Man. But what need was there that I should mention the Testimonies of Men , when Witness offers it self from Heaven ? At the Birth of our Redeemer , God the Father sends down his Messengers , not only to tell us that his Son was born into the World , but to assure us that he brought nothing with him but Grace and Peace , and the Reconciliation of a God before angry , unto lost and desperate Rebels . It is thus the Angels , ( who certainly with the greatest Exactness discharg'd their Commission ) without one word of Christ's being a new Legislator , or coming as a second Moses to deliver a new Law from Mount Zion , as he did from Sinai , proclaim the Gospel to be a most solemn Declaration of God's gracious Designs and Purposes to Sinners unworthy of his Favour , Luke 2. 13 , 14. And suddenly there was with the Angel a multitude of the Heavenly Host praising God , and saying , Glory to God in the Highest , and on Earth Peace , good Will towards Men. Thus in the first delivery of this glad Message , there is no Voice but of Peace , no stounding Claps of Thunder , as from Sinai at the Promulgation of the Law , but the Songs of Angels rejoicing in the restor'd Happiness of Elect Men , their Fellow-Creatures ; no affrighting Flashes of Lightning , but a soft and gentle Brightness shining from the Face of a reconciled God , and diffusing it self through the Air without any hurtful or consuming Flame ; Luk. 2. 9. And lo , the Angel of the Lord came upon them , and the Glory of the Lord shone round about them , and they were sore afraid . Tho they were a little astonish'd at the first appearance of so strange and unusual a Sight , yet the Sense which they had , that it was only an innocent lambent Fire about their Heads ; and the encouraging words of the Angel reassur'd them , ver . 10 , 11. It is not a Judg , but a Saviour who is come into the World ; nor are there any Threatnings denounc'd as at the giving of a Law are necessary , but they hear Promises of Mercy . There is no Sentence of Death given , nor Warrants issued out for the Execution of guilty Criminals ; but God the Father honours his Son's Birth-day with a large and very comprehensive Act of Pardon . When this his Son , his Solace and Delight in Eternal Ages , before any Creatures made , steps down from Heaven , he doth not meerly declare the great Pleasure and Satisfaction he hath in this glorious God-Man , but he evidenceth how dear this infinitely excellent Person is to him , in the most surprizing Effects of Goodness and Grace . He proclaims , that for his sake only he can regard his Elect of Men with Eyes of Favour and Kindness , who in their own Persons were only Objects of Detestation and Abhorrence . And therefore tho he freely lov'd them from Eternity , his Benevolence was never openly publish'd till now . As it is only for the sake of Christ , whom God infinitely loves , that he can take any delight in his chosen Children of Men , so 't is not till this his great and adorable Son comes upon Earth , that he proclaims Peace and Good-will to Men. Thus God from Heaven , and some of the best Men who ever liv'd upon Earth , do plainly tell us that the Gospel is no Law , but a pure Act of Grace . And as God sent these Men into the World to restore his Truth , to recover it out of the Darkness of Popery , in which the Nations of the Earth had for so many Ages lost themselves , and been wretchedly deluded by the worst of Errors , dress'd up in the faint Resemblance of Truth ; they were answerably faithful to the performance of that Work which God had sent them to do . They were careful to distinguish the Gospel from a Law , and would by no means suffer Works , tho insinuating themselves under never so specious pretences , to invade the Prerogative of Grace . They very well knew ( as both a Chemnitius and b Beza inform us ) that playing with the Ambiguity of the word Law , confounded Law and Gospel , laid the Root of the most pernicious Errors to spring up and overspread the Church with nothing but Tares , or worser Weeds , in the room of nourshing Corn. They were aware that the perplexed Thoughts of Law and Gospel chain'd together , by the unnatural Mixture gave Birth to that monstrous Metamorphosis by which the Monks transform'd the Gospel into a Law ; and as they were not at all ignorant that the proper Remedy to cure these distemper'd Thoughts , was exactly to distinguish between the one and the other , they sutably made a good and successful use of it : They would give every thing its proper Name sutable to its Nature . If they spoke of Works , they meant a Law prescribing them , and commanding Obedience under severe Penalties ; but then in thus thinking , speaking , or writing , the Gospel never came into their Minds , nor was form'd in their Voice , nor dropp'd from their Pens . But whenever an Idea or Notion of Grace arose in their Minds , then indeed the next following Thought was the Gospel of Christ . By thus reducing these two Notions into due Rank and Order , they baffled all the sophistical Cavils of the Monks , and afterward of the more cunning Jesuits , and made War against Antichrist with Success and Victory : for to drive that Man of Sin out of his dark Corners , and hiding-Places , is indeed to conquer him . In pursuing such a Conquest , these fam'd Divines of the first Reformation , once too much ador'd , and now as much despis'd , wrote and preach'd the pure sincere Grace of the Gospel to the People . It was by this alone Doctrine , unassisted by any humane Policy or Force , that they blew up all the Forts of the dark Papal Kingdom ; and conquering all before them , planted the glorious Ensigns of our Blessed Lord Jesus , in the Room of the Roman Standards . Thus Chemnitius , who was a perfect Master in the Art of attaquing Antichrist in her strongest Holds ; since he so prosperously storm'd and demolish'd the Council of Trent , shews what were the Instruments of this Spiritual Warfare us'd by him that had the greatest Force . a What other Light ( says he ) hath dispers'd the most thick Darkness of the Papal Kingdom , but this chiefly , the true Difference of the Law and Gospel before demonstrated ? And this Difference he had stated , that the Law consists purely of Works , and the Gospel of all Grace . This might be sufficient to inform us , in what Sense we are to apprehend the Expressions of any of the Reformed Divines , when they give the Name of a Law to the Gospel : for since this signifies no more among them than the joyful News of God's Mercy and Love , and his being reconciled to Sinners in the Blood of his Son , the meaning of the Word Law , when attributed to this Gospel , that it may be sutable and consistent with such a Notion of it , must design nothing more than a Doctrine of Grace and Peace . But if I now bring Instances , that they tell us in so many express words , that when they call the Gospel a Law , they intend the Word in no other Sense than this alledg'd , it will clear the puzzled Cause , and leave no remaining Doubt of their true Sense and Meaning . I will not multiply Citations , one or two are enough ; and indeed Luther and Calvin are an Army alone . Luther tells us , a That all Justiciaries esteem Christ to be a new Legislator , and judg the Gospel to be no other than a Book which contains new Laws concerning Works ; as the Turks dream about their Alcoran : But there are Laws enough in Moses . The Gospel therefore is a preaching concerning Christ , that he forgives Sins , gives Grace , justifies and saves Sinners . But now that Precepts are found in the Gospel ; those are not the Gospel , but Expositions of the Law , and Appendixes of the Gospel . Now any one would think , that this Luther would never call the Gospel a Law ; and yet so he doth , expounding a little after the 19th Verse , and is before cited by me . And in what Sense he means the Gospel to have that Name , he informs us plainly , in his Comment on Isa . 2. 3. Out of Zion shall go forth the Law. b This is the Cause ( says he ) of the Multiplication of the Church , and of the Amplification of Christ's Kingdom , viz. the Preaching of the Gospel : For he here promiseth a new Word . For unless he signified a new Doctrine , what need was there at length to promise a Law , which had been made so many Years before ? And he manifestly signifies the difference , in that he adds , out of Zion : As if he should say , I first gave a Law in Sinai , I will now give another in Mount Zion , which shall not be a Doctrine of Works , but of Faith ; not of Laws , but of Grace ; not accusing , but bestowing pardon of Sins , &c. Calvin also agrees with Luther in this : And indeed those two Holy Men , tho they differed in some things , yet they very well accorded in the main Substance of the Gospel . They believed on the same Jesus , and lov'd the Truth of his Grace . Calvin likewise says , that when the Gospel is called Law , a Doctrine of Salvation is only meant by it ; For ( says he , explaining Isa . 2. 3. ) a since the Rule of Holiness is to be fetch'd from the Law , by a Synecdoche they were accustomed to comprehend the whole Doctrine of God under that Name , as also the Worship of God under the Name of an Altar . Now as it would be absurd to infer , that the Ministers of Christ are Levitical Priests , because the Apostle says , that they ought to be partakers with the Altar , and live by the Gospel ; or to endeavour to prove , that the old Jewish Worship is yet standing , and that Sacrifices should be offer'd under the New Testament , because the Apostle speaks of an Altar too , to which Believers came , and of which they have right to eat , Heb. 13. 10. So the way of arguing would be equally impertinent , to conclude from the Gospel's being nam'd a Law , that it is a Doctrine of Works . Musculus also tells us how we must apprehend the word Law , when made use of to signify the Gospel . c The Prophet ( says he ) understands no other by the Law , than the Word of the Lord ; nor by Zion , than Jerusalem . Nor can it be understood of any other Doctrine , than what is Evangelical . And Rodolphus Gualther , explaining what the Apostle means when he calls the Gospel a Law : d After the manner of the Jews ( says he ) he speaking of a Doctrine , useth the word Law ; and he calls the Law of Works that Doctrine which asserts that we are justified by Works , but the Law of Faith that Doctrine , which shews Righteousness in the Merit of Christ , who is apprehended by Faith alone . When the Holy Ghost himself , who inspir'd the Minds , and guided the Pens both of the Prophets and Apostles ; and not only suggested things to their Thoughts , but the fittest Words too by which to express them : If this holy infallible Spirit , calling the Gospel a Law , means no other than a Doctrine of Grace ; any one would think , that we could not be at a loss how to understand the Word . I need not therefore multiply Instances , a few more may suffice . Zacharias Vrsinus , when he calleth the Gospel a new Form of Law , takes care to direct us to his right Sense , and punctually tells us , that he means no more by it , than a new Doctrine of Grace . a The Prophet ( says he , expounding Isa . 2. 3. ) signifies that a new Manifestation of God , and a new Form of Law and Worship , is to be expected out of Zion ; that is to say , Christ being reveal'd , and the Ceremonies abolish'd . But when he says that the Law shall go forth out of Zion , it is queried , Whether by this , and the like Places , the Opinion of the Papists is established , who will have it , that Christ came that he might be a new Law-giver , who should publish a better and more perfect Law than had been before delivered by Moses ; that Men for the future , living according to that Law , might by this their Obedience please God , and obtain Eternal Life ? The Answer is easy from this most usual Phrase in Scripture , by which , under the Name Law , the whole Doctrine is understood , &c. Therefore that Monkish Opinion is to be avoided , as the Plague and Subversion of all Christianity , and an obscuring of the Offices and Benefits of Christ ; and as not differing from the Opinions of Heathens , Jews , Turks , and other Sects , concerning our Justification before God. Chemnitius also gives direction how to understand the word Law , when employ'd to denote the Gospel . b That also ( says he ) is a general signification of the Word , when under the name of a Law , the universal Doctrine divinely revealed is understood ; as Psal . 19. 8 , 9. and Psal . 119. where the Law is said to comfort and edify Hearts . So Esa speaks of the Gospel , Chap. 2. v. 3. The Law shall go forth out of Zion . Rom. 8. 2. The Law of the Spirit of Life . Rom. 3. 27. The Law of Faith. Gal. 2. 19. I by the Law am dead to the Law. But it is a Hebrew Phrase , in which Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , hath its name from Instructing and Teaching . To these Antient Worthies , I might add the concurrent Testimonies of Modern Divines , who are Orthodox in the Faith : But whereas I might produce many , I will content my self to alledg one , which is that of Whittichius , the present Learned Professor of Divinity ( if not lately dead ) in the University of Leyden ; and who , tho he espous'd the New Philosophy , yet it had no Malignant Influences to infect him with any new-contrived Schemes to solve the Phenomena's in Divinity . He in his short , but full and clear Exposition on the Romans , explaining Chap. 3. ver . 27. tells us what the Apostle intends by that Phrase , a Law of Faith. a The exclusion of Boasting ( says he ) is made by the Law of Faith , which here denotes , by way of Eminency , the Doctrine of Faith , as it is taught in the New Testament , without Obligation to any Works , as the Cause of Justification , ( as the Works of the Moral Law perfectly , and constantly perform'd by Adam would have been ) or as the necessary Prerequisite of Justification . Well then , when we meet with the word Law , if we would not be impos'd on by the meer Sound of a Word , we must carefully view the Text on all sides , and survey and consider all its Circumstances . When what is proper to the Gospel is attributed to the Law , the word Law is not to be apprehended in the strict Sense , as signifying a Rule of Duty , and threatning Penalties to the Disobedient ; or as importing a Doctrine of Works , but a Doctrine of Grace . Thus when the Law is said to turn the Soul , and to rejoice the Heart , Psal . 19. 8 , 9. since these are not the Effects of the Law , as a Doctrine of Works ; for that rather effects a Sense of Wrath , than any hope in the Heart of a guilty condemned Sinner ; and its Efficacy is more suted to wound him with anxious Fears , or tormenting Despair , rather than to comfort him , Rom. 4. 15. we must by no means conceive a proper Law , consisting of Precepts and Menaces , to be meant , but the Doctrine of the Mercies of God in Christ , which only can have those Virtues and Influences . And so when the Apostle too calls the Gospel a Law of Faith , since he makes the Righteousness of the Law opposite to the Righteousness which is of Faith , Rom. 10. 4 , 5 , 6. and Rom. 3. 20 , 21 , 22. he must consequently mean not a Law in the strict Sense , not a Doctrine of Works , but of pure Grace . And by this Rule we are to proceed ; when we find the Gospel call'd a Law , we are not to understand it in the strict meaning , as a Rule of Duty with a Sanction , which is the proper and peculiar Nature of the Moral Law , but as a revealed Instruction to us , what the Mind of God is concerning our Recovery and Salvation by Christ . And when we hear of the Precepts and Threatnings of the Gospel , and read them in that part of the Bible which we call the New Testament , whether in the Sermons of our Saviour , or in the Writings of the Apostles , we are not to surmise presently , that these are any Parts of the Gospel , properly so titled , as it is a Word of Grace , and the Doctrine of our Redemption by Jesus , tho they are contain'd in that Book to which we commonly give that Name : For this would be to perplex our Notions of Things which are entirely distinct in their Natures and Idea's , and to jumble them so confusedly together , that we should not be able , upon sight , to discern and know one from the other . For by the same Method of proceeding , I might frame an Imagination to my self , and strive to impose it on other Men , that the Moral Law is the Gospel , because there are so many Declarations of God's Love to Sinners , of his Mercies to pardon them , and so many Promises of Grace interspers'd in the Psalms and Prophets , and other Books of the Old Testament ; all which , tho so much of the Gospel be contain'd in it , is so frequently call'd the Law , both by Christ and his Apostles , the Primitive Fathers , and Protestant Divines . So that in a Word , as the Promises of the Gospel spread through the Books of Moses and the Prophets , is no Argument to prove the Law to be the Gospel : So it is as false a Demonstration that the Gospel is a Law , because there are so many Precepts and Threatnings repeated in the Evangelists and Epistles . All that can be concluded is , that as there are Promises in one Volume of the Bible , so there are Commands and Menaces in the other : But yet as it is the Gospel which promises Grace in the First , so it is the Law which commands and threatens in the Second . And to clear the Equation , it is only needful to bring all the Precepts in both to one side , and the Promises to another , and then we have distinct Law and Gospel . CHAP. VII . The Arguments us'd by the Apologist , to prove the Gospel to be a new Law , examin'd . That from the Precepts , Commands urg'd , and Threatnings denounc'd in the New Testament , nothing can be concluded to this Purpose . IT is now very easy to answer my Reverend Brother's Arguments , and with one gentle Stroke to wipe off all his Citations , since they all are establish'd meerly upon the Ambiguities of the word Law. Such reasoning is very fallacious , to endeavour to prove the Gospel to be a new Rule of Duty , fortified with a Sanction , because we find it to be nam'd a Law , both in the Scriptures and Humane Writings : for the Sum of the whole Demonstration amounts to no more than this , a Law is a Law , the Gospel is a Law , therefore the Gospel is a Law ; which is a pretty way of arguing , and without doubt unanswerable . But the clearing the Sense of the Terms , answers all without any more to do ; which I think I have done , and the more largely , because I would do all the Justice to a bad Cause as could reasonably be ask'd , and allow to it the fullest Scope and Play possible . I have therefore offer'd Arguments for it my self , I have consider'd what might be alledg'd , I have produced those Scriptures which with any colour may be urg'd to prove the Gospel to be a new Law , omitted by my Learned Brother ; and yet as aware that they might be summon'd , I have brought them in , and endeavour'd to clear their Words from that false Meaning which might be fasten'd on them to so ill a Purpose . I shall now particularly consider those which he brings , and shew that they do not prove the Matter in Dispute . His first set of Scriptures are such as express the Gospel to be either giving Precepts , and issuing out Commands , and prescribing what is our Duty ; or reproving the Negligent , or threatning the stubborn Offenders , or promising Blessings on the Condition of such Duties perform'd as are requir'd . It would make this Discourse too large , which is , I know not how , grown under my Hands to a greater Bulk than I first design'd , if I should particularly examine every Text ; it will be enough to shew , that however there are Precepts and Commands in the Books of the New Testament , yet these are not properly the Gospel , but parts of the Law , only employ'd in its Service ; that the Threatnings denounc'd do not properly belong to the Covenant of Grace , ( for what hath Love , and Mercy , and Favour , to do with Wrath , and Justice , and Expressions of Vengeance ? ) but it useth the Ministry only of a violated Law , whose proper Office it is to threaten the Disobedient , to condemn the Unbelieving and Impenitent Sinner , and to demand Justice against him . If I also shew at last that those places of Scripture ( which look like Promises of Blessings to us , on condition that we perform the commanded Duties ) viewed nearly , prove to be no more than so many Declarations of the Connexion of the Blessings of Grace ; and that as Faith is the first bestow'd , it goes not alone , but is attended with a numerous Off-spring : When all this is done , then the right Sense of those Texts which seem to infer to be a Condition of our Justification by this Evangelical Law , will be fully clear'd ; the meaning of the alledg'd Scriptures will be so plain , as it will appear that they do not so much as look towards the favouring that Opinion of the Gospel being a new Law , for which they are produc'd . That the Precepts which the Gospel employs , are not any Parts of it self , but borrowed from the Law , will be undoubted , if we consider what is their Nature and Use . They are design'd as the Rule of our Actions ; they instruct us what to do ; they draw the Lines of our Duty , and set the Limits of our Obedience ; and all this is the proper Office of the Moral Law , which it compleatly discharges , without calling in any Assistance . It is the eternal and unalterable Rule of Manners , and a Doctrine directing the whole Conduct of Humane Life : There is no Defect in it , which it was needful to supply by another new Law ; to assert that , would be to impeach the Wisdom of God as deficient , as not knowing at first all that was Good and Righteous , and necessary to be commanded to his Creatures , and to be done by them ; or as so short in its Foresight , as not able to discern at the first all the Duties which Men were bound to perform in the Circumstances of their State , but was oblig'd afterward , taught by Experience , to supply the Failures by a new Law , or by an Addition of new Precepts suted to Man's present state of Sin , Weakness and Misery . If then the Moral Law did not comprehend in it all Precepts of Duties , it would not be God's Law , for his is perfect ; he is not like short-sighted Men , who cannot foresee what the Consequences of a Law made by them may be within the Compass of one Age ; nor whether Circumstances of Affairs altering , it may not prove hurtful or unnecessary ; and therefore all Governments find themselves oblig'd to repeal old Laws , or to add some Clauses to sute them to a present Posture of Affairs , or to make new Ones to repair the Defects , to which all Humane Wisdom in her best Provisions is obnoxious , for want of a certain Foreknowledg of the Future . But who can have such a Thought of God , that these Infirmities of a Man should ever befal him in making his Laws , that he should be forc'd , tho not to repeal what he had made so many Ages before , yet to promulgate a new one , with additional Precepts accommodated to the present Case of his miserable Creature Man ? And as it is repugnant to God's Perfections to make new Laws , so it would infer that his antiquated Law was imperfect , and so no Rule ; and this would unavoidably follow , if any Duties are to be perform'd which it neither regulates , nor gives any direction about them . But Christ tho as Mediator he is no Law-giver , yet perfectly knows the Nature of the Law given at Mount Sinai ; that the Law contains all Duties , for he makes the Sum of it to consist in Love to God , and in a due degree of Love to our selves , and in loving our Neighbour , Matth. 22. 35 , 36 , 37 , 38 , 39 , 40. Then one of them which was a Lawyer , asked him a question , tempting him , and saying , Master , which is the great Commandment in the Law ? Jesus said unto him , Thou shalt love the Lord thy God with all thy Heart , and with all thy Soul , and with all thy Mind . This is the first and great Commandment . And the Second is like unto it , Thou shalt love thy Neighbour as thy self . On these two Commandments hang all the Law and the Prophets . Now it will be very difficult to give an Instance of any Duty which we owe to him our Great Creator , or to our selves , or to Men our Fellow-Creatures , which are not included in one of those two Tables , or to name a Precept which may not be reduced to them . The Scripture alledg'd is the more demonstrative for this Reason , that our Lord Christ's Answer is to a Man enquiring concerning his Duty ; and then , if at any time , there was occasion to mention this new Law , and to have told him the additional Precepts , had there been any such things . But Christ sends him to the Moral Law , as comprehending all that Man was to do , and as a perfect Rule of Duty sufficient compleatly to instruct him . And indeed what more can be requir'd of Man , than to love God with all the Powers and Faculties of his Soul , and to love himself as he ought to do , and his Neighbour in like measure ? When Christ also comes into the World , and was made under the Law , which never had before , nor will ever have again so glorious a Subject , it is this Law he not only explains in its spiritual and comprehensive Meaning , but obeys it , and therein fulfils all Righteousness , Mat. 5. 17. Think not that I am come to destroy the Law or the Prophets : I am not come to destroy , but to fulfil . Mat. 3. 15. And Jesus answering , said unto him , Suffer it to be so now : for thus it becometh us to fulfil all Righteousness . Then he suffered him . And what ! is that Law imperfect , which was the Rule of the most perfect Obedience that ever was , and which excell'd that of Angels ? Are any Precepts wanting in it ? how then did Christ compleat all Righteousness in the most exact observance of it ? Well then , if the Law be perfect , there is no Duty but what comes within the Verge of its Authority , and what it enjoins under the severest Penalties ; and no Precepts were given even by Christ himself , but what particularly appertain to it , and not to the Gospel as a new Law : It is not only our Schoolmaster to bring us to Christ , but it commands to believe on him ; for Faith in God ( and Christ is so ) is contain'd in its first Precept : it not only shews us our Sin , and convinceth us of our Misery and lost State ; but when we have believ'd , tho it be no longer a condemning , vexing , tormenting Law , yet 't is a commanding One still : It is a Rule of Gratitude , it prescribes , that we ought to be thankful to Christ in all Returns of Love and Duty , it is the Rule of all that Holy Life of a Christian , which is the Fruit of Faith , and which is call'd Evangelical Obedience , not because it is so to the Gospel , but in respect of those Principles of Faith and Love from which it flows , in respect of the Evangelical Motives which animate and encourage it . It is not hurried on by legal Terrors , nor prick'd forward by sharp-pointed Threatnings , but is sweetly drawn and enliven'd by the Promises . It is not the Fruits of Fear , but the genuine Effects of the heartiest Affection to Christ , and of the most earnest Desires and solicitous Cares to please him . I know that it will be said , That tho those Precepts in the Gospel , which command and direct Moral Duties , appertain to the Moral Law , yet Faith in Christ the Redeemer , and Repentance , do not seem to be in the least so much as hinted in any of its Commands : For since the Law was given as a Rule of the Actions of Holy and Innocent Creatures , who needed not a Redeemer , there could be no occasion to command them to believe on One ; and Adam in his State of Integrity , was no more oblig'd to such a Faith , than the Blessed Angels are to believe on the Saviour of lost and wretched Men. And since Repentance is a Duty too , which presupposeth the Person engag'd to it , to be an Offender , and guilty , How could it be commanded to a Creature who had never sinned ? How could it be a Duty for him to own his Crime with Shame and Sorrow , who never yet had transgressed , or prevaricated in his Obedience ? Since therefore Faith in Christ , and Repentance , are Duties which suppose the Man to be a Sinner , it would seem that such Precepts are not implied in a Law given to him before his Fall ; but are the proper Precepts of a second Remedial Law , which God hath provided for the Relief and Help of this miserable Creature . This I must confess looks very plausible at first sight , and the Argument seems to be strongly conclusive . But if we consider the Nature of Faith , it will be manifest , that it was not only commanded to Adam in Innocence , and that it was his Duty , but that it is absolutely necessary to every holy and good Creature : For if we take it as an Act of the Mind , assenting readily to all that God reveals , as infallibly true , it is that to which every Creature in the right Constitution of his Being , is indispensably oblig'd . It is the Duty of Angels themselves to believe that Jesus is the Son of God , that he is the Saviour of Elect Men ; that the Pardon and Justification of a Sinner , is by his Blood and Righteousness alone ; that God's Justice is satisfied by the Sacrifice of his Son. For all these Truths being publish'd , and made known by God for the Illustration of his infinite Mercy among all his rational Creatures ; and that the Praises of his Free Grace might resound as well in the Songs of Angels , as from the Mouths of Men ; it is needful , and required as a Duty from them both , who are to honour God in the Celebration of all his Attributes , that they heartily believe all these Truths of the Gospel , in which alone God's Perfections of Mercy and Grace do illustriously shine forth . And as for Man in Innocence , though it was not in express Terms required from him to believe the Gospel not yet revealed to him , or to act Faith on Christ undiscovered ; yet such a Command was included , and implied in that general one , that he should without any Doubt or Hesitancy give Credit to all that God said : and that as he was to believe the Sincerity of God's Promise , and the Reality of his Threatnings when the Covenant of Works was made with him , and without doubt he acted such a Faith ; so by the same Precept he was commanded and bound to believe every word which God afterward should speak to him , and without scrupulous disputing presently assent to those Truths which were to be reveal'd , assoon as it appear'd to him that they were so . So that indeed the Belief of the Gospel , and Faith in Christ Jesus , were comprehended in this general Precept of Believing in God : and indeed Christ himself tells us so , and useth it as an Argument why they should act Faith on him , because they were oblig'd to it by the same Command which required them to believe on God ; John 14. 1. Let not your Heart be troubled ; ye believe in God , believe also in me . If we regard too the other Act of Faith , which is a firm Reliance of the Soul upon God , and heartily trusting of him , and chearfully committing all our Concernments , our Life , our Happiness , all we enjoy or hope for , to his faithful Love and Care ; this was certainly our first Father's Duty , and given in Precept to him in the Law , as well as the other of assenting to all that God declared as undoubtedly true . And indeed , if it was Adam's Duty in his Primitive Condition to believe in God , it was commanded by the Law ; for that only could make it become so . And what ! can we ever wildly imagine , that our first Father was not bound to act Faith on God his Creator , and constant Benefactor , and upon whom he was to have a perpetual Dependance , or he could not live a moment ? What! can we think , that to have rejected God's Word as of suspected Truth , to have refused , or but to have suspended his Assent to it when propos'd , had been no fault in him ? That to have distrusted God , to have renounced Dependance on him , would not have been a Crime the greatest as could be committed by him ? But all this is the unavoidable Consequence of this Assertion , That the Precept of Faith is not in the Law ; for neither would Faith have been a Duty , nor Unbelief a Sin to Adam , had not the Law , which was the only Rule of his Obedience , commanded the one and forbidden the other . Were it not for this , he might have been a stubborn obstinate Unbeliever without being a Sinner ; when on the contrary , it appears from the short Relation of his Apostacy , that Unbelief was his very first Sin. For what is Faith , but to trust in God upon his Word and Promise for all our Life and Happiness ? and what is Unbelief but to distrust him ? And was not Adam , while flourishing in his State Innocence , a real and sincere Believer ? and so long as he persisted in acting Faith , did he not continue to be happy ? And was it not the Neglect of the due Exercise of Faith , which at last plung'd him into the Depths of Misery and Despair ? As long as he believed God , and entirely confided in him ; as long as he lived in constant Dependance upon the Love and Care of his Creator ; as long as he thankfully acknowledged , that he received all the Blessings of Life as the Fruits of his Bounty ; as long as he trusted in God upon his Word , that he would not only continue them unto him , but bestow greater to come , which by the Promise he had reason to hope for and expect ; all this time he liv'd by Faith , and his Days were clear and happy , and it was Unbelief made all his Glories set in a gloomy Evening . It was this begun his Apostacy , not exercising Faith any longer , he would throw off his Dependance upon God , and seek to be bless'd in some new and fond Way of his own . He indulg'd a surmizing Thought , that God , whose solemn Promise he had so freshly heard , either could not , or was not willing to make him so happy as he aspir'd to be , and that he refused to advance him to those degrees of Bliss , of which he fancied himself capable : And thus he ceas'd acting that Faith in God , on which depended his Life and Blessedness ; he disbelieved God , and believed the Devil his greatest Enemy , and sinned , and died . And I know not but that he deserved the Execution of the Sentence and Curse pronounced against him , more by his Unbelief than by Eating the Apple : And that even the Law of Works condemn'd him as much for that Sin , as for the outward Act of his Disobedience . Ay , but it will be said , All this doth not prove that Faith in Christ was commanded by the Law , and required of him as his Duty . No , it is enough that Faith in God was so , to prove that the Precept belongs to the Law. For if it is sufficient to argue from the Law 's not directing this its own commanded Act , to such an Object as Christ the Redeemer , that therefore it gives no Precept and Command of Believing , but that it is the peculiar Office of the Gospel to do so ; that because this particular Kind of Faith is not specified , and this Way of Acting it on Christ particularly express'd , that therefore the Duty of Believing comes not within the Limits of its Commands : I might at this rate of Arguing , prove that the Act of Eating the fatal Fruit was no Sin , because not expresly forbidden by the Law ; for that regarded it as a thing indifferent , as indeed it was before the Prohibition : and yet this destroying Act of his was a Sin , and forbidden by the Law , tho not in a particular Precept , yet as involv'd in that great One , which commanded him to obey God in whatever he should require . It doth not therefore by any consequence follow , that the Gospel is a new Law because it commands Faith as a Duty , and threatens Unbelief , since the old Law had done the same before , and the Gospel only imploys its Precepts , and applies them to its own Design and Use . To say that we are enjoin'd in the Gospel to believe on Christ as the Redeemer , to deliver us from Sin and Death , will not weaken the Force of the Argument urg'd ; for the Act even of this Faith is commanded by the Law , and is its proper Precept : That which belongs to the Gospel , is to direct this Act to an Object suted and proportioned to help us in the Misery of our present sinful State. Adam was by the Law commanded to believe , and trust in God for the Preservation and Continuance of him in Happiness . And we are commanded to trust in the same God for the Restoring this lost Happiness , and our Recovery of it again . The Act and Object of Faith , is the same ( Christ being God ) , and all the Difference is only made by that which is the Circumstance ( tho a deplorable one ) of our own Persons . But this will not alter the Nature of the Faith it-self ; for if so , then according to the Variety of these sad Cases and Exigences wherein we trust on Christ , our Faith would alter to a different Nature . Since then the Faith of Adam , which the Moral Law commanded him to act on God , was a Trust in him that he would preserve his innocent Creature in all the Blessedness of his primitive Condition ; and the Faith of a Sinner coming to Christ for Life , is a Trust in the same God , ( he being the second Person of the Divinity ) that he will restore his wretched Creature to its lost Happiness , the Faith is the same in both Instances as to the Nature of it , ( tho the Circumstances of the Persons are different : ) and therefore if our first Father was by the Moral Law commanded to believe on God , the same Precept requires , and obligeth Sinners to believe on the eternal Son of God. I know that with a scornful Smile it will be said , that it is an absurd Assertion to affirm the Precept of Faith to belong to the Law , when the Command of believing on Christ is perpetually repeated in the Gospel , which only discovers this Saviour of Sinners . It is granted , that we meet with this Precept in all the Books of the New Testament ; but then the Objectors must also grant , that we find there too the Precepts of loving Christ , of abandoning all things , and denying our selves for his Sake , of loving our Enemies , of the Obedience due from Children to their Parents , of the sincere Service which Servants owe to their Masters : and now if the Gospel is not a New Law in requiring these Duties , which were all commanded by the old one , it will no more be a new Law for commanding us to believe , since this hath been demonstrated to be a Precept of the old Law as well as any of the other . All therefore which can be inferr'd is , that the Gospel borrows these Precepts from the old Moral Law , ( and then they are not properly its own Commands ) and employs them in its Service , and for the Interests of our Salvation ; or to speak briefly and clearly , in the Words of the Holy Ghost himself , Gal. 3. 19. the Moral Law is in the hands of Christ our Mediator , and made by him to subserve his gracious Designs . The other pretended peculiar Precept of this new Law , is Repentance ; and if I then prove , that by virtue of the old Law , which was a perfect Rule of Duty , this also was enjoin'd , and Sinners oblig'd to it , this will evince , that neither this is the proper Command of the Gospel . It cannot be denied , that all which is justly due from one Person to another , is required in the Moral Law ; for it is a compleat Rule of Righteousness . It can as little be disputed that an hearty Acknowledgment of the Wrong with Shame and Sorrow , from a Man who hath injur'd another , is due to the offended Party ; and common Reason and Justice doth engage Men to this , tho no other Reparations can be made . The owning then of our Offences with the most inward Mourning , and deepest Detestation of them , is much more due to God , our Sovereign and Supream Lord , tho we are incapable by all this of making him the least Satisfaction . To confess a Fault , and to express a real Trouble for having done it , is indeed among Men a making some amends to the wronged Person ; for it is some Security that he shall not be hurt by a second Injury : But all our Sorrow , and Confession of Sins with Tears , cannot in any degree satisfy , nor repair the Dishonour and Indignity offer'd unto God. It is yet our Duty to throw our selves at his Feet , to express an Abhorrence of our hainous Rebellion against him ; and it is a Duty to which we are bound as Creatures to our Maker , and Subjects to our Soveraign , who is Lord over all , God blessed for ever . But what ! it will be said , doth the Law require Repentance when it made no Proposals of Pardon for the Crime ? Doth it require a sorrowful Acknowledgment of the Fault ; and yet the whole Design of it is , that all this shall do the Offender no good , since it provides not the least Relief for the penitent Sinner ? To what purpose is such a Command , when tho the Sinner sheds floods of Tears , and mourns out a Life lasting to Eternity of Ages , there is yet no Remedy tendred by this Law to prevent his being eternally miserable ? Yes , for all this , such a Command of Repentance in the Moral Law , is not only to great purpose , but absolutely necessary : for to own to God , with Shame and Sorrow , the Injury we have done him by our Sins , is a Duty which we owe to him our offended Soveraign , tho he had never promis'd to forgive us ; nay , tho he had plainly declar'd that he would never be reconcil'd . It is a Duty then to which Adam , after his Fall , was bound by the same Law which he obey'd in his Innocency ; to which he was bound , when amaz'd with all the Horrors of a despairing Mind , looking for nothing but Vengeance and Ruin from the Anger and arm'd Power of the Almighty . It is a Duty to which he was tied before any new Covenant of Grace made , and before God had reveal'd any Thoughts of Favour to him , or any Purposes of Grace in that first Promise of the Seed of the Woman breaking the Serpent's Head. If then it was Adam's Duty to repent , before he had receiv'd any Promises of Mercy , there must be some Precept obliging him to it : since that , and Duty , mutually infer one another , no Precept could it be of the Gospel , for that was not yet proclaim'd , and therefore it must be the proper Precept of the Moral Law , which was the thing to be prov'd . If any one will peremptorily deny Repentance to have been Adam's Duty before God had promis'd Mercy , the same Person must consequently assert , that it was no Fault in him to run from God ; that he did very well in excusing himself , in throwing the great Part of the Guilt upon God , in standing upon his own Justification ; and that if he had continued an obdurate harden'd Wretch , if he had acted as a bold desperate Rebel , and instead of confessing his Crimes , and expressing his Sorrow , had further dar'd and out-brav'd offended Justice , he had been innocent in all this , and had not in the least broken any Precept of the Law , nor transgress'd the Bounds of his Duty . For if Repentance was not commanded before the Gospel publish'd , then the worst Impenitence in Adam would have been no Sin , because forbidden by no Law. I know very well that Arminius boldly affirms all this ; a That the Covenant of Works being broken , the Law was abrogated too , and that God no longer required Obedience from his sinful Creature , till he brought in a new Law , which is the Gospel , commanding Faith and Repentance ; and that God accepts this Obedience to the Precepts of this his new Law , instead of perfect Obedience to the old violated Moral Law. But I know too very well , that most prodigious and amazing Absurdities will be the natural Products of this monstrous Opinion . It will follow , that the first Sin dethron'd God , not only out of Man's Heart , but out of his Seat of Majesty in Heaven too , until to regain his Crown and Dominion , and for the recovery of his lost Sovereign Power , he was forced to condescend to treat with his Rebels upon lower Terms , and to propose a new and milder Law , accommodated to the weaker Circumstances of their State. Thus God loseth his Soveraignty by the Disobedience of his Creature , and his Laws signified so little , that they were all repeal'd and disannull'd , when Man would observe them no longer . And who can once think that the Great God should lose his Power to command , when his Creatures refus'd any more to obey him , and that Man by becoming a Rebel , should cease to be a Subject ; and that therefore a new Law , giving new Precepts , and proposing other more moderate Conditions , was absolutely needful to adjust the desperate Affair , and to set all things right again ? Adam also by his Fall having , according to the Assertion of Arminius , broken all Ties and Bonds of Obedience , if before the Promulgation of the Gospel or new Law to him , he had blasphem'd God , had sworn and forsworn , had dissembled kindness to his Wife with the deepest Oaths , while he had nothing in his Heart but Thoughts of Malice , and Designs of Revenge against her for betraying him to ruin , had most barbarously murder'd her , and afterward kill'd himself , he yet had not sinned in all this ; because before the new Law given , he was oblig'd to no Duty . Believe this who will , for my part I cannot . And now , what is the Ground of this desperate Assertion ? Why truly only this , That because the Law once broken , there were no longer any Promises made to the Obedience of a Sinner ; therefore the Covenant between God and Man was entirely vacated , and so the Sinner was no longer bound to obey , till a new Law came with other Precepts of Faith , and making Promises to lower degrees of Duty ; and then upon this new Account the Creature stands bound again . Now all this is founded upon one grand Mistake ; which is , that our Obedience to God is establish'd upon his Covenant with us ; and that the only Tie upon us , are Promises or Threatnings : Whereas our Duty to God immediately results from the infinite Greatness of his Being , which is therefore supream , and hath an undoubted Right to command , and from the unalterable Relation of a Creature to his Maker . So that Adam , as soon as he had Existence , was presently bound to obey God in all that he would command him , tho he had made no Promise to him of any Reward . And if God had plac'd him in a dismal Desart , instead of settling him in Paradise ; if he had sharpen'd his Life with Sorrows and Miseries , in the room of those Blessings and Comforts which he enjoy'd , yet he might have commanded him all that he pleas'd , and it would have been his Duty to have paid a ready Obedience . And this clears the Difficulty lying in our way , that tho the Law made no Promises to Sinners , as the Gospel doth , yet that hinders it not from commanding and engaging them to repent ; for by what I have prov'd , it appears , that Promises do not lay the Foundation of a Duty , but are only the Encouragements of it . Well then , tho Adam saw not any thing in the Law to renew Life to a Penitent Offender , tho he could not read in it one Syllable of a Pardon , yet the same Law which requir'd Obedience of him , commanded after he had sinn'd , to repent , and return to his Duty ; tho he had no hopes of succeeding in it , and had no assurance that a justly provoked and angry God would forgive , and descry'd not the least Promise shining in Heaven to favour him . And as it was Adam's Duty to repent , so it is the Duty of all Men now living upon Earth : A Duty , to which Heathens who are not under the Dispensation of the Gospel , to whom this new-stil'd Law never came , who never heard a word of its pretended Precepts or real Promises , are indispensably oblig'd . Whence have they this binding Precept of Repentance ? From the Gospel ? How can that be , when the least Sound of it never arriv'd to their Ears ? It must therefore necessarily be a Precept and Command of the Moral Law to them , which more or less is manifested to all , even the most savage and barbarous Nations of the Earth . The Design and Office of the Law doth also manifest , that the Precept of Repentance doth properly belong to it : For it was not only appointed as a Rule of Obedience to Adam , but God certainly knowing that Man would fall into a State of Sin and Death , intended the Law for the Conviction of Sinners , to shew them their Sinfulness and Danger , Rom. 3. 19 , 20. Now we know that what things soever the Law saith , it saith to them who are under the Law ; that every Mouth may be stopped , and all the World may become guilty before God. Therefore by the Deeds of the Law , there shall no Flesh be justified in his sight : for by the Law is the Knowledg of Sin. Rom. 7. 7. He design'd it to rouse and alarm the poor negligent Creatures . And now if it convinceth them of Sin , its malignant Nature and direful Effects , it consequently tells them , that it is their Duty to bewail their Miscarriages , which bring all Miseries upon them , and to reform their evil Courses , and to turn from Sin to God. This the Law preacheth to Men , and these are the natural Dictates of it in their Consciences ; and it is impossible to perswade them ( till God comes with the Power of his Grace , and works Faith ) against putting their Confidence in their Sorrow and repenting , to obtain Pardon by it , and against trusting to their Resolutions of living better for the future ; and against their fond Presumption of being justified for their endeavours of Amendment , These legal Principles are natural in Men , they arise not from the Gospel , for that instructs us to put our whole and entire Confidence in Christ , and his Righteousness alone ; they must then spring from the Law , and consequently Repentance , which this Law not only urgeth Men unto , but moveth them to build their Hopes of Life upon it , must be one of its Precepts . The Law commands it , the Gospel as a Proclamation of Grace , and an Offer of Pardon only , invites and encourageth it . Thus it is sufficiently prov'd , that Sinners were by the Moral Law oblig'd to own their Sins with the most bewailing Expressions of Grief , tho that Law gave them no Encouragement and Hope ; and that Adam after his Fall was engag'd to this Sorrow and Contrition , before any promise of Pardon and Acceptance tendred . If we now consider the other and chiefest part of Repentance , it will be evident that this was not only requir'd of the Father of Mankind fallen , but that it was his Duty , and what he practis'd in all the time of his Innocence and flourishing Condition : For what is Repentance mainly , but an hearty abhorrence of Sin , join'd with a most careful Avoidance of it , and a most firm Resolution against it ? Now this was as surely in Adam , when continuing the same upright Creature which God had made him , as it is certain that then he was holy , Holiness and hatred of Sin being altogether inseparable ; and therefore unless we will suppose our first Father to have been unholy in his original Being , we must not doubt of his daily acting of this principal and most considerable part of Repentance . I call it so , because it is that which to bring forth the other is appointed : for we are not commanded to mourn , and to bewail our Follies and Miscarriages , meerly for the sake of vexing and tormenting our selves , or as if by the inward Anguish of our Souls , we were to do Penance to pacify a displeased God ; but all this trouble of Mind for Sin , is intended and requir'd to imbitter it to us , and to render us vile in our own Eyes , and to throw us humbled before the Throne of Grace . For tho we are Sinners , and poor and miserable , yet we are naturally proud , and therefore a Sense of our Sin and Misery is requisite to bring down our haughty Spirits ; tho we also daily feel the dismal Mischiefs of Sin , yet our deprav'd Natures render us too prone , and readily inclin'd unto it ; and therefore a piercing Sorrow is necessary to bring us to that true Repentance of which I am speaking , which consists in hating Sin , and turning from it . It is but needful that an aking Wound make us sensible of the malignant Mischief of Sin , to render it the Object of our highest Aversion . Well then , it is hatred of Sin , and an hearty resistance of it , which is the last and chiefest Act of Repentance , since our Sorrow is design'd only to produce this Effect , and so after all to hate Sin ; and most carefully to avoid it , is most truly to repent of it . And this Repentance our first Father , even in his Innocence , acted to a higher degree than we do , since his detestation of Sin was greater ; and till the sad Moments of his Fall , he opposed it more firmly and successfully . But it will be objected , Repentance supposeth the Person to have sinn'd , and therefore a Precept of it to Adam in his Uprightness was altogether needless . No not at all , for a Precept to oblige Man to what is due and just , is necessary for him in every Condition ; and nothing can be more due than to acknowledg a Wrong done : And what is Repentance , but an hearty owning and lamenting the highest Injury offer'd to God by our Sins ? And besides , God in making a Law , gave such a perfect Rule as was sufficient to bind Man to his Duty in all Circumstances of his Case ; and therefore it was not only modell'd to oblige him to perfect Obedience , but to ingage him to repent when he had fail'd of his Duty . Well , but some may argue against what I before said concerning Faith's being a Precept of the Original Law given to Adam , that tho it is true , that Faith in God is required in the first Commandment , yet there is no Faith in a Redeemer express'd . What then ? It is yet plainly implied , since this our Redeemer is God , and therefore a general Command to trust on God at all Times , and according to the various Necessities of our State , must include a Precept to believe on Christ the Redeemer , when the sad State of our Case doth require it . Ay , but the Law ( will they object ) was given to Man in Innocence , and therefore only tied him to such Acts of Obedience as were proper to that Condition ; and therefore such Duties which result from Man's being a Sinner , such as Faith and Repentance , were not inclos'd within the compass of this Law. Yes , but they were , and that for the same Reason as such Duties which arise from the present Relations which Men bear to one another , which are the Consequents of Adam's Fall , are comprehended in the Precepts of the Moral Law. By this a Slave is obliged to perform Service to his Master ; and yet if Man had not sinned , there had been no such thing as Slavery . By this also Judges are bound to do Justice in punishing Malefactors , and yet in Man's Primitive State of Integrity , there were no Rogues and Villains , nor any need of Judges or Sheriffs . This is strange indeed ( it will be said ) to deny the Gospel to be a Law commanding Faith and Repentance , when nothing is more frequently inculcated and earnestly urg'd in the Sermons of Christ , and the Writings of the Apostles , than that Sinners should repent , and should believe on him . 'T is readily confess'd ; but yet from what hath been argued , it must be own'd , that these are Precepts of the Law made use of by the Gospel , and encourag'd by its Promises . We are not presently to fasten every thing on the Gospel , strictly taken , as it is the Word of Salvation which we find in the Books of the New Testament ; and because Christ and his Apostles give us Rules of Holiness , immediately name the Gospel a New Law. For after this rate of Reasoning , we may infer too that it is a Book of Lives , because the Life and Death of our Saviour , and the Acts of the Apostles , are recorded in it ; that it is the Levitical Law , because the Apostle Paul , in his Epistle to the Hebrews , insists on so many Particulars of it . That it is the Ceremonial Law , because the said Apostle circumcis'd Timothy , Act. 16. 1. That it is a Sacred Chronicle , and the Annals of the Church , because it contains the History of the Beginnings and first Progress of Christianity . Thus if we frame Arguments by these Measures , we may make the Gospel any thing that we please , or would fancy it to be . I have thus ( as I think ) clear'd the Difficulty which ariseth from our finding the Precepts of Faith and Repentance , so frequently enjoin'd in the New Testament , and have demonstrated that all such Instances will not serve the Purpose of evincing the Gospel to be a new Law. The next Rank of Arguments to be broken is this , that it is alledg'd that the Gospel denounceth Threatnings against unbelieving and impenitent Sinners , and makes general Promises , that every one who believes and repents , in obedience to its Command , shall certainly be sav'd . If I now then prove that these Threatnings are not of the Gospel , but that it only leaves the Sinner , who by Faith hath no Interest in Christ , to the condemning Sentence of the Law , without any Defence or Plea , or the least Excuse for himself : And if I also prove , that the Gospel makes no such universal Promises of Eternal Life to all Men , on condition they believe , I shall then clear the Way through my Reverend Brother's first thick Set of Arguments , form'd from twenty Texts of Scripture enumerated by him . One plain Text of Scripture evinceth , that the Gospel judgeth and condemneth no Man , but leaves the unbelieving Sinner to a fair Trial at Law , and to make the best of it that he can . 'T is what Christ , who came to save Sinners , and perfectly knew his own Design and Work , tells us , John 3. 17. For God sent not his Son into the World to condemn the World ; but that the World through him might be saved . What could he have said more to assure us , that in the Declaration of the Gospel he did not threaten Death , but promise Salvation to Sinners , whom the Law menac'd , and who were condemn'd by its Sentence ; that he came not as a new Legislator , to give new Laws , and to pronounce a fatal Doom against those that disobey'd them , but to rescue poor sentenc'd Criminals from the rigorous Judgment of the Law , and to assure them of a Pardon ? He came not to condemn the World , but to save all those whom God had appointed to Life , and consequently to believe on him . But if Christ had brought in a new Law , with Precepts and Threatnings , then one Design of his coming had been to condemn the Disobedient . Our Blessed Redeemer took an effectual Care that we should not have such a Thought of him ; and therefore he repeats the same Assertion , John 12. 47. And if any Man hear my Words , and believe not , I judg him not ; for I came not to judg the World , but to save the World. He doth not threaten , much less judg and condemn an Unbeliever : He knew that Salvation of Sinners was the Work which he came into the World to perform , and that the Office of a Judg did not belong to a Mediator . He accordingly disowns it , and leaves to the Law its proper Duty , which is to pass Sentence of Death on every Sinner , who cannot plead the Blood and Righteousness of Christ for his Discharge ; and this all Unbelievers dying in that woful Condition are uncapable to do . Thus the Gospel condemns no Man , but it is the Law ; and those who believe not , shall be judg'd by it , for violating its just and righteous Commands , and are expos'd defensless and liable to Justice . Those who believe not on Christ , are presently condemned by the old Law in force against them who have in the least Instance disobey'd it ; and there is no need that any Sentence of a new Law should be pass'd against them to this Effect . If any should deny the Argument , I am yet confident they will have a regard to the express Words of Christ himself , which are to the same Pupose , John 3. 18. He that believeth on him , is not condemned ; but he that believeth not , is condemned already , because he hath not believed in the Name of the only begotten Son of God. What is this but to say , that he introduced no new Law to condemn the wretched and desperately lost Sinner for not believing on him , since he was before condemned for the Offences committed against the Moral Law ? But it will be urg'd , What is more frequently pronounc'd by Christ and his Apostles , against all Unbelievers , than an unavoidable Ruin and Damnation ? such Threatnings are almost as thickly scatter'd in the New Testament , as the Promises of Grace . What then ! will it thence follow that the Gospel , which is a Doctrine of Grace , is also a dreadful threatning Law ? No certainly , for these two are altogether inconsistent . All then which can be concluded , is only this , that the Gospel repeats the Threatnings of the Law , to shew Sinners their Danger if they do not believe . This Gospel only tells them what severe Measure they will have from a violated Law , if they are not inclos'd within the compass of the Mediator's Favour and Blessings . It plainly and sincerely declares to them , that they can expect nothing but certain Death from a Law which kills the Sinner , if they refuse the only healing Remedy which Christ offers . Thus it is told to a Patient , That he will certainly die , if he takes not the prescrib'd Physick : And yet who will say that this Threatning is any part of the Medicine ? Thus the Physician pronounceth Death to a Man , who when mortally Sick , wilfully refuseth to observe his Directions . And how absurd is it from this to imagine , that he who came to cure , design'd to murder him , when it is only the Disease , and his own Obstinacy , which have this fatal Effect ? 'T is true indeed , that an Unbeliever's Guilt is aggravated by his Contempt of the Gospel ; and by rejecting Mercy , and despising the Riches of God's Grace , he lays himself open to a severer Sentence , brings an heavier Ruin on his Head , and sharpens his own Punishment . For as the Fire of Hell is the Wrath of God , and the avenging Furies of Conscience , those Flames will burn with more fierceness in a Soul , which makes terrible Reflections how while it lived in this World , it slighted that Grace and that Redeemer , by which others were saved . Thus a Pardon offer'd to Rebels , doth not condemn them for not accepting it ; the Refusal only leaves them expos'd to the Severity of the Law , by which the unpardon'd Offender is judg'd and condemn'd : Tho indeed the Criminal recalling to mind the Pardon once offer'd him , and his own obstinate Contempt of Mercy , will , with greater Horrors of Soul , at the Place of Execution , curse his own Folly and Madness , as the Cause of his infamous Death . There now remains nothing more than to shew , that the Promises of Eternal Life made to the Believer , and the Ruin denounc'd against every Unbeliever , do not prove the Gospel to be a new Law ; and that such Expressions as these , which we so often meet , He who believes shall be sav'd ; and except you repent , you shall all likewise perish , do not speak Faith and Repentance to be properly commanded by the Gospel , nor promises Pardon and Justification , on condition these Precepts are obey'd , nor threatens Death if they are neglected . That it is not the Gospel , but the Law which threatens Death , I have already proved ; that the Promises of the Gospel are not made unto Men , on condition of Obedience perform'd to it , is evident from this , that if they were so , they would not differ in their Nature from the Promises of the Law , and so the Covenant of Grace would be a Covenant of Works : which if the Apostle Paul says true , ( as I really believe he doth ) is a flat Contradiction , Rom. 11. 6. And if by Grace , then is it no more of Works : otherwise Grace is no more Grace . But if it be of Works , then is it no more Grace ; otherwise Work is no more Work. For the Promises of the Law were made to Men , on condition that its Precepts were obey'd . If now the Promises of the Gospel are also made to Men , on condition that its Precepts are obey'd , then the Promises , both of the one and the other , are of the same Nature and King , being both made to Obedience . It is but a poor shifting Evasion , to say , that there is a great difference , because that the Law requires perfect unsinning Obedience , and the Gospel insists only on lower degrees of Duty : for this will not so much as prove the Obedience to be of different Kinds , but only of greater or lesser Measures , which , as every one knows , doth not alter the Species . But if it should be granted , that Obedience to the Law is of a various Nature from that enjoin'd by the Gospel , yet the Promises made to them both must be of the same Kind , for both of them are Works : since to obey a Precept , is to do a Work , or I know not what to make of it ; and all the Difference then is , that the Promises of the Covenant of Works were made to Obedience to the old Law , and the Promises of the new Covenant of Grace were made to Obedience unto the new Law. Both are Promises to the Obedience of Laws , and the two Laws will be distinguished no otherwise , than that the one proves to be older than the other by many Ages . And thus the Gospel will be only the superannuated Law of Works reviv'd , with some Abatements of its requir'd Duties . And if this be not as utterly false as there is Truth in the Scriptures , ( as I am sure there is ) let all unprejudic'd Men judg . And yet this absurd Confusion of Law and Gospel , is the unavoidable Consequence of this Annertion , that the Gospel promises Justification and Eternal Life to Men , on condition they perform the Obedience which it commands . If also from this Proposition , He that believeth shall be saved , we argue that the Gospel is a new Law , promising Life upon the observance of this its Precept , it will follow , that God in the promulgation of this new Law , offers Life universally to all Men , to Tartars , Negroes , and the Savages in America ; to all the Nations from Peru to Japan , on condition they obey the Command of the Gospel , and believe and repent : For if God in giving his Moral Law to all reasonable Creatures , said universally to Angels and Men , Do this , and you shall live ; by the same Rule , if the Gospel is a new Law , God speaks generally to all Men , Believe , and you shall live . Now from this , two amazing Absurdities will naturally spring ; the one is , that God should by this his new Law promise Pardon and Life , on condition they believe on his Son , to People who have never heard that there is such a thing as the Christian Religion in the World , nor such a Person as Christ , and to whose Ears not so much as the sound of his Name ever arriv'd . Doth this become the Wisdom of God to act so preposterously ? How can we think that the Depths of that Knowledg , as the Apostle speaks , Rom. 11. 33. hath such shallow Designs , as to proclaim a Pardon to all Men , on condition they believe , and yet to make no Provision that the least Syllable of this gracious Proclamation should ever come to their Ears ? It is also as repugnant to the Wisdom and Goodness of God , to promise a Pardon to all Men , on condition they believe , when he knows that the Performance is impossible to them all , by their mere natural Powers deprav'd as they are ; when he knows also , that without his All-conquering Grace they cannot believe and repent : To promise to them all Life , on condition they do so , and at the same time to resolve to withhold this Grace from the greatest part of Mankind , without which it is impossible for them to do it , what is this but to illude Men ? For any one to offer Food to a Wretch , who hath not a Limb whole , starving in a Dungeon , on condition that he would come up and receive it , and yet refuse to put forth a Finger to give him the least lift , what would this be but to mock him , and to make a sport of his Misery ? To avoid these Absurdities , the Arminians , who do not want Wit or Reason to discern the Consequences of their Opinions , as boldly own and maintain them : And as they assert , that God offers and promiseth Life to all , on condition they perform Obedience to this new Law ; they speak consistently with themselves , and affirm too , that all Men have sufficient Means afforded them to do it , and that God gives them Helps enough to enable them to believe if they will , and whenever themselves please . If we are then fond of any Arminian Opinions , we must take the whole System of them together , and assert roundly , as they do , without mincing the Matter , what hath an inseparable Connexion with a false Proposition : for there are Consequences among Errors , as well as Truths ; and as the one are chain'd , the other are link'd together . We may then be certain , that these Expressions in Scripture , [ He that believeth , shall be sav'd ; but he that believeth not , shall be damn'd , Mark 16. 16. And whoever believeth on Christ , shall receive remission of Sins , Acts 10. 43. And except you repent , you shall all likewise perish , Luke 13. 5. ] which are urg'd by my Reverend Brother a , do not signify that God passeth his Word to all Men , by a new Law establish'd among them , that if they obey it , and believe and repent , they shall assuredly be saved : for God always speaks the Purposes of his Mind , and none of his Words contradict his Heart ; but he never decreed , either absolutely or conditionally , that all Men should be eternally happy ; for if he had , he would have taken effectual Care that they should be so , since the Intents of his Mind and Will always obtain infallibly their desir'd Effect . If we also understand that Expression , He who believes , shall be sav'd , that it is promis'd to all , that on the performance of this Condition they shall be thus eternally bless'd ; then by the same Rule we must say , that eternal Death and Ruin is threaten'd to them , on condition they do not believe . But the Threatnings of this Wo are not denounc'd against Men for not believing , but as due to them for not perfectly obeying the Law of Works ; and their Unbelief only leaves them in that perishing Condition wherein they were born , as I have prov'd before , tho , as I said , their Unbelief aggravates the Misery , and inflames the Anguish of it . But what meaning then must we apprehend these Scriptures to bear ? Why truly they have the same Sense as that Text in Heb. 12. 14. Follow Peace with all Men , and Holiness , without which no Man shall see the Lord. What! is Holiness the Condition of obtaining the Beatifical Vision ? No ; tho it doth naturally dispose the Soul , and make it meet for and capable of this blissful Enjoyment . No more therefore is meant , than that Holiness , and this Vision of God , are inseparably join'd together , and that no unholy Soul can possibly come to his Presence and Sight . Thus it is also true , that he who believes , shall be sav'd ; which imports no more than this , that all Believers are sav'd , and none but they ; and that there is such an unchangeable Connexion between the Blessings of the Gospel , that Faith , Repentance and Holiness , are indissolubly fasten'd with Pardon , Justification , and Eternal Life , in the same Person ; or in a Word , that God justifies and saves no Man , but whom at his own due appointed Time he makes a Believer , brings him to Repentance , ( I speak in this of Adult Persons ) and sanctifies his Nature : and whoever asserts this , is no Antinomian , nor so much as like to such an execrable Monster , however invidious Names are flung about as thick as Stones in the Streets . I might insist more largely on this Argument , but I begin to think that the Consideration of it will more properly belong to another Discourse , wherein I design , with the Assistance of my Lord Jesus Christ , ( who hath help'd me in this , beyond the natural Abilities of my own Mind , to him be all the Glory ) to prove , that the Covenant of Grace doth not promise nor confer the Blessings on condition of performing Duties requir'd . CHAP. VIII . Those Texts of Scripture ( which are urg'd by the Apologist , as expresly giving the Name of a New Law to the Gospel ) recover'd to their right Sense . His Testimonies out of the Fathers , and Protestant Writers , evinc'd to be useless to serve his Design . I Shall now examine those Texts alledg'd by my Dear Brother , wherein the Gospel is call'd a Law ; and the Citations produc'd by him , wherein the Fathers and Protestant Authors give to it the same Name . I shall do it but briefly , for I need not be large , since any Reader who hath , with any intention of Mind , perus'd my poor Writing , may resolve them all at first sight . The first Text produc'd is , that known one in Rom. 3. 27. Where is boasting then ? It is excluded . By what Law ? of Works ? Nay , but by the Law of Faith. Without looking on the Context , we may be satisfied by what the Apostle saith in the same Verse , that by the Law of Faith , he means no more than that Doctrine of Grace which declares a believing Sinner to be justified by the Righteousness of Christ , which by Faith he receiveth ; for it is such a Law of Faith that excludes all boasting . Now then , if it commanded Faith , and promis'd Justification , on condition that this its Precept was obey'd , Boasting would not be excluded , but rather a great Occasion would be given to promote it : For why should not a Man glory in his Faith , if it be an Act of Obedience to this new Law , which by the Statute of it makes his Justification to depend on this his Performance ? He may then as well plead that he hath done what was requir'd ; and so he may as well claim Life and Happiness , on the Account of having done all that this new Law made necessary to Salvation ; as Adam , if continuing in his Primitive State , might have form'd a Plea of his Right to Life , for having discharg'd all that Duty which the Law of Works commanded and propos'd , as the Condition of his being eternally Blessed . If he might have boasted for having faithfully observ'd the Covenant of Works , the Believer too may assume some Glory to himself for having acted his Duty punctually to the Law of Faith ; if the Constitution of this Law be such , that it makes the promis'd Salvation dependant upon this his Obedience in believing . It will signify nothing to say , that the Law by which Adam was to have been justified , enjoin'd Works as the Terms of his being so ; but that this new Law insists only on two Acts of Obedience , Faith and Repentance , as all that it requires for our Justification : For these two are Works done by us , and so we might boast that we have done something , tho not arising to that height of Duty incumbent on our first Father ; by which , according to the Tenor of this new Law , we are justified . By the Opposition which the Apostle makes of the Law of Faith to a Law of Works , it is also manifest , that by the first he intends a pure Doctrine of Grace , and by the other a Law , commanding something to be done : For if the Law of Faith requires any Works , and constituted them to be Conditions of our obtaining the Blessings ; make these Works as few as you will , and call them by what Names you please , Faith and Repentance , yet this will result from it , that both are Laws of Works ; only with this difference , that the one rigorously insists on more Works than the other : which how this may consist with that Opposition the Apostle forms between them , I cannot very well apprehend . We must therefore by the Law of Faith understand , not a Law in the strict and proper Sense , prescribing Works of any sort as Conditions , but only the Doctrine of Faith , and of the Believer's Justification by Christ's Righteousness which Faith receives . It is thus all the right Protestant Divines , who have commented on this Epistle , interpret the Apostle's meaning ; tho the Popish Annotators wrest it to the same Purpose for which it is brought in by my Reverend Brother , as I shall prove by many Instances . It would be tedious to multiply Citations of the hundredth part of Protestant Expositors on this Epistle ; Calvin and Beza may alone suffice . * The Name of Law indeed ( says Calvin ) is improperly attributed to Faith. † By what Law , that is , ( says Beza ) by what Doctrine . The Popish Commentators indeed universally interpret this Rom. 3. 27. to design the Gospel to be a new Gracious Law. Thus a Aquinas , and the Cardinal b Cajetan ; c Arias Montanus ; d Ambrosius Catharinus , Bishop of Minori ; e Cornelius Mussus , Bishop of Bitonto ; the four Jesuits , f Benedictus Justinianus , g Cornelius a Lapide , h Estius , and i Adamus Contzen . This last orders his Commentary on the Epistle to the Romans , in a way of Disputation , to refute the Hereticks , as he calls all those who believe the pure Truths of the Gospel . One great Doctrine of these No-Hereticks is , that the Gospel is no Law. This suppos'd Error the Jesuit applies himself to confute ; and in resolving that Question , What is the Law of Works ? and what the Law of Faith ? he first propounds Bellarmine's Decision of it ; the Sum whereof is , that the Gospel is a Law of Works too , but accompanied with Grace . But there is an Objection of Paraeus in the way , That if the Gospel be a Law , as containing in it Precepts and Commands , then the Distinction which the Apostle makes between the Law of Faith , and Law of Works , cannot be preserv'd ; for both of them will agree in commanding Works , however different those Works may be which they enjoin , and therefore they both of them must necessarily be Laws of Works ; unless any one will be so accurate a Disputant , as to deny a Law to be a Law , or Works to be Works . To remove this Objection , Contzen , ( who being a Jesuit , was very well skill'd in all the Arts of Shuffling as well as any Man , and knew the necessary Doubles and Turnings when he was hunted ) like a Politician in Divinity , makes this evasive Answer ; That both Laws command , and yet the Law of Faith is not a Law of Works , though it commands Works ; because it hath the Aids of Grace , by which the Works are perform'd . Therefore the Law of Faith is a Law of Grace , the Law of Works is without Grace . This is strange indeed ; What! the Gospel commands , and yet is not a Law of Works ; that is , the Gospel commands , without bidding us to do any thing ; or to do , is not to work , but I know not what without a Name . Ay , but it is not a Law of Works , because it contains in it Grace , as a supply of Succour to enable us to perform them . But this only proves the Works of their new Gospel to be easier , not that they are none at all . The best which can be made of it amounts to no more than this , that their Gospel is a gracious Law of Works , a Law whose Exactions are not so hard and cruel as those of the Tyrannical Egyptians , to require Brick without Straw , a Law whose Commands are moderated , and its lesser degrees of Duty accommodated to the weakness of our present State ; and therefore it is not all Work , bu there is an Alloy of a great mixture of Grace . This seems to be fairly offer'd to compound the Business : but what if the Apostle refuseth the Composition ? And indeed , in my poor Judgment , ( if a Man may know his Meaning by his Words ) it will not be admitted by him ; for he opposeth the Gospel , or Law of Faith , to any Law of Works whatever , and however named gracious , or rendred attractive by any other amiable Titles . But in the Close of the Dispute , this Jesuit Contzen joyfully cries out , Victory ; And what animated his Courage ? Really it was only this , that he thought any more of his Learned Labours in this Affair were wholly superseded , by a great many of the Protestants owning the same Assertion ( which he endeavoured to prove ) of the Gospel's being a new Law. But what are the Trophies of Conquest which he shews to this purpose ? only Bertius the Arminian , who afterward turn'd Papist , and was advanc'd by the French King to be Professor of History at Paris * . I wish that my Reverend Brother had not offer'd that place in Gal. 6. 2. not only on the account of its perfect refusal to serve his Design , but because the Papists and Arminians press it to the same purpose , of proving from it the Gospel to be a new Law , and Christ a new Law-giver , and I would not have him to be seen in such Company ; the entire words of the Verse are these , Gal. 6. 2. Bear ye one anothers Burdens , and so fulfil the Law of Christ . There needs no more than to read them , to be satisfied that they signify nothing to the Intent for which they are introduc'd : For the Law of Christ doth not import the Gospel , but ( as all Commentators agree ) only that particular Precept of the Moral Law urg'd by Christ , Joh. 13. 34. A new Commandment I give unto you , That ye love one another : as I have loved you , that ye also love one another . And we may as well prove from hence , that there are Eleven Commandments , as that the Gospel is a new Law. The Arminian Vorstius , and the Jesuit Estius , the better of the two , infer the same Error from this Gal. 6. 2. as my Learned Brother doth ; a From all it is manifest , ( says Estius ) that Christ is not only given to Men as a Redeemer , to whom they may trust , ( as the Hereticks will have it ) but also as a Legislator , whom they may obey . b Christ is to be acknowledg'd , ( says Vorstius ) not only as a Saviour , but also as a Law-giver , inasmuch as his chiefest Law is Love , which as a new Law he hath commanded to us in a new manner , and hath confirm'd it by a new Example . This is that Vorstius who denied the Omnipresence of the Infinite God , and who advanc'd a wicked Opinion , not only to imprison him in Heaven , but to bind the immense Divinity in Chains to his Throne there ; and who asserted God to be mutable , and to change his Mind and Will as often as a fickle inconstant Man c . The other place of Scripture , Isa . 42. 4. cited by my Learned Brother , is no more effectual to prove his Assertion than any of the former : The whole Verse is thus , Isa . 42. 4. He shall not fail , nor be discouraged , till he have set Judgment in the Earth : and the Isles shall wait for his Law. That by his Law is meant a Declaration of Free Grace , is apparent from the genuine Sense of the Hebrew word , which in our English Bibles is translated , [ they shall wait for his Law ] the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies they shall hope , with earnest Desires expect it : And thus Piscator , who had an unquestionable Skill in that Language , renders it . We may then by a necessary Consequence conclude , that by Law here is meant , a publication of Free Grace by Christ , since the poor Sinners of the Gentiles could not desire or hope for any other . But without any Criticisms on the Hebrew Language , the foregoing Verse of the Prophet Isaiah , instructs us to a right understanding of the following , Isa . 42. 3. A bruised Reed shall he not break ; and the smoking Flax shall he not quench : he shall bring forth Judgment unto Truth . Now if Christ had brought in a new Law , with Precepts superadded to the old One , this would have been to break the bruis'd Soul with repeated Strokes in greater strength and fierceness . There is another Scripture produc'd by my Learned Brother to be examin'd , which he urgeth to prove , That the Gospel as a new Law promiseth Blessings to the Performers of its Precepts , and threatens to punish all those who neglect them ; Luke 19. 27. But those mine Enemies which would not that I should reign over them , bring hither , and slay them before me . Now as I think , who am very willing to be better inform'd , our blessed Lord Jesus asserts only his Right as Universal Monarch of the World ; which we are so far from denying , that we heartily pray that his Kingdom may come in all the Shine of its Glory , as we are sure it will at the determin'd Time. Well , but to soften the harsh word Law , he adds the more allaying one of Grace . But this will not do the Business , for a Law prescribing Works is no Covenant of Grace , if it be true what the Apostle says , Rom. 11. 6. And if by Grace , then is it no more of Works : otherwise Grace is no more Grace . But if it be of Works , then is it no more Grace : otherwise Work is no more Work. Therefore his no angry Brethren , are in no Passion to hear the Voice of the Law , if the old Moral One , as a continuing Rule to Believers , is meant ; and they are very glad of the joyful Sound of Grace , they only gaze and admire at the strange Prodigy of those two unnaturally join'd together , to compound a Covenant of Grace . And tho with the greatest rejoicing we most thankfully accept God's new Covenant of Grace , yet we cannot own a new Law of his making , till we hear it more clearly proclaim'd by God himself . I must confess I was a little surpriz'd at what I next read in my Reverend Brother's Learned Discourse ; The Law of Grace we speak of , ( says he ) is both New and Old in different respects : It is New in respect of the Covenant of Works made with Adam in his State of Innocency a . What! is it a new Law of a fresher Date , that the old One being useless , God saw it needful to promulgate another , lower'd to lesser degrees of Duty , and so suted to the present Estate of Sinners ? I am confident my Learned Brother will not assert this , tho it unhappily falls out that his Words seem to imply it b . There remains nothing more than to examine his Humane Authorities ; which I will do , tho there is the greatest uncertainty in the Citation of Authors to abet an Opinion , when Men only take care and labour to wrack and torture them to a forced Confession of their own Sense : For if the Words of the Holy Ghost himself , who deliver'd his Meaning most distinctly , and with the greatest exactness , are yet wrested and perverted to contrary Purposes , all Humane Writings are much more liable to be disfigur'd by wrong Interpretations . I will yet consider in order the several Authorities alledg'd ; and first as to that of Justin Martyr . Any one who distinctly regards the Design of that Father's Writing , will see , that however he makes use of the word Law , by which to name the Gospel , yet by Law he means no more , than a new Doctrine or Dispensation of Grace . For his Design is to prove , against a Jew who was a great Admirer of his own Law , and its august Ceremonies and Worship , That all that solemn Pomp was excelled by the plain Evangelical Doctrine ; that this new Discovery of the Blessings of Grace in the real and solid Substance , was infinitely preferable to all the old Representations and Shadows of those good Things : And therefore by this new Law , or this new Instruction of Grace coming , those old Rudiments go off as useless to teach us any longer . The Gospel as a new Doctrine of Grace appearing , the old Institutions of Sacrifices and External Rites , civilly are to withdraw , to give place to a superiour and better Instructor . To prove this is the Design of that Father's Dialogue against the Jew ; and all that can be gather'd from his calling the Gospel a New Law , is only this , that it is a fuller and clearer Revelation of the Grace of God in Christ , as is evident from what follows a little after those Words cited by my Learned Brother , where Justin Martyr expresseth his Meaning about the Gospel's being a New Law , c that it is so as it is a new and clearer Dispensation of Grace : for having cited that Place in Isa . 55. 3 , 4. expressing the Nature of the Gospel , and upbraiding the Jew for his Confidence in old Legal Performances , in Circumcision , in eating unleavened Bread , in washing in the Laver of Water , in the Blood of Sheep and Goats , and the Ashes of an Heifer ; It is not by these , says he , that Sinners are purified , but by the Blood of Christ , and his Death ; who died for that very Purpose , as Esa himself hath spoketh it . And then he largely recites the six last Verses of the 52d Chapter , and Chap. 53. entire , and the six first Verses of the 54th Chapter of that Prophet ; which contain the most clear and full Discovery of the Doctrine of Grace , as is in all the old Testament . So that all which the Father intends by the Name of a new Law given to the Gospel , is , that it is a Doctrine of Grace newly revealed : And in this Sense , I am very willing to call it so too . But let us see if Cyprian gives his Vote for my Learned Brother . It is true , that he speaks frequently in his 11th Epistle of the Law of the Gospel ; but it is certain , that as he wrote this Epistle to complain of , and to rectify the Relaxation of Discipline in the Churches , that those who had fallen into great , and notorious Sins , were yet re-admitted into Communion before they had given any Testimony of their Repentance ; so by the Law of the Gospel he means only that due Discipline , which ought to be observed in all the Churches of Christ a . When Cyprian also speaks of a new Law which was to be given , he writing against the Jews , and proving the Abolition of their Ceremonial Worship , means no more by the new Law than what Justin Martyr did ; that is , a new Doctrine , and Institution of Grace : And this the very words of Cyprian , cited by my Learned Brother , wherein he calls this new Law , Another Administration , and that by it the old intolerable Yoke of Ligal Observances was remov'd , do evidence . The next Father , who is forc'd to come in to give witness to this new Law , is Augustine : But what he says will not at all serve the Cause . For in that his Discourse of Grace and Free-will , his Design is to prove against the Pelagians , that Man by the best use of his natural Powers , cannot obey the Precepts of the Moral Law ; but that the Grace of the Gospel is absolutely necessary to strengthen a Christian to that Obedience which be pays ; tho imperfectly , to the old Law as the Rule of his Actions . And that great Light of his Age makes the Difference between the new and old Law to be this that the old Law consisted wholly in Precepts and Commands , and so was a killing Letter to the Sinner ; but the Nature of the Gospel is to promise , and give Grace : b When it is said , ( says he ) 1 Joh. 4. 7. Let us love one another ; this is Law : when it is said , Because Love is of God , this is Grace . He asserts that there are Precepts in the New Testament , and none ever had so little Understanding as to deny it ; but these Precepts do not properly belong to the pure Nature of the Gospel , but are only repeated and urg'd in it : but it is that Grace which promises Pardon to the Sinner , and that Grace which makes the Believer holy and obedient , that are the native Streams which are deriv'd from this Spring . And it is apparent from the Words of Augustine , cited by my Reverend Brother , that this Father makes the old Law to be a Doctrine of Works , and so a killing Letter without Grace ; that is , without the Gospel , which as a pure Doctrine of Grace , shews how the Law is satisfied by Christ , and how the Sinner and the Ungodly may be justified ; and affords Supplies of Grace sutable to all the various Needs of the Believer . The other Place cited out of Augustine , proves no more than that we are freed from the Condemnation of the Law by the Law of Faith , which how it is to be understood of the Doctrine of Faith , I have before shewn in resouing Rom. 3. 27. from its perverted Meaning , Page 59. of this Discourse . Salvian's Testimony proves no more than that the Christian Law , or the Doctrine of Grace , was dishonour'd by some Mens abusing it to Licentiousness . Bradwardine I must confess speaks plainly to my Reverend Brother's Purpose ; but it is no wonder : for tho with incomparable Strength , and Closeness of Reason , he refuted the Pelagian Heresies , yet he was a Papist , and consequently firm to the Belief of the Roman Creed , the principal Article of which is Merit . He accordingly , tho utterly disclaiming Works done by Nature , yet asserts Works done by Grace to be meritorious . To support this Assertion , the Writers of the Church of Rome have taken care to lay down another as its main Foundation , that the Gospel is a new Law ; and therefore by obeying of the Precepts of it , which are made the Conditions , we deservedly ( as they assert ) obtain , by virtue of God's Covenant stipulated with us on such Terms , the promised Rewards . Bradwardine accordingly maintains the Gospel to be a new Law , and that whoever shall keep this Christian Law , shall receive eternal Glory . a So that this Man's Authority in the present Case ( however great and excellent he is in other Points ) will not reflect any Glory on this Hypothesis ; but rather doth disparage it , since it evinceth how near this Opinion of the Gospel's being a new Law , approacheth to Popery , tho I cannot entertain a thought , that any of my Reverend Brethren do designedly make the least advancing step to it . As to the Testimony of the Leyden Professors , they only mean that the Gospel in a large and improper Sense may be term'd a Law , because there are Precepts , Commands , and Threatnings in the Books of the New Testament . But those worthy Professors , when they treat of the Gospel in its strict Signification , they define it to be only a pure Word of Grace . For , says Polyander , who was one of them ; a The Gospel specially taken , and restrain'd to the Exhibition of Christ , first denotes the History of Christ manifested in the Flesh , Mark 12. Secondly , it is us'd for the joyful Doctrine and Preaching concerning the Reconciliation of Men who are Sinners , with God , by the free Remission of their Sins obtain'd for them by the expiatory Death of Christ , indifinitely offer'd to any one , reveal'd to the Poor in Spirit , and Babes ; but singularly apply'd to the Believers , for their Salvation , and for the Manifestation , and eternal Glory of the Divine Mercy in Conjunction with Justice : 1 Cor. 9. 14 , 15. This is in the same Disputation cited by my Brother . And a little after the same Learned Polyander renounceth the Opinion of the Schoolmen and Monks , asserting the Gospel to be a new Law ; and disclaims the Arminian and Socinian Doctrines , which attribute to the Gospel as a new Law , new Precepts that are proper and peculiar to it . Whether then these Reverend Professors ever once thought the Gospel , strictly and properly taken , to be a Law , let any one judg . It is easy also to judg , that Gomarus understands the Gospel in its larger Acceptation , when he calls it a Law in the Place cited by my Reverend Brother ; for when before in the same Disputation he defines the Gospel , ( and then to be sure he took it in its strict and proper Sense ) he makes not the least mention of a Law , nor of Commands of Threatnings b : As I have before given the Instance from his own words , Page 34. of this Discourse . It is wearisome to follow my Learned Brother through all his Citations , and particularly to consider them ; there is no need to do it largely : and tho what he transcribes out of Dr. Twiss takes up almost three Pages , yet a short Answer will take off this Testimony too , and shew that it is nothing to the Purpose . In a word , all that can be concluded from the Words of Dr. Twiss is only this , that God hath appointed a set and stated Order in our Salvation , according to which he proceeds . As he is not a God of Confusion , he saves us regularly , and bestows his Blessings in a due Series ; so that in a becoming Manner one may follow the other : And how the Gospel is such a regular Order and Harmony of Blessings , I have shewed before , Page 6. of this Discourse . And by this Way we may soberly and sincerely deal with a poor dying Sinner ( to whom my Reverend Brother a next brings me ) without encouraging his Presumption in the general Notions which even wicked Men have of God's being merciful , and Christ's dying for Sinners ; or throwing him into the Convulsions of Despair . If I should tell him just dying , of a new Law which must be obey'd by him , before he can entertain any hopes ; that this new Law requires Obedience from him , and till he hath done it , he must look for nothing but Condemnation from its severe Sentence : If I tell him that one Condition of this Law is that he reform the Course of a Life , of which he is come within a point of the Period ; and that unless he live better he cannot be saved , when he hath but a few Moments longer to live : He would certainly look very ghastly upon me , and think that I made his Mittimus to Hell. But if I tell him , that the Blessings of the Covenant are inseparable , and where God gives one , they are followed with all the other ; That where God confers his Favour , he plants Grace too , and works Faith in the Heart of those whom he hath decreed to save : That this Faith , if true , is accompanied with Love ; and the natural Product of that is a sincere Resolution to please Christ , and obey him ; and if he can lay his Hand on his Heart , and find these Blessings there , he may be assured of his Interest in the other , and that believing he is justified by the Obedience of Christ to the Law performed for him . This Declaration of the Gospel to a startled Sinner , who hath not one Minute longer to promise to his affrighted Spirit , may ( God making it the Power of God unto Salvation ) revive , and give new Life unto-him in the Agonies of Death . But to amaze him with a Discourse of new Laws , and Commands , and Threatnings , would be to stab him to the Soul , and to murder him more cruelly than his Disease . CHAP. IX . That this Opinion of the Gospel's being a New Law , too much agrees with the Popish and Arminian Doctrines , proved by several Instances out of their Authors . SINCE Popery and Arminianism , under various Names , and in pursuit of different Ends , make the same stated Opposition to the Design of the Gospel ; every Opinion which agrees with their Errors , deserves to be suspiciously regarded , and is unworthy of any favourable reception . If it then doth appear that this Doctrine of the Gospel's being a new Law , hath been strongly maintain'd by the Romish Church in several Ages , as that which lays the surest Foundation for that dear Article of their Faith , the Merit of Works ; and hath all been zealously espoused by the Arminians and Socinians , as a most effectual Engine to overthrow Justification by the imputed Righteousness of Christ : Then all who love Jesus the Redeemer , or are careful of their own Salvation by him , will be very wary of giving a welcome Entertainment to this new Law. That the Doctors of the Romish Church have all along asserted the Gospel to be a new Law , will be evident from a few Instances . Petrus Lombardus , the Master of the Sentences , who flourish'd An. Dom. 1141. explaining the Difference between the Old Law , and the New Law the Gospel . a The Precepts of them ( says he ) are different as to Ceremonials : For as to Morals they are the same , but are more fully contain'd in the Gospel . Alexander Alensis who liv'd Anno Dom. 1230. resolving that Question , Whether the Observance of the Old or New Law be the most burdensome ? says , b That the Precepts of the Gospel , simply and absolutely , are more difficult , and of a greater Burden than the Precepts of the Mosaical Law. Gulielmus Altissiodorensis , who flourish'd Anno Dom. 1240. resolves the same Question , with this Distinction ; c The Difficulty or Weight is twofold , one Carnal , the other Spiritual . As to the Carnal Burdensomness , the old Law was heavier than the Gospel ; but as to the Spiritual Difficulty , the new Law is more difficult . Albertus Magnus , who lived Anno Dom. 1260. clearing , how tho the Letter of the Law kills , yet the Spirit makes alive . d The Spirit ( says he ) is the Grace of the Spirit , in which the Holy Ghost is given ; and this is given in the making of the new Law , not in that of the Old. Thomas Aquinas , who lived Anno Dom. 1265. in resolving that Question , Whether the new Law can justify a Man ? positively affirms , That e the Evangelical Law , since it is the Grace it self of the Holy Spirit , doth necessarily justify a Man. Joannes Dunscotus , who flourish'd Anno Dom. 1300. explaining how the new Law is easier to be obey'd than the old One , tho it hath all the Moral Precepts of that with the superaddition of new Ones : f But ( says he ) on the Part of the new Law , the Multitude and Efficacy of the Aids doth more alleviate the Difficulty of its Moral Precepts . Raynerius de Pisis , who also flourish'd Anno Dom. 1300. discourseth largely about this new Law , and its Excellence and eminent Prerogative above the old One : g Which new Law ( says he ) hath four notable and excellent Conditions ; for it is a Law of Charity , of Liberty , Facility , and Necessity ; and with a tedious prolixness he insists on all those Particulars . The Cardinal , Petrus Aureolus , who flourish'd Anno Dom. 1317. gives eight Differences between the new Law and the Old ; and among the rest assigns this , That h the old Law commanded , but afforded no Aid , it was intent on the Letter which kills ; but the New gives Spirit and Grace , which quickens . i That the new Law frees us from the Burdens of the old Law , is true , ( says Durandus à S. Porciano , who liv'd Anno Dom. 1320. ) both because it imposeth on us fewer Burdens , and also lighter , and which belong to the Cure of the Disease of Sin , and to the preservation of Spiritual Health . k There are two Parts of the Divine Law , both the Old and the New , ( says Dionysius Carthusianus , who lived Anno Dom. 1450. ) viz. Testimonies and Precepts ; Testimonies concern things to be believ'd , Precepts those which are to be done . Dominicus Soto , who was Father Confessor to the French King Francis I. Anno Dom. 1535. disputes largely about the New Law , or the Evangelical Law ; and among other things he tells us , That l it is a Law proper to Christians , when the Moral Law , written on the Hearts of Men , belongs to all Nations . That this Law is the Gospel it self . And then determining that Question , Whether this new Evangelical Law hath the Virtue of justifying a Man ? he decides it in these two Propositions ; m 1. The Evangelical Law , if its pure Instructions and Commands , and Substance of its Works be considered , doth no more in it self justify than the old Law , or the Law of Nature it self . 2. The Evangelical Law , if its internal Virtue is consider'd , justifies a Man. Albertus Pighius , who lived at the same Time , speaking of the Cup in the Sacrament : n This is the Cup , ( says he ) not of that old Testament , which was then presently to be disannull'd , but of the New and Eternal Covenant , of the new Law promulgated in a new manner . If we go to the more Modern Doctors of the Church of Rome , who liv'd in this present Age , we shall find that they all write in the same Strain . o But the Law , says Estius , ( shewing the Difference between the two Laws ) accompanied with Grace , such as the new Law is understood to be , doth not only shew what is to be done , but doth administer Spirit and Virtue , by which what is given in Precept may be fulfill'd . Suarez , who for strength of Mind , and clearness of Thought , is the best of all the Schoolmen , spends the whole tenth Book of his large Volume about Laws , to explain the Nature of this new Evangelical Law. He at the very first lays down these two Assertions . p 1. That Christ was not only a Redeemer but a true and proper Legislator . 2. That the Law of Christ , or the new Law , is a true and most proper preceptive Law. And then afterward assoiling that Difficulty , How this his new Law can justify , since it consists in Precepts as well as the Old , and so could have no more justifying Virtue in it than that : q But to this Difficulty ( says he ) there is also a common Answer , That Grace doth agree to the new Law in it self , and as proper to it : but it was not join'd to the old preceding Laws from their own force and Virtue , and as proper to them , but with respect to the Law of Grace : And therefore Justification is simply attributed to the Law of Grace , but not to the former Laws . — For this Reason therefore the Spirit of Grace is said to be proper to the new Law , because this new Law was given in which the Author of Grace was now come , and consummated the Redemption of Men , and merited Grace for all . Yes , he himself is the Author , both of this Law and of Grace . I will name one more , the Cardinal Bellarmine , who as he fiercely oppos'd the Doctrine of Grace , reviv'd by the first Reformers , he earnestly sat himself to assert the Gospel to be a new Law. And as he knew very well , that he could not maintain the Merit of Works and Justification by them , without this Assertion of the Gospel's being a new Law , he begins his fourth Book of Justification which is concerning the Righteousness of Works , with eager Endeavours to vindicate this Assertion against the Protestants . Among other things , too long here to relate , he tells us ; That r indeed if we speak of the Grace of the New Testament , the Law is not distinguish'd from the Gospel in this , that the Law requires Works , but the Gospel doth not require Works : But in that the Law teacheth what is to be done , the Gospel affords Strength to do it . So that according to him , the new Law tho requiring Works , is yet a Law of Grace , because accompanied with Grace . Thus it is evident , that for many past Ages down to our own , this Opinion of the Gospel's being a new Law was the constant Doctrine of the Anti-christian Church , and eagerly maintain'd to support the Merit of Works . The Socinians and Arminians , as they join'd with the Church of Rome in denying the Imputation of Christ's Righteousness , so they readily embrac'd this Figment of the new Law ; under the covert of which , they introduc'd an Evangelical Righteousness of our own in conformity to it , by which we are to be justified . I shall not be large in prosecuting this Business , because my Revernd and Learned Brother , Mr. Stephen Lobb , will do it sufficiently . I will only offer two fair Evidences ; the one of Socinus himself , the other of Episcopius . s Tho Christ ( saith Socinus ) hath his Law , and promulgated it in the Name of God to the World ; yet is he not call'd simply a Law-giver , since his Law was nothing else but a Complement , and Perfection of the Mosaical Law : nor indeed did he chiefly come into the World for that End , that he might make Laws , and be our Legislator ; but that he might save us , for which End also he gave to us his Law. t The Remonstrants confess ( says Episcopius ) that they are delighted with that Manner of Speaking , [ viz. that Christ is a certain new Law-giver ] not because it savours of this or that Author , much less because they borrowed it from Socinus ; but because it is the Phrase of God , and of Scripture , and because it is the Heart and Marrow of all Religion ; and they believe nothing to be more necessary , than that it should be believ'd that Christ is the Maker of a new Law. It is plain then that this Assertion of the Gospel's being a new Law , is a Popish , and Socinian , and Arminian Doctrine . What then shall I brand my Reverend Brother with any of these hated Names ? No , I am so far from doing it , that I do not so much as think him to be on the Side of any of the three Parties , tho he is so liberal in bestowing Titles of Dishonour upon those who differ from him , as to call them Antinomians ; and so by virtue of an hard Word , to name them the greatest Villains which can live upon Earth . I know very well that the Papists , together with asserting the Gospel to be a Law , assert the Merit of Works ; which is disclaim'd by my Brother , and yet is really included in his Hypothesis : For what is Merit , but when the Reward is due to some Work done ? And now if the Gospel be in that respect a Law , that it requires Duties as Conditions of having a Claim to its Blessings , and promises them to the Performance of those Conditions , then to them perform'd , tho of never so little Consideration , the Blessings must be given not as the Fruits of meer Grace , but as the Results of a just Debt . However , tho the Opinion is not professedly so rank as Popery , and Arminianism ; yet in the least Nearness to those destructive Errors there is Danger , and within the very Confines dwell Plagues and Death . The People cannot then with too much Zeal , be warned of the hazardous Approaches which lead them on to be betray'd into the Enemies Camp. They understand not the Niceties of Controversy , and of Errors so refin'd that they escape their discerning they are not afraid , and yet all the while the Venom works more desperately for being subtiliz'd , and the invisible Spirits of it mortally seize their Brains , when they startled at the sight of the Poison offer'd in its grosser Bulk . I hope then my Reverend Brother , and all others , will pardon me if my Love to the Truth hath stirr'd me with some just Indignation against the Opinions , which favour those dangerous Errors concerning Justification by Works , and if I have been moved to represent them in their own exact Shape and natural Colours . For tho I will not avow these newly advanc'd Doctrines to be rank Popery , and Arminianism ; yet I must say , that they want but little of taking that Degree , and that even in this respect they are the more hurtful . For when a gross Error is wire-drawn to a slender Thred , it is the more mischievous in being not easily discernable , since so it slides insensibly into the Minds of the Unwary . What tho the Merit of good Works is disclaim'd ; what tho the Socinian and Arminian Inferences from the Gospel's being a new Law , are disown'd ; yet would it not be better for the Preservation of the Truth in its Purity , and for the Safety of the Souls of the People , to forbear such Phrases and Modes of Speech , which by the Enemies of the Gospel are made use of to very ill Purposes ? Let all of us be sway'd by the Words of a Man , whose Memory we all love and revere : It is the admirable Beza ; who writing against Claudius de Xaintes , contests with him that the Gospel was not a new Law , nor ought so to be named ; u I confess ( says he ) that Paul makes mention in one place of the Law of Faith , which he opposeth to the Law of Works ; but besides that the Name of Faith added takes away all Ambiguity , I say that neither so indeed doth that Place favour thee . I read in the same Apostle , the Law of Christ express'd , but meant for the Command of mutual Love renewed by Christ , to which is oppos'd the external , and especially the Pharisaical Observation of the Law. I deny that the perfect Law of Liberty , which James mentions , belongs to this naming of a new Law. But I remember that Calvin in one place uses your Phrase , but with an Interpretation added ; and that too only , that all might understand what he would disprove in you . But do not think that I contend with you about a Triffle , tho some of the Antient Fathers , as Augustine ( which yet he did very rarely ) attributed sometimes the Name of a Law , and indeed of a new , or second Law , to the New Testament or Gospel . That pernicious , and plainly detestable Error of your's , by which you take away the chief Difference of the Law and Gospel , makes me to judg that this Phrase , viz. [ a new Law ] unusual in the Scriptures , ought wholly to be thrust out of the Church . FINIS . ERRATA . Page 69. Line 14. for all read also . Notes, typically marginal, from the original text Notes for div A41521-e180 a Mr. Quick's Synod . in Gall. Reform . vol. 2. in the Acts of the Synod of Alanson , Chap. XV. pag. 353 , 354. b Ibid. Chap. 28. pag. 397 to 405. c Ibid. Chap. 29. pag. 40● to 40● . d Ibid. Chap. 30. pag. 309 to 321. Notes for div A41521-e490 a Credita Res , captique dolis , Lachrymisque coactis , Quos neque Tydides , nec Larissaeus Achilles , Non Anni domuere decem , non mille Carinae . Virgil. Aeneid . l. 2. V. 196. Notes for div A41521-e750 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Declam . 18. Pag. 483. Tom. 1. Oper. Ed. Morelli , Paris . 1606. c The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tor , which in the Feminine Gender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , signifies a fix'd and dispos'd Order of things , as Esth . 2. 12. and Ver. 15. Schindler in Lex . Pentaglot . and Cocceius in Lexic . Heb. remark in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d In Addit . ad Pagn . Lex . Heb. in Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 1057. Edit . Lugd. 1577. a Cajetan , Lorinus in Psal . 1. 2. Musculus , Piscator , Geierus in Psal . 1. 2. a In his Annot. on Psal . 119. 18. a Mr. Clark's Annotat. on Psal . 119. 92. a Bullinger . Homil. 9. in Esa . 2. 3. Fol. 13. Tiguri 1567. b Est repetitio ejusdem sententiae , quae passim occurrit . Ergo per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil aliud intellexit Propheta , quam Doctrinam . Calvin . Comment . in Mic. 4. 2. in Part. 2. Tom. 2. oper . Genev. 1617. c Talis Lex , quae dicitur Hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox vi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem doctrinam notat , cum sit à Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae in Hiphil [ docuit ] significat : ut frivolum sit hinc velle probare Evangelium esse novam & perfectiorem à Christo in Novo Testamento latam , cum quidem ex hoc Hebraismo Evangelium Lex vocetur Apostolo , Rom. 8. 2. sicut & à Psalte , Psal . 19. 8. sed cum restrictione ; Lex vero nunquam Evangelium appellatur . Tarnov . Comment . in Mic. 4. 2. Pag. 104. Rostoch . 1626. e Annotat. in Mic. 4. 1 , 2. a Nam verbum Judicandi Hebraeis per Synecdochen , pro gubernare , vel regere accipitur . Calvin . Comment . in Esa . 3. 2 , 4. Pag. 22. Tom. 4. oper . Genev. 1617. Notes for div A41521-e2820 a Plato de Leg. lib. 12. pag. 957. Tom. 2. oper . Edit . Serrani , 1578. b Etymol . Magnum , in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . pag. 159. Tom. 4. oper . Edit . Du Val. Par. 1639. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocles in Ajace , pag. 33. Edit . H. Stephan . 1568. a Lex Decalogi ligabat me , contra illam nunc habeo aliam Legem scilicet gratiae quae non est mihi Lex , neque ligat , sed liberat me ; est autem Lex contra damnatricem Legem ; hanc ligat , ut amplius non possit me ligare . Luther . Com. plenior in Gal. 2. Ed. An. 1538. Fol. 45. pag. 2. Tom. 4. oper . Jenae 1611. a Pareus in Gal. 2. 19. in part . 2. oper . exeget . Calvin . in Gal. 2. 19. Eilhardus Lubinus in Gal. 2. 19. in Tom. 1. Exercit. Theol. in Epistolas . Francof . 1612. a Nihil tam apertum , quia si per Legem potuisset homo justificari , Christum non oportuerat mori . Sed quia Lex dare remissionem peccatorum non poterat , neque secundam mortem detriumphans expoliare captivis , quos tenebat causa peccati , idcirco Christus mortuus est , ut ea praestaret , quae Lex non poterat , ac per hoc non gratis mortuus est . Mors enim ejus justificatio peccatorum . Ambros . in Gal. 2. pag. 327. in Tom. 5. oper . Edit . Froben . Basil . 1538. Non debeo illi esse ingratus , qui me tantum dilexit , ut pro me etiam moreretur ; abjecta enim est gratia , si sola non sufficit . Comment . in Gal. 2. Incert . Aut. sed Antiqui inter opera Hieronymi . Fol. 216. pag. 2. Tom. 9. Edit . Froben . Basil . 1526. b Those Errors with which Crellius the Socinian hath corrupted this Text , when he asserts the Gospel to be a new Law , and that to be justified by our Faith , as our Evangelical Obedience to it , is not excluded here by the Apostle . This Fundamental Error of Socinianism , is excellently refuted by Cocceius , whom I would have transcribed , had the design'd brevity of this Discourse permitted it ; I therefore refer the Learned Reader to that Author himself . Cocceius in Gal. 2. 21. in Tom. 4. oper . Amstel . 1673. Notes for div A41521-e3780 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alexand. Strom. lib. 1. pag. 356. op . Paris . 1629. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. pag. 250. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb . Demonstrat . Evangel . Lib. 1. cap. 4. pag. 8 , 9. Edit . Paris . 1628. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . in Psal . 49. Tom. 3. oper . Ed. Front. Ducaei Paris . 1601. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Origen . Philocal . cap. 19. pag. 35. Edit . Spenceri , Cant. 1677. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. Interpret . in Esa . 2. pag. 13. Tom. 2. oper . Ed. Sirmondi , Paris . 1642. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phot. Epist . 50. pag. 104. Edit . Lond. 1651. Notes for div A41521-e4510 a Isidor . Orig. lib. c. 10. inter Autores Ling. Lat. Genev. 1622. pag. 863. & lib. 5. c. 3. pag. 925. & Perot . Sypontinus . Comment . Ling. Lat. pag. 656 , & 757. Edit . Ald. 1513. b Paulus Merula de Legib. Roman . cap. 1. pag. 1. Lugd. B. 1684. & Brison . de Formul . & Solemn . P. R. verbis , lib. 3. pag. 363. Edit . Fol. Paris . 1583. a Lex est ratio summa infita in naturâ , quae jubet ea quae facienda sunt , prohibetque contraria . Cicero de Leg. lib 1. pag. 312. Tom. 4. oper . Edit . in Fol. R. S. 1538. b Lex est commune praeceptum , virorum prudentium consultum . Papinian , lib. 1. Pes . in lib. 1. Digest . Tit. 3. l. 1. pag. 9. Tom. 1. Corp. Jur. Civil . Edit . Gothofr . in 8 o. Lugd. 1589 a Codex Justinian . lib. 1. Tit. 2 , & 3. in Tom. 2. Jur. Civil . Edit . Gothofred . b Et de hoc quoque ad collegas nostros literas dirigamus , ut ubique Lex Evangelica & Traditio Dominica-servetur , & ab eo quod Christus docuit , & fecit , non recedatur . Cyprian . Epist . 63. pag. 177. oper . Edit . Goulartii , Genev. 1593. c Augustin . Retract . lib. 1. cap. 25. Fol. 8. pag. 2. Tom. 1. oper . & de Trinit . lib. 15. Fol. 105. pag. 1. Tom. 3. oper . Edit . Paris . 1571. Notes for div A41521-e5180 a In iis , qui audiunt Evangelium , scilicet quod Deus non propter nostra merita , sed propter Christum , justificet hos qui credunt , se propter Christum in gratiam recipi . Conses . Fidei exhib . Imp. Car. V. Art. 5. Fol. 162. p. 2. in Tom. 4. oper . Luther . Edit . Jen. 1611. a Ideo promissa Dei pertinent ad Novum Testamentum , imo sunt Novum Testamentum . Lutherus de Libert . Christian . Fol. 388. pag. 1 , & 2. Tom. oper . b Sleidan . Histor . lib. 2. pag. 25. Edit . in Fol. Francof . 1568. c Necesse est enim discerni praecepta & remissionem peccatorum , discerni praecepta & promissiones . Item promissionem gratuitam à promissionibus quae non sunt gratuitae . Melancthon . Loc. Commun . de Evangel . Fol. 193. pag. 1 , & 2. Tom. 1. oper . Wittebergae 1501. a Calvin . Instit . lib. 2. cap. ● . §. 2. pag. 81. a Genev. 1617. b Hae qui non viderunt , finxerunt Christum alcerum Mosem , Legis Evangelicae latorem , quae defectum Mosaicae illius suppleverit . Calvin . Instit . lib. 2. cap. 8. §. 7. Fol. 69. p. 2. ib. c Summa enim Evangelii , quod est Dei potentia ad salutem cuivis credenti , haec est , Christum apprehendere ut factum nobis à Deo sapientiam , justitiam , sanctificationem , ac redemptionem . Beza de Haeret. puniend . pag. 99. Tom. 1. oper . Genevae , 1570. a Quum enim Evangelium à Mose sub figuris legalibus propositum — Idcirco sit patefactum Mundo , ut in Christo per fidem apprehenso gratis justificemur , & sanctificemur , sicut copiose suo loco demonstravimus ; isti è contrario existimant Evangelicam Doctrinam nihil aliud esse quam legem quandam perfectiorem Mosiacâ . Beza Antithesis Papatus , & Christianisimi , in Confess . ejus , cap. 7. §. 9. pag. 61. Ibid. vide etiam ejusdem Confessionis cap. 3. §. 23. pag. 19 , 20. b Nulla tamen in Lege mentio hujus beneficii . Pertinet enim hujus voluntatis declaratio ad alterram Verbi Divini partem , quae Evangelium vocatur . Beza de Aeter . Dei Praedest . contra Seb. Castell . pag. 393. Tom. 1. oper . Ibid. a Evangelium ergo ab omnibus ferè definitur ad hunc modum . Evangelium est verbum bonum & suave , testimoniumque certissimum Divinae erga nos gratiae in Christo credentibus exhibita : vel Evangeliū est clarissima Aererni Dei coelitus delata sententia , absolventis omnes credentes ab omnibus peccatis , & id quidem gratis propter Christum , promittentisque vitam aeternam . Bullinger . Sermon . Decas . 4. Sermo I. Fol. 177. pag. 2. Tigur . 1577. b Evangelium vero , quae est altera pars essentialis Sacrae Scripturae , est Doctrina , sive Scriptura , quae annuntiat salutem gratuitam in Christo per Fidem . — Hujus munus est annunciare salutem gratis in Christo haberi per solam . Fidem , atque ita erigere , & consolari afflictorum conscientias . Zanchius Miscell . par . 2. pag. 33. in Tom. 7. oper . 1613. † Dico igitur ego Evangelium esse Laetam Divini , illiusque aeterni , & gratuiti erga nos in dilecto Filio Christo amoris ( haec est Divina Electio ) praedicationem . Zanchius , ibid. pag. 362. a Isagog . Christizan pars . 4. cap. 21. pag. 504. Edit . in 8 o. Genev. 1588. b Loci Com. Ed. a Lycero , part . 2. pag. 562. in 8 o. Francof . 1599. c Praefatio in Comment . Oecolampadii in Minores Prophetas , pag. 1. d Paraeus de Justificat . contra Bellarm. lib. 4. cap. 1. pag. 938. & cap. 2. 946 , & 948. e Panstrat . Cathol . Tom. 3. lib. 15. cap. 4. pag. 518. Genv. 1626. f Loc. Theolog. Tom. 3. Loc. de Evangel . cap. 4. pag. 437. & cap. 12. pag. 500 , 501. Edit . in 4 o. Jenae 1618. g Enchirid. Relig. Reform . pag. 95. Tom. 1. oper . Lugd. Bat. 1647. h Explicat . Cateches . part . 2. Quaest . 19. pag. 99 , 100. in Tom. 3. ejus Script . Theolog. Heidelberg . Amstel . 1646. & exegesis August . Confess . Art. 5. pag. 43. A●stel . 1647. i Andreas Rivetus , in Gen. 15. Exercitat . 84. pag. 325. Tom. 1. oper . Roter . 1651. k Cum enim Evangelium nihil aliud sit , quam enunciatio & declaratio Gratiae , misericordiaeque Dei , quam suâ morte Christus promeritus est , negari non potest illam esse maxime Evangelicam Doctrinam , quae hoc beneficium laetumque nuntium plenissimè exponit , eamque ob causam in Pauli Epistolis Evangelium copiosissime , & clarissime doceri , & esse Paulum optimum Evangelistam . Whitakerus contra Duraeum , lib. 1. pag. 80. Tom. 1. oper . Genev. 1610. a Evangelium autem hoc modo non incommode definiri potest ; Doctrina Divina , quâ Areanum Dei Foedus , de gratuitâ salute per Christum hominibus in peccatum lapsis annamciatur ; & cum electis inchoatur ac conservatur , ad ipsorum salutem , & Dei servatoris gloriam . Gomarus , Disput . 14. Thes . 25. pag. 52. Tom. 3. oper . Amstel . 1644. a Multos enim insignes , & perniciosos errores peperit aequivocatio vocabuli Legis , non rectè distincta Monachi transformarunt Doctrinam Evangelii in Legem . Chemnitius Loc. Com. Tom. 2. pag. 4. Edit . in 8 o. Francof . 1599. b Hoc enim vere possumus affirmare , ignorationem differentiae Legis , & Evangelii , plurimis maximisque erroribus occasionem praebuisse , quibus hodie Christiana Religio perturbatur : i. e. For we can truly affirm this , that the Ignorance of the Law and Gospel , hath afforded Occasion to the most and greatest Errors with which the Christian Religion is at this Day disturb'd . Beza Confessio , cap. 4. §. 23. pag. 19. Tom. 1. oper . Genev. 1570. a Et quae alia Lux discussit densissimas tenebras Regni Pontificii nisi haec praecipuè , quod demonstratum est verum discrimen Legis , & Evangelii ? Chemnitius , Ibid. pag. 562. a Sic omnes Justiciarii existimant Christum esse novum quendam Legislatorem , & judicant Evangelium nihil aliud esse , quam librum , qui contineat novas Leges de operibus , ut Turcae de suo Alcorano somniant ; sed satis Legum est in Mose . Ideo Evangelium est praedicatio de Christo , quod remittat peccata , donet gratiam , justificet , & salvet peccatores . Quod autem praecepta in Evangelio reperiuntur , ista non sunt Evangelium , sed expositiones Legis & Appendices Evangelii . Luther . plenior Comment . in Galat. 2. 17. Fol. 42. pag. 1. in Tom. 4. oper . b Quia de Sion exhibit Lex . Haec est causa multiplicandae Ecclesiae , & Regni Christi ampliandi , praedicatio scilicet Evangelii . Promittit enim , hîc novum verbum , nisi enim novam Doctrinam significaret , quid opus erat denuo promittere Legem , quae tot annis antè lata erat ? Et manifestè significat differentiam quod addit , de Sion . q. d. prius dedi Legem in Sinai , nunc aliam dabo in Sion Monte , quae non erit doctrina operum , sed Fidei , non Legum , sed Gratiae , non accusans sed conferens remissionem peccatorum . Luther . Enarrat . in Esa . 2. Fol. 292. Pag. 1. Tom. 3. oper . a Nam quum à Lege petenda esset pietatis regula , per Synecdochen ejus nomine totam Doctrinam Dei comprehendere solebant : quemadmodum etiam sub Altaris nomine cultum Dei. Calvin . Com. in Esa . 2. 3. Tom. 4. oper . c Nihil enim aliud intelligit per Legem quam Verbum Domini , nec per Zijon quam Hierusalem ; nec potest de aliâ Doctrinâ intelligi quam Evangelica . Muscul . Com. in Esa . 2. pag. 71. Basil . 1570. d Utitur autem Legis vocabulo pro Judaeorum more , de Doctrina loquens , & Legem operum dicit eam Doctrinam , quae nos operibus justificari tradit . Legem vero Fidei eam , quae justitiam monstrat in Merito Christi , qui solâ Fide apprehenditur . Gualtherus Homil. 19. in Epist . ad Roman . Fol. 44. pag. 1. Tiguri 1566. a Significat ergo novam Dei patefactionem , & novam formam Legis , & cultus expectandam esse è Zijone , patefacto nimirum Christo , & abrogatis ceremoniis . Sed cum dicat Legem egressuram è Zijone , queritur an hoc & similibus locis stabiliatur opinio Papistarum , qui volunt Christum venisse , ut esset novus Legislator , qui Legem meliorem & persectiorem proferret , quàm olim lata erat per Mosem , ut secundum cum Legem homines deinceps viventes , hâc obedientiâ placerent Deo , & consequerentur vitam aeternam ? Facilis est responsio ex phrasi usitatissimâ in Scripturâ , quâ nomine Legis tota Doctrina intelligitur . — Fugienda est igitur opinio Monastica tanquam pestis , & eversio totius Christianismi , & obscuratio officii & beneficiorum Christi , non differens ab Ethnicorum , Judaeorum , Turcarum , & aliarum Sectarum opinionibus de justificatione coram Deo. Vrsinus Comment . in Esa . 2. pag. 63. Tom. 2. oper . Neustad . 1589. b Est & illa significatio generalis , quando sub nomine Legis intelligitur universa Doctrina divinitus patefacta , ut Psal . 19. v. 8 , 9. & 119. ubi Lex dicitur consolari , & aedificare corda . Ita de Evangelio loquitur Esaias , Cap. 2. v. 3. De Sion exibit Lex . Rom. 8. 2. Lex spiritus vitae ; Rom. 3. 27. Lex Fidei ; Gal. 2. 19. Ego per Legem Legi mortuus sum . Est autem Hebraica Phrasis , in quâ Lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab instituendo , & docendo nomen habet . Chemnitius loci Com. Tom. 2. pag. 5. Edit . in 8 o. Francof . 1599. a Unde jam sequitur istam exclusionem factam esse per Legem fidei , quae hîc denotat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinam Fidei , prout sub novo Testamento docetur , sine obligatione ad ulla opera tanquam causam justificationis , uti futura fuissent opera Legis Moralis perfectè , & constanter praestita ab Adamo , vel tanquam necessarium justificationis praerequisitum . Wittichius Investigat . Epist . ad Roman . pag. 150. Lugd. Bat. 1685. Notes for div A41521-e8020 a Epistola Arminii ad Utenbogardum in Epistolis praestant . viror . Epist . 70. pag. 131 , 132. Edit . 2. Amstel . 1684. a Mr. Lorimer ' s Apology , Chap. 2. Sect. 1. pag. 22. Notes for div A41521-e9010 * Legis quidem nomen impropriè fidei tribuitur . Calvin . in Rom. 3. 27. pag. 49. part . 3. Tom. 5. Edit . Genev. 1617. † Per quam Legem ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; id est , Quâ Doctrinâ Beza in Rom. 3. 27. a Aquinas Lect. 4. in Rom. 3 pag. 30. Antverp . 1620. b Cajetan . in Rom. 3. 27. in Tom. 5. Comment . in Script . Lugd. 1639. c Arias Montanus , in Rom. 3. 27. in suâ Elucidat . Epist . Apost . Edit . Plant. Antverp . 1588. d Ambros . Catharin . in Rom. 3. 27. 28. in ejus Comment . in Epist . Paul. pag. 38. Paris . 1566. e Cornelius Mussas , Comment . in Rom. 3. pag. 184 , 185 , 186. Venet. 1588. f Benedict . Justin . in Rom. 3. 27. in Tom. 1. Explant . in Epist . Paul. Lugd. 1612. g Cor. a Lapide , in Rom. 3. 27 , 28. h Estius , in Rom. 3. 27. i Adamus Contzen . Comment . in Rom. 3. 17. Quaest . 2. pag. 175 , 176. Col. Agrip. 1629. * Rivet . in Cap. 15. Genes . Exercitat . 84. pag. 321. Tom. 1. oper . Roterod. 1651. Alessandro Zilioli , Histor . Memorab . de nostri Tempi , part . 2. lib. 2. pag. 46. Bologn . 1645. a Ex quibus omnibus etiam patet , Christum non solum ut redemptorem hominibus datum esse ; cui fidant , ut volunt Haeretici ; sed etiam ut Legislatorem cui obediant . Estius in Gal. 6. 2. b Christus non modo servator , rerum etiam Legislator agnoscendus est , quippe cujus summa Lex est charitas , quam veluti novam Legem , novo modo nobis imperavit , novoque exemplo confirmavit . Verstius in Gal. 6. 2. pag. 273. Comment . in Epist . Apost . Amstelod . 1631. c Vorstius de Deo Disp . 3. pag. 19. & Notae in Disp . 3. pag. 215 ad 217. Steinfurt . 1610. Ibid. Disp . 6. pag. 64. & Notae in Disp . 6. pag. 365 , 366. Et Apologet. Exeg . Cap. 11. pag. 46 , 47 , &c. Lugd. Bat. 1611. a Mr. Lorimer 's Apology , Chap. 2. Sect. 1. pag. 22. b Ibid. pag. 24. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Just . Mart. Dial. cum Tryph. pag. 229. oper . Edit . Paris . 1636. a Goulartii notae in Cyprian . Epist . 11. pag. 33. oper . Cyprian . Edit . Goulartii , Genev. 1593. b Cum dicitur diligamus invicem , Lex est ; cum dicitur quia dilectio ex Deo est . Gratia est . Augustin . de Gratia & Libero arbitrio , cap. 18. fol. 284. pag. 2. Tom. 7. oper . Paris . 1571. a Mr. Lorimer 's Apology , pag. 26. a Vox Evangelium speciatim sumpta , atque ad Christi exhibitionem restricta , primò Historiam denotat de Christo in carne manifestato , ut Marc. 12. secundò pro laetâ usurpatur doctrinâ ac praedicatione de hominum peccatorum reconciliatione cum Deo per gratuitam peccatorum remissionem morte Christi expiatoriâ ipsis partam , quibuslibet indefinitè oblatam , pauperibus spiritu atque Infantibus revelatam , credentibus vero singulatiter applicatam ad horum salutem , & misericordiae Divinae cum Justitiâ conjunctae patefactionem , laudem sempiternam . 1 Cor. 9. 14. 15. & seq . Synops . pur . Doctr. Disp . 22. Thes . 5 , 6. pag. 267 , 268. Ludg. Bat. 1625. Ibid. Thes . 36 , 37. pag. 272. b Gomar . Disput . 15. Thes . 25. pag. 52. Tom. 8. 3. oper . Amstel . 1644. a Apology , pag. 32 , 33. Notes for div A41521-e10880 a Praecepta etiam diversa quantum ad Ceremonialia : Nam quantum ad moralia sunt eadem , sed plenius in Evangelio continentur . Petrus Lombard . lib. 3. Sentent . Dist . 4. pag. 681. Edit . in 8 o. Mogunt . 1632. b Tametsi Evangelii praecepta simpliciter difficiliora sint , majorisque oneris praeceptis Mosaicae Legis , &c. Alex. Alens . Sum. Theol. par . 3. Quaest . 28. Memb. 4. Art. 1. pag. 193. Col. Agr. 1622. c Duplex est difficultas five gravitas , una carnalis , alia spiritualis : Quantum ad carnalem gravitatem gravior erat Lex vetus quam Evangelium , sed quantum ad difficultatem spiritualem Lex nova difficilior . Guil. Altissiod . Sum. in Sentent . lib. 4. Fol. 243. pag. 2 Paris . 1500. d Spiritus est gratia spiritus , in quâ datur spiritus sanctus : & haec datur in Legislatione novâ , non veteri . Albert. Magn. Com. in lib. 3. Sentent . Dist . 4. Art. 4. pag. 419. Tom. 15. oper . Ed à Jammy , Lugd. 1651. e Lex Evangelica , cum sit ipsa spiritus sancti gratia , necessariò hominem justificat . Aquin. Sum. prim . secund . Qu. 106. Art. 2. pag. 199. Col. Agr. 1622. f Ex parte autem Legis novae plus alleviat multitudo , & efficacia auxiliorum , &c. Scotus in lib. 3. Sentent . Dist . 40. g Quae quidem Lex nova quatuor notabiles & excellentes conditiones habet . Est enim Lex Charitatis , Libertatis , Facilitatis , Necessitatis . Rayner . de Pisis Pantheol . Tom. 2. Cap. 109. de Lege pag. 116. Edit . in 4 o. Brixiae , 1580. h Antiqua ( viz. Lex ) imperabat , sed auxilium non praebebat , attendebat literam , quae occidit : Nova spiritum , & gratiam , quae vivificat . Aureolus in lib. 3. Sentent . Dist . 40. Quaest . ult . pag. 451. Tom. 2. Romae , 1605. i Quod Lex nova liberat ab oneribus veteris Legis verum est , tum quia imponit onera pauciora , tum etiam leviora , & quae pertinent ad curationem morbi peccati , & ad conservationem sanitatis spiritualis . Durand . in Sent. lib. 4. Dist . 1. Qu. 2. pag. 646. Lugd. 1587. k Duae namque sunt partes Legis Divinae tam vetustae , quam novae , videlicet testimonia , & praecepta . Testimonia pertinent ad credenda , Praecepta ad operanda . Dionys . Carthus . in lib. 3. Sentent . Dist . 40. Qu. 2. pag. 330. Venet. 1584. l Lex Evangelica Christianorum est propria , Lex vero invita universis communiter intionibus pater . — Lex haec ipsissimum est Evangelium . Domin . Soto de Justic . & Jure , lib. 2. Quaest . 7. Art. 1. Fol. 61. pag. 1. Lugd. 1582. m Prime conclusio est : Lex Evangelica , si pura documenta & mandata , atque opetum substantiam consideres , non magis per se justificat , quam vetus , vel Lex ipsa naturae . — Secunda conclusio : Lex Evangelica , si internam ejus virtutem mediteris , hominem justificat . Id. Ibid. Quaest . 7. Art. 2. Fol. 61. pag. 2. n Non veteris illius , & tunc continuò evacuandi , sed novi & aeterai Testamenti , novae Legis , novo more promulgatae . Alb. Pighius , de Hierarch Ecclesiast . lib. 1. cap. 2. Fol. 7. pag. 1. Col. Agr. 1558. o Lex autem gratiâ comitata , cujusmodi intelligitur Lex nova , non tantum quid sit agendum , ostendit , verum etiam spiritum & virtutem subministrat , quâ quod praecipitur , impleatur . Estius , in lib. 3. Sentent . Dist . 40. §. 4. pag. 159. Tom. 1. Duac . 1616. p Dicendum verò primò est Christum dominum non solum suisse redemptorem , sed etiam fuisse verum , & proprium Legis latorem . — Dico secundo Lex Christi seu Lex nova , est vera ac propriissima Lex praeceptiva . Suarez . de Legibus , lib. 10. cap. 2. pag. 696 , 697. Mogunt . 1619. q Ad diffitultatem est Responsio communis ; gratiam convenire Legi novae quasi per se , & ex propris ; antiquioribus vero Legibus non ex vi illarum , seu per se fuisse conjunctam , sed per respectum ad Legem gratiae . Et ideo Legi gratiae simpliciter tribui justificationem non verò superioribus Legibus . — Ob hanc ergo rationem spiritus gratiae dicitur esse proprius Legis novae quia data est eo tempore , in quo jam Author gratiae advenit , & redemptionem hominum consummavit , gratiamque omnibus meruit . Imo idem ipse est Author hujus regis , & gratiae . Idem . Ibid. cap. 5. pag. 712. r Et quidem si loquamur de Gratiâ Novi Testamenti , non distinguitur Lex ab Evangelio : Quod Lex requirat opera , Evangelium non requirat opera ; sed quod Lex doceat quid sit faciendum , Evangelium praebeat vires ad faciendum . Bellarm. de Justif . lib. 4. cap. 2. pag. 1011. In Tom. 4. Controv. Colon. Agrip. 1619. s Quamvis Christus suam Legem habeat , eumque Dei nomine mundo tulerit , non tamen simpliciter Legislator dicitur , cum ejus Lex nihil aliud fuerit quam complementum ac perfectio Mosaicae Legis ; nec sanè ob id praecipuè in Mundum venit , ut Legem ferret , nosterve Legislator esset , sed ut nos servaret , in quem etiam finem nobis suam Legem dedit . Socin . ad Artic. Cuteni , Thes . 10. pag. 454. tom . 2. oper . 1656. t Fatentur Remonstrantes delectari se istâ Loquendi ratione , [ viz. quod Christus sit novus quidam Legislator ] non quia hunc aut illum autorem sapit , nedum quia eam à Socino mutuati , sed quia Dei & Scripturae Phrasis , & quia Religionis totius corculum , ac Medulla est . Nihil aeque necessarium esse credunt , quam ut credatur novae Legis latorem esse . Episcopius , Apolog. Remonstrant . cap. 24. pag. 237. part . 2. tom . 1. oper . Rot. 1665. u Paulum fateor uno loco Legis fidei meminisse , quam opponat Legi operum ; sed praeterquam quod additum fidei nomen omnem amphiboliam tollit , dico ne sic quidem illum Locum tibi patrocinari . Lego apud eundem Legem Christi , sed pro mutuae dilectionis mandato à Christo renovato ; cui opponitur externa Legis observatio , ac praesertim Pharisaica . Legem perfectam Libertatis ( cujus meminit Jacobus ) nego ad istam novae Legis appellationem pertinere . Calvinum autem uti memini uno Loco vestrâ illâ formulâ , sed additâ interpretatione , & idcirco tantum , ut quid in vobis redargueret , omnes intelligerent : Ne me vero existimes de nihilo contendere , quum veteres nonnulli , veluti Augustinus ( quod tamen rarissimè fecit ) Legis , & quidem novae , seu secundae , nomen aliquando novo Foederi , sive Evangelio tribuerit , facit exitialis ille & plane detestabilis Error vester , quo Legis & Evangelii praecipuum discrimen tollitis , ut hanc formulam scripturis inusitatam prorsus ex Ecclesiâ exturbandam existimem . Bezae Apolog. 2. ad Cl. de . Xaintes respons . pag. 364. tom . 2. oper . Genevae 1573. 
A62005	----	A Christian womans experiences of the glorious working of Gods free grace Published for the edification of others, by Katherine Sutton. [Sutton, Katherine] 1663 Approx. 128 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A62005 Wing S6212 ESTC R221690 99832963 99832963 37438 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62005) Transcribed from: (Early English Books Online ; image set 37438) Images scanned from microfilm: (Early English books, 1641-1700 ; 2154:14) A Christian womans experiences of the glorious working of Gods free grace Published for the edification of others, by Katherine Sutton. [Sutton, Katherine] Knollys, Hanserd, 1599?-1691. [4], 44 p. printed by Henry Goddæus, printer in the Newstreet, At Rotterdam : anno 1663. "To the courteous reader: signed: Hanserd Knollys. Errata at foot of *2v. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Early works to 1800. 2007-07 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 John Pas Sampled and proofread 2007-10 John Pas Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A CHRISTIAN WOMANS Experiences of the glorious working of Gods free grace . Published for the Edification of others , by KATHERINE SUTTON . Luk. 24 : 24. And they found it even so , as the VVomen had said . AT ROTTERDAM , Printed by HENRY GODDAEUS , Printer in the Newstreet , Anno 1663. COURTEOUS READER . WHEN our Lord and Saviour JESUS CHRIST had fed many with a few Loves , he commanded his Disciples to gather up the Fragments , that nothing he lost , Iohn . 6. 12. And when God was pleased to poure out of his Spirit upon some of his faithful Servants in our Generation , he had also some of his Handmaides , who gathered up the Crumes of that spiritual Bread , which the Lord blessed and distributed among his Disciples : Of which Number this holy Marron was one . Now there are three Arguments where by it may appear , that God would not have these Fragments ( which she hath gathered into her Basket ) to be lost , viz. First , Because , God made them ( by his Bl●ssing ) food to her soul in the gathering , and receiving them into her own heart , and also to the soules of several young Virgins in her family , unto whom the Lord made some of these Crumes the bead of eternal Life . Secondly , Because when she had lost the manuscript ( where in these and many other of her Experiences were written ) in a sea storme wherein she suff●●ed Shipwrack , yet God , who preserved her life , did also preserve these ●xperiences in her heart , where it seemeth they were written , not with ink but by his holy Spirit . Thirdly , Because she bei●g presled in Spirit to Communicate them more publikely , the Spirit of the Lord did bring them ag●in to her remembrance , and she hath been made willing to publish them as her Testimony and witness of the free grace , and fresh Anoyntings of the Lords Spirit , whom he hath promised to poure forth upon his servants , and Handmaides in the last dayes , Ioel 2 : 28 , 29 , 31 , 32. Now for as much as this little Book is presented to thee , CHRISTIAN READER , as a Basket full of Fragments , be not offended with the broakenness of any matter , which thou mayest meet with in the Reading thereof : considering , that God , who hath made them a blessing to others , may bless them unto thee . Thou mayest take notice of three Things in this little Book , which I judge wo●thy of every Christians observation , to wit , first , Her extraordinary Teachings of God by his holy Spirit and Word , when she could not enjoy the ordinary means of his own appointments . This godly Woman ( after God hath begun the good work of grace in her soul ) would not loose any opportunity she could get either in publicke or private for her p●ecious so●l , but would often break thorrow some difficulties and , endure some hard , hips to enjoy such opportunities ; and this she did at that time , when many professors sleighted and neglected ( Ogr●evous Sin ! yea contemned the Ministry of the word . Now obs●rve , That a● she followed the Lord , and waited upon him in the use of the means of Grace , when she could enjoy it , so the Lord was pleased ( of the exceeding Riches of his free Grace ) not onely to so her soul good by his p●esence and power therein : But also ( when she could n●t ●njoy the ( 〈◊〉 meme● of grace ) the Lord waited to be graciou● unto her soul , and followed her with the 〈◊〉 teachings of his holy Spirit , and word , as she hath witnessed in many particulars in this her Book . And if thy experience , COURTEOUS READER , cannot seal unto the Testimony , that she gives of those Spiritual Teachings : Yet do not st●mble at them , do not judge her , for she hath received an Unction from the holy One , and is taught of God. In the Reading of her Book , thou wilt meet with some suddain and unexspected Transition from one thing to another , ( and thou mayest think it to be some what abruptly ) yet Censure not too rashly , but rather consider , that even this also may , yea doth hold some proportion unto the course of Heaven and Heavenly communications . The Husbandman will not wonder to see showers and shinings , bright and dark Clouds succeed each other , knowing that the Rain which comes from Heaven hath its seasons and its measure too . Will the Marriner marvel to see the seas swell and rage in a great storme , or admire the stil●ness and smoothness of the deep watters in a great calme . Or will any who liv supon the sea coast think the frequent Ebbing & flowing of the tyde a strange thing . Neither will any experienced Christian marvel at the suddain Ebbing and flowing of joyes , and sorrowes in the hearts of Saints . The operations and Administrations of the Spirit are various , 1. Cor. 12 : 4 , 5 , 6 , 7. Some times the Spirit is poured out upon the soules of Believers ( as floods upon the dry ground ) And those spiritual showers and shinings do make a spring of Grace in the wilderness of their hearts . Where of the Lord hath spoaken by his Prophets . Isa . 51 : 3. and 44 : 3 , 4. and 32 : 15 , 16 , 17. Ier. 31 : v. 12. But at other time the glory of the Saints comforts , joyes , and light is so clouded , and eclipsed , that they are under great desertions , Isa . 54 : vers . 7 , 8 , 11. Yea and may for some time walk in dakness and have no light , Isa . 50 : 10. Secondly , Another thing I judge worthy the Readers observation in this Book , is this Christian womans Experience of the presence and power of God , accompanying her consciencious endeavours to do good unto the souls of others both in her own family especially , and also in some other families , where she so journed some time . I mention not this for her praise , who desires that God alone may have all the Glory of whatsoever he hath done for her or by her ; ( she needs no Epist●es of Commendation from men ) But seeing her Experiences are made so publicke , my hearts desire is , that Parents and Governours of families would follow her Example therein : Endeavouring ( as she did ) the Conversion and sanctification of them , whom God had committed to their charge , by Instructions , councel , and reproose , which she administred , with so much love , wisdome , zeal , and tenter heart●dness , that they proved by Gods blessing an effectual means of the conversion of many , some of whom are yet living witnesses of the truth hereof , and also of many other her Experiences related in this her Book . She was not onely a Governesse , but ( as it were ) a Prophetess in her family , for she prayed constantly with her children and Maidens , she also read the holy Scriptures daily unto them , and so spake from them , that many of them , who heard her ( in her family duties ) believed and turned to the Lord. She opened her mouth with wisdome , and in her tongue was the Law of kindness , a Solomon spake of the virtuous woman , Pro. 31 : 26 , 27 , 28 , 29. She did so Chatechise the young children , and instruct the elder maidens , that they all learned to know , and many of them to do their duty to God and man. Thirdly , there is yet one thing more , which I would have thee , Courteous Reader , to ponder in thy heart , to vvit , the gift of singing spiritual Songs and Hymnes , whih she pr●sents thee with some instances of in her Book , here and there occasionally touching , which Administration I am willing for thy ●dification to say : 1. That singing of Psalmes , Hymnes , and Spiritual Songs ( b●ing an Ordinance of Gods vvorship ) ought to be performed by a gift , and the assistance of the Spirit , as well as prayer 1. Cor. 14 : 12 , 15. What is it then ? I vvill pray vvith the Spirit , &c. I vvilising vvith the Spirit , &c. Now as to take a book and r●ad a prayer out of it , or to say a prayer without the Book , is not to pray in the Spirit , so to read a Psalme in a Book , and sing it , or to sing the same Psalme without the Book is not to sing in the Spirit : If the singing of Psalmes be a part of Gods worship ( as doubtless it is ) then it ought to be performed by assistance of the spirit , for the true worshippers ought to worship God in spirit and truth , John. 4 : 23 , 24. 2. That Christians ought to sing Spiritual Songs and Hymnes , as well as Psalmes , unto the Lord ; And that with grace in their hearts , Col. 3 : 16. for the melody ( which the Lord loveth ) i● in the heart , rather then in the voyce , Eph. 5 : 19. 3. They who performe this part of Gods worship , whether they speak unto themselves in private , or unto others more publickly , ought to have the word of Christ , to dwell richly in them , yea and to be filled with the Spirit , as the Apostle testifieth , Ephes . 5 : vers 17 , 18 , 19 , 20 ▪ and Coloss . 3 : vers 16. I have known some other Godly and gracious Christians ( besides this grave and holy Matron ) who have this gift of Singing : and I my self have some experience of this kinde of Anoynting of the Spirit of praise , which will ( I hope ) ere long be powred forth upon the sons and daughters of Zion . And then they will praise Jehovah , singing to the Lord a new Song , and his praise in the Congregation of Saints , as is prophesied , Psal . 149 : 1 , 2 , 5. and Isai . 51 : 11. and 52 : 1 , 8. &c. The holy Spirit can dictate the Matter , yea and words of praise and singing , as well as the matter and words of prayer : And why may not the Lord assist a poor gracious humble soul to sing in the Spirit , as well as to pray in the Spirit : seeing there nothing too hard for God , to do ? It was by many ( and is still by some ) denyed , that there is any such thing as a Spiritual gift of prayer , save onely that vvhich is acquired . And yet the gracious experience of many Godly persons doth testify that there is such a gift of the Spirit , called a spirit of supplication , which is powred forth upon the Lords people . And although many nay most Godly Christians do not believe there is any such Spiritual gift of ●●nging as I have here intimated , yet some few poor gracious humble soules have good Experience , that there is sometimes a measure of the holy Spirit powred upon them , where by they are so filled with the Spirit , that they break forth into singing : Pray therefore that thou mayest sing , and praise the Lord , when the Redeemed of the Lord shall return and come with singing to Zion , Isa . 51 : 11. And the Children of Zion be joyful in their King. Psal . 149 : 1. Unto whom be glory and dominion for ever , AMEN . So prayeth he , who waiteth for his Kingdome and Coming . HANSERD KNOLLYS . ERRATA . PAg. 1. Line 8 , 9. read forbearance ; line 16. r. sinned ; l. 19. r. petty . Pag. 3. line . 1. r. I was stirred ; line . 3. 4. r. to me towards Heaven ; Pag. 4. l. 7. r. stumblest ; Pag. 6. l. 1. r. heed ; Pag. 7. l. 6. r. Christening ; Pag. 8. l. 25. 26. r. unbelief : Pag. 9. l. 12. read renewings . These and some other litteral mistakes the Reader is desired to mend in the perusal of this Book . Christian Womans experiences of the glorious working of Gods free Grace . I Had once hard thoughts of the people of God , yet being on a time perswaded to go to hear them , I went though not out of love to them , but to vvatch vvhat I could observe ; and being then over perswaded against them , and the Ministers Text ( that then preacht ) was Rom. 2 : 4 , 5 , 6. or Dispisest thou the riches of his goodness , and forbeacance , and long suffering , not knowing that the goodness of God leadeth thee unto repentance ; but after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath , and revelation of the righteous Judgment of God , who will render to every man according to his deeds . Verily at this opportunity the dread of God did much smite upon my heart , that I had so long sinnend against his patience and goodnesz . He had this passage , that the sword of the Lord hung as in a twine threed , to cut of all pitty swearers ; and I having been one that durst not swear great oathes , ( but small ones I was addicted to ) I thought it met with my particular condition : Then had I little acquaintance with any that feared the Lord ; unless it were one family , and they were much afraid of me for a season , because I had been so vain . Then was I cast upon the Lord alone , who did much support mee by his grace , blessed be his name ; yet the very first night after he began to work upon my heart , I fell under this temptation , that I should not eat any more , but rather die , and then I should cease from sinning against the Lords goodness ; I then cast away my prayer-book , for it did not reach my necessities , and I cried unto the Lord alone to teach mee to pray ; Then did I endeavour to keep close to the best teaching ministery I could find ; I was very ignorant , yet did search the Scriptures diligently : but found them very dark to mee , I dayly saw a more clear discovery of my sinful nature , and then began to be sorely perplexed with feavs that I could not be a child of God , because I knew not how to get victory over my sin , and though I used all meanes I could , yet my corruptions would sometimes break forth , which made mee often times ready to dispare , and to cast of all . But one day amongst the rest the Lord made mee resolve , though he kild mee , yet I would trust in him ; he made mee also desire of him that if he would not save mee , yet that he would not let mee go back again into sin ( for the sence of Gods goodness was much upon my heart . ) Then in several Sermons God was pleased to speak peace to my poor soul , yet after through the violence of temptations , I often questioned my condition ; sometimes I was tempted to murder my self , sometimes to starve my self ; yet the Lord upheld mee , for I could not make my case known to any but God for the space of two years , all which season I was wonderfully kept by the power of God alone . In this time was I called by my friends into a darck corner of the land full of ignorance , yet I was sorely troubled , especially when I was overtaken with any sin , still I fell down befor●●he Lord bewailing my sins ; then did the Lord give mee much comfort from this place of Scripture . Jer. 31 : 20. Is Ephraim my dear son is he a pleasant child , for since I spake against him , I do earnestly remember him still : therefore my bowels are troubled for him ; I will surely have mercy upon him . saith the Lord. Now in the place where I was were many Papists , and they much endeavoured to have mee of their judgment : But God kept mee in a thirsting frame of spirit after the preaching of the word , and often cast in my mind , that I should , Matt. 6 : 33. First seek the Kingdom of God , and the righteousness thereof , and all other things should be added . Wee had in that place a bad Minister , but to God I made my supplication , and used what means I could to obtain a better , and God was pleased to answer my desires , and sent a better to that very place , who remained there the time that I stayed , . under whose honnest teachings I often met with sweet refreshing . Then was stirred up by my friends to change my condition , to be married to an husband ; upon which I did earnestly begg of God that I might have one that did fear the Lord , that he might be a furtherance to heaven , and indeed so hee was . For I married with a man that was much in practical diuties , yet some difference there was in our judgments , which often caused no small trouble in my spirit : but it had this effect , it caused mee to cry to God , and to search the Scriptures , so much the more , using all means for a ●ight understanding in the things and wayes of God , and it became helpful to mee . And in this time of my earnest seeking of God alone , he was pleased to discover to mee by dreames and visions of the night , the uggliness of sin in a far greater manner then ever I saw it before : and in dreams brought many Scriptures to mind that did answer some questions , and satisfy some doubts , that were in my heart : and so did cause darkness to become light before mee at that time : and this did the Lord do in the absence of other meanes , soon after I gained information where the word was powerfully preached : but it being something far from mee , I had some difficulty to get to it ; yet it being ( through grace ) more to mee then my ordinary food : I keept close to opportunities of the word there preached ; which in an especial manner God was pleased to make very useful unto mee . And I injoying often many sweet tasts of the presence of God in his ordinances , was carried out through all weathers to wait upon him ; and this I can truely say from real experience that the worst wheather I went through the more of God , I met within his ordinances , I remember one very wet day , I had much comfort from these words ; ( let this incourage others , ) Joh. 1 : 2 , 3. Now are wee the sons of God , and it doth not yet appear what we shall bee : And afterwards while my meditations were something upon Hebrews 6 : 5 , 6. I was much stirred up to mind , how far an Hypocrite might go in Religion : And I began to consider , whether or no I had gone any further then such a one might go , for I saw plainly that a person might go very far , and yet be in a sad state , though they may be ●nlightened and tast of the heavenly gist , and be partakers of the holy Spirit , yea and tast of the good word , and also hear the best Preachers gladly , as Herod did Iohn the Baptist , and as Agrippa did Paul , and yet be but almost a Christian . Then I being at a Sermon , the words of the Text were : Marc. 6 : vers 20. And he did many things : That Minister then shewed , that an Hypocrite or a reprobate might do many things : but yet a true child of God can do more ; he named two things in which a child of God goeth beyond an Hypocrite . First , that he doth as much desire to be holy as happy . 2. That he doth as earnestly fet himself against all sin as some . Then was I exceedingly taken up in my thoughts about this thing ; but being carried out to seek the Lord earnestly , he was pleased to give in this answer ; Thou tumblest so much at the stone of assurance that thou forgetest to build , then did God let me see that the foundation and top-stone is Jesus Christ , and that I must cease from my own workes , and take Christ upon his own termes , and then entred I into some rest . Oh , what a knotty piece was I to work upon ! for until he put forth his mighty power I could not believe ; and I found nothing stronger then free grace to stricke at the root of my sin . Also on another snowy day I going many miles to hear , I was refreshed much from these words , 2 Cor. 12 : 9. My grace is sufficient for thee . And on another day from these words : Luke 10 : 20. But rather rejoyce , because your names are written in heaven . And another time aboundance of comfort from that Scripture : 1 Cor. 2 : 9. Eye hath not seen , nor ear heard neither , hath it entred into the heart of man , to conceive the things which God hath prepared for them that love him . It was a very sore day when I went to this opportunity and a very bitter Journey I had , but God made it exceeding sweet unto mee . Also I had a very great fit of a feaver , by reason of the trouble of conscience I was under ; and in the time of that great feaver , the Lord was pleased to set that Scripture upon my heart : Rev. 22 : 17. The Spirit and the bride said comm , and let him that heareth say , come ; and let him that is a thirst come ; and whosoever will , let him come , and take of the watters of Life freely : Which did administer so much comfort & refreshing to mee from a sence of the freeness of Gods grace , being set upon my heart , with so much power of the Spirit that I was ( contrary to the Judgement of Physicians ) soon raised to my health again . For indeed I had at that time been exceedingly troubled in my spirit about my sins , which I had been looking back upon ; for I had made a Catalogue of them , and spread them before the Lord for pardon : But thinking them to be so many , that God would not pardon them ; I did much desire I might die , and go out of the body , and not live any Longer in it , to encrease mine iniquities . And although at this time a good Minister did endeavour to comfort mee , yet I put comfort from mee , and said , it did not belong to mee till the God of all grace was pleased to give it in by the power of his Spirit , as besore mentioned , and then after our good God had given mee a tast of the riches of his pardonning love and grace in Christ Jesus : I was also carried out to pitty others , and begge that God would let them also tast of the same ; and a particular person was set upon my heart to begge of God for , and in a short time the Lord was pleased to answer my desire in working a work of grace in that soul . Then I was called by providence to remove into a dark family , where I had lived some time beofore ; and I then finding much opposition against mee , was not willing to go thither again , but set my self to pray , not that I might be willing to submit to the will of God , but that I might not remove into that family , though had I then understood it , my call was clear enough , being earnestly desired there unto by my husband , and invited by the family , who now professed they could not be without mee , though ( when I was there before ) they did not affect mee well , being lofty , and could not bear such admonitions that sometime letting fall among them , but upon the importunity of my husband and this family ; I then at length set my self to seek the Lord , that my heart might be made to submit to his will , what ever it were ; and that if I did go , I might some way or other be useful to him in that place . Now that which made mee so unwilling to go unto that family , was because of the opposition , that I had met with before in the wayes of God , and then a want of the means , both of preaching the word and fellowship with the Saints . But upon my earnest seeking , to know the mind of God , and to be brought to submit unto it , my heart was soon made willing to go , which accordingly I did ; and I had not been long there before , it pleased the Lord to worke upon one of the family ( to my great comfort and refreshing ) who was one that I looked upon as unlike as any in the family . Also the Lord was pleased by death to take away a child from mee , which was to my casting down , and for some time I was under a cloud , and questioned whither I were a child of God ? and whither my child were saved ? In that time a good man laboured to comfort mee , telling mee before , the Lord gave mee a son , he gave mee his own son ; Oh , said I , that I could see that ! why said hee , if you will see that , take head of a cursting law , a slandring devil , and an accusing conscience ; all which the Lord hath delivered you from , and therefore now wait upon the Lord I am confident the Lord will appear in this thing . And the Lord was pleased after seeking of him , to set it upon my heart , that that child was well with him , and that he had such another mercy for mee on earth , which he gave mee faith in , notwithstanding great oppositions against at that present : yet after some half a years waiting upon the Lord I was assured of it . A fit of desertion . After this the God of comfort was pleased to withdraw and leave mee in a deserted condition , which I found to be very sad , and I was very much perplexed in my spirit , but could not speak of it unto any : But going to hear a Sermon , the Minister was upon that Text : Lord forsake mee not utterly ( that is to say ) not overlong least the spirit should fail before thee : hee then shewed what desertion was ; and why God doth sometime seem to leave his own people . Because ( said he ) throug some pride , they thougt they could walk alone , and so neglected their watch , then God hide his face , that they might see their own insufficiency : and know that all their peace , strength and comfort is in and from him : And this ( through mercy ) was a great help unto mee at that time . Further , while I was under that ministry , God was pleased to convince mee of the falsness of their Worship , which in that place then was used , and having an opportunity to go with others to the communion ( as they call it ) I could not kneell as the rest did , but sat down as if I had kneeled ; and as I there sat , it came upon my heart to think thus ( as if it had been spoken to mee ) why dissemblest thou a worship before the Lord , hee that commands thee to kneel there , may as well command thee to kneel at an Altar , ( although at that time there was nothing known of setting up of Altars ) which thing I made known to that Minister , and did warn him that if Altars should be set up , that he would not ( for filthy lucre sake kneell at them himself , nor compel others so to do : But he told mee he could not believe any such thing should be : but if it should bee so he promised mee he would not conform to them . But in a short time after he found il too true , for Altarts were reared up , and he poor man ( contrary to his promise ) did comform himself in that thing , and compelled others so to do : but the first time he did so , it pleased the Lord to smite him with a sore languishing disease , that he went out no more . Soon after I was at the Christenig of a child ( as they call it ) at which time God was pleased to convince mee of the evil and falseness of that piece of Worship also . Then was there in the nation a publique fast proclamed , and by mans invention there was a form of prayer made and appointed to bo read in every assembly that fast-day , & this was a third conviction that I had about their formal outside way of worship ; I had then an opportunity to come into one of those assemblies that fast-day while that prayer was reading , at which present this thought came strongly upon mee : Is this a worship in spirit and truth which thy soul ( when it is upon the wing with God ) cannot joyn with all ; for I could not joyn with the words then read in that formost prayer . Upon which I even melted in my spirit , and fell into shedding of tears , resolving to seperate from , and come no more to joyn in such a way of worship until I had very diligently searched into the true way of Gods worship , as it is written in his blessed word ; and in order there unto I made use of all the best books I could get , that were then published to that purpose , and also called in the help of many Godly Ministers of several judgment : but when all this was done I was still unsatisfied in that behalf : And then did I cry unto the Lord to teach mee , and it was by the Lord set upon my heart , that I must not do any thing in the way of his worship but what I had ground for in his holy word ; & that Gods Servants were alwayes to observe his pattern in all that they do to him , and that Scripture was much set upon my heart . Rev. 22. vers 18 , 19. For I testify unto every man that heareth the words of the prophesy of this book , if any man shall adde unto these things , God shall adde unto him the plagues that are written in this book ; and if any man shall take away from the words of the Book of this Prophesy , God shall take away his part out of the Book of life , and out of the holy Citty , and from the things which are written in this book : well still I was put upon it to continue seeking the Kingdom of God and the righteousness thereof , and the promise that all other t●ingt should be added unto mee . Then did I with some others seek the Lord by fasting and prayer , for councel what we should do , and wheter we should go to injoy communion with the Lord , in the way of his pure worship , and the Lord was pleased in love to answer my desirs in a wonderful manner , for being then intangled with a house of which my Husband had a lease for some years ; and upon that account was unwilling to remove , not knowing how to dispose of that house : But yet the Lord was pleased in a short time to make him willing that I should remove if I could get of that lease , and some goods I had ; which the Lord soon holp mee in , by sending one unexpectedly the very next day , after my Husband declared his willigness for my removal upon those conditions , who took of the lease of the house of our hands with those goods , and so I was made free ; So forth with I removed to a place where I did injoy the heating of a good man preach , and had the sweet benefit of some private meetings , which was much refreshing unto mee : but yet two things I was very earnest with God for . 1. One that I might be filled with the clear witness , and full assurance of the eternal Spirit . 2. And the other , that I might injoy more full and close communion vvith God in all his blessed ordinances in both , vvhich God vvas pleased to ansvver mee in some measure ; as to the first he did let mee see that I had sinned against him , in that I again questioned that assurance vvhich before he had given mee in ; and then he brought ( vvith most vvonderful renevving povver ) those Scripturs , vvhich many years before at several times under several ordinances vvere , set vvith much povver and evidence upon my heart : But first God vvas pleased to shevv mee that it vvas onely unbeief that had caused mee ( at the appearance of temptation and corruption ) to question his love and doubt about his kindness , and so to conclude against my self : But the Lord did shevv me that all this doubting vvas from my evil heart of unbelief , the sence of vvhich one morning especially God did set upon my spirit to the breaking of my heart ; so that for three dayes together I vvas greatly afflicted in my spirit : and continued crying unto God , as one that could not be anij longer contented vvithout the Light of his countenance vvith a renevving seal of his Love , long sought vvith sighes , prayers and tears , and in the third day morning he did send the comforther the Spirit , vvhich vvith invvard light , life , and povver set upon my heart these follovving Scriptures : 1 John. 3 : 2. Now are wee the sons of God , and it doth not yet appear what wee shall be . But rather rejoyce , because your names are written in heaven . Luke 10 : vers 20. And who soever will , let him come and take of the watters of life freely . Revel . 22. 17. And my grace is sufficient for thee . 2 Cor. 12 : 9. Oh! I cannot utter the joy that then was in my heart by the mighty operation of the spirit : And then after that , this word came upon my spirit , and grieve not the holy Spirit , whereby thou art sealed unto the day of redemption ; and then God did answer mee , that there was sufficiency in his grace in Christ , to pardon all my sins past , present , and to come . Then as to my other desire which was aftet more communion with God in his ordinances . After waiting , the Lord was pleased to set it upon my heart , to believe that my habitation should be removed , and that I should injoy my desire by ( the time called ) Easter , and so it was accordingly ; and I through mercy , after I had gotten the renewigs of the seal and clear witness of the Spirit , lived for about a quarter of a year as it were in Heaven upon earth , but then began a cloud again to araise , and I was under the buffetings of some sore temptations , God with drawing in a great measure ( though not the witness of the Spirit yet the com forts of his Spirit which before I did injoy ; and I conceive this might be the cause of it ( which I wish all others may take heed of , for it cost mee deare ) under that swe●t soul refreshing communion I had with our heavenly Father , I gave way to some doubtings and questionnings , whither there was not a delusion in the thing I then injoyed . This temptation lasted some six dayes , and I had no peace , day nor night when I was awake , to think that I should grieve so good a God , and cause him to depart from mee . And Satan not changing his weapons , made mee think that there was something in mee that I did not so fully resist him , for when our dear Lord Jesus was tempted , he by his powerful resistance made him to change them . So I lay mourning before the Lord , but could not set to praying for the violence of this temptation . Then mysleep d●puted , and I grew sick , & then God gave mee to mind that Abrahams w●r● lay before mee , when he went to offer sacrifice he was to drive away the fowles , Gen. 15. this work the Lord directed mee to do by laying hold upon Jesus Christ , who had prayed for mee , though I could not now pray for my self . Jo. 15 : v. 17 , 19. And so soon as my heart was brought to believe this , I was presently delivered , and in all this temptation the Lord hid not his face from mee , blessed be his name . And then as the Lord carried mee over the Sea , where I did injoy further and fuller communion with himself in his ordinances , he gave mee another occasion for the exercise of saith and Patience . For whilst I was upon that voyage , the vessel that I was in was pursued with enemies , and troubled with contrary winds , so that we were in great straits . But God gave me to believe that he that delivered Paul out of his straits , would also deliver us out of ours , and so it was , blessed be his name ; and so very safely was I carried unto that place that the Lord called mee unto ▪ But presently after I was there arrived the Lord was pleased to exercise mee with several afflictions . First by taking away a child by death , and then by laying upon my self such a distemper that my joynts and sinnews were by fits bound up , that I could not stirre them , nor take any rest while it lasted , my pain was so great , no Doctor could do mee any good ( though several physitians consulted what to do for mee ) But concluded , there was no help but I must dye . But when I heard that , I said , there is yet help in God , and it was set upon me to believe , that if I could but touch the hemm of the garment of Jesus Christ , that is believingly go to him , I should be healed , being also put in minde of that promise , that whosoever forsake any thing for his sake and the Gospels , Mat. 19 : 29. should receive an hundredfold ; then I cryed , Lord give me to be healed of this distemper by thee seing thou art pleased to deny help by man. And one day our Pastor called in to visit me , as he was going to the meeting , whom I did desire to pray for me , and to stirre up the bretheren to joyn with him , and I much incouraged him that they should pray in faith , believing for what they asked , telling him that by faith and prayer he would assuredly heal me , and verily according unto my faith it was done unto me , for ever blessed be God for J. Christ , for as they were praying in his name the distemper departed . Next the Lord was pleased to lay his afflicting hand upon another of my children , then did I much desire that all afflictions might be sanctified rather then removed , and that by all I might be made more conformable unto Jesus Christ was I helped then to read and mind thad place in Job , Job 34 : 32. That which I see not teach thou mee ; if I have done iniqu●●y , I will do no more . Then our Pastor coming again to visit me , I asked him how we should know the mind of God in these many afflictions , he answered mee , that a man having an orchard or vineyard walkes therein , and among all the trees he makes choyce it may be of some one tree , whose standing is more pleasant and conveni●nt then others ; and that tree he chops , & hacks and makes an Arbour to sit in for his delight , and said hee , if God wil do so by you , will you not there with be content ? Oh! yes said I : if that be the good will of my heavenly father ; and blessed be God I did find it so ; for though I have sowed in tears , I have reaped in joy , and have found the times of greatest outward trouble , and affliction have been the onely times of greatest inward and spiritual joy and soul consolation , verily I cannot express with tongue nor pen the large experience I have had upon this account . And this I have found , that when a poor soul is faithful and single hearted for God walking up to the light id hath received , this is the very way to injoy the presence of God and his blessing upon him , in what state and condition so ever he is in ; for this I can declare from mine own experience that lose is the way to gain , troublet is the way to peace , sorrow is the way to joy , and death is the way to life ; he that looseth his life for my sake , saith Jesus Christ , the same shall find it , through the valey of tears lieth the way to the mountain of joy ; for whilst I set my self in good earnest to seek the Lord for instruction into the truth as it is in Jesus , I met with many difficulties ; but yet out prayer hearing God was pleased to come in by degrees ; having through his grace given me faith in his son ( who was exalted as a Prince and a Sàviour to give me repentance ) made mee also willing to be baptised for the remission of sins . Now that which made me willing to obey the Lord , in this Ordinance was the Command of Jesus Christ in Mat. 28 : 19. and Act. 10 : 48. and the example of Christ and the practise of the Apostles , and p●imitive Saints , together with the promise of the gift of the Holy Ghost anexed thereunto Acts 2 : 38. And indeed this truth a last was so set upon my heart by the Lord , that though many difficulties lay in the way , yet the Lord carried me through them all : and after I had obeyed the Lord therein ( in very faithsulness I must declare that I did injoy the incomes of God in a more plentisul manner then before : But Satan for some time laboured to hinder mee in obeying the Lord in this piece of service , with this temptation , that by this meanes a death ( in all likelyhood and in an eye of reason ) would fall upon my livelyhood , but God made it a furtherance to mee and to others also , so that many of us were at that time ( after waiting on God by fasting and prayer ) baptized together . And after that the Lord was pleased to bless mee in my imployment that following year , with more then ordinary success , by which the Devil was proved a lyar . But afterward I had some fears , that my imployment might be a suare unto m●e ( as the world is to many ) and that I should bee too earthly in it , for this Scripture did follow mee very much , ( which I desire to give good heed unto ) Oh! Earth , Earth , hear the word of the Lord. And often in prayer I did cry unto God , saying , speak Lord , for thy servant desires to hear ; and was very desirous to know , what the Lord would have me to understand by this word ; and when I had considered I found some thing in my imployment sinsul , and a hinderance unto my spiritual injoyments , to convince mee of which , the Lord wa● pleased to with hold his blessing upon that imployment , which before I had found therein ; to the convincing and converting of some to himself , so finding something in it contrary to his will , I was constreined to leave it of , and after much seeking of the Lord for councel , these Scriptures were much with mee , Math. 7 : 7. Ask , and it shall be given you : seek , and ye shall find : knock● , and it shall be opened unto you . If ye then being evil know how to give good guifts unto your children , how much more shall your father , which is in heaven , give good things to them that ask him . Math. 7 : 11. And on my servants , and on my hand maidens will I pour out of my spirit , and they shall prophesy . Acts 2 : 18. These promises did dwell with mee for a long season , so that I was much stirred up to pray to the Lord , that he would please to accomplish them upon mee , and pour out of his blessed Spirit upon mee . And after long seeking ( esp●cially one day ) being very earnest and importunate with the Lord , after which I went out to walk , and on a sudden I was indued with the gift of singing , in such a way and manner as I had not been acquainted with before ; and immediately this following song came in ( as fast as I could sing ) as followeth : it was in the year 1655. in the Moneth of February . Come home , come home , thy work is done , My glory thou shalt see ; Let all the meek ones of the earth Come home along with thee . Cast of the world , it is too base And low for thee to dwell ; I have redeem'd thee from the pit , And lowest place of Hell. Admire , admire my love to thee , VVhich took thee from so low , And set thee in high places free , VVhere thou my love might'st know VVing thou aloft , and cast thy self Into mine Arms of love ; Look up , look up , and thou shalt see My glory is above . Let not the wicked know thy joy : But let my servants hear VVhat I have done for thee my love , Since thou to mee drew'st near . My servants walk in clouds and bogg's , They do not see my light : The day draws near , and will appear , That I will shine most bright . I will appear in my glory , and be a perfect light . Admire , admire , the thing that I will do , All nations shall it hear , and know VVhat I am doing now . I will a habitation be To them that fear my name ; They shall lie down in safty , and Give glory to the same . All they that in high places sit , And takes their honours low , Shall be made tremble , quake , and pine , VVhen they my Iustice know . Come hide , come hide , come hide with me , Come hide thee in the Rock ; Come draw thy Comforts high from mee , I my treasures unlock . Also it was agreed upon by some of the Lords people , with whom I was then present , that we should appoint and keep a day of solemn seeking the Lord by fasting and prayer ; that wee might know what was the duty Gods poor Children ought to be found in at that time : but after this was agreed upon , and the day appointed : I was before the time came removed about 30 miles from them , and so that thing went out of my minde : but God by his Spirit set me upon the same work , by five in the morning the same day , and about the middle of the day God brought to my remembrance that agreement , so we were at the same work at the same time , though far distant one from another ; and indeed the Lord was graciously present , pouring out much of the spirit of prayer and supplication ; after which earnest seeking of God , was this following prophesye given in unto mee : Shall light appear , and darkness done away : Shall Sommers green be cloathed all in gray : Shall a bright morning set in shadowees dark , Oh! England , England● , take heed thou dost not smart . And after this prophesy was set upon my heart that notable promise : 2 Chro. 7 : 14. I● my people , which are called by my name , turn from their wicked wayes ; then will I hear from heaven , and forgive their sin and will heat their Land. Next morning , about four of the clock , being in my bed , I had this laid before mee , that God would affict that nation with great afflictions : but I ( not knowing what God would try the Nation with ) did desire this of the Lord , that I might chuse with David , rather to fall into the hands of God , then into the hands of merciless men : it was much upon my heart at that time ; that the Lord would turn a fruitful land into barreness , for the wickedness of them that dwell therein . Then the Lord was pleased to lay upon mee a sore affliction , which I finding my self very unable to bear , did as it were repent mee that I in any measure had chosen my condition , and did not rather wholy submit to the will of God ; but the Lord did mee good by it , and his strength was made persect in my weakness . Then was it much set upon my heart to consider what then were the sins of the nation , for which there was cause of great humiliation ; and indeed the consideration of these following evils was much set upon my heart . 1. That great sloathfulness , deadness , and unfruitfulness under the means of grace which we injoyed , for which the Lord threatened of old , Isa . 5 : vers 5 , 6. To lay his vineyard wast , to plucke up the hedge and breake downe the wall there of . 2. That great abounding sin of unbelief ( notwithstanding the large experiences we had of Gods power for us , and love to us . ) And this I saw did cause persons to seek themselves and the world . Unbelief cut them and us short of that rest that many ( yea the most of us ) promised to our selves , As this unbelief of old cut Israel short of rest , Heb. 3 : 10 , 11. 3. That Idolatry which mee thought I saw abounding in the nation in a threefold sence . 1. First in respect of false wayes of worship , contrary to the rule of the Gospel and primitive exemple . 2. Secondly in respect also of resting upon duty , and so not resting upon Iesus Christ that Rock of ages ; this also was one of poor Israels evils , crying out the Temple of Lord , &c. Ier. 7 : 4. 3. In respect of coveteousness , this in Scripture is called Idolatry also ; Oh! that too too earnest desire ! that was in some after the Foulish vanities of this present evil world , and in others after the vain profits of the world , and in others also after the vain glory and preferment thereof : these things were much upon my heart , and this was that for which God was angry of old with his people , and smote them ; and hid his face from them . Isa . 57 : 17. 4. Fourthly , That pride that I saw abounding in the lives of many , & I fear was in the hearts of others . Which appeared in their slighting the Councel of Gods Spirit : and their persifting to go on in seeking and setting up self , nothwithstanding the hand of God against them . These sins being very much set upon my heart , with a deep consideration of many Scriptures : some of them was very great and sore threatnings : and other some were most sweet and precious promises to such as repent and departe from all iniquity ; one of which I remember was that very remarkeable place , 2 Chron. 7 : 14. Then I looked upon it as my duty to make this known , that people might be warned to depart from sin , that so they might not partake of the great wrath and sore displeasure of God , which I much feared , was coming . Then soon after I had an oppertunity to declare this to some that then were in high places , and in the very entring I had this added , which I also declared . Didst thou not hear a voyce from on high , Deny your selves ( take up the crosse ) or verily you shall die ? And this was approved on by some , and received as a very sluitable and seasonable word ; but pour soules , for not hearkening unto councel in departing from sin they were soon brought down , and laid low , yet there is mercy with the Lord that he may be feared , and he will manifest his love to all them that truely repent , and we may all make a good use of this experience ; therefore let others harms become our warnings . Also about the year 1658. to the best of my remembrance . [ for having lost my book , in which I had set them down in order , I now wait onely upon the Lord , and as he by his Spirit helps mee , so I give an account of these things ) It was given in with aboundance of power upon my spirit , these few words following . Awake therefore to righteousness , This was again brought to mind in January 1662. The Lord is near at hand : And will afflict now very sore By sea and like by land . And this seemes to agree with , and is a further addition to what wa's given mee in before in the Year 1657. which is as followeth . There is a time approaching near at hand , That men shall be in fear by sea and land : There is a time , there will be alteration ; And this same time doth hasten to this nation ; Let now my children hearken to my will , And they shall see I will be with them still . These with many more such things came upon my spitit , and then after seeking the Lord he was pleased to shew mee by degrees what was the work of the day ( for I am a stranger and a Pilgrim , therefore I seek sor a Kingdom whose Buylder and Maker is God. I desire not to set up the Idol of covet●ousness , but to have it to be my meat and drink , to do the will of my Father , which is in heaven ; and 't is my onely desire to deny my self , and to honor him ) seeking to know the present work of the day : some Scriptures with many waity considerations were set upon my heart , Hezekiahs prayers and tears , which were accepted of God , when his heart was broaken ; A broaken and a comrite heart is acceptable in the sight of God , and he will dwel● with such . Isa . 57 : 15. rend your hearts and not your garments , and turn to the Lord ; indeed when much of the sorm of Godliness appears , but the power is waming , then it is a time to mourn , and in some it hath been so in all ages , theresore Gods Prophet was b●d cry aloud , and spare not , Isa . 58 : 1. VVhen sinlies hiden in the heart , nothing is accepted , Isai . 58 : 2. Yet yoe seek mee early and desire to know my wayes as a nation that did righteousness ; read and mind the whole Cnap . Isa . 15 : 16. Cease to do evil , saith the Lord , and learn to doe well , &c. But unto the wicked , God saith , what hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth , seenig , thou hatest to be ref●rmed ? then it came upon my heart that the duty of the present time was for the people of God to be very much in these following things . The work of the day . 1. First , to be watchful that the ca●es of this world , and the deceitfulness of riches make us not to forget the coming of Christ , and the glory that shall then be revealed . 2. Secondly , be moderate in all things , the Lord is at hand ; be patient , and act much faith ; be much in prayer , do good , lay up treasures in heaven ; these be all very weighty things . 3. Be much in humiliation , seek not great things for your selves , in a day when God is pulling down . God pronounceth a 〈◊〉 to them that are at case in Sion , that put far away the evil day , and cause the seat of violence to come near ; A mos 6. vers . 3 , 4 , 5 , 6. that lie upon beds of Ivory , and stretch themselves upon their couches , and eat the lambs out of the flock , and the calves out of the midst of the stall , and so fill themselves in seasting , delighting in Musick , and drinking wine in bowles , but are not grieved for the afflictions of Joseph . And the same evil the Prophet Isaiah complaines of also in the 22 of Isa . vers . 5 , 9 , 12 , 13 , 14. In that day the Lord God of H●asts called to weeping and mourning , and to baldness , and girding with sack●loath , and behold joy and 〈◊〉 , sl●ying ox●n , and killing of sheep , &c. In what day was this , you may s●e in the 5 , and 9 verses ; it was a day of trouble , and ●teading down and pe●plexity : But see how the Lord takes notice of this their contrary ●●●riage in the 14 verse : he chargeth it upon them , as such an iniquity , as he tells them , shall not be purged from them till they dye verse the 14. It is said , when the Judgments of God are abroad in the earth , the inhabitants thereof shall learn righteousness . But it is threatened , they shall have no peace who go on in the wayes of sin and wickedness , but all that would have peace , must come from sin unto Jesus Christ , and walk in the way of peace , by this way we hide in the rock , and enter into the secret chambers , where God had promised to keep us till his indignation be over past . Then , benig troubled in my spirit , the Lord was pleased to give in these following promises as special comforts against those great and publique calamities , which were coming . I even , I am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . Isai . 34 , 25. I also will leave in the midst of thee an afflicted and poor people , and they shall trust in the name of the Lord. Zeph. 3 : 12. And they shall be mine , saith the Lord , in the day that I make up my Iewels , and I will spare them as a man spareth his own son that serveth him . Malachy 3 : 17. And the Lord shall guide thee continually , and satisfy thy soul in drought , and make fat they bones , and thou shall be like a wattered garden , and like springs of watter whose watters faile not . Isa . 58 : 11. And Moses said unto the people , Fear ye not , stand still , and see the salvation of the Lord , which he will shew to you to day ; for the Egyptians , whom you have seen to day , you shall see them again no more ●or ever . Exod. 14 : 13. The name of the Lord is a strong Tower , the Righteous run into it , and is safe . Prov. 18 : 10. They , that wait upon the Lord , shall renew their strentgh , they shall mount up with wings as Eagles , they shall run and not be weary : and they shall walke and not faint . Isa . 40 : 31. Also the Lord set it upon my heart , how the people of God ought to ca●ry it in such a day of calamity ; namely , that they ought to have upon their hearts a deep sence of sin , which is the cause of sorrow , as Lots righteous soul was grieved with the unclean conversation of the wicked ; therefore God took care of him , and he was preserved when others were destroyed with the firy storme of Gods. Also God is pleased to set a mark upon the fore-heads of them that mourn for the abomination of the times . Also it was given me in to believe , that God would be a wall of fire about his people ; with this promise : That all things shall work together for good , to them that love God , who are the called , according to his purpose . Rom. 8 : 28. And the Lord said , All things were made for himself , and nothing shall be destroyed vvithout mee . And God appeared unto Abraham , saying , I am God alsufficient , &c. Gen. 17 : 1. Let my word be a light to thy feet , and a Lanthorn to thy pathes , for I will keep them in perfect peace , whose mindes are stayed on mee , because they trust in mee . And the Lord is the portion of his people . And they are to him as the apple of his eye . Zech. 8 : 2 , 8. And as a gsigne / upon his right-hand : And he to them is a strong tower , a buckler , and shield , a Captain , and leader of his people , and it is written ; When ye see these things begin to come to passe , then look up , and lift up your heads , for your redemtion draweth nigh . Luke 21 : 28. If you had but so much faith as a grain of mustered seed , you should say unto this mount●in , be removed , into the Sea ; Christ reprove Peter , for the smalness of his faith ; All things are possible to them that believe . Fear not them that can kill the body : but f●ar him that can destroy both body and soull in hell . Math. 10 : 28. Fear not little flo●k , it is your Fathers good pleasure to give you the Kingdom . Luke 12 : 32. See that you be not troubled , for these things must be ; but the end is not yet , nation shall rise against nation , and Kingdom against Kingdom ; and ye shall hear of warres and run ors of warres : but he that watcheth over Israel neither slumbereth nor sleepeth . He that believeth on mee , as the Scriptures hath said , out of his belly shall flow rivers of living watter ; but this s●ake he of the spirit , that they , that believe on him , should receive : and is promised to be poured out in the latter dayes . After these promises and instructions followed thi● so●g , in the year 1658. Oh , 〈◊〉 my soule ! give glory to the Lord. 〈◊〉 this rich mer●y he doth thee asoard ; He made the hearens , and ordered every light ; He takes the hearts up of his people q●ue . And as I was on a Journey , this also was given in : VVhen that this green shall blosome bear , And bi●ds shall pleasant sing ; Then shall there be a kn●ll most sad , In every place , beard ring . Then did the Lord poure out upon me much of the spirit of prayer , and praising , with the knowledg of other things , which he is bringing to pas● : In so much that I was much broaken before him , to see my own unworthyness , and his goodness , a sence of which I lay under for some season , not long after I had a great sit of sickness ; and I was inquiring of God , what his mind should be in that affliction : he shewed mee , it was because I did not declare to the Church with whom I walked ; those things he had made known unto mee . But benig troubled at my own insufficiency ; and they benig unacquainted with such things ; and indeed my self did question at the first , whether it were the guilt of God or no ? ( the guist of singing . ) Then the Lord was pleased to set it upon my heart , that as those prophesyes were true , and should come to pass , so should I know that this was the true guist of God , given in unto mee . And it was so when the spring came on , then began that sickness of agues and feavours , that have continued ever since , little or much , and there followed two dry summers one after another , and also we had many light appearances ; but they set in dark shadows , tili Christ our light shall appear , and in great mercy take away and remove our dark and sad afflictions , and sorrows ; well now , I was at last so moved in my spirit , that I could not tell how to keep in these things any longer , and therefore went to the Church to that end , but I then could not find him that I would have spoken of it unto , for him to declare unto the rest , so I returned , and did it not . Then the Lord afflicted mee again , and then I besought him again , and he gave mee to mind that I was justly afflicted for neglecting , to make it known , then being raised up again , I did declare something , but not so fully as I should ; and indeed would have done fearing , it would not be born , for which I was mourning before the Lord : and as I was mourning , I was put upon singing , as followeth : Cease thou thy mourning , and see thou dost praise , For thou shalt do my will in all my wayes : Thy work shall be praises now sor to sing , Because thou hast chosen Chri●t to be thy King. Lift up your heads redemption draweth near , Do not at all possess thy heart with fear : Lift up your heads , and look to heaven high ; For God will make his people glorisy . Draw water from the wells that are so deep : You shall drink flaggons of my love , when others are astheep . Then still sought I God what I might do to honnor God in my generation ; and about three dayes after it was set upon my heart in the night , that I must writte my experiences ; but then I thought , oh , how should I remember thirty years experiences ! but then presently came in these promises . Fear thou not , for I am with thee ; be not dismayed ; for I am thy God , I will strengthen thee ; yea , I will help thee ; yea , I will up hold thee with the right-hand of my righteousness . Isaiah 41 : 10. Fear not , thou worm Iacob , I will help thee , saith the Lord , and thy Redeemer the holy one of Israel . vers . 14. Commit thy way unto the Lord , trust also in him , and he shall bring it to pass . Psalm 37 : 5. Great things have I laid up for them that fear mee among the sons of men . The next day I set my house in order , that I might go about this work that the Lord had called mee unto , and until I went about it , this word followed mee ; be instructed least my Spirit depart from thee ; and as soon as I set upon my work , it left mee , and I found the Lord ( according to his promise ) mightyly assisting mee , in bringing things to my remembtance and I wrig them down , and had some thoughts to put them in print ; but yet through the corruptions of my heart , and the advice of a friend , I was not willing they should be published whilst I am living : my reason was , because I am a poor weak worthless worm , and have not the parts and gifts that some others have . And because I am an old fruitless branch , my memory failes , and my understanding is so dull , that I am ( and was at the best ) a poor empty one , which I cannot but acknowledg with tears and brokenness of heart . Oh , that the Lord should be so good to mee ! and I can bring no more glory and honnour to him ; but yet notwithstanding I must give glory to God , for that he hath been pleased to poure out of his Spirit upon mee , and since that , to fill my soul with very sweet choyce , and heavenly injoyments from himself . The most large measure of the spirit of prophesy was upon mee at two particular times , the one in the year one thousand six hundred and fifty five . And the other in the year 1658 , but at many times God was pleased to give me much of the spirit of prayer and praise . Then by his hand of providence I was removed again out of England into Holland , and I brought the papers of my experiences with mee : which ( the Ship being cast away ) were lost , with the trunck in which they were : Then was it much set upon my heart , that God was displeased with mee , for not putting them in print , and then the guift of singing and praising was much ceased , and I was troubled ; for the which I sought the Lord , and did begg ' , that if he were offended at mee , for not printing , and leaving them behind mee , that he would pardon it unto mee ; and that , if it were his good pleasure , I should write them again . I did pray , that he would let his Spirit come to inable mee again in singing and prayer , as it was wont to do , and be my remembrancer to write again : and indeed it did so , not long after , in the night ; both in song , and in prayer . But then I having not time , was much hindered ? yet notwithstanding ( according to the time I had ) I set my self to do it ; and the Lord was pleased to assist mee , in bringing again to my remembrance things of long standing . Now before I departed from England , I was satisfied in my spirit , that I had a clear call from thee Lord so to do ; for indeed more then a year I had such a motion in my spirit , backed with many Scriptures for its furtherance . Yet nothwithstanding in this Voyage we met wich some diffciulty , for the Ship I came over in was cast away ; but in the time of the greatest trouble the Lord gave mee in these promises ; that he would be with mee in six troubles , and in the seventh he would not forsake mee . Call upon mee in the day of trouble , I will hear thee , and deliver thee , and thou shalt glorify mee . With this sweet word also , thou shalt not die , but live , to see the mercy I will shew unto thee . It was in the night , and after some time ( the Ship being a ground , and in great danger , and so were all the persons in it ) one asked mee , if I were not afraid ? I answered , the God of heaven my Father hath brought mee hither , and if he may have more honour in drowning of mee , then by preserving mee , his will be done . Then , when the mast was cut down , and the Master with some others said , we are dead persons , and like to loose our lives , yet I had much hope in the Lord , because of his promise , and after that I ( and some others in the Ship with mee ) had committed our selves unto God by prayer , I being in the Cabbon , laid me down to sleep : but I had not ( it seems ) lien half an hour , but they called us , and said , there was Land not far of , if wee would seek for help ? vvhich accordingly vve did . But it being but about the break of the day , vve did vvander over the sand● , but could find no vvay out of the sea , as it vvere , compassing us aboue round ; then vve all returned to the Ship again , and some concluded vve must go in an perish there ; so they vvent in again . But vve said , if vve must perish , vve vvould be still seeking to save our lives . And as our God ( to whom we had committed ourselves ) guided us , we went another way on the sands , and as I was going ( looking to God to be my Pilot ) not knowing whether vve vvent , for the sea vvas one both sides of us , and vvee had but a small vvay on the sands to vvalk in ; and as I vvas begging of the Lord , to keep in the seastill vve found out a place , not onely for our ovvn escape , but that vve might see deliverance for our friends in the Ship also , the Lord vvas pleased to set this upon my heart . As thy deliverance is , so shall Englands be , vvhen they are brought to greatest streights , then vvill deliverance be from God. A hint of some night meditations and effects of prayer . I being avvake one night , and very full of trouble in my mind , because I vvas no more spiritual , for I had found my self very dead-hearted in prayer over night ; for the vvhich I vvas very sadly afflicted in spirit ; and indeed then vvanting place of retirement ( to send up strong cries unto the Lord ) did much deaden my spirit , for I found it vvas the practice of Jesus Christ , sometime to be in the vvilderness , sometime in the mountain all night in prayer alone , and sometimes alone in the gardin ; and I find prayer in secret much accept●d vvith God , according to that vvord , Pray to thy ●ather in secret , and he will reward thee ope●ly : Math. 6 : 6. indeed so full of sorrovv vvas I that I uttered no vvords , but sig●d and groaned to the Lord. Then this came in , Vpon the 〈◊〉 thou shalt live , 〈…〉 of ●o●e I will the 〈◊〉 : 〈…〉 be made all times to see , 〈…〉 flowes in mee . Then did I groa●e before the Lord , that he vvould give in some promise : the Lord cast in this that the grace or prayer vvas before the guist of prayer , and that this vvas the grace of prayer to give up our selves in faith to the guidance of the spirit , and so by ●aith to have communion vvith the Father and the Son , in the Spirit , for Christ t●ld the Woman . John. 4 : v. 21 , 22 , 23. Neither in thus mountain no● in Ierusalem sha●l m●n worship the Father but the ●our is coming , a now us , when the true worshipp●rs shall worship the Father in Spirit and i● truth , sor the ●ather s●●keth such to worship him ; God is a Spirit , and they that worship him must worship him in Spirit and in truth : This Woman then could say , that Christ vvould teach all things ; vvhy should not vve look for the teachings of the Spirit novv , seeing Christ hath not onely been vvith us in the flesh , God and man , but had also promised us the pourings out of the Spirit , to teach us all things : and to bring all things to our remembrance . Then further I vvas mourning that I could not injoy the ordinances of God ●n their purity ; and the Lord shevved mee that I must offer up my 〈◊〉 : And vvhen Abraham vvent to do that , he left his servants belovv the hill ; and consulte● not vvith flesh and blood . Also aftervvard I had such vvonderful experience of communion vvith God , through the Spirit , as I am not able to utter it . I avvaking another night , vvas greatly complaining , that the flesh did so 〈◊〉 in the Spirits vvork , that vvhen I vvorld do good , evil is present . ●●en did the spirit put me upon uttering many heavenly complaints in a vvay of singing , and after that , vvith the help of the Spirit , to pray vvith much enlarg●dness . And a●ter that there vvas by the same spirit , vvith very much povver this vvord : Be silent before mee all flesh . Oh! and then follovved the vvonderful speakings of God by his blessed Spirit to my poor soul , vvhich I cannot utter as to the manner of them , b●t the nature of them vvas exceeding comforting to my self ; and also filled 〈◊〉 vvith great hopes to all the people of God. And now hereby do I know , that it was the Spirit of God and of truth that did work at this time , because it did lay mee low , and flat before him , that is holy , and made me see my own insufficiency , and his great al sufficiency , which did much humble mee , and broak , and melted mee exceedingly , then was this promise given in ; That they that waiton the Lord shall renew their strength , they shall mount up with wings as Eagles , they shall run and not be weary , and they shall walk and not faint . And my heart was very much drawn out to wait upon God , in a way of believing , both for my self and people of God , having that word as it were whispered in my ear : If thou canst believe , all things are possible . Another time I was considering , that though I had been a Professor many years , yet I though ! indeed I was but a babe in Christ , then that word came upon mee : Out of the mouthes of babes and sucklings thou hast ord●ined praise . And indeed I can incourage the most simple and weak , to wait on the Lord , for his grace is sufficient . At this time I was taught by the spirit , that prayer was another thing then some take it to be ; it is of a divine nature , and they onely , whom God helpeth , can pray , for it is not words that is alwayes needfull , for a soul may pray and utter no words , and have sweet communion with God by faith ; yet words sometimes affect the heart , and I have sometimes found the voyce cannot be kept in , the heart may be so filled . Therefore I blame none , but desire to be tender of all , for God accepts what himself gives , outward performances is as the shell without the kernel ; if the spirit act not , but what of his own spirit is in any duty that God doth accept . And we read of the poor woman in the Gospel , who met with some discouragements , yet by the power of faith being inabled to hold on ; oh ! how greatly he commended her faith , and answered her desire , though her words were but few , onely , Lord help mee , &c. And Hannahs prayer was heard , who did but move her lips : And although she was a woman of a sorrowful spirit before , yet she went away believing , and also rejoycing that God had heard her prayer . So the desires of them that fear him shall be answered , and he will hear their cry . Daniel , before he made his supplication , was answered , the groaning of the spirit before the Lord is a loud cry , the prayer of faith doth save the sick . The Lord is a very present help in the time of need . They that trust in him , shall not be disappointed . Nay he takes pleasure in them that fear him , and that hopes in his mercy . Therefore let them that call on the name of the Lord depart from iniquity . Further , my heart being carried out long to wait for , and expect ther teachings of the spirit more fully to be given mee : and therefore , if any thing comes in further , it is not of nor from my self , but the Spirit of Gods working in and upon a poor weak creature , who though I be very unfit to publish any thing of this nature to the world , yet according to my measure I would with that poor woman do what I can with willingness and cheerfulness , for God loves a cheerful heart in his work , and the Apostle saith , if there be first a willing mind , it is accepted , according to that a man hath , and not according to that he hath not . Yet I am much incouraged to believe that this work is of the Lord , for I have found the flesh exceeding opposet thereunto , and when I have neglected it , God hath withdrawn himself from mee , and when I set to it in good earnest , then God returns and let mee injoy sweet communion with himself : And the more , the Lord appeared at the first comings in of these things upon my soul , the more his love broake my heart , that I was wonderfully affected to behold the freeness of his grace to such a one . And verily the more watchful I was against sin and unto duty , the more of his divine presence was affoarded , which is so gloriously sweet to injoy , that the more I had , the more still I would have , and still longed for , not onely in the day , but in the night also , hearkening what God spake , and in the night his vvay to my soul hath been to come in vvith many svveet seasonable and povverful instructions , stirring me up to pray , teaching me hovv to pray , and vvhat to pray for , encreasing my faith and considence , to believe for that I have praied for , both for my self and others ( and also stirring mee up to praysing him ) and I find that giving my self vvholy to the disposing of God in prayer , is a very good thing : also this fear hath been upon mee sometimes , that I should offer unto God that vvhich cost mee nothing , that is , to lay on t the choisest , and most of the day about the vvorld , and then bring the sleepy head to God for a sacrifice : I minding the spirituallity of true prayer , and my unfitness for it , I have found the councel of our Lord Jesus Christ very useful , vvhere he saith , VVatch and pray . Math. 26 : 41. And the Apostle saith , VVatch unto prayer . Pet. 1 : 4 , 7. yet I have found often , when I have been to pray unto God , my heart have been very dead , and I could not get it into so spiritual a forme as I would , yet durst not neglect the dayly waiting upon God in that duty : but even then made it my work to petition the Lord , to compose my spirit and quicken me by his grace and holy Spirit , that I might not offer the blind the halt , and lame in sacrifice unto God : And indeed then God hath so , come in upon my spirit , that I ha●● had more communion with him self yea more then at some other time , when I have been apt to think my self more fit . At other times when I have not found God coming in to help mee , I have gone a way and waited his time , for unless God enlarge our hearts , it is not good for us to en large in words , for God is in heaven and thou on the earth , therefore let thy words befew ( thy words mark that ) and bodily exercise prositeth nothing , my son give mee thy heart , saith God. Eccles . 5 : 2. The poor man that said , God be merciful unto mee a Sinner , went a way more accepted or rather Justified then the Pharise , in the time before the coming of Christ in the flesh , if Gods people could not bring a lamb fo ra sacriffice , if they brought but two pigeons , or a little flower , if it were brought to the Priest , it was accepted , so if we come to him that Justifies the ungodly , and hath promised to do all our works in us , and for us beholding his alsufficiency , and submit to him , and be content with that he will give us , as well in spirit uals as in temperals , the Lord will accept of us , onely believing we must flee unto the hornes of the Althar . And I have found , when I have neglected prayer , my heart hath been very dead and full of unbelief : And again , I have found it no comfort to rest upon duties , for that is a dangerous evil to set up such an Idol in the heart ; but here in lay my comfort , when I by faith could have communion vvith God , and coming near to him , could cast my burthen upon him , and go avvay quiet in my mind , that Christ vvould do all for mee ; and vvhen I vvas vvilling , God shtould do vvhat he pleased vvith mee , and my vvill vvas brought to his vvill ; then have I had the mercy I have asked , and more also many times . I have found retired places and vvatchings , the best opportunities and greatest advantages unto prayer . Also I have had many temptations against prayer , but the best vvay to overcome them , is to mind the command of Jesus Christ , vvhich is that vve should vvatch unto prayer , and pray alvvayes , keep close to the duty in the strength of Christ , and loose not the motions of the Spirit neither grieve the Spirit by sin , but vvatch against all appearances of evil , for I hahave found that the neglect of vvatchfulness against sin : and being overcome by it , doth greatly deaden the heart to duty ; keep your eyes upon the promises by faith , look up unto Christ in prayer , and let all take heed of setting up prayer , or any other duty , above , or in the roome of Jesus Christ . I● God assist you to pray for a mercy , though he give it not in presently , yet hold on if your asking be according to his will , and your end the glory of God , and ye find enlargment from the Spirit of life , you may be sure he will be answer you in that thing or else in some thing better for you in his ovvn season . My self sought the Lord 20 years , for one thing , before I had an ansvver , but at last being at prayer , after I had done , God gave mee in a most gracious ansvver , and set dovvn the very time of deliverance , and did accordingly accomplish it at the very time ; to him be the praise . And many other things I have sought the Lord for , and he hath been pleased to grant my desire , especially vvhen he hath made me earnest and importunate , and have assisted me to hold on , and given me a spirit of faith , to believe for the thing prayed for . Another time I sought the Lord for a relation of mine , who was thought to be near unto death , and this vvas given in , call upon mee in the day of trouble , I vvil h●ar and deliver , and thou shalt glorify mee , and ●rom that time that person amended , and life vvas continued . Also I knew another young person that was , by the word preached , convinced of her sinsul state , and set upon the performance of some duties : but not being acquainted with the wiles and temptations of Satan , afterward some deadness ceasing upon her spirit , began to neglect her duty ; but one in the family perceiving of it , advised her to present her self before the Lord , and although she found her self dead , yet to pray that she might pray , whose conucel shee took , and shee continuing diligent , the Lord came in by the mighty witness of his spirit , fully satisfying her soul in a very short time . Further : oh ! let all that fear God be encouraged to continue in , and not neglect family duties , for I have found by good experience many wrought upon by instructions and prayer , when their lot have been cast into those families , where reading , praying , and Catechising , and such duties have been faithfully performed ; ô , many young ones have been brought home to God , by his blessing upon this meanes ! And amongst many more I remember one who was very strongly assalted with many temptariones to keep her from coming to , and clossing with Jesus Christ , and this t●mptation was most upon her , that she was too young , and it would be time enough afterward , why should she expose her self to scorne and reproach by being called a Puritan , and so become a luaghing stock to others : but the Lord was pleased to overcome her , and bring her to himself . X Another also who set her self against them in the family , that wished her soules good , and used all meanes to g●t out of that family , to which end also she raised some lyes , which very evil the Lord set upon her heart , and then she came to be convinced of her sad sinful state , and was also brought home to God through his rich grace in Jesus Christ . And another who by this meanes vvas vvrought upon that , vvas a young maid , a Ministers Daughter , and had been vvell instructed and educated from a child , vvhereby she vvas informed of the evils of scandalous sins and avoided them , and vvas also very constant in the performance of duties ; and indeed so vvalked as none could see ought a mise in her conversation , yet notvvithstanding the poor heart vvas ignorant of her self , and of Jesus Christ ; but she being under a family Catechising , and instruction vvas ( by the mighty povver of the eternal Spirits vvorking ) convinced of original sin , and then she savv that ( for all her formality ) she vvas a sinner , and had need of a Saviour , and so vvas brought home to close with Jesus Christ , This also I have found , that a constant close secking of God hath been crowned with his presence , for I my self was with some others desired to pray to the Lord for councel , and direction for them ; but they would not tell mee in what it was that they sought direction , yet notwithstanding I did not know the thing , I set my self to seek God for them , and he was pleased to shew me what it was , ( this was Anno 1657. ) and I did pray God to let mee know his mind in that particular , and the Lord put it upon my heart to go and read , and the place of Scripture handed to mee , was quite against their work ( at that time ) which they had upon their heart to do , then I sought the Lord again , and the second answer was ; go in and ●ead ; then I looked up to the Lord as I did before , and said , Lord , shew me where I shall read , and that Scripture also was flat against their work ; and just so I had a third answer also : And the next day as I was at my work my heart and meditations were above , and my secret desire still to God for the further teachings of his good Spirit , and these following lines ( with much more ) came in as a further answer from the Lord : As for the work of Babylon , It is a mighty work , and strong : But yet my power shall it compleat , For my wisdom it mighty great : They must sit still , behold my power , VVhich worketh for them hour by hour . And novv my dear Christian friends , into vvhose hands this my poor mite , shall come I desire you take notice of that great love and vvonderful grace of God , vvhich he hath been pleased to manifest in giving in such sweet returus of prayer , let him alone have the praise , and be ye all incouraged and stirred up to pray continually , and be very watchful , that if at any time God do move you to do any thing , do it with all your might , according to the assistanco the Lord gives you ; for I have found it a great grieving of the spirit to put it of with delayes , through carnal reasonings of the flesh , which indeed vvould have hindreed mee in offering of these few experiences to the view of the vvorld : but vvhen God vvas pleased to give me a heart to it , and I set upon it vvith a resolution in his strength to go through it , not with standing all opposition : Oh! then , was the Lord pleased to come in again , and fill my soul with peace and joy unspeakable , and full of glory ; which was to my great refreshment I being then in a strange Land ( Holand ) seperated from Country , kindred , and fathers house ; yea there , and then did our good God ( according to what I had wont to have ) give into my spirit heavenly Allelujas , both night and day , with many sweet Instructions from him self ( when it was with us as it were a time of famine of the word ) our Teathers being removed into corners , and thrown into prisons ( in the Year 1662. ) O! how was I then stirred up by the teachings of that good Spirit , often to praising , and often to very earnest prayer ( as for my self , so for his poorasslicted persecuted people ) and then also I found my heart much enlarged to love , and to do good , and lay out my self for sa ints of all perswasions , yea and all others also as I had opportunity . And upon this ground because my dear Redeemer , the Lord Jesus , hath set mee a pattern to do good to all , and what talent soever we do recieve , we must lay it out to his praise ( if it be but one ) and it shall be increased : this I have had experience of , be not backward to improve thy talent , because another may have more then thou , that springs from a root of pride , and negligence is the way to loose what thou hast , but look up to God for a blessing upon the right use of what thou hast received , and if he seeth it good that thou mayest better honnor him with more he will give in thee in his own way and time , for then shall ye know if ye follow on to know the Lord. Hose . 6. 3. It is also promised , that they who be planted in the house of the Lord like a watered Gardin shall they grow and florish , and bring forth fruit in their old age : Psa . 92 : 12 , 13. Further , o ! let all the beloved of the Lord take a specialcare of every Gospel ordinance and commandment of our Lord , to hold forth what light you have received , for there is non of the ordinances of the Gospel to be slighted , for they hold out unto us those choyce priviledges that vvere purchased for us vvith the precious blood of Jesus Christ , I have found great peace , and injoyed much of Gods presence in vvaiting upon him in the vvay of his appointments , and I have found the Lord ( not leaving but ) teaching of mee , vvhen I out of conscience have forborn vvhere they vvere not tobe injoyed , according to the rule of the Gospel , and expose my self to any suffring to injoy them in the purity of them , and indeed God doth take special notice of them vvho they be , and vvhere they dvvell , Revel . 2 : 13. that in sore persecuting and suffering times hold fast his truths , and do not deny his name , Mal. 3 : 16 , and hath promised that they vvho keep the vvord of his patience shall be keept in the hour of temptation . And vvhen he hath humbled us , he vvill shevv us the pattern of his house , the goings out , and the comings in thereof , and the fashions , Lawes , and ordinances thereof , that we may do them . Ezek. 43 : 11. And the time doth hasten that God will turn to the people a pure Language . And all shall know the Lord from the least to the greatest . And he will lead the blinde in a way that they know not , he will make darkness become light , and crooked things streight , and bitter things sweet , and hard things easy ; and this he will do , and not forsake us . Further let none be discouraged to do their duty , though never so weak , yet if thou beest acted by the Spirit of God , weak meanes often times becomes effectual to accomplish great things , for by experience also I know when some persons have been praying together , that one being senceable of the state of the other , and mourning over their sin before the Lord , God have made use of those very mournings and breathings , to convince the other of their sinful state , with the danger of it , and thereby have been caused to turn from sin unto the Lord , whose eyes were never opened before . One Maid who by this meanes was convinced , and said nothing at present , but after prayer retiring herself to her Bible , with a purpose to see what word of comfort she could find there , and it pleased God to hand to her that place , Rom. 8 : 13. For if ye live after the flesh ye shall die : but if ye through the Spirit do mortisy the deeds of the body , ye shall live : which word God did make very powerful and effectual to help forward his work upon her soul . All these speak forth the freeness of Gods rich grace , therefore who ever readeth and under standeth what is in this free workings of God , good Spirit , let him alone have all the praise and glory ; and the Lord inclined my heart every day more and more to praise him : for his unchangeable love in Jesus Christ , therefore let them that read this give God praise for this undeserved mercy ; and let me have a share in your prayers , that I may be filled with a spirit of praise : for none have more cause then I to speak well of his great and holy name , and that I may honour God that little time that I have to live upon the earth , and that in all changes . For if God sees affliction to be good for mee , I desire not to dispise his chastizements ; for I have found more strength in a great affliction then in a little one , and my soul hath been filled with joy out of measure . Therefore if we be brought to this , take joyfully the spoiling of our goods , knowing we have a better inheritance , and the giving up all to the will of God , who gave all to us , we shall have all given to us with advantage , oh ! the fulness of him that filleth all in all , but I am nothing , and can do nothing , no longer then he doth assist , therefore praise him for ever more . And since I was taken of from my incumbrances in the world , and had more time to spend in the wayes and work of God : waiting on him for more of himself , the Lord ( according to his promise ) hath revealed himself more abundantly , and I have found that a chearfull watchful diligent spirit in ones general and particular calling is a great help to prevent mispending time , for of idleness comes no good , therefore it hath been my practice , that if I can do no good , nor receive good , not to stay in that place long . Oh! let us be wary how we spend our precious time , for it hat a lock before , but none behind : I am of a fearful timerous spirit naturally , but I find it a great help to dash Babilons brats in the first rice . I was about 14 years in the pangs of the new birth before I received the witness of the spirit , in which time I was exceeding troubled with my unbelieving heart through entertaining false fears : and indeed some thing of Jesus Christ was in mee all that while : Althoug sometimes I could not with comfort be hold him through that thick cloud of my many Iniquities and I never found Satan more foyled , and my own corruptions more subdued , then when I by faith could look up unto Gods unchangeable love in Jesus Christ , though I be a poor changeable creature , and verily I have found great gain in true Godliness . And now friends , give me leave to tell you these are mine experiences , and I fear it would be burthen some to you , if I should be larger , which I could be : but give me leave to tell you the conclusion of all what I endeavour after , which is to press after the mark of the high calling , to deny my self , and look up to him that is perfect , and who presents all his perfect without spot or wrinkle . Not to him that worketh onely , but to him that believeth , for he is holy , I desire to observe all the Commands of Christ as my rule of life , but I am not here by justified , but alone by a righteousness out of my self , there fore I say none but Christ , not by workes of rightcousness that we do , but by faith are we saved , & that not of our selves it is the guift of God , for he that kindleth a fire and composeth himself about with the sparks thereof , he shall lie down in sorrow , Isa . 50 : 11. for a man may do much in outward performances , and yet not have a heart right with God : the foolish virgins had lamps of profession as well as the wise , but they had not oyle ; so the young man in the Gospel said to Christ , he had observed all the Commandments from his youth , what lacked he yet , but to deny himself , and to part with what he had for Christ , to take up the cross and to follow him , which he could not do , except Christ had given him a righteous heart for all his outward seeming righteousness ? So the Scribes and Pharisees blamed C●rist for all his righteous actions , but could not see the Idol in th●r own hearts , for all their righteousness sprung not from a right root , nor was done by a right rule , nor to a right end . 1. First , they had not grace in their hearts . 2. Secondly , neither did they do what they did by the rule of the word of God , but by their own rule . 3. What they did was for their own glory to get them praise from men , and not to the glory of God , Amos 4 : 4 , 5 , 6. the which is an abomination to the Lord ; this sacrifice God is weary of , it is as the ●ffering of Swines blood , and the cutting of a Dogs neck before the Lord , this made Cains sacrifice to be unacceptable in the sight of God ; mans righteousness is as monstruous cloathes , and filthy raggs , that comes ●ot not from a heart sanctified where Christ dwels ; al though it be garnished with never so much parts and guifts , the Lord looks upon the inward righteousness of the heart . Parts and guifts may cease , but the least measure of true grace shall hold out to the end . And what soever is parts and not grace , bear not these following Characters upon them , such have not the spirit , now the spirit is Truth , light , and love . 1. First , the spirit of truth joynes with the vvord of truth ; if an Angel from heaven should bring any other doctrine , we are not to receive it , and them that believe and trust in the promise it leads into all truth , wait for the accomplishment of the promise of the spirit , to teach you all things , and bring all things to your remembrance , which he hath promised shall remaine with us alwayes , John 14 : 16. This is a good antidote against error , this teaching for the most part , abides and formes the soul into it self . The more of this truth and light comes in , the more a soul abhorres it self , sees it's own emptiness , and Christs fulness . The more of this light comes into the soul , the more it thirsteth after light . The more knowledg it hath of God , the more it loves God , which conformes it into his image , and the more it delights in God , and loves them most that have most of God in them , Ps ▪ 16. all my delight is in the Saints , and them that are excellent in the earth . The true spirit delights in all the commands of God , which shews true love to God , if you love me keep my Commandments ; Jo. 14 : 15 , 16. and I will pray the Father and he shall give you another Comforter , that he may abide with you for ever . It is a meek and a quiet spirit , it hates pride and lifting up ; it sees enough in it self dayly to humble it ; It s full of love to all that God loves , though differing from them ; by this shall all men knovv that you are my Disciples , if you have love one to another . Joh. 13 : 35 We know that vve are passed from death to life ; because we love the brethren . 1. Joh. 3 : 14. Now the reason why we should cherish this grace of love to God , his people , and all men are these . First , because without love , which is charity , we are but as sounding brass or tinckeling Cymbals , all we do without this is nothing . 2 Cor. 13. Secondly , because Christ hath said , because Iniquity shall abound , the love of many shall wax cold in the last dayes . Mat. 24. 12. Thirdly , because it is one of Christs last and great Commandments . John. 13 : 34. 1. of Joh. 2. 7. 8. Fourthly , it renders us much like unto our Master Christ Jesus , Acts. 10 : 38. who went about doing good to all ; let us labour to follow his example , shevv pitty to them , that God hath not yet shewed so much pitty to , as he hath done unto us ; do good to them that hate you , and pray for them that dispitefully use you . Mat. 5. 44 : 45. These were Gods teachings to mee in the absence of faithful Teachers , when they were removed into corners ; Which was a sore affliction to mee , but I look at what mercy God afoards mee in all afflictions , seing I am unvvorthy of the least mercy , for it vvere a righteous thing vvith God to cut us of , and I marvailed at his patience and long suffering vvith mee , and all others . I find by experience that reading the Scripture before prayer many times quickeneth the heart to Christ . And to meditate on Gods mercies to our soules and bodyes ; and what great things Christ hath suffered to purchase these mercies for us : is a great help to stir up to that heavenly duty of praising and thankfulness : which is a maine duty I would stir up my self and others unto , because our hearts are apt to be very backward unto it ; and secondly , because it is a duty to be done at all times . In all things give thankes , yea in afflictions : For God hath promised , all shall worke together for good to them that love God. Thirdly , to be filled with the Spirit of praises , makes the soul to live in heaven while it is on earth : verily , we had need be stirred up to this duty ; for he that offers praise glorifies God. Psal . 50. last verse . And Iesus Christ complaines against the neglect of it , in that place where the ten Leppers were clensed , and but one did returne thankes : saith Christ , was there not ten cleused , but where are the nine ? O! athankful frame doth compose the heart to great contentedness in every condition : it is of a divine nature : it stirres up the graces of God in the soul , as love and faith with hope in God and charity to others . Therefore pray for the Spirit of God , to put the heart into a praising frame for there 's need of the exercise of much heavenly wisdome in the performance of this duty : for ●t is a spiritual work . Another experience I have had that it is our duty , and very profitable to watch against all evil thoughs : these ften grieve the holy Spirit of God ; as of old he complained , how long shall vain thoughts lodg within you , and God looking upon man , beholding what was in his heart , and seeing his thoughts to be evil onely , and continually , and it repented the Lord that he had made man on the earth , and it grieved him at the heart ; and God said , I will distroy man whom I have created from the facre of the earth , Gen. 5 : 6. And then down comes the flood of Gods displeasure upon the old world , not for sinful actions only , but thoughts also : Therefore keep your hearts with all diligence , Prov. 4 : 23. For out of the abundance of the heart the mouth speaketh : And in the multitude of words is sin . I would desire all to take heed of idle words : and mind well what ye speak , when and how ; avoid all needless speeches : and put far away all vain foolish jesting ; an evil , which my self was some times very prone too , and as too many do harm by , I endeavored to make my self and others merry : but alas , 't is sinful mirth , and it will bring sadness here , or els which is worse , end in sorrow hereafter : thus was I convinced of this ev●l being upon a joyrney , meeting one that was a stranger to mee , thinking to make him and my self laugh : spoake jestingly to him ; but he presently fella swearing and cursing , and railing ; which when I heard , wounded me to the heart , that I by my folly should provoke the poor man so to sin against God , my mirth soon turned into mourning . And while I mourned before the Lord over this my great evil , which had produced such a sad effect , God was pleased to set this upon my heart . Cannot I make thee more merry with heavenly and spiritual joy , then thou canst make thy self with such foolish vain and sinful mirth . And the Lord hath since filled mee with that sweet refreshing joy : that is a thousand times better to mee then all sinful mirth . Further , in reference to words , I would commend unto yow some Scripture rules : Iam. 1 : 26. compared with Math. 12 : 27. from whence we may observe , that when any person doth utter words that be vain , earthly , or froward , it doth plainly manifest that there is an earthly , vain , and froward heart ; whi●h is an abomination to the Lord , Prov. 11 : 20. and in Iam. 1 : 19. The Apostle doth perswade Christians to be swift to hear , but slow to speak , and slow to wrath . And Jesus doth exhort his followers that their yea should be yea , and their nay nay ; saying , that what soever is more is evil : And Iams 1 : 21. bids us lay apart all filthiness and superfluity of naughtiness : that is to say , what ever is more then needful in words , apparel , and diet ; yea , and in all things , and what ever profession any person may make , if they bridle not their tonge , they deceive themselves and their Religion is vain ; hath God through his free grace , passed his distinguishing love upon a little Remnant : doubtless 't is their duty then to distinguish themselves from others , in their words habit , and in their whole conversation so to walke as becometh the Gospel : Phil. 1 : 27. Surely if persons were awakened by the voice of God , that speaks lowd in the present afflictions , they would so doe ▪ 't now is not a time for any of Gods Children to continue their superfluities , when many do want necessaries : Let me intreat such to read , and mind what is written in Rom. 12 : 1 , 2. And 1 Pet. 2 : 11. If we could but be moderate in the use of all things : what good Stewards should we be of the manifold blessings of God ; which he hath betrusted us with , and we must give an account of in the day of the Lord. Prosperity hath made many to glory in the flesh ; and exalt themselves , in , which vain glory some still do continue : although the great Eternal God hath and doth testify from heaven against it , but if it be not repented of , and departed from , God wil turn it into shame , Hosea 4 : 7. As they were increased , so they sinned against me , therefore will I change their glory into shame : it s now a trying time , and all persons by their conversations will discover what they are , and were ever the deeds and workes of the flesh appear , and are alowed , 't is evident there is not the Spirit of God in them : And they who have not the Spirit of Christ are none of his : And 't is not a talking of , but walking in the Spirit , will help against the fulfilling the lusts of the flesh , and manifest who are the true Children of God. Oh! that persons were wise , to consider their latter end , then surely they would not neglect the knowledg of those things that belong to their peace : but chuse that better part , that shall never be taken from them . Which would make them happy for ever . Oh! that all would be persuaded to commune with their own hearts , and consider their own wayes : And to mind the dreadful Judgments of God , and his vials of wrath that shall be powred out against sin and sinners , surely they would see it is high time to departe from pride , vain glory , coveteousness , oppression , hypocrisy , mallice , and all sin : For verily , God is visiting for these things , and for persons still to continue therein , may it not be feared and justly exspected , that God should increase his Judgments , and punish seaven times more : Leit . 26 : 21 , 24. They who departe not from sin God will departe from them : and hovv sad that is let soules consider : read Hosea 9 : 11 , 12 , 14. Therefore who ever vvould not be eternally seperated from God , let them in time seperate from all sin : And let poor soules take speciall heed they live not in any knovvn evil , nor neglect any knovvn duty , but put on the Lord Jesus Christ , and make no provision for the flesh to fulfil the lusts thereof ; for if ye live after the flesh ye shall dye : But if ye through the Spirit do mortify the deeds of the body , ye shall live , Rom. 8 : 13. let me propound but this on question , and I vvish all young and old , Rich and poor to mind it , vvhether or no it is not better to separate from sin , then that sin should seperate thee from God for ever . Oh! vvhat need is there , that all vvho love God and their ovvn soules , should hate , abhorre , and depart from all sin , because 't is that vvhich God doth so hate , as he vvill punish it vvhere ever he finds it . Yea , if a David , a Man after Gods ovvn heart do commit any sin , he must be reproved for it ; and God vvill so frovvne as it may cost many sigths , prayers , and tears , before God restore unto him the joy of his salvation , and though secretly committed , yet God vvill punish openly that others may hear and fear . 2 Sam. 12 : 12. Oh! hovv have I found by sad experience , that pride is a breeding sin , and spiritual pride is indeed the very vvorst , vvhen persons come to have a little knovvledg of the things of God , and have set a fevv steeps in his vvayes : Many be too prone , then to be puffed up vvith self conceite , and to judg all others to be in errors , vvho are not just of their perswasion ; and so to judge censure , and condemne them for Heretikes : and to persecute them at least vvith the tonge , but though sometimes Paul did thus ; he acknovvledgeth it vvas from a Pharisaical spirit , which vve had all need to take heed of : and judg not ; and ye shall not be judged . Alas ! our heavenly Father have many children , but there be babes and some stronge men : they are not all of an age , nor cannot all see alike , not acte alike ; let all the beloved of God ( cease smi●ing and ) manifest true love one another . And vvhat ever their perswasion be all vvho are humble and holy , and do faithfully vvalke up to the light they have received , let them be beloved for the Fathers sake . Oh! that vve may be filled vvith that grace of true Charity ; for that is a special antidote against all pride , malice and any evil thoughts , and evil speakings , and prejudice , and offences one against another . 1 Cor. 13 : 1 , 4. &c. There vve may read at large of the excellency of true charity . Oh! the more any one is filled vvith the good Spi it of God , the more shall they be enabled against all the vvorks and fruits of the flesh ; therefore I vvould counsel persons vvhen they avvake , vvait for the teachings of the Spirit , and for the accomplishment of that promise made to the last dayes . And vvhat the Spirit teacheth do ye commit to the Spirits keeping : and they , vvhith vvhom it is the day of Gods povver are made vvilling both to hear the Spirits voyce , and obey it . And I vvould have all to endeavor diligently for the injoyment of the Spirit , and hearken every one that hath an ear : vvhat it speaks , for the teachings thereof are very glorious ; it makes a soul live as it vvere in heaven vvhile on earth . Surely vvhen Daniels faith vvas made strong by the injoyment of this blessed Spirit of God , so as nothing could hinder him from the vvorship of God. Oh! vvhat svveet communion did he injoy vvith God , and although throvvn into the lions den , yet there vvonderfully and comfortably preserved , I have found this , that vve are too ready to dispise or slight the Spirit of God , vvhen it appears in something beyond us , or out of our reach , but let us take heed of this evil also . This good Spirit of God is that vvhich vvill enable us to chuse to suffer rather then to sin , and in all our suffering it vvill vvonderfully assist and uphold us , and carry through the forest firy tryals , and if vve be throvvn into sufferings for Christ sake , be sure he vvil make one vvith us to uphold us in the furnis ; and vve need not study hovv vve shall be delivered from our ennemies , for God vvill deal vvith them as he did vvith Daniel , and the three Children ; for he will recompence the wickedness of the wicked upon their ovvn heads ; therefore fear not , but stand still and vvait , and yovv shall see the salvation of God. And I do not think that these things be given in to me from the Lord for my ovvne sake only , but for your benefit , to vvhom it may come ; and I hope I am so far from having high thoughts of my self , that the more I see of God , and injoy from God , so much the more cause I have to be humble ; and if others find theirhearts as bad as I have found mine , they vvill see cause enough to use all means vvith them ; and vvhen allis done ; it must be faith in Jesus Christ must remove this mountain ; faith vvill carry us out of ourselves unto Christ , and cause us to rest on him to do all our vvorkes for us , and in us , do ye cherish a holy fear against sin , and an holy bouldness to come to God , and a holy confidence in him for vvhat we come for , and let not the fear of man hinder from any duty God calls thee unto ; to conclude , I only commend unto you that vvord in Micha 6 : 8. So shal I leave this to the blessing of the Lord , and the consideration of the vvise . COURTEOUS READER , IF these my Experiences sute not with thy condition , yet let it have a patient view of thee , and pass by what is of the flesh , Own what is of the spirit , and Iudg not , what thou shalt meet with of the truth : because thou art not yet acquainted in that way , for the secrets of God are sometime with pore weak ones that sears him , and what is come to pass I hope you will believe ; If it was not out of obedience to God , it should not have com'd to your vew , neither would I have put my name to it , if I could have avoided it , for fear of the rash Iudgment of some , Least it should be thought , I did it out of pride , or to own a prophetical spirit , which I know not , But I own a Prophetical voice of Christ , which if he pleases to speak , he can make mee to hear , yea to believe , this I have Experience of : And if these Crumes which I have gathered from my bountiful Lords table , you cann●t find it savory to you , leave it to the hungry broaken hearted Christians , to wh●● ever crumbe of mercy is sweet , when it comes out of love from our blessed Saviour . And let not this be dispised , because it is the Spirits working in the weakes● vessel ; for Christ did not reject the woman though weak , ignorant , and sinful ; and where he hath forgiven much , he maketh them love much , and follow him to the las● , especially if they keep the word of his patience , holding fast to every truth of God , though it be in an evil time when truth is dispised . Mary followed Christ to the last , and the Lord did so assist her with his Spirit , who shewed her strong affections to him , gonig early in the mornning to the sepulchre , and Christ put this honour upon her , that she must bring the first glad tidings of the Gospel of the resurrection unto the Disciples . And his appearance to her in that season , when she knew not where to seek him . Christ herein shewed his great Love to sinners ; for she being a poor ignor an t woman , though full of affection , did as many of us do now a dayes , seek the living among the dead : but where Christ keeps up the affections of a soul to himself , he manifests more of the knowledg of himself ; and Christ doth testify in Iohn . 4. Th●● it was his meat and drink to do his fathers will , and that was to teach the poor t●● knowledg of his will. And when he made known himself to that poor woman , 〈◊〉 affections where so enlarged that she goes and calls others ver . 34. thus Christ finished the work of his father , to take care of the weakest of his stock , that as the woman was first in the transgression , she might have first knowledg of the resurrection ▪ the guift of the well of watter , which springs up unto everlasting life : and this guift God is pleased to give it unto women as well as unto men . And he doth require that they should honour him as well as men , for the free grace of God in Christ as wel● to the one as the other , and 't is his free grace that I am what I am ; and if this small mite be not accepted ( by all , ) I shall take it as an high honnor to suffer for well-doing ; for ●hough in my self I am low , and find the flesh would hinder , and my memory bad , yet I can through grace say , the spirit hath been my remembrance , and in the simplicity of my heart I have done this , and out of obedience to my good God , which makes the Son of righteousness to shine on the weak and on the strong . And truely I have nothing to glory in , for I never did see my self so weak as now , and since I had communion night and day with God , I never was so much in self-loathing and abhorring as now ; therefore praise the Lord with mee , for I am a poor sinful creature , and I desire that all that fear the Lord , to whom this shall come , would pray earnestly to God for me , that I may stand fast in this evil day , and may walk humbly , blamelesly , and very harmlesly towards all : so that I may honour him which hath honoured me , with his Son , to whom be glory and praise for ever . Now , to testify to all that I have received ( from the Lord ) that gift of singing as well as the gift of prayer , and any other , therefore I shall present to your view some of those Hymnes and spiritual Songs : with an account how and when they were given in ; and so shall leave it to the spiritual to Iudge . As I was waiting on the Lord , in that Ordinance of the Lords Supper , this following short Hymne was immediately given in . O Now my soul go forth with praise , For God excepteth thee alwayes ; Thy life is bound up now in mee , My precious death hath set thee free . This Testimony I thee give , At this bread was broaken , so was I , That thou in mee mightest never dye : My blood doth justify the same , That thou mayest praise my holy Name . My Covenant I have made with thee , So that thou art now whole set free : Sin nor Sa●han cannot thee charge , Because my love hath thee inlarg'd , So sure as I am plas 't above , So sure art thou now of my love . Your waiting shall be upon me , till I your souls hath filled ; and in the way of righteousness you shall be made to yeeld . Another time I having been waiting on the Lord in breaking bread : And soon after was given in this following . THE Spring is come the dead is g●ne , Sweet streams of love doth flow : There is a Rock , that you must knock , ●rom whence these stream do go . The Banquets s●t , the King is c●me , To entertain his Guest : All that are weary of their sins , He waites to g●ve them rest . Then come , and take your fill of love , Here 's joy enough for all , To see our King so richly clad , And g●ve so loud a call . Here 's Wine without money or price : Here 's milk to nurish babes : You may come to this banquet now , And f●ede of it most large . Then comf●rt you your selves in him ; T is sweet to see his love , That they , that are redeemed by him , May live so free above . And while the afflicting hand of God was upon mee in some measure , this following was given in one evening , as a song of instruction . AFflictions are not from the dust , Nor are they in vain sent : But they shall work the work of him , That is most nobly Bent. Then let thine eyes look upon him , Which worketh in the dark ; And let thine heart imbrace his love , Least thou from him should'st start . Although thou canst not see his work , Yet waite on him with joy ; For none shall hinder now his work , Nor none shall him Anoy . Thou must be willing to take up The cross , to follow him , And waite till he will make his cup , To flow up to the brim . Seeing thou art now called unto The purpose of his will , Let not afflictions trouble thee , Believe , and stand thou still . If that the Lord did not thee love , He would not this pains take , To let thee see his grace in thee , And also thee awake . It s●owers away the dr●s●● from thee , And takes away thy tinne : It makes thy soul sit for to hear The voice of thy sweet King. It makes the soul further to know The Sonship of his grace ; And weanes the soul from things below , That it m●y seek his face . It puts the wise to see his work , And puts him in the way , That he may forthwith seek the Lord , Without further delay . It mak●s him now resolve upon Obedience to his grace ; And watchful in the way he goes , That he may seek his face . It makes him look for strenght from God , To heale his sliding back : It makes him look up to the Rock , For that vvhich he dot lack , This was November the 20. in the Year 1656. ZION is God's precious plant , The Lord vvill vvatter it every day : O! Zion is God's holy one , It shall not vvhet her nor decay . Zion is that fenced vvell , A Tovver that none shall throvv dov●n : O! Zion is that glorious hold , That God vvill keep both safe and sovvnd . Zion is that pleasant Plant , That God vvill hedg about each hour ; O! Zion is Gods heritage , And he vvill keep it by his povver . Therefore let not thy heart novv faint , For Zions sake hold not thy peace ; For our God vvill hear Zions Plaint ; Therefore give thy God novv no rest , Till thou vvith Zion he hath blest . Let Zion knovv her time dravves near , She may look up novv vvithout fear : Let Zion knovv her God doth live , That hath her portion for to give . Let Zions Children novv rejoyce , And lett hem praises sing : O! let them lift up pleasant voyce , In honnor to their King. Let Zion knovv her God is true , That vvill her mercies novv renevv , She shall receive great things from him , Who is her glory , and her King. Althoug afflictions should hold on , And troubles should arise ; Yet God vvill ovvn his precious one , Their prayers hee 'll not despise . Our King shall reigne in righteousness , His glory shall shine forth ; He vvill come forth in Iudgment then , † For his poor saints comfort . Our King shall reigne in glory then , He shall himself come up , His ennemies then shall fall vvith speed And be made but a puf . Then let my people quiet sit , And vvait on him vvith joy ; There is a time dravves near at hand , Nothing shall them Anoy . THE poor then of the flock shall find a rest ; And I their God , and portion , will them bless : And they shall to me for a refuge fly , And I will be their helpe continually . Then shall their souls alone in mee rejoyce , That I have made of them my onely choyce ; I vvill sill them in that day vvith my povver , So they shall vvait on me then every hour . Their soul shall be as vvattered plants vvith devv , And I my mercy vvill to them renevv ; Their heats shall be ingaged vvith my love , For I vvill move in them from povver above . This is the portion that I novv vvill give , Vnto all those that strifes humbly to live ; Therefore rejoyce in God your onely guide VVhich in this day of trouble vvill you hide . END . Awake , awake , put on my strength , And mine owne comelyness , Look upon mee for I have Wroght thy deliverance . Thou art black , but comely in Mine eyes , that doth behold Thee swearing mine owne righteousness , Which glory can not becould . I waited long on thee , to see , When thou wouldst mee ●mbrace , And when thou would'st look up to mee , To see my glorious face . And now , what say'st thou unto mee ? Have I not done thee good ? And have not spar'd to set thee free , 〈◊〉 own Sons pretious blood . Therefore let all thy life be now A sacrifice of praise , And to my holyness give up Thy self in all my wayes . Let not the World so sad thy heart , Nor cast thee down solow , For ●f thou wait upon my grace , My secrets thou shalt know . Be watchful , and keep do close to me● Thy Garments : do not staine ; And that will be to thy poor soul , A certain heavenly gain . Take heed of glorying in my love But walk humbly and low , ●or it is onely my fulness , That makes thee thus to flow . There is by pathes to wander in , That Sathan would advance , But I will keep thee by my power , And be thy deliverance . Be watchful and keep close to mee , My Garments do not soyl , For they are thine to cover thee ; Be watchful then a while . OH ! where shall I find now A people quicken'd still , That seek all times to live on God , And eck to do his will. A people that deny them selves , And eck the cross up take , That doth delight in God alone , And eck the World for sake . A people that abhor themselves , And over their sins weep , A people mourning o'r the Land , And doth him dayly seek . A people that believes in God , By faith drawes vertue still ; Lay hold on promise which is true Contented with his will. A people that the word esteem , Keeping close there dayly , And for a rule the same doth take , When others from it fly . Their hearts are fastened on the Lord , They for are fuge fly , That God vvould novv help by his povver , In their extremity . Their cries are novv unto the Lord , Thy seek in him to hide , To take of novv his heavy hand , And not let vvrath abide With such a people vvould I spend , My life and dayes novv here : Oh! think upon thy servant Lord , And to me novv dravv near . I assure you COURTEOUS READER these are not studed things , but are given in immediately . FIN . Notes, typically marginal, from the original text Notes for div A62005-e5530 † For the confirmation hereof do ye mind these two Scriptures Esai . 45 : 13. and Psalm 89 : 19. 
A85542	----	Christians liberty to the Lords table, discovered by eight arguments, therby proving, that the Sacrament of the body and blood of our Lord, doth as well teach to grace, as strengthen and confirm grace, and so is common, as well to the outward Christian as to the inward Christian: occasioned by the contrary doctrine, taught by a strange minister in Woolchurch, on the 29th of June last. / By I.G a parishioner there. Imprimatur, James Cranford. Graunt, John, of Bucklersbury. This text is an enriched version of the TCP digital transcription A85542 of text R200217 in the English Short Title Catalog (Thomason E296_30). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 58 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85542 Wing G1589 Thomason E296_30 ESTC R200217 99861022 99861022 113149 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85542) Transcribed from: (Early English Books Online ; image set 113149) Images scanned from microfilm: (Thomason Tracts ; 49:E296[30]) Christians liberty to the Lords table, discovered by eight arguments, therby proving, that the Sacrament of the body and blood of our Lord, doth as well teach to grace, as strengthen and confirm grace, and so is common, as well to the outward Christian as to the inward Christian: occasioned by the contrary doctrine, taught by a strange minister in Woolchurch, on the 29th of June last. / By I.G a parishioner there. Imprimatur, James Cranford. Graunt, John, of Bucklersbury. [4], 19, [1] p. Printed for Humphrey Robinson, and are to be sold at the three Pigeons in Pauls Churchyard, London, : 1645. I.G. = John Graunt. Annotation on Thomason copy: "Aug: 18". Reproduction of the original in the British Library. eng Lord's Supper -- Early works to 1800. Grace (Theology) -- Early works to 1800. Close and open communion -- Early works to 1800. A85542 R200217 (Thomason E296_30). civilwar no Christians liberty to the Lords table,: discovered by eight arguments, therby proving, that the Sacrament of the body and blood of our Lord Graunt, John, of Bucklersbury. 1645 10889 2 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-11 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion CHRISTIANS LIBERTY TO The Lords Table , Discovered by eight Arguments , thereby proving , that the Sacrament of the Body and Blood of our LORD , doth as well teach to Grace , as strengthen and confirm Grace , And so is common , as well to the outward Christian as to the inward Christian : Occasioned by the contrary doctrine , taught by a strange Minister in Woolchurch , on the 29th of June last . By I. G. a Parishioner there . Matthew 26. vers. 20. Now when the Even was come , Jesus sate down with the twelve . Gal. 4. vers. 16. Am I therefore become your enemy , because I tell you the truth ? Imprimatur , JAMES CRANFORD . LONDON , Printed for Humphrey Robinson , and are to be sold at the three Pigeons in Pauls Churchyard , 1645. TO THE RIGHT WORSHIPFULL JOHN ROWLES Esquire , one of the Honourable House of COMMONS of the High Court of PARLIAMENT . SIR , IT is above thirty yeeres since the Lord hath brought mee to be an inhabitant of Woolchurch ; And for the greattr part of this time , the providence of God hath so ordered it , that I have enjoyed your acquaintance , which hath been profitable , both to the outward and inward man , although of late , by reason of your great and high imployments for God and man , there hath not been that personall society as heretofore ; yet I often see you to participate in the best and excellent places of sound Doctrine , in the way of truth and salvation , which with the knowledge I have of you , hath often moved my heart and spirit , to supplicate the God of heaven for you , as for my self , to whom it hath pleased God to make his Truth so known , as to make mee a childe of it above twenty yeeres since , which heavenly Principles had I so heeded and improved as I ought , I might have been by this time a strong man in Christ Jesus . How ever , Sir , I must confesse to you , Gods mercies have been more and abundantly greater then my own miseries ; and notwithstanding mine own naturall indisposition and unaptnesse to the good and streight way of the Lord ; yet hee hath so magnified his good will and compassion , as thereby to make mee one , though the least of his Disciples , who therefore cannot , nay dare not , but speak the things I have seen and learned of him , notwithstanding the Crosse and persecution that attend on the obeying and declaring the truth , a part whereof you may see , if you please to take view of these few ensuing lines , where you may observe , that the testifying to the abundant mercy of our Lord Jesus Christ manifested in the Sacrament , as in the Word , even for this , many are offended and rise up against mee , and do as much as in them lies , to make the world believe , that though they know me , yet they know me not ; so as that I am seen , and not discerned : and yet I fear not for to speak , though I care not to be known , except to you and the whole houshold of faith , to whom the Lord continue his love and goodnesse , which shall be ever the prayer of him , who is truly yours and theirs , J. G. An Introduction to the Arguments , shewing the cause of their writing . HEaring many corrupt doctrines delivered in Wool-Church by a stranger , where I am a Parishioner , the knowledge of the truth moved mee to write these eight Arguments , below specified , thereby to vindicate Gods great Bounty and free Grace set forth to man-kinde by the Sacrament of the Bodie and Blood of our Lord , as well as by the Word preached . His Text was these words of the Apostle , But let a man examine himself , and so let him eat , 1 Cor. 11. 28. affirming , that the Apostle here by the name man , spake only of a spirituall man ; and that the Scriptures do in no place call a naturall man by the name of a man , alledging Jer. 5. 1. to prove it , with divers other Scriptures : and affirmed , that naturall men , all of them always , are denominated by the name of beasts , as Serpents , Vipers , Wolves , Dogs , Swine , beasts after the manner of men , &c. Now to deliver this without the due distinction the Scriptures make , is very false , and contrary to our Lords own doctrine , Joh. 3. 5. Except a man be born again , &c. meaning by the name man , a naturall man : as also the Apostle , 1 Cor. 2. 9. Now see his doctrine as strange to the Scriptures , as the Preacher was to mee ; for it is beyond exception , that as our Lord , so his servant means by the name man , naturall men . And as the misunderstanding of the Scripture is the ground of all errour and schisme ; so from these premisses he drew this strange conclusion , that one in nature , and unregenerated , ought not to be admitted to the Supper of the Lord : and because hee had no plain Scripture that forbids a naturall man , which hath received the faith , to believe and to be baptized , therefore he falsly affirmed , that John the Baptist , Mat. 3. 7. forbad the Pharisees and Sadduces to come to his baptisme ; and so argued from the lesser to the greater , that if Baptisme which is the lesser , ought to be denyed to impenitent men , much more the Sacrament , which is the greater , ought to be denyed naturall men ; and this hee sham'd not to affirm , although there be not one word in the Text of Johns denying the Pharisees and Sadduces , and so went on to shew many Reasons why naturall men ought not to be admitted to the Lords Table : First , saith hee , because a naturall man cannot discern what the Sacrament shewes forth : Secondly , because all naturall men are Serpents , Vipers , Dogs , Swine , cruell and savage beasts , to whom the holy and precious things of the Sacrament ought not to be given ; for naturall men , saith he , are no more capable of them , then the beasts that perish : Thirdly , because all naturall men are forbidden to come , as Christ in another case said , Mat. 5. 23 , 24. If thou bringest thy gift to the Altar , and remembrest thy brother hath ought against thee ; go first and be reconciled to thy brother , and then come , &c. in which Reason this yong Minister did not remember that our Lord here speaks of a brother , not naming him a naturall unregenerated man , neither is it to be understood only of the Sacrament , for there we come rather to receive then give : Fourthly , because , saith he , every naturall man that comes to the Sacrament , is that man , Matth. 22. 11 , 12 , 13. that had not on the wedding garment , who therefore speechlesse was cast into utter darknesse ; which if this be so , then all the unregenerate elect in receiving the Sacrament , are in that case and condition , so that none of them by his reasoning shall be converted ( if they receive the Sacrament ) but condemned , which is blasphemy to affirme , and all that have heretofore received it , before regeneration , shall perish : Fifthly , because whosoever giveth the Sacrament to a wicked naturall man , doth therein cast the childrens bread to Dogs : Sixtly , because the Sacrament was ordained only to confirme Grace , and not at all for the begetting of grace : as bread is not given to beget , but to sustain a man : Seventhly , hee that comes to the Lords Table , being unregenerate , is that fathers son , Mat. 21. 30. saying Go , and went not . His Uses following , did aggravate his Doctrine and Reasons , as it follows : also he did affirm , that the damned shall cry out of hell , to such Ministers as have delivered the Sacrament to such naturall men here in their life-time , and shall say , Thou gavest me my damnation in giving me the Sacrament ; for I was blind and saw it not , dead and discern'd it not , and therefore wo be to you that have given mee my eternall confusion and destruction , with many more of these and the like strange and fond expressions of his own vision , invented by his own brain , contrary to Gods truth ; hee concluding these vanities with such a seeming confidence as no man could contradict or gainsay , but assured himself , that every one that heard him , were satisfied with the cleere truth of this dark light , urging it on the Congregation again and again with these or the like words . Now I hope there is none but who are fully satisfied , whose importunities for mistakings , where no lesse then an engagement to mee which understood their falsenesse , to make these opposing Grounds , presently turning them into eight Arguments ; proving thereby , that the Sacrament of the body and blood of our Lord , ought not to be denyed to any that receive the common faith and outward Baptisme , except in the case of excommunication , and in that respect the spirituall as well as the carnall may be excluded : 1. He that preacheth that the Sacrament of the Lords Table , doth not as well teach to the begetting of grace as the confirming of grace , hee is ignorant of the nature of the Sacrament , and of the Word of God ; but so it was preached at Woolchurch on the 29th of June , 1645. Ergo . 2. If by the preaching the Word , Christ crucified , be the means to beget grace , then the visible manifestation to the eye ( as well as to the eare ) of the signes if his death , are the means of begetting of grace also ; But by the preaching of the Word to the eare , Christ crucified , is manifested or set forth for the begetting of grace , Gal. 3. 1. 1 Cor. 1. 23 , 24. Therefore the visible manifestation of the signes of Christs death are for the bagetting of grace also , 1 Cor. 11. 26. Matth. 26. 28. 3. If Gods Word say , So often as you eat this bread and drink this cup , yee do shew the Lords death till he come , then the Sacrament doth teach grace to be received by Christ , as well as confirm the grace already received ; but the Apostle so saith , 1 Cor. 11. 26. therefore hee that teacheth otherwise is ignorant of the Scripture , and of the nature of the Sacrament , as also it is proved , Luke 22. 19 , 20. Matth. 26. 28. 4. He that teacheth , that whosoever giveth the Sacrament of bread and wine to a naturall man , although hee believe the Scriptures , and be baptized , doth hereby cast holy things to Dogs and pearles before Swine , such a Preacher doth not understand the command of our Lord in that place , Matth. 7. 6. But so it was taught in the place and time above said ; Ergo . 5. Whosoever so teacheth as aforesaid , doth either willingly or ignorantly , or both , testifie that Christs practice was against his commandment , which is blasphemy so to affirm ; but so it was affirmed in Woolchurch in the time and place above said ; Ergo . For hee gave the bread and cup to Judas amongst the rest of the twelve , Matth. 26. 20. to the 30th verse , Luke 22. 14. to the 22. verse , John 13. Mark 14. 17. to the 25. verse , and in so doing hee did not cast holy things to Dogs , nor pearles before Swine . 6. If the Scripture shew to us that all that had the common or historicall faith to believe Jesus Christ come in the flesh , had admission after baptisme to the Lords Supper , and so by and through the common gifts of Gods Spirit might examine themselves , and discerne the Lords body , according to the Apostles meaning , 1 Cor. 11. 28. then he that restrains it to the spirituall Christian only , presumes above what is written ; but at Woolchurch , the place and time above said , the restraint was affirmed ; Ergo . 7. If the Paschall Lamb to the Jewes were the same that the Supper of the Lord is to Christians , then all Christians are to have the same liberty as the Jewes , both outward and inward , carnall and spirituall , Exod. 12. 47. But the Supper of the Lord is the same in effect as the Passeover , 1 Cor. 5. 7. Heb. 11. 28. of the which the carnall Jewes were to communicate as well as the spirituall ; Ergo , carnall Christians may communicate as well as spirituall Christians . 8. He that teacheth , that whosoever delivereth the Sacrament to a wicked unregenerated man , delivers to him his damnation , preacheth a devillish doctrine ; for therein he condemneth the Lord of life , for the Word and Sacraments are not properly the causes of mens damnations in themselves , but casually and accidentally ; But so it was affirmed in the place and time abovesaid , that whosoever delivereth the Sacrament to a wicked unregenerate man , delivers to him his damnation ; Ergo , he that so teacheth , preacheth a damnable and devillish doctrine . These Arguments were delivered to the Preacher by the Clerk some two days after his Sermon , and the next Lords day after Prayer in the Pulpit , he did declare to the Congregation , that hee had received divers Arguments against the doctrine hee had taught them the Lords day before ; and that they may the more cleerly be answered , saith hee , I will make repetition of what I delivered before unto you verbatim , and accordingly did repeat two thirds of his Sermon , or thereabouts : some of the said particulars hee in repeating , delivered with more caution then before , other things hee wholly omitted ; and when he had finished his repetition , then he drew forth the Arguments with Answers written to every one , as he affirmed , although indeed and in truth , not any one of them were answered . And notwithstanding his publike notice in the Pulpit , that whosoever would , might have copies , yet my importunitie these nine or ten dayes together cannot procure his Answers , that I might make my Replication , thereby to open the Scriptures that prove my Arguments : As also to shew the weaknesse and invalidity of his Answers , although I have promised money for the writing thereof , and as yet hee will not avouch them , notwithstanding his publike vaunting at the first ; yea , my importunity was such , as that he passed his faithfull promise to me before a friend in private , that within two dayes after I should have them ; but I understood he was prevented by some parishioners , that in affection towards me are dissented , wherfore I am forst to call them to mind by my memory , which he read written to the auditory . His Answer to my first Argument . To the first , saith hee , I answer , that the Sacrament of the Lords Supper doth not teach to the begetting of faith ; for that is the proper office of the Word alone , Rom. 10. 17. so then saith the Apostle , Faith cometh by hearing , and hearing by the Word of God , and therefore not by the Sacrament , &c. My Replication to his first Answer . In my affirming that the bread and wine , the signes of the Lords Body and Blood , do teach grace where it is not , as well as confirme grace where it is ; I do not therein deny that faith cometh by hearing , and hearing by the Word of God , but I affirm that the same Word is also taught and preached by the Sacrament . For the Text hee alledgeth , doth not say as he affirmeth , that it is the office of the Word alone , but these are the Apostles words ; so then faith cometh by hearing , and hearing by the Word of God . Now we must observe , that the term faith hath divers acceptations in the Scriptures ; and for the clearing this point , I will observe but two distinctions : First , as it is referred to God the Creator ; and secondly , as it hath respect to Jesus Christ the Saviour ; and in both these respects the heart is as truly taught by the eye , by seeing Gods works , as by the ear through hearing Gods Word . The first distinction is fully proved by the Apostle , Rom. 1. 19. 20. because that which may be known of God , is manifest in them , ( that is , to mankinde ) for God saith , Hee hath shewed it unto them , for the invisible things of him from the creation of the world , are cleerly seen , being understood by the things that are made , even his eternall power and Godhead ; so that they are without excuse : And that holy man Job , of whom God himself testifies , that hee was his servant , he was wel acquainted with this truth : Job 12. 7 , 8. But ask now , saith he , the beasts , and they shall teach thee , and the fowles of the aire , and they shall tell thee ; or speak unto the earth , and it shall teach thee , and the fishes of the Sea shall declare unto thee : And again , two Apostles , Paul and Barnabas give in evidence to this truth at Lystra , saying , Acts 14. 17. Neverthelesse , he ( that is , God ) left not himself without witnesse in that hee did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladnesse ; and again , St Paul , Rom. 2. 4. Or despisest thou the riches of his goodnesse , and forbearance and long-suffering , not knowing that the goodnesse of God leadeth thee to repentance , ( that is ) to return to God ? And for the further proof of this , the Prophet David is very ample and large , Psal. 19. Day unto day uttereth speech , and night unto night sheweth , that is , declareth , or preacheth knowledge , there is no speech nor language where their voyce is not heard . And secondly , that faith in Jesus Christ is taught visibly by the eye , as audibly by the eare , the Scriptures do as clearly and plainly declare also ; for thus did all the shadowes under the Law visibly and openly teach and preach Christ as the Sacraments under the Gospel ; and this was the only objection of the Nonconformists ever since King Edward the sixth his time , that none but God could put or impose upon his Church teaching signes or ceremonies , and such teaching signes , Sacraments or shadows was circumcision , the Paschall Lamb , and all other ceremonies before Christ ; And so saith the Apostle , Col. 2. 16 , 17. Meats and drinks , Holy dayes and new Moons , or Sabbath dayes were a shadow of things to come , but the body is of Christ ; so also the Sanctuary , the gifts and sacrifices , and the Priesthood under the Law , serve unto the example and shadow of heavenly things , Heb. 9. And as Jesus Christ was thus visibly taught by the eye to the heart under the Law , so he is more clearly taught , preached and set forth by the two Sacraments of Baptisme and the Lords Supper , now under the Gospell , which do as visibly manifest him as the Word doth audibly , and as the Rainbow in the clouds when it appeareth to the eye , doth certainly teach the heart Gods perpetuall faithfulnesse in his promise , so the visible signes of Christs Body and Blood in the Sacrament , and are a lively ample visible Sermon to us of Christs death and passion , his giving himself for mans salvation , and do teach and instruct us to grace and mercy by Jesus Christ , as truly as the Word preached ; so that now it is cleer by what hath been proved , that if the visible creatures teach the same truth in their measure that the audible creatures do , then so doth also the bread and wine set apart to be received , that Christs death may be commemorated , and they therein declare and preach also in their measure the word of Grace , and promise the new and living way to life by the body of Christ : which shal be further opened by my Replication to his Answer of the third Argument . And by the way take notice , that this my first Argument is the same in effect that Mr. Perkins laies down in his fifth Principle , where hee makes the means to attain faith to be the Sacrament as well as the Word and Prayer ; and so also in the Directory , pag. 52. in these words , And we are to give thanks to God for all means of grace , the Word and Sacraments . His Answer to my second Argument . The second Argument hee denyed also , and gave no Answer to the first Scripture , Gal. 3. 1. but to the second Text , 1 Cor. 1. 23 , 24. where the Apostle saith , Wee preach Christ crucified , unto the Jews a stumbling block , and unto the Greeks foolishnesse , but to them that are called of God , both Jewes and Greeks , Christ the power of God , and the wisdome of God ; in which words , saith hee , the Apostle doth not prove that Christ crucified doth convert Jews and Greeks , but that he is to one a stumbling blocke , and to the other foolishnesse , but in the next verse , to them that are called of God , both Jews and Greeks , Christ the power of God , and the wisdome of God ; so that hee affirmed this Scripture is nothing at all to my Argument , thus or to this effect , as my memory serves me was his Answer . My Reply to his second Answer . A man can never preach truly , that doth not distinguish of termes that differ rightly , for in these two verses , the Apostle speaks of Jewes and Greeks in a twofold notion , that is , of both nations , of such as were cast away and reprobate ; as also of such in both nations as were ordained and elected to eternall life ; to the first the preaching of Christ crucified , proved through their own wickednesse and opposing the truth , to the one nation foolishnes , to the other people a stumbling block , which notwithstanding the same doctrine to the elected part of both nations through Gods grace working their hearts to receive it , became to them the power of God , and the wisdome of God to their salvations : And although the elect are here denominated the called of God , they are so declared , because the word of grace preaching Christ crucified had effectually wrought on them and called them : And so also should from time to time call all others , of all nations , that are of the election of grace ; so that the Scripture is full and pertinent to prove the Argument , as also the other Scripture , Gal. 3. 1. of which he made no mention at all , as my memory serves me , although thereby the Apostle proves plainly to the Galatians , that the truth was effectually taught to them , by having Jesus Christ crucified evidently set forth before their eyes amongst them , whereby the very strength of the Argument is proved , that as the Word of Christ crucified spoken to the eare teacheth , or is a means to work grace ; so also is the Sacrament of bread and wine , that doth teach , preach or manifest the same Christ crucified to the eye , by which the heart is informed as by the eare . His Answer to the third Argument . To this hee answerd negatively also ; and as I remember , found fault with the translation of the Scripture alledged by me for the proof of my Argument , and said , the words yee do shew the Lords death , till &c. is not truly translated , for it should be , shew yee , &c. My Reply to his third Answer . This mans answer to this Scripture , is like the answer that an Arrian made me not long ago , to another Scripture I alledged against his blasphemous position of Arrianisme , he maintaining that Christ was a meere man , and that to affirm a Trinity in Unity of the Godhead , was nonsense and ridiculous , and contrary to reason , nature , learning and Scripture : Will you be judged by Scripture ? said I , yes said he : whereupon I demanded what he thought of 1 Joh. 5. 7. There are three that beare record in heaven , the Father , the Word , and the Holy Ghost , and these three are one , here said I the Scripture affirms the Trinity in Unity . Oh , Sir , said he , the Text it not truly translated , for the word in the originall is , they do agree in one : I pray , said I , what other acceptation hath the word , or how can you expresse it otherwise from the originall ; it is , said he , as truly to be translated , they are one , as they agree in one : then said I , your own mouth is witnesse , for by your own words you have confirmed the Text ; so I say to this Linguist , that in the Margin , shew yee , &c. is the same in the Text , yee do shew , &c. And therefore it is full for the same purpose for which I brought it , and plainly proves , that so often as the Supper of the Lord is celebrated , the death of Christ thereby is manifested , preached , declared , and shewed forth to the communicants , the beholders and participaters of the bread and wine the signes of the Lords Body and Blood ; and this the Scriptures do cleerly and apparently teach and set forth to us , if you consider the terms the Holy Ghost uses for that very end and purpose ; as that of our Lord which I alledged for the proof of my Argument , Luke 22. 19 , 20. This is my body which was given for you , this do in remembrance of me ; also this cup is the new Testament in my blood which is shed for you ; where by body , we are to understand the bread that signifies his Body ; And so by cup , signifying his Blood , and in obeying his command to eat the bread , and to drink of the cup , the end and intent of eating and drinking , is to commemorate his death and passion , and so often as we do so eat and drink , wee participate of that which manifesteth to us the new Covenant , which is the only means that God hath ordained for salvation , proved to us in these words , This cup is the new Testament in my blood which was shed for you , &c. And by the apt lively visible signes to the eye of bread and wine is preached to us the new and living way which hee hath new made and consecrated for us through the vaile , that is to say , his flesh , Heb. 10. 20. yea , as apparently as it is preached and made known to the ears by words ; and as St. Luke , so St. Matthew hath it thus , This is my body , &c. this is my blood of the new Testament , &c. giving to the signes the very name of his body and blood , that whosoever readeth or seeth the signes , may be thereby taught the benefit of Christs death , thereby purchasing for man-kinde repentance and remission of sins , which as it is in his name preached to the ears by the word , so manifested to the eyes by broken bread and powred out wine , for the eye and ear are equall in-lets to the heart ; so that it is cleerly proved , that the Sacrament of the Supper of the Lord doth as truly teach grace where it is not , as it doth confirm it where it is . His Answer to my fourth Argument . To the fourth Argument , hee saith , the passage in his Sermon concerning Matth. 7. 5. was but by way of allusion to that Scripture . My Reply to his fourth Answer . He did so allude to that Scripture , as that hee confidently affirmed that all wicked and unregenerated men were Dogs and Swine , and whosoever did administer the Sacrament to such , did therein cast holy things to Dogs , and pearles before Swine ; therefore I say still , that he that so teacheth , directly orindirectly , positively or consequently , such a Preacher doth not understand the command of our Lord in Matth. 7. 5. neither did the Preacher by his seeming evasion , answer the Argument , but it stands still in every part of its strength against him ; for in the Scriptures all naturall men are not called Dogs and Swine , but such as have been enlightened , and have been made partakers of the Holy Ghost in its common gifts , and having thereby received the truth in some measure and efficacie , to be outwardly cleansed from the pollution of the world , through the knowledg of our Lord Jesus Christ , and yet turn from the holy commandment given unto them , and become insnared , intangled , and overcome again with the pollution from which they were washed , and again lick up the filth they had vomited , these , and such as these , are Swine that wallow in the mire again , and Dogs that return to their vomit , 2 Pet. 2. 22. Heb. 6. 4 , 5 , 6. who , as they discover themselves , the way of censure and excommunication is to be used with them . His Answer to my fifth Argument . Against my fifth Argument , bee peremptorily affirmed , that Judas was not with the twelve when the Sacrament was instituted and administred ; and first , for the proof thereof , if my memory fail me not , he told the Congregation , that the translators of the Bible had not placed the 21. verse of the 22. chapter of Luke in the right place , but they ought to have brought in those words of that verse next after the 16. verse . And who affirmed that so it was in the originall , the Greek Testament : secondly , hee affirmeth that our Lords giving Judas the sop , he gave him part of the Passeover , Joh. 13. 30. who , as soon as hee received it hee went away , and so parted from the twelve before the Sacrament was instituted . My Reply to his fifth Answer . Now , in stead of answering my Argument , hee hath wronged the Scriptures , and abused the translators of the Bible ; for such as have good skill in the Greek , say , that these words , and behold the hand of him that betrayeth me is on the table with me , in the Greek copy , is the 21. verse , and follows after the institution & administration of the Sacrament , as it doth in our English translation . And that Judas was amongst the Apostles , and had equall participation with the rest in the Passeover and Supper of our Lord , this is probable by the testimony of all the Evangelists , beginning with Matthew , and so proceed according to the order of the Scripture , Matth. 26. 20. Now when even was come , hee sate down with the twelve , among whom was Judas the traytor , vers. 21. 23. 25. & 26. who , after Christ had blessed the bread , hee gave it to the Disciples , and vers. 27. After he had given thanks , he gave the cup unto them , saying , drink yee all of it , excepting none , no not Judas : And St. Marks testimony is as cleere as this , Mark 14. 17. And in the evening , saith he , he came with the twelve , and as they sate and did eate , vers. 18. Jesus said , Verily I say unto you , one of you that eateth with mee shall betray mee , that was Judas Iscariot . And as they did eat , vers. 22 : that is , Christ and his twelve Apostles , Jesus took bread and blessed , and brake it , and gave it to them , that is , to the twelve , and said , Take , eat , &c. And hee took the cup , vers. 23. and wheu hee had given thankes , he gave it to them , and they all drunk of it , saith the Text . Now who were they all but the twelve that sate down with him ? and thus cleer is St. Lukes witnesse also , Luke 22. 14. And when the hour was come , saith hee , hee sate down , and the twelve Apostles with him . Observe , here is Judas amongst the rest , and the Lord bids them , deliver the cup amongst themselves , vers. 17. there's Judas still , and in vers. 19. Hee tooke bread , and gave thanks , and brake it , and gave unto them , saying , This is my body which is given for you , do this in remembrance of me , there was Judas still : and in the 21. vers. our Lord himself affirms it certainly , Behold , saith he , the hand of him that betrayeth me is with me on the table : so that you see there cannot possibly be fuller nor plainer words expressed then these instanced , which prove Judas all this while with the twelve , both at the Passeover and at the Sacrament . And lastly , St. Johns witnesse is as cleer as the rest , if you compare them together , even all the four Evangelists ; for although John doth not nominate the institution of the Lords Supper , yet it is plainly included in the four first verses of the 13. Chapter , in these words , And supper being ended , which words briefly contain all the particulars that the other three Evangelists at large set forth , which is , that at the Supper of the Passeover , our Lord instituted the Sacrament , the Supper of his Passion ; yea , both of them before Supper was ended ; and therefore it is said in the 4. vers. hee riseth from supper , that is , our Lord , and none else , and he laid aside his garment and took a towell , &c. and with water washed his Disciples feet , amongst whom he washt Judas with the rest , therefore hee said , vers. 10. yee are clean , but not all , vers. 11. for he knew who should betray him , and therefore he said , yee are not all clean ; so after he had washed their feet , saith the Text , and taken his gorments which hee had put off , when hee did rise from them , and was set down again , that is with the twelve that had not risen from the table , but sate still all the while he washed them , and after he was sate down again , he exhorted them to humility and brotherly love ; and that they should do one to another as hee had done to them ; and that his example should be their pattern , saying , If yee know these things , happy are yee if you do them , I speak not to you all , I know whom I have chosen ; and then tels them of a Prophesie in the 41. Psalme , that one that did eate bread with him , should lift up his heel against him , that is , betray him . And the Apostles hearing it was one of them , ( here is Judas amongst them still ) Peter beckned to John , to ask the Lord who , or which of them it should be , Jesus answered , vers. 26. he it is , to whom I shall give a sop or a morsel , as it is in the margin , and he gave it to Judas Iscariot , the son of Simon , and after the sop Satan entred into him . Now that wee may see the true nature and consequence of these premisses , and the consent of John with the rest of the Evangelists , wee must remember , that Matthew , Mark and Luke , all of them testifie , that before the Passeover , Judas went to the chief Priests , and communed with them how he might betray the Lord into their hands , and agreed with them for thirty pieces of silver ; so that Judas from that time sought his opportunity , saith Matthew , chap. 26. 16. and how he might conveniently do it , saith Marke , chap. 14. 11. and he promised , saith St. Luke chap. 22. 6. to betray him cunningly and without tumult , in the peoples absence ; therefore saith S. John , chap. 13. 2. supper being ended , the Devill now put into the heart of Judas to perform and make good his wicked bargain for his lamentable & cursed wages , but as yet it was a little too soon for the opportunity ; and therefore our Lord rises from them , but there 's no mention of their rising , and he washes them all , yet Judas is still unclean , though washed : and our Lord sits downe with them again , and now the time , the conveniency , voyd of multitude , it being night , and opportunity and all agree , and being troubled in spirit , our Lord reveals the treason to the twelve , and upon their desire to know which of them it should be , hee declares it by giving him a sop or a morsell , for the fragments were not as yet taken away ; and so soon as Judas had received it , the Devill then moves him to finish the treason , so long before purposed and agitated , and then quickly proceeds to execution . I have been the larger in this Replication , because I know many , of whom I dare not but judge well of , that are of opinion , that Judas was not with the twelve at the institution of the Supper of the Lord , and yet they all acknowledge , that hee ate the Passeover with them , which makes mee the more wonder at their exception , because the Passeover shadowed out the same body and blood that the bread and wine doth shew forth , as in my Reply to his seventh Answer , shall be more cleerely manifested ; so then notwithstanding all you have said in your seeming Answer , the Argument stands in force against you in all its parts , that whosoever affirmeth that they that give the Sacrament to wicked unregenerate men , casts holy things to Dogs , and pearles before Swine , doth in so saying , either willingly or ignorantly , or both , testifie that Christs practice in the case of Judas , was against his commandment in Matth. 7. 5. which is blasphemy so to affirm , for our Lord did give the bread and cup to Judas amongst the rest , as before is more then probable ; and in so doing , hee did not cast holy things to Dogs , nor pearles before Swine . Now it is very true , the ignorant and scandalous are not fit to receive , yet there is no rule from God or man that forbids them , but the authority given to the Church to excommunicate them ; yet however , they ought daily to be exhorted and admonished to repentance and faith . His Answer to my sixth Argument . I answer , saith hee , the first part of his Argument is not proved ; and therefore my denying it is my answering it . To the second part of his Argument , I answer , saith hee , that I have proved in the beginning of my Sermon , that a man in Scripture , is alwayes under that name , to be understood a spirituall man ; so that the Scripture hee alledges , is not to be understood of a naturall man , but of a regenerated spirituall man : And so as a naturall man cannot discern the things of God , neither can hee discern the Lords body , and therefore ought not to be admited to the Lords Table ; and so I have fully answered his sixth Argument , saith hee , if my memory faile mee not in the repetition , say I. My Reply to his sixth Answer . To the first part of the Answer , I reply that I had thought he had so well known the Scriptures , that when a man had spoke Scripture , it had been as good a proof as to have quoted the Text ; and because the want of quoting the Text is the cause , say you , the Argument is not proved , therefore reade and examine the Scriptures , and then tell mee if it be not proved : Simon Magus also believed , and was baptized , Acts 8. 13. who continned with Philip in the communion of all common ordinances ; as the Word , Sacraments , Prayer , and the laying on of hands , wondering to behold the miracles and signes which were done , vers. 18. whose impenitent naturall estate the Apostle Peter doth declare notwithstanding , vers. 21. And so it was with Demas , Col. 4. 14. and Philemon vers. 24. which Text shews his like fellowship and communion with Gods people in the common ordinances , notwithstanding in the 2 Tim. 4. 10. S. Paul shews his carnality and wickednesse : and also S. John unmasks a great man , in high place in the Church , Diotrephes by name , 3 John vers. 9. and as he loved , so hee had preeminence , who was so wicked , that hee would not receive the Apostles of Christ , nor the brethren , and hindered and forbad them that would , and excommunicated them through malice ; here 's a false Christian in great place and authority in the Church , even a carnall naturall man , and a prater against the Saints , the best of Gods people , and yet for all this , not denyed to partake at the Lords Table ; for hee was the man that denyed others , in such a case and condition were the false Apostles , 2 Cor. 11. 13. Rev. 2. 2. false Prophets , 1 John 4. 1. false Teachers , 2 Pet. 2. 1. and false brethren , 2 Cor. 11. 26. Gal. 2. 4. and the Apostles , the Prophets , the Teachers , the Brethren , although false , yet all in common communion and fellowship in the Word , Sacraments and Prayer , &c. So that now you see the first part of the Argument proved , which you would not see before . To the second part of his Answer I reply , and as it consisteth of two parts , so the Gentleman is mistaken in both . And first for the name man , he saith that in the Scriptures , it is only to be understood of a spirituall man , which to affirm , is fond and ridiculous , as before in the Introduction I have shewed , and now more largely shall be cleered , as Job 14. 1. A man that is born of a woman is of few dayes , and full of trouble , where Job means by the name man , every naturall man , as hee is born into the world : and so saith Eliphas the Temanite , Job 15. 14. What is man that he should be clean , and he that is born of a woman , that he should be righteous ? And again , Job 5. 7. Man is born to trouble , or labour , as the sparks fly upwards ; as also Eccles. 7. 29. God hath made man upright , but hee ( that is man ) hath found many inventions , th●se and many other Scriptures make it cleer , that naturall men , as they are born of their mothers into the world , are called men , and therefore the ground and foundation of his doctrine is false , as the doctrine is false : And so likewise I shall prove in the second place , that such a generall or unregenerate believing man , may discern ordinary bread and wine that is ordained to feed and sustain our natures , from the Sacrament of bread and wine that are signes of Christs body and blood the only spirituall food of our soules , and so communicate of them also in this different respect whereunto they are appointed ; and to this doctrine the Apostle points in these words , 1 Cor. 11. 22. What have yee not houses to eat and drink in ? that is , for your ordinary food , for you shame the Church of God , to come to the Table of the Lord to eat to gluttony , and to drink to drunkennesse , What shall I say to you ? saith the Apostle , for this I must reprove yee : for , saith he , the Lord in the same night he was betrayed , instituted the Sacrament of bread and wine , the bread to signifie his body , the wine his blood , which body was broken , and blood shed , for you , that is , for mans salvation , vers. 22 , 24 , 25. And our communicating in these , shewes forth the Lords death , and keeps it continually in our remembrance ; and therefore the bread and wine ought to be so known , as to discern thereby the body of the Lord , to do it in remembrance of Christ , and thereby to shew forth his death , and whosoever doth not so communicate , is condemned in his own conscience ; for every man , naturall and spirituall , are capable of this knowledge , of this discerning ; and in this respect and distinction , ( the Lords Table differing from ordinary food , ) may all naturall believing men receive it , even the elect before regeneration , as others , having been baptized . And thus to know and distinguish , is to discern the Lords body in one sense , as to eat Christs flesh , and drink his blood by justifying faith is in a more excellent and spirituall sense ; so that by this distinction , his answer is manifested to be no answer , and my Argument not at all disabled , for this sense is not strained , but true and proper . His Answer to my seventh Argument . It was to this purpose , that hee made two exceptions against this Argument : First against the conclusion , that hee never heard before of a carnall Christian ; for , saith hee , the Apostle in Rom. 2. 28 , 29. speaks of a carnall Jew under the Law , and of a spirituall Jew under the Gospel , but never , saith he , have I heard before of a carnall Christian . And in the second place he said , that by his Argument , he would have all men admitted to the Sacrament , all without exception , fooles , idiots , and mad-men ; nay , little children and all , for children were admitted to the Passeover by the place hee alledges , saith he , Exod. 12. 47. therefore I pray behold the weaknesse and sillinesse of this Argument ; these , or the like , were his words . My Reply to his seventh Answer . First , for your exception against the terme carnall Christian , I wonder you should be so ignorant of the Scripture , and yet take upon you to be a Teacher , for to be carnall , is to be in the flesh ; and doth not the Apostle in one word resolve the question , Gal. 4. 29. But as hee that was born after the flesh persecuted him that was born after the spirit ; even so is it now , that is , in the Apostles time , and ever since also , as in all the seven Churches of Asia , and in the Church of Corinth , 1 Cor. 3. 3. Are ye not carnall , saith the Apostle ? and also amongst us at this time , for one spirituall Christian , there is ninety nine carnall , and in the flesh ; and for you to expound Rom. 2. 28. to be a carnall Jew under the Law , and vers. 29. to be a spirituall Jew under the Gospel , you have thereby written a monument of your ignorance ; for look back to the 14 , 15 , 26. and 27. verses , and they will shew you the meaning ; but those truths are beyond your capacity . You also say , I argue weakly and ignorantly , to argue from the liberty of the Passeover to the liberty of the Lords Supper ; for you say , if that be so , then fooles and ideots , mad-men and children may be admitted , but this is your simple and weak inference , and not mine ; for reade again , and you shal see that mine was this ; if carnall men as wel as spirituall men were admitted to the Passeover , then carnall men as well as spirituall might be admitted to the Sacrament , and the reason is , because they are both signes of the same substance , agreeing with the Apostles doctrine , They did all eate the same spirituall meat , and drink● the same spirituall drink , and that rock was Christ , to them under their shadowes , 1 Cor. 10. 3 , 4. and so it is Christ to us under our Sacraments , 1 Cor. 10. 16. 17. and this St. Paul preacheth for truth , 1 Cor. 5. 7. it being the very substance of my argument , Christ our Passeover is crucified , or slain for us , saith the Apostle , of whom bread and wine are signes under the Gospel , as the Paschall Lamb did shadow forth under the Law the same Christ . And this Argument you have in no sense answered at all ; and therefore it stands still , proving that carnall Christians as well as spirituall , may communicate in the Supper of the Lord . His Answer to my eighth Argument . This Argument hee seemed to justifie , and hee said , hee did not intend he shoud be so understood , that whosoever delivered the Sacrament to an unregenerated man , delivered unto him thereby his damnation ; for the Sacrament was not so in it self , but by reason of mans sin , casually or accidentally it might prove so , agreeing and making use of my own expressions in the same Argument . My Reply to his eighth Answer . Let all reasonable men judge , whether my Argument be not a true and just consequence from his doctrine , he affirming , that the damned shall cry out of hell to such Ministers that in their life-time gave them the Sacrament , and say , in giving them it , you gave me my damnation , &c. wherefore wo be to you in giving mee my confusion and destruction , &c. Wherefore I advise you hereafter , to consider what you should say before you speak , and let your tongue be in your heart , and not your heart in your tongue ; for , a Scribe instructed unto the Kingdome of God , is like a good housholder , that bringeth forth of his treasury things new and old : And the Messengers of the Lord , the Ministers of Christ , speak not their own mindes , but the minde of God , and of Christ , as they have received it from above , who are , as the Apostle saith , like good workmen , and need not be ashamed , rightly dividing the word of truth ; for as the Sacraments , if they be not received for the better , but for the worse , through our own wickedness and disobedience , will aggravate and increase our judgement and condemnation , so of the like nature is the Word also , which is the chiefest means to beget or attain to grace ; the Word preached it self , through the disobedience of such as heare it , proves the savour of death , as it is the savour of life to them that believe and obey it , 2 Cor. 2. 15 , 16. Now , when hee had read all my arguments , and his seeming Answers to them , then hee told the people , that hee hoped now by this time they had seen , that as this Sophister had charged him with ignorance and false doctrine , so hee did hope they all saw hee had by his answers proved me both ignorant and false in my Arguments , and told the people , as before I have intimated , if any man pleased for their further satisfaction , they should have copies of them , whereupon some dissenting neighbours , not well affected to mee , nor well acquainted with the truth , did cause a note to be put up to him by the Clerk , to this effect , That some of the Congregation desired him to name the man publikely , to which hee answered at the first sight thereof , I am , said he , intreated to do that which I would not willingly do , for it is not an evill thing in any man to make objections but honourable , but presently he audibly declared my name , saying , hee is a man whom I know not , whereupon , many that wanted both charity and understanding , laughed and whispered together , manifesting contempt and scorn by nodding their heads , and by many other dumb-shews , breaking out afterwards into words , as these and the like words , that now he was fully answered , and his folly discovered , some saying , he deserveth to be whipt , others , that I deserved to be set in the stocks , others , that I meddled with that which I had nothing to do withall , they not knowing the Apostles commandment , As every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of God , 1 Pet. 4. 10. And one of them to a friend of mine , said , Is this your friend that you have spoken so much and so well of ? now you see him discovered to be weake and simple , and the like : another said , he is a foole , to meddle with that he understands not ; for , saith he , he hath not the tongues , and without them it is impossible he should understand the Scriptures : this man , although an Elder , did not remember , that the Apostle saith , To one is given the gift of Prophesie , to another the gift of Tongues by the same Spirit , 1 Cor. 12. 10 , 11. Another said , I was an enemy to all goodnesse , and threatened me , I should answer it before Authority ; so I heard , and have born the defamings of many , amongst which some were my familiars . And between the Church and my house , one told me , Now you are met withall , you are repayd now , to whom I answered , according to the old Proverb , one tale is good till another is heard ; and the Scripture saith , said I , he that is first in his cause seems just : which opprobrious behaviours and reproachfull expressious I have born wth patience , both in the time of the assembly , and ever since , and so will continue , without opening my mouth against them , and conclude with an exhortation to Ministers and people , concerning the receiving the Communion . For , although there be no rule in Scripture , that gives any one particular Minister order to restrain any from the Lords Table that believe and are baptized , except the authority given to the Church in case of excommunication , as at first is signified ; yet the Scriptures do plentifully testifie , that faithfull Minsters ought to watch over the flock of Christ , to teach , instruct and admonish the people , to learn , know and understand the meaning of all Gods ordinances , and instructed in our own estates and conditions , as John the Baptist exhorted the Parisees and Sadduces , Mat. 3. 7. and that except we be betterred by them , that which is ordained for our eternall life , will be found to be to our eternall death ; and therefore Ministers ought to be apt to teach upon all occasions , in season and out of season , to shew and open to the Congregation , what Prayer is in it self , and that the people ought to joyn their affections to the plain truth , hee should pronounce to God in his own and the peoples behalf : so likewise that the Scriptures and truths opened and discovered by them , is no lesse then the Word of God that shall judge us at the last day ; and therefore , that all attention should be given to it with feare and trembling , and that the end of our hearing should be to know & obey it : so also as touching the Sacraments , that of Baptismes to declare the doctrine of Baptismes , which the Scriptures cleerly teach and distinguish of ; so also the Sacrament of the Body and Blood of our Lord , that for as much as it is Gods great mercy and goodness to give unto us those visible signs of his body and blood , which are living representations of his death and passion , and that as he is the propitiation of the sins of the elect of God , called and justified , whose hearts are purified by faith in his blood , who thereby eat his flesh and drink his blood spiritually , and so have eternall life in them : So also Gods Word teacheth us , that his blood is the propitiation of the sins of the whole world , 1 Joh. 2. 2. And therefore as every naturall man renders their salvation , so they are to examine themselves , and prepare their hearts by repentance , so to come to the Sacrament , as to finde Jesus Christ to become their spirituall life , as he is life and food both , to such as are regenerated ; so that all and every mans coming to Gods Ordinances may be endeavoured to be for the better , and not for the worse : and also Ministers ought to have compassionate affections towards the people , even as a Nurse towards the Babe on her breast , and as a tender mother towards the childe of her womb , and in all their wayes seek them , and not theirs , so that all bitternesse and pride be avoided , and that the Congregation may see , that they sincerely seek the salvation of the people ; and also the people must know , that holy and faithfull teachers ought to be had in double honour , both by countenance and maintenance , that the glory of God , and mans salvation be promoted ; and thus and so admonisheth he that is the Lords and thine in him . J. G. The Prophets prophesie falsly , and the Priests beare rule by their means , and my people love to have it so , saith the Lord , Jer. 5. 31. FINIS . Notes, typically marginal, from the original text Notes for div A85542e-370 1 Cor. 15. 23. 
A93608	----	The fountaine of free grace opened by questions and answers: proving the foundation of faith to consist only in Gods free love in giving Christ to dye for the sins of all, and objections to the contrary answered by the Congregation of Christ in London, constituted by baptisme upon the profession of faith, falsly called Anabaptists. Wherein they vindicate themselves from the scandalous aspersions of holding free-will, and denying a free election by grace. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A93608 of text R208134 in the English Short Title Catalog (Thomason E1181_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 43 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93608 Wing S482 Thomason E1181_3 ESTC R208134 99867121 99867121 169434 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93608) Transcribed from: (Early English Books Online ; image set 169434) Images scanned from microfilm: (Thomason Tracts ; 167:E1181[3]) The fountaine of free grace opened by questions and answers: proving the foundation of faith to consist only in Gods free love in giving Christ to dye for the sins of all, and objections to the contrary answered by the Congregation of Christ in London, constituted by baptisme upon the profession of faith, falsly called Anabaptists. Wherein they vindicate themselves from the scandalous aspersions of holding free-will, and denying a free election by grace. Saltmarsh, John, d. 1647. [4], 23, [1] p. [s.n.], London : printed in the yeare. 1645. Attributed to Saltmarsh by Wing and DNB. Annotation on Thomason copy: "Jan: 21 1644"; the 5 in the imprint date has been crossed out. Reproduction of the original in the British Library. eng Grace (Theology) -- Early works to 1800. Election (Theology) -- Early works to 1800. Theology, Doctrinal -- Early works to 1800. A93608 R208134 (Thomason E1181_3). civilwar no The fountaine of free grace opened by questions and answers:: proving the foundation of faith to consist only in Gods free love in giving C Saltmarsh, John 1645 8107 44 0 0 0 0 0 54 D The rate of 54 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-08 Angela Berkley Sampled and proofread 2007-08 Angela Berkley Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE FOUNTAINE OF FREE GRACE OPENED BY QUESTIONS AND ANSWERS : Proving the Foundation of Faith to consist only in Gods Free Love in giving Christ to dye for the sins of all , and Objections to the contrary Answered by the Cnogregation of Christ in London , constituted by Baptisme upon the profession of Faith , falsly called Anabaptists . WHEREIN THEY VINDICATE THEM-Selves from the scandalous aspersions of holding Free-will , and denying a free Election by Grace . LONDON . Printed in the Yeare . 1645. To the impartiall Reader that desireth truth only for the love of it , Grace and Peace be multiplied in this life with happinesse and salvation in the life to come through Jesus Christ . IT is not a thing altogether unknowne to those that are any whit read in Controversies , that many striving against the errours of others , have sometimes denied some truthes , and given their Opposers thereby much advantage to have a concei●e of the goodnesse of their cause , whilst they saw the manifest truth denied by those that contended against them ; the which thing hath fallen out without all doubt with the Arminians of late , who notwithstanding they have been found , to hold forth many notorious errours , rasing the very Foundation of Christian Faith : to wit , denying Originall Sin , holding Free will and Falling aw● : Yet in as much as in confuting them the manifest Truth hath been denyed for the most part : viz. Christs suffering for the sins of all : These Adversaries have rather been emboldned then informed , or convicted , because they conceived , that their Adversaries were driven to deny the manifest truth , therefore they themselves were in the Truth . And on the other side , these erronious persons have glossed their errours under the pretence of being direct consequences of Christs suffering for the sins of all ( whereas indeed and in truth it is no such matter ) the which thing not being so warily weighed , nor so diligently searched , as it ought , hath caused many to thinke evill of this doctrine , and of us professing the same conceiving that wee can not be the Church of Jesus Christ , whilst wee ( in their conceivings ) maintaine such errours : Whereas we having more narrowly searched the same , and by searching have found not only that it is a truth , but such a truth as is the very foundation of saving faith . Doe therefore conceive , that wee , ought to be so farre from shunning the Doctrine in respect of the ill esteem it hath fro● others ; as that we ought rather to owne it more deare to us then our lives , and also to seeke by all meanes possible that may be , to make the same known to others , and for this end serves this following Discourse , partly to cleare this Doctrine from those evil consequences that are supposed undenyably to follow upon it ; and partly to manifest the excellent worth of this Truth to our selves and others , it being so farre from makeing us not to be the Church of Christ , as it is indeed the very doctrine upon which the Church of Christ is founded . Cu●teous Reader , therefore lend thy diligent search of this enfuing Discourse with the quotations thereunto annexed , and if thou find the profit by it , that is intended , give God the glory , and let us have thy prayers , and we shall ever rest Thine in any service of love to our power , The Church of Christ in London falsly called Anabastsapt THE FOUNTAINE Of Free Grace opened . Q. What meanes hath God provided for mans salvation . A. God so loved the world , that he gave his only begotten Son , that whosoever beleiveth in him , should not perish , but have eternalll life , John 3. 16. Q. Is it the duty of all mankind to beleeue in him for Salvation ? A. Yea. Q. And why ? A. Because eternall life is promised to whosoever doe beleeive in him , and eternall death is threatned to them that doe not beleive Q. Are not all under the penalty of everlasting damnation though there were never a Christ to be beleived on ? A. Yes surely , for so it doth appeare , Rom. 3. 9. 23. ch 5. 12. 16 17. 18. 19. Q. Why then is eternall death threatned to mankind for not beleiving in him ? A. For two causes : First , for that Christ having suffered the punishment of our sins , we should not suffer if we beleive in him ; the want of which therefore causeth our sins to rest upon us still : and Secondly , because the not beleiving in him is the neglect or contempt of mercy offered , and so a grevious sin , and doth deserve condemnation more then any other sin of any other kind , John 3. 18. Heb. 2. 3. 4. Q. Hath Christ then suffered the punishment due for the sins of all mankind ? A. Yes surely , for so it is written , 2 Cor. 5. 15. Heb. 1. 9. 1 Tim. 2. 6. Isa. 53. 6. John 1. 29. and 3. 16. 17. 2 John 2. 2. John . 6. 51. & 4. 42. & 12. 57. Ob. Then all mankind must needs be saved , or else God be unjust in punishing our sins in Christ , and in 〈◊〉 also . A. It doth not follow , for though our sins are punished in Christ , yet they are not pardoned in us unlesse we beleeve : hence it is that we are justified by faith in Christ , nor without : for he that beleeveth not shall be damned Mar. 16. and the reason is because else Christ hath not the Honour of Mediatourship as means of pardon of sins , and secondly , he that trusts not in Christ trusts in himselfe , and must be tried according to his t●n● whereon he leaneth . Obj. But yet it semeth God is unjust in punishing Christ , and us also . A. Not so : for Christ did not suffer for any such end , as to free us from punishment without faith in him : but that those that beleeve might be saved Joh. 3. 16. and the rest left without excuse Joh. 12 47. 48. which could not be if he had not suffered the punishment due for the sins of all . Ob. But yet then it seemes that Christ suffered in vaine . A. Not so : for in that those that beleeve in him are saved , and those that beleeve not have no excuse to make for themselves why they beleeve not in him , therefore he died not in vain . Q. Could not Christ have effected , that all should have beleeved . A. He could if he would , but his suffering for all doth not necessarily enforce that he must worke faith in all , he was free in the giving of himselfe to suffer . Joh. 10. 18 ▪ and he is free also in quickning the soules of whom he will . Joh. 5. 21. Ob. Why doth Christ say , Mat. 23. 37. How oft would I gathered thy children together , and yee would not . A. It was not to shew that auy thing was impossible or too hard for Christ to doe , but only to shew the aversnes of those people to the meanes of grace afforded . Q. Shall every one that beleiveth in Christ be 〈◊〉 ? A. Yea sur●●y , for so it is written , John 3. 16. Acts 16. 31. Q. What is that thing that is to be beleeved by all ? A. That which Christ hath commanded to be preached to all , Rom. 16. 26. Q. What is that ? A. The Gospell which is glad tydings of good things , Mar. 16 , 15. Rom. 10. 15. 16. Q. What are those glad tydings ? A. Peace and remission of sins by Christ , Rom : 10. 15. Ephes. 2. 17. Luke 2. 10. 14. & 10. 5. & 24. 47. A●s 13. 38. Q. Ought all men to beleive remission of sins in Christ ? A. Yea surely , in as much as Christ hath required remission of sins to be preached to all in his name , and nothing is required of any to be made partakers of that remission but only faith to beleive it , Rom. 3. 28. Gal. 2. 16. Q. Are all mens sins then remitted in Christ , as a truth to be preached to , and to be observed by all , though men do not beleive ? A. not so , but the matter and meanes of remission of sins is true in Christ for all , 1 John 2. 2. but then only formally remitted when the former truth is preached in the name of Christ and beleived , John 1. 12. 13. Gal. 3. 26. Q. Ought men to beleive , that their fins are pardoned yea or no ? A. Yea but it is true by consequent of our beleeving that Christ dyed for our sinnes : therefore we we shall not dye for them , John 11. 26. Ob. But then it seemes , that we ought not to beleeve that our sinns are pardoned by a direct Act of Faith 〈◊〉 Christ : but we ought to reflect upon our faith for the ground of our beleefe in that particular . A. That is not so , because by the same Faith by which Christ is understood to be the meanes of the remission of sins , by the same he is understood to be such an effectuall meanes as nothing is needfull to be added thereto ; seeing his death is our life , for by his stripes we are healed Isa. 39. 5. and he that doth truly beleive , that Christ God man hath suffered for his sins , cannot but beleive , that his sins are pardoned , and that he shall not suffer for them : as on the other side it is impossible , that any should groundedly beleive the latter , that doth not upon true grounds beleive the former . Q. Ought all to beleive , that all sins are pardoned past , present , and to come ? A. Yea , Col. 1. 21. 22. & 2. 13. 14. Ephes. 2. 13. 14. 15. Rom. 3. 22. 23. Q. Why then doth Christ teach us to pray , forgive vs our sins ? A. Because forgivenes of sins is by faith in Christ , and though all ought , yet all doe not beleive in Christ : and those that doe not fully deleive as they ought , and therefore ought to pray , that God would give and increase in us the beleiving in Christ the forgivenesse of sins , and remove from us evil that attends our unbeleefe . Q. Are there any evills then that attend the unbeleefe of Godsowne people ? A. Yea surely , for God doth rebuke chastice and judge the em for it , with temporall judgements , helping them thereby as his children to mortifie the sin that remaineth in them , keeping them by this meanes from eternall damnation . 1 Cor. 11. 32. Heb. 12 5. 10. 11. Rev. 3. 19. Q. Are not all the sinnes of all beleevers washed away in the blood of Christ . A. Yes and of all unbeleevers too : as a truth to be beleeved by all . Rom. 3. 22. 23. 24. 25. Joh. 1. 29. & 12. 47. Chap. 3. 16. 17. Q. Is not the sin of unbeleefe washed away in the Blood of Christ ? A Yes , as a truth to be beleived , or else beleivers themselves could have no certainty of Salvation . Q. Why then are not all saved ? A. Because they that beleeve not have no part in Christ nor his sufferings . Q. But are not the sinnes of beleivers washed away other●ais then in unbeleivers ? A. Yes surely , and so they are otherwais washed away in a glorified beleever then in one yet remaining in the state of Grace not glorified . 1 Cor. 13 9 : 10 : 11. 12. Col. 3. 3. 4. 1 Joh. 3. 2. Rom : 8. 23. Q. Are not all the sinnes of all beleivers so washe away , as that the guilt doth not remaine aagainst 〈◊〉 them ? A. Yes , so as they shall never come into condemnation . Joh. 5 : 24 : but not so but that as yet the● need mortification : and in that respect are subje● to Rebuke , Chastisement , and temporall Judge●●ments as meanes to helpe them therein . 1 Cor : 11 - . 32 : Heb : 12 : 5 : 10 : 11 : Rev : 3 : 19 : Q. But wheter doth God in these rebukes , chastiseiments & temporall judgments exercised upon his saiuts intend therein the satisfaction of justice by that meanes ? A. Not so , for that is sanctified in Chr. sufferings which they parrake of by faith effectually to the justifie of their persons from condem . but not for the justification of their evill actions which God doth as much dislike & is displeased with in his owne people as in others , & doth in love to their persons shew & manifest his displeasure against those evill actions by chastisements & temp. judgments in his own children more then in others . Q. Hath Christ then suffered for all the sins of all though they be unbeleevers ? A : Yes surely , and that doth appeare : First because that is the plaine Doctrine of the Scripture : 2 Cor : 5 : 14 : 15 : 19 : 21 : Joh. 1 : 29 : & 3 : 16 : 17 : & 4 : 42 : & 6 : 51 : & 12 : 47 : 1 Tim. 2. 6 : Heb. 2 : 9 : & 9 : 26. 1 John 2 : 2. 2. because Christ hath apoynted remission of sins in his name & by his death to be preached to all unbeleevers Lnk : 10 : 5 : & 24 : 47 : Mar : 16 : 15 : Ephe. 2 : 17 : Act : 13 : 38. 3. Because else there is no meanes that an unbeleever should become a beleever by : For how shall they beleeve in him of whom they have not heard Ro 10 14. 4. Because it is the greatest sin in an unbelever not to beleeve that Christ hath suffered for all his sins . Joh : 3. 19 : & 12 : 47 : 48 : & 16 : 9. 2 Thes : 1 : 8 : & 2 : 10 : Heb. 2 : 3 : & 10 : 29. 1 Joh : 5 : 10. Obj. True it is and may be granted , that Christ suffered for all to procure an outward and temporall benefit , but not for justification and salvation A : Some there be , that doe enjoy no more then an outward and temporall benefit it is true , and it had been good for such they never had enjoyed it ; Mat. 36. 24. they received not the love of the truth by beleeving the forgivenesse of their sins in the sufferings of Christ , that they might be saved , as the Scriptures next before mentioned do shew with Luke 10. 11. Acts 13. 46. Rom. 2. 4. 5. 2 Pet. 3. 15. And secondly , this overthrowes the office of the Gospell and Faith , because whatsoever Christ suffered for must be preached and beleived ; and no more , 1 Cor. 15. 2. 3. Now then if he suffered to procure an outward and temporall benefit , and not for justification and salvation , then that must be preached and beleived and no more , and what need that he preached or beleived either if that were all , se●ing all doe enjoy that though it be neither preached nor beleeved . Obj. But Christ saith , John . 17. 9. I pray not for the World : Therefore surely he did not dye for the sins of all the World . A. Christs prayer is to be distinguished in respect of the thing prayed for ( to wit ) some things were speciall only belonging to the Saints , ver. 9. compared with ver. 11. 15. & 17. and some things are common to all , and so for such things Christ did pray for the world as ver. 21. 23. though not in respect of the the things in speciall belonging only in peculiar to the saints . Obj. But Christ saith , I know that thou hearest me alwayes . A. True , and therefore Christ was heard in praying for the world ; for he only prayed for the unity of the faithfull , as a meanes tending to cause the world to beleive as his suffering for all is of the same nature wheother men beleive it or not : And thus the sufferings of Christ and his prayer for all is of equall extention as a meanes tending to cause them to beleive , and if they do not , they are left without excuse . Obj. But Christ saith , John 10. 15. I lay down my life for my sheepe . A. True , and so doth not the hireling , and this is his meaning in so saying , and not to exclude any person as he hath not laid down his life for . Obj. It is said , Luke 1. 68 Mat. 1. he hath redeemed , and shall save his people . A. In the Old Testament Israell were in speciall called his people , and so these places meane , the one being spoken by Zachary , the other to Joseph , both Israelites , for the comfort of that people in speaciall in the time while that desolation l●sted , yet not so then as to exclude others : as appeares , Luke 2. 30. 31. 32 , John 11. 50. 51. 52. Act. 13. 46. 47. Isa. 49. 6. therefore this hinders not , but that Christ suffered for the sins of all . Obj. It is said , Isa. 53. 12. he bare the sins of many : Therefore not of all . A. It doth not follow seeing many is opposed to a few , not to all as appeares in Rev. 5. 19. by one mans disobedience many were made sinners , that is all : and also in Dan. 12. 2. Obj. It is said , Isa. 5. 25. Christ loved the church and gave himselfe for it : therefore not for all . A. It doth not follow , seeing Paul saith , 1 Tim. 2. 6. he gave himselfe a ransome for all : Therefore by saying he he gave himselfe for it , is not to exelude any , for that were to make the Scripture to contradict it selfe , but only to shew that the church did partake of such love from Christ as a patterne to husbands towards their wives . And it may as well be concluded , because Paul said , Christ loved me , and gave himselfe for me , that he gave himselfe for no other , as because he he loved the Church , and gave himselfe for it : Therefore not for all . Obj. But Christ saith , John . 15 : 13. greater love then this hath no man , when any man bestoweth his life for his friends : Therefore Christ suffered not for the sins of all . A. It doth not follow , for such love is found in Christ to his enemies , Rom. 5. 10. Col. 1. 21. 22. Therfore there is in Christ found greater love , then any that is among men . Obj. But it is said in Rev. 5. 9. & 14. 3. 4. some were redeemed from the Earth from among men : Therefore , he suffered not for the sins of all . A. We must distinguish Redemtion in respect of price and in respect of the end and application : Now the price is paid for all , Heb. 2. 9. 1 Tim. 2. 6. And the end is , that persons should no longer live to themselves ( as formerly they with others the men of this world have done ) but unto him that hath paid the price for them , 2 Cor. 5. 15. and this only they performe that have faith given unto them , whereby they doe apply the benifit of this price ; in which latter respeect they only are said to be redeemed : yet in respect of price Christ suffered for the sins of all . Obj. But Christ doth not call all , for he saith , Mat. 9. 13. I am not come to call the righteous , but sinners to Repentance : Therefore he suffered not for the sins of all . A. God admonisheth all men every where to repent , Acts 17. 30. and therefore Christ in saying , I am not come to call the righteous , doth not intend that any were righteous , and thereby such as were excluded from his call , but only this , that so farre as any thought themselves more righteous then others , so farre forth they doe necessarily exclude themselves from the call of Christ more then others . Obj. But it seemes by Rom : 5 : 9 10 : that all that Christ dyed for shal be saved . A. Not so , neither doth Paul so intend , but only that we have more manifest grounded reason to beleive salvation by him now he hath suffered for us , then we had before . Obj. But Paul saith , Rom : 8 : 32 : he that spared not his own Son , but gave him vp for is all , how shall be not with him freely give all things elso : But God doth not give all things freely unto all , universally : therefore be suffered not for all . A : All things are so inseperably united unto Christ that unto whomsoever Christ is offered , all things are offered with him , and whosoever receiveth Christ receiveth all things with him , John . 13. 20. Mat. 10. 40. Luke 10. 16. 1 Tim. 4. 8. Mat. 6. 3. and whosoever denieth or refuseth Christ , refuseth all things with him , Luke . 12. 8. 9. & 9. 26. 2 Tim. 2. 12. Mat. 10 : 33 : Mar. 8 38 : 2 Thes. 2. 10. 12. and to whomsoever God gives faith , and so Christ , by which only Christ properly becomes ours , Ephes. 3. 17. which God only gives to his Elect , Tit : 1. Rom : 8 ▪ 28 : 28 : 30 : to them he gives with that faith and that Christ freely all things , 1 Cor. 3. 21. but this hinders not but that he suffered for all , though saith and Christ be not given to all : and this appear●● , in that some for whom he is given doe deny him , 2 Pet , 2 : 1 : Mat : 21 : 42 : John 1. 11. Obj. But in Heb : 9 : 13 : 14. it is faid that the blood of Christ doth more abunduntly purge the conscience , then the blood of Buls and Goates did purifie the flesh : but the blood of Buls and Goates and the ashes of an He●fee sprinkling the uncleane sanctified to the purifiing of the flesh : and all have not their consciences purged by the blood of Ch●ist : Therefore he suffered not for all . A. True it is , that the blood of Ghrist is of a purging nature for all , but some tread it under their feete , and count it common or unholy , Heb. 10 : 29 : and doe not by faith ( as with a bunch of hysop ) sprinkle it upon the conscience , and no marvill though they remaine uncleane still : And so if the Beasts were slaine , yet unlesse the blood were sprinkled on the uncleane , they would remaine so in their flesh stil : Yet this hinders not , but that Christ suffesor the sins of all , that whosoever beleiveth in him may be purged . Q. Is there any power in man by nature to beleive this Doctrine ? A. No surely , he cannot know it , for it is a foolish Doctrine , and emnity to the wisedome of every nanaturall man , 1 Cor : 1 : 23 : & 2 : 14 : Rom : 8 : 7 : 8 : and the light and understanding thereof is only had by the power of the spirit of God , 1. John 4 : 13 : 14. and all men naturally are more averse unto this then unto any other thing , John 5 : 4 : 44 : Mat : 23. 37. Q. Why doth God promise eternall life only to those that beleive , and eternall death , to those that doe not , seeing it is not in their own power ? A. First that he might by meanes of those promises and threates worke us to that which by nature we are averse unto , 2 Cor : 5 : 1● : 20. Secondly , that we might appear more inexcusable when neither promises nor threates will move us to embrace free mercy , Acts 13 : 16. 51 : & 18 : 6 : 7 : Thirdly , that the grace of God might as well appeare in giving power to beleive , as in giving Christ , and in him forgivenes of sins to be beleeved Rom : 9 : 16 : & 11 : 5 : 6 : 7 : Psal : 2 : 13. Fourthly , that we might apply our selves unto God in the use of those meanes , that he hath appoynted , for the working of Faith in us , John 6 : 27 : Isa : 55 : 3. Fiftly , that we might wholy deny our selves , and search , and by searching find in the Covenant of Grace matter of free conveyance of power to beleeve whatsoever is required to be beleeved , Rom : 10 : 17 : Iohn 5 : 39 : Psal : 119 : 9 : 98. 99 : 104 : 105 : Rom : 3. 24 : & 4 : 16 : Gal : 3 : 2 : Q. Can it stand with the justice of God to require persons to beleive with penalties annexed thereunto , seeing it is not in their power . A. Yea , seeing the matter of free conveyance of power is offered in the Covenant of Grace , which would be conveyed thereby were it not opposed , Acts 13 : 46 : or despised , Acts 7 : 51 : Rom : 2 : 4 : Heb : 10 : 29 : or neglected , as , Heb : 2 : 3 : and in many other places of Scripture it appeares . Q. But whether doth it not follow from hence that Gods Grace is subjected unto man , whether he will oppose , despise , or neclect the same yea or no . A. True , so far as to leave man inexcusable for so doing , seeing the opposing , despising , or neglecting is wholy mans evill worke , but not so , but that the receiving , esteeming , or improoving the same power must be considered to proceed from the covenant it selfe , and not from man , it must needs therefore be attributed to God only , who proporioneth the dispensation effectually according to his owne Decree of Election . Q. Ought every one to beleeve then that Christ dyd for all the sins of all . A. Yea surely , or else how shall each person beleive he suffered for their sins ? Obj. But it seemes incongreous , that one should be required to beleive what Christ did for others A. Not so , for if the benefit of Christs sufferings be to be preached unto others , it is then necessary to beleive what we preach for truth , to be truth , and that to them to whom we preach the same . And secondly , if there be nothing to distinguish me from others , as the truth is , before faith there is not , then the question is , if he have not suffered for all , how I shall find that he suffered for me ? But if he hath suffered for all , as the truth is he hath , Heb. 2. 9 , then I beleeving tha doe necessarily beleive that he suffered for me . Obj. But if this be saving faith to beleive that Christ suffe●ed for all , then who is it but will be saved ? for all men will say , that Christ suffered for all . A. Not so , for all that object to the contrary do● not say it . Secondly , all that doe say it , doe not truely beleeve it ; and whosoever do beleeve it , do 〈◊〉 beleeve that there is the matter of eter●all death in all , 2 Cor. 5 : 14 : and doe necessarily beleive an infinite love extended to all , John 3 : 16 : and all persons thus beleeving will necessarily be constrained to love God , and all things according to God , 2 : Cor : 5 : 14 : 15 : 1 John 4 : 10 : 14 : 19. Thirdly , Christs yoake is easie in the nature of it , Mat : 11 : 30 : and that is it that makes it most hard and difficult to our nature , Mat. 7. 14. foolishnes to the learned Gretians & a●stomling bock to the Jewes who cannot endure , that the unlearned vitious Publicans and harlots should be free by the grace offered in the Gospell , Luke 7. 39. & 15. 2. by their beleiving that Christ suffered for all , should thereby only be saved . Obj. But it sufficeth to saving faith , that Christ be beleeved to be the Son of God , and was sent and came into the world to save sinners indifinitely though not all . A. Not so , if any be excluded : because that takes away certainty of faith from any in respect of Christ , for if any be excluded , I may be the person as soone as any other , and I have no ground to the contrary Obj. But I may be certaine if I beleive . A. This is to make the foundation of faith to stand in my beleeving , and not in Christ , and also to make my first beleeving without any certaine truth to ground it selfe upon , and is a supposition of an impossibility , ( to wit ) of a firme beleeving that which cannot be knowne whether it be true or not : whereas on the contrary it being a revealed truth , Christ did ●ast death for everyman , Heb. 2. 9. each person hath a ground in that word of truth to beleeve , that he dyed for him , and none hath any excuse that doth not beleeve it . Q. Is this then the subject matter of the Gospel , that Christ hath required to be preached to the world : to wit , that Christ suffered for all the sins of all . A. Yes surely , for without this no man hath any thing to preach to the world , no Gospell of glad tydings , no remission of sins , no doctrine of reconciliation , no grace or peace at all . Obj. But it may be preached that Christ dyed for beleivers . A. That is no glad tydings to the world , which doe not yet beleeve : neither will such a doctrine worke faith , whereas Christ hath appoynted a Gospell of remission of sins by his death to be preached to the world , to the begetting of persons to the faith of that truth , Rom. 10. 14. 17. & 1. 16. & 16. 26. Secondly , such a doctrine doth suppose persons to be beleevers before Christ dyed for them , or at least before it may be preached unto them , that Christ dyed for them , and so by consequence before there be any thing to be beleeved : and so by the same consequence impossible there should be any beleever , for how shall they beleeve on him of whome they have not heard , Rom. 10. 14. Obj. But men must first feare God , or have some worke of God wrought in them , Acts 13. 26. before it may be lawfull to preach the Gospell to them . A. Not fo , for then it cannot be said , that any are begotten by preaching : if persons must have a life and being in godlynesse before : which is contrary to these Scriptures , Jam. 1. 18. 1 Cor. 4. 16. 1 Pet. 1. 23. Secondly , then it is unlawfull to preach the Gosto all Nations , even to them that doe not feare God , which is contrary to these Scriptures , Mat : 28 : 18 : Mar : 16 : 15 : Acts 8 : 5 : & 9 : 29 : & 13. 45 : 46 : 50 : and 17 : 32 : and many other . Thirdly the meaning of Acts 13 : 26 : is but to distinguish the Proselites from the naturall Jewes by the application of fearing God : and when he saith , to you , that is you Jewes , both by nature and religion ; to you in the first place according to the Commission of Christ , Luke 24 : 47 : as therein offering mercy to them , and they refusiug the same , were left inexcusable : as , ver. 40 : 41 : 45 : 46. Q. But how is it proved that the subject matter , of the Gospell required to be preached to the world , is that Christ suffered for the sins of all . A. First , because Christ and the Prophets and Apostles did so teach , Isa : 53 : 6 : John 1 : 29 : & 3 : 16 17 : & 6 : 51 : & 12 : 47 : 48 : 1 Cor : 15 : 3 : 2 Cor : 5 14 : 15 : &c. Secondly , Christ required them so to preach , Mat. 28 : 18 : 19 : Mar : 16 : 15 : Luke 10 : 5 : & 24 : 47 : Rom : 16 : 26 : Thirdly , the Saints are commended for beleeving so , John 4 : 44 : 1 John 4 : 14. Fourthly , because it is a condemning sin in any hearing the Gospell not to beleeve so ( to wit , that Christ dyed for their sins , Joh : 3 : 18 : 19 : & 12 : 47 : 48 : & 16 : 9 : 1 Iohn 5 : 10. Q : But why is such a doctrine required to be preached to the world ; to wit , that Christ suffered for all the sins of all ? A. For the working of the beleefe thereof in all , in whom the doctrine prevaleth , and for the inexcusablenes of the rest , 2 Cor : 2 : 14 : 15 : 16 : & 4 : 3 : 4 : & 6 : 1 : 2 : & 10 : 4 : 5 : 6 : 2 Thes : 1 : 8 : & 2 : 10 : Heb : 2 : 3. Q : But will it not from hence follow , that man hath free-will ? A. No surely , for if the Gospell must worke faith , then it flowes not from the inclination of the will , but from the Gospels inlightning the understanding , Ephes. 4. 20. 23. Gal. 3. 2. Rom. 1. 16. 17. & 10. 17. and as for the inexcusablenes of the rest which do not beleive , it doth not betoaken a freedome of will to beleive , but doth bewray a blind mind , and an bard heart , and a rebellious disposition , that will not beleive the truth , though it be declared unto them , Acts 13. 4● . Iohn 5. 40. 44 Ephes. 4. 18. Rom. 2. 7. 8. 9. Q. Have not all persons a rebellians disp●sition to the beleiving of the Gospell ? Ans. Yes surely , untill the preaching of the Gospell prevaile , and then , and by that meanes the rebellious disposition is cast down and subjected , and the per●ons brought unto the obedience of Christ , 2 Cor 10. 5 : and when it prevailes not , it heapes up vengance against the disobedient , ver. 6 , Q. But hath God elected some persons before the world began , which only shal be saved ? A. Yea certainly , Rom. 8. 30. or else the events of things in time should come to passe without or by some ordering cause then the counsell and decree o● God , which were impiety once to imagine . Q. But doth not the doctrine of Christs dying for all con●radict this doctrine ? A. No surely , because it is the meanes to worke faith effectually in the Elect according to the eternal decree , 1 Thef. 1. 4 : 5. Rom. 8. 30. and to leave the other absolutely inexcusable in the effecting their owne destruction by their refnsall to beleive in the s●●erings of Christ preached and that acording to the same eternall decree , 1 Pet. 2. 8. Jude 4. Rom. 8. 33. Q. Why then it seemes , that Christs suffering for all the sins of all ought freely to be preached to all , and not to be limited by any consideration of the doctriue of Election ? A. Surely that must needs be so , First because it is the Commission of Christ , Mar. 16. 15. Secondly , Because we doe not know who is Elected no otherwise then by the event . Thirdly , because it is as true doctrine to them that are not Elect ; as to the Elect , whether they beleeve it or not . Fourthly , because God hath his end in Christs suffering for the sins of all , and in the doctrine thereof to all as well when it is not beleeved , as when it is beleeved , Luke 2. 34. 1. Cor. 23. 24. 2 Cor. 14. 15. 16. 1 Pet. 2. 6. 7. 8. 9. Fiftly , Because else it is not a direct meanes to worke saith in any at all . Sixtly , Because else unbeleevers are not by that m●anes left inexcusable . Obj. But if this be the doctrin and faith to be preached , and beleeved , may it be concluded frim hence , that that none have saving faith but those that beleeve this doctrine ? A. It is certaine , there is no saving faith without beleiving in the sufferings of Christ ; neithnr have any true ground to beleeve that he suffered for them any otherwise then is declared in Scripture to have suffered for all ; yet here we must distinguish , some do not so distinctly understand it to build their faith upon it as others doe , who therefore have a weaker faith then others have : yet this is out of all doubt , that no saving faith stands in opposition to it , though some persons weake in the faith possibly may . Obj. But some persons who doe appeare very godly doe oppose it . A. True , but many persons who doe appeare very godly are not so indeed . Secondly , many godly persons are enemies to the truth , and to themselves too , Mat. 16. 22. 33. Mar. 8. 33. Thirdly , such opposition proceeds not from their faith , but from their ignorance & sinfull corruption . Question . But may wee safely beleeve that Christ snffered for the sinn of all , and so for us all , and therein our owne Salvation , before we know whether we be elected or not ? A. Yea surely : for so we are directed Rom : 10 : 6 : 7 : 8. 9. and yet neverthelesse by this Call of God to this knowledge & beleife , we may be sure that he hath chosen us unto Salvation . Rom : 8 : 30. Q : But why is this beleefe required ? A. That we may thereby partake of union with . Christ , and thereby Reconciliation , Adoption , Justification , Sanctification , and Glorification . Joh : 1 : 19 Gal : 2 : 16 : 2 Cor : 5 : 20 : Gal : 3 : 26 : Rom : 8 : 28 : 29 : 30 : Ast : 26 : 18 : & 10 : 43 : & 15 : 9 : Eph : 3. 17 : 18 Q. Are not the Elect Justified before they doe beleeve ? A. Noe surely for they are without Christ , straugers from the Covenant , without Hope or God in the world : dead in sinnes : children of wrath as well as others : in a state of condemnation . Joh : 3 : 18 : Eph : 2 : 1 : 3 : 12. Ob : But the Scripture in many places doth manifest Justification to be by the blood of Christ , and doth not mention faith : as Rom : 3 : 24 : & 5 : 9 : 18 19 : Rev : 1. 3 : Heb : 9 : 14 : 26 : 1 Job : 1 : 7 : Eph ● : 7. and besides , faith is a beleeving of Remission of sinnes and consequently Justification , which ●herefore mu●● be before the beleeving of the same . A. True it is that the matter of our Instification is the blood of Christ shed for all , to be beleeved by ●ll : and faith hath no other Object : but yet be that beleeveth not his owne Justice and Life in the death of Christ shall never see Light but the wrath of God abideth on him . Joh : 3 : 36. and we are justified by faith : not without : Rom : 3 : 28 : & 5 : 1 : Gal : 2 : 16 : Nor yet before we beleive ; for it is counted for Righteoufnesse , not an other thing : Rom : 4 : 3 : 5 : 9 : 11 : 12 : 16. 13 : 22 : 24 : Gal. 3 : 6 : 7 : 8 : 9 : 11 : 14 : 33 : 34 : 26 : and the reason is because by it only we partake of Christs death and sufferings : Joh : 1 : 12 : & 3 : 14 : 15 : 16 : 17 : 18 : 19. 33 : 36 : & 8 : 34 : & 11 : 25 : 26. & 12. 46. 47. 48 Jo. 16. 9. Q. But are not the elect justified in the purpose of God from all eteinity ? A. No more then they are called and glorified from all eternity , and that is only predestinated and arpoynted from all eternity to be called and justified in such a time and by such a meanes as faith in Christ . Rom : 8 : 38 : 39 : 30. Ephe. 1 : 4. 5 : & 2 : 8. 2 Thes. 2 : 13 : 14. and therby preserved to glory in the end . Heere we must distinguish betwixt the decree of God and the execution of the same decree● the appoyntment to doe a thing , and the doing of the same according to appoyntment : God did appoynt for to justifie his Elect in time , and when the time is come , God doth accordingly effect the sam● by giving them Faith therby making them partaken of union with Christ , and therby of Reconciliation Adoption and Justification . Q. But when persons doe ( according to the Gospell ) beleive that Christ suffered for all the sinnes of all , an● so for them : by which Faith they partake of , or are 〈◊〉 with Christ , and thereby of Reconciliation , Adoption , and Justification : doth God require any further meanes ●o be by them used tending to Salvation yea or no ? A. Yes surely , because it is necessary that this beleife be preserved and encreased , and the fruits therof : and the power of sinne mortified , which is done by degrees . 2 Pet. 3 : 18 : 1 Thes. 4 : 1 : ●0 . and God hath appoynted meanes to be used for that purpose by the Saints . Q. What meanes is that ? A. Surely the preaching and hearing of Gods word , which is as necessary for Edification as for Conversion : and the administration of the Sacraments , and prayer , and the Discipline of the true Church : ●ll which ought conscionably to be used according to Gods word by all true beleivers as the meanes of perseverance and encrease of Faith , untill we come to the end of our Faith the Salvation of our Souls . 1 Pet. 1 : 9 : Ephes. 4 : 12 : 13. Math : 26 : 28 : Act. 2 : 39. 1 Cor. 5 : 5. FINIS . Errata . p. 8. l. 22. for desolation ● . dispensation l. 29 for Re● read Rom. p. 9 l. ● for Isa. read Ephes. 
A67781	----	The tryall of true wisdom, with how to become wise indeed, or, A choice and cheap gift for a friend both to please and pleasure him, be he inferior or superior, sinful or faithful, ignorant or intelligent / By R. Younge ... ; add this as an appendix, or third part, to The hearts index, and, A short and sure way, to grace and salvation. Younge, Richard. This text is an enriched version of the TCP digital transcription A67781 of text R39197 in the English Short Title Catalog (Wing Y194). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 124 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67781 Wing Y194 ESTC R39197 18266274 ocm 18266274 107266 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67781) Transcribed from: (Early English Books Online ; image set 107266) Images scanned from microfilm: (Early English books, 1641-1700 ; 1138:29) The tryall of true wisdom, with how to become wise indeed, or, A choice and cheap gift for a friend both to please and pleasure him, be he inferior or superior, sinful or faithful, ignorant or intelligent / By R. Younge ... ; add this as an appendix, or third part, to The hearts index, and, A short and sure way, to grace and salvation. Younge, Richard. Younge, Richard. Hearts-index, or, self-knowledg. Younge, Richard. Short and sure way to grace and salvation. 35 p. J. Crump and H. Cripps, [London : 1658] Caption title. Errata: p. 35. Imprint suggested by Wing and NUC pre-1956 imprints. Imperfect: faded, with print show-through. Reproduction of original in the Union Theological Seminary Library eng Grace (Theology) Salvation -- Biblical teaching. Calvinism -- England. A67781 R39197 (Wing Y194). civilwar no The tryall of true wisdom; with how to become wise indeed. Or, A choice and cheap gift for a friend; both to please and pleasure him: be he Younge, Richard 1658 21132 25 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 Jonathan Blaney Sampled and proofread 2005-10 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE TRYALL OF TRUE WISDOM ; WITH How to become Wise indeed . OR , A Choice and Cheap Gift for a Friend ; both to please and pleasure him : Be he inferior or superior , sinful or faithful , ignorant or intelligent . By R. Younge of Roxwel in Essex , Floreligus . Add this as an Apendix , or Third Part , to The Hearts Index . And , A short and sure way , to Grace and Salvation . Section 41. LUcian tells of an Egyptian King , who had Apes taught ( when they were young ) to dance , and keep their postures with much art : these he would put into rich Coats , and have them in some great presence to exercise their skill ; which was to the admiration of such as knew them not , what little sort of active , nimble men the King had got : And such as knew them , thought it no less strange ; that they should be trained up to so man-like , and handsome a deportment . But a subtile Fellow that was once admitted to see them , brought and threw amongst them , a handful of Nuts : which they no sooner spied ; but they presently left off their dance , fell a scrambling , tore one anothers rich Coats ; and to the dirision of the beholders ( who before admired them ) they discovered themselves to be meer Apes . These ensuing Notions ( which I have purposely taken , as a handful out of the whole sack , to squander away amongst my acquaintance ) are such Nuts , as will discover not a few ( who are men in appearance , and their own opinion ) to be as wise , and well affected as Aesops Cock ; that preferred a barley Corn , before a Pearl : or Plinies Moal , that would dig under ground with great dexterity : but was blind , it brought into the Sun . Or Diaphontus , that refused his mothers blessing , to hear a song : Or the Israelites , who preferred Garlick and Onions , before Quails and manna . Men no more differ from Beasts , Plants , Stones ; in speech , reason , shape , than some differ from others , in heart , in brain , in life . Whence the very heathen Poets usually & most fitly compare some men to stones , for their hardness , and insensibleness ; others to plants , that only fill their veins ; a third sort to beasts , that please their senses too ; a fourth to evil Angels , that only sin , and cause others to sin ; a fift to good Angels , that are still in motion , alwayes serving God and doing good , yet ever rest . Again , Experience teaches , that mens judgements and censures are as various , as their pallats : For what one admires , another slights ; as is evident by our Saviours Auditors ; of which some admired , others censured , a third sort wept , a fourth scoft , a fift trembled , a fixt blasphemed when they heard him . And how should it be otherwise , when the greater part , are as deeply in love with vice and error ; as the rest are with vertue , and truth . When mens conditions , and constitutions vary as much ; as their faces . As the Holy Ghost intimates , in comparing several men , to almost every several creature in the Universe . Nor is the Epicure more like a swine , the Lustful person a Goat , the Fraudulent man a Fox , the Backbiter a barking Dog , the Slanderer an Asp , the Oppressor a VVolf , the Persecutor a Tyger , the Church-robber a wild Bore , the Seducer a Serpent , yea a Devil , the Traytor a Viper , &c. 2 Tim. 4 17. Luk. 13. 32. Phil. 3. 2. Psal. 22. 12 , 13 , 16 , 20 , 21. & 74. 13 , 14 , 19. & 80. 13. Matth. 23. 33. Dan. 7. 4 , 5 , 6 , &c. Zeph. 3. 3 , 4 , &c. Cant. 2. 15 , 17 , &c. then every of them is unlike another . Amidst such a world of variety , I have chosen to set forth , how one man differs from , and excels another in brain , and to prove , that to be wise indeed , is the portion but of a few , even amongst us . And this discovery alone ( as I deem ) will be richly worth my pains , and each mans serious Observation . Sect. 42. NOw all sorts of men , may be comprised , under one of these three Heads : The Sensual . Rational . Spiritual . For if you observe it , some men like the Moon at Full , have all their light towards earth , none towards Heaven : Others like the Moon at VVaine , or Change , have all their light to Heaven wards , none to the earth : a third sort like to the Moon in eclipse , as having no light in it self , neither towards earth , nor towards Heaven . Touching these three degrees of comparison , you shall find , that the one exceeds the other ( in wisdom ) as the stars exceed one another in glory . Of which particularly . First , There is no less difference , between the Rational and sensual , the wise and simple , the learned and unlearned , than there is between men and beasts ; as Menander speaks . Or between the living and the dead , as another hath it . And yet the Rational , do not so far excel the sensual , as the spiritual excel the rational . Sensual men are so be-nighted , and puzled with blindnes , that they know no other way than the flesh leads them . It is the weight that sets all their wheels a going ; the horses that draw their chariot , the very life of their corruption , the corruption of their life , without which they do nothing . The minds of brutish men , that have been ill bred , are so drowned in sin , and sensuallity ; and their spirits so frozen , and pitifully benumed with worldliness , and wicked customs , that they cannot judg aright , either of spiritual matters , or rectified reason . Yea , in matters experimental , they are of as deep a judgement as was Callico , who stuft his pillow ( a brass pot ) with straw , to make it soft . Or that Germain Clow● , who under-took to be very ready in the ten Commandments : but being demanded by the Minister which was the first ? made answer , Thou shall not eate . Or that simple fellow , who thought Pontius Pilate must needs be a Saint , because his name was put into the Creed . They are like the Ostrich , Job 9. 17. whom God hath deprived of wisdom , and to whom he hath given no part of understanding . Which men also , are so far from receiving instruction , that they will scorn and scoff at their admonisher . As they have no reason , so they will hear none . Nor will they believe any thing , but what they see , or feell : and he that learns of none but himself , hath a fool to his t●acher . Yea , such as refuse admonition , are by wise Solomon branded , for the most incorigible Fools alive ; so that their knowledge is ignorance , their wisdom folly , their sight blindness . They neither consider what reason speaketh , or Religion commandeth ; but what the will and appetite affecteth . For will is the axeltree , lusts and passions the wheels whereupon all their actions are carried and do run . Appetite being their Lord , Reason their servant , and Religion their slave . Whereas Religion should govern their judgement , judgment and reason their wills and affections ; as Adam should have done Eve . They that are after the flesh , do minde the things of the flesh : The carnal minde is enmity against God , for it is not subject to the law of God , neither indeed can be , Rom. 8. 5. to 9. And which leaves them without all hope of being wiser , they had rather keep conscience blind , that it may flatter them , than inform it , that it may give a just verdict against them , counting it less trouble , to believe a favorable falshood , than to examine whether it be true . So that it is impossible for fleshly minded men , to believe what sots they are , touching the good of their souls . Wherefore when we see the folly , and misery of those that serve sin and Satan , and how peevishly averse they are to their own eternal salvation , let us pity them , as being so much more worthy our commiseration , as they are more uncapable of their own misery . And so much of the First sort , namely , Sensuallists . Sect. 43. SEcondly , There is another degree of Knowledge , that is accrued or obtained , by education and learning , observation and experience , called natural or speculative knowledge , or reason improved . For humane learning , is as oyl to the lamp of our reason , and makes it burn cleerer : but faith and illumination of the spirit , more than doubles the sight of our minds ; as a prospective glass does the corporal sight , Matth. 16. 17. 1 Cor. 2. 7. to 17. Joh. 12. 46. For as the soul is the lamp of the body , and reason of the soul , and religion of reason , and faith of religion : so Christ is the light , and life of Faith , Joh. 1. 9. & 8. 12. Act. 26. 18. Eph. 5. 14. Christ is the sun of the soul ; reason and faith the two eyes : reason discerns natural objects , faith spiritual and supernatural . We may see far with our bodily eye sence , farther with the minds eye reason ; but farther with the souls eye faith than with both . And the Beleever hath the addition of Gods spirit , and faith above all other men . I am the light of the world , saith our Saviour , he that followeth me ( meaning by a lively faith ) shall not walk in darkness , but shall have the light of life , Joh. 8. 12. and more see two eyes than one : yea , the day with one eye , does far more things descry , than night can do with more than Argos eyes . So that as meer sense is uncapable of the rules of reason ; so reason is no less uncapable , of the things that are divine and supernatural , Jer. 10. 14. 1 Cor. 2. 14 , 15 , 16. Eph. 5. 8. And as to speak is only proper to men : so to know the secrets of the kingdom of heaven , is only propper to believers , Psal. 25. 14. Prov. 3. 32. Amos. 3. 7. Now of natural and speculative knowledge , the wicked have as large a share as the godly : but of spiritual , experimental , and saving knowledge which is supernatural , and descendeth from above , Jam. 3. 17. and keepeth a man from every evil way , Prov. 2. 12. the wicked have no part with the godly . Whence all men in their natural condition are said to be blind and in darkness , Matth. 4. 16. & 15. 14. Eph. 4. 18 , 19. & 5. 8. Whereas believers , are called children of light , and of the day , 1 Thes. 5. 5. 1 Pet. 2. 9. Nor is this kind of knowledge , any way attainable , but by Grace from above . No learning , experience , or pains in studdy and Books , will bring them to it , Ephe. 1. 17 , 18. & 3. 19. except they become new creatures , have hearts , eyes , and eares sanctified from above ; and that the holy Ghost becomes their teacher , Deut. 29. 2 , 3 , 4. Psal. 111. 10. Joh. ●● . 15. Rom. 8. 14 , 15. Nor is it saving knowledge that they seek after : For though many of them , be great seekers after knowledge , great pains-takers to become wise : yet it is not divine and supernatural knowledge , that they labor for , or desire . Indeed wisdom in the largest sense , hath ever carried that shew of excellency with it , that not only the good have highly affected it , ( as Moses who studied for wisdom ; and Solomon who prayed for wisdom ; and the Queen of Sheba who travelled for wisdom ; and David who to get wisdom , made the word his counsellor , hated every false way , and was a man after Gods own heart ) but the very wicked have labored for it , who are ashamed of other vertues ; as , O the pleasure that rational men take in it ! Prov. 2. 3 , 10 , 11. & 10. 14. Phil. 3. 8. Knowledge is so fair a virgin , that every cleer eye is in love with her ; it is a pearl despised of none but swine , Prov. 2. 3. 10. 11. ( whereas brutish and blockish men , as little regard it ) they who care not for one dram of goodness , would yet have a full scale of knowledge . Amongst all the trees of the garden , none so pleaseth them as the tree of knowledge . And as wisdom is excellent above all , so it is affected of all , as oyl was both of the wise and foolish virgins . It hath been a mark that every man hath shot at , ever since Eve sought to be as wise as her Maker : but as a hundreth shoot , for one that hitts the white : so an hundred aim at wisdom , for one that lights upon it , Eccles. 7. 28. because they are mistaken in the thing . For as Iacob in the dark mistook Leah for Rachael , so many a blind soul , takes that to be wisdom , which is not like Eve , who thought it wisdom to eate the forbidden fruit , and Absalom , who thought it wisdom to lye with his Fathers Concubines in the sight of all the people ; and the false Steward , who thought it wisdom to deceive his Master . And so of Josephs brethren , of Pharoah and his deep counsellors , of Achitophel , of Herod , of the Pharisees in their project to destroy Jesus ; and many the like . All these thought they did wisely , but they were mistaken , and their projects proved foolish , and turned to their own ruine . Sect. 44. BUt take some Instances , to prove that all sorts of Naturians are Fools , in comparrison of the Godly . I 'le begin with those that rep●●e themselves , and are reputed by others , the wisest amongst men : And they are your profound Humanists , and cunning Polititians , wherein you shall see , whether the most and greatest number are not grosly mistaken , in their opinions and verdicts touching Wisdom . First for profound Hamanists , a man would think that they were incomparably wise ; for none so thirst after knowledge and wisdom as they ; & to get it they are no niggards of their labor : nor do they leave any thing unstudied but themselves . They know all parts and places of the created world , can discourse of every thing visible and invisible , divine , humane and mundane ; whether it be meant of substances or accidents , are ignorant of nothing but the way to heaven , are acquainted with all Laws and customs , save the Law of God , and customs of Christianity ; they are strangers no where but in the court of their own consciences : Yea , they build as hard , and erect as high as did the Babel-builders ; but all to no purpose : they never come to the roof , and when they die they are undone . They spend all their time in seeking after wisdom ; as Alchimists spend all their estates , to find out the Philosophers stone ; but never find it ; they never attain to that , which is true wisdom indeed . For as the ragged Poet told Petronius , that Poetry was a kind of learning , that never made any man rich : so humane learning of it self , never made a wise man . As thus ( if I may be so bold ) what is it , or what does it profit a man , to have the etymologie , and derivation of wisdome and knowledge , without being affected with that , which is true wisdom indeed to be able to decline vertue , yet not love it ? to have the theory , & be able to prattle of wisdom by rote ; yet not know what it is by effect and experience ? To have as expert a tongue , and as quick a memory as Portius ; a perfect understanding , great science , profound eloquence , a sweet stile ? To have the force of Demosthenes , the depth of Thesius , the perswasive art of Tully , &c. if withal he wants Grace , and lives remissely ? With the Astronomer , to observe the motions of the heavens ; while his heart is buried in the earth ? to search out the cause of many effects , and let pass the consideration of the principal , and most necessary ? With the Historian , to know what others have done , and how they have sped ; while he neglecteth the imitation of such , as are gone the right way ? With the Law-maker , to set down many Lawes in particular , and not to remember the common Law of nature , or Law general that all must die ? Or lastly , with Adam to know the Nature of all the Creatures : and with Solomon to be able to dispute of every thing , even from the Cedar to the Hyssop or Pellitory ; when in the mean time he lives like Dives , dyes like Naba●● and after all goes to his own place with Iudas ? Alas ! many a Fool goes to hell with lesse cost , less pains , and far more quiet : that is but raw knowledge , which is not digested into practice : It is not worth the ●●me of knowledge , that may be heard only and not seen , Ioh. 13. 17 〈◊〉 . 4. 6. Good discourse is but the froth of wisdom : the sweet and 〈◊〉 〈◊〉 of it , is in well framed actions : that is true knowledge , that makes the knower blessed . We only praise that Mariner , that brings the 〈◊〉 safe to the haven . What sayes Aristotle ? to be wise and happy are terms reciprocal . And Socrates , that learning , saith he , pleaseth me but a little , which nothing profits the owner of it , either to vertue , or happiness : And being demanded , Who was the wisest and happiest man ? He Answered , He that offends least . He is the best scholar , that learns of Christ obedience , humility , &c. He is the best Arithmetitian , that can add grace to grace ; he is the best learned , that knows how to be saved . Yea , all the Arts in the world , are artless Arts to this . Sect. 45. THe best knowledge is about the best things ; and the perfection of all knowledge , to know God , and our selves : Knowledge and learning , saith Aristotle , consisteth not so much in the quantity , as in the quality ; not in the greatness , but in the goodness of it . A little gold ( we know ) is more worth than much dross : a little diamond , than a rocky mountain . So one drop of wisdom , guided by the fear of God ; one spark of spiritual , experimental , and saving knowledge , is more worth than all humane wisdom and learning : yea , one scruple of holiness , one dram of faith , one grain of grace , is more worth than many pounds , of natural parts . And indeed Faith , and Holiness , are the nerves , and sinews ; yea , the soul of saving knowledge . What saith Aristotle ? No more than the knowledge of goodness , maketh one to be named a good man ; no more doth the knowledge of wisdom alone , cause any person properly to be called a wise man . Saving knowledge of the truth , works a love of the truth known : yea it is a uniform consent , of knowledge and action . He only is wise , that is wise for his own soul : he whose conscience pulleth all he hears , and reads to his heart , and his heart to God : who turneth his knowledge to faith , his faith to feeling , and all to walk worthy of his Redeemer . He that subdues his sensual desires and appetite , to the more noble faculties of reason , and understanding ; and makes that understanding of his to serve him , by whom it is , and doth understand . He that subdues his lusts to his will , submits his will to reason ; his reason to faith ; his faith , his reason , his will , himself to the will of God : this is practical , experimental , and saving knowledge ; to which the other is but a bare name , or title . A competnet estate ( we know ) well husbanded , is better than a vast patrimony neglected . Never any meer man ( since the first ) knew so much as Solomon : many that have known less , have had more command of themselves . Alas ! they are not alwayes the wisest , that know most : For none more wise and learned in the worlds account , than the Scribes and Pharisees : yet Christ calls them four times blind , and twice fools in one chapter , Matth. 23. And the like of Balaam , 2 Pet. 2. 16. who had such a prophetical knowledge , that scarce any of the Prophets , had a cleerer revelation of the Messiah to come . And the same may be affirmed of Judas , and Achitophel ; for many that know a great deal less , are far wiser . Yea , one poor crucified thief , being converted , in an hours time , had more true wisdom and knowledge infused into him , than had all the Rulers , Scribes , and Pharisees . It is very observable , what the High Priest told the Council , as they were set to condemne Christ ; Ye know nothing at all : he spake truer than he meant it ; for if we know not the Lord Iesus , our knowledge is either nothing , or nothing worth . Rightly a man knows no more than he practiseth . It is said of Christ , 2 Cor. 5. 21. that he knew no sin ; because he did no sin ; in which sense , he knows no good , that doth no good . These things if ye know ( saith our Saviour ) happy are ye , if ye do them , Joh. 13. 17. And in Deut. 4. 6. Keep the commandements of God , and do them : for this is your wisdom , and understanding before God , and man . What is the notional sweetness of Honey , to the experimental taste of it ? It is one thing to know what riches are , and another thing to be Master of them : It is not the knowing , but the possessing of them that makes rich . Many have a depth of knowledge , and yet are not soul-wise ; have a liberary of divinity in their heads , not so much as the least Catechisme in their consciences ; full brains , empty hearts . Yea , you shall hear a flood in the tongue , when you cannot see one drop in the life . Insomuch , that in the midst of our so much light , and means of Grace , there be few I fear , that have the sound , and saving knowledge of Jesus Christ , and him crucified , which was the only care , and study of St. Paul , 1 Cor. 2. 2. Sect. 46. ANd that I am not mistaken , the effect shews : For if men knew either God , or Christ , they could not but love him ; and loveing him , they would keep his commandments , Ioh. 14. 15. For hereby ( saith St. John ) It is manifest that we know him , if we keep his commandments , 1 Joh. 2. 3. But he that sayeth , I know him , and yet keepeth not his commandments is a lyar , and there is no truth in him , ver. 4. What saith our Saviour ? This is life eternal to know thee the only true God , and Jesus Christ whom thou hast sent , Joh. 17. 3. But how shall a man know , whether he hath this knowledge ? Answ. St. John tells you in those last words mentioned , and so plainly , that you cannot be deceived , except you desire to deceive your own soul . The knowledge of God that saves us , is more than a bare apprehension of him ; it knows his power , and therefore fears him ; knows his justice , and therefore serves him ; knows his mercy , and therefore trusts him ; knows his goodness , and therefore loves him , &c. For he that hath the saving knowledge of God , or of Christ , hath every other Grace : There is a sweet correspondence between every one , where there is any one in truth : As in the generation , the head is not without the body , nor the body without each member , nor the soul without its powers and faculties ; so in the regeneration , where there is any one grace in truth , there is every one , 2 Cor. 5. 17. If you will see it in particulars , read Psa. 9. 10. Jer. 9. 24. 1 Joh. 4. 6. Joh. 4. 10. 1 Joh 4. 7 , 8. & 2. 3. Joh 42. 5 , 6. 1 Ioh. 4. 7. which Scriptures shew , that as feeling is inseparable to all the organs of sense ; the eye sees and feels , the ear hears and feels , the pallat tastes and feels , the nostrils smell and feel ; so knowledge is involved in every grace : Faith knows and believes , Charity knows and loves , Patience knows and suffers , Temperance knows and abstains , Humility knows and stoops , Repentance knows and mourns , Obedience knows and does , Confidence knows and rejoyces , Hope knows and expects , Compassion knows and pities . Yea , as there is a power of water in every thing that grows ; it is fatness in the olive , sweetness in the figg , cheerfulness in the grape , strength in the oak , taleness in the cedar , redness in the rose , whiteness in the lilly , &c. so knowledge is in the hand obedience , in the mouth benediction , in the knee humility , in the eye compassion , in the heart charity , in the whole body and soul , piety . Alas ! If men had the true knowledg of Jesus Christ , it would disperse and dispel , all the black clouds of their reigning sins in a moment ; as the Sun does no sooner shew his face , but the darkness vanisheth : or as Caesar did no sooner look upon his enemies , but they were gone : Egypt swarmed with locusts , till the west wind came , that left not one : He cannot delight in sin , nor dote upon this world , that knows Christ savingly . Vertue is ordained a wife for knowledg ; and where these two joyn , there will proceed from them a noble progine , a generation of good works . Again , as the water engendereth ice , and the ice again engendereth water ; so knowledg begets righteousness , and righteousness again begetteth knowledg . It is between science and conscience , as it is between the stomack and the head ; for as in mans body , the raw stomack maketh a thumatick head , and the thumatick head maketh a raw stomach ; so science makes our conscience good , and conscience makes our science good : Nor is it so much scientiae capitis , as conscientia cordis , that knows Christ and ourselves ; whence Solomon saith , Give thine heart to wisdom , Prov. 2. 10. and let wisdom enter into thine heart , Prov. 4. 4. And when he would acquaint us how to become wise , he tells us , that the fear of the Lord is the beginning of wisdom , Prov. 1. 7. as if the first lesson to be wise , were to be holy . Again , If it be asked , Why the natural man perceiveth not the things of the spirit of God ? Saint Paul answers , he cannot know them , because they are spiritually discerned , 1 Cor. 2. 14 and indeed if they are spiritually discerned , how should they descern them that have not the spirit ? For though the outward man receives the elements and rudiments of Religion by breeding and education , yet his inward man receiveth them by heavenly inspiration , 1 〈◊〉 2. 11 , 12 , 13. & 12. 3. 8. Matth. 16. 16 , 17. Deut. 29 2 , 3 , 4 , Psa. 111. 10. Luke 24. 45. Ioh. 15. 15. And this alone is enough to prove , that no wicked man is a wise man ; for if God alone be the giver of it , we may be sure that he will reveal his secrets to none but such as he knows will improve their knowledge to his glory , and the good of others : Even as the husband man will not cast his seed but into ground that will return him a good harvest , Psa. 25. 14. Luke 24. 45. Mark 4. 34. Gen. 18. 17. 1 Joh. 4. 7. Sect. 47. BUt would these men ( any one , even the best of them ) thus improve , or imploy their knowledge ? Or do they desire it to any such end ? No : but to some other end , as I shall in the next place acquaint you . Some men desire not to know , some desire only to know ; Or rather thus , Few men in comparison desire knowledge , fewer that desire divine and supernatural knowledge ; fewest of all that desire to be the better , or that others should be the better for their knowledge : More particularly , a world of men desire knowledg for no other end but to remove their ignorance ; as Pharach used Moses , but to remove the plagues . Others again study the Scriptures , and other good Books , only to make gain thereof ; or to be the abler to dispute and discourse , as boys go into the water , only to play and paddle there , not to wash and be clean . With Eve , they highly desire the tree of knowledg , but regard not the tree of life . As I would fain know , what fruit or effect the knowledge of most men produces in them , except it be to inable them to dispute and discourse , to increase wit , or to increase wealth , or to increase pride , or perhaps to increase Athiesm , and to make them the more able and cunning to argue against the truth and power of Religion ? Whether the utmost of their aim be not to enrich , dignifie , and please themselves ; not once casting the eye of their souls at Gods glory , their neighbors good , or their own salvation ? Whether their main drift be not purchasing of a great estate for them and theirs , with out either fear of God , regard of men , or the discharge of their duty and calling ? Again , whereas a godly man and a good Christian , thinks himself as happy in giving light to others , as in receiving it himself ; how many are there , who as themselves are never the better , ( I mean in regard of Grace ) for their great wisdom and learning , so no more are others ; for commonly they resemble dark Lanthorns which have light , but so shut up and reserved as if it were not : and what is the difference betwixt concealed skill , and ignorance ; It is the nature and praise of good , to be communicative , whereas if their hidden knowledge do ever look out , it casts so sparing a light , that it only argues it self to have an unprofitable being . And for the most part these men if they may be thought great Rabbies , deep and profound Schollars ; this is the hight of their ambition , though neither the Church be benefited , nor God glorified by it ; whereas they ought the contrary : for as the grace of God is the fountain from which our wisdom flows ; so the glory of God should be the Ocean to which it should run : yea , that God may be honoured with , and by our wisdom , is the only end for which he gives us to be 〈◊〉 : And for default of this end , he not seldom croffeth the mean● , whereby while men strive to expel ignorance , they fall into 〈◊〉 ; as an E●●●●rick to cure one Disease , causeth a worse . Briefly , to conclude this 〈◊〉 , So many as are pust up with their knowledge , or do not part with their sins , th●w that they never sought it for Gods glory , but for their own honour and glory . And certainly if we seek not Gods glory in doing his work , he will give us no wages at the latter end . Sect. 48. BUt for men to do no good with then gifts , is not all ; yea , it were well if that were the worst , for not a few of them resembl Achitophel , and Jonadab , who imployed their wit wickedly , and do mischief insteed of good with their wisdom : like Herod , when you shall see turning over the Bible , searching the Scriptures , examining the Prophets ; but to what end and purpose ? To know good , but to do evil : yea , the greatest evil under the Sun , slay Christ in the cradle : With many , their knowledge and learning is not for God and for Gideon ; but for Antichrist and for Babylon ; and so of all other gifts ; how many are the worse for them ? As give Saul a Kingdom , and he will tyrannize ; give Nabal plenty , and he will be drunk ; give Judas an Apostleship , and he will sell his Master for mony ; let Sarmantus have a good wit , he will exercise it in scoffing at holiness . Briefly , how oft doth wisdom without grace prove like a fair estate in the hands of a sool , which not seldom becomes the owners ruine ? Or Absoloms hair , which was an ornament , wherewith he hanged himself : So that wisdom without grace is nothing else but a cunning way of undoing our selves at the last . Many mens knowledge to them , being like the Ark to the Philistims , which did them more hurt than good : When their knowledge makes them prouder , not better ; more rebellious , not more serviceable ; as it is Isa. 47. 10. Thy wisdom and thy knowledge they have caused thee to rebel : And very often this falls out , that as the best soyl usually yieldeth the worst air , so without grace there is nothing more pestilent than a deep wit , no such prey for the Devil , as a good wit unsanctified . VVit and Iearning well used , is like the golden ear-rings and bracelets of the Israelites , abused like the same gold cast into an Idol ; than which , nothing more abominable . Now when it comes to this , That they fight against God with the weapon he hath given them ; when with those the Psalmist speaks of , Psal. 73. 9. They set their mouths against heaven , and are like an unruly Jade , that being full fed kicks at his Master ; what course doth the Lord take with them ? Answ. Read but that Parable , Luk 19. 24. Iob 7. 17. it will inform you : For to him that useth his Talent of knowledge well , he giveth more ; as to the servant that used his talents well , he doubled them : but to them that use not their knowledge well , much more if they abuse it , he taketh away that which he had formerly given them : as he took heat from the fire when it would burn his Children , Dan. 3. 27. As you 〈…〉 , Isa. 44. 25. 2 Thess. 2. 10 , 11 , 12. Iob. 7. 17. Psa. 111. 10. 1 Cor. 〈◊〉 15. Eccles. 2. 26. Prov. 28 5. Matth. 21. 43. Acts 26. 18 Isa. 29 14. & 44 25. & 6. 9 , 10. Dan. 2. 19. 23. Iob 5. 13 , 14. Iob 9. 39. & 12. 40. Rom. 1. 28. Ephe. 4. 18 , 19. 1 Cor. 1. 20. 2 Thess. 2. 10 , 11 , 12. turn to the places , for they are rare . I will destroy the Tokens of the Soothsayers , and make them that conjecture , fools : I will turn the wise men backward , and make their knowledge foolishness , saith the Lord , Isa. 44. 25. He taketh the wise in their own craftiness , and the counsel of the wicked is made foolish , Job . 5. 13. the case of Achitophel : And justly are they forsaken of their reason , who have abandoned God ; yea , most just it is , that they who want grace , should want wit too . And so much of abusing their gifts . Lastly , These great knowers and wise men are so far from desiring soul wisdom , and saving-knowledge to the ends before specified , that they do not at all desire it , for that it suits not with their condition . For Naturalmen desire only humane and mundane knowledge : Spiritual men , that which is heavenly and supernatural ; and the reason why they desire it not , is , for that they know it not . A man desireth not that he knoweth not , saies Chrisostome ; neither are unknown evils feared : wherefore the work of Regeneration begins at Illumination , Acts 26. 18. Coll. 1. 13. 1 Pet. 2. 9. Now according as men are wise , they prize and value this wisdom , and endeavour to obtain it , Prov. 18. 15. For it is more true of divine wisdom , than it was of that Grecian beauty : No man ever loved her , that never saw her ; no man ever saw her , but he loved her . And so on the contrary , according as men are ignorant and blockish , they under-value and dis-esteem it , hate it , and are prejudiced against it : And hereupon carnal men being blinded by the Prince of darkness , together with their own wickedness , and being of a reprobate judgement , do most usually and familiarly term and esteem this soul-wisdom , this divine , spiritual , experimental , and saving-knowledge to be meer foolishness , or madness , Wisd. 5. 3. to 9. and the Professors thereof to be fools & madmen ; Elisha was counted no better , 2 King. 9. 11. and the rest of the Prophets , Hosea 9. 7. and Paul , Acts 26. 20. and all the Apostles , 1 Cor. 4. 10. Yea , our Saviour Christ himself with open mouth was pronounced mad by his carnal hearers , Joh. 10. 20. Mark . 3. 21. and this hath been the worlds vote ever since . The sinceer Christian was so reputed in Pliny's time , and after in St. Austin's time : yea , Julian the Pelagian could gibe St. Austin , that he had none of the wise Sages , nor the learned Senate of Philosophers on his side ; but only a company of mean tradesmen , of the vulgar sort , that took part with him : Whose Answer was , Thou reproachest the weak things of the world , which God hath chosen to confound the things that are mighty . To worldly men Christian wisdom seems folly , saith Gregory . And well it may , for even the wisdom of God is foolishness with the world , 1 Cor. 1. 18 23. therefore no disparagement to us his servants , if they repute us fools ; nor I think any honour to such sensualists that so repute us : However we will give them their due : For , Sect. 49. I Grant that in some kind of skill they out-strip the best of Gods People , who , if they are put to it , may answer as Themistocles did when one invited him to touch a lute ; for as he said , I cannot fiddle ; but I can make a smal town a great state : So the godly may say , We cannot give a sollid reason in Nature , why Nilus should over-flow only in the Sommer , when waters are at the lowest ? Why the Loadstone should draw iron , or incline to the pole-star ? How the heat of the stomach , and the strength of the nether chap should be so great ? Why a flash of lightening should melt the sword without making any impression in the scabbard ? Kill the Child in the womb , and never hurt the Mother ? How the waters should stand upon a heap , and yet not over-flow the earth ? Why the clouds above being heavie with water , should not fall to the earth suddenly , seeing every heavy thing descendeth ? Except the reason which God giveth , Gen. 1. 6. & Job 38 8. to 12. & 26. 8. Psal. 104. 9. But we know the mystery of the Gospel , and what it is to be born a new , and can give a sollid reason of our faith : we know that God is reconciled to us , the Law satisfied for us , our sins pardoned , our souls acquitted , and that we are in favour with God ; which many of these with their great learning do not know . And thus the godly are proved wiser than the wisest humanist that wants grace . You have likewise the reasons why these great knowers , know nothing yet as they might and ought to know : that is to say , First , Because they are mistaken in the thing ; they take speculative knowledg for soul wisdom ; & soul saving wisdom to be foolishness & madness . Now if a man take his aim amiss , he may shoot long enough ere he hit the white : and these men are as one that is gone a good part of his journey , but must come back again because he hath mistaken his way . Secondly , Because they are Unregenerate , and want the Eye of Faith . Thirdly , For that they seek not to God for it who is the giver thereof , and without whose spirit there is no attaining it . Fourthly , Because they are proud , and so seek not after it , as supposing they have it already . Fiftly , Because if they had never so much knowledge , they would be never the holier , or the better for it , but rather the worse ; nor would they imploy it to the honour of God , or the good of others . Sixtly , Because they either do , or would do mischief insteed of good with their knowledge . Seventhly , Because they will not consult with the word about it , nor advise with others that have already attained to it . Or thus , They read and hear the Scriptures and mind not , ( I mean the spirituallity of the word ) or mind and understand not , or understand and remember not , or remember and practice not . No , this they intend not of all the rest ; and they that are unwilling to obey , God thinks unvvorthy to know . When the Serpent taught knowledge , he said , If ye eate the forbidden fruit , your eyes shal be opened , and you shal know good and evil : But God teacheth another lesson , and saith , If ye will not eate the forbidden fruit , your eyes shall be opened , and you shall know good and evil , Rom. 12. 2. See Psa. 111. 10. & 119. 97 , 98 , 99 , 100. Or if you do eat it , you shall be like images that have ears and cannot hear , Rom. 11. 8. Isa. 6. 10. Matth. 13. 14. Psal. 115. 6. From all which Reasons we may collect , That there are but a few amongst us , that are wise indeed , and to purpose ; For these Seven Hinderances are applyable to seventy seven parts of men in the Nation . Besides , if these great knowers know so little , how ignorant are the rude rabble , that despise all knowledge ? Nor can it be denied but all impenitent persons , all unbelievers ( who prefer their profits and pleasures before pleasing of God ; as Herodias prefered John Baptists head before the one half of Herods kingdom , ) are arrant fools ; yea , fools in folio : For if they were wise , sayes Bernard , they would foresee the torments of Hell , and prevent them . And so wise are the godly , for they prefer grace , and glory , and Gods favour , before ten thousand worlds . Sect. 50. OBject . But here thou wilt say , ( or at least thou hast reason to say ) if there be so few that are soul-wise , I have all the reason in the world to mistrust my self ; wherefore good Sir , tell me how I shall be able to get ihis spiritual and experimental knowledg ? this divine and supernatural wisdom ? Answ. By observing these Five Rules : First , Let such a willing and ingenuous soul , resolve to practise what he does already know , or shall hereafter be acquainted with from the word of God and Christs faithful Messengers : For he that will do my Fathers will , sayes our Saviour , shall know the doctrine , whether it be of God orno , Joh. 7. 17. A good understanding have all they that keep the commandments , ( sayes holy David ) Psal. 111. 10. and proves it true by his own example and experience : I understood ( sayes he ) more than the Antient , and became wiser than my teachers , because I kept thy precepts , Psal. 119. 97 , 98 , 99 , 100. To a man that is good in his sight , God giveth knowledg and wisdom , Eccles. 2. 26. The spiritual man understandeth all things , 1 Cor. 2. 15. VVicked men understand not iudgment , but they that seek the Lord , understand all things , Prov. 28. 5. Admirable incouragements for men to become godly and consciencious ; I mean practical Christians . Secondly , If thou wouldest get this precious grace of saving knowledge ; the way is , to be frequent in hearing the word preached , and to become studious in the Scriptures , for they and they alone make wise to Salvation , 2 Tim. 3. 15. Ye err ( saith our Saviour ) not knowing the Scriptures , Matth. 22. 29. Mark 12. 24. We must not in the search of heavenly matters , either do as we see others do ; neither must we follow the blind guide carnal reason , or the deceitful guide our corrupt hearts ; but the undeceivable , and infallable guide of Gods word which is truth it self : and great need there is ; for as we cannot perceive the foulness of our faces unless it be told us , or we take a glass and look our selves therein : so neither can we see the blemishes of our Souls , which is a notable degree of spiritual Wisdom , but either God must make it known to us by his spirit , or we must collect the same out of the Scriptures , that coelestial glass ; though this also must be done by the spirits help . Therefore Thirdly , If thou wilt be Soul-wise and truly profit by studying the Scriptures , be frequent and fervent in Prayer to God who is the only giver of it , for the direction of his holy spirit : For first , humble and faithful Prayer , ushered in by meditation , is the cure of al obscurity . Especially being accompanied with fervor and fervency ; as you may see , Matth. 21. 22. If any lack wisdom , saith St. James , let him ask of God who giveth to al men liberally and reproacheth no man , and it shal be given him , Jam. 1. 5. Mark the words , it is said if any ; wherefore let no man deny his soul this comfort . Again , ask and have ; It cannot come upon easier terms . Yea , God seems to like this sute so well in Solomon , as if he were beholding to his Creature , for wishing well to it self . And in vain do we expect that alms of grace , for which we do not so much as beg . But in praying for Wisdom , do not pray for it without putting difference ; desire not so much brain-knowledg as to be Soul-wise , and then you will imploy your wisdom to the glory of the giver . Let thine hearts desire be to know God in Christ , Christ in Faith , Faith in good works ; to know Gods vvill that thou mayest do it ; and before the knowledg of all other things , desire to knovv thy self ; & in thy self , not so much thy strength , as thy vveakness : Pray that thine heart may serve thee insteed of a commentary , to help thee understand such points of Religion as are most needful and necessary , and that thy Life may be an ●●●●sition of thy invvard man , that there may be a sweet harmony betwixt Gods VVord , thy judgment , and vvhole conversation , that what the natural man knoweth by roat , thou mayst double by feeling the same in thine heart and affections . As indeed experimental and saving knovvledg is no less felt than knovvn ; and , I cannot tell how , comes rather out of the abundance of the heart , than by extreme study ; or rather is sent by God unto good men , like the Ram that was brought to Abraham when he would have Sacrificed his son Isaak . When Christ taught in the Temple , they asked , Hovv knovveth this man the Scriptures , seeing he never learned them ? So it is a wonder what learning some men have , that have no learning ! Like Prisilla and Aquila , poor Tent-makers , who were able to school Apollos that great Clerk , a man renovvned for his learning : What can we say to it ? For no other reason can be given but as Christ said , Father so it pleaseth thee : For as Jacob said of his venison , when his Father ask'd how he came by it so suddenly ? Because the Lord thy God brought it suddenly to my hands . So holy and righteous men do more easily understand the words of God , than do the wicked , because God brings the meaning suddenly to their hearts ; as we read , Luk. 24. That Christ ( standing in the midst of his Apostles after he vvas risen from the dead ) opened their understandings , that they might understand clearly the Scriptures , and vvhat vvas vvritten of him in the Lavv of Moses , and in the Prophets , and in the Psalms , vers. 44. 45. Lo how suddenly their knowledge came unto them ! But see what a general promise ( God in the Person of wisdom ) hatth made to all that serve him , Prov. 1. Turn you at my reproof , and behold I will pour out my spirit unto you , and make known my words unto you , vers. 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him , and his covenant is to give them understanding , vers 14. These secrets are hid from the wicked , neither hath he made any such covenant with them but the contrary : As see , Dan. 12. 10. Unto you it is given to knovv the secrets of the Kingdom of Heaven , but to others in Parrables , that they seeing should not see , and hearing they should not understand , Luke 8. 10 : Mark : 3 : 11 : Matth : 13 : 13 : Again , It is not enough to pray , except also it be in Christs name , and accrding to his vvill , believing to be heard for his sake , and that it be the intercession of Gods ovvn spirit in you : And ( being truly sensible of your sins and wants ) that you chiefly pray for the pardon of sinne , the effusion of grace , and for the assistance of Gods Spirit : that you may more firmly believe , more soundly repent , more zealously doe , more patiently suffer , and more constantly persevere in the practice and profession of every duty . But above all you must know , that as Sampsons companions , could never have found out his Riddle , if they had not plowed with his heifer : so no man can know the secrets of God , but by the revelation of his Spirit , 1 Cor. 12. 8. Mat. 16. 17. Yea , suppose a man be not inferiour to Portius , or Pythagoras , who kept all things in memory , that ever they had read , heard , or seen : To Virgil , of whom it is reported , that if all Sciences were lost , they might be found again in him : To Aben Ezra , of whom it was said , that if Knowledge had put out her candle , at his brain she might light it again ; and that his head was a throne of wisdome : or Josephus Scaliger , who was skilled in thirty Languages : Yet if he want the Spirit of God to be his teacher , he is a dunce to the meanest , and most illiterate believer . For one excellent , and necessary prerogative of the spirituall man is this ; he hath God for his teacher ; he learns the Counsels of God , of that spirit which onely knoweth Gods counsels , Luk. 21. 15. which is no small priviledge : for the scholar learns quickly , when the Holy Ghost is his teacher ; the Eye sees distinctly , when the Holy Ghost doth enlighten it . With the Spirits helpe , the meanes can never be too weake : without , never strong enough , Luk. 24. 44 , 45. Pro. 1. 23. § 51. Fourthly , Thou must get an humble conceit of thine own wisdome . The first step to knowledge , is to know our own ignorance . We must become fools in our own opinion , before we can be truly wise , as the Apostle sets it down , 1 Cor. 3. 18. And indeed , the opinion of our knowing enough , is one of the greatest causes of our knowing so little : For what we presume to have attained , we seeke not after . Yea , the very first lesson of a Christian is humility . He will teach the humble his way , Psalm . 25. 9. Jam. 4. 6. 1 Pet. 5. 5. And he that hath not learned the first lesson , is not fit to take out a new . Pride is a great let to true wisdome : For God resisteth the proud , and giveth grace to the humble , Jam. 4. 6. 1 Pet. 5. 5. Whence it comes to passe , that few proud wits are reformed , Iohn 9. 39. And for this cause also did our Saviour propound his woes to the Pharisees , his doctrines to the People . A heart full of pride , is like a vessell full of aire : This self opinion must be blown out of us , before saving knowledge will be poured into us . Christ will know none but the humble , and none but humble souls truly know Christ . Now the way to become humble , is , by taking a serious view of our wants . The Peacocks pride is much abated , when she looks on the blacknesse of her legs and feet . Now suppose we know never so much ; yet that which we know , is far lesse then that which we are ignorant of : and the more we know , the more we know we want , Pro. 1. 5 , 7. Psal. 73. 22. And the lesle sensible we are of our blindness , sicknesse , deformity , &c. the more blinde , sick , and deformed we are . Fifthly , Thou must labour to get a true and lively faith : For as without faith we cannot please God : so without faith , no man can know God . Faith most cleerly beholds those things which are hid both from the eye of sense , and the eye of reason , John 12. 46. Unregenerate men , that what faith , are like blinde Sampson without his guide : Or like Poliphemus , who never had but one eye , and that Ulysses put out . For so does the pleasure and custome of sinne blinde the Sensuallist . We must have mindes lifted above nature , to see and love things above nature : heavenly wisdome , to see heavenly truth ; or else that truth which is saving , will be to us a mystery , Mark . 4. 11. If it seem not foolishnesse , 1 Cor. 2. 7 , 8 , 14. To them that are lost , the Gospel is hid , 2 Cor. 4. 3 , 4. Whereas the Believer discerns all things , even the deep things of God , 1 Cor. 2. 10. 12. 15 , 16. Yea , God Giveth him a mouth and wisdome , where against all his adversaries , shall not be able to speak or resist , Luk. 21. 15. These are the five steps , which lead up to the palace of wisdome , which all must ascend by , that mean to enter . If you have once attained this precious grace of saving knowledge , you will as much as in you lies , employ the same to the glory of the giver , And so much to prove , that he is the wisest man , whose knowledge lies in the best things , ( as the weaker vessel may hold the better liquor ) and that if men be never so learned , except they have learned the Mystery of the Gospel , and what it is to be borne again by their own experience , ( which few with their great learning do indeed know ) they are in Gods account , no better then fooles . I come now to prove , that the greatest Politician is a verier fool then the former . § 52. Secondly , If we shall look upon the most cunning Politician , with a single eye : judge righteous judgement , and not according to appearance onely , we shall finde that the greatest Polilician is the greatest fool . For he turns all his Religion into hypocrisie , into Statisme , yea , into Atheism , making Christianity a very foot-stool to policy . I confesse they are wiser in their generation , then the children of light ; and are so acknowledged by Christ himself , Luke 16. 8. But why ? not that there is a deficiency of power in the godly , but will : for could not David go as far as Achitophel ? could not Paul shew as much cunning as Tertullus ? Yes , surely if they would : But because their Master , Christ , hath commanded them to be innocent as doves ; They have resolved in an heroical disposition with Abraham , Gen. 14. 22. that the King of Sodome shall not make them rich . No crooked , or indirect meanes , shall bring them in profit ; they will not be beholding to the king of Hell for a shoo-ty . And hereupon the Foxes wiles , never enter into the Lions head . But to speak of them as they are : These cunning Politicians , in stead of being wise as serpents , they are wise serpents . They are so arted in subtleties , through time and practice , that they are neer upon as wise , as that old serpent the Devill . Indeed he hath one trick beyond all theirs ; for like a cunning fencer , he that taught them all their tricks , kept this one to himselfe , namely , how to cheate them of their soules . But take a short Character of them . They are such cunning dissemblers , that like Pope Alexander the sixth , what they thinke , they never speak . Why is this cast away , saith Iudas ? Crafty cub , he would have had it himself . They are like a fellow that rides to the pillory , they goe not the way they look . They will cut a mans throat under colour of courtesie , as Ulysses by gold , and forged letters , was the meanes of stoning Palamides , even while he made shew of defending him . And then to wipe off all suspition from themselves , their gesture and conntenance shall be like Julius Caesar's ; who seeing Pompey's head fell a weeping , as if he had been sorry for it , when by his onely meanes it was cut off . So like Rowers in a boat , whilest in their pretence they look one way , in their intent they goe the quire contrary : As our Saviour found it to fare with the Pharisees , and Sadducees , Matth. 16. 1 , 3. which made him to conclude , with , O hypocrites ! Nor shall any man be able to determine , either by their gesture , words , or actions , what they resolve , though like Hebrew letters , you spell them backward . Onely this you may be sure of , that they do not intend , what they pretend ; Like as in jugling feats , though we know not how they are done , yet we know well , that they are not done as they seem to be . Now if they can any way advantage themselves by anothers ruine , and do it cunningly ; as Iezabel did , when she killed Naboth , by suborning false witnesse against him , and proclaimed a Fast before the murther : Though all such policy be but misery , and all such knowledge , ignorance , Yet , ô how wise they think themselves ! but they are grosly mistaken : for wherein does this their great wisdom consist ? but first ; in being wise to deceive others : as the Old serpent did our first Parents ; or secondly in the end to deceive themselves , as the same serpent did , which brought a curse upon himselfe for so doing , Gen. 3. The crafty Fox hugg'd himselfe to think how he had cozened the Crow of her break-fast : but when he had eaten it , and found himself poysoned with it , he wisht the Crow her own again . Wealth got by deceit , is like a piece of butterd spunge , an Italian trick , it goes down glib ; but in the stomack swells , and will never be got out again . The gains a man gets by deceiving , at last he may put in his eye , and yet see himselfe miserable . Sin is the greatest cheater in the world , for it deceives the deceiver . §. 53 That it is so with them , and all others who goe to Counsell , and leave the God of wisdome behind them : let their case be viewed in other persons . What saith Pharaoh to his deep Counsellors ? Come , let us do wisely , when indeed he went about that which destroyed both him and his countrey . The Scribes , Pharisees , and Elders , took counsel against Christ ; as though they would most wisely prevent their own salvation . Josephs brethren , to prevent his having dominion over them , ( as his dreames imported ) thought they had taken a very wise course , in selling him to the Ishmaelitish Merchants , which was indeed the onely meanes to effect it . They murther Christ , lest the Romans should come : and by so doing , their coming was hastned . The Jews say , Come let us kill him , that the inheritance may be ours : But in killing him , they lost the inheritance and themselves too . And so it always fares with our Machivillians in the end , speed they never so wel for a time . For let the Devil promise them never so fair , ( suppose it be a Kingdome ) the up-shot will be but sad and doleful : as it fared with Athaliah , who having slain all the Kings seed , that she alone might raign , lost both the government , and her life too . Or as it did with Abimelech , who slue seventy of his brethren , that he might with safety enjoy the Kingdome lost both it , and his life with it . And many the like we read of . Whence St. Ambrose observes , that the plots of the wicked , alwayes return upon their own heads . As Pope Hildebrands servant , by stumbling , was killed with that stone he should have thrown down on Frderick the Emperour , at his Devotions . Or as Griphus his mother , was made to take that draught , where-with she intended to poyson him . Yea , how little was Judas set by of the High Priests , when once he had served their turn ? How did they shake him off in that pittiful distresse , with look thou to it ? And so how poor are the witches , that in confidence of these promises , even sell their souls to the Devill . See here in these few Examples , you have the depth and solidity of our greatest and wisest Politicians , and yet lewd men , most ridiculously and absurdly , call wicked policies , wisdome , and their successe , happinesse . But herein Satan makes them of all fools the superlative , in mistaking villany and madnesse for the best vertues . And what is the summa totalis of all but this ? Faux-like , they project other mens over-throw , purchase their owne . Neither hath any man been wise to do evill , but his wisdome hath had an evill end . As ô the multitude of Examples that are recorded , to give credit to this Doctrine ! Was not the wisdome of the Serpent turned into a curse ? the wisdome of the Pharisees into a woe ? the wisdome of Achitophel into folly ? the wisdome of Nimrod into confusion ? the wisdome of the unjust Steward into expulsion out of Heaven ? the wisdome of Jezabel , into a shameful death ? &c. So that in the issue , their case proves but like the spiders , that was weaving a curious net to catch thè swallow : who when she came , bore away both net , and webb , and weaver too . Wherefore , ô God , make me but soul-wise , and I shall never envy their knowledge , that pity my simplicity : Let me be weake in policy , so I may be wise to salvation . And I cannot but wonder to see , how the most are mistaken in them : But being thus discovered , I hope it will appear , that as love & lust are not all one , so a cunnning Politician & a wise man are not both one . As we have seen some that could pack the cards , & yet were not able to play well . § 54. True , if men shall look upon them side-wayes , as Appelles painted Antigonus , that is , upon their strength of ●rain and parts alone , and not consider them whole , and together , their abilities , with their deficiencies , they will take them for wise men , and so be mistaken . But If you would know how to call them , they are properly subtle persens ? as the Holy Ghost stiles Jonadab , who gave that wicked and crafty counsell to Amnon , 2 Sam. 13. 3 , 5. And the woman of Tekoah , 2 Sam. 14. 2. And Elimas , Act. 13. 10. as being rarely gifted to deceive , and more crafty and wily then is usual . But not wise men ; for this is rather wisdome backwàrd , and to study the dangerous art of self-sophysiry , to the end they may play wily beguile themselves , and to plot self-treason , then which there is no greater , when the betrayer and betrayed , spell but one man . Again , admit them the most , they are not wise in good , though they be wise to do evill : Or if you will , wise in goods , not wise in grace : For as that old Serpent seemed to boast , that he was richer then Christ , when he said , All these are mine , Matth. 4. 9. So the Politician may truly say , for the most part , I am wiser then my plain dealing neigbour by five hundred pounds . So that in some sense it may be said of them , as one speaks of women , though partially , that they are more witty in wickednesse then men . Nor can I more fitly compare them , then to Dats , Night-crows , Owles , and Cats , which can see better in the darke , then in the light . Their wisdome is like that of the Polipus : which is a most stupid and foolish fish , yet useth great skill in taking of other fishes . Never the lesse , yield them all that hath been mentioned , this is the up-shot . They are blinde , and in darknesse , as having their beginning from Satan , the Prince of darknesse , and their end in Hell , which is the pit of darkness : and because they are wise onely to evill , their wisdome shall have but an evill end . In the dialect of the wise man , the greatest sinner is the greatest fool , Prov. 1. 7. And David thinks , there is no fool to the Atheist , Psal. 53. 1. & 49. 13. And Saint Austin tells us , that the wisest Politician upon earth , the most ample , and cunning Machivillian that lives , be he a Doctor in that deep reaching faculty , is worse then a foole : For if the Holy Ghost , saith he , termes him a fool that onely laid up his own goods , Luke 12. 18 , 20. finde out a name for him , that takes away other mens . And though worldly men call the simple fools , yet God calls the crafty fools , Jer. 8. 9. Mat. 6. 23. And of all atheisis , and fools , which seeme wise , there be no such fools in the world , as they that love money better then themselves . And so you have the wisdome of Humanists , and Politicians desciphered ; together with the wisdome of Gods servants . You see the difference between them , and therein as I suppose , that neither of the former are so wise as the godly man , nor so wise as the world reputes them , or they themselves . I confesse the one speak Latine , Greek , and Hebrew , the other Statutes , History , and Husbandry , well enough to make their neighbours think them wise : but the truth is , they seem wiser then they are , as is said of the Spaniard ; whereas the godly , like the French , are wiser then they seem . The former are wise men in foolish things , and foolish men in wise things . Sharp-eyed as Eagles , in the things of the earth , but blinde as Beetles in the matters of heaven . O that they had but the wit to know , that when all is done , Heaven is a brave place , where are such joyes , as eye hath not seene , nor care heard , neither hath it entered into the heart of man to conceive the things which God hath prepared there for them that love him , 1 Cor. 2. 9. §. 55. Now as I have shewn these two sorts of men their folly , to the end some of them may be convinced , and ashamed , and consequently become soul-wise , that so they may be saved ; which is the principal thing I drive at ( for I take no pleasure in disgracing men purposely . ) So it were as easie to prove , that all sorts of sinners , are no better then sots , and shallow-brains , in comparison of the conscientious Christian . Nor do I see , but it may prove of great , and general concernment : therefore that others also may have benefit by the same , I will briefly touch upon some particulars . And the next that I will speak to , shall be such as come neerest to these last mentioned ; that is , your Covetous , Miserly Muck-worms , who though they be neer neighbours to those Ambodexters I last spake of , yet they are not the same men . Now although you cannot name one property of a natural fool , but the Covetous man is in that particular a greater fool : Yet I will make the parallel in one onely : lest I should weary my Reader , before I have dispatcht all my Clients , or halfe listed my men . The Covetous miser , if you mark it , esteems not of things according to their true value ; but preferreth bables and trifles before things of greatest worth , which is the most remarkable property of a naturall fool , that is , being like the ignorant Indians in Florida , Virginia , New England , and K●nida , who for a Copper kettle , and a few toyes , as Beads , and Hatchets , will depart from the purest gold , and sell you a whole Countrey , with the houses and ground which they dwell upon . As Iudas preferred thirty pieces of silver , before him that was Lord of the whole world , and ransome of man-kinde : so the covetous man prefers Earth , yea hell to heaven , time to eternity , his body before his soul ; yea , his outward estate before either soule or body . Whereas the godly care for the soul , as the chief jewell , and onely treasure ; and for the body for the soules sake ; and settle their inheritance in no land but the land of promise ; their end being to possesse a kingdome without end . They are not like Shebna , who built his sepulchre in one Countrey , and was buried in another : But like our English Merchants , that traffique in Turkey , get wealth in Turky , yet plant not in Turky , but transport for England . It cannot be said of them , as it may of the most ; that they worship the golden Calfe : because they consider , that Pecunia , the worlds Queen , ( I meane that world , whereof the Devill is King ) extends her Regiments , but to the brim of the grave , and is not current one step farther . Worldly hearts are penny-wise , and pound-foolish ; they know how to set high prizes upon the worthlesse trash of this world ; but for heavenly things , or the God that owns them , they shamefully under-value . Like Judas , who valued Maries ointment , which she bestowed upon the feet of Christ , at three hundred pieces of silver , and sold his Master , on whom that odour was spent , for thirty . But it is not so with the godly ; they think it the best purchase that ever was in the world , to buy him who bought them ; in comparison of whom all things else are dross and dung , as Paul speaks , Phil. 3. 8. And indeed if we once have him , we have all thing , as the Apostle argues , Rom. 8. 32. 1 Cor. 3. 21 , 22 , 23. So that the godly's man is onely rich , the servant of Christ is Lord of all . Whereas by a just judgement of God upon the covetous Miser , who makes Mammon his god : The Devill makes them his Drudges , to get and bring him in Gold , as the King of Spain does the poor Indians ) that he may keep it in banke , for the next prodigall to spend as ill , as the other got it . As how often is that spent upon one Christmas revelling by the son , which was forty years a getting by the Father ? O fools , incomparable ! to take a world of care and paines , endure so much grief , sting of conscience , loss of credit , to deprive themselves of Heaven , damn their own souls , to get wealth : and when they have got it , not to be a jot the better for it . Yea , they are less satisfied , and contented then other men , meanlier accommedated then mean men : Yea , a poor beggar that hath nothing here , is in better estate , then a rich Miser , that hath nothing in effect , either here or hereafter . O that they would but use that ! yea , half that wit , study , and industry hereafter , to save their souls , that they have formerly done to damn them . But hear more . Aristippus cared onely for his body , as if he had had no soule : Zeno but for his soule , as if he had had no body : Achitophel for his Family alone , as if neither soule nor body had been worth caring for : but these neither for body , nor soule , nor any thing , but for a little muck to leave behind them . Yea , he can finde in his heart to goe to hell for another , that wishes him gone , and will damn his own soul to leave his son rich . Yea , what a deale of paines and care does the covetous man take for his own damnation ? ever tormenting himself to get that ; for getting whereof he shall be tormented : so himselfe is voluntarily miserable here , and hereafter , that others may be happy . And so much of the Miser . The next I will fall upon , shall be such as equall these in their Idolatry another way ; as § 56. Fourthly , what think you of common Idolaters ? are not they arrant fools ? I 'le give you but one instance mentioned , Exod. 32. and you will need no more . Turn to the place , and there you shall find , that those blockish Israelites made them a molten Calfe , and then said , This is thy god , that brought thee out of the land of Egypt , ver. 34. This is such a pregnant example , that there needs no more to prove it ; that a Beast should be their god ; yea , and a beast of their own making , and that this beast should have brought them out of Egypt , which could not move it selfe , but as it was moved , and that before it had any being . This is such a blockish absurdity , that as one would think , should never enter into the heart of him , who is endowed with a reasonable soule . But what can the Prince of darknesse propound ? that a wicked heart , ( blinded with the custome of sinne , and given up by God , to be further blinded by Satan ) will not believe , as appears by our Ranters , Shakers , and Quakers at this day . And such other fools are the Papists , though great Clerks , and wise men : who ( if I could intend to aquaint you ) maintain a thousand ridiculous tenents , stif●y defending those things for truth , which the Holy Ghost calls in expresse words , The doctrine of devils , 1 Tim. 4. 1 , 2 , 3. And most justly are they forsaken of their reason , who have abandoned God . Yea , most just it is , that they who want grace , should want wit too . If Idolaters will need set up a false god for the true , is it not equal , that the true God should give them over to the false ? Again , Fifthly , how does lust blinde and besot men ? when the Adulterer prefers a filthy strumpet before his own chaste wife , though his own lawfull Consort is known to be more comely , and lovely then the strange woman . Yea , when they shall confesse the same ( as it was the speech of one too great to name ) That were she not his wife , he could love her above all women in the world ; a word able to rot out the tongue that spake it . But take an instance of this nature , I 'le give you one amongst many very remarkable . We read , Judges 16. that Sampson cared more for his pleasure in this kinde , then his li●t . O strange debauchednesse ! his filthy lust of a Nazarite , leaves him scarce a man ! He that might not drink wine , is drunk with the cup of fornication . How could hee other then thinke , if lust had not blinded and bewitched him ? She whose body is mercenary to me , will easily fell me to others ? she will be false , if shee will be an Harlot . Was there ever such a motion made to a reasonable man ? Tell me , wherewith thou mayest be bound to do thee hurt ? Who would not have spurned such a sutor out of doors ? And when upon the tryal he saw such apparent treachery , he yet wilfully betrays his life , by her to his enemies . All sins , all passions have power to blinde , and infatuate ; but lust most of all . Never man that had dranke flagons of wine , had lesse reason left him , then this Nazarite . Many an one loses his life , but he casts it away ; not in hatred to himself , but in love to a Strumpet , He knew she aimed at nothing but his slavery , and death , yet had not power to deny her . He had wit enough to deceive her thrice , not enough to keep himself from being deceived by her . Thrice had he seen the Philistims in her chamber , ready to surprise him upon her bands ; and yet will needs be a slave to his Traitor . Yea , in effect , bids her binde him , and call in her Executioners to cut his throat . O beware of a Harlot , as you would of the Devill ! and the rather , for that under the habit of a woman , it may be the Devill in shape of a woman , as some have so been cheated . But Sixthly , what can we think of an improvident Gamester ? is not he a Fool ? who will hazard his whole estate upon the chance of a treacherous dye , that flatters him with his own hand , to throw away his wealth to another . And a Thief he is too , for if he wins , he robs another ; if he looses , he no lesse robs himself . § 57. Seventhly , let me refer it to any rational man , whether the Voluptuous Prodigal is not a stark Fool ? who suffers himself to be stolne away for an Apple : For , for a little tickling of the palate , a kind of running Banquet , he will hazard the losse of eternal comfort , and expose himself to a devouring fire , an everlasting burning ? Isa. 33. 14. And what greater folly ? Is it not a dear purchase ? an ill penni-worth ? yea , a desperate madnesse , to buy the merriment of a day , ( yea , possibly the pleasure of an hour , may deterimine it ) with ages of pangs , with eternity of unsufferable torments , that are capable of neither ease 1. or end . Nor is this all , for they run upon Gods judgements , as Balaam did upon the swords point in the Angels hand , and yet are so farre from being afraid , that they applaud their own wisdome , for giving such liberty to their lusts ; thinking no men in the world enjoy the like freedome . When indeed their bondage is much worse then the cruel and tyrannical bondage , and slavery of Egypt . For first , that bondage was of the body onely , but the service of sinne is of the whole man , body and soul . Secondly , in the bondage of Egypt , they served men ; but in this bondage , service is done to sinne & Satan , most vile Lords , which command most base , and filthy works . Thirdly , in the bondage of Egypt , the most harm was temporall , losse of liberty , smart and pain of body , in this service of sinne , the losse is eternal , even destruction in Hell for ever ( without the infinite goodnesse of God . ) Fourthly , in this bondage under Pharaoh , they had a sense of their thraldome , and desired liberty ; in this of sin , men do not so much as suspect themselves to be bound , but think themselves free , and despise liberty . Lastly , in all outward bondage , they which are bound may possibly help themselves ; as by running away , or by intreaty , or by ransome : In this bondage we lie still , as it were , bound hand and foot ( till God by his mercy deliver us ) not having so much as the least thought of relieving our selves . By all which it appears , that such who take the most liberty to sin , are the most perfect slaves in the world ; because most voluntary slaves : and that Christs service is the onely true freedome ; his yoke an easie yoke ; his burthen but as the burthen of wings to a bird ; which makes her flye the higher . Wherefore , as we serve the lawes , that we may be free : so let us serve Christ , and we shall be the freest people alive . A godly man being demanded , what he thought was the strangest , and foolishest thing in the world , answered , an impenitent sinner , or an Unbeliever : For , said he , that a man should provoke God , so gracious and mighty , that he should believe Satan the father of lies and cruelty , forget his own death so imminent and in-evitable ; obey the command of his Flesh , a Drudge so ignoble , admire the world so fickle and dangerous , prefer it before Heaven so blessed & glorious ; wilfully cast himself into hell , a place so woful and dolorous , and all for vanity , such a wretched emptinesse ; that he should feare the blasts of mens breath , and not the fire of Gods wrath ; weep for the losse of friends , & not for his soul : And lastly , that Christ should stand at the door of his heart , craving for entrance , that he may remedy all , and make him everlastingly happy ; and God call him every day , either by his Word in the mouthes of his Messengers , or by strange judgements , or extraordinary mercies upon himselfe , or others , and all in vain Such an one , sayes he , is the most foolish and degenerate creature alive : Thus I might go on to Traytors , Murtherers , Back-byters , Seducers , Drunkards , Blasphemers , Persecutors of the godly , proud persons , Hypocrites , Thieves , Atheists , and what other sinners you can name : and prove them all fools alike . But I have already ( upon one occasion or other ) done it in some other Tract. Nor do I love to tautologize , except it be for a great advantage to my Reader , and for others good : though in such a case , I can , I thank God , dishonour my selfe , that I may honour my Maker . The which if men did well ponder , they would be more sparing of their censures ; How-ever I could wish , that our Reverend Divines would afford themselves more liberty in this case then they do . There be some expressions , that we borrow from our Predecessors , that deserve to be mentioned , or used ( by a Minister that remains perhaps twenty , or thirty years in a Parish ) more then once , though it be to the same Congregation ( for that which takes not , or is not minded at one time , may at another : and how many have been converted , by that onely argument ? that God seeth all things even in the darke , when the doors are shut , and the curtains drawn . ) Nor do I think , that a dull and flat tool , or instrument would be used , when a more quick , and sharp one may be had at as easie a rate , and perhaps neerer at hand . But we are mostly ( even the best of us ) loth to deny our selves ; though it be for our Masters , ( & many of our Brethrens great gain and ) advantage . But of this by the way onely , a word or two more , that may reach to all , that are in their natural condition , and I shall conclude . § 58. In the last place , Are not all wilfull sinners arrant fools ? who Adam-like , will receive what-ever comes , or is offered them ? be it bribe , or other sinful bait , not once thinking this is forbidden fruit , and thou shalt die the death . That think the vowed enemy of their souls , can offer them a bait without a hook ? you cannot but acknowledg them stark fools , though thou thy self beest one of the number . Again , for men to dishonour God , and blaspheme his Name , while he does support and relieve them , to runne from him , while he does call them , and forget him , while he does feed them . To imitate the Common Protestants in Queen Maries time , who laughed the Martyrs to scorn , and esteemed them superstitious fools , to lose their lives and fortunes , for matters of Religion , accounting faith , holinesse , immortality of the soul , &c. meer fopperies and illusions . To be quick-sighted in other mens failings , and blinde to their own . Are not these so many infallible properties of a fool ? and yet these are the lively characters , of every sensuallist . In so much , that if I should give you a list , or Catalogue of all the fools in one City , or County : You would blesse your selves , that there are so few Bedlam houses , and yet so many out of their wits , that can not perceive or discern the same . And yet no wonder ; for as I told you-ere-while , Sensual men are so be-nighted , and puzled with blindnesse , that they know no other way , then the flesh leads them . Yea , many by losse of conscience become Atheists ; and by losse of reason , Beasts . Yea , to any thing that is spiritually good , the natural man is blinde , and deafe , and dead , as ye may see by these ensuing Scriptures , 1 Tim. 5. 6. Rom. 1. 21 , 22 , 25. Ephes. 5. 14. Isa. 6. 9 , 10. John 12 40. Psal. 69. 23. Matth. 4. 16 & 15. 14. Ephes. 4. 18 , 19. & 5. 8. 1 Pet. 2 9. Acts 28. 27. Rom. 11. 8. Matth. 23. 16 , 17. 19. 24. 26. & 27. 3 , 4 , 5. 2 Pet. 2. 16. Revel. 3. 17. Rom. 6. 13. & 8. 11. Micah 7. 16. Psal. 58. 4. Eph. 2. 1. If our Gospel be hid , it is hid to them that are lost , in whom the god of this world hath blinded , 2 Cor. 4. 3 , 4. But it is otherwise with the godly : as let Satan , or the world offer a wise Christian the bait of pleasure , or profit : his answer shall be , I will not buy repentance so dear : I will not lose my soul , to please my sense . If affliction comes , he will consider , that Gods punishments for sinne , calls for conversion from sin : and in case God speaks to him by his Word , to forsake his evill wayes , and turn again to him , he will amend his course , lest if he heare not the word , he should feel the sword . Whereas nothing will confute a fool , but fire and brimstone . The Lord spake to Manasses and to his people ; but they would not regard : Wherefore the Lord brought upon them the Captains of the Host of the King of Ashur , that took Manasses , and put him in fetters , and brought him in chains , and carried him to Babel , 2 Chron. 33. 10 , 11. Fools , saith holy David , by reason of their transgression , and because of their iniquity , Psal. 107. 17. From which words , Musculus infers , that all wilfull transgressors are arrant fools . And it is the saying of Cardan : That dishonesty is nothing else but folly and madnesse . Yea , Solomon throughout all his Proverbs , by a fool , means the natural man ; and by a wise man , a man sanctified . O that it were rightly learned , and laid to heart by all , that are yet in the state of un-regeneracy ! for it is every one of their cases . To conclude in a word , Without knowledge , the soul is not good , Prov. 19. 2. The ignorant cannot be innocent . I am the light of the world ( sayes our Saviour ) John 8. 12. & 12. 46. Where light is not , Christ is not : for Christ is light . § 59. And so according to my skill , I have performed what I at first promised . It remains before we leave it , that some use be made thereof , that so both wise and weak , may learn something from what hath been spoken of this subject . Wherefore , in the first place , If it be so , that both the sensual and rational , even all that are yet in their natural estate , are uncapable of divine , and super-natural knowledge , that they are blinde touching spiritual things . Then let not any carnal wretch hereafter dare to speak evill of the things , actions , or persons , that are out of the reach of his capacity , but silently suspend his judgement , untill he be better informed : For as it pertaineth not to the Rustick , to jugde of letters : So it belongeth not to natural men to judg of spiritual things . Yea , let those ignorant ones , that have used to speak evill of the way of truth , learn to kick no more against the pricks , lest they bring upon themselves the same curse , that their fellows did , who brought up an evill report of the Holy Land , Num. 13. 32 , 33. & 14. 23 , 24. Yea , put case they shall think they do God good service in it , as many do in persecuting , and putting to death his children and Ambassadors , John 16. 2. as a world of examples witnesse . Yea , the Jews thought they did marvellous well , in crucifying the Lord of life . But what says the holy Ghost , Prov. 14. There is a way that seemeth right unto a man : but the end thereof are the ways of death , vers. 12. Even the Powder-traytors thought they merited , when they intended to blow up the whole State . Alass , Natural men are no more fit to judge of spiritual matters , then blinde men are fit to judge of colours . And yet none more forward then they ; as you may see by those blinde Sodomites , that dealt so roughly and coursely with Lot and his two Angel● , Gen. 19. 1. to 12. That they are ignorant , and so unfit , is evident of what is recorded of Michol , 2 Sam. 6. 16. Of Nichodemus , John 3. 4. Of Festus , Acts 26. 24. And lastly , of Paul before his conversion . I was , saith he , a blasphemer , a persecutor , and an opposer of Christ and his members ; but I did it ignorantly through unbelief , 1 Tim. 1. 13. It 's worth your observing too , that he was no sooner enlightned with the saving knowledge of Jesus Christ , but he was of a contrary judgement , and preached that faith which before he condemned and persecuted . And this will be every one of their cases , in the end ; if not in this life , yet hereafter , when Hell flames hath opened their eyes , they will confesse . We fools thought his life madnesse , and his end to be without honour : How is he now numbred with the children of God , and his lot among the Saints ? And when they shall see it , they shall be troubled with horrible fear , and shall be amazed at the strangeness of his salvation , so far beyond all that they looked for : and groaning for anguish of spirit , shall say within themselves , This is he whom we once had in derision , and in a proverb of reproach , therefore have we erred from the way of truth , we wearied our selves in the way of wickedness and destruction : but as for the way of the Lord , we have not known it . The light of righteousness hath not shined unto us , nor hath the Son of righteousness arose upon us . What hath pride profited us ? or what good hath our riches and our vaunting brought us ? with more of the like , for which read , Wisdom 5. And what is the cause they acknowledg not the same now , but their blindness and folly ? and because they put their own faults in that part of the wallet that is behind them ; but ours in the other part , or end which is before them : For self-examination would make their judgements more charitable . Read al●o these Testimonies , John 15. 21. & 16. 2 , 3. Mat. 16. 23. & 22. 29. 1 Cor. 2. 8. Isa. 5. 20. But I will give you other instances . Was it not an a gu●●nt that Haman was blinde ? who thought Mordecaies not bowing the knee to hi● , a more heinous offence , then his own murthering of thousands ? Were not the Jews , Scribes & Pharisees blind , who could see more unlawfulness in the Disciples plucking a few ears of Corn on the sabbath-day ? and the Palsie man's carrying his bed ; then in their own devouring of Widows houses ? who thought they might better murther Christ , then others believe in him ? and be themselves the greatest of sinners , then our Saviour to be in company with sinners ? Was not Ahab blinde ? who thought Elijah more troubled Israel , in doing the will of the Lord , then himself in provoking the Lord above all the Kings of Israel that were before him . And the like in our dayes . Is it not the manner of thousands with us ? not only of Clownes , and ill-bred people , who walk after the flesh , in the lusts of uncleanness ( whom St. Peter cals bruit beasts , led with sensuality , and made to be taken and destroyed . ) But of proud wits , who one would think should have more brains , and know something , to speak evill of the things which they understand not , 2 Pet. 2. 12. Yea , how severely will they censure , not only things indifferent , but the most holy and approved good duties in the godly ? while they will patiently passe by the most heynous crimes , as cursing , blaspheming , &c. in themselves and others ; an infallible signe of a man not born a-new . Yea , will they not more deeply censure our serving of God , then their own blaspheming of him ? and think it a more heynous offence in us to be holy , then for themselves to be prophane , and persecute holinesse . And what one does , is a law to the rest , being like a flock of sheep ; which if they but see one take a wrong way , all the rest will follow . As you may see in the Example of Corah , and his two hundred and fifty followers , in Demetrius and his fellows , in their quarrel against Paul and his companions . And lastly , in Lots neighbours , Gen. 19. where you shall read , that when some Godlesse persons had assaulted him , and his two Angels ; before night , all the men of the City , from the young even to the old , from all quarters compassed the house round , seeking to break it open , railing upon , and reviling him . Yea , though they were strook with blindnesse , they would not leave off , untill they had wearied themselves , and felt fire and brimstone about their cars , vers. 4 to 2 5. Natural men in heavenly things , resemble Shel-fish , that have no smell : Or the Cam●lion that hath no taste . Nor do they see any more , then the meer barke or out-side●f spiritual performances , 2 Sam. 6. 16. And the Flesh ( Satans ready instrument ) will be ever suggesting to them strange surmises , touching what the Religious either say , or do . And still , the more sottish , the more censorious : For where is least brain , there is most tongue , and loudest . Even as a Brewers Cart upon the stones , makes the lowdest noise , when his barrels are emptiest . They that knowleast , will censure most , and most deeply . It is from the weakest judgements , that the heaviest judgement comes . And so the more censorious , the more sottish , seem they never so wise in the worlds account : For admit the●have a shew of wisdome ; yet for matter of Religion and saving knowledge , they know not their right hand from their left ; as it fared with those sixscore thousand Ninevites , Ionas 4. 11. So that it 's no disparagement to us , seem they never so learned : As what but their ignorance makes them so censure us . They suspect much , because they know little ; as children in the darke , suppose they see what they see not . Yea , a Dogge will be very violent in barking at his own shadow on a wall , or face in a glasse . The Duke of Von●osme seeing his own and others faces in a well , call'd for ayd against the Antipodes . Paglarencis thought himselfe cozened , when he saw his sow had eleven Pigs , and his Mare but one Foale that would be confest . So that they are like Harpast , a blinde woman in Seneca's family , who found fault with the darknesse of the house when the fault was in her want of sight . Or the Owle , that complained of the glory of the Sunne , when the fault was in her own eyes . Or like Pentheus , in Euripides his Bacchus , who supposed he saw two Sunnes , two Thebes , every thing double : when his brain alone was troubled . Or those that are vertiginous , who thinke all things turn round , all e●re : when the errour is onely in their own brains . And so much for caution to the one . § 60. Secondly , for comfort to the other ; If all natural men are ( like Sampson without his guide , ) not able without the Holy Ghosts direction , to finde out the Pillars of the house , the principles of faith : let us not wonder , that they swerve so much from the godly in their judgement , and practice : As is it any strange thing to see a blinde man stumble and fall ? Neither let us be discouraged , maugre all their slander & opposition . Nor think the worse of our selves , if such shall reproach us never so : The Corinthians exceedingly slighted Paul , he was this , and he was that ; But what says Paul ? With me it is a very small thing that I should be judged of you , 1 Cor. 4. 3 , 4. VVe know little children will often laugh at wise men , when they are about serious and necessary affairs : which notwithstanding is not an argument of the unworthiness of the things they laugh at , but of the folly of them which laugh . Will the Merchant be discouraged because his wine pleaseth not a sicke mans palate ? Much lesse cause have we to be discouraged by their distaste , or dislike of us and our actions , as having more certainty to rely upon ; they perhaps have sense , reason , and experience to rely upon , but we have them with the advantage of Gods Word , and Spirit , and Faith , three infallible witnesses . Yea , we have great cause to rejoyce , that they revile , and speak evil of us . For his is both a token of perdition to them , and to us of salvation , and that of God , as the Apostle phraseth it , Phil. 1. 28. True , they may raise any slander upon the best of us , as the Chief Priests did upon our Saviour , Math. 28. 13 , 14. and that slander may be believed time out of minde , ( as the Jewes to this day believe that his Disciples stole him cut of the Sepulchre ) Matth. 28. 15. to the hardning of many in their Atheism , and Unbelief : For what should hinder ? When Naboth was proved to be a blasphemer of God , and Susanna a whore upon oath ; and the same recorded to posterity ; when Ieremiah was reported to be an enemy to the State ? Paul a polluter of the Temple ? Steven a destroyer of the Law ? All the Disciples deceivers , and Christ himselfe a wine-bibber , a Sabbath-breaker , a seducer of the people , a Belzebub , &c. So we may perhaps under-goe the like , in one kind or other ( as the Devils servants , want neither wit nor malice to devise ; ) But what need it trouble us , so long as it shall add waight to our Crowns ? For if we any way suffer for Christ , be it but rebuke for his sake , happy are we here , and great shall our reward be in heaven , Mat. 5. 11 , 12. VVherefore let us never be ashamed of our Masters service , nor of their censures : No matter what Judas saith touching Maries ointment , so long as Christ approves of it . Did our Saviour Christ forbear to heal on the Sabbath day , because the Scribes and Pharisees took it ●ll ? no , but rather did it the more , Luke 6. 7. to 12. and Luke 13. 31 , 32. VVhen Peter and John were charged to speak no more in the name of Jesus ; their answer was , We cannot but speak that which we have heard and seen , Acts 4. 20. VVhen Michol scoft David , and called him fool for his dancing before the Arke , His answer was , I will be yet more vile , and more lowly in mine own eyes . He knew that nothing could be more heroical , then this very abasement . And it is our very case . Every scoffing Michol , ( for none else will do it ) every drunken sot , derides our holy profession : but with God and the gracious , we shall be had in honour . Yea , our very malicious , and scoffing adversaries shall honour us , by deriding us . Their dispraise is a mans honour , their praise his dishonour . VVherefore let us imitate St. Austin ; who as he feared the praise of good men , so he detested that of evill , and ungodly men . And take our Saviours counsel ; seek to justifie our judgements , to the children of wisdome , of whom she is justified ; and not to fools , by whom she is daily crucified . Neither let any think the better of such whom they extoll ; for the blinde eat many a flie . § 61. Thirdly , are the one regenerate , the other carnall ? the one of this world , the other chosen out of it ? the one children of light , and of the day , the other blinde and in darknesse ? the one Christs friends , the other his enemies ? do the one live after the flesh , the other after the spirit , Gal. 5. 15. 1 Pet. 4. 2. Then look we for no love from , or peace with them : Different dispositions can never agree . There can be no amity , where there is no sympathy . Athens and Sparta could never agree , for that the one was addicted to serve Minerva , the other Mars . Yea , when it was said of Phocian and Demosthenes , that they could never agree ; it was answered , No , how should they ? when the one drinks water , and the other wine . Much more may it be applyed to these , when the holy Ghost sayes , 2 Cor. 6. What communion between light and darknesse ? what peace between the Believer and the Infidel ? or unbeliever , vers. 14 , 15. And in another place ; Know ye not , that the amity of the world , is the enmity of God ? And that whosoever will be a friend of the world , maketh himselfe the enemy of God , Jam. 4. 4. And again , He that is borne after the flesh , will persecute him that is born after the Spirit , Gal. 4. 29. Yea , Solomon tels us directly , and in plain terms , That a wicked man is abomination to the just ; and that he who is upright in his way , is abomination to the wicked , Pro. 29. 27. Even our very ways which God hath commanded us to walke in , are abomination to them . VVhence it is , that the Naturall man can agree with all that be naturall ; be they civill , or prophane , Turkes , or Jewes , Papists or Atheists , because all these agree with him in blindnesse , and darknesse : But with a sincere , and holy Christian , a practicer of piety , he can never agree , because his light is contrary to the natural mans darknesse ; Grace in the one , is a secret disgrace to the other . VVherefore to be without enemies , or to have such our friends , we may rather wish then hope ; yea , once to expect it , were an effect of frenzy , not of hope . Onely let not us by our offending God , or jarring amongst our selves , put weapons into their hands to wound us withal : and then we are sure to have Christ ( who is able enough to vindicate all our wrongs ) to assist us , and prevent our Enemies . § 62. Fourthly , If none be truly wise , but such as have pass'd the second birth ; and that this wisdome which makes us differ , cometh downe from the Father of lights ; and that we cannot have it , except God vouchsafe to give it us : it may teach us to be humble , Job 42. 6. And not like the Ape , that is proud of his Masters jacket : And thankefull , for Heavenly notions , grow not in us ; wee spin them not out of our own breasts . Nor was there any thing in us , that makes us differ : we slept nigh half our time in ignorance , and that wee ever awakened , it was onely Gods infinite goodnesse and free grace . VVhat cause have we then to blesse the giver ? And to become suiters to our Saviour in their behalf , who are not yet awake : That he will be pleased to open their eyes , and remove that vail which is laid over their hearts , in their hearing the Gospel , 2 Cor. 3. 14 , 15 , 16. And in the mean-time , let us condole their disastres , and drop some teares in pity and compassion for their great and grievous misery . Fifthly , and lastly , If with God one spark of spiritual , experimental , and saving knowledge , be of more worth then all humane wisdome and learning , then strive we after that knowledge that will make us for ever blessed . Let us so be learned , that we may be saved . Let us not in our hearing , reading , and communication , do as little children , that looke onely upon the babies in a Booke , without regard to the matter therein contained . But like men in yeares , have more respect to the pith , and solidity of the matter , then to the phrase ; and to the profit of our souls , then the pleasing of our senses . Yea , let us so minde what we either hear or read ; that if any vertue be commended , we practice it ; if any vice condemned , we avoid it ; if any consolation be insinuated , we appropriate it ; if any good example be propounded , wee follow it . Yea , so minde wee what we hear , or read , as if it were spoke onely to each of us in particular ; which to do , is to be for ever happy . Good counsell for our young Gulls , who will hear no other Ministers but such as flatter sinne , and flout holinesse ; nor read other Books , then such as fill them with Pride , and Lust , and the Devil . So I have given you a good , and profitable Book , one faultlesse fault being born with . An answer that may satisfie such as shall make the Objection I expect , viz. about repetition , which I take to be a fault deserving thanks . If any shall finde themselves gainers by reading of this piece , let them also peruse the two fore-going parts , viz. The Hearts Index , and A short and sure way to Grace and salvation , as treating upon the most needful subjects for a natural mans conversion , that I could think of : The which being small things , are sold onely by James Crump , in Little Bartholomews , wel-yard ; And by Henry Cripps , in Popes-head Alley . ERRATA . Not to mention all the litterall mistakes , and points misplaced ; there is one fault in the Title page so grosse , ( though it past the view , both of Transcriber , Composer , Corrector , and Authour , without being discerned : ) that it would be mended with a pen , and of Floreligus , made Florilegus . FINIS . 
A67095	----	The manifold vvisedome of God In the divers dispensation of grace by Iesus Christ, In the Old New Testament. In the covenant of faith. workes. Their agreement and difference. By G. Walker, B.D. pastor of Saint Iohn the Evangelist in Watlingstreet. Walker, George, 1581?-1651. This text is an enriched version of the TCP digital transcription A67095 of text R217663 in the English Short Title Catalog (Wing W361). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 188 KB of XML-encoded text transcribed from 98 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67095 Wing W361 ESTC R217663 99829318 99829318 33755 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67095) Transcribed from: (Early English Books Online ; image set 33755) Images scanned from microfilm: (Early English books, 1641-1700 ; 1940:23) The manifold vvisedome of God In the divers dispensation of grace by Iesus Christ, In the Old New Testament. In the covenant of faith. workes. Their agreement and difference. By G. Walker, B.D. pastor of Saint Iohn the Evangelist in Watlingstreet. Walker, George, 1581?-1651. [22], 173, [1] p. printed by R. H[odgkinson] for Iohn Bartlet, and are to be solde at the signe of the Gilt Cup, neere S. Austins Gate in Pauls Church-yard, London : 1641. The epistle dedicatory signed: George Walker. Imprimatur on A8v dated Iuly 30. 1640. With errata on verso of imprimatur leaf. In the title the words "Old New" and "faith. workes." are joined by left braces. Reproduction of the original in the Bodleian Library, Oxford. eng Covenant theology -- Early works to 1800. Grace (Theology) -- Early works to 1800. A67095 R217663 (Wing W361). civilwar no The manifold vvisedome of God. In the divers dispensation of grace by Iesus Christ, In the Old New Testament. In the covenant of faith. work Walker, George 1641 36561 27 185 0 0 0 0 58 D The rate of 58 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-11 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 John Latta Sampled and proofread 2005-01 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE MANIFOLD WISEDOME OF GOD . In the divers dispensation of Grace by Iesus Christ . In the Old Testament . In the New Testament . In the Covenant of Faith . In the Covenant of Workes . Their Agreement and Difference . By G. Walker , B. D. Pastor of Saint Iohn the Evangelist in Watlingstreet . LONDON . Printed by R. H. for Iohn Bartlet , and are to be sold at the Signe of the Gilt Cup , neere S. Anstins Gate in Pauls Church-yard . 1641. To all that love the Lord IESUS CHRIST , especially , the godly and religious professors of the true faith in and about the Citie of London , grace and peace be multiplied . BEloved in the Lord , as your Christian love and charity hath abounded towards mee in my bonds : So Christian affection bindes me to returne to you some tokens and testimonies of thankfulnesse . When I was sicke and shut up so fast in close prison , that no liberty to visit me , nor any accesse unto me for my comforts could by any importunity , prayers , or petitions be obtained : then , next under God ( whose holy Word the sacred Scriptures in the Originall tongues were allowed me for my solace and sole companions day and night ) your faithfull and fervent prayers which you powred out to God in my behalfe , were my chiefest outward help : & the vertue & power of them piercing through the double doores , lockes and bolts , through which no keyes of gold or silver could make way or enterance , did most sensibly reach unto me , and I had a lively feeling , and sweet fruition of the benefit and comfort of them . Also after the loosening of my strait bands , and imprisonment ; when , for the preserving of my life and recovery of health , I had obtained the favour to be only confined to the house of my brother , where my friends might visit me ; divers of you did most charitably minister unto my necessities , and did ease me of the clog of cares for necessaries of this life , which otherwise would have pressed me downe , as an unsupportable burden , and consumed me , being stript of my maintenance and meanes of liveli hood , and the profits of my benefice , which were sequestred and given to others . This your Christian charity ▪ I do acknowledge with all thankfulnesse , and do mention in my dayly prayers and thanksgiving to God ; firmely beleeving and perswading my selfe , that he will aboundantly reward your worke of love , and charity , who hath promised that whosoever shall give to drinke unto one of his litle ones which belong to Christ a cup of cold water only , verily he shall in no wise lose his reward , Mat. 10. 42. Neither have I in this time of my restraint neglected to use all diligence , and to doe my best endeavour ( you also helping together by prayer for me ) that your charity bestowed on me might bring forth some manifest fruits to your selves and others ; and that by meanes thereof thanks and praise may be given by many to God on our behalfe . For being freed by your bounty from worldly cares , I gave my self wholly to care for the things of God , and to spend my whole study and paines in some things which might be profitable to the people of God , especially in revising papers , and making fit for the presse , and for publike use , divers of my labours and workes which they whose judgment I doe much reverence , have perswaded me to be more profitable ; and many of my most judicious hearers have importuned me to publish for the commō benefit of many . The first , ( in the communicating whereof I have yeelded to their desire ) is this small treatise which is as a praeface to the rest , and indeed it was first delivered in some few sermons , as a praeface to the exposition of the Gospel of Saint Iohn in the yeare 1616. It justly challengeth the first place , because the first receiving of men into the Church of God to be visible members of Christ , is by their baptisme , which is the Sacrament of initiation , and their entring into covenant with God in Christ ; which Covenant is here in this treatise plainly described , and the agreement and difference shewed betweene it , and the old Covenant of workes , as also between the old and new Testament , and betweene the Law and the Gospel . The next in order is , the instruction of Christians in the Doctrine of Christ , which in another treatise is described , and set forth by the matter , forme , fruit , affect , end , use , and ground of it . First delivered in divers sermons upon Heb. 6. v. 11 , 12 , 13 , 14. and now made and formed into a Treatise fit to be published for the benefit of Gods Church , at the importunity , and request of divers well affected hearers . The third is a treatise of God , who is the proper subject of the divine art of Theology , or sacred Divinity , in which the eternall and only true God is described , and set forth at large , out of the words of Moses , Deu. 6. 4. in the unity of his essence , and all his attributes , and essentiall properties , and in the sacred Trinity of persons ; all fully and clearly proved by plaine Testimonies and demonstrations out of the sacred canonicall Scriptures . The fourth is the doctrine of Gods internall operations , and eternall works , to wet his eternall counsells , purposes , and decrees , concerning the last and utmost end of all reasonable creatures Men and Angels , and concerning the way and means by which they are brought to their last end , some to eternall life and blessednesse , and some to eternall damnation , wo and misery . The fifth is the doctrine of Gods externall works , and outward operations ; which are first generally laid open and proved out of severall texts of holy Scriptures ▪ and afterwards divided into severall heads . The first is the great worke of creation , fully and plainly described out of the first and second Chap. of the booke of Genesis . To which is joyned a treatise of Gods actuall providence by which he doth order and dispose all things created , and the actions and motions of them to his owne glory , and the eternall salvation and blessednesse of his elect . The sixth is the fall and corruption of mankind , with all the evills which thereby entred into the world ; fully and plainly described out of Gen. cap. 3. The seventh is the institution of the Sabbath on the seventh day of the world , on which day Christ was promised : and by the promise of Christ which was the greatest blessing given and revealed to the fathers in the old testament , that day came to be the most blessed day of the weeke , and was sanctified by God to be the weekly Sabbath , untill by the full exhibition of Christ a perfect redeemer in his resurrection on the first day of the weeke , that first day became a more blessed day , and by Christ the Lord of the Sabbath ▪ was sanctified , and had the honour of the weekly Sabbath transferred unto it , and is to be observed of Christians for their holy day of rest , untill they come to the eternall rest in heaven . These severall Treatises I have in this time of my restraint made fit for the presse , & the publike view of the world , and here I offer them up to God , as a sacrifice of thanksgiving for his bounty extended to me , by you his instruments , by whose charity my necessities have beene supplied , the burthen of worldly care removed from my shoulders , and I have beene enabled and encouraged to performe these workes with cheerfulnesse . If with you , ( to whom I tender them as testimonies of my love , and tokens of my thankfull heart ) they find acceptation , and prove profitable to the Church and people of God , I shall thinke my vowes performed , my desires in some good measure obtained , and the best recompence of my paines which I expect and seek in this world , received ; And with strength , courage , alacrity , and cheerfulnesse shall proceed in the opening , and unfolding of the rest of Gods great works of wisdome , power , goodnesse and mercy , which concerne the restauration of mankind corrupted ; by which the elect are gathered unto God in Christ , lifted up out of their wofull wretched and miserable condition to the state of grace in this life , and in the end exalted to the blessed state of glory . As namely the works which belong to redemption , which God hath wrought only by Iesus Christ ; And the workes which belong to the application of redemption , which God worketh in his elect by the holy Ghost shed on them aboundantly through Iesus Christ in their new birth , and spirituall regeneration ; as their effectuall vocation , adoption , justification , sanctification , and glorification , Divers of which I have in my course of preaching , opened and unfolded out of severall texts of holy Scripture , as occasion hath heretofore been offered ; and if God be pleased to continue life , health , and liberty , they may be continued into severall treatises in that order and method which I have in the first beginning , and enterance into the body of sacred divinity propounded , in the treatise of God , Deut. 6. 4 , For the accomplishing of these workes by the good will and pleasure of God , I do in the words of the Apostle exhort and beseech you , to continue in prayer , and to watch in the same with thanksgiving , praying alwayes with all prayer and supplication in the spirit , and watching thereunto with all perseverance , & supplication for all Saints , withall praying for us his Ministers , that God would open unto us a doore of utterance , that we may open our mouthes boldly to speake as we ought , and to make knowne the mistery of the Gospel . And now , Brethren , I commend you to God , and to the word of his grace , which is able to build you up , and to give you an inheritance , among all them which are sanctified . George Walker . The Contents of the severall Chapters . Chap. 1. THe great profit and benefit which doth arise from the knowledge of the true difference betweene the Old and New Testament ; the Covenant of Workes , and the Covenant of Grace ; the Law and the Gospell . page 1. Chap. 2. What the Word Testament signifieth , and what is the nature of a Testament . That the Scriptures both of the Old and New Testament are called Testaments onely in respect of Christ , who by his death ratified them , and not in respect of God the Father , who could not die to make them offorce . The agreement and differencè betweene the Old and New Testament is plainly shewed . 11 Chap. 3. The doctrine of the former Chapter is applyed by way of use , to confute five differences which the Schoolemen have made , and three differences which the Iesuites have added to them , betweene the Old and New Testament , and the vanity of them is therby discovered , and a two-fold use is moreover shewed ▪ 21 Chap. 4. What the Word Covenant signifieth , what is the Nature of a Covenant in generall . 38 Chap. 5 : The severall kindes of Covenants betweene God and men . The Covenant of Nature is described . The Covenant of Grace is unfolded , and the blessings therein promised are rehearsed ; That this Covenant is a Covenant of free grace is plainely proved . The division of it into the Old and New Covenant . 49 Chap. 6. The Covenant of Grace first made with Adam after his fall . The liberty thereby given to man , proveth that we gain more by Christ then we lost in Adam . Of the renuing of it with Noah . The form of renuing it with Abraham , and revealing it more plainly by 7 things . Of the renuing of it with Israel at mount Sinah and by Moses . That it is called the Old Covenant in respect of the New Covenant in the Gospell . That it is mixt of the Covenant of Workes , and of the Covenant of Grace . The reasons why God in making it did renue the Covenant of Workes , and mingle it with the Covenant of Grace made with man in Christ after his fall . 58 Chap. 7. Of the New Covenant of Grace , as it is made most plainely in the Gospell , and in the New Testament . The reasons why it is called the New Covenant . 72 Chap. 8. The Method and Order propounded , which is to be followed in shewing how the New and Old Covenants of Grace doe agree and differ . 86 Chap. 9. The threefold agreement between the Covenant of Nature , which is called the first Covenant , and the Covenant of Grace , which is called the second Covenant . 87 Chap. 10. The sixe notable things in which the Covenant of Nature doth differ from the Covenant of Grace . 90 Chap. 11. The profitable and holy use which may be made of the doctrine concerning those differences betweene the Covenant of Nature and the Covenant of Grace . 100 Chap. 12. The sixfold agreement betweene the Covenant of Grace , as it was revealed to the Fathers of the Old Testament , and the same renued and more fully explained in the Gospell . 103 Chap. 13. The sevenfold difference betweene the Covenant of Grace , as it was made with the Fathers , and the Covenant as it was made in the Gospell . 112 Chap. 14. A twofold use is made of the doctrine in the two former Chapters . 122 Chap. 15. The agreement betweene the pure and plaine Covenant of Grace in the Gospell , and the mixt Covenant which God made with Israel on mount Horeh , by the ministery of Moses , which consisted partly of the Covenant of Workes , and partly of the Covenant of Grce . 127 Chap. 16. The severall differences betweene the pure and mixt Covenant . 132 Chap. 17. The Use of the Doctrine is shewed for the discovering of Gods singular providence in preparing meanes of grace fit for the severall Ages of the World . 154 Chap. 18. The signification of the words , Law and Gospell . How they agree and differ , being taken in their severall senses . The Use of the Doctrine . 159 Iuly 30. 1640. Imprimatur , The . Wykes . Faults escaped . PAg. 1. line 4. for the , read their , p. 7. l. 2. for repentance , read regeneration . pag. 12. l. 6. read 9. for 19. and line 22. for New , read Old , page 13. line 13. read a for the , page 37 , line 14 blot out , ye , pag. 39 , last line . blot out of it , page 47. line 2. for order read frame , and line 14. after the word Greeke , put in word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and line 16. after the word New put in , and the Septuagints in the Old. page 51 line 8. read tree of Knowledge page 56 line 4. read , in his owne person , page 77. line 19. put out , all . page 90. l. 19. put in , the . page 103. l. 7. read unprofitable servants , for unprofitablenesse . page 142. line 22. for Christs , read Christs blood . CHAP. I. A briefe Treatise concerning the agreement and difference betweene the Old and New Testament ; the first Covenant betweene God and Man , in Innocency , which is the old Covenant of Works : and the New Covenant made with Mankinde , in Christ , which is called the Covenant of free Grace ; also betweene the Law and the Gospell . IT is an Ancient custome which hath beene for many Ages in use among the learned before the entrance into the large Exposition of the Gospell of Christ in the New Testament , to premise and lay downe by way of preparation , the nature , difference , and agreement between the Old and New Testament , the Covenant of Workes , and the Covenant of Grace , the Law and the Gospell , the Prophets and the Evangelists . And surely if wee doe rightly consider the end and use of this practise , and the profit and benefit which may arise from the knowledge of the nature of these beforehand , and of the true difference and agreement betweene them , we cannot but judge those learned men worthy of imitation ; and that it will be profitable for us to walke in the same steps when like occasion is offered . For the knowledge of the true difference of the Old and New Testament , the Covenant of Workes , and the Covenant of Grace , the Law and the Gospel , will not only give us great light , for the right understanding of divers particular speeches used in the New Testament by the Evangelists and Apostles , but also may keepe us from many dangerous errours , and enable us to answer the Objections of the Adversaries which they make out of the words of the Apostles and Prophets , wrongfully wrested and misconstrued according to their owne foolish imaginations . As for example , sometimes the Apostles exhort us to observe the things which by Tradition have beene delivered unto us , and command to observe the good orders and Ordinances established in the Churches . Now a man not knowing the difference betweene the Old and New Testament , the Law and the Gospel , when hee heares such speeches , may imagine that in those words he is injoyned to observe the Traditions and Ordinances of Moses , and so may with the seduced Galatians fall into a great errour . So in some places of the Apostles we read , That they who are borne of God sin not , That they who sin are of the Devill , That they who sinne wilfully after that they have received the knowledge of the truth , can have no sacrifice for their sinne , And that he who beleeveth not is condemned already . These things when a man heares or reades , who is igno rant of the difference betweene the Law and the Gospell ; hee may imagine with our new up ▪ start Heretiques , That every sinne which a man willingly commits , doth prove him to be a childe of the Devill , destitute of all grace : And that when men are once called and justified , they cannot willingly sinne any more . And many such errours he may runne into : but if he understandeth that sinne in those places signifieth sinne against the Evangelicall Law , the two Commandements of the Gospell , which commands us to beleeve and repent , and not every sinne against any Commandement of the Law ▪ hee cannot bee deceived . For sinne against the Gospell , is when a man being before called to beleeve and professe the Gospell , and having received the Commandements thereof , which injoyne repentance of all sinne , and beleefe in this Iesus Christ whom the Gospell preacheth , doth afterwards rebell against these two Precepts , that is , falls into infidelity and impenitency , which is wilfull Apostacy . Now these sinnes none can commit who is borne of God , or hath any true saving grace in him ; and if wee thus understand sinne , wee shall not be deceived . So likewise the Evangelists and Apostles do tell us , that if we doe such and such good workes we are righteous , if wee call on the Name of the Lord wee shall be saved ; and our Saviour saith , that he will pronounce them the blessed of his Father , and will say to them , Come , inherit the Kingdome : for yee fedde mee when I was hungry , and visited mee in prison : In that yee did these things to my little ones . And againe , Many sins are forgiven her , for shee loved much . If wee know not the difference betweene the Law and the Gospell , we may by these speeches be moved to thinke that men are justified and saved by their workes , and may merit heaven by good deeds , as the Iewes and Papists doe beleeve . But if wee know , that by good deeds and righteous workes , the Evangelists and Apostles doe commonly meane not simple workes of obedience to the Law , but works done by a true saving and justifying faith , he cannot be deceived . For such workes have these two prerogatives above all others . First , in that they are fruits of a justifying faith , which can never faile , and doe proceed from the spirit of repentance , which makes us one with Christ , sonnes of God in him , and abides in us , as an immortall seed , they are infallible tokens of our justification , and do assure unto us the Crowne of glory which Christ hath purchased for us , and the kingdome of heaven which is the inheritance of sons . And therefore we may truely say , that he which doth such workes is righteous , and shall be saved , and injoy all blessednesse , not meaning that they make him righteous or merit Heaven ; but that they are the evidences of his right to heaven . And the more they are , and the greater and more excellent , the more they testifie a mans union and communion with Christ by a lively faith , and give more assurance of a greater reward . Secondly , being the workes of a man that is justified by faith , and hath perfect communion of Christs righteousnesse , they have all their spots and staines cleansed and covered with the robe of Christs righteousnesse , and all their defects thereby supplyed to the full , and so they are perfect righteous workes , as well as the doer of them is a perfect righteous man , not in themselves , but by vertue of Christ his obedience , which is communicated and imputed to the worker of them , and in him to them also . They are righteous , and are so called , not actually or effectually , but passively ; that is , not for making the doer of them righteous , but by the doers receiving of Christs righteousnesse by that faith whereof they are fruits ; which righteousnesse doth supply all their defects , and makes them righteous , not by reason of a naturall change in themselves , or alteration of their nature , but by spirituall communion which they have of it , together with the doers of them . Thus if we understand these words in the Evangelicall sense , we cannot bee deceived , but may know the truth , and how to answer all gainesayers . I could bring many Instances of this nature , but these are sufficient to shew , that before wee can sufficiently expound & rightly understand the Gospell , it is meet that we should know , and be able to shew the nature , and also the agreement and difference betweene the Law and the Gospell , and betweene the Old and New Testament . Wherefore before I come to the particular expounding of the Gospell of Saint Iohn , which I have undertaken , I will follow the steps of the learned of former times , and will endevour to shew briefely the agreement and difference betweene the Old and New Testament , betweene the Old Covenant of Workes , and the New Covenant of Grace , and between the Law & the Gospell in the first place . And in so doing I will labour to reform some things which they have done before me , and to handle this point a little more distinctly . For whereas the most part of them doe confusedly compare the Law and the Gospel together without distinction of the words : and while they labour to make the Gospell more glorious by all meanes , they doe put too great a difference betweene it and the Law , which hath beene a cause of much errour to many , and even of vilifying and contemning the Old Testament and the Law ; My desire and purpose is , first to shew the severall acceptations and the true sense and meaning of the words ; and then to declare the true agreement and difference , and to make those differences which are observed by others to agree together so far as truth will suffer , and to cut off all vaine and needlesse differences . This doing , I hope I shall reserve to each their due reverence and respect ; God shall have his glory by both the Law and Gospell ; Your hearts shall be enabled with love of both , and you better enabled to understand the true meaning of the Gospell , and to feele the power thereof in your soules . CHAP. II. FIrst for the word Testament , it doth signifie the last Will of a man which he makes before his death , and leaves behinde him either in word or writing , testified by seales and ▪ witnesses ; By vertue of which Will hee doth dispose his lands and possessions which he hath purchased , and all his goods which he hath gathered in his life time , and doth bequeath them as hee himselfe will , and to whom hee thinkes fit , either freely or with condition , to have and hold them after his death , and not before ; This is the true and proper meaning of the Word , and thus it is used by the Apostle , Hebr. 19. 16. And because the Apostle there cals the Covenant Christs Testament , and also elsewhere in his Epistles wheresoever hee doth speake of the Old and New Covenant , that is , of the Covenant of the Law and of the Gospell , doth use the Greeke word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , even the same which there he useth for the last Will and Testament of a Testator , whereupon it comes to passe , that the Bookes of the Law and the Prophets , before Christ , and the Covenant in them are called the New Testament , and that very fitly in some respect , I meane in respect of Christ the Mediator . For the truth is , that the Covenant of Grace more obscurely revealed to the Fathers in the writings of the Law and Prophets , and more plainely in the Gospell and writings of the Apostles , was never in force , neither could be ratified but by the death of Christ . It was before his comming sealed by his Blood in Types and Figures ; and at his Death in his Flesh it was fully sealed and ratified by his very Blood it selfe actually , and indeed shed for our sinnes , and in this respect it may be fitly called the Testament . Because as a Testament is not inforce till the Testator be dead , and where a Testament is , there the death of the Testator must come between to ratifie it ; So it is with the Covenant of Grace , and the promises therein made unto us . Christ hath performed and purchased all things necessary for us , & doth freely give to us himself , his righteousness , and all his treasures , as a man gives his Lands and Goods in his last Will , but they cannot be of force to bring us to heaven , till his death come betweene as a satisfaction for sin also ; It is as necessary that Iustice should be satisfied for sinne by his Death , as righteousnesse of life performed , and salvation purchased by him for us . Secondly , as a man doth seale his Testament when hee seeth or imagineth that his death is at hand ; So Christ at his last Supper , by instituting the Sacrament of his Body and Blood , and by the outward Signes and Seales therein contained , did seale to his Church the Covenant of Grace . Thus in respect of CHRIST the Mediatour , God and Man , the Covenant of Grace , and the writings , Old and New , wherein it is contained , are called Testaments . But in respect of God the Father , and in respect of God , considered simply , or as the Maker of the Covenant with man , and the party betweene whom and man the Covenant is made ; the Covenant and the Writing , Old and New , wherein it is comprehended , can in no case be called a Testament , because a Testament is of no force without the Testators death . But God the Father never dyed , nor can die , neither God simply considered , nor God the Maker of the Covenant with Man , and the other party in it wch is opposed to Man . Only Christ dyed as hee was Mediatour , God and Man , and as he was made a partner with Man , and stood on his side in the Covenant , and as he is the Testator , and free giver of his Word in the Old and New Testament , and of his graces and gifts therein promised ; so they are called Testaments , and in no other respect at all . From the word Testament thus expounded , wee may easily collect and gather what is the nature of a Testament , and both the agreement , and the true and maine difference betweene the Old and New Testament , and the Writings contained in both . First , we see that they both agree in this , that they are the Writings and Instruments of one and the same Christ , and his last Will , in which , and by which hee doth give himselfe to his Church withall his righteousnesse and obedience , and all the blessings which thereupon depend , and they are both sealed by his Blood , and ratified by his death . This is manifest by the exposition of the word before laid downe , wherein is shewed , that both the Old and New Writings of the Covenant are called by the name of Testaments , only in respect of Christ the Mediatour , and as they are sealed by his Blood , and ratified by his Death , and he is the Testator in them as hee is Mediatour . If either of them bee not sealed , ratified and proceed from him as Mediator , it is no Testament at all ; to call it a Testament , is to say that Christ is the Testatour , and his Death comes betweene to make it of force ; And to say that he is not the Testatour , or that it is not ratified by his Death , is to say , it is no Testament . But all Christians grant that both the Old and New Writings of the Covenant are Testaments . Therefore it is manifest even by their names that Christ is Testator in both , that the Legacies given are his gifts , even himselfe and all his treasures , and inheritance , that his Blood healeth , and his Death ratifieth both , and thus in substance they agree ; being of one Christ , of the same things , both confirmed by one Death , they must needes bee one , and confirme one another , and run one way ; if they go divers waies , they must needs destroy one another ; if they destroy not one another , it is plain they go both one way , and do confirme and illustrate each the other , which wee see evidently . The difference then betweene them , is onely in circumstance , and in quality , not in substance . First , the Old Testament did bequeath unto the Fathers , righteousnesse of life , expiation of sinne , adoption of sonnes , and eternall salvation , and happiness in , and through Christ the Mediatour promised , being not yet come in the flesh , but onely seen a farre off , and apprehended by faith , as the Apostle sheweth , Hebr. 11. But the New Testament gives and bequeathes all these unto us , in , and through Christ , being already come in the flesh , and having actually performed all things for us . Secondly , The Old Testament was more darke and obscure , not opened but to few , till the Testators death , and did not beget ordinarily so much knowledge and faith as the New doth , and therefore it was a weaker meanes of Grace , and did convert but few unto Christ . But the New is so plaine , that it may beget knowledge in children , and therefore by it the Spirit works more powerfully . Thirdly , The Old Testament was sealed and ratified typically by the Blood and Death of Christ , and by types of them to come . The New is ratified by his Death in very deed , and in it selfe , and to us it is sealed in the Sacrament of the Lords Supper by tokens and remembrances of his death already past and fulfilled . Fourthly , the Old Testament , Christ the Eternall Word in his Godhead spake to the Fathers , and published by Moses and the Prophets : But the New Testament hee publishd by himselfe , immediately as hee was Godincarnate , and appeared in our Nature , and by his Apostles and Evangelists , taught by his owne mouth , as appeares , Hebr. 1 2. Fiftly , the Old Testament , in respect of the outward forme and manner of sealing and signifying was temporary , and changeable , and therefore the types are ceased , and onely the substance remaines firme : But the New is unchangeable , and the seales thereof are commemorative , and shall shew the Lords Death untill his comming againe . CHAP. III. THese and such like differences , the former Exposition of the word Testament may easily admit . For both the Old and the New may be Testaments of Christ , that is , conveyances , and bequeathings of all his graces and blessings , and may both bee ratified by his Death , and yet differ in these and such like respects . But as for divers other differences wch many learned men have set down , they are utterly overthrowne by the exposition of the word Testament , and by the true agreement which from thence I have before gathered . This therefore shall be the first use which I will make of these instructions , even to overthrow some other differences which the Schoolmen have devised betweene the Old and New Testament . One is , that the Old Testament is temporary and mutable ; The New eternall and unchangeable . This cannot stand , for if the Old Testament be a Testament , it must needs bee the Testament of Christ the Mediatour , & if it was ever in force , it was ratified by the Death of him the Testator ( as is proved before . ) But if it was made of force by the Death of Christ , how can it be changeable , surely in no case , except Christs Death be made voide and of no force , wherefore the truth is , that though the Old Testament be in quality and circumstance changeable , and be changed in respect of the outward forme and manner of sealing it unto men ; and whereas before it was darke and obscure , it is now become bright and cleere by the comming of Christ , and the rising up of the Sunne of Righteousnesse , and by the fulfilling of the Promises , and the Doctrine of the Gospell in the New Testament . Yet it is not changed in substance , it loseth not the essence & being of a Testament , but is still Christs Instrument by which he doth give and bequeath all his treasures and benefits unto us , as well as by the New ; Yea , it is all one with the New in substance ; it is the New folded up ; and the New is the Old opened and unfolded . Those Legacies which Christ gave to the Fathers by the Old , are not made void , but are rather perfected by the New . And that which the Old gave by promise , the New giveth by actuall performance . The Types which are in themselves abolished , doe stand firme for ever in the things by them signified , which are the substance of them ; and therefore the Ceremonies of the Old Testament , are truely called Ordinances of Eternity , Exod. 12. 14. and in divers other places . Thus we see the vanity of this first difference . Another difference which they make , is , That the New Testament was sealed with the Blood of Christ ; the Old with the Blood of Bullocks , Goats , and other sacrifices . This also cannot stand with the former Doctrine ; for if the Old Testament be Christs Testament , and hath been of force at any time ; it was of force by vertue of Christs Death comming betweene ( for otherwise no Testament is in force , but by the death of the Testator . ) And so it is sealed by Christs Blood . Now it is manifest by the former Doctrine , that it is the Testament of Christ , and hath been in force to the Fathers ( as all true Christians confesse ) , and therefore it was sealed , not by the blood of Bullocks onely , but also by Christs Blood , and so this difference is not true . But because the words of the Apostle seeme to justifie it , Hebr. 9. let me shew how farre it may be admitted , and wherein it is faulty . First , it is certaine that the Old Testament was outwardly sealed at the first , and so long as it stood alone in force by the blood of Bullocks and other Sacrifices onely : But inwardly by the Blood of Christ onely , which was signified and represented in the blood of Sacrifices . And at length when Christ came , and by the plaine Doctrine of the Gospell had explained it , then it was together with the New , sealed outwardly by Christs Blood shed unto death on the crosse . But the New was at the first outwardly sealed by the Blood of Christ , and is now ever since daily to us outwardly sealed by the Sacraments , and inwardly by Christs Blood therein signified : But to say that the Old Testament was not at all , nor at any time sealed with Christs Blood , but onely by the blood of Bullocks and Sacrifices , and that the New Testament onely was sealed with Christs Blood , is to make a false difference . For verily the Old Testament being nothing else but the New folded up , and the New the Old opened to all ; the sealing of the New by Christs Blood , was the sealing of the Old also : yea , as our Sacraments , and the outward Signes of Bread and Wine are true outward Signes consecrated to signifie Christs Death past ; so were the Sacrifices of the Law and the Old Testament true Signes , consecrated to signifie Christs Death to come ; and as ours Seale the New Testament , so did they Seale the Old. As with our right outward Sealing , there goeth the inward Sealing of Christs Blood ; so also with those outward Seales rightly understood , and used . And therefore as it is absurd to say that the New Testament is sealed onely by Bread and Wine , and Water , when we administer and receive the Sacraments , because wee use no other outward Signes ; so it is absurd to say of their Sacrifices , that in them there is no Sealing , but by blood of Beasts sacrificed ; and thus wee see the vanity of this difference also . The third difference which the Schoolemen make , and which onely the Papists doe hold , is , that the Old Testament did onely promise eternall blessings , and the eternall inheritance , and did foreshew them in Types , as in the blood of Sacrifices , Christs Blood , in the promised Land , the inheritance of Heaven , and such like : but it did not give them till CHRIST the Testator was dead . But the New Testament doth promise , and also give and exhibit the things promised . This difference is very false and impious , and is easily confuted by the former Doctrine , and by the whole Scriptures . For that which onely promiseth , and giveth not , is not a Testament , it is never in force , neither ratified at all ; for being in force by the Testators Death , it must needes give as well as promise . If the Testators Death never come betweene , then it is no Testament . But the Old is a Testament , and was in force , and did give , and doth give Grace , as well as promise it . This the whole Scriptures shew ; for the Legacies promised and given in Christs Will , are Himselfe , with all his benefits which doe accompany him . First , his Conception and Birth , most holy without spot , to sanctifie our conception in sinne , and our uncleane birth . Secondly , His perfect righteousnesse of life , to make beleevers righteous . Thirdly , His Death and Sufferings , to ransome them from eternall death , and Hell , by satisfying for their sinnes . Fourthly , His Spirit , with all saving Graces , as Faith , and such like , by which they come to have Communion with him of his Son-ship , inheritance , righteousnesse , and right to all blessings , Temporall , and Spirituall . Now though Christ was onely promised in the Old Testament , that he should come , and obey , and suffer for mans redemption ; but was not actually exhibited , nor did obey and suffer till the dayes of the New Testament : yet his Manhood , Birth , Obedience , and Death , were then as effectuall to save the faithfull , as now they are ; And in that respect hee is called the Lambe slaine from the beginning of the world . Also by the Words of promise in the Old Testament , Christ communicated & gave his Spirit to Adam , Noah , Abraham , David , and all the faithfull in the Old Testament , wch Spirit wrought in them Faith and perfect Communion with Christ , of his person so farre , as to make them sonnes and heires of God , of his Death for remission of their sinnes ; of his righteousnesse for their justification , and of all saving Graces needfull to Salvation . This appeares by Enoches translation into glory , that hee might not see death , and by Eliahs taking up into Heaven , by vertue of Christs Resurrection and Ascention , who is the first fruites from the beginning : Also by that which is said of Abraham , that hee by beleeving came to bee counted righteous : And by that which David saith to himselfe , That God is his portion , Psal. 16. and with him hee had all things to make him blessed . Therefore this difference is a blasphemous and wicked fiction , excluding the Church of the Old Testament from Heaven , and all fruition of Christs benefits , and from all saving graces , as Regeneration , Remission of sinnes , Iustification , and Redemption , which are the blessings promised and given in the Old Testament . The fourth difference is , that the New Testament is the end of the Old , and the Old is but a meanes to obtaine the New . This is confuted , first by the Doctrine before ; for they which are both in substance , one , and the same Testament , cannot the one be the end of the other . But so are these two , as I have before shewed : and it is most manifest by the agreement betweene them , that as the Old confirmes the New , and serves to move men to receive it ; So the New being imbraced , serves to give light to the Old , that men may see into the true meaning of it , and rightly understand it ; and so here is no difference , in this respect they are both alike . Secondly , the Scripture is plaine , ( even in the places which they cite to prove this difference , to wit , Rom. 10. 4. and Gal. 3. 24. and teacheth plainly that Christ is the end of both , and both serve joyntly for this one and commō end , to bring men to Christ , and to perfect communion with him : and therefore the New is no otherwise the end of the Old , than the Old is the end of the New , and so this difference is false and erronious . The fift difference is , that the Old Testament was given onely to the naturall Israelites ; the New to all the world : which is here by the former Doctrine proved false . For if the Old Testament is the Will of Christ , as Mediatour , who gave himselfe for all the Nations of the world , and is one in substance with the New , and giveth the same Legacies , as is before shewed , surely they were both given to all Nations , even the Old as well as the New , else what shall we say of Iob , and the godly and the faithfull of his Countrey and Age , mentioned in his Booke , who had the promises sealed with bloody sacrifices , and yet were not of the Nation of Israel ? Onely here is the difference ; the naturall Israelites had the keeping of the Old Testament , and the Oracles of God committed to them for a time , to wit , from Moses untill Christ : And yet even then it was lawfull for them to teach the Word , and make knowne the promises to strangers of all Nations , and to convert them , and to receive them into the Church ; And many were converted , and joyned themselves to to the God of Israel : As Rahab of Iericho , a Canaan itesse , Ruth of Moab , Ebedmelech of Ethiopia , and divers others . But the New Testament is committed to no speciall people , but published to all the world and among all Nations : So now is the Old also , and serves ever since Christ , for the instruction of all Nations of the Gentiles . Therefore this difference is false . To these the Iesuites have added three differences more , which are so grosse , and abominable , that they need no confutation . One is , that the New Testament went before the Old , because the promises of Christ went before the giving of the Law , 430 yeeres . Heere they shew much ignorance ; for the Old Testament consists of the promises , as well as of the Law , and the promises are the chiefe things in it ; so that the promises and it go together , and they are no more before it , then it is before it selfe . If they will perversly by the Old Testament understand onely the Law of Moses , having no respect to the promise of Christ , they are in a grosse errour . For that can in no wise be called the Testament of Christ , it hath nothing to do with the Mediator , he doth not by it bequeath any thing to his Church . Another difference is , that the Old Testament , did not quicken any , nor give Spirituall blessings , but onely Temporall ; but the New Testament doth give Life and Spirituall blessings , even the Kingdome of Heaven . The Old gave but the shadow , the New gives the substance , the Old the shell , the New the Kernell . This is also a mistaking of the Old Testament , for the bare Letter of the Law , without respect to Christ . Otherwise their speech is most abominable . For God by the promises in the Old Testament did quicken many , and bring them to Christ , and to all grace and blessednesse in him , as we see in Abraham , David , and the holy Prophets . So that if they doe by the Old Testament understand aright all the writings of Moses and the Prophets before Christ , they are in a blasphemous errour . If onely they meane by the Old Testament , the Law without any promises of Christ , then it is no Testament , and so they erre grosly to call it so . The last difference is , that the New Testament makes men sonnes , and brings them also to the state of sons : but the Old doth make none sonnes , except by vertue of the New , neither doth it bring any to the state of sons , but all under it lived as children under bondage , as the Apostle speakes , Galat. 4. This is also proved to be false by the former Doctrine ; for whosoever are in Christ are sonnes , and whosoever have the spirit of Adoption , are sonnes of God , and in the state of sonnes . Now the Old Testament did bring all the faithfull Fathers to Christ , and to true fellowship and communion with him , otherwise none of them could have been saved , neither could it have been a Testament , one in substance with the New . Yea , the Scripture testifieth plainely , that the faithfull under the Old Testament were sons of God , for Isa. 63. v. 16. they are brought in thus speaking to God ; Doubtlesse thou art our Father , though Abraham bee ignorant of us , and Israel acknowledge us not . Thou , O Lord , art our Father , and our Redeemer , thy Name is from everlasting , And Isa. 64. 8. and Ierem. 31. 9. I am a Father to Israel ( saith God ) and Ephraim is my first borne : and yet all these had no other meanes to bring them thus neere to God , but the Old Testament wherefore wee see there is 〈◊〉 such difference betweene the Old and New Testament , as many would have us to beleeve , onely they differ in some circumstances , and in quality , as in plainenesse of revelation , and such like beforenamed ; and yet now the difference is not so great , when the Old is laid open and expounded by the New , and daily more and more explained to us . And so much for the first Vse . Secondly , this truth well considered , is of speciall use to make us esteeme and reverence the Old Testament as well as the New , and so to respect and honour the New , that in the meane time we doe not neglect or lightly esteeme the Old Testament . Let blasphemous Heretiques say what they will , let some of them call it a killing letter , and the ministry of death , and make the Prince of darkenesse the Author of it , and others blaspheme it , as a covenant onely of carnall and earthly promises : Yet let all true Christians honour and embrace it as the Word of the most High , holy , and onely true God , and the Testament of Christ sealed with his Blood , and ratified by his Death , in which the Fathers found salvation , and eternall life , as our Saviour sheweth , Ioh. 5. 39. Thirdly , this Doctrine serves to teach and direct us in the right way both of understanding and expounding the obscure prophesies of the Old Testament , and confirming , by the Old , the most doubtfull things rehearsed in the New ; for the Prophets of old spake of Christ , and of all things which are recorded in the Gospell concerning his Death , and sufferings for our Redemption : & if any should doubt of the things written in the Gospell , concerning the ignominious death and sufferings of Christ , as being too base for the Son of God to suffer ; the Old Testament will confirme all , and will shew ye that God himselfe from the beginning foretold Christs death , when he said , that the Serpent should bruise his heele ; and by the slaughter and bloody sacrifices of Beasts , in Types foreshewed the same . The Prophets also from Moses , in all the Scriptures , foretold whatsoever Christ did or suffered in the flesh for mans Redemption ; as our Saviour shewed to the two Disciples in the way to Emaus . And as the New Testament is confirmed by the Old ; so the Old receives cleere light from the New , & that which in it was more obscurely foretold , is by the fulfilling thereof in the New , made most cleere and evident : wherefore let us receive them both as one and the same Testament in substance , and that of one and the same Christ . If we make them both look one way , & in expounding them make Christ the matter & subject of both , we shall not erre , nor be deceived , but in both together we shal see Christ most fully revealed , so far as is needfull for us to know him , and the true way to salvation , in him our Saviour & Redeemer . CHAP. IIII. Of the word Covenant , and of the nature of a Covenant , and the agreement and difference betweene the old and new Covenant . THe second thing which comes to be considered , is the Covenant betweene God and Man ; where we are to shew what the word Covenant signifieth , what is the nature of a Covenant , and the agreement and difference between the Old and New Covenant . The word Covenant , in our English tongue , signifieth , as we all know , a mutuall promise , bargaine and Obligation betweene two parties , and so likewise doth the Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , signifie most commonly : But the derivation of the Hebrew word , and of the Greeke , is of speciall use , to shew the nature of the Covenant which they principally signifie , and what speciall things are therein required . I will therefore first insist upon it a little . Secondly , I will shew the severall sorts of Covenants which the words signifie , and will briefly describe all the Covenants betweene God and Men . Thirdly , out of the severall descriptions I will gather the agreement and difference betweene the Old and the New Covenant . And lastly , I will make some use and application of these considerations to our selves . First the derivation of the words of it , if it be rightly considered , may give us great light . The Hebrew word Berith , is of some derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Barar , to purifie , and to purge out Drosse , Chaffe , and all uncleannesse , and to choose out , and separate the pure from the impure , the gold and silver from the drosse , and the pure Wheate from the Chaffe . The reasons of this derivation , are two . One , because God , in making the Covenant of naturall life , did choose out man especially with whom he would make the Covenant . And in the Covenant of Grace he doth chuse out the multitude of the Elect , even his Church and faithfull people , whom he did separate by Predestination , and Election , from all eternity , to be an holy people to himselfe in Christ . The other reason is , because in a true , and lawfull Covenant , both parties must be of pure hearts , free from all deceit and Sophistry , and must deale faithfully , and meane plainely and sincerely in every point and article . Others derive the word Berith of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bera , which signifieth both to Elect or choose , and also to divide or cut asunder . The reasons wch they give , are two . The first , because Covenants are not made but betweene choise persons , chosen out one by another , and about choise matters , and upon choise conditions , chosen out and agreed upon by both parties . The second , because God made the first Covenant of Grace , and sealed it by sacrifices of Beasts , slain , divided , and cut asunder , and the choise fat and other parts offered upon the Altar ; and in making of great and solemne Covenants , men in Old time were wont to kill and cut asunder sacrificed Beasts , and to passe betweene the parts divided , for a solemne testimony , Gen. 15. 17. and Ier. 34. 18 ▪ Others derive the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to eate and refresh ones selfe with meate , whereof there is some reason , to wit , Because the Old Covenant of God , made with Man in the Creation , was a Covenant wherein the Condition or Law was about eating ; That Man should eate of all Trees and Fruits , except of the Tree of Knowledge of good and evill . And in the solemne making and scaling of the Covenant of Grace in Christ the blessed Seed , the publique Ceremony was slaying and sacrificing of Beasts , and eating some part of them , after the fat and choise parts were offered up and burnt on the Altar . For God by vertue of that Covenant gave Man leave to eat the flesh of Beasts , which hee might not doe in the state of innocency , being limited to Fruits of Trees , and Hearbes bearing Seed , for his meate , Gen. 1. 29. So also in solemne Covenants betweene men , the parties were wont to eate together ; as appeares , Gen. 31. 46. To these , two other derivations may be added ; one , that Berith may be derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to create , whereof there is good reason ; to wit , because the first state of creation was confirmed by the Covenant which God made with Man , and all creatures were to be upheld by means of observing of the Law and Condition of that Covenant . And that Covenant being broken by Man , the world made subject to ruine , is upheld , yea , and as it were created anew by the Covenant of Grace in Christ . The other derivation is of the Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth fat : because in the Covenant of Grace , God promiseth to Man the fat of Heaven , and of the Earth , that is , the most excellent blessings which Heaven and Earth can afford : and Man offereth up to God the fat of his soul , & of all his goods , that is , the most precious things which he hath , besides the sweet and most excellent and precious sacrifice which Christ offers up for him to God . These are the divers derivations of the word Berith , which I have observed out of the writings of the learned , to which I have added these two last . And because this word doth well agree with the sound and signification of all the words of which it is derived by severall learned men , so that if wee should make choise of any one derivation , we might seeme to reject and despise others which stand with as good reason ; I hold it the safest and surest way to account of this word , as of a speciall word invented and given by the Spirit of God himself , who sees and knowes all circumstances of every thing at once , and that it is purposely framed out of all the words before named , and includes in it the sum of them all , being , as it were , the quintessence of them all distilled together into one perfect sense . And howsoever it may seeme strange to some , at the first blush , that one word should be derived of many , and receive a mixt signification from them all ; yet if they better consider it , they shall see good reason for it , and shall finde that it is no rare thing in holy ▪ Scripture , for one word to signifie in one place divers things , and one word to be derived of many , and to borrow the severall significations of them all . The proper name of the Prophet Samuel , is derived of foure Hebrew words , the first Shaal , which signifies to Aske ; the second Hu , which signifies Him ; the third Min , which signifies Of ; the fourth El , which signifies God , And it is said , 1 Sam. 1. 20. that his Mother called him Shemuel , that is , one asked of God , because shee said , I asked him of the Lord . So the Prophet Isaiah called his sonne by Gods appointment Sheariashub , wch is derived of severall words which signifie , A remnant shall returne . And the Prophet Ieremy , by inspiration of Gods Spirit , told Pashur the persecuting Priest , that his name should be Magormissabib , terrour round about , or on every side , because the Lord would make him a terrour to himselfe , Ier. 20. 3. Now if one name may by the testimony of Gods Spirt be derived of divers words , and borrow a mixt sense from them all , as the word Samuel , which is derived or compounded of foure words , and doth hold the signification of them all , though it includes but one letter of some of them ; much more may wee thinke that the word Berith is derived of all the words before named , and includes in it the sense and signification of them all , as well as it includes a syllable at least of every one of them ; this is one strong and invincible reason . Secondly , wee have good reasons of every derivation , as I have already shewed . Thirdly , the deriving of the word , from all , and not from one onely , doth reconcile in one , all the severall opinions of the Learned , and justifies their several derivations , without rejecting , or offering any wrong , or disgrace to any . Fourthly , the Greeke word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by which the Septuagint in their Greeke translation doe expresse the Hebrew word Berith , and which the Evangelists and Apostles in the New Testament doe use to signifie a Covenant , is derived of the Greeke word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which hath divers of the significations of the Hebrew words , of which Berith is derived ; for it signifies , to set things in order and frame , to appoint orders , and make Lawes , to pacifie and make satisfaction , and to dispose things by ones last Will and Testament . Now to compose and set things in order , is to uphold the Creation ; to walke by Orders & Lawes made & appointed , is to walk by rule , & to live & to deal plainely , and faithfully , without deceit . To pacifie and make satisfaction includes sacrifices and sinne-offerings . To dispose by Will and Testament , implies choice of persons and gifts ; for men doe by Will give their best and most choise goods to their most deare and most choise friends . Thus the Greeke which the Apostles use in the New Testament to signifie a Covenant , to expresse the Hebrew word Berith , wch is used in the Law and the Prophets , doth confirme our derivation of it from all the words before named . And this derivation of the Hebrew and Greeke names of a Covenant being thus laid downe and confirmed by these reasons , is of great use : First , to shew unto us the full signification of the word Covenant , and what the nature of a Covenant is in generall . Secondly , to justifie the divers acceptations of the Word , and to shew the nature of every word in particular ; and so to make way for the knowledge of the agreement , and difference betweene the Old and New Covenant . First , there we see that this Word signifies all Covenants in generall , both Gods Covenant with men , and also the covenants which men make among themselves . For there is nothing in any true Covenant , which is not comprised in the signification of this Word ▪ being expounded according to the former derivations . Heere also we see what is the nature of a Covenant in generall , and what things are thereunto required . First , every true Covenant presupposeth a division , or separation . Secondly , it comprehends in it a mutuall promising , and binding betweene two distinct parties . Thirdly , there must be faithfull dealing , without fraud , or dissembling , on both sides . Fourthly , this must be betweeene choice persons . Fiftly , it must be about choyce matters , and upon choice conditions , agreed upon by both . Sixtly , it must tend to the well-ordering and composing of things betweene them . All these are manifest by the significations of the words from which Berith is derived . But I hold it not so needfull to stand upon the nature of a Covenant in generall . I therefore come with speed to the divers acceptations of the Word , and to the description of every speciall , and particular Covenant , which is needfull to be knowne of us . CHAP. V. FIrst , the Hebrew word Berith , ( as also the names of Covenant , in the Greeke , and English tongue ) signifies a Covenant betweene God and Men . Secondly , it signifies the Covenants of men among themselves , as Gen. 21. 27. It signifies the Covenant betweene Abraham , and Abimelech , and Gen. 31. 44. the Covenant betweene Iacob and Laban . But here I have little to doe with Covenants betweene men . The Covenant which I am to insist upon , is betweene God and Men . First , the Covenant of naturall life and blessings , which God made with Man in the creation . Secondly , the Covenant of Grace , which God made with Man in Christ , after Mans fall . In the Covenant of Nature , the parties were , God the Creator , and Man the Creature , made after Gods Image and likenesse , and so not contrary to God , nor at enmity with him , but like unto God , though farre different , and inferiour to God , in Nature and substance . The promises on Gods part were these , That Heaven and Earth , and all creatures should continue in their naturall course and order , wherein God had created and placed them , serving alwayes for mans use , and that man should have the benefit , and lordship of them all , and should live happily , and never see death . The condition on Mans part , was obedience to Gods Law , and subjection to God his Creator in all things ; and this he was to expresse by obeying Gods voyce in every thing which he had already , or should at any time command , more especially in abstaining from the Tree of good and evill . The Signe and Seale which God gave to Man , for the confirmation of this Covenant , was the Tree of Life , which was to man a Sacrament , and pledge of eternall Life on earth , and of all blessings needfull to keepe man in life . The receiving of this Seale , was mans eating of the Tree of Life . The end of this Covenant , was the upholding of the Creation , and of all the creatures in their pure naturall estate , for the comfort of man continually . This was the first Covenant which God made with man , and this is called by the name Berith , Iere. 33. 20. where God saith , If you can breake my Covenant of the day and night , and that there shall not be day and night in their season , then may also my Covenant with David be broken . In these words he speakes plainly of the promise in the creation , That day and night should keepe their course , and the Sunne , Moone , and Starres , and all creatures should serve for mans use . This though man did breake on his part , yet God , being immutable , could not breake it , neither did hee suffer his promise to faile ; but , by vertue of Christ promised to man in the New Covenant , doth in some good measure continue it , so long as Mankinde hath a being on earth . The Covenant of Grace , is that which God made with man after his fall , wherein of his owne free Grace and Mercy , hee doth promise unto Mankinde a blessed Seed of the Woman , which by bruising the Serpents head , that is , destroying the power and workes of the Devill , should redeeme Mankinde , and restore all that beleeve in that blessed Seed Christ , to a more happy and blessed estate , then that which was lost . In this Covenant the parties were God Almighty offended by Mans sinne , and provoked to just wrath ; and man by his wilfull transgression now become a Rebell and enemy against God , and deserving eternall death ; so that here is great contrariety , separation , opposition , and cause of enmity betweene the two parties , and betweene them there was no possibility of peace and reconciliation , without a fit and all sufficient Mediator necessarily comming betweene . The things which God promiseth in this Covenant , and for his part performeth , are admirable , farre surpassing mans reason . The first , is the All-sufficient Mediatour Christ , his owne eternall Sonne , whom God promised immediately after mans fall , and who did then begin , actually , to mediate for man , and did undertake to become Man , and by a full satisfaction made in Mans nature , to Gods ▪ infinite Iustice , and just Law , and a perfect and full ransom paid for mans Redemption to purchase pardon of all mans sins ; to justifie , and make him righteous , and to reconcile him to God . The second , is the Spirit to be given to man , and shed on him through Christ the Mediatour , Gal. 3. 14. and Tit. 3. 6. The third , is spirituall ▪ Life , derived frō Christ , & wrought in man by his quicking spirit , together with all graces and blessings thereto belonging . The fourth , is union , and communion with Christ of all his benefits , as of his Son-ship , to make all regenerate men sonnes of God , and heires of eternall life , glory , and all blessings , of his satisfaction and sufferings for remission of all their sins ; of his righteousnesse for justification . The fift , is a true right to the naturall life which Adam lost , to the Creatures made for mans use , and to all earthly blessings which are given him to possesse and injoy in this life . The sixth , is sanctification and holinesse , whereby man is fitted to see and enjoy God , Matth. 5. 8. and Hebr. 12. 14. The last , which is the end of all , is the eternall life of glory , in the fruition of God in Heaven . In this Covenant there is not any condition or Law to bee performed on mans part by man himselfe , as in the first old Covenant , of Nature ; and therefore it is called the free Covenant of Grace , and not of Workes . The perfect obedience , righteousnesse , and satisfaction of Christ , which he performed to the whole Law , for man , in Mans nature , though it stands in the place of every mans perfect obedience to Gods Law in his owne person , and his subjection to the whole revealed will of God , which was the condition of the Old Covenant of Works , and when man is partaker of it by communion with Christ , he is more perfectly justified , and made worthy of life eternall , than man in the state of nature could have beene by his owne perfect obedience , and personall righteousnesse performed in his owne person ; Yet it cannot so properly bee called , A condition of the New Covenant of Grace which God hath made with Mankinde ( because God imposeth it not as a condition to bee performed by every man in his person ) but is one of the blessings promised in the New Covenant . So likewise , the Gifts , Graces , and Workes , and Fruits of the Spirit , which are required to be in man , to make him an actuall partaker of Christ , and of life and salvation in him , whether they be outward , as the word preached and heard , the Sacraments given and received , and the like ; or inward , as Faith , by which Christ is received , and applied ; Repentance , Love , Hope , and other saving Graces ; they are all free gifts of God , he gives them to us , and by his Spirit workes in us both to will and to doe ; and without his Grace continually assisting us according to his promise , wee cannot performe any thing which is mentioned in the Gospell , as a conditionall meanes of life and Salvation in Christ . And therefore this Covenant is foedus gratuitum , a most free Covenant of Grace , wherein no condition is propounded to man , to be performed by any power of his owne , for the obtaining of life : but God of his owne free Grace promiseth all blessings , and for his owne sake gives them ; and also all power to receive and enjoy them . And the end and use of this Covenant , is not any gaine which God seeketh to himselfe , nor any good which he can receive from man , or any creature , but onely the making of man perfectly blessed in the fruition of himselfe and all his goodnesse , and so gathering to himselfe all things in Christ . This Covenant is that which is called , the Covenant of Peace , and is most highly extolled , and commended in all the Scriptures , both of the Old and New Testament . And howsoever the substance of this Covenant hath beene alwayes one and the same from the beginning , even from the seventh day of the world , wherein God first promised Christ the blessed Seed , and so shall be for ever ; yet because the circumstances are divers , and the manner of revealing the promise , and of sealing it , is far different in the Old , and New Testament ; hereupon it comes to passe , that the Spirit of God doth distinguish it into the Old and New Covenant ; and as it was revealed , and sealed to the Fathers under the Law , cals it the Old Covenant ; and as it is now revealed and sealed under the Gospell , cals it the new Covenant , Ier. 31. 31. & 2 Cor. 3. 6. And both these are called by the name {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Hebrew , and by the name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Greeke Text . CHAP. VI . IN the Old Testament , the Lord first made this Covenant with Adam , but in very darke , obscure , and generall termes , and in Types and figures , even sacrifices wch were seales of it unto him and his posterity . The words of the Covenant were these , That the seed of the woman should breake the Serpents head , & the Serpent should bruise his heel , that is , Christ made man of the Seed of a Woman ; and being by the Old Serpent , the Divell , and by the generation of Vipers persecuted , and put to an ignominious death , should dissolve the Workes of the Divell , and destroy sinne , by satisfying for it to the full . The sacrifices which God added to this promise , further to illustrate and confirme it , were clean and fat-fed Beasts , wch the Lord commanded them to consecrate , slay , and to offer up to him by burning and consuming part thereof ; and the rest , they themselves who were his Priests and Sacrificers , did eate . That the Lord taught Adam to sacrifice , appeares by the practise of Cain and Abel , and by their offrings which they brought to God , being undoubtedly taught by their father , Gen. 4. Yea , it may be gathered from the Coates of Skinnes which God made , and therewith cloathed our first Parents , Gen. 3. 21. Those skinnes could be no other , but of Beasts slain and offered in sacrifice . For , before Adams fal , beasts were not subject to mortality , nor slaine ; the slaughter , and killing of Beasts , and mans eating of their flesh , came in by sinne , and after mans fall . In innocency mans meat was fruit of Trees , and Herbes bearing seed , Gen. 1. The first right which God gave to man to eat flesh , was after the promise , and after that Beasts were consecrated to be sacrificed as Types of Christ , and of his Death . Now these sacrifices of Beasts did shew the nature of the Covenant , and the manner of mans reconciliation ; chusing of cleane and harmelesse Beasts , shewed that Christ should be pure and holy in himselfe , like a Lambe without spot ; The consecration of them shewed that Christ should in his conception be sanctified , and take our nature , and our sinnes upon him , that hee might be our Redeemer , and our Sacrifice . The killing of the Beasts , and the burning of the fat , and some parts of them , signified the manner of Christs reconciling of us , and working our peace , even by his Death , and passing through the fire of Gods wrath . Gods cloathing of Adam and his wife with their skinnes , signified that Mans sin and shame is covered with Christs satisfaction , and the faithfull are to be cloathed with the robe of his Righteousnesse . The liberty which God gave man to eate flesh of Beasts , which hee might not before sacrifices were ordained , sheweth that we gaine more by Christ , than we lost in Adam . This was the first making and revealing of the Covenant . Afterwards the Lord renued this Covenant with Noah , Gen. 6 ▪ 10. and did further reveale it in another Type , namely , the saving of Noah and his family in the Arke , which was borne up by the flood of Waters ; Which Arke signified the Church : The saving of them onely who were in the Arke , shewed that salvation is found onely in the Church of Christ , and none can be saved but they who by faith cleave to Christ , and are members of his body in the true Church : The water bearing up the Arke , and so saving it and them that were in it , signified that the and faithfull are saved by the washing of Regeneration , Tit. 3. 5. The Baptisme of the Spirit , and that Laver of Christs Blood , which outward Baptisme signifieth , 1 Pet. 3. 21. Thirdly , the Lord renued this Covenant with Abraham , and did somewhat more plainely reveale it unto him . First , by promise , that in him all the Families of the Earth should be blessed , and the promised seed and Saviour should come of him , Gen. 12. 3. and 22. 18. Secondly , by shewing the way to life and happinesse , even justification by Faith , apprehending Christ , and seeking righteousnesse for a shield , & for reward in him alone . Gen. 15. 1 , 6. Thirdly , by Oath , Gen. 22. 16. Fourthly , by the promise of the Land of Canaan to him , and to his Seed , which was a Type of the heavenly Canaan , and did praefigure the Countrey which is above , Gen. 15. 18. Fiftly , by the seale of the Covenant of Grace , to wit , circumcision , which signified that Gods faithfull people must be circumcised in their hearts , and have the fore-skinne of fleshly lusts cut away by mortification of the Spirit , Gen. 17. Sixtly , the offering up of Isaac , the sonne of promise , on Mount Moriah , by Gods appointment , did praefigure and foreshew , that by the offering up of Christ , the promised Seed , in the same place , all Nations should be saved , Gods wrath pacified , and perfect obedience fulfilled . Lastly , by the outward forme , and ceremony of a solemne oath and covenant which passed betweene God and Abraham , Gen. 15. 17. For there we reade , that the Lord commanded Abraham to take an heifer of three yeeres old , a shee goat of three yeeres , and a ramme of three yeeres , and a turtle Dove , and young Pigeon , and he divided them in the midst , & laid each peece , one against another . And it came to passe , that when the Sun went downe , and it was darke , behold a smoaking Furnace , and a burning Lampe , that passed betweene those pieces . Now this was the forme of taking a solemne oath among the Chaldeans and the Hebrewes , instituted by God himselfe , as appeares , Ierem. 34. 18. where it is said , That when the children of Israel made a Covenant to let their servants goe free , they cut a Calfe in twaine , and passed betweene the parts of it : this was the ceremony of an oath and covenant ; and this God ordained , for he calls it there , His Covenant . And hereupon it is , that in the Old Testament , the Hebrew word which is used for making of a Covenant , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( which signifies , to cut asunder ) as appeares , Deut. 5. 2. and divers other places , which sheweth that Covenants were solemnly made by sacrifices of beasts divided . Now this dividing of the Beasts in two parts , did signifie and teach two things . First , that there was a division made betweene God and men , by sinne . Secondly , the division of the Covenant of Grace , into two parts , the Old and New Testament . The comming , and passing betweene signified , First , that God and men must be reconciled , and the Covenant sealed and confirmed betweene them by a Mediatour . Secondly , that Christ the Mediatour was to come in the middest of yeeres , betweene the time of the Old , and the time of the New Testament , to knit and linke both in one , and to confirme both . But in that God came betweene the parts , like a smoaking Furnace , and a burning Lampe , to confirme the Covenant , and to ●●ale it to Abraham at that time ▪ this signified , First , that Christ the Mediatour , comming betweene God and men , should be God clouded in our fraile nature , which is but like a vapour and smoake ; that he should passe through the Furnace of afflictions , and yet in his life should be a burning and shining Lampe , pure and perfect in righteousnesse and holinesse , Secondly , that the Lord in those times did reveale himselfe and his Sonne more obscurely , like a smoaking Furnace in smoake and cloudes , and like a burning Lampe , which is but dimme in comparison of the light of Christ the Sunne of Righteousnesse , risen up in the Gospell , and the brightnesse of Gods glory shining in the face of Iesus Christ . Besides these wee reade of divers other renuings , and explanations of this Covenant ; as that with David , recorded , Psal. 89. 3 , 28 , 34 verses ; where the Lord promised that Christ should come of the seed of David , and should be a King for ever . And many promises of speciall ●lessings which God of old promised , are called Covenants . But the speciall and principall Covenant which is especially called the Old , and is distinguished from the New Covenant of the Gospell , is Gods making and renewing of the Covenant with Israel , partly by his owne mouth , and partly by the ministery of Moses on Mount Horeb , which is mentioned Exod. 19. 20. For that Covenant is a mixt Covenant , partly of the Covenant of Workes , which is the Old Covenant , partly of the Covenant of Grace , which was made after the fall . First , God sent Moses to the people to aske whether they would obey the Lords voyce , and keepe all his Commandements , that they might thereby live and be blessed . They answered all together , and said , All that the Lord hath spoken we will doe . Thereupon the Lord came downe upon Mount Sinai , in fire and smoake and with terrible Thunders and Lightnings , and the sound of a Trumpet , and spake unto them the words of the Law immediately with his owne mouth , promising life to them that kept it , and threatning death to the breakers thereof , Now this was but a repeating , and renewing of the first Covenant of Workes , to be performed by every man in his owne person , for the obtaining of life . In this therefore there was no Mediatour betweene God and the people . The Reasons why the Lord thus began with Israel , and first renewed the Old Covenant , were divers . The first , was their pride , presumption , and hardnesse of heart ; they presumed that they could doe all that the Lord would command them , and therefore he gave them his Law to shew them their duty ; that they assaying to fulfill it , and finding their owne insufficiency , might bee humbled and brought downe from vaine confidence in their owne Workes . Heere the Lord did deale with them , as wise fathers deale with their foolish & vain boasting sons , who do promise largely that they will do any thing which their fathers will command them , and that by their merits they will bind their fathers to love them , and to give them the inheritance . In such a case , a wise father will put such a boasting sonne to the triall , and will put him to a taske which he knoweth that he is unable to goe through ; not because hee beleeves , or hopes that his sonne can performe it ( being through his own intemperance disabled ) but for this end , to make him see his owne folly and insufficiency . And so the Lord did deale with Israel . Secondly , the Lord gave the Law , which is the rule of righteousnesse , and withall shewed the punishment due to the transgressors of it ; that it might be as the rod of a Schoolemaster , to drive them to Christ , to learne the saving knowledge , and way of life in him , as the Apostle speakes , Gal. 3. and to make them out of feare renounce themselves , and seeke mercy in him . Thirdly , to teach them and us , that howsoever it is impossible for us to be saved by the Law , by reason of our sinfull flesh , and our corruption which hath utterly disabled us , that we cannot obey it ; yet the Law is still in force , and requires perfect righteousnesse ; and without the righteousnesse of the Law fulfilled by Christ for us , we cannot be justified nor saved , according to that saying of the Apostle , Christ is the end of the Law for righteousness to every one that beleeveth , Rom. 10. 4. For these and such like reasons God gave the Law . But when the people of Israel heard the Law , which was the Covenant of Workes to be performed in their owne persons , and that immediately from God himselfe , it is said that they were sore afraid , and being not able to abide the sight of Gods glory , nor the sound of his voice , they cryed out , Why should we die ? and hereupon they began to desire a Mediator , even Moses , saying , Goe thou & hear the Lord , & speak thou to us , Exod. 20. 19. and Deut. 5. 25 , 26 , 27. This was some good beginning ; the Law began to take effect , and to drive them towards a Mediator . And therefore the Lord said , They have well spoken all that they have said , to wit , in desiring a Mediatour ; & added withall , O that there were in them such an heart , that they would feare mee , and keepe my Commandements alwayes : that it might be well with them and their children ! Which words shew the Will and Minde of God , wishing after a sort their increase and continuance in this good minde and feare of him , and seeking to keepe his Commandements , in , and by a Mediator . Whereupon hee proceedes to deale with them by a Mediator , and to renue the Covenant with them , by appointing divers figures of Christ , as Sacrifices , Rites , Ceremonies , the Tabernacle , the Arke of the Covenant , and the Mercy Seat ; in all which , as in Types , he did reveale Christ , though obscurely , unto them , and shewed that sinne was to be expiated and purged away by his Death . Afterward , also when they came into the land of Moab , he did renue the Covenant of Grace in more plain termes , than he did on Mount Horeb ; insomuch that by reason of the greater plainnesse , it is called another Covenant , Deut. 29. 2. There he told them , that Christ should bee their Rocke , Deut. 32. 4. and that the Word , his Gospell , was among them . Now because of the first part of this Covenant , to wit , the ten Commandements which God spake first , and after gave them written in two Tables , which are called by the name of Covenant , Deu. 4. 13. and 9. 9. and indeed are the summe of the Old Covenant which God made with men in the Creation ; This Covenant , which God made with Israel , is called the Old Covenant , and the Covenant of the Law , and is opposed to the Covenant of the Gospell , that is , to the Covenant , as it is now revealed in the writings of the Evangelists and Apostles , and plainely preached and published over all the world . Thus much for the Old Covenant . CHAP. VII . THe New Covenant which was foretold by the Prophets , Isa. 42. 6. Ier , 31. 31. Zach. 9. 11. it is the Covenant which God hath now made by the preaching of the Gospell in this New Testament . It is the Covenant of all happinesse , all blessings , and all salvation in Christ , plainely preached and revealed , sealed also and confirmed , not by Blood of Christ in Types and Figures ; but by the very Blood it selfe bodily shed on the Crosse for our sinnes ; and by the two plaine Sacraments of Baptisme , and the Lords Supper , this is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the New Covenant , Ierem. 31. 31. and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Luke 22. 20. and 2 Cor. 3. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a better Covenant , Hebr. 7. 22. For in it the Lord reveales his promises so plainley and cleerely , that all men may see and know the way to life . And howbeit in this Covenant there is nothing expressed wch was not implyed and included in the general obscure promises made unto Adam , and unto Abraham & David , and the rest of the Fathers in old time ; And although Iesus Christ the perfect Saviour , and Eternall Redeemer , God and Man , with all his righteousnesse , obedience , and full satisfaction , and all his benefits , blessings , gifts and graces , which serve to bring men to perfect blessednesse and salvation ; and which are fully expressed in the Covenant of the Gospell , were darkely and obscurely offered unto the Fathers , and were apprehended by their faith , in that Covenant which God made with them : Yet certainely this Covenant , as it is now renewed by the comming of Christ , and by the preaching of the Apostles and Evangelists , may justly be called a New Covenant , and is truely so called , both by the Prophets and Apostles , for divers good reasons and considerations . First , because there is as great difference betweene this Covenant thus revealed , and the Covenant as it was revealed before Christs incarnation , as there is betweene an old darke house builded up strong , but yet without any whiting or painting , having very few doores or windowes in it , and those either very narrow , or else shut up with boords , or stopped with Bricks and Morter , that few can enter in , save such as are already within it ; and when they are there , they have but small light , and some none at all : there is ( I say ) as great a difference betweene the Covenant , as it was revealed to the Fathers , and the same Covenant being now renewed with us , as there is betweene such an old darke house , and the same house when it is repaired from the very foundation , and is all whited over within and without , all painted and beautified , and trimmed from the roofe to the foundation , and is made full of faire and wide doores on every side , for all sorts of people to enter into it ; and hath many large windowes made in every roome , whereof none is stopped up ; but all are glazed with pure Crystall Glasse , through which the light of the day , and the bright beames of the Sunne doe shine most comfortably . This difference will appeare most evidently to us , if wee compare the Old and New Testament together , and observe the diversity of Revelation . The Covenant which God made with the Fathers before Christ , was a sure house builded on Christ , and founded on Gods eternall Truth . It was a safe shelter against all raine and soule weather of affliction , and all stormes of temptations , and did shrowd the Fathers from the scorching heate of an evill conscience , and the fiery flames of Hell and the Devills fury : but it had few doores , and those narrow ones , such as few could enter through , to wit , onely the naturall Israelites , who were all included in it by the promise made to Abraham , and those who were circumcised Proselytes . The windowes of it were few also , and those were the darke promises of Christ , wch yeelded but little light , shadowed over with Types and Figures , as with a vaile of obscurity . It had no glorious ornaments to allure men a farre off ; It was not whited , nor painted , nor set forth with variety of pleasant pictures which might delight people : but it rather appeared all bloody with the blood of Bulls , Goates , Rammes and Lambs , like a slaughter house , and all blacke and smoaky with the continuall offering of burnt offerings and sacrifices , and the smoaky fumes of Incense : Yea , so many were the ceremonies to be observed , and so heavie and intolerable was the burden of them , that it appeared unto all that passed by , to be rather a Shop to worke and labour in , a Mill to grinde in , and an house of correction , then any place of rest , or pleasant and comfortable habitation . But this Covenant , as it is now renewed with us under the Gospell , is much altered , and made like an house repaired and renewed throughout from the top to the foundation . The Rocke Christ upon which it is built , is now set forth in all his glorious colours ; all all the Mosse of ceremonies which did over-grow and cover him , is taken away ; hee now shines like Ivory , Crystall and Adamant , most finely polished . The Truth of God in his promises , which is the ground of our Faith , is now made manifest and clear by the comming of CHRIST and by the fulfilling of his Word which he spake from the beginning ; and now we dare boldly relie and rest on Gods Word , in sure hope and confidence that his Truth will never fail . The Ministeriall foundations , to wit , the writings of Moses and the Prophets , are now by the light of the Gospell changed as it were from rough and unhewen stones , and made like smooth polished Marble . The foure Gospels are , as it were , foure doores made in the foure sides of this square house , looking towards the foure winds of Heaven , ready to receive all men from all the foure corners of the earth . The many Sermons of Christ and his Apostles in the New Testament , are as so many Windowes , through which , as through Crystall Glasse , much heavenly Light is conveyed and derived unto us , even from heaven , from the throne of God ; the sweet promises , and many and divers gifts of the Spirit , as Knowledge , Faith , Tongues , gifts of Healing , Prophecying , Miracles , and the like , are as pleasant and delightsome Pictures and Ornaments , able to draw , allure , and delight the hearts of all men . And the many outward blessings of peace and plenty wch follow the preaching and profession of the Gospell where it is received , are as it were a glorious painting & whiting , which doth make this house glorious a far off , and fils and enflames all that passe by with admiration and love of it . Now there is none so obstinate , nor so strict in speech , but hee will grant , that an house so altered and renewed throughout , ( as I have before shewed ) may truely be called , though not another , yet a new house ; because it is repaired , renued and beautified in all parts , though the foundation and substance of the walls , and the Timber be the same . And therefore none can deny but that the Covenant of Grace now under the Gospell , though it be the same in substance and matter with that made to the Fathers , and hath the same foundation ; yet being thus altered , renewed , and beautified , may justly be called , though not another , yet a new Covenant at least , and a better Covenant . Secondly , the Covenant of Grace which before GOD made with Abraham and his seed , and which was inforce onely among the Israelites before the comming of Christ , is now by the preaching of the Apostles made with all Nations , and all the people of the world are received into it , or at least have it offered unto them ; and there is free accesse made unto all through the new doores which are now made in every side of the Covenant ( as is before noted . ) This is manifest by the very mission of the Apostles , and the Commission which our Saviour Christ gave unto them ▪ Matth. 28. in these words , Goe teach all Nations . Now experience teacheth us , that when an house is not onely repaired , but also inlarged every way , and the foundation of it is stretched out an hundred times more then before , it may truely even in respect of it selfe be called a new house . And when new inhabitants come to dwell in an house wherein they never dwelt before , though the house hath beene long built , and is old in it selfe ; yet to them it is a new habitation , and men in such cases call their houses new houses . Therefore by the same reason it followes necessarily , that the Covenant of Grace which was made with the Fathers , being now by the comming of Christ , the light of the Gospell , and more plentifull gifts of the Spirit , much enlarged , and made capable of all Nations , and Christ the foundation of it being stretched out to all the world ; it may even in it selfe be called a new and better Covenant . Also in respect of the new people which are received into it , it may be called a new Covenant , though in it selfe it were no whit altered or enlarged at all . Thirdly , where the seales of a Covenant are made new , and the old are taken away , and where the manner of sealing is altered and quite inverted , there we may call it a new Covenant , though the substance be the same . Experience teacheth this ; For when a man that hath a I ease of twenty yeares in an house , gives it up , and takes another of the same terme in more full and plaine words , or when upon some defect which he findes in his deed of sale , either in the forme of conveyance , or in the sealing and the witnesses , hee gives up his former deed , and takes another of the same land sealed with other seales , and testified by other witnesses ; this wee call a new deed , though the land be the same , and the purchase all one in substance and true meaning . Now thus it is betweene the Covenant of Grace now under the Gospell , and the same Covenant before the comming of Christ . Though this is the same in substance , and the salvation promised is the same , even that wch is onely in Christ : yet the manner of sealing is much altered and inverted , and the outward seales also . The Covenant had before many seales , as Circumcision , the Passeover , and all the Sacrifices , Ceremonies , Types and Figures of the Law : now it hath onely two , Baptisme and the Lords Supper . The old Seales were darke and obscure , and had Christs image but dimly imprinted into them : The new have a more lively resemblance of Christ . In Baptisme there is the print of the whole Trinity , The Father , the Sonne , and the Holy Ghost . And the signes in the Lords Supper are so like unto the Body and Blood of Christ , that they are called by the same name . Before the Gospell the Covenant was first sealed typically by Christs Blood ; and at last by the Blood it selfe . Now the Covenant is first sealed by the Blood of Christ it selfe , and afterwards , to the end of the world , it is sealed to us by evident signes and remembrances of Christs death , given by himselfe as pledges to us . The old seales were mutable ; the new are unchangeable . The old sealing was much in outward shew , and very little inwardly by the spirit ; The new is little in outward shew , but more by the inward worke of the spirit . The word of the covenant is now more abundantly written in mens hearts , according to the word of the Lord Ier. 31. 33. This is the new Covenant , I will put my law in their inward parts , and will write it in their hearts . Which words are to be understood thus ; not that the fathers had not the word written in their hearts , but that it was not so deeply written , nor in the hearts of so many , as now it is . Wherefore the seales and the manner of sealing being so much renewed , and inverted , we may truely call this a new Covenant . Thus you see the description of the new Covenant now under the Gospel , and the true reasons why it is called the new Covenant , even when it is compared with the Covenant made with the Fathers , which was the same in substance with it . But if we compare it with the Covenant of Nature , which is the Covenant of Works , and of the Law made with Man in the Creation ; then it must of necessity be called new , because that went before it , and was in the time of mans innocency ; this came in after the fall ; that promised naturall life , this promiseth spirituall also ; that tended to hold up the Old Adam , this to build up the New . So likewise , if this new Covenant of the Gospell be compared with the Covenant which God made with Israel in the Wildernesse , it may truely and must necessarily be called new . For that was a mixt Covenant , mixt of the Covenant of Nature and of Grace , and contained in the Law , which is the Covenant of Workes ; and the faith of the promise which is of the Gospell and of Grace ( as is before shewed . ) And therefore in respect of the first part of that Covenant which promised life to the doers of the Law , this is truely a new Covenant , differing in substance from it ; and indeed the Apostles doe call this Covenant of the Gospell a new Covenant , especially and chiefly in comparison of these two Covenants , even that of pure nature , and that mixt Covenant of the Law . CHAP. VIII . NOw having largely described the Covenant of the Gospell , I proceed , for our better satisfaction , to shew more fully , plainely and distinctly , the true agreement and difference which is betweene the first Covenant of Nature , and the second Covenant which is the Covenant of Grace , and betweene the old and new publishing of the Covenant of Grace . And first for orders sake I will shew how the Covenant of Nature and Grace doe agree , and differ . Secondly , because the Covenant of Grace hath beene solemnly published three divers wayes . First , more darkly and obscurely to the Fathers , from Adam untill the giving of the Law . Secondly , after a mixt manner to the Israelites , by the Ministery of Moses . Thirdly , now at last most plainely and purely since the coming of Christ in the flesh , by the Gospell preached and published to all Nations . I will shew how this last publishing of the Covenant , which is so glorious , that it is called the New Covenant by a speciall prerogative , doth agree with , and differ from the two former publications made , the one with the Fathers , Adam , Noah , Abraham , and the rest ; the other with the Israelites in the Wildernesse . The cleer knowledge of which things may yeeld much fruit , profit and comfort , to the hearts and soules of true Christians . CHAP. IX . The agreement of the Covenant of Nature , which is called the first , with the Covenant of Grace , which is called the second Covenant . FIrst , these two Covenants doe agree betweene themselves , and that in three respects ; First , the parties are in substance the same in both Covenants . In the the first Covenant of Workes God was the one party , and Adam the other ; And in the second , the parties are still the same in Nature and substance , to wit , God and Adam , with all mankinde his posterity . Secondly , they doe agree in divers of the promises and conditions . In the first God promised unto man life and happinesse , Lordship over all the creatures , liberty to use them , and all other blessings which his heart could desire to keepe him in that happy estate wherein he was created : And man was bound to God to walke in perfect righteousnesse , to observe and keepe Gods commandements , and to obey his will in all things which were within the reach of his nature , and so farre as was revealed to him . In the second also the promise on Gods part is life and happinesse , with all blessings thereto requisite , Lordship over the creatures , liberty to use them , and a true right and title to them all , and in lieu of these he requires of man perfect righteousnesse and obedience to his will and law , in every point and title , as our Saviour Christ saith , Mat. 5. 18. Thirdly , as the one had seales annexed unto it for confirmation , so also hath the other . The seale of the first Covenant was the Tree of Life , which if Adam had received by taking and eating of it , while hee stood in the state of innocency , before his fall , he had certainely beene established in that estate for ever ; and the Covenant being sealed and confirmed betweene God and him on both parts , he could not have beene seduced and supplanted by Satan , as some learned men doe thinke , and as Gods own words seem to imply , Gen. 3. 22. The seals of the second Covenant are the Sacraments , as Circumcision , and such like in the Old Testament , and the Sacraments of Baptisme and the Lords Supper in these dayes of the Gospel ; wch whosoever hathonce truly received , and is inwardly circumcised as well as outwardly , & washed with the Laver of Regeneration , and baptised into Christ , and hath true communion with him of his Body and Blood , that man can never fall , for the seed of God abideth in him , 1 ▪ Iohn 3. 9. CHAP. X. The difference betweene the Covenant of Nature and of Grace . BVt as they agree in these things , so they differ divers wayes . First , though the parties are in substance the same , yet in other respects they differ . First , in the Covenant of Nature , the parties God & man were friends . God was the Creator , man was his Creature made after Gods image . God was mans good Lord , and man was Gods good servant . God loved man , and man loved God with all his heart ; there was not any least occasion of hatred or enmitie betweene them , but all causes of love . But at the making of the Covenant of Grace , God and Man were fallen out and become enemies . God was provoked to just wrath , and his unchangeable justice required , that man should die , and be consumed by the fire of Gods just wrath : And man was become a rebell , and an enemy , and traitor to God , and had conspired with the Devill against his Lord and King . God was to man a consuming fire , and man was as straw and stubble before him , by meanes of his sinfull corruption . Secondly , in the Covenant of Nature , God revealed himselfe to man , as one God , Creator and Governour of all things , infinite in Power , Wisedome , Nature and substance . But in the Covenant of Grace God revealed himselfe one infinite God , and three persons distinguished , not onely a Lord and Creator , but also a mercifull Redeemer , not onely in unity of essence , but also in trinity of persons . Thirdly , in the Covenant of Nature God was one party , and man alone was another : But in the Covenant of Grace , God is on both sides . God simply considered in his essence , is the party opposite to Man . And God the second person , having taken upon him to be incarnate , and to worke mans redemption , was on mans side , and takes part with man , that he may reconcile him to God , by bearing mans sinnes , and satisfying Gods justice for them . Thus they differ in respect of the parties . Secondly they differ in respect of mediation ; for in the Covenant of nature man needed no mediatour to come betweene God and him ; he was pure , upright and good , created after Gods image , the nearer he came to God , the greater was his joy and comfort , Gods presence was a delight unto him . But in the Covenant of grace , because man by sinne , rebellion , corruption and enmity , was separated and alieuated in his mind , nature and disposition from God , therefore mā could not come unto God to enter into Covenant with him , but by a perfect , pure and holy Mediator , infinit in power and favour with God , that he might prevaile with him , and pacifie his wrath , and yet of mans nature and substance ; that in and by the nature which had sinned , satisfaction might be made for sinne . Without such a Mediatour , there could bee no Covenant made betweene God and man . If man , being ever since the fall filthy and corrupt , should in his owne person come near to God , who is to him a devouring and consuming fire , he as stubble and straw should presently be consumed , and perish at the presence of God . And therefore in making this Covenant , a perfect Mediatour is necessarily required , both to come betweene God and man , and to make perfect satisfaction to Gods just Law in the behalfe of miserable and sinfull man , and to worke his reconciliation and attonement . Thirdly , they differ exceedingly in the promises and conditions . First , the promises of God in the Covenant of nature , were onely naturall life , and earthly happinesse , with all blessings necessary thereunto . But in the Covenant of grace God doth promise , over and above naturall life and felicity on earth , spirituall life and blessings by the communion of his holy and eternall spirit ; not only the spirituall life of grace in this world , but also of everlasting glory in the world to come , in the presence of his glorious Majestie . Secondly , in the first Covenant God did not promise to give life , but to continue life being before already given : But in the second Covenant be promiseth to raiseman from the dust of death and eternall damnation in hell ( into which he was fallen head-long by transgression ) unto the light of life , and that blessednesse in heaven , of which his nature was never capable before , no not in the state of innocency . Thirdly , in the first Covenant the promised portion and possession , was of the earth and of all visible creatures which were fit to serve for mans use . But in the second Covenant God promiseth heaven , and himselfe who made the heaven , to bee the God , the shield and reward of the faithfull , and their portion and inheritance . Genesis 15. 1. Psalm . 16. Fourthly , in the first Covenant God promised and gave to man power over all living creatures , to have them as a Lord at his command , and to use them for his delight , and to rule , not to kill and eat them . But in the second Covenant God gave them to him for sacrifice , yea and also to serve for his food and nourishment . The fourth difference ariseth from the conditions which God requires at the hands of man and on mans behalfe , for all these great and wonderfull blessings . In the first Covenant God required of man perfect righteousnesse and obedience to his whole law and will , so farre as it was in mans power by nature , and revealed unto him , and this he would have man to performe by himselfe in his owne person . But in the second Covenant he requires , on mans behalfe , a more excellent obedience and righteousnesse performed to the whole Law more plainely and fully revealed , and greatly enlarged , and that not by man himselfe or any meere creature ; but by mans Mediatour Iesus Christ , God and man in one person , who is the end of the law for righteousnesse to every one that beleeveth . Rom. 10. 4. Now there is wonderfull difference betweene these two . The righteousnesse required in the first Covenant , was only the righteousnesse of a pure naturall man , and able to save him onely who performed it ; but the righteousnesse of the second Covenant , is the righteousnesse of a perfect , pure and holy man filled with the holy Ghost , which Adam had not in innocency ; yea the righteousnesse of that man , who is one person with God , and so it is the righteousnesse of God , as the Apostle calls it , 2 Cor. 5. 21. and is of value to justifie not onely those who have communion of it , but also a whole world of men besides , if they were made partakers of it . Secondly , the righteousnesse of the first Covenant was onely simple actuall obedience to the Law , flowing from naturall uprightnesse ; But the righteousnesse of the second , consists of habituall holinesse , and of obedience both active and passive to the precepts and penalties , commands and threatnings of the Law ; it hath in it both the sacrifice of righteousnesse , and also perfect satisfaction for sinne by voluntary submission to sufferings and death . Thirdly , the righteousnesse of the first Covenant consisted onely in obedience to the morall Law : But the righteousnesse of the second is obedience both to the morall and ceremoniall Law . For our Saviour Christ was circumcised , presented in the Temple , did eate the Passeover , and observed all the ceremoniall ordinances of God , yea and was baptized by Iohn ( as the Gospel testifieth ) , and that not for himselfe ( for he was free borne , without sinne , and needed not to offer sacrifice , or to be circumcised or washed ) but onely to fulfill all righteousnesse , and to supplie the defects of the Fathers in their obedience to Gods ceremoniall ordinances of old , and also our defects in our baptisme and other Evangelicall ordinances : so much he himselfe testifieth , Math. 3. 15. Rom. 15. 8. Fourthly , in the first Covenant God did not promise unto man a righteousnesse performed to his hand by a surety and intercessour ; but only gave man naturall strength and power to performe the righteousnesse which he required of him ; but yet such mutable strength , that the devill by sudden tempration might prevent him before he was confirmed , and so pervert and supplant him : But in the second Covenant God gives both the righteousnesse performed to our hands , and also his holy spirit which workes in us faith and strength of grace to receive and enjoy it ; yea , by dwelling in us as Gods immortall seed , doth unite us to Christ , and bring us to communion of all his benefits , as his sonship , righteousnesse , satisfaction and the rest , and all this God doth both promise and give freely , so that this is foedus gratuitum , a most free Covenant . The fifth difference is in the seales ; for though in this , both covenants agree , that seales were annexed to them , yet they differ in the seales and manner of sealing , both inward and outward . The seale of the first Covenant was the tree of life : But the seales of the second Covenant were the Sabbath of the seventh day , sacrifices circumcision , and the passeover in old time ; and now the sacraments of Baptisme , and the Lords supper . The seale of the first Covenant was but a pledge to confirme man in naturall life , and in naturall beleefe and assurance . But the seals of the second have the holy Spirit of God inwardly working with them , and by them . Lastly , they differ in successe , effect , strength , and perpetuity . The first Covenant had no good successe , it never tooke effect to save any one of Adams sons ; yea it is abolished , only the law and condition of it stands firme in the matter and substance of it ( being Gods immutable will , and eternall rule of righteousnesse ) to wit , that without perfect obedience to Gods revealed will , man shall never come to eternall life , but is under the jawes of death . But the second Covenant , being made in such a perfect Mediator , and sealed with the blood of Iesus Christ , God and man , which is of infinit and eternall value , hath had good successe from the beginning , hath taken effect in all ages , and is of force and vertue for ever world without end . CHAP. XI . NOw the consideration of these differences serves to shew Gods infinit mercy and wonderfull bounty to miserable man ; In that by Adams fall he tooke occasion to be more good unto us , and when we were become his enemies , did more exercise and shew his goodnesse , and give greater grace unto us . If God had renued againe after mans fall the first Covenant of naturall life , it had been a great favour : but as if that were but a little in his eyes , he makes a better Covenant , even an eternall , and that of better promises , even promises of spirituall life and eternall blessednesse in heaven , Also if God and man being by mans fault become utter enemies extremely contrary one to another , God had yeelded so farre as to accept of a Mediator hired by man to speake for him ; surely it had been great mercy and clemency : for we see that earthly Kings will admit no intercessors for rebells and traytors , except feare and necessity drive them unto it . But God in this point shewed mercy beyond all that reason could imagine or expect ; when man fled from God , and had no minde , will or inclination to sue for mercy , God sought after him , and offered freely to him a Mediatour not of the ordinary rank of creatures , but his owne Sonne out of his bosome , and that not to speake , plead , or intreat only for man ; but also to be incarnate and made man under the law , and subject to the curse thereof in mans stead , and by yeelding himselfe voluntarily to a cursed death , to make a full satisfaction for mans sinne . O heavens blush , and O earth be a stonished at this , to see the sonne of God thus abased for Gods enemies ; well might the sunne hide his face when this Mediatour suffered , as the Gospel testifieth . And yet the Lords bounty stayeth not here ; he goeth further , & when man neglecteth & despiseth this his bounty , and neither will nor can desire or seeke to be partaker of it , he sendeth his word to call him , and his spirit to convert him and change his heart , and not only to make him hunger , and thirst after Christ and his righteousnesse ; but also to unite him to Christ , and to bring him to communion of all his benefits and heavenly treasures . Thus the more that we have multiplied our rebellion and trangression against God to provoke him to wrath , the more hath he magnified his mercy , and enlarged his bounty towards us ; and the more that sinne hath abounded in men , the more hath his grace abounded towards them . O let us now at length , when he hath done all these things for us , remember our selves , and turne unto him with sorrow and repentance for our sinnes past , let us labour to redeeme the time formerly mis-spent in vanity , by double thankfulnesse and obedience ; and yet when we have done all we can , let us to his glory professe , that we are unprofitablenesse , we have not done halfe our dutie , and if we have any mind to glory and rejoyce , let us glory and triumph in the Lord , and give him all laud and praise for ever and ever . CHAP. XII . The agreement betweene the Covenant of grace , as it was revealed to the Fathers of the old Testament ; and the same renewed and more fully explained in the Gospell . AFter the agreement and difference betweene the Covenant of nature and the Covenant of grace plainly laid open , I proceed to shew how the second Covenant , to wit , the Covenant of grace doth agree and differ in respect of the divers publishings and promulgations of it in the old and new testament . The Revelation of it in the old Testament , I have reduced to two heads : The one is that by which it was revealed to the Fathers before the Law , and renewed in divers ages ; as first , to Adam , secondly , to Noah , thirdly , to Abraham , Isaac , and Iacob ; The other is the revealing and renewing of it with Israel in the wildernesse , in the giving the law by the Ministery of Moses , after which it continued in one stay untill the coming of Christ : With these two my purpose is now to compare the Covenant as it is now fully revealed in the Gospel ; And first with the Covenant as it was revealed to the Fathers before the Law : That old , and this new doe agree divers wayes . First the parties in generall are the same in both Covenants . In the Covenant with the Fathers , the one partie was God offended by mans sinne , and provoked unto wrath and displeasure by his rebellion , and so made a consuming and devouring fire unto him . And the other party was man by meanes of his fall and corruption now made a rebell and enemy unto God , and as stubble and drosse before his presence . And in the Covenant , as it is revealed in the Gospel , the parties are still the same , even God offended , and man the sinner and offender . Secondly , they agree in this , that a Mediatour is required in both betweene the parties God and man so farre separated , and standing at so great a distance , for to make up the breach and the league between them , being at so great odds . And both have one Mediatour , Iesus Christ the promised seed , who alone in heaven and earth is able to stand before the devouring fire , and to make atonement betweene God and man . For that seed of the woman which in the first making of the covenant was promised to Adam to break the serpents head , Gen. 3. that seed which was promised to Abraham and Isaac , in whom all the Nations of the earth should be blessed , Gen. 12. and 22. that Shiloh which Iacob spake of in his blessing of Iudah , Gen. 49. He was the Mediatour in the Covenant betweene God and the Fathers before the law ; And he is no other but Iesus Christ , who came in the fulnesse of time ; who by having his heel bruised in his sufferings , hath broken the serpents head , that is , destroyed the workes of the devill ; who by his Apostles , Gal. 3. 9. hath called all nations to the participation of Abrahams blessing , and to justification by faith in him , and who was made and born of a woman a pure virgin by the power of the holy Ghost , Luk. 1. 35. and is now and ever hath beene , yesterday and to day and the same for ever ▪ a perfect redeemer and eternall Mediatour of the Covenant now under the Gospel , as appears , Ioh. 8. 56. and 14. 6. Ephes. 4. 16. Heb. 13. 8. Thirdly , in both these Covenants the substance of the promises is one and the same . As we have the promise of spirituall Life by the Communion of the holy Ghost , both of the life of grace in this world , and of the eternall life of glory in the world to come ; so had all the Fathers from the beginning . As we have the promise of a true right and title to all earthly blessings also in Christ ; so also had they . As God is given to us in Christ to be our portion ; So he by Covenant gave himselfe to them to be their God . As we have Christ God and man given unto us to be our Saviour , and his righteousnesse and obedience , with all the merits of his death , to be apprehended by faith for our justification ; so had they from the first time of the promise . All this the Apostle sheweth most plainly , Heb. 11. where he sheweth that the forefathers did by faith receive not onely earthly blessings , as the Land of Canaan , deliverance from enemies and oppressors , safety from the flood ; but also they embraced the promises of a better life , and of a better country , even an heavenly , and God is not ashamed to be called their God , for he hath prepared for them a city ▪ ver. 16. They received Iesus Christ by saith , and did so firmely beleeve in him , that they esteemed reproach for his sake greater riches then all earthly treasures , vers. 26. they by faith became heires of his righteousnesse , vers. 7. and Act. 15. 11. we ( saith the Apostle ) beleeve to be saved by the grace of our Lord Iesus Christ , even as they . Fourthly , the Covenant made with the Fathers agrees with the Covenant now under the Gospell , in one and the same condition on mans behalfe , to wit , the perfect righteousnesse of the Law , and perfect obedience to the whole revealed will of God , performed not by every beleever himselfe , but by his Mediatour Iesus Christ , God and man , in mans nature . This righteousnesse was made theirs , and is made ours by one and the same meanes , even by communion of the Spirit , and by true faith laying hold upon it , applying it , and offering it up to God . Both the righteousnesse and the meanes by which it is made ours , are free gifts and graces of God both to the Fathers and us . Neither they were , nor we are sufficient of our selves , or fit to performe any thing for salvation , or to receive salvation when it is offred freely ; all our will , all our sufficiency , and all our fitnesse is of God , and ever hath beene . And therefore howsoever Christ his righteousnesse and satisfaction made unto God in the nature of man , may in respect of Christ our head be called a condition of salvation which God required on mans behalfe : yet in respect of us and the Fathers also , it is rather a part of the blessing , and one of the free promises in the Covenant , and at our hands God requires no condition at all , but such as he himselfe doth freely of his grace performe and worke in us and for us . And therefore as the Covenant which God hath now made with us , so also that Covenant with the Fathers before the Law was foedus gratuitum , a free Covenant of Grace . Fiftly , the Covenants both Old and New agree in the Seales divers wayes . First , as in that Old , so in this New , outward Seales and Signes are required for to seale and confirme them . Secondly , as their seales did signifie the shedding of Christs Blood , and his cursed death for mans sinne , also mortification and sanctification ; so doe the seales of Baptisme and the Lords Supper , which are annexed to our Covenant . As their Seales did both teach the manner of mans redemption , and also did serve to confirme their faith in it ; so doe ours both set before us Christs death and obedience , and our communion with him , and also confirme our faith and confidence in him . As their Sacraments were parts of their profession , and were testimonies of their love to God , and were accounted Gods worship ; so are ours . As their Sacraments did distinguish them from Pagans , Infidels and all strange Sects ; so doe ours . As their Sacraments had God their Authour ; so ours . Ours and theirs are both Seales of the righteousnesse of Faith , both are effectuall to beleevers onely , both have the same effects , increase of faith , hope , confidence , love , charity among men , and the like . Thus farre the●e two Covenants agree in the Seales . Lastly , they agree in the generall successe , effect and sufficiency ; for both of them have had good successe , and taken effect , and bin sufficient to beget grace in the Elect , & to bring all true beleevers to eternall salvation and blessednesse ; As the Covenant plainely revealed in the Gospell , brings all true Christians to beleeve in Christ , and to finde comfort and salvation in his Mediation , Intercession , Righteousnesse , Resurrection , and victory over death ▪ So by the Covenant made of Old with the Fathers : Adam , Abel , Enoch and Noah , were brought to beleeve in Christ , and were saved Enoch by faith in Christ was translated ; Noah by faith made the Arke to the saving of himselfe and his houshold ; Abraham saw by faith the day of Christ , and by beleeving in him was justified ; Iob rejoyced that Christ God would plead for man with God , and the Son of man for his friend and neighbour , Iob 16. 21. and professed his faith and confidence in the Resurrection of Christ his Redeemer , Iob 19. 25. CHAP. XIII . The difference betweene the Covenant made with the Fathers , and the Covenant with us . THey differ divers wayes . The first , which is indeed the greatest difference of all , is in respect of the darknesse and obscurity of the one , and the plainnesse and perspicuity of the other . The Covenant with the Fathers was every way , and in every point more darke and obscure , involved in types and shadowes of Christ . The Covenant in the Gospell is plaine and perspicuous , it removes the vaile , and shewes Christ the substance with open face . In the Old Covenant the severity of Gods justice , and his just wrath and enmity against sinne did not so plainely appeare , because the effect of them was not made manifest upon his own dear Sonne our Mediatour , untill he came to suffer actually such ignominy , reproach , agonies , and a most ignominious and cursed death for our sinnes which he tooke upon him to beare , and which were imputed to him , and punished in him our surety : Gods not sparing him , but afflicting him with all his stormes , and delivering him up to hellish paines and agonies , and to a cursed death , doe wonderfully shew his infinite wrath against sinne , which was but slenderly and darkely revealed to the Fathers in Types and Figures in the slaughter of Beasts , and burning of sinne-offerings . So likewise , though in the Old Testament we reade of God , and some mention of his Sonne , Psalm . 2. 12. Prov. 30. 4. and of the Spirit of God , and doe finde many phrases which signifie more persons then one or two in one Iehovah : yet the Mystery of the Trinity was not so fully revealed , as now it is in the Gospell , wherein wee have plaine affirmation of three distinct persons , the Father , the Son , and the holy Ghost , in the unity of Gods essence , and all the three are said to be one , though by distinct properties and divers works they are described unto us severally , and distinguished one from another . And hereby we see that the new Covenant of the Gospel is more plaine , and the old more darke , in respect of the parties God and man betweene whom the Covenants are made . Secondly , in the old , Christ the Mediatour was darkly shadowed out to the Fathers ; they had onely this knowledge of Christ , that they should be saved by a Mediator , that this Mediatour should be the seed of the woman , that he should be the Archangell or Prince of Angels , and Emanuel , God with us , yea , and should be called the mighty God , and should make atonement for sinne , and bring in eternall righteousnesse : But how God and man should in him become one person , how God in him should be incarnate and humbled , and stand in our place , and beare our sins , how he should fulfill the law in every particular point , how he should satisfie Iustice , and suffer the wrath of God ; these things were not distinctly , nor fully revealed unto them , only the extraordinary Prophets had some foresight of them , and did more plainely at sometimes describe some of them . But now in the Gospel wee see the person of our Saviour , and his two Natures most plainly set forth before us , the manner of his Birth and Incarnation , the personal union of his Natures , the manner of his obedience , death , and satisfaction , and the particular uses of them , as also the vertue of his resurrection and ascension . And therefore the new Covenant is more plaine in respect of the Mediatour . Thirdly all the promises of eternall life and Salvation , and the condition on mans behalfe , how and after what manner it should be performed ; also the things signified and confirmed by the seales , were farre more darke and obscure in the old Covenant . But in the new Covenant of the Gospel , all these things are so plaine , that even children may learne and understand them . And thus in all respects , and in all parts the Old was more obscure , and the New is more plaine . And this is the first , and the maine difference . Out of this there doe arise two other , even a second and third difference betweene these Covenants . The one which is the second in order , is a difference in the parties received into the Covenants . The old Covenant , because of dimnesse and obscurity , did shine forth but a little , and gave light onely to them who were neare at hand ; and hereupon it came to passe that it reached to a very few ; sometimes but to one or two families , and when it was in greatest force , but to one Nation and people of the world . But the new Covenant in brightnesse of knowledge , and plainenesse of revelation doth shine like the Sunne , and gives light farre and neere to all Nations , even to them that sate in darkenesse , and in the shadow of death . And hereupon it comes to passe , that people of all Nations are received into this Covenant , and the parties which now enter league with God , are not some few men , or some one Nation , but all Nations and people of the world , God is one party , and all Nations of the earth are the other party . A third difference consists in the power , efficacy , successe , and effect which is divers in these two Covenants ; For howbeit they agree in these generally , because both of them have had successe , taken effect , and beene of power to bring many to salvation ( as is before noted : ) Yet by reason of the obscurity of the old , it hath taken lesse effect , and beene of lesse power . And the new by meanes of plainenesse and light , hath brought with it more excellent gifts , and more abundance of grace to many , and hath beene of greater force , power and efficacy , and the Spirit hath wrought more powerfully by it . For ( as the Apostle saith ) faith , which is , as it were , the roote of other graces , commeth by hearing , and hearing by the Word : where the Word is more plainely preached and heard with understanding , there must needs be greater knowledge and faith , and there the Spirit must needes worke more powerfully and effectually , and shew all graces more abundantly in the hearers . Hereupon it comes to passe , that the Old Covenant did worke but weakely in all , except those that were ex●●aordinarily called and enlightened , because of the obscurity of it , and unfitnesse to beget knowledge and faith . But by vertue of the N●w the Lord writes his Law in our hearts , and makes us all know him more fully , Ier. 31. 33. and doth poure out his Spirit with aboundance of Grace upon all flesh , Ioel 2. 28 A fourth difference is in the circumstance of the promises and gifts , The old Covenant did promise life and salvation in Christ , who then was to come . And Christ who is the foundation of all the promises , though he had then taken upon him to worke mans redemption , and his future death and obedience were actually in force from the beginning , able to save all beleevers ; yet he was not actually come in the flesh , neither had actually performed these things for man . But the new Cove nant doth promise salvation and all blessings in Christ being already come in the flesh . And Christ hath actually performed all things which were needfull for our redemption , and we are by the new Covenant made partakers of his sacrifice already offered , and his righteousnesse already performed for us . A fifth difference ariseth from the order and mixture of the promises . The old Covenant did first and chiefely promise earthly and temporall blessings , as deliverance from bodily enemies and dangers , and plenty of worldly goods , as houses , lands , wealth , riches , encrease of children , length of dayes and such like , and in and under these it did signifie and promise all spirituall blessings and salvation But the new Covenant promiseth Christ and his blessings spirituall in the first place , and after them earthly blessings . First it brings us to the Kingdome of God , and the righteousnesse thereof , and then it ministers other things unto us . Againe the old Covenant abounded in earthly promises of worldly blessings , but had few promises of spirituall and heavenly blessednesse intermingled ; But the new insists almost altogether on heavenly rewards , and promises of spirituall blessings , and hath but few promises of temporall and worldly good things . And thus both the order of the promises , and the unequall mixture of earthly and heavenly blessings , doe make another difference betweene the old and new Covenant . Sixtly , they differ in the outward matter of the seales , the outward rites , and in the order of Sealing . The seals of the old Covenant were many , and those laborious , costly , heavy and burdensome ; circumcision was painfull , sacrifices were costly , and the many oblations , offerings , and purifications , were a burden too heavy for the fathers to beare . But the seales of the new are few , and but two , the least number that can be , and those very easie without toyle or cost , or paine of body or minde . The matter of the old seales were oxen , sheepe , goats , birds , incense , odours , calves , lambes , cutting of the flesh , shedding of the blood , burning , and killing of divers creatures . The matter of the new seales is onely water sprinkled , and Bread and Wine broken , powred out , distributed , eaten , and drunken , and this is all that the seales differ much in outward matter ; also in the order of sealing : for the old was first typically sealed with shadowes , and after with the substance , Christs Body and Blood : The new was scaled first with Christs blood and death , and is now sealed by the outward signes dayly in the Sacraments . Lastly , they differ in perpetuity . For though the substance of both is one and the same , eternall and unchangable ; yet the forme and manner of making and sealing is changable in the old , but is in the new perpetuall . The old Covenant hath new words added to it , even the new Testament ; and the outward seales are abolished , and new put in their place : But to the words of the new Covenant no more or plainer words shal be added , neither shall the outward seales thereof be altered , but shall remaine till the comming of the Lord . And therefore the old is but in substance onely ; but the new is in all respects perpetuall and unchangeable . Thus much both of the agreement and the difference betweene the old and new Covenant of grace . CHAP. XIIII . FIrst , the agreement which is between these two Covenants of grace , doth serve to assure us , that all the faithfull forefathers , from the beginning , did partake of the same graces with us , and had fellowship and communion of the same spirit , with one and the same Iesus Christ , and were justified by his righteousnesse , and saved eternally by faith in him , even as we are at this day . If sinne in them could have hindred the worke of Gods grace , so it might doe in us ; for we are sinners as well as they , and God hath as just a quarrell against us . If our Mediator be of power to save eternally , then must they also needs be saved as well as we ; for they had the same Christ . He was yesterday , is to day , and shall be the same for ever . If Gods promises be true , & if they cannot faile ; surely they had the same in substance which we have . If salvation doth rest upon the condition of righteousnesse , they had the same which we have , even the righteousnesse of God in Christ , and by the same faith they did partake of it . If seales can helpe any thing at all , they had them also as well as we . And if we may judge of the power of the Covenant , by the successe and effect in some persons , we shall find , that Enoch and Eliah were by the grace of the Old Covenant saved even from bodily death , and taken up into heaven and happinesse . And therefore let this consideration of the unity and agreement which is betweene the new and old Covenant of grace , admonish us not to be puffed up with pride , & a false conceipt ; as if we onely under the Gospel were respected of God , & saved by faith in Iesus Christ . Let this teach us to thinke reverently of the Fathers in the Old time , and love and reverence the name and remembrance of them as Saints glorified in heaven , spirituall members of the same Christ , and partakers of the same grace with us . But above all let this enflame our hearts with a deadly hatred and detestation of all those heretickes , and their doctrine , as the Manicheans , Anabaptists , Antinomians , blasphemous Servetus , and the rest who have not beene ashamed to teach boldly ; that the fathers did never partake of saving grace in Christ , neither were under the same Covenant of life with us ; but onely were fed with temporall promises , and earthly blessings , as hoggs and calves for the slaughter . And let us count the Popish fiction of Limbus patrum a doating dreame , justly to be abhorred of all true Christians as a loathsome abomination . Secondly , the differences noted betweene the old , and new Covenant of grace , serve to magnifie in our eyes Gods extraordinary love and bounty towards us who now live in the light of the Gospel . Though the Fathers were fed with the true Bread of life , yet in a small measure , and more coarse manner prepared ; and though the light of life shined to them , yet it was dimly through clouds and mists . The tast and sight which they had of Christ , did in this life more increase their hunger , then satisfie their appetite , and more increase their thirst after him . They had few examples , and present patternes of holy men to follow ; the number of beleevers was small , and so there were but few helpes and encouragements in true Religion . The gifts of the spirit were rare , scarce to be found in two or three among a great multitude ; and those gifts of knowledge , faith , and heavenly wisedome , which those few had , were small , and not so eminent . But the Lord hath opened to us the windowes and floodgates of heaven , and rained downe more abundantly all blessings upon our heads ; he hath made the river of life , which glads the citie of God , flow among us in full streames ; he hath fed us to the full with the bread of life ; so that Hypocrites begin like Israel to loath his heavenly Manna : we live in the glorious light , and see Christ clearly ; we have many examples of godly men on every side round about us to provoke us , many patternes to worke by ; much encouragement , plenty of all gifts of learning , knowledge , wisedome , Faith , love and the like . Now how comes this to passe ? Is it because we are better then our forefathers , or because wee have better deserved ? Surely in no case ; for they were by many degrees more excellent in naturall gifts then we , lesse rebellious , and more ready to make good use of small meanes , then we are of greatest . Which of us dares compare with Ezoch , Noah , Abraham , or David ? As the world grows old , and we grow weake in bodily strength , and low in stature ; so we still grow more and more strong in corruption and in frowardnesse of heart ; And the Lords mercy and bounty is so much greater to us then to them , because we are further from deserving any mercy then they were , and do deserve more misery . The onely thing wherein we are better then they , is this ; that the Lord hath shewed more goodnesse to us then them : wherefore let us all confesse and say to the glory of God , that it is his mercy not our merit , to him belongs all the praise . It is not of him that willeth , nor in him that runneth , but in God that sheweth mercy . To him be glory and honour for ever world without end . CHAP. XV . NOw having laid downe the agreement , and difference betweene the new and old Covenant of grace , that is , the Covenant as it was made with the Fathers before the law , and the Covenant as it is now plainly published in the Gospel , It followes now that I should shew the agreement and difference betweene the same pure and plaine Covenant of grace in the Gospel , and the mixt Covenant wch God made with Israel on mount Horeb by the Ministery of Moses which consisted partly of the Covenant of workes , and partly of the Covenant of grace ( as is before noted . ) If I should insist upon all the Differences and Agreements which are betweene these two Covenants , I should repeat all the agreements and differences which I have before declared to be betweene the Covenant of nature and of grace , and also betweene the old Covenant of grace and the new . For the first part of the Covenant which God made with Israel at Horeb , was nothing else but a renewing of the old Covenant of works which God made with Adam in Paradise . And the second part which God made with them , first obscurely when he gave them by Moses the Leviticall Lawes , and ordeined the tabernacle , the Ark , and the mercy seate , which were types of Christ ; and secondly more plainly in the plaines of Moab which is set downe in the book of Deuteronomie ; this was nothing else but a renewing of the Covenant of grace which he had before made with their Fathers , Adam , Abraham , Isaac , and Iacob . And therefore the same agreements which I have before shewed to be betweene the Covenant of nature and of grace , the same are betweene the first part of the Covenant which God made at mount Sinai , and the Covenant under which we now live in the Gospel . Likewise there are the same differences , one only excepted ; for whereas in the first Covenant of nature God and man were friends , both just and righteous , both lovers , and neither of them offended ; now in renewing the same Covenant with Israel , the parties were at variance , for God was provoked to wrath , and man by sinne was become an enemy , even as they were at the making of the Covenant of grace . In like maner , if we consider the second part of the Covenant made with Israel , it being the same with the old Covenant of grace , we shall finde betweene it and the new Covenant of the Gospel , the same agreements and differences which I have last before shewed to be betweene the old and new Covenant of grace . Wherefore I will now take the whole Covenant which God made with all Israel by the ministery of Moses , as it consists of both these parts joyntly together , and so I will compare it with the Covenant of the Gospel , and shew the agreement and difference betweene them . And first for the things wherein they agree , besides those before named , wherein the parts of the Covenant made with Israel , doe agree with the covenant of the Gospel , I find but two onely . First , they agree in the maine and principall end , namely the revelation of the glory of the goodnesse , justice , and mercy of God in mans salvation ; at this they both ayme , and in this they both agree . Secondly , they both agree in this , that both of them doe promise unto us justification and salvation in Christ , and both require in us a continuall endeavour to fulfill the whole law , as neare as we can every man in his own person . For although Christ is the end and fulfilling of the law for righteousnesse to all true beleevers ; yet after that we are justified by his righteousnesse , it is required in every one of us , that we should labour to avoid every sinne against the Law , and doe all holy duties which the law requires , so farre as we are able : this we promise in Baptisme ; and whosoever doth wilfully live , and continue in any sin , and purposely abstaine from good when occasion is offered , and omits holy duties which the law requires , as observing of the Sabbath , hearing of the word , and such like , we count him a carnall man , and he hath no part as yet in the Covenant of grace . For he that is justified , is also mortified , and sanctified , and cannot purposely continue in any sin of omission or commission . CHAP. XVI . The Differences . BVt the differences between them are many and great . First , they differ in the manner of requiring obedience to the law , and exacting good workes . The Covenant of Moses requires , that a man shold first endeavour to fulfill the whole law , that thereby he may be justified , and live ; and if he cannot do so , that then he should flie to sacrifices for sinne , and free-will offerings , and in them , as in types , to Christ and his righteousnesse and obedience , that there he may finde that which by the law he cannot obtaine . But the Covenant of the Gospel requires that a man should first renounce himselfe , and all his owne righteousnesse , and seeke salvation and righteousnesse in Christ by faith , and that being justified by grace in Christ , he should by way of thankfulnesse labour to the utmost , to bring forth all fruites of holinesse , righteousnesse , and obedience to all Gods commandements , and that for this end , that he may glorifie God , adorne his profession , and be more and more assured of his communion with Christ , and sincere love to God . Secondly , these Covenants differ in matter and substance . The matter and substance of the Covenant made by the Ministery of Moses , it was mixt , it was partly conditionall , and partly absolute ; partly legall , and partly Evangelicall ; it required to justification both workes and faith , but after a divers manner , and it was a mixt Covenant of two divers Covenants , both the Covenant of Workes , and the Covenant of Grace . First , it required workes , that men should doe the workes of the Law and live , and this it did by way of the first Covenant . For the morall Law written in two Tables of stone , and consisting of the ten Commandements which God spake from mount Sinai , is called by the name of a Covenant , Deut. 4. 13. He declared to you ( saith Moses there ) his Covenant which he commanded you to performe , even ten Commandements , and he wrote them upon two Tables of Stone , and Deuter. 9. vers. 9. These two Tables are called the tables of the Covenant : by these testimonies it is plain that the law was given to Israel as a Covenant which required obedience for justification and life . Secondly , this Covenant given by Moses , promised Christ , and required that whēsoever they failed in their obedience to the Law , they should flee to sacrifices and sinne-offerings , which were Types of Christ , and did prefigure , signifie and seale his satisfaction and atonement for sinne , and that by faith they should seeke righteousnesse and satisfaction in him , and shoul rest upon those promises which God made with their Fathers , that in Christ the blessed seed all Nations of the earth should be blessed . And this is the second , even the Evangelicall part of the Covenant , and is called by the name of another Covenant , Deut. 29. 2. For indeed this is the Covenant of Grace , as the other part is the Covenant of Works . This GOD propounds absolutely , the other is conditionall , that a man shall doe it if hee can , and if hee can doe it hee shall live ; if hee cannot , that he should flee by faith to Christ , foreshadowed in types , and promised to the Fathers . Thus the Covenant which God made with Israel , was not a simple , but a mixt Covenant , and the matter of it was mixt . But the Covenant of Grace in the Gospell is simple without mixture , and propounds no other way to salvation , but onely in and through Iesus Christ ; no justification but that which is by faith in Christs obedience , without our owne workes . This is a second difference . The rest of the maine differences are plainely laid downe by the Apostle Paul , 2 Cor. 3. One is , that the Covenant which God made with Israel , was an old Covenant . For it is called by the Apostle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , vers. 14. But the Covenant made with all Nations by the Gospell , is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the New Covenant , vers. 6. Now the Covenant with Israel may truely bee called Old , and is so indeed in respect of the Covenant under the Gospell , for two reasons . First , because the legall part of it , which was the Covenant of Workes laid downe in the ten Commandements of the Law written in Tables of Stone , is in substance all one with the first Covenant which God made with Man in the state of Innocency ; the summe of both is that one thing , Doe this and live . Secondly , because the Evangelical part of it , which promised life and righteousnesse in Christ the promised seed , was given after the old manner , as it was to the Fathers before the Law , that is , in generall , darke and obscure promises , & did shew Christ onely afarre off , to come in the latter ages of the world . But the Covenant of the Gospel is every way new . It is made with us after a new maner ; It sheweth Christ already come , and that most plainely , and it hath no reliques of the Old Covenant of works in it , but teacheth justificatiō by faith without works , even by communion of Christ and of his righteousnesse alone , without any concurrence of our own righteousnesse and workes of the Law concurring for justification . Another difference wch the Apostle makes betweene these Covenants , is , that the one is the Letter , the other the Spirit . For so he affirmes ▪ ver. 6 Now the reasons of this are two especially : The first reason why the Covenant with Israel is called the letter and the Covenant of the Gospel the Spirit , is because Moses who was the mediator of the Covenant with Israel , did give onely the Letter of the Covenant , that is , the Law and the Covenant written in Tables and in Letters , but he could not give the Spirit to make them understand the Covenant , nor any inward grace and ability to make them keepe it . But Christ the Mediator , by whose Ministery the Covenant of the Gospell is given , hath also the Holy Ghost in himselfe without measure , which Spirit he by his Word , and together with the word of the Covenant , sends into our hearts , and enables us to beleeve and to keepe the Covenant . And as Iohn the Baptist , comparing himselfe and his ministery with the ministery of Christ , saith , I baptize you with water , but he shall baptize you with the Holy Ghost and with fire ; that is , I give onely the outward signe , but he gives the inward grace : So it may be said of Moses and Christ , that Moses gave onely the letter or writing of the Covenant ; but Christ gives the word , and with it the Spirit of Grace also , which makes it effectuall to salvation . And therefore the Covenant , as it proceeds from Moses , and comes by his Ministery , is but a letter ; but that which Christ gave as Mediatour , is the Spirit . Another Reason may be drawne from the manner of giving . Moses gave the Covenant written in Letters which many could see , but could not read ; and many could read , and could not understand ; and many could understand literally , after a naturall and carnall manner according to the proper literall sense , but they could not understand the words spiritually according to the spirituall sense , they could not see nor discerne the true scope , end , and use of the Words . But Christ did preach the Covenant of the Gospell , by a lively voyce , in words easie to be understood , which did not onely sound in the eares , but also pierce into the hearts and spirits of the hearers , and did shew not onely the matter , but also the manner , end , and use of every thing , and how the Law and Commandements doe not onely binde the outward man , and require the outward act ; but also do binde the inward man , even the soule and spirit , and doe require all holy thoughts , motions & dispositions of the heart and soul : and thus the words of the New Covenant are fit Instruments of the Spirit , and the Spirit doth worke powerfully by them . Another difference laid downe by the Apostle , verse 13 , 14 , 18. is , that there was a vaile before the Covenant with Israel , which hindred their sight , so that the people could not looke into the end , nor see the right use of the Law and the ceremonies thereof . But the Covenant of the Gospell is given with much evidence of speech , and therein we all with open face behold , as in a glasse , the glory of the Lord . Now this vaile consisted of two parts : The first was the darknesse and blindnesse of their hearts , and the weaknesse of their sight : The second was the obscurity and darknesse of the Covenant it selfe , which both in respect of the words , and also of the Seales , the Types and Figures , was very darke , and hard to be understood : First , the people themselves were naturally by reason of originall corruption blinde and ignorant , and not able to see the right end and use of the Law and Covenant ; yea , their sight was so weake , that they could no more looke upon Gods glory , then the weake eye of a man can looke upon the bright Sunne when it shineth in full strength ; and therefore being not able to looke upon the glory of God shining in the Covenant , they could in no case see into the end and use of it , and so their owne weakenesse and blindnesse was a vaile unto them , and is this day to all the Iewes , till their hearts be converted to the Lord , vers. 16. and till he powres out his Spirit on them . Secondly , the words of the Covenant were spoken , and the Seales and Ceremonies ordained after such an obscure manner , that a vaile of darknesse did hang over them , till Christ by his actuall fulfilling of them , and by the words of the New Covenant in the Gospel , did make all plaine , and pull away the vaile of darknesse . This obscurity of the Covenant proceeded from three speciall causes ; the first was Gods hiding and concealing of his purpose in the giving of the Law . For his purpose in giving the Morall Law , was not that Israel should doe it and be justified thereby , which after mans fall and corruption is impossible ; but onely to teach them and us what is true and perfect righteousnesse which leadeth unto life , and to make all men examine themselves by it as by a rule ; that by it finding themselves destitute of righteousnesse , and utterly unable to performe righteousnesse , they might be driven out of themselves , and so prepared to receive Christ , and embrace his righteousnesse . Also Gods purpose and counsell in giving the Ceremoniall law , was not that men should performe them as any part of righteousnesse to justification ; neither did he ordaine them to be of themselves purgations from sinne , and expiations of iniquity , but onely to be Types foreshadowing Christ , and his all-sufficient sacrifice , and seales of the Covenant wch did seal it , not by any vertue in them , but by vertue of Christs which they signified . Now though this was Gods counsell and purpose in giving the law morall and Ceremoniall . yet he did conceale , and not in plaine words expresse it ; he told them not that he meant by putting them upon the performance of the law , to make them find out their own weaknesse and insufficiency , and thereupon flee to Christ the end of the law , and the substance of the Ceremonies and sacrifices : But contrarily he required their performance of the Law for the obtaining of life , and did so speake as though it had beene possible for them to fulfill it , and to be justified thereby ; and so they commonly did understand his words erroniously , even as the Papists doe at this day , thinking that God would never have commanded them to doe the Law , if hee had not knowne that it was in their power to doe it , as he commanded ; and this was the first cause of the obscurity of that Covenant . The second cause , was the mixture of the legall part of the Covenant with the Evangelicall , and the joyning of them both as it were in one continued speech . For first God required by the morall law , that they should do it for the obtaining of life ; then immediatly he addes unto it the ceremoniall law , and ordained sacrifices for sin ( which did declare them to be sinners , and so destitute of righteousnesse ) and gave them divers types and shadowes of Christ , and by that law he required obedience and doing , upon paines of death and cutting off , so that the people of Israel did still imagine themselves to be in the Covenant of workes ; and from that manner of speech used by God , and from the title of laws and statutes which God gave to the Ceremonies , and from the words before going , they gathered that the sacrifices , oblations , and other rites were rather laws to be observed for righteousnesse , then seales of the Covenant of grace , and signes of Christ and his righteousnesse ; they thought the use of them to consist in doing , not in signifying , and stirring up of faith to lay hold on Christ : and this was a second cause of the darknesse of that Covenant . The third cause was the great penurie , and scarcitie of Evangelicall promises in that Covenant , and the great inequality and disproportion which was betweene them and the legall Commandements of Workes . For in that Covenant we finde few promises of life & salvation , but only upon condition of Workes . Christ is very seldome pointed at in plaine words . The Evangelicall promises as they are rare & very few in all the Bookes of the Law which God gave them by Moses ; so they are either very generall , or else very obscure , more then those which were given to the Fathers long before : But the Legall Commandements and Promises are many , and those very plaine in every place . And this was a speciall cause which made the people of Israel to misconstrue the meaning of that Covenant , and to thinke that all salvation was to be obtained by Workes ; and thus the Covenant was obscure , and the end thereof was hid from their sight , they could not understand the true use of the Types and Ceremonies . But the Covenant of the Gospell is made in such plain words , and doth after such a lively manner set forth Christ and his perfect Ransome , satisfaction and righteousnesse unto us , and the true way to justification and salvation by faith in him , that the most simple may understand it ; and with that plaine Doctrine and multitude of Promises the Spirit of God workes powerfully , and is given by Christ in such measure to all sorts of people , that the darkenesse of their hearts is abolished also , and so there is no vaile , neither over their hearts , nor over the Covenant it selfe ; but as Christ is plainely offered in the Word , so their hearts are enlightned and enabled to looke on his glory , and they are transformed into the same image ; and hereupon there comes to be great difference in this respect betweene the Covenant of the Gospell , and the Covenant of the Law which God gave by Moses . From these two last Differences , there doe arise others which are there laid downe by the Apostle also ; to wit , That the Old Covenant of the Law is the ministery of death , but the Covenant of the Gospell is the ministery of the Spirit and of Life , 2 Cor. 3. 7. The Old is the occasion of sinne , and so the ministery of condemnation ; the New , of righteousnesse to justification . The Old brings bondage , the New liberty . The Old is lesse glorious , and yet dazled the eyes of the Israelites , that they could not looke on it stedfastly ; The New is full of glory , and yet we can behold in it with open face the glory of God , verse 18. These particular Differences are all named and noted by the Apostle , and they doe arise from the two last going before . For Reason tells us , that because the Old Covenant was given by the Ministery of Moses a fraile man , and was darke and obscure , subject to be misconstrued , and was not plainely preached by lively voyce , but onely written in dead Letters in Tables of Stone ; therefore it was no fit instrument for the Spirit to worke by ; the Spirit did not worke by it such plenty of Knowledge , Faith , and other Graces . It did onely shew them what they should do , but enabled them not to do any thing , rather made them : more sinfull , in provoking their corrupt naturewch more lusts after evils forbidden ; & it made their sins more wilfull , which before were done in ignorance ; and thus it became the Ministery of Sin , Death , and Condemnation unto them . It also brought them into bondage , by shewing them their slavish condition , & giving them no grace to flee from that miserable estate . It dazled their eyes , because it shewed them the glorious Majestie & Iustice of God ; but gave them not the Grace of the Spirit , to strengthen their sight , to looke with boldnesse and comfort upon Gods majesticall justice . But because the Covenant of the Gospell is made in plain words , and given by a Mediatour who hath also the disposing of the Spirit , & dispensing of Spirituall Grace ; therefore it is a fit instrument for the Spirit to worke by , & the Spirit goeth forth in great power , by , and with the publication of it , which regenerates men , & renues their hearts , knits thē into one Body with Christ , gives them the Communion of all his Righteousnesse and Obedience to justification of Life , frees them from all feare and bondage , makes them run freely and willingly in the way to life , and in the pathes of Gods Commandements ; enables them to stand boldly before the glorious Tribunall of Gods Iustice , and gives them an heavenly eye-salve to their sight , that they may stedfastly behold GODS glory in the face of Iesus Christ . And thus in those respects those two Covenants doe much differ betweene themselves . The last difference is named by the Apostle in the 11 verse , and it is this , That the Covenant of the Law given by Moses , and the glory thereof vanishes , and is done away : but the Covenant of the Gospell , and the glory thereof abideth for ever . Which Difference is thus to be understood , not that the substance of the Law , or the righteousnesse thereof ceaseth at any time , neither that the Evangelical promises which were intermingled in that Covenant , are abolished together with the Types and Ceremonies . These things are in no case to be granted : for the Law of God is an eternall rule of Truth and Iustice , & by the righteousnesse , obedience and fulfilling thereof all the Elect shall be justified , and saved for ever . This our Saviour testifieth , saying , Think not that I am come to destroy the Law , but to fulfill it ; for verily , till heaven and earth passe , not one jot or title of the Law shall passe , Mat. 5. 17. Also his blessed Apostle , Rom. 3. 31. Doe we then make void the Law through faith ? God forbid ; yea , we estabish the Law , & Rom. 10. 4 Christ is the end or fulfilling of the Law for righteousness to every beleever . And if we rightly consider the Ceremonies and the promises given to Israel , wee shall perceive that Christ was the Body & substance of them all ; and therefore so long as hee abideth , the substance of them abideth firme & sure , and doth not vanish . Wherefore the Law & Covenant wch God gave by Moses doth vanish and is abolished onely in three respects . First , in respect of the extreme rigour thereof ; for as it was given to Israel it required obedience of every man in his owne person to justification and life ; but now it onely requires that a man have that righteousnesse which is a perfect conformity to it , though performed by his surety and mediatour , and that shall sufficiently save him . Before it did require perfect righteousnesse , upon paine of damnation , performed by every man himselfe , and threatned a curse to every breach of it . Now it bindes a man himselfe to performe no more then he is able ; if hee doth his best , and brings a willing minde , God accepts the will for the deed ; because now we are not to obey the Law for justification ; Christ hath done that for us . Now we are to obey it in thankfulnesse and in imitation of Christ , that we may be conformable to his Image , and by holinesse made fit to see God , and to injoy the inheritance which Christ hath purchased for us . Secondly , the Law and Covenant givē by Moses is abolished in respect of the outward administration . Their obedience to the morall Law was first preached ; and afterwards the sacrifice of Christ was promised in types and figures . But now Christ is first preached , and then after justification in him , the Law is set as a rule to walk by in the wayes of sanctification ; and also to shew how it is impossible to finde perfect righteousnes , & to be justified and saved , but only in Christ . There the promises were set forth and sealed darkly in types and figures , but now these figures and ceremonies are ceased , and Christ the substance of them is set forth naked in his owne colours before our eyes . Thirdly , the Covenant given by Moses may be said to vanish and be abolished in respect of the light and glory of it . For the light and glory of it , which it then had , is swallowed up of the great light of the Gospell . The glory of it was but like a dimme light or candle , but the glory of the Gospell is like the light of the Sunne at noone day , so that before it the light of the Law is put out , and appeares no more then the light of a Candle in the bright Sun-shine . Now the Apostle tels us , that , When that which is perfect is come , then that which is in part is abolished . And in our common speech we say , that the brightnes of the Sun destroyeth and putteth out the light of a Candle , that it is as good as nothing ; and so wee may in the same sense say , that the Covenant of the Law is abolished in respect of the light and glory of it ; For the glory of it which was but in part is swallowed up by the great light of the glorious Gospell . But the Covenant of the Gospell abideth in all respects firme and sure for ever , and we must never expect a plainer renewing of it to the end of the world . And thus I have out of the holy Scriptures , and especially from the words of the Apostle discovered plainely the agreement and difference betweene the mixt Covenant which God made with Israel by Moses , and the pure and simple Covenant of Grace made with all Nations in the Gospell , and published by Christ and his holy Apostles and Evangelists . CHAP. XVII . THe consideration whereof discovers to us the singular providence of God in ordering the world , and his wonderfull wisedome , goodnesse and mercy in preparing and giving meanes of grace and salvation fitted for the people of every Age according to their severall dispositions , and the necessity of every Age and generation . In the first ages next unto the state of Innocency , when men lived divers hundreds of yeeres , and had the helpes of long observation and great experience , besides the instructions and historicall relations of long-lived Progenitors ; who , as eye and eare-witnesses , could from Adam , Methushelah and Noah , rehearse Gods great workes from the Creation , and teach them the knowledge of God ; then the Lord dealt more sparingly , and afforded but small and rare meanes , even a few visions , revelations , and generall and obscure promises to turne men from their owne wayes , and draw them to seeke salvation in him . But when mens ages and lives were shortned by the increase of corruption , and by mens multiplying of iniquity , and growing more hard , stubborne , and rebellious ; The Lord , to the former promises made to the Fathers , added a fiery Law which he gave from mount Sinai , in thunder and lightening , and with a terrible voyce to the stubborne and stiffenecked Israelites ; whereby to breake and tame them , and to make them sigh and long for the promised Redeemer , when they were pressed with the bondage of the Law , and with the intolerable burden of Rites and Ceremonies . And when after many ages they were growne so desperately rebellious , that they scorned Gods Messengers , rejected his Lawes and Commandements ; misused and persecuted his extraordinary Prophets , who wrought wonders in their sight , and slew his servants which he sent unto them ; Then at last hee sent his sonne in whom hee fulfilled all the promises made to the Fathers , who also fulfilled the Law both Morall and Ceremoniall , and made reconciliation for sinne and iniquity , and brought in eternall righteousnesse , and hath made with all the world the New Covenant of the eternall Gospell of peace , by which we receive the promise of the Spirit , who workes in us all grace to the mortifying of the Old man , subduing the rebellious flesh , casting downe of the strong holds of sinne and Satan , and bringing all thoughts in captivity to the obedience of Christ . Thus as the world hath had more need of stronger helpes and powerfull meanes , God in his wise providence hath increased and supplied them in severall Ages ; and as sinne hath more abounded , and stubburnnesse and hardnesse increased ; so God hath more shewed his goodnesse , magnified his mercy , and enlarged his bounty , by giving more powerfull meanes , by renuing and explaining the Covenant of life and salvation , and making his Grace more to abound towards the sonnes of men . And therefore let us hereby be stirred up to take notice of Gods speciall providence , how he respecteth the sonnes of sinfull men , and is mindfull of them to visite them , and take care for them in all Ages : Let us admire his wisedome , extoll his goodnesse and mercy , and labour to bring forth abundance of fruit , according to the culture and tillage , and the powerfull meanes of Grace which God hath bestowed upon us under the Gospell . Let us be ashamed and confounded in our selves , for our barrennesse after so many plentifull showers powred downe upon us ; and acknowledge and confesse that we had long agone beene over-growne with all wickednesse , and swallowed up of our sinnes and iniquities , if the Lord had not by the strong hand of his glorious Gospell , and his mighty and powerfull Spirit shed forth plentifully through Iesus Christ in these last dayes , stopt the current of our sinfull corruption , and staid us from running headlong into destruction . As for them who in this great light of the Gospell , multiply their workes of darknesse , and make their sinnes and transgressions ascend up in great multitudes like thicke cloudes towards heaven , and doe hate and persecute the truth which shineth unto them , and love the darknesse of errours more then the light of sound doctrine ; Let them know that their rebellion against the light deserves the reward of the mist and blacknesse of darknesse for ever ; Let them feare and justly suspect that they are the ground which the Apostle speakes of , Hebr. 6. 8. which when it hath drunken in the raine which oft commeth upon it , doth bring forth no good fruit , but thornes , briers , and poysonfull stinking weedes , and therefore is rejected , and is nigh unto cursing , whose end is to be burned . And just it is with God , that hee should send such persons strong delusions , that they should beleeve the lies of the man of sinne , and dote after errours and heresies , that they all may be damned who have not received the love of the truth that they might be saved ; but have taken pleasure in unrighteousnesse , as the Apostle hath foretold , 2 Thess. 2. 11 , 12. CHAP. XVIII . Of the Law and the Gospell , and the agreement and difference betweene them . NOw the last thing onely remaines , to wit , the description of the Law and the Gospell , and their agreement and difference . This may quickly be dispatched in few words , for their agreement and difference may easily bee discerned by those things which have beene already delivered ; the onely thing which is now necessarily to be touched , is the meaning of the words , and the divers significations of them . These being made plaine , it will appeare that all the agreements and differences between them have been before fully laid open and expounded . First , for the Law , it is in the Originall Hebrew Scriptures called ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Torah ) a word derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Horah , which signifieth to teach , to instruct , to admonish , and also to shoot forth Arrowes and Darts ; and so if wee consider it according to the true notation of the name , by Law in Scripture may be understood any Doctrine , Word , or Writing which doth teach , instruct and admonish men how they ought to live , and how to walke before God , or among men , and any Precept which as a Dart or Arrow is fastened in our hearts by our Teachers . But in the New Testament the Law is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and is derived of the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifies to distribute , because the Law injoyneth to distribute and give to God and men their due , and the revelation of the Word and Law is Gods distribution or dividing of his promises and his will amongst men . So then the word Law , considered according to the naturall sense of it in the Originall Scriptures of the Old and New Testament , may signifie any Doctrine , Instruction , Law , Ordinance , Custome , and Statute humane or Divine , which doth teach , direct , command or binde men to any duty which they owe to God , or any of his creatures . And indeed thus far the signification of it doth extend . For in Scripture it signifies , sometimes the speciall Lawes of Heathen Nations , as of the Medes & Persians , and the statutes and customes of men according to which they live among themselves , and their doctrines and instructions ; but I omit the humane significations of it , as not necessary for our present purpose ; and I come to the divine which are divers in Scripture . 1 First , this word ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Torah ) signifies , in a most large sense , any godly or profitable Counsell , Doctrine , Instruction , or Precept which Parents give to their children , or one man to another , either by word or writing , which is not contrary , but according to the will of God and the rule of godlinesse , and serves to direct a man how to live or how to walke , either in his generall or particular calling . Thus the word is often used in the Booke of the Proverbes , as Chap. 3. 1 and 4. 2. and 7. 2. In which places the wise man exhorts his sonne to keepe his Law , that is , all his Precepts , Counsels , and Doctrines , and not to forget or forsake them . 2 Sometimes it signifies in a large sense , the whole Doctrine of the Word of God , which he hath at any time revealed , or doth reveale in the whole Scriptures , both of the Old and New Testament ; and so it includes the Law of Moses , the writings of the Prophets , and all the Evangelicall promises made unto us in Christ from the beginning ; thus it is used , Psal. 1. 2. in these words , But his delight is in the Law of the Lord , and Psal. 19. 7. The Law of the Lord is perfect , converting the soule , that is , Gods Word , for the Law alone without the Gospell cannot convert soules , and Psal. 1 19. in divers places where the Law is said to quicken , and to be the godly mans delight , and to comfort him in trouble . 3 Sometimes this word signifies onely the Scriptures of the Old Testament , as Iohn 15. 25. where our Saviour citing a speech out of the 35 Psalme 19 verse , saith it is written in the Law , that is , the Old Testament . And the Apostle , 1 Cor. 14. 21. repeating the words of Isaiah , Chap. 28. 11. saith it is written in the Law . 4 Sometimes it signifies the whole Doctrine of the five Bookes of Moses , as Iosh. 1. 7 , 8. Let not the Booke of the Law depart out of thy mouth , and Luke 24. 44. where our Saviour distinguisheth the Law , that is , the writings of Moses from the Psalmes and the Prophets . Also Mat ▪ 12. 5. Ioh. 7. 23. and Ioh. 8. 17. things written in the Booke of Genesis as well as things written in the other 4. books are said to be writtē in the law . 5 Sometimes the word Law signifies in a more strict sense , The Doctrine of the Law , as it is different frō the doctrine of Grace , and is opposed to the plaine Doctrine of the Gospel ; that is , the whole summe of Precepts , Morall , Ceremoniall , and Iudiciall , set downe in the Writings of Moses ; thus the word is used by the Apostle in the Epistles to the Romanes and Galatians , where hee opposeth the Law and Doctrine of Workes to the Gospell and Doctrine of Faith . 6 Sometimes by law in a most strict sense is meant , either the morall Law conteined in the ten Commandements , as Exod. 24. 12. or any of the Ceremoniall Lawes , as the Law of the burnt-offering , Levit. 6. 9. the Law of Sacrifice , vers. 14. the Law of the sinne-offering , vers. 24. or the Iudiciall Law , and any precept therof , as Exod. 18. 16. Deut. 17. 11. 7 Sometimes the word Law signifies the Doctrine of the Gospell , which as a new Law commands us to repent of all our sins , and to beleeve in Iesus Christ . Thus the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used , Isa. 2. 3. where the Prophet saith , That in the last dayes the Law shall go forth out of Zion , and the Word of the Lord from Ierusalem ; meaning the publishing of the Gospell from thence into all Nations of the world ; and the Gospell as it injoyneth us to beleeve , is called the Law of Faith , Rom. 3. 27. 8 Sometimes the word Law signifies the power , authority , and dominion , either of the flesh and the Old man of sin dwelling in our members ; or of the Spirit and the New man ruling in the mind , where the Apostle saith , I see another Law in my members , warring against the Law of my mind ; that is , I see the power of sinfull corruption , and of the Old man striving against the Spirit , or part renued , and Rom. 8. 2. For the Law of the Spirit of life in Christ Iesus hath freed me from the law of sin and death . These are the divers significations of the word Law , which is called Torah in the Old , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the New Testament . The word Gospel is in the Hebrew text in the old Testament called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bessorah , and in the new Testament {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they both signifie good news , glad tidings , and a joyfull message ; the one is derived of the Hebrew verb ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bissar ) and the other of the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which both signifie one thing , namely to tell good news , or bring glad tydings . For the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is diversly used in Scripture , and in other Greek Authors . Sometimes for the reward which is given to one for bringing good newes , as 2 Sam. 4. 10. where thereward which the man expected from David for the tydings of Sauls death is by the 70 called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and in the Hebrew Bessorah . Sometime in heathen writers , the sacrifices which men offered up in thankfulnesse for good newes , as in Xenophon lib. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Isocrates Areopag . Sometimes it signifies good newes in generall of what matter soever , as 2 Sam. 18.27 . David said of Ahimaaz , he is a good man , he bringeth good tydings , the word is in the Hebrew Bessorah , and in the Greeke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . But in the New Testament the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , doth alwayes signifie the good tydings and joyfull message of Iesus Christ the Saviour of the world , and of Redemption by him , and so we alwayes use the word Gospell in our English tongue ; And when the word Gospell is thus restrained unto the message , and tydings of Christ , I finde it three wayes used in Scripture and in our common speech . Sometimes it is opposed to the Doctrine of the Law which teacheth to seeke life and salvation by our owne workes , and then it signifies the whole Doctrine of salvation by Iesus Christ , written in the Old and New Testament , and preached by all the ministers of Christ , unto the end of the world , as Rom. 1.9 . God is my witness whom I serve with my Spirit , in the Gospel of his sonne . and Gal. 3. 8. where the promise of Christ to Abraham is called the Gospel , and Eph. 1. 13. where the doctrine of beleeving and trusting in Christ is called the Gospel of salvation . In this large sense it includes all the promises of Christ in it which were made from the beginning to the fathers , before the Law , and by the prophets under the Law , Sometimes it is opposed to all the promises of the old Testament made to the fathers before the Law , and by the prophets before the coming of Christ , and then it signifies that joyfull message , and word which is comprehended in the new Testament , which declares that Christ is already come in the flesh , and what he hath done for our redemption , and how we must be brought to communion of life , and salvation in him . Thus it is used , Mark . 1. 14. where it is said , that Iesus Christ preached in Galilee the Gospel of the Kingdome of God , and Mark . 16. 15. Goe preach the Gospel to every creature . When the Word is thus taken , it differs , and is distinguished from the promises of Christ to come which are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . It signifies Christ already come . Sometimes this Word is restrained to the written History of Christ , from his Conception and Birth , to his Ascension , as it is recorded by the Evangelists in the New Testament ; thus the word is used , Marke 1. 1. Where the Evangelist beginning his holy History , saith ; The beginning of the Gospell of Iesus Christ ; and thus we use the word , when wee speake of the Gospell of Saint Matthew , or of Luke , or of Iohn ; meaning the History of Christ written by them . Now having laide downe the true signification of these two words , Law and Gospell , and shewed the divers acceptions of them ; It is easie ▪ to gather the agreement and differences which are between them . If we take the word Law in the most large sense , for the whole word of God , then it includes all the Gospell in it , and then they differ and agree as the whole body differs from , and agrees with a part of it selfe . The Law is the whole Word of God , and the Gospell a part of it . If wee take the Law for the Scriptures of the Old Testament , or for the writings of Moses , then it includes in it a part of the Gospell ; namely , the promises of the Messiah , and the doctrine of salvation in him to come . And from the other part of the Gospell , to wit , the glad tidings of Christ already come , it differs as the Old Testament from the New , and the mixt Covenant from the pure Covenant of Grace . If we take the word Law , for the new Law the Gospell of Grace , then the new Law and the Gospell are all one and the same . But if wee take the Law for the doctrine of Commandments , Morall , Ceremoniall , and Iudiciall , it differs from the Gospell so farre as the first part of the Covenant of God given by Moses differs frō the pure Covenant of Grace . And lastly , if we by Law understand the Morall , then it differs from the Gospell , so farre as the first Covenant of Workes differs from the second Covenant of Grace . But if we take the Gospell in the most common and usual sense for the glad tydings of Christ already exhibited , and for the whole Doctrine of the New Testament , and by Law doe understand ( as the word commonly signifies ) the Covenant which God made with Israel by Moses , and the pure Covenant of Grace made with all Nations , doe agree and differ betweene themselves . Now the use of these Doctrines is manifold , First , they serve to set us in a more sure way to salvation , and also to guide and keepe us therein to the end , in that they shew us every turning , and every by-way , both on the right hand and on the left , and how wee may avoyd them all . Many are the errours which have beene raised up in the Church of God from the first time of the publishing of the Gospell untill this day . In the time of the apostles , some taught that the law was to be observed , together with the Gospell and the Ministery of Moses , with the Ministery of Christ , and that none could be justified or saved without circumcision and observation of the Lawes of Moses . Against them the Apostle disputes in the whole Epistle to the Galatians . Some did utterly destroy the Law and all use of good works , & taught faith alone without works of sanctification at all . Against them the Apostle S. Iames disputes . Some utterly rejected the Old Testament , as the Manichaeans in Old time , and now the Anabaptists . Some did set up their owne righteousnesse , as the Iewes , Rom. 10. 3. and the Papists at this day . Now if we rightly understand the doctrines before laid downe betweene the Old and New Covenant , the Law and the Gospell , wee shall easily discerne the wickednes of these errours , and shall see the right way to justification and Salvation . We shall so understand the Scriptures of the Old and New Testament , that wee shall out of them be able to answer all Heretiques and adversaries of the truth . And therefore whatsoever some thinke of this Discourse of the Old and New Testament ; the first and the second Covenant , the Old and the New , mixt and pure Covenant of Grace ; and concerning the Law and the Gospell : Yet I am sure that others of better judgement , who receive with due respect and reverence all holy doctrine , shall find infinite profit , benefit , and comfort , if they lay these things to heart , and keepe them in continuall remembrance . Which grace the Lord grant unto us all for his own mercies sake in Iesus Christ , and to this small Worke of a weake Instrument give a blessing . To whose holy Name be all praise and glory now and for ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A67095e-190 2 Cor. 1. 11 Ephes. 6 18 Col. 4. 2. Act. 20. 32 Notes for div A67095e-970 Use 1. Acts 4. 12. Use 2. Use 3. Luke 24. Reas. 1. Reas 2. Reas. 3. Reas. 1. Reas. 2. Reas. 3. 1 2 3 1 2 3 3 4 5 6 Use . 1 2 3 4. 5 2 6 Hebr. 11. Ioh. 8. 56. 1. Differ . Isay 7. & 9 Dan. 9. Differ . 2. Differ . 3. Differ . 4. Differ . 5. Differ . 6. Act. 15. Differ . 7. Use . Use 2. Agree . 1. Agree . 2. 1 2 Differ . 3. Differ . 4. Differ . 5. 1 Cor. 13. Vse . Rom. 27. Vse . 
A85704	----	A treatise touching falling from grace. Or Thirteen arguments tending to prove that believers cannot fall from grace, as they were laid down at a conference at Yalding in Kent, examined and answered, with many absurdities of that doctrine shewed. Whereunto is added thirteen reasons to prove that believers may fall totally and finally from grace, and many profitable uses flowing from that doctrine. By John Griffith. Griffith, John, 1622?-1700. This text is an enriched version of the TCP digital transcription A85704 of text R202323 in the English Short Title Catalog (Thomason E690_17). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 127 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85704 Wing G2006 Thomason E690_17 ESTC R202323 99862654 99862654 114823 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85704) Transcribed from: (Early English Books Online ; image set 114823) Images scanned from microfilm: (Thomason Tracts ; 106:E690[17]) A treatise touching falling from grace. Or Thirteen arguments tending to prove that believers cannot fall from grace, as they were laid down at a conference at Yalding in Kent, examined and answered, with many absurdities of that doctrine shewed. Whereunto is added thirteen reasons to prove that believers may fall totally and finally from grace, and many profitable uses flowing from that doctrine. By John Griffith. Griffith, John, 1622?-1700. [8], 66, [2] p. Printed by Hen. Hills, and are to be sold by Richard Moon at the sign of the seven Stars in Pauls Church-yard, London, : 1653. The last leaf contains a postscript. Annotation on Thomason copy: "Aprill. 5.". Reproduction of the original in the British Library. eng Grace (Theology) -- Early works to 1800. A85704 R202323 (Thomason E690_17). civilwar no A treatise touching falling from grace. Or Thirteen arguments tending to prove that believers cannot fall from grace,: as they were laid do Griffith, John 1653 23225 22 0 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-11 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A TREATISE TOUCHING FALLING from GRACE . OR Thirteen Arguments tending to prove that Believers cannot fall from grace , as they were laid down at a Conference at Yalding in Kent , examined and answered ; with many absurdities of that doctrine shewed . Whereunto is added thirteen Reasons to prove that Believers may fall totally and finally from Grace , and many profitable Uses flowing from that Doctrine . By JOHN GRIFFITH . Hold fast that thou hast , that no man take thy Crown . Rev. 3.11 . Well because of unbelief they were broken off , and thou stands by faith , be not high minded but fear : for if God spared not the naturall branches , take heed least he also spare not thee , Rom. 11.20 , 21 , LONDON , Printed by H●n . Hills , and are to be sold by Richard Moon at the sign of the seven Stars in Pauls Church-yard , 1653. To all the Elders and Deacons with all the faithfull Brethren in the County of Kent John Griffeth , an unworthy Servant of Christ , wisheth the increase of Grace and stabillity through the knowledge of our dear Lord and precious Saviour Jesus Christ . DEar and well beloved Brethren , to whose consideration and pious sincerity I chiefly desire to present this small Treatise , touching falling from Grace , as a token of my bounden love and respects unto you , whom I judge competent judges between truth and errour . I therfore seek not the patronage of any one in esteem of the world ; no courting Lord , nor mincing Lady : knowing none that are of greater birth or more nobly descended then you , who are Kings and high priests of the most high God , born unto an inheritance that fadeth not away , who are aires unto a Kingdome , unto a Crown , not a corruptible , but an incorruptible one ▪ &c. The reason of my appearing in this matter so publikely is onely and alone the glory of God , the love I bear to Religion , and the benifit of the Church of Christ . That which occasioned my setting upon this work , was partly the importunity of some friends , who greatly desired it , together with an ingagement that lay upon me to do it , for the satisfaction ( in this point ) of some friends in your Country . But the first and primary occasion did arise as followeth ; you may remember that I was providentially cast amongst you at Cranbrook at your generall Assembling there July 21. 1652. where you did appoint me with some others , to endeavour to give satisfaction touching some points in Religion that were questioned by some ; to which end and purpose we did meet on the six and twentieth of the same moneth at Yalding about the matter , which when we were assembled , amongst other things , this fell in as the matter most in difference , viz. falling from Grace : whereupon there was two Positions stated , the one by me , and the other by the other party : the position stated by me was , That Believers in Christ may fall away . The position stated by them was , That Justified persons cannot fall totally nor finally from the grace of union with the Lord Jesus : the proof was taken on their part in order to their affirmation : they framed thirteen Arguments , eight of which were answered at the same time , but night coming on we brake up , with this conclusion , that I should answer them in writing and give the reasons of my conclusion : which I have endeavoured to do in this following Treatise , to the end that it might extend to the satisfaction of all who are doubtfull in it , and for the confirmation of those who have already received it : let it therefore intreat your loving entertainment and serious perusall , weigh it in the ballance of the Sanctuarie , if it prove weighty and satisfactory give God the glory . I had not been so forward but for these two reasons , first , because I see few write touching this point . Secondly , because I judge it is a point very usefull for Believers to be acquainted with , that they may know by what they stand viz. faith , and what need they have , especially in these perilous times , to keep close unto God , in that way that he hath taught by his Son , sure it is , that God doth require we should so doe : we see daily how many there are that do turn their backs upon the way of God , yea and tread his Son under foot , and hath counted the bloud of the Covenant wherewith he was sanctified , an unholy thing , and hath done despite unto the Spirit of grace . What may be the reason that many so do , is it not as much in this as any one thing , that they suppose they cannot fall ? and by that means grow carelesse and secure , high minded and the like , being puffed up with conceitednesse touching their own parts , strength and opinions , and so grow heedlesse , and slight the means , denying Ordinances , the word , yea , and Christ himself at last , as too too many have done in this age , I believe some not unknown to you : for I cannot see but that the doctrine of impossibility to fall doth lead to the taking away of the very power of Religion , and godlinesse , yea and Church-government and discipline : for what shall we need any more religion then to get into Christ , if nothing , when we are once in him , can seperate us from him , no not sin , as is affirmed ; what shall we need to walk under the strict rule of Discipline if that doctrine be true ? But I hope you have otherwise learned Christ : therefore my dear Brethren be steadfast , unmovable , alwaies abounding in the work of the Lord , for your labour is not in vain in the Lord , hold fast that you have , that no man take your crown : now the God of peace , that brought again from the dead our Lord Jesus , that great Shepheard of the sheep , though the blood of the everlasting Covenant , make you perfit in every good work to doe his will , working in you that which is well pleasing in his sight , through Jesus Christ , to whom be glory for ever and ever , amen . Which is the hearty desire of your brother in the faith of our dear and precious Lord , who subcribeth himself willing to serve you and all the Churches of Christ , in all services of love , John Griffith . A word to the Reader . FRIEND , WHosoever thou art let me tell thee one thing touching this small Treatise , it may be thou wilt scarce read it , because of the subject it treateth on , it sounding unpleasantly in thy ears : but let me in treat this one thing of thee , however it is to read it , seeing thou maiest try all things , but be sure cleave to that which is good : weigh it well , take it not upon trust , carry it to the Touchstone , that will tell thee whether it be gold or no ; if thou find it speak according to the Law and Testament , then thou maiest not for thy life reject it ; for if thou doest thou wilt be found to be a dispiser of the word , and who so dispiseth the word shall be destroyed , Prov. 13.13 . I hope thou wilt find benefit in it , which if thou do , I have my end , thy profit is that I seek , if thou find it , give God the glory in obeying his voice , doing his will , and loving his righteous law and testimonies , which he hath ratified with the bloud of his deer Son , who died for thee . Thine JOHN GRIFFITH . REader , these few faults have escaped the Presse , and the Author desireth thee to mend them with thy pen . ERRATA . PAge 7. line 11. read I will give thee a Crown of life : p. 21. l. 11. r. comforts of the spirit : in Epist. Dedic. p. 4. l. 10. r. through the blood of the Everlasting Covenant . A TREATISE TOUCHING Falling from Grace . OR Thirteen Arguments tending to prove that Believers cannot fall from Grace , Examined and Answered . THe Position : That Justified persons cannot totally nor finally , fall from the grace of Vnion with the Lord Jesus . The first Argument is drawn from Matthew 24.24 . thus . If any could prevail upon the Elect , it is like they might be false Prophets that might do it . But they cannot seduce them . Therefore muchlesse can any totally draw them . Answer . First consider that the Lord Jesus doth speak in the former part of this chapter ( Matthew 24.24 . ) touching the signs of his coming , it being desired of him by his Disciples verse 3. our Lord in his answer ( the beginning thereof ) gives them ( as an introduction unto his answer ) this charge , viz. that they take heed that none deceive them verse 4. it seems then his Disciples might be deceived , and that by men to , or else needless was this caveat take heed : the reasons why they must is , because many false Prophets shall arise and deceive many v. 11. therfore take you heed ; what Disciples of Christ must they take heed ? they that are justified persons , or else lyable to be deceived ? yea they must , for they onely that endure to the end the same shall be saved v. 13. it seems it is not impossible for false prophets to deceive justified persons , as appears in this chapter , and also in 2 Pet. 2.1 , 2. But there were false Prophets also among the people , even as there shall be false Teachers among you , who privily shall bring in damnable heresies even denying the Lord that bought them , and bring upon themselves swift destruction , and many shall follow their pernicious waies by whom the way of truth shall be evil spoken of , and through covetousnesse shall they with fained words make merchandize of you : of who ? why of justified persons , such as had obtained like precious faith , through the righteousnesse of God and our Saviour Jesus Christ 2 Pet. 1.1 . Again , Paul in the 20. of Acts calleth the Elders of the Church at Ephesus together v. 17. and in the 28. v. he exhorteth them to take heed unto themselves and to all the Flock &c. here the chosen or Elect Elders , chosen of God and purchased by his blood Eph. 1.4 . are commanded to take heed to themselves , and to the Flock : why what is the matter ? why after Pauls departure shall grievious wolves enter in not sparing the Flock , and of their own selves men shall arise speaking perverse things to draw away Disciples after them , therefore they must watch , v. 29 , 30 , 31. or else they may be deceived or drawn away : therefore Christ saith ▪ beware of false Prophets &c. Mat. 7 15. yea and Peter in his second Epistle 3.17 . exhorteth them that have like precious faith , chap. 1.1 . to beware saying , least ye also being led away with the errour of the wicked , fall from your own stedfastnesse : Justified persons may fall , and be deceived by false Prophets , else how uselesse were these sayings of Christ and his servants unto us in these and many more places of Scripture ? this premised . Now to the Argument ; and first let me inquire whether by the Elect is intended such as Paul , who had fought a good fight , who had finished his course , who kept the faith ? it such , I grant an impossibility of being seduced by false Prophets . But if by Elect be meant such as Paul in his warfare . The Minor proposition is denied , viz. that they cannot fall away nor be seduced : for Paul having kept the faith , could say , henceforth is laid up for me a Crown of righteousnesse , &c. 2 Tim. 4.8 . But in his warfare he saith otherwise , I therefore so run not as uncertainly : so fight I , not as one that beateth the air : but I keep under my body , and bring it into subjection , least that by any means when I have preached to others , I my self should be a castaway , 1 Cor. 26 , 27. thus much to the Argument : now to the text from whence the argument is drawn , I answer , First , such as keep the faith are the Elect , that shall not be deceived by false Prophets and false Christs , although they should come with all deceiveablenesse of unrighteousnesse in them that perish , 2 Thes. 2.10 . those that doe wickedly against the Covenant , shall be corrupt by flatteries : but the people that know their God , shall be strong , and do exploits . Dan. 1● . 32 . They that give diligence to make their calling and election sure , in so doing shall never fall , 2 Pet. 1.10 . Secondly , by the word Elect is sometimes meant Israel after the flesh ; for they are called the chosen of God , Deut. 7.6 . chap. 14.2 . Exod. 19.5 , 6. yet notwithstanding because of unbelief they were cut off , Rom. 11.20 . yet not for ever ; for he is able to graffe them in again v. 23. compared with v. 24. God will not forget the Covenant made with them . Jer. 31. v. 31. to 34. There shall come a deliverer out of Syon that shal turn ungodlinesse from Jacob , &c. Rom. 11.26 . though as concerning the Gospel they are enemies for your sakes ; yet as touching the election they are beloved for the Fathers sake , v. 28. although they are now deceived , yet then it shall be impossible to deceive them ; for they shal see him whom they have pierced and mourn , &c. Zach. 12.10 . Rev. 1.7 . Mat. 24.30 . Thirdly , by Elect sometimes is meant Jesus Christ , for he is the very Elect : behold saith God my servant , mine elect in whom my soul delighteth , Is . 42.1 . he is the chief corner stone , Elect , precious , &c. 1 Pet , 2.6 . Mat. 21.42 . he saith the Lord shall not fail nor be discouraged , Isaiah 42.4 . he is the beloved Ephes. 1.6 neither false Prophets , nor false Christs shall deceive him , it is impossible , for the Lord hath said he shall not fail nor be discouraged . Now if by the Elect be meant either such as keep the faith , or Israel as to their future condion , or Christ ; I grant an impossibility of their being deceived : but if by elect it be the sence of the Opponent that believers in their warfaring estate cannot fall , and that to be the sence of this text , it is a thing I want proof of , which till I have I must deny as beforesaid . The second Argument is taken from the unchangeable love of God towards his people Isa. 54.17 . Psa. 1. Jer. 31.1 . 2. Arg. Though there is unconstancy in the creature , yet in the first of Pet. 1.5 . We are kept by the power of God : and least that keeping should be for a little while , he tells you it is an inheritance that fadeth not away , Rom. 8.30 . Ans. The strength of this Argument lyeth in two particulars . First , Gods unchangeablenesse . Secondly , in believers being kept by his power . First , Therefore to the unchangeablenesse of God , I grant that he changeth not , and yet it doth not follow but justified persons may fall totally and finally , For Union and salvation are conditional . First their entrance into it is conditional ; he that believeth and is baptized shall be saved , Mark 16.16 . being justifyed by faith &c. Rom. 5.1 . without faith it is impossible to please God , Heb. 11.6 . if by faith they are justifyed then not without it , he that believeth not is condemned John 3.18 , 19. But some may say we are justified before in Gods account . I answer , then we were his people in his account also , without or before believing , which to say were to contradict the Scripture 1 Pet. 2. which in time past were not a people , yet are now the people of God , which were not under mercy , but now have obtained mercy Rom. 9.25 , 26. Hosea 2.23 . the Apostle Paul saith that Andronicus and Junia were in Christ before him Rom. 16.7 . the Apostle John saith if we say we have fellowship with him , and walk in darknesse we ly and do not the truth 1 John 1.6 . and again , He that saith he knoweth him , and keepeth not his commandments , is a lyar and the truth is not in him ch. 7.4 . by all which appears that we are not the justifyed ones , neither have we union with Christ , without believing and doing his commandements , 1 John 1.7 . Secondly , we are continued in union with Christ on condition of believing and persevering in the doing the will of God and not without : this the word of God doth teach us in many places . For we are made partakers of Christ : [ mark ] if we hold fast the beginning of our confidence stedfast to the end Heb. 3.14 . Paul saith to the Colossians that Christ hath reconciled them in the body of his flesh through death to present them holy , and unblameably and unreprovable in his sight , if ye continue in the faith , grounded and settled , and be not mov'd away from the hope of the Gospel which ye have heard Col. 1.21.22.23 . mark , they then shall be presented holy , unreprovable , unblameable : upon what terms ? why if they continue &c. and so saith the Spirit unto the Angells of the Church in Smyrna , be thou faithfull unto death , and I will give the Crown of life Rev. 2.10 . and so unto the Church in Thyatira , he that overcometh and keepeth my works unto the end , to him will I give power over the nations , verse 25 , 26.27 . he that overcometh the same shall be clothed in white raiment , and I will not blot his name out of the book of life , but I will confesse his name before my father , and before his holy Angels , cha. 2 5. our Lord Christ saith in the fifteenth of John the second , every branch in me that beareth not fruit he taketh away : some branches in Christ may become fruitlesse and so taken away by the Father ; so the Author to the Heb. saith , that which beareth thornes and bryers is rejected and is nigh unto cursing Heb. 6.8 . By this which hath been said it appears that we have no union with Christ but by believing and doing the will of God , and that union with Christ is continued by persevering in doing the will of God and not otherwise : God having promised eternal life upon no other terms . Now this considered we may plainly see that although persons which have union with Christ may fall from it by not holding fast unto the end : yet God never the more changeable because justification , union and salvation , are conditionall , as hath been shewed : God hath bound himself ( as I may say ) to give life to overcomming Saints : but if any man draw back his soul shall have no pleasure in him , Heb. 10.39 . he hath promised his blessing unto fruitfull branches in Christ : but fruitlesse ones he will take away John 15.2.3 . So much to the Argument . Now to the Scriptures alleged . The first is Isa. 54.17 . the supposed strength which is in this text , lyeth in these words , No weapon formed against them shall prosper . Let us examine now , who it shall not prosper against : why saith the Lord , this is the heritage of the Lords servants : now the Lords servants are they that still overcome , against whom no weapon shall prosper ; not they that fight for a time and are overcome at last ; let not him that girdeth on his armor , boast himself as he that putteth it off , 1 Kin. 20.11 . in serving the Lord , we have a promise , as the Apostle saith , who is it that will harm you if you be followers of that which is good 1 Pet. 3.13 . so that this doth not prove but that believers may fall and so cease to be what they were , and God not engaged in promise unto them , for he saith Ezek. 18.24 . but when the righteous man turneth away from his righteousnesse and committeth iniquity , and doth according to all the abomination that the wicked man doth , shall he live , all his righteousness that he hath done shall not be mentioned , in his trespasse that he hath trespassed , and in his sin that he hath sinned , in them he shall dy &c. Again , this is a promise made unto Israel , of , and concerning their being established in righteousnesse after their scattering and rejection for their not receiving Christ ; for it relates to Gods performing Covenant with them , in which Covenant they shall all be taught of God , see verse 13. and all thy children shall be taught of the Lord , and great shall be the peace of thy children ( but not a promise made to any in the time of their warfare without the condition of standing fast , taking heed , overcoming , and the like , for otherwise there be weapons , viz the firy darts of Satan , and the like may and do prosper against many , and we no promise to the contrary ) which proves that God one day will look upon Israel , though now tossed and afflicted , and turn ungodlynesse from Jacob , in which day , or at which time , no weapon formed against him shall prosper , for the Lord will assuredly establish Israel a people before him , therfore this text doth not so much as seem to prove the thing it is brought for . The second place alleged is Psal. 125.1 . they that trust in the Lord shall be as mount Sion , that cannot be moved , but abideth for ever , &c. I grant as before that persons that trust in the Lord , shall be ( as Mount Sion ) unmovable , so long as they continue trusting in him : but some that trust in the Lord may let go their confidence , as hath been shewed : yea some have so done Jer. 2.5 . compared with verse 12.13 . thus saith the Lord what iniquity have your fathers found in me , that they are gone far from me , and have walked after vanity : and are become vain : be astonished oh ye heavens at this : and be horribly afraid , be ye very desolate saith the Lord , for my people have committed two evills , they have forsaken me the fountain of living waters , and hewed them out Cisterns , broken Cisterns that will hold no water &c. The last place is Jer. 31.1 . The strength of which place lyeth in these words , I will be a God of all the Families of Israel and they shall be my people . We must have respect in this place to two things . First to the persons Israel . Secondly to the time when , that is after those daies , or the daies comming vers . 27.31 . Heb. . 10 which is the time God will make a covenant with Israel , in the performance of which Covenant God will establish Israel in righteousness , although now they are seperated from him they are branches cut off , but they shall be grafted in again , and then shall they be his people , and he will be their God , and he will make an everlasting covenant with them ; that he will never turn away from them to do them good ; but he will put his fear in their hearts that they shall not depart from him , Jer. 32. , and let not any say , that although it be not yet performed to Israel , yet it is performed to believers . I answer , then believers may not teach every man his neighbour , saying , know the Lord , for the covenant saith , they shall not teach them after those daies , so , they shall not depart from him after those daies , for then he will write his law in their hearts , they shall all know the Lord from the least unto the greatest of them : And moreover believers now may fall , as hath been shewed , which the spirit hath likewise expressely said , that in the latter daies men shall depart from the faith , giving heed to seducing spirits & doctrines of devils 1 Tim. 4.1 . but then they shall not ; and therefore those daies there spoken of are not yet come . Thus these Scriptures which are here alledged : or rather the supposed strength in them tending to the proof of the affirmation , is taken away and removed . The second thing is , Gods keeping Justifyed persons by his power : the places alledged is 1. Pet. 1.5 . and Rom. 8.30 . Unto which place in Peter I thus answer , the Apostle takes an occasion to blesse God , for his abundant mercy by which they were begotten again unto a lively hope , by the resurrection of Christ from the dead , in the fourth verse he tells them to what they were begotten , viz. to an inheritance incorruptible , and undefiled , that fadeth not away , reserved in the heavens , for you ver 5. who are kept by the power of God through faith to salvation ; mark I pray , here are two things considerable . First , the inheritance is for those who are kept by the power of God . Secondly the power God keepeth , or begetteth by , it is not a forcible or compulsive power , as some supposeth , but the powerful means that he useth as to both : therefore the Apostle saith , I am not ashamed of the Gospel of Christ , it is the power of God to salvation to every one that believeth Rom. 1.16 . but we preach Christ crucified , to the Jewes a stumbling stone , and unto the Greeks foolishnesse , but unto them that are called both Jew and Greeks we preach ( for so it is impli'd ) Christ the power of God & the wisdom of God 1 Cor. 1 23 , 24. hence it is ( saith Paul ) my speech , and my preaching was not with inticing words of mens wisdome : but in the demonstration of the spirit , and power chap. 2.4 . the word of God is powerful &c. Heb. 4.12 . hence it is said , we are begotten with the word Jam. 1.18 being born again not of corruptible seed , but by the word of God which liveth and abideth for ever , 1 Pet. 1.23 . so that the word or Gospel , is the powerful means by which we are begotten to a lively hope : so likewise is it the powerfull means by which they that are begotten are kept , and so are said to be kept by his power : for it is the word by which they must grow , as new born babes desiring the sincere milk of the word that they may grow thereby 1 Pet. 2.2 . all Scripture is given by inspiration of God , and is profitable for doctrine , for reproof , for correction , for instruction in righteousnesse [ mark ] that the man of God may be perfect , thoroughly furnished unto every good work , 2 Tim. 3. ●6 . 17 , this powerful word the Scripture saith is of this tendancy , as to the perfecting of the man of God , Paul therefore laboured in the word Col. 28.29 . David saith , thy word have I hid in my heart , that I might not sin against thee Psal. 119.11 . and again , thy word is a lamp unto my feet , and a light unto my pathes ver. 105. thus you see what it is by which we are kept , viz. his word , it is Gods power , or powerful means by which he keeps those that are kept . Now there is an inheritance reserved in the heavens for them that are kept by this word ( by his power ) and do not turn from his commandments , as some do 2 Pet. 2 , 19.20.26 . who so despiseth the word shall be destroyed , he that feareth the commandement shall be rewarded Prov. 13.13 . therefore as the fire devoureth the stubble , and the flame consumeth the chaff , so their root shall be rottennesse , and their blossome sall go up as dust , because they have cast away the law of the Lord of Hosts , and despised the word of the holy one of Israel , and therefore is the anger of the Lord kindled against his people &c. Isa. 5.24.25 . Mat. 10.33 . Mark 8.38 . men that despise the word , dispise the power of God . as hath been shewed , and therfore it is through faith , this power keepes us , as Peter there saith 1 Pet. 1. ● . but some do not mix the word with faith , and so are not kept by the power of God , for it is through faith , and not without faith &c , now they that fall from the faith , ( as hath been shewed some do ) are not kept by the power of God ( for unto us was the word preached as well as unto them ; but the word preached , did not profit them , not being mixed with faith in them that heard it Heb. 4.2 . ) and so consequently they may fall from the grace of union with the Lord Jesus , buy dispising the growing word 1 Pe. 2.2 . which is the power of God , by which he keepeth men through faith to salvation &c. The third Argument followeth . Arg. 3. The same persons that are predesstinated , the same are called , they that are called , the same are justified , the same that are justified the same are glorified , therefore called persons cannot fall away because they shall be glorifyed . Let us first ( for answer to this Argument ) consider the text with the coherence Rom. 8.30 . in the twenty ninth verse , the spirit of God saith , whom he did foreknow he did also predestinate to be conformed to the image of his Son &c. Wherein take notice of two things , First Gods foreknowledge , Secondly , what they that are foreknown are predestinated unto . Let us examine whether God doth not foreknow all men , yea sure no man nor no thing can be hid from his eyes : shall we conclude then that all men are predestinated , no , but rather that God did foreknow some men in Christ , by or through faith , and obedience , 1 Pet. 1.2.2 . Thess , 2.13 . Eph , 1.4 . and these that are so known or foreknown in Christ by believing , he doth approve of , for so is the knowledge of God to be understood , if not he must of necessity be concluded , to foreknow all men even the wicked , with this foreknowledge mentioned in this text , and then it necessarily followeth , that all men are predestinated ( which will not be granted ) for those he doth foreknow , in the sense of this text , even all of them he predestinated . Again Christ at the last day is said not to know some Mat. 7.25 . and then will I professe unto them I never knew you , depart from me ye workers of iniquity , what did not Christ know them ? what he that made them , not know them ? John 1.7 . O no! he knew them not , they were workers of iniquity , he did not know them , i. e. he did not approve of them , nor their works , therfore faith he , depart from me , by this we may see who God foreknoweth , they are believers , workers of righteousnesse Isa. 64.5 . and who he did never know ( so as to approve of them ) even workers of Iniquity . Believers then are the foreknown of God , in the sence of this text , and no others , as for others he knoweth not , Mat. 7.25 . now whom he did foreknow , he also did predestinate , viz. believers to be conformable to the image of Christ Ephs 2.10 . 1 John 2.6 . moreover whom he did predestinate , them he also called to this conformity to Christs image , therefore saith Peter in his first Epistle , first ch. and fifteenth ver. but as he that hath called you is holy , so be you holy in all manner of conversation , I therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation where with you are called , &c chap. 1.4 . for God hath not called us ( viz. believers ) to uncleannesse : but to holinesse 1 Thes. 4.7 . Now those that are the called according to Gods purpose ( that is such as walk worthy of his calling by making their calling and election sure , 2 Pet. 2.10 . ) he also justifies , and them he also glorifies : that is , such as indure to the end they shall be saved , and glorified , yea and they only , as hath been shewed . But saith the Argument , Called persons cannot fall away , because they shall be glorified . Sure this conclusion is to large , if by called persons be meant all called persons : for the Lord Christ saith , many are called , but few are chosen , Mat. 22.18 . some that are called comes short of glory , for want of walking worthy of their calling : for some turn the grace of God into wantonnesse ; and some that are righteous or justified may be condemned , for their non-continuance in the workes of righteousnesse , as appears Ezek. 18.24 . 2 Pet. 2.21 therefore all that are called are not glorified : but such onely who by patient continuance in well doing seek for glory , and honour , and immortality , eternall life , Rom. 2.7 . So much for that argument . Now to the fourth . Arg. Is stated thus : In the 4. John 14. he tels us it is a living fountain that can never be dryed up . Grace as it is a creature , might doe as others might doe ; but because the fountain doth strive to maintain the streams , therefore it cannot be dried up . Therefore &c , Answer , How little this is to the purpose may be easily seen , for our controversie is not about the fountain , whether that may be dryed , or no : but whether believers may not fal away from their fountain , unlesse it be concluded that they ▪ viz believers be the fountain , which cannot be granted for Christ is that fountain my people , saith the Lord , have committed two evils , they , have forsaken me the fountain of living water , &c. But the text alleged saith , Whosoever drinketh of the water which I shall give him shall never thirst , but the water that I shall give him , shall be in him a well of water springing up unto everlasting life . Christ must needs be understood to intend here continuing believers , such as continually drink in the spirit ; for the spring ariseth not from them , but shall be in them ( being received by them ) believers are wells , but such wells as may be dry if they continue not drinking , therfore Christ saith , whosoever drinketh of this water that I shall give him shall never thirst &c. the Apostle Peter speaketh of some who are wells without water , clouds that are carried with a tempest : so doth Jude in his Epistle v. 12. Clouds , saith he , that are without water carried about of winds , trees whose fruit withereth , without fruit twice dead , plucked up by the roots , by which appears that there must be a continuation of drinking , viz. believing , or else they will prove but dry wells . Yet let it not be s●id that these were alwaies dry wells , for it may be as well said they were alwaies dead trees : which cannot be concluded , for then it could not be said they were twice dead , which plainly implies they were twice alive . But saith the Argument , The fountain striveth to maintain the streams , therefore it cannot be dryed up &c. I grant the fountain [ Christ ] doth : but he saith c his spirit shall not alwaies strive with man . Men may forsake the fountain of living water d if ye forsake him , he will forsake you [ e ] O Lord the hope of Israel , all they that forsake thee shall be ashamed , and they that depart from me shall be written in the earth , because they have forsaken the Lord the fountain of living waters . Wells may become dry that once had water in them by forsaking the fountain . And thus in this Argument dissolved also . The fift Argument is stated upon the intercession of the Lord Jesus as appears in the 17. of John he making prayers that his father would keep them ; and Christ was heard in the prayer that was made : therefore &c. The strength of this Argument lyeth in this , viz. That Christ was heard in the prayer that he made . Which is granted , and yet I deny that believers cannot fall totally for this reason . Because Christ in his prayers hath respect to something or other , and doth not pray absolutely or positively that so it must be , and no otherwise , as for example . Christ prayed that the cup should passe from him , but he prayed as having respect to his Fathers will , not my will , but thy will : now if we should conclude , that his prayer was possitive , that so it must be , then he was not heard ; for the Cup did not passe from him : but he praying with respect and submission to his fathers will , he was heard , inasmuch as the Will of God concerning him was accomplished . Again , Christ prayed for the world , that they might know him : Now , if Christs prayer had been absolute , without respect to this or that , then they must know him , and believe in him , which to doe is life eternall . vers. 3. Christ therefore in his prayer had respect to the meanes , by which they should come to know him , which if the means were used by them , the end might be effected in them ; for the meanes was of this tendance , and every way correspondent , as to the bringing them even all the world to the knowledg of Christ : in which Christ was heard : for such meanes God hath afforded the world , that would accomplish the end , did they not put it from them . Thirdly , Christ prayed that the Jewes who crucified him should be forgiven . Now , It Christ here had been absolute and positive , viz. it must be so without respect to this or that , then it should have been so ; viz. they should be forgiven , and then they could not have been cut off , for not receiving Christ , because their sinne was forgiven : Christ therefore in this prayer must be understood to have respect to the way , in which forgiveness was promised unto them , viz. repentance , faith and baptisme ; in doing of which , they , to wit , so many as did repent of their sheding the innocent blood , and were accordingly baptized , did receive forgiveness , as Christ had prayed they should ; but as for the rest , all the blood that was shed upon the earth , from the blood of righteous Abel , unto the blood of Zacharias shall be upon them , yea , and the innocent blood of Christ also , which they desired might be on them and their Children . Now to come close to the argument , Christ prayeth for his Disciples , that they should be kept from the evill of the world , in which he is heard . I grant , considering his prayer ( as before ) to have respect to their abiding in him , by keeping his commandements ; for , he saith . If ye love me , keep my Commandements , and I will pray the Father , and he shall give you another Comforter , that shall abide with you forever : Christ in this prayer therefore is not absolute , that is to say , they are my Disciples , thou hast given them me , and now I pray thee to keep them although they doe not keep my Commandements ; but this prayer is with respect to their abiding in him , which if they doe ( as some have not done that were in him ) they have the benefit of his prayer , but if otherwise , they have no benefit thereof , no more then they that doe never believe in him , have the benefit of his intercession , but are cut off as unfruitfull branches from the Vine : therefore notwitstanding Christ doth pray for them , it doth not follow but that believers may fall totally and finally . If neither sinne , nor suffering can seperate us from the Lord , then nothing can seperate us , for sin Rom. 8.39 . for suffering 35 , 36. ve . and concluds the 38 , 39. that nothing can seperate us . Therefore nothing can . Only First , we grant that the Saints of God may fall away from the degrees of Grace , from the strength of faith , to a weake faith , to some measure of hardnesse of heart . Secondly , we grant they may fall from the com● of the Spirit , as in Psal. 51.2.8.12 . Thirdly , From common gifts of the Spirit , as a Spirit of government as Saul did , &c. This Argument hath a large latitude , and must in part be denyd viz. sin unrepented of may seperate , unfruitfulnesse and such like , hath a cutting off following it . Therefore upon examination , we shall find that this will not prove the Assertion . First , I suppose , that it will not be owned that Paul doth intend here denying Christ , or any sinne unrepented of , for that may seperate a If we suffer , we shall also reign with him , if we deny him , he will also deny us : [ yea we ] I Paul and thou Timothy , if we deny him , he will also deny us ; for so he himself said , b But whosoever shall deny me before men , him will I also deny before my Father which is in heaven . Again , the Apostle doth not say , that sin shall not seperate , and therefore the argument is stretched beyond what the Text will prove , I rather think the 33. ver. had been more pertinent to the business , where the Apostle makes this holy challenge , Who shall lay any thing to the charge of Gods Elect ? &c. Now to know who are the Elect of God will be the solution of this matter ( for which I refer you to my answer to the first argument ) those that are called according to Gods purpose , ver. 28. who they are see my answer to the third Argument ? they that make their Calling and Election sure , by adding to their faith , virtue , &c. who shall lay any thing to their charge , it is God that justifies , &c. Again , Who shall seperate them that so do ? no thing , nor no man can b) no nor none of these things , viz. tribulation or distress , or persecution , or famine , or nakedness , or perill , or sword , nay , in all these things , they are more then Conquerours , through him that loved them ; but this doth not prove , but that persons in Christ may fal and be seperated from Christ , by denying Christ , although none of these can , if they be not overcome by them , to forsake and deny him , &c. Now the question is , whether persons in Christ may hot be overcome by these ? I Answer , the Scripture saith they may , for if after they have escaped the pollutions of the world , through the knowledge of the Lord and Saviour Jesus Christ , they are again intangled therein , and overcome , the latter end is worse then the beginning d) Therefore Paul exhorteth the Galathians , to stand fast in the liberty wherewith Christ hath made them free , and not to be intangled again in the Yoak of bondage e) Christ saith he that overcometh and keeps my words to the end , to him will I give power over the Nations he that overcometh the same shall be cloathed in white rayment : to him that overcomes will I grant to sit with me in my throne ( g ) he that overcometh shall inherit all things ; I will be his God , and he shall be my Sonne . God will not disown us because of persecution , &c. but will reward us for our sufferings , if we are not overcome by them , be thou faithfull unto the death , and I will give thee a Crown of Life ; so much for this Argument : now to the next . The seventh Argument from Joh. 10.28 . my sheep heare my voyce , &c. none are able to pluck the sheep of Christ out of the hands of Christ : therefore they cannot fall totally nor finally This Argument being the same , or of the like import with the sixth , I shall say little to it , for if nothing can seperate them , then none can pluck them cut of his hands . Only this , My sheep ( saith Christ ) heare my voyce , and I know them , and they follow me ; such we grant cannot be plucked out of the hands of Christ , that hear his voyce , and follow him , and he gives them eternall life , and they shall never perish if they be [ ever ] followers of that which is good h) and follow the Lamb wheresoever he goes , i no man as the Text saith , can pluck them out of Christs hands : but the question is , whether Christs sheep may not refuse to hear Christs voyce ? the time shall come , saith Paul , when they will not indure sound doctrine , but after their owne lusts , shall they heap to themselves Teachers having itching eares ( i ) therfore it doth not follow but those that are the sheep of Christ may cease to be his sheep , by refusing to heare his voyce , and by not following of him , and so as unfruitfull branches , be cut off from Christ : so much as to that : now to the next . Because in the greatest temptation , the Lord is pleased to give such assistance , that they shall not be tempted above their abilities , 1 Co. 10.13 . therefore . The Apostle in the beginning of the Chapter puts the Corinthians in mind of mercies that were injoyed by the Jews , from the first vese to the fifth , but saith he , with many of them God was not well pleased , for they were overthrown in the Wilderness v. 5. Now these things were our examples , to the intent we should not lust after evill things , as they lusted , &c. Pray consider , was their overthrow our ensamples , and cannot we lust , be Idolaters , tempt Christ , murmour as they did , and so be overthrown as they were ? yea , sure it is possible , for so the Apostle telleth the Hebrewes likewise , let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it : let us labour therefore to enter into that Rest , lest any man fall after the same ensample of unbelief , so that it is very possible we may lust , and be overthrown as they were ; for all these things hapned unto them for ensamples , and they are written for our admonition , upon whom the ends of the world are come : wherefore saith he , let him that thinketh he standeth , take heed lest he fall , you that think you stand so as it is impossible you should fall , take heed , be not too high minded , but fear : for if God spared not the naturall branches , take heed least he spare not you . Now least they should complain that their temptations were great , and so if they did fall they were something excusable , he tels them , that there hath no temptation taken them , but such as was common to man , and therefore they must look to it : and besides , God is faithfull who will not suffer you to be tempted above what you are able to bear : but will with the temptation also make away to escape , that you may be able to bear it ; wherefore ( seeing it is so ) my deerly beloved flee from Idolatry : for if you do not , God will overthrow you as he did them . Thus may you see that this text is far from proving that Saints cannot fall : but doth plainly prove they may . Now to the Argument , the Consequence drawn from the Reason must needs be denyed to be naturally deducted , for Saints must make use of the means , viz. the way that God will make for them to escape , or else the means will not profit ; for the tempter and his temptations must be resisted with stedfast faith , resist the Divel and he will flee from you , therefore blessed are ye when ye endure temptation chap. 1.12 . men must resist by faith , and endure temptation with patience , or else they may be overcome : thus is this argument too light also . Now to the next . The ninth argument is taken from the present joy that Saints have in believing , which they could never have , if they were not assured to persevere for the future , as well as of their standing for the present . Therefore , &c. The affirmitive part of this argument is denyed , viz. they could have no joy , if they were not asured to persevere for the future as wel as of their standing for the present ; for Saints ought to rejoice in the Lord , yet it is a duty to fear , and not to boast as he that putteth off his armour , they are assured to stand , if they give dilligence to make their calling and election sure , in so doing they have assurance , and no other wayes , in which they may rejoice , receiving the end of their faith , the salvation of heir souls : what no joy for the present ? I no consolation in Christ ? no comfort of the Spirit ? what because we must hold out to the end , or else lose our crown ? Yea much joy in this , that if in patient continuance in well doing , we seek for glory , honour , and immortality we shal have eternall life : persons may have joy for the present , and yet that not hinder , but that they may have no assurance to stand for the future , but by taking heed &c. therefore this argument is too light to prove the affirmation . So much as to that : now to the next . Present keeping from falling with presentment of unspottednesse at the coming of Jsus Christ goeth together . Therefore , &c. First let us examine the text , Secondly the Argument . Saith the text , Now unto him that is able to keep you from falling , and to present you faultlesse before the presence of his glory with exceeding joy : what doth this prove that present keeping from falling with presentment of unspottednesse goeth together ? no sure , there is not such a conclusion to be drawn from the text . But this it proves ( which we do not deny ) that God is able to keep them that will be kept by him ; and that those that will be kept by him , he is able to present faultless before his glory : I say , that will be kept by him ; for some will not , as hath been shewn : the argument therefore must be denyed even all of it as too light , and not true : he will present us unspotted in the presence of his glory , if we continue in the faith , and not else . So much to this argument . To the next . The eleventh argument is taken from these words , Because in the greatest falls , the Lord is pleased to put unto his hand , that the Saints cannot fall to destruction , Psal. 37.24.52.8 . Job 17.9 . I grant that the Lord doth set to his hand to this end , that they , viz. believers , might not fall to destruction : but that he setteth to his hand so that they cannot fall to destruction , I deny . Let us consider what is to be understood by the Lords hand , for the more clear understanding of this argument ( although the text alledged doth not mention it ) by the Lords hand is understood the Lords power : when Moses doubted in himself how so many thousands should be fed a moneth with flesh in the wildernesse , the Lords answeris , Is the Lords hand waxd short ? as if he should say , is my power lessened , thou shalt see now whether my word shall come to passe unto thee , or not : now consider , the Lords hand being his power , whether he doth not set to his hand to those that do fall to this end , that they might not fall to destruction , see Jer. 2.5.3.12 , 13 , 14. compared with Rom. 10.20 , 21. Again we have shewed what Gods power is , by which he keeps men to salvation through faith in the answer to the second Argument , to which I refer you for a more full answer to this ; the power of God , as hath been shewed , by which he keepeth men , or his hand he sets to believers to the end they might not fall to destruction , is his word which is the powerfull means that he useth to that end , in which means he is not wanting to any that do fall : for the Reason of their fall is not because the Lord is wanting in the meanes , but ●●cause they reject his word . Thus is this Argument found too light : now to the next . The 12th . Argument is taken from these words The path of Just men is still increasing and growing , therefore they cannot totally nor finally fall away Psal. 1. &c. Men that are just and so continue are like unto a tree that is planted by the Rivers of waters , that bringeth forth his fruit in his season , and they that do so I grant cannot fall totally and finally : but what is this to prove the assertion : doth it therfore follow that just men cannot become unjust , by their forgetting they were once purged from their old sins , and so become unfruitful men that are blind and cannot see ; but men that have their delight in the law of the Lord and in it do meditate day and night , will be fruitfull : This book of the Law shall not depart out of thy mouth , but thou shall meditate therein day and night , that thou mayest observe to do all that is written therein , for then , if thou so doest , thou shalt make thy way prosperous , and then thou shalt have good successe , but if otherwise see Isa. 1.19 , 20. Thus is this Argument weighed in the ballance also , and found too light . The thirteenth Argument is stated upon these words , The gifts and calling of God being without repentance Rom. 11.29 . therfore they cannot totally nor finally fall John 5.24 . 1 John 2.19 . 2 John 2. v. The proposition I grant , viz the gifts and callings of God are without repentance : but what doth this prove that believers cannot fall totally nor finally ? no , the Apostle brings it for another end , viz. to prove that God wil perform covenant with Israel . But lest this should not do it , you allege three places of Scripture to prove your conclusion : I shall therfore examine them in order and see whether they are of that weight to this thing as to prove it . The first place is Joh. 5. ●4 . the words are these , Verily , Verily , I say unto you he that heareth my word , and believeth on him that sent me hath everlasting life , and shall not come into condemation but is passed from death to life : what doth this prove that believers cannot fall , it is true they that believe shall not come into condemnation if they continue believing , for so Christ is to be understood , which as I suppose will not be denyed . But it may be objected they shall continue because Christ saith they shall not come into condemnation . They that do continue believing shall not come into condemnation I grant : but that this proves a necessity of continuing I deny , for we find that some that believed did not continue , as saith the Evangelist from that time many of his disciples went back and walked no more with him , see here that some that were Christs disciples , and thereby under the promise of everlasting life , yet they shall come unto condemnation because they do not continue : Hymeneus and Alexander believed and thereby were under the promise , yet they made shipwrack of faith and a good conscience and so come under condemnation , for they were delivered to Satan that they might learn not to blaspheme , some are already turned aside after Satan , this thou knowest that all they that are in Asia be turned away from me , of whom is Phyletus and Hermogenes , who concerning the truth have erred , saying that the resurrection is past already , and overthrow the faith of some , viz. Hymenues and Phyletus , but they that do believe and do continue according to the text shall not come into condemnation . Your second place is 1 John 2.19 . the words are these , They went out from us , but they were not of us for if they had been of us , they would no doubt have continued with us , but they went out from us that they might be made manifest that they were not all of us . What doth this text prove that believers cannot fall away ? or doth it prove that some have fallen away ? sure it rather proves the latter then the former , for they were with them and they did go out from them . But it may be objected , that they never were of them , and therefore they went out from them , so that they fell not from the faith but from a seeming faith . I answer , that they never were of them the text doth not say for then they would never have been with them . Again , when they went out from them they were not of them I grant , but that they never were of them I deny , those that depart from the faith are not of those that keep the faith : they that go from the Churches are not of them that continue with the Churches , but they have received another spirit , viz the spirit of Antichrist , and therfore they go out from them that are of the spirit of Christ : but that they never were of them , is more then the text will prove : the Apostle telleth them in verse 18. that there are many Antichrists , they saith he went out from us ▪ viz. those Antichrists , according to the Apostle Acts 20. also of your own selves shall men arise ( mark well ) of your own selves , those were of them , and they shall speak perverse things to draw disciples alter them , thus is this Scripture found not sufficient to prove that which it is brought for . Your last place alleged is 2 John 2. the words are these , for the truths sake which abideth in us , and shall be in us for ever . I answer , the truth will abide with those that do abide in it I grant , but some do erre from the truth , therefore Saints must beware least being lead away with the error of the wicked , they fall from their own stedfastnesse , but if they abide in the truth , the truth shall make them free : so that you may see that if they abide in that truth , that truth will abide with them for ever , and not otherwise : and therefore the Apostle exhorts the elect Lady , looke to your selfe ( saith he ) that we loose not the things that we have wrought , but that we receive a full reward , whosoever transgresseth and abideth not in the doctrine of Christ hath not God ; he that abides in the doctrine of Christ hath both the father and the Son , thus may we plainly see that the truths abiding with us , is upon condition of our abiding in it ? Thus have you these Arguments all weighed in the ballance of the sanctuary , and found too light to prove the affirmation . The absurdities that do naturally flow from the doctrine of impossibility , for believers to fall totally and finally from grace . If believers cannot fall away then there is no use Absurd . 1 of feeding ministers , as Pastors , and Elders and Teachers , whose work is to take the oversight of the flock to feed them , to take heed of them ; now this is altogether uselesse if they cannot fall away : if they must be fed , it imports they cannot live without feeding , but will starve and dy , if they must be overseen , and heed taken of them , it imports they may stray and be drawn away : they must feed the flock and take heed of it because of wolves , which are mortal enemies to sheep ; now if sheep cannot be destroyed by wolves , that is , cannot be seduced , nor drawn away , nor fal , then there is no use of the Shepheard , he may be spared . If believers cannot fall away , then as the feeder Absurd . 2 is useless , so is his food also , I mean the growing word , and Gospel ordinances , and duties , as breaking of bread , Church assembling , and communion , which we are commanded not to forsake , but to desire after , as new born babes desire the sincere milk of the word , that they may grow thereby , now if believers cannot fall what need is there or what use can we make of it , what serves it for ? establish us it cannot , for we cannot fall , we are established from the beginning , dy we cannot , what use of food ? overcome we cannot be , what use of strengthning ? thus then may we say in vain have we served God : and what profit is it that we have kept his ordinances , and that we have walked mournfully before the Lord of Hosts if believers cannot fall away ? Absurd . 3 If believers cannot fall away , then is a great part of the Scripture uselesse unto them , as take heed , stand fast , beware , and such like saying , which are very plentiful in the Scriptures : and so likewise the many exhortations used by Christ and his Apostles to watchfulnesse , to sobriety , to prayer , to stability , which are very plentiful in the Scripture , what use are these and such like places to us ? what should we take heed , watch beware , take care to stand fast in the faith ? for 1 Cor. 16.13.14 . if we cannot fall what do they serve for ? why do we read them ? what do they teach us , must we take heed and beware , and no danger neer us ? nor can come to us ? must we watch and no Enemy to approach us ? must we arme our selves , when none can overcome us ? if it be impossible to fal there is no need of all this , these duties are out of date , it is enough for them to do these things that may fall , but as for them that cannot they are uselesse unto them . Absurd . 4 If believers cannot fall away , then is the express sayings of the spirit contradicted , which saith in the latter daies some shall depart from the faith 1 Tim. 4.1 . If believers cannot fall away , it opens a gap Absurd . 5 to lukewarmnesse , to prophanenesse , to neglect of duty , as of hearing , reading , praying , close-walking , watchfulnesse , fruitfulnesse and the like : for if believers cannot fall , why should any of these things be done ? for such as cannot possibly fall , need not pray , hear , need not read , nor watch &c. nor do any of these things , they are sure to stand : finne cannot seperate them , nor nothing , let them do what they will , delight in the law of God , or not delight in it all is alike case if it be true that believers cannot fall away It hardens and incourages loose professors in Absurd . 6 their loose walking in the profession of the Gospel , for if they that once believed cannot fal away they will be hardned , and incouraged to go on , why say they , once in Christ and ever in Christ , it is impossible that I , which once believed should fall away , let me do what I will , nothing can seperate me from Christ , God is not bound to ordinances , nor to this way , or that way , he will keep me although I do not walk so strictly as I have done , or as others do , and therefore what need I care for Church fellowship , or hearing , or any of these things ? thus may loose professors be incouraged , and imboldn'd in their loose way by this doctrine of imposibility of falling away from grace . It hardneth loose professors and disorderly Absurd . 7 walkers against reprehension , and admonitions of their Rulers , and their brethren , and hardens them against the danger laid before them for their so doing , and the judgements and severity of God against them that so do : for if believers cannot fall from grace , then may they slight reprehensions , and say , take no care for me , I know I shal never fal totally , and finally , therefore tell not me of the danger that is , I know none there is , no severity in God against me , for my sins are pardon'd and shall never be laid to my charge , God will not enter into judgement with me , say you what you will : thus may disorderly persons be hardned against reprehensions , if believers cannot fall from grace . Absurd . 8 It hardeneth them also against Church censures that are sentenced for their impenitency , for what will they say , what need I matter your censures ? though you excommunicate me , and cast me out from you , yet I know God will not , for he will not forsake me , I shall not be seperated from him , for nothing can do that . Thus doth this doctrine of impossibility of falling from grace harden impenitent siners against Church censures which are ratifyed in heaven , Mat. 18.18 . by Christ himself . Absurd . 9 It gives Satan an advantage against believers , when he tempts them to sin he can back it with this encouragement , viz. it is impossible to fall , with this bait he deceived Eve , and the Serpent said unto the woman ye shall not surely dy , and thus he deceived her ; so it is impossible to fal , may he say , therefore eate , take delight , seek after pleasure and profit , take thy fill , walk not so precisely , satisfie thy self with this lust , or that lust , for thou canst not fall from grace . It rendereth believers uncapable of withstanding Absur. 10 Satan in his temptations , for who more uncapable of withstanding a potent enemy then he that supposes himself to be secure , and that he cannot be prevailed against ? his enemy then will take him at unawares , and overcome him : so they that suppose that they cannot fall , may grow secure and so uncapable of withstanding Satan when he assaults them at unawares , and so may be overcome immediatly by him . It renders them uncapable of suffering persecution Absur. 11 likewise for the name of Christ , for what should they suffer reproaches , imprisonments or any such thing , for , seeing nothing can seperate them from Christ , no not sin ( as is affirmed ) what if I should ( may some say ) conform a little to men and so keep my self out of trouble ? I know I shall not be seperated from Christ , that is impossible that I that have once believed should fall away . Thus may Satan get in a litle at first , and so by degrees take full possession . It is a let to fruitfulnesse , for if believers cannot Absur. 12 fall from grace , what need they endeavour after fruitfulnesse or good works ? what may the rich man say ? I will keep my money , what need I be so rich in good works ? I know I cannot fall away , nothing can seperate me from Christ : thus may it obstruct fruitfulnesse . It opens a gap to all Licentiousnesse : for if Absur. 13 believers cannot fall away , what loosenesse is it they may not run into ? what need they watch , pray , hear , or doe any thing ? let us eat and Absurd . 13 drink for to morrow we shall die : what matter for following peace and holinesse ? what matter for abstaining from fleshly lusts , or for cleansing our selves from filthinesse of flesh and spirit ? they cannot fall , nothing can seperate them from Christ ? no not sin , being once in Christ , if this doctrine of impossibility of falling from grace be true . Thus may it be easily seen that this doctrine which is so contended for , with so much pretended strength , is not Gods holy mind ; but an opinion taken up and endeavoured to be maintained but cannot by written verity ; let it therefore be weighed in the ballance and it will be found too light , how it can be cleared from these absurdities laid down I know not , which are very dangerous , and is indeed that which will destroy and dissolve the very life of a Christians warfare and pilgrimage , which all that wil go to bliss must passe thorow with fear and trembling , with stedfast faith , with patience , with watchfulnesse , with sobriety , with taking heed , with being beware of men , of false prophets , seducers , little Foxes , Wolves in sheeps cloathing , grievious wolves ; perverse speakers , false teachers and such like ; for sure we are fallen into the perilous times , when men shall be lovers of themselves more then lovers of God , therefore we have need to take to us the whole armour of God that we may be able to withstand in the evil day , and having done all to stand . Now these arguments being answered , and the absurdities of that doctrine shewn , it remains for me to betake myself to my proposition as it was then stated by me : but denied by the other at our conference . Thirteen Reasons by which it s plainly proved that Believers in Christ may fall from Grace . MY first reason is because they are commanded to take heed . The Apostles of Christ were truly believing Reason 1 men , and yet our Lord saith unto them , take heed that no man deceive you ; and the reason is , because many false Christs shall come in his name , saying , I am Christ , and shall deceive many , therefore take you heed that no man deceive you : take yee heed , watch and pray , for ye know not when the time is : Take heed to your selves least at any time your hearts he overcharged with surfeting and drunkenness , and cares of this life , and so that day come upon you unawares . These sayings doe plainly teach us that they might be deceived by false Christs , and be overcome by suffering , if they did not take heed unto themselves : or else needlesse were these sayings ; for if they could not be deceived and so fall , they had no need to take heed ? where there is no danger there needs no caution : these Scriptures with many others of like import , may be crossed out of our Bibles if there be no danger of falling from the faith ; Christ tels his Disciples that they are the Salt of the earth , but if the salt have lost its savour , wherewith shall it be salted , it is thenceforth good for nothing but to be cast out and trodden under foot of men . Now were it not an absolute contradicting of Christ to say , we cannot lose our favour , its impossible we should , and a making of his words impertinent , his cautions uselesse ? Again , the Apostle gives the like cautions to the Churches , Take heed brethren , least there be in any of you an evil heart of unbelief in departing from the living God : but exhorting one another daily while it s called to day , least any of you be hardned through the deceitfulnesse of sin . They must take heed , or else there may be in them an evil heart of unbelief in departing from the living God ; and therefore they must exhort one another , least they be hardned &c. looking diligently least any man fail of the grace of God ; least any root of bitternesse spring up and trouble you , and thereby many be defiled , least there should be any fornicators or prophane persons as Esau , who for one morsel of meat sold his birth-right . It seems Saints may fall from grace and become prophane persons , fell their birth-rights , &c. therefore believers in Christ may fall away . The second Reason is , because the Scripture Reason . 2 fore-telleth , that many shall be deceived , and drawn away by men speaking perverse things , and made merchandize of by false teachers , even those that have obtained like precious faith , and therefore saith he unto them , beware least also ye being led away by the error of the wicked , fall from your own stedfastnesse , again , beware least any man spoil you through Philosophy and vain deceit , after the Traditions of men , after the rudiments of the world , and not after Christ , let no man beguile you &c. and again , behold I come quickly , hold fast that which thou hast let no man take thy crown : all which teacheth us , that believers may fall away if they do not take heed , beware and stand fast &c. and that the Scripture did fore-see that some should fall , be spoiled , and deceived , through their not taking heed , therefore believers in Christ may fall away . The third reason is , because some have fallen Reason 3 away from the faith , Paul exhorts Timothy to war a good warfare , holding faith and a good conscience , which some have put away , concerning faith , have made shipwrack , of whom is Hemeneus and Alexander . But some may say , that faith they fell from was not a true faith but a seeming faith . I answer if that were so , Paul did Hemeneus and Alexander great wrong , for he delivered them to Satan , now if they did but seem to have faith , but had no true faith , then when they fell they were better then when they stood , because when they stood they seemed to be what they were not , but when they fell they appeared to be what indeed they were , now if Paul delivered them to Satan for falling from a seeming faith , he surely did them wrong , viz. they were delivered to Satan for dealing plainly , which they did when they fell , but were dissemblers when they stood at the best , if they had but a seeming faith , which is none , & how they could make shipwrack of that they never had is a paradox to me . Again , it was a true faith , no seeming faith , because that which they made shipwrack of , the same he exhorts Timothy to hold , holding faith and a good conscience , which some having put away , &c. so that the same faith the one must hold ( which cannot be denyed but it was a true faith ) that the other put away : which if the same , it must needs be as true , therefore no seeming faith . Again , they that fall from the faith , are said to depart from the living God : now it is contrary to all reason to say , they do depart from him , who never were with him : and that which brings persons to God can be no seeming faith but a true faith , see Heb. 10.22 . therefore that faith that is fallen from in departing from the living God , must be a true faith . Again , that faith which is accompanied with a good conscience is a true faith . But the faith which Hemeneus and Alexander made shipwrack of was accompanied with a good conscience ( holding faith and a good conscience which some having put away , viz. faith and a good conscience . ) Therefore that faith which they put away was a true faith . The fourth Reason is , because we are commanded , Reason 4 not to be high minded , but to fear ( saith the spirit ) because of unbelief they were broken off ; and thou stands by faith , be not highminded , but fear , and the reason is , because if God spared not the natural branches , take heed least he spare not thee , we must fear : why what is the matter ? what need we fear if we cannot fall ? what need we take heed if there be no danger ? but there is need & therfore danger , for we stand by faith , and if we let go our faith , as we may , we let go all ; God will spare us no more then he did the natural branches : let us labour therefore to enter into that rest , least any man fall after the same example of unbelief ; therfore believers in Christ may fall away The fift Reason is because the spirit saith expressely Reason 5 that in the Latter daies some shall depart from the faith , giving heed to seducing spirits and doctrine of devils , speaking lyes in hypocrysie , have their conscience feared with a hot iron , therefore believers in Christ may fall away . The sixth reason is , because perseverance hath Reason 6 the promise of the Crown as a condition of it , now if believers cannot fall , perseverance cannot be a condition of happinesse , because that which is a condition by which we obtain the thing promis'd or do not obtain it : may be done or not done : now that it is a condition is plain in scripture , be thou faithful unto death , and I wil give thee a Crown of life , to him that overcomes will I give to eat of the hidden Manna , and will give him a white stone , and in the stone a new name written which no man knoweth , saving he that receiveth it , v. 17. And he that overcommeth and keeps my works unto the end , to him will I give power over the nations , and he shall rule them with a rod of Iron , as a vessel of a potter shall they be broken to shivers , even as I received of my father , and I will give him the morning star . Again further , it is a condition of happinesse , as these places prove : for we are made partakers of Christ if we hold the beginning of our confidence stedfast to the end , Christ will present us holy , unblameable and unreproveable , if we continue in the faith , behold ( saith the Apostle Paul ) therefore the goodnesse and severity of God , to them as fell severity , but towards thee goodnesse if thou continue in his goodnesse , otherwise thou also shalt be cut off : ( mark well ) it is on condition of continuance , it is if we continue otherwise we also shall be cut off , God will be as severe to us , if we continue not , as he was to them , viz. Israel , who fell from him , therfore believers in Christ may fall away . Reason . 7 The seventh Reason is , because the Lord threatneth sore punishment in case of non-continuance , which if there were no such thing as falling from grace , how could punishment be threatned ? for where there can be no offence there can be no punishment , because punishments are threatned where there are offences committed , or at least may be : that punishments are threatned in this case consider these places , for if we sin willfully after that we have received the knowledge of the truth , their remains no more sacrifice for sins , but a certain fearful looking for of judgement , and firy indignation , which shal devour the Adversaries . Again , Peter saith that the latter end ( of men that are intangled and overcome of the world again , that have once escaped , through the knowledge of Jeus Christ ) is worse with them then the begining . for it had been better for them not to have known the way of righteousnesse , then after they have known it , to turn from the holy commandments delivered unto them . Now if there be no possibility of comming to the worst estate by falling from the commandments , and being over come , then could not this be threatned as before : therefore believers in Christ may fall and become culpable of judgement , and firey indignation , and come into a worse estate then ever they would have been in , had they never known him . The eighth Reason is , because the Lord complains Reason 8 of his people for forsaking him the Fountain of living waters , now doth God take up a complaint because of this , and is there no such thing , did they not forsake him : and yet doth he say they did ? shall we give God the ly ? no God forbid ● let God be true and ever man a lyar , therfore believers in Christ may fal away . The ninth Reason is , because Trees may dy Reason 9 that had life , viz. men that were quickned by the Lord may become dead by turning the grace of God into wantonnesse , or Laciviousnesse , of these Jude speaks of , these are spots in your feasts of Charity , they feast with you feeding themselves without fear , clouds they are without water , caried about with winds , trees whose fruit withereth , without fruit , twice dead , plucked up by the roots , these were twice dead , and therfore twice alive , for it cannot be said that any thing can dy that vvas not alive , these therefore were dead in sinnes , and made alive in Christ , and dyed again , twice dead , and so fall totally and finally , for they are plucked up by the roots : now we know when Trees are plucked up by the roots they die , and cannot have life in them again , but are fit for burning : therefore believers in Christ may fall away . Reason 10 The tenth Reason is , because branches in the Vine may be taken away , viz. men united to Christ , as the branches are to the Vine , may be taken away or disunited , because they die or bear no fruit : I am the vine ( saith Christ ) and my father is the husbandman , every branch in me that beareth not fruit , he taketh away : therefore saith he , continue in my love , and least they should not know how , he saith , if ye keep my commandments ye shall abide in my love , even as I have kept my fathers commandments and abide in his love : therefore believers in Christ may fall away , be cut off , die , bear no fruit , &c. Reason 11 The eleventh Reason is , because they that have obtained like precious faith , must give diligence to make their calling and election sure : it followes then , that believers may fall , even such as have precious faith ; and that their calling and election is not sure , without their giving dilligence to make it so : therefore believers in Christ may fall away . The twelfth Reason is , because Believers , chosen Reason 12 persons , are exhorted to put on the whole armour of God , that they may be able to stand against the wiles of the Divel : Now we know that when men arme themselves , it is because of some enemy , yea and such an enemy as may overcome them , slay them , spoile them , vanquish them , &c. therefore they must stand fast , quit themselves like men , be strong : now if believers cannot fall from the faith , nor be overcome , they have no need of armour , if the Divels wiles cannot prevail they need not arm themselves : but they must take to them the whole armour of God : therefore believers in Christ may fall away . The thirteenth reason is ▪ because men that have their names written in the book of life and their Reason 13 part in the holy City , which none but believers have , may by transgression have their names blotted out , and their part taken away out of the City : For I testifie unto every man that heareth the words of the prophecy of this book , if any man shall adde unto these things , God shall adde the plagues that are written in this book , and if any man shall take away from the words : of the book of this Prophesie , God shall take away his part out of the book of life , and out of the holy City , and from the things that are written in this book : thus men whose names are written in the book of life may have their name blotted out , and their part taken out of the holy City , that do sin wilfully , but those that overcome , Christ will not blot their names out of the book of life , but will confesse them before his father , and before his Angels , therefore believers may fall away . I leave these Reasons to the serious and unbiased Reader to weigh in the ballance of the sanctuary . I shal now come to shew the use and profitablenesse of this doctrine of perseverance , or the possibility that Saints stand in to be deceived and so fall if they do not take heed , use the means , strive and labour after the obtaining the Crown , which they cannot have if they do not fight the good fight and finish their course , keep the faith to the end , as saith the spirit , be thou faithful unto death , and I will give thee the Crown of life , which God will give unto all them , that so do , and love his appearing . The profitable uses that flow from this doctrine , that t is possible for the Saints to fall finally , if they take not heed . IT teacheth the Saints to be watchfull over Vse 1 themselves , their words , thoughts and actions , least they should be over taken ; this duty is much urged in Scripture , watch therefore , for you know not the day nor the hour wherein the son of man cometh : watch and pray that you fall not into temptation : watch ye , stand fast in the faith , be strong : Therefore let us not sleep as do others , but watch and be sober . So Paul exhorteth Timothy : but watch thou , in all things indure affliction : in this duty were the Saints much exercised : the Prophet Habakkuk saith , I will stand upon my watch and set me upon the tower , and will watch to see what he will say unto me , and what I shall answer , when I am reproved : So was that gracious soul the Prophet David exercised , when he said , My soul waiteth for the Lord , more then they that watch for the morning , I say , more then they that watch for the morning : there is a blessedness annexed to this duty of watchfulness , they are reckoned amongst the blessed ones that shall inherit the earth : Behold I come as a theef , blessed is he that watcheth , and keepeth his garments lest he walk naked , and they see his shame : but in the neglect of this duty there may be great losse . Be watchfull , and strengthen the things that remain , that are ready to die , &c. If therefore thou wilt not watch , I will come on thee as a theef , and thou shalt not know what houre I will come upon thee : by this we may see how necessary this duty is , and likewise how it flowes from the aforesaid doctrine as a streame from the fountain : for we must watch , because we have an adversarie that seeks to devour us , be sober , be vigilent because your adversary the devil , as a roaring Lion , walketh about seeking whom he may devour . Le ts consider what need the servants of Christ have to watch , to take heed , and to beware ; their enemies are many and great , as the devil a potent adversarie , and his baits very deceiving , as the world , and the pleasures thereof , when he tempted Christ our beloved Lord , what was his baits ? why the world , all this will I give thee , saith he , if thou wilt fall down and worship me . If I should inquire into the experience of the Servants of Christ , they would tell me , that the adversary of their peace layeth this bait before them also , suggesting unto them , and setting before them the glory , riches , greatnesse , and honor of the world saying , if thou forsake this way of Religion thou art in , which thou mayest do , and yet go to heaven , * saith he , then friends will cleave to thee , the world will love thee , whereas now they despise thee , then wilt thou be in the way of profiting thy self by thy trade , and make the best of it , though by lying and dissembling a little , saying to the Selller it is nought , but when he is gone thou praiseth it , and by this means mayest thou become rich , and so have many friends , and be in repute and in the way of preferment , and come to places of honour in the world , and be called of men Rabby ; thou art a fool to dote upon this dispised way of Religion thus as thou doest , and be made a scorn and a derision of all : do not so , thou maiest delight thy self in pleasures , and fleshly lusts too , and spend thy time merily while thou art here &c. With these and such like temptations , doth Satan assault Christs servants , as he did him : what need then have they to stand upon their watch , and to set themselves upon their watch tower least they be catched by these baits , and so be overcome by him ? therefore , saith the Apostle , put on the whole armour of God that ye may be able to stand against the wiles of the devil , and again , above all taking the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked . What need have they then to pray alwaies , watching thereunto with all perseverance ; seeing they have to deal with so potent an adversary , which otherwise may overcome them ? what need have the servants of Christ to watch over their words and consider what they speak , seeing evill communication corrupts good manners , and seeing likewise that he that bridleth not his tongue his Religion is vain ? therfore David desired the Lord to set a watch before his mouth , and to keep the door of his lips . Again , what need have the servants of Christ to set a watch over their thoughts also , seeing lust when it is conceived it brings forth sin , and sin when it is finished brings forth death ? therfore saith David , I hate vain thoughts ; but I love thy law : suffer not thy thoughts then to runne after vanity , thou seest there is danger in it : but make this good use ( thou knowing there is danger ) of this truth , let it teach thee to stand upon thy watch , as our Lord saith , what I say unto you , I say unto all men , watch . Vse . 2 It teacheth us to run with patience the race that is set before us , because it is not for a time that we must run , or part of the way : but it must be the whole race to the end , till death , and the like : therefore the Apostle saith , let patience have her perfect work ; we desire that every one of you do shew the same diligence to the full assurence of hope unto the end , that ye be not sloathfull , but followers of them , who through faith and patience inherit the promise : the many reproaches , temptations , afflictions , sufferings , persecutions , imprisonments , yea and death it self , which they that will live godly in Christ Jesus are liable to suffer , and to passe through here , for the testimony of Christ must be endued with patience , thou therefore endure hardnesse as a good Souldier of Jesus Christ , these things must be indured if we will have the Crown , and that to the end too ; for he that endureth to the end , shall be saved : if we faint in our minds and cast of our confidence and so cast of Christ because of the crosse , we shall not reap , let us not be weary of well doing , for in due season we shall reap if we faint not ; if we suffer for Christ with patience , and indure the Cross , and despise the shame as he did , we shall be glorifyed with him , but if in our sufferings we are overcome and do deny him , he also will deny us , therfore let us consider him that suffered such contradictions of sinners , least we be wearied and faint in our minds , and take ( as the Apostle of our Lord saith ) my brethren , the Prophets , who have spoken in the name of the Lord , for an example of suffering , affliction , and of patience ; if we do not add patience to our faith , we may faint under our burden : let this truth therfore teach the Servants of the Lord to suffer afflictions with patience , knowing that we shall not reap if we faint : it is not sufficient that we be faithful for a year nor years , it must be unto death , if we will receive the Crown of life : we have therefore need of patience that after we have done the will of God , we may receive the promise , but if we shall say in our hearts : the Lord delaies his comming , and shall begin to beat the man servants and maydens , and to eat and drink and to be drunken , the Lord will come in a day we look not for him , and at an hour when we are not aware , and will cut us a sunder , and appoint us our portion with unbelievers , therefore let us be patient stablished in our hearts , for the comming of the Lord draweth nigh . It teaches the servants of the Lord to walk Vse 3 humbly with their God , fearing , and not high minded , they knowing that God resisteth the proud , but he gives grace to the humble : God will as it were set himself against the proud man whosoever he be , surely he scorneth the scorner : but he giveth grace to the lowly , we must not be high minded , but fear , for this cause , for he spared not the natural branches , therefore take heed , lest he spare not thee : we must learn of Christ to be of a meek and lowly spirit , put on humblenesse , of mind , meekness , long suffering & be clothed with humility as with a garment , therefore Paul , that faithful servant of the Lord , humbled himself : I saith he , keep under my body , and bring it into subjection , lest that by any means , when I have preached to others , I my self should be a cast away . This servant of the Lord knew full well if he did not keep himself low and humble , but give way to the flesh , and the justs thereof , he might miscarry , be a cast away : wherefore he ▪ stirred up the servants of the Lord to cloth themselves with this comly ornament which becomes believing men , let nothing be done through strife , or vain glory , but in lowlinesse of mind , let each esteem others better then themselves : and this he strives to fasten upon them from the graciousnesse and never to be forgotten example of our dear Lord , who though he was equall with God , yet he left that glory and humbled himself , for our sakes , and became obedient to death , that we might live : and therefore we must be humble , else God will not exalt us , God will not dwel with a proud person , but he will dwell with him that is of a contrite and humble spirit ; he hath shewed thee oh man , what is good , and what the Lord requires of thee , but to do justly , and to love mercy , and to walk humbly with God . It teaches the servants of the Lord to give diligence Vse 4 to make their calling and election sure , and to work out their salvation with fear and trembling , because otherwise they may become unfruitful and barren , and so be taken away from the vine ; they must therefore give diligence to make their caling and election sure , for if they so do they shall never fall ; they must work , the Lord doth require it , and work out their salvation too with fear & trembling , for to such the Lord hath promised his presence , thou meetest him that rejoiceth and worketh righteousnesse , those that remember thee in thy wayes : God doth expect that his people should be a willing people : a people fruitful : a people giving all dilligence to add to their faith vertue : and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godlinesse , and to godlinesse brotherly kindnesse , and to brotherly kindnesse charity , thus doing , ye shall neither be barren nor unfruitfull in the knowledge of our Lord Jesus Christ : but he that lacketh these things , is blind , and cannot see a far off , and hath forgotten that he was purged from his old sins : But let the servants of the Lord do so , and they shall never fall viz. give diligence to make their calling and election sure , by giving dilligence to add these to their faith , &c. It teacheth them to esteem highly of the ministry Vse 5 of Christ , and so consequently of his ministers , who are set over them as their feeders , knowing that without they are fed , they may pine and and so die , this is a duty that the Lord doth enjoin his people to do , and we beseech you brethren to know them which labour among you , and are over you in the Lord , and admonish you , and esteem them very highly in love , for their works sake &c. this it teaches Saints to do , and joyfully to receive from them that food , that is appointed for their spiritual nourishment and growth , and not to slight their profitable admonitions , which tend to the taking away any infection that may arise in them ; which if not prevented in time may grow to a consumption , and so instead of thriving under the ministry , they pine and wast , and so at last die , ( not ) for want of food , but because of an infection that may hinder the concoction , and so the food become unprofitable unto them ; which may be occasioned by their slighting them that are over them in the Lord , viz. by slighting their labour and admonitions , and therefore the Hebrew Saints were put upon this duty , remember them which have the rule over you who have spoke unto you the word of God , whose faith follow , considering the end of their conversation ; and again , obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give an account , that they may do it with joy , and not with grief ; for that is unprofitable for you &c. Vse 6 It teacheth the servants of the Lord to set a high estimation on the word of God ▪ they knowing that to be sincere milk by which they must be fed and grow , the good servant of the Lord the Prophet David , did highly esteem of the word of the Lord : saith he , princes have persecuted me without cause : but my heart standeth in awe of thy word , I rejoice at thy word , as one that findeth great spoil : again , mine eyes prevent the night watches , that I might meditate in thy word : so likewise the Prophet Jeremiah , thy words were found , and I did eat them , and thy words were unto me the joy and rejoicing of my heart &c. to this duty the Apostle of our Lord doth presse believers , wherefore laie apart all filthinesse and superfluity of naughtinesse , and receive with meeknesse the ingraffed word which is able to save your souls ; how sweet are thy words unto my tast : saith David , thus to do doth this truth teach us , because whoso despiseth the word shall be destroyed : but he that feareth the commandements shall be rawarded ; and again , wherefore thus saith the holy one of Israel , because ye have dispised this word , and trust in oppression , and perversenesse , and stay thereon , therefore this iniquity shall be to you as a breach ready to fall , swelling out in a high wall , whose breaking commeth suddenly at an instant , for all those things hath mine hand made , and all those things have been , saith the Lord : but to this man will I look , even to him that is pure , and of a contrite spirit and trembleth at my word : the Lord is pleased to make gracious promises to such as highly esteem of his word , but if we despise it we shall be destroyed : oh how precious is the word of the Lord ? how should it then be disgested and received into our very hearts as our food , our councel , our light our lanthorn lest it be despised , so we pine , starve , dy and be destroyed . It teacheth the servants of Christ to esteem Vse 7 highly of Gospel ordinances of the precious institutions of their precious lord , because they know that they are the conveyances in which God is pleased to convey himself unto them , and because without their obedience unto and faithfull walking in them they are in unspeakable danger of falling to destruction , therefore saith the Apostle John , whosoever transgresseth and abideth not in the doctrine of Christ hath not God , he that abideth in the doctrine of Christ , hath both the father and the son : again Christ saith , if ye keep my commandements , ye shall abide in my love &c. he that hath my commandments and keepeth them , he it is that loveth me , he that keepeth my sayings , &c. the servants of Christ then must highly esteem of Christs sayings , doctrines , commandements &c. for so did they of old , the proud have forged a ly against me : but I will keep thy precepts with my whole heart , their heart is as fat as grease , but I delight in thy law ; the law of thy mouth is better to me then thousonds of gold and silver : and again , O how thy commandements have made me wiser then al my teachers , for thy testimonies are my meditations : I understand more then the antients , because I keep thy precepts : here may we see how this servant of the lord did esteem of the precepts of the lord and likewise what profit he received by his so doing ; what a sad estate , and condition are they in that set light by ordinances that cast them behind them and break the commandements of the Lord and teach men so to do ! the lord Christ will make as little account of them one day , for he saith , why call you me lord lord and do not the things that I say ? as if Christ should say you call me lord , but why do you so ? how am I your lord , and you keep not my sayings ? If I were your lord you would keep my words , my commandements , you would set an high esteem of my ordinances , and the like , how many is there at this day that call Christ lord , and yet have no love to his testimonies ? how many that have owned Christ in his institutions , and yet have transgressed and abide not in his doctrine but slight his ordinances saying they are low things , as if they were too high to submit to them , or having submitted to them were grown too high to continue in them ? and yet they call him Lord , the Apostle Paul prais'd the Corinthians for keeping the ordinances as he had delivered them unto them ▪ let this use be made therefore of this truth seeing if we transgresse and abide not in the doctrine of Christ we have not God . It teacheth the servants of the Lord to continue Vse 8 instant in prayer praying fervently because otherwise they may enter into temptation and so be in danger of being overcome : therefore saith Christ watch and pray that ye enter not into temptation ; so Christ taught his disciples to pray , lead us not into temptation . Again take ye heed watch and pray for ye know not when the time is , to this duty we are exhorted by the Apostles of Christ , to be instant in prayer , without ceasing , is any afflicted , let him pray , continue in prayer , and watch in the same with thanksgiving , be ye therefore sober , watch unto prayer : and he spake a parable unto them to this end , that men ought alwais to pray , & not to faint , the good Lord will be sought unto for strength against temptations , prayer is one of the weapons which we must overcome temptations withall , and overcome Satan , yea and prevail with God , through bis dear Son , for supplies of grace , that we may be able to stand against our enemies in the day of tryal and adversity : let us therefore learn this good lessen , to be instant in prayer : for God is a God hearing prayer , and will answer while we are yet speaking , and what soever we ask in his Sons name , he will give it unto us , if we abide in him , and his word abide in us . Vse 9 It teacheth the Servants of the Lord to be constant in hearing , and in reading the Scriptures , and to meditate in the law of the Lord they knowing that it is a means by which they shal be strengthned , fed and refreshed , and without which they may grow feeble , therefore saith the wisdome of God , now therefore hearken to me O ye children , for blessed are they that keep my waies : hear instruction , and be wise and refuse it not , blessed is the man that heareth me , watching dayly at my gates , waiting at the posts of my dores : a wise man will hear and increase learning , be more ready to hear then to give the sacrifice of fools , for they consider not that they do evil , hear and your soul shall live : again , be swift to hear and slow to speak , slow to wrath : thus doth this truth teach us to hear constantly , yea so to hear as to do what the the will of God is : for otherwies we deceive our selves ; it is not the hearer of the law which is justifyed , but the doer , therefore saith Christ , he that heareth these sayings of mine and doth them , I will liken him to a wiseman &c. but if we refuse to hear , God will send a famine , not a famine of bread nor of thirst , but of hearing the word of the Lord : how doth it then behove the servants of Christ to be diligent hearers of the word in these daies of plenty , and to walk thankfully towards God in all well pleasing , least he should deprive them of so great , rich and unspeakable a mercy ? It obligeth and incourageth the servants of the Vse 10 Lord to suffer persecution constantly for the testimony of Christ , they knowing that if they suffer they shall be glorifyed with him , but if they deny him ; he will also deny them , this is that which the word of God doth much mind us of , viz. that they must suffer persecution , fear none of these things which thou shalt suffer , behold the devill shall cast some of you into prison , that ye may be tryed , and ye shall have tribulation ten daies , be thou faithfull unto death , and I will give thee a Crown of life . The Lord , here gives a gracious encouragement , fear not , saith he , none of these things which thou shalt suffer , as if the Lord should say , suffer thou must , but be thou faithfull unto death , and I will give thee a Crown of life , thou shalt be rewarded with a sufficient recompence , for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternall weight of glory , what an incouragement is this now , not to forsake nor deny Christ seeing there is a Crown , an eternal weight of glory too , for them that are faithful unto death , and do not deny Christ ; what would not a man suffer for a Crown , for glory , for a kingdome ? who would forsake a Crown of glory , a Kingdome , an incorruptible one also , for the suffrings the light & momentary affliction that may be suffered here ? what is it for a man to gain the whole world and lose his own soul ? or what shall a man give in exchange for his Soul ? therefore he that will save his life shall lose it , that is , he that to save his life here will deny Christ , and not suffer for his sake , shall lose his life in that to come : therefore nothing will be our gain if we do not hold fast , but great will be our loss , viz. our souls our lives , a Crown , a kingdome of glory : oh how should the servants of the lord be filling their hearts with the consideration of the excellency and glory of that kingdom , that they may hold fast that no man take their Crown , knowing that the promise is to him that overcommeth . Vse 11 It teacheth them to resist Satan stedfastly , they knowing that he goeth about as a roaring lion seeking whom he may devour , and that he is an enemy that must be resisted , otherwise he may prevaile against them and overcome them : this may teach the servants of the lord to stand upon their guard , and to resist every temptation wherewith he doth indeavour to surprize them , and narrowly to watch against his suggestions , for they are to give no place to the devill , but to learn with the Apostle not to be ignorant of his devises , that so having on the whole armor of God they may be able to quench his fiery darts by resisting of him with stedfast faith , seeing else they may be overcome by him , and catched in his snares , like the silly bird , who is catched in the net of the fowler . It teacheth them to mortifie the deeds of the Vse 12 flesh , they knowing that that is also an enemy to them , to which duty we are exhorted , mortifie your members that are upon the earth , for if ye live after the flesh ye shall dy : but if ye through the spirit do mortifie the deeds of the body , ye shall live ; the servants of Christ must not live after the flesh , they wil then come under condemnation , vers. 1. therefore the Apostle Paul kept under his body , and brought it under subjection ; and the reason was , lest he should be a cast away : the flesh and the lusts therof do make war against the soul , they must not be suffered to be predominant in the servants of Christ , for they are stout warriers and will slay , if they be not slayed . It teacheth the servants of Christ to follow after Vse 13 peace and holinesse , knowing that without it no man shall ever see the Lord , holyness becomming the house of the Lord for ever , to this end was their Redemption wrought that they should serve him in holinesse and righteousnesse all the daies of their life ; even so now yield your members servants unto righteousnesse unto holinesse , but now being made free from sin , and become servants to God , ye have your fruit unto holinesse , and the end everlasting life , for God hath not called us unto uncleannesse , but unto holinesse , without holinesse there is no sight of God , how then should the servants of Christ labour after holiness , otherwise they are unlike God he is holy , holy , holy , holy is the Lord , therefore they must be holy as he is holy , and he that hath this hope in him purifieth himself even as he is pure : therefore having these promises let us clense our selves from all filthynesse , both of flesh and spirit , perfecting holinesse in the fear of God , blessed are they that do his commandment that they may have right to the tree of life , and may enter in thorow the gates into the City : he that saith he is in him ought to walk even as he walked : now Christ was holy , for such an high Priest became us , who is holy , harmlesse ▪ undefiled , seperate from sinners , and made higher then the heavens , we must be holy , harmlesse , undefiled , seperate from sinners as he was , for we must walk as he walked ; therefore we are commanded to come out from amongst them and be seperate and touch no unclean thing , and have no fellowship with unfruitful works of darkness , but rather reprove them : to follow holinesse will bring peace to the conscience , glory to God , adorn truth , keep Satan at a distance , strengthen the the things that remain , keep us in the love of God , make us appear to be trees of righteousnesse of the Lords planting , that he might be glorified , but if we be not followers after holinesse we shall never see the Lord in peace , but rather be of that number that desire the rocks to fall on them to hide them from the face of the lamb ; let the servants of the most high God look about them , it will be worth their while to make their calling and election sure , and to stand upon their watch tower , they have many enemies who Lion-like go about seeking whom they may devour : what need have they to take to them the whole armour of God that they may be able to stand , and having done all to stand ? how should they esteem of them that are set over them , in the Lord : and their faith follow considering the end of their conversion , how should they esteem of the word which is their milk , their light , their Lanthorn , their sword , with which they must fight , and contend against all oppositions both of the devil and the flesh , the world , pleasures , profits , and preferments thereof , how should they make the word their councel in all their actions , and not dare to presume in any thing above what is written , least they be overtaken with the error of the wicked and so fall from their own stedfastnesse : how should they beware , and take heed of men , false Christs , false prophets , and false teachers , how should they try the spirits whether they be of God or no , seeing many false Christs , and prophets are already risen , which deceive and beguile the hearts of the simple : how should they meditate in the law of the Lord , stand fast in the faith without wavering , remember God in his way , esteem of Christs institutions or Gospel ordinances , they are Gods conveyances in which he doth convey himself unto them : how ought they to walk humbly with their God , and to indure affliction patiently , to deny themselves , take up their cross and follow Christ , otherwise they cannot be his disciples : how should they be fervent in prayer without ceasing , least they enter into temptation ; to conclude , how should they follow after fruitfulnesse , holinesse , faith , vertue , knowledge , temperance , patience , godlynesse , brotherly kindnesse , charity , for if these things be in them and abound , they will make them that they shall neither be barren nor unfruitful in the knowledge of the Lord Jesus Christ : but he that lacketh these things , is blind and cannot see afarr off , and hath forgotten that he was purged from his old sins ; wherefore the rather brethren give diligence to make your calling and election sure , for if ye do these things ye shall never fall , for so an entrance shall be ministred unto you abundantly into the everlasting kingdome of our Lord and Saviour Jesus Christ . FINIS POST-SCRIPT . ALbeit it is most undeniably evident that we are now fallen into those last and most perillous times , wherein it was foreseen and accordingly foreshewn expressely by the spirit that some should depart from the faith 1 Tim. 4 , 1. and we see it verified also by dayly experience men , sometimes eminent in religion , becoming lovers of themselves , and lovers of pleasures more then lovers of God , and strangely mannered in every respect according as t was foretold they should in the latter ages by Paul 2 Tim. 2.1 , 2. &c. yet I know this doctrine will not be received for truth by many : neverthelesse I have discharged my conscience as in the presence of God , that believers therby might be put in mind to hold fast that they have , the successe of which I leave to the Lord . Notes, typically marginal, from the original text Notes for div A85704e-190 Rev. 1.6 . 1 Pet. 2.5 . Chap. 1 4. Rom. 8.17 . Luke 12.32 . Rom. 3.11 . 1 Cor. 9.25 . Notes for div A85704e-760 Jer. 2.5 . Zack . 13.1 . Obj. Ans. 2 Pet. 2.17 . c Gen. 6.3 . d Jer. 12.13 2 Chr. 15.2 . Jer. 2.17 . Es. 1.28 . Arg. 5. Answ . Joh. 17.21 23. Luke 23.24 . Act. 2.39 . Mat. 23.35 . Mat. 27.25 . Joh. 14.15.16 . Arg. 6. Answ . a 2 Tim. 2.12 Mat. 10.33 . b Luke 12.8 . chap. 9 26. Mar. 8.38 . Rom. 8.39 . b) Joh. 10.28 . 2 Pet. 2 , 20. d) Gal. 5.1 . e) Rev. 17.26 . chap 3.5.12.21 . Chap. 21.7 . Chap. 2.10 . 7. Arg. Answ . h) 1 Thess. 5 15. i Rev. 14.4 . Arg. 8. Answ . Heb. 41. Vers . 11. 1 Cor. 10.11 , 12. 1 Pet. 5.8.9 . Jam. 5.7 ▪ ch. 1.2 , 3 , 4. Arg. 9. Phil. 4.4 . Rom. 11.20 , 21. 1 Kin. 20.11 . 2 Pet. 1.10 . 1 Pet. 1.10 . 1 Pet. 1.8 , 9. Rom. 3.11 . Rom. 2.7 . 10. Argu. Answer . Col. 1.22.23 . Jer. 17. Esay 1.28 . Arg 11. Ans. Esay . 50.2.56.1 . 1 Pet. 1.5 . Esay 51.2.2 , 3 , 4. Jer. 17.23 . Zach. 7.11.12 . Arg. 12. Answ . 2 Pet. 1.9 . Psal. 1.2.3 . Jos. 1.8 . Psal. 119 . 1.2.3-2.12 . Jer. 17.8 . Arg. 13. Answ . Rom. 11.25 26 , 27 , 28 , 29. Obj. Answ . Joh. 6 66. 1 Tim. 1 20 , ch. 5.15 . 2 Tim. 1.15 , ch. 2.18 . Obj. Answ . 2 Tim. 2.18 2 Pet. 3.17 . Joh. 8.32 . 2 Joh. 8.9 . 1 Pet. 5.2 . Act. 20.28.30 . 1 Pet. 2.2 . Heb. 10.25 . Mal. 3.14 . see Mat. 24.4 , 5. Act. 20.28 . Heb. 3.17 . Col. 2.8.17 . &c. Rom. 11.21 . Gen. 3 4 , 5. 1 Tim. 6.17 Rom. 11.12 Phil. 2.12 . Cor. 16.13 . Heb. 10.36 . Luk. 21.26 . 1 Pet. 5.8 . Heb , 3.12 . Col. 2.8 . Mat. 7.15 . Cant. 2.15 . Act. 20.29 . Mat. 24.4 , 5. Mark 13.33 . Lu. 21.34 . Mat. 5.13 . Luk. 14.33 , 34 , 35. Heb. 3 : 12 , 23. Act. 20. Heb. 12.15 , 16. Mat. 24.5 . Act. 10.29.30 . 2 Pet. 2.1 , 2 3 . -1.1-3.17 . Col. 2 8.18 Rev. 3.11 . 2 Tim. 2.15 17.18 . 1 Tim. 5.15 . Jer. 2.5 . com . 11.12.13 27 , 13 . -18 14 , 15 , 16 , 17. Ro. 11.20.21 . Heb. 4.11 . 1 Tim. 4.1.2 . 2 Thes. 2.3 . Re. 2 , 10.17 . Rev. 2.26.27 , 28.3.5 . Heb. 3.12 , 13 , 14. Col. 1.22 , 23. Ro. 11.22 . Heb 10.26 27 . -6.4 , 5 , 6. 2 Pet. 2.20.21 . Jer. 2 . 5.11.12.13.-17.13 . Rom. 3.4 . Ephes. 2.1.2 . Jude 12. Se 2 Pet. 2.17 . Jude 12 2 Pet. 2.17 . Heb. 6.7.8 . John 15 ▪ 2.9.10 . 2 Pet. 1.1.10 . Eph. 1.4 . — 6.11.12.13 Cor. 16.13 . Rev. 22.18 . Exo. 32.32 . Heb. ●0 . 26 . Rev. 3.5 . Rev. 2.10 . 2 Tim. 4.8 . Mat. 25.13 . Mar. 13 33. Mat. 26 41. Eph 6.8 . Col. 4.2 . 1 Cor. 16.13 . 1 Thes. 5.6 . 2 Tim. 4.5 . Hab. 2. 1. Psalm 130.6 . Re. 16.15 . 1. Pet 5.8 . Mat. 4 9. * The devill oft times perswades men notwithstanding they forsake the truth , they shall go to heaven . but beware of him for he is a lyar . Joh 15.19 . Pro. 14.20 . Heb. 2.1 . Eph. 6.11.16.18 . 1 Cor. 15.33 . Jam. 2.26 . Psa. 144.3 . Jam. 1.15 . Ps. 133.133 Marr 14.57 . Heb. 12.1 . Jam. 1.4 . He. 6.11.12 2 Tim. 3.12 . Mat. 24.13 Gal. 6.9 . Heb. 12.2 . 2 Tim. 2.12 Heb. 12.3 . Jam. 5 , 10. Rev. 2.10 . Heb. 10 36. Luk. 12.45.46 . Jam. 5.8 . 1 Pet. 5.6 . Jam. 4.6 . Prov. 3.34 Rom. 11.20 Mat. 11.29 . Col. 3.12 . 1 Pet. 5.5 . 1 Cor. 9.27 Eph. 2.3 . Isa. 57.15 . Mich. 6.8 . verse 4. 2 Pet 2.10 . Phil. 2.12 . Joh. 15.2 . Isa. 64.5 . 2 Pet. 1.5.6 7.8 . 1 Thess. 5.12.13 . Heb. 13.7 . Heb. 13.17 . 1 Pet. 2.2 . Psalm . 119 161.162 . ver. 148. Jer. 15.16 . Jam. 1.21 119.103 . Prov. 13.13 Isa. 30.12 . Isa. 66.2.5 1 Sam. 3.1 . 2 Joh. 9. Joh. 15 . 10.-14.21.24 Psal. 119.70.72.77.78.79 . Luke 6.46 . 1 Cor. 11.2 2 Joh. 6.9 . Rom. 12.12 Jam. 5 16. Mat. 16 41. Mat. 6.13 . Mar. 13 33. Mat. 24 42. 1 The . 5.17 . Jam. 5.13 . Col. 4.2 . Luke 18.1 . Ephes. 6.18 Psal. 65.2 . Dan. 9.21 . Joh. 15.7 . Prov 8.32 , 33 , 34. Prov. 1.5 . Eccles. 5.1 . Esa. 55.3 . Jam. 1.19 . Jam. 1.22 . Rom. 2.12 . Mat. 7.24 . Luke 6.47 . Amos. 8.11 . 2 Tim. 2.12 . Rev. 2.10 . 2 Cor. 4 17 Luk. 12.13 . 1 Co. 9.25 . Mat. 16.26 Rev. 3.11 — 2.17.26.27 28 . -3.5.2.21 — 21.7 . Ephes. 4.27 Col. 3.5 . Rom. 8.13 . 1 Cor. 9.27 1 Pet. 2.11 . Heb. 12.14 . Psal. 93.5 Luke 1.73 . Ro. 6.19.22 1 Thes. 4.7 . Isay 6.3 . 1 Joh. 3.3 . 2 Cor. 7.1 . Rev. 22.14 . Joh. 2.6 . Heb. 7.26 . 2 Cor. 6.17 . Rev. 18.4 . Ephes. 5.11 . Rev. 3.2 . Jude 0.21 . Isay 61.3 . Rev. 6.16 . Heb. 12.14 . 2 Pet. 1.10 . Heb. 2.1 , 2. 1 Pet. 5.8 . Ephes. 6.13 He. 13.7.17 1 Pet. 2.2 . Psal. 1.9.105 . Eph. 6.17 . 2 Pet. 2.17 . Mat. 24 4.5 ▪ 2 Pet. 2.1 . 1 Joh. 4 . 1.-2.18 . Psa. 119.78 1 Co. 16.13 . Isa. 64.5 . Mich. 6 8. Jam. 1.12 . Mat. 10 38. 1 The . 5.17 . Luk. 21.36 . Mat. 26.41 . 2 Pet. 1.5.6.7 , 8.9 , 10.11 . 
A45400	----	Charis kai eirēnē, or, A pacifick discourse of Gods grace and decrees in a letter of full accordance / written to the reverend and most learned Dr. Robert Sanderson by Henry Hammond ... ; to which are annexed the extracts of three letters concerning Gods prescience reconciled with liberty and contingency ; together with two sermons preached before these evil times, the one to the clergy, the other to the citizens of London. Hammond, Henry, 1605-1660. 1660 Approx. 340 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A45400 Wing H519 ESTC R35983 15585262 ocm 15585262 103954 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45400) Transcribed from: (Early English Books Online ; image set 103954) Images scanned from microfilm: (Early English books, 1641-1700 ; 1150:2) Charis kai eirēnē, or, A pacifick discourse of Gods grace and decrees in a letter of full accordance / written to the reverend and most learned Dr. Robert Sanderson by Henry Hammond ... ; to which are annexed the extracts of three letters concerning Gods prescience reconciled with liberty and contingency ; together with two sermons preached before these evil times, the one to the clergy, the other to the citizens of London. Hammond, Henry, 1605-1660. [8], 160, 7 p. Printed for R. Royston ..., London : 1660. First three words of title in Greek characters. Reproduction of original in the Union Theological Seminary Library, New York. Includes bibliographical references. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) Providence and government of God. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-03 Judith Siefring Sampled and proofread 2006-03 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , OR A Pacifick Discourse of Gods GRACE and DECREES : In a Letter , of full Accordance written to the Reverend , and most learned , Dr. Robert Sanderson . By Henry Hammond . D. D. To which are annexed the Extracts of three Letters concerning Gods Prescience reconciled with Liberty and Contingency . Together with two Sermons preached before these evil times , the one to the Clergy , the other to the Citizens of London . LONDON . Printed for R. Royston , at the Angel in IVy-lane , 1660. TO All our BRETHREN Of the Church of ENGLAND . § . 1. IN relation to the Controversies concerning Gods Grace and Decrees , nothing was ever Superior , in my thoughts , to the feare that the great Interests of Religion , Christian practise , and particularly that of Charity , might be obstructed by them . § . 2. It hath long been the Complaint of pious and learned men , ( of the justice whereof , if formerly we had , we cannot now reasonably retain any doubt , ) that the crude and unwary treating of these , and ( from thence derived , ) an hasty premature perswasion of their being in Christ , ( assisted by a beliefe of irrespective Decrees , and Grace irresistible , and no possibility of interrupting their justified estate , ) was apt to contribute to the presumtions , and securities , and finall impenitences of some men , who having most loudly renounced the power , choose yet not to quit the forme of Godliness . § . 3. And for the heares , and uncharitable distempers , which the managing of these controversies particularly have been guilty of , we need not look abroad among the Dominicans and Jesuites , Jansenists and Molinists , for proofes . Our own Region hath not of a long time failed of evidences . The old weapon of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , crying down for carnall men and herericks , Pelagians and Semipelagians , Papists , Socinians , and what not ? ( even rifling the Poets Hell to fetch out Titles for their adversaryes , ) hath never been more nimbly taken up , and vigorously handled , then in these dayes . § . 4. And as if fewell to dissentions were still wanting , it hath been the endeavour of some to suggest this jealousy , and clancularly to infuse it into the minds of men , that they which oppose unconditionate Decrees , &c. ( and pretend to think they effectually serve the ends of Christianity thereby , ) have entertained such vehement dislikes , and aversations to all that Scheme of doctrines , that they retain no charity to the maintainers of them , though they be in other things as constant , obedient sonns of the Church of England , as any ; and when opportunity shall assist their designe , will take care rigorously to fence their communion from them , and whatever the accord be in other doctrines , ( wherein our Church is eminently concerned against the common Adversaries , ) will proceed finally to exterminate and exclude them . § . 5. The Consequences of this perswasion , once imbibed , be it never so causelesse and unprovoked , how noxious and inauspicious they may prove to all that are on either side concerned in them , what leven of bitter zele and animosityes it may cause to ferment in the minds of some , what blasts and improsperityes it may bring on the endeavours of others ; and , betwixt both , what detriment to the true and solid ends , whether of Religion , or Reformation , ( the squaring of our lives according to that other , more sublime , patterne in the mount , Mat. v. the inhaunsed , transcendent , indispensable Lawes of Purity and Peaceableness , ) I shall not here need to set forth , every man's sagacity serving him competently to make this discovery . § . 6. Yet was it not a rationall hope , that the bare disclaiming and renouncing so great a guilt , would be admitted to the purgation of those , against whom it had been suggested and believed . It therefore seemed to me more seasonable to tender an ocular demonstration of the contrary , by bringing my Lamb , or Turtle , ( my offering to the Temple of Peace , ) and really exemplifying the charity and accordance , that may readily be attained between dissenters , when minds prepared with meekness , and love of the Truth , wheresoever they meet with it , can take courage to deny themselves , and so to deposit prejudices , and instead of names and shadowes , to give themselves up to the entire guidance of that light which shines in Scripture . § . 7. In order to this end , it seemed not improper , to offer at this time to publick view the present Sentiments of the Judicious Dr. Sanderson , the Regius Professor of the University of Oxford , ( and the rather , because some manuscript Tables of his former thoughts , and some passages from his Sermons , long since preached , and now republished , have been made use of , to gain authority to those Doctrines which he is now far from owning , ) and briefely and perspicuously to annex unto , and compare with them , those Amicable and Pacifick Reflexions , which may hope to gain the unanimous consent of all true Sons of our Venerable Mother , the Church of England , whose chiefe aime it hath alwayes been to discountenance divisions and fractions , and occasions and fomenters of those , especially singular Doctrines and Novell Articles of Faith , and in a Catholick harmonious charity , to plant Primitive belief , and zele of good workes , and so instead of the empty Forme , the full power of Godlinesse . § . 8. What is so largely added on that one head of Prescience , had some appearance of necessity , to repell a shaft borrowed of late from the Socinian's quiver , who having resolved it impossible for God himself to for esee future Contingents , have given disputers their choice , whether they like best , bluntly to deny God's Prescience , and so , at his cost , maintain their own Liberty , or more piously to maintain Prescience , and then give it the same force of evacuating all Liberty and Contingency , which Predetermination of all events was justly accused to draw after it ; The mistake very dangerous on either side , and the temtation equally fitted for both , if it were not timely obviated . § . 9. That these ensuing Discourses may be effectually successfull to the designed end , of advancing the threefold interest of Truth , and Peace , and Uniforme Christian obedience , that it may supplant the Vineger by the Oyle , the Nitre by the Balsome , and procure , by consent of Litigants , a solemne Supersedeas , if not Conclusion to debates , ( an aversion to these heathen Agones , which afford nothing , but to the combatant blowes , and leaves to the conquerour , ) above all , that it may provide us , by this truce , a greater vacancy for the continued exercises of reall Piety , and engage us to make diligent use of it , ( to adde , as to our Faith vertue , ( or courage , ) so to our Godlinesse brotherly-kindnesse , and to that the yet higher ascent and accomplishment of charity , ) that it may compact us all into that union that most succesfully contributes to our growth , and so possess us of that qualification , to which immarcessible joyes are awarded by our Righteous Judge , shall be continually the prayer , as in the following sheetes it hath been the sincere single endeavour , of Festo Omnium Sanctorum . Your-fellow Labourer H. HAMMOND . A Letter of full Accordance , Written to D. ROBERT SANDERSON , CONCERNING Gods Grace and Decrees . Dear Sir , § . 1. HAving had a sight of the Letter which you sent M. — about the Antiremonstrant Controversies dated Mar. 26. and observing one of the reasons , which you render of your having avoided to appear on that theme , [ A loathness to engage in a quarrell whereof you should never hope to see an end ] I thought my self in some degree qualified to answer this reason of yours , and thereby to do acceptable service to many , who do not think fit that any considerations , which have not real and weighty truth in them , should obstruct that which may be so much to the common good , I mean , your writing and declaring your mind on any profitable subject . § . 2. That which qualifies me more then some others , to evacuate the force of this one reason of yours , and makes me willing to attempt it , though not to appear in opposition to any other passage , that ever you have written , is the true friendship that hath passed between us , and the sweet conversation that for sometime we enjoyed , without any allay or unequableness , sharp word , or unkind , or jealous thought . The remembrance whereof assures me unquestionably , that you and I may engage in this question , as far as either of us shall think profitable , without any the least beginning of a quarrel , and then that will competently be removed from such , as of which you cannot hope to see an end . § . 3. And before I go any farther , I appeal to your own judgement , whether herein I do not at least speak probably , and then whether it were not a misprision , which you are in all reason to deposite , to apprehend such insuperable difficulties or impossibilities at a distance , which when they are prudently approached , and examined , so presently vanish before you . If this one reflection do not convince you , it remains , that the speculation be brought to practice , and exemplified to your senses . § 4. You set out with a mention of some positions , wherein , you say , Divines , though of contrary Judgements , do yet all agree . And then it is not credible that you and I should be so singular , as to differ in them endlesly ; of this number you propose five , 1. That the will of man is free in all his actions . 2. That very many things in the world happen contingently . 3. That God from all eternity foreseeth all , even the most free and contingent events . 4. That whatsoever God foreseeth shall infallibly come to pass . 5 , That sinners are converted by the effectual working of Gods grace . Of each of these you say we have from Scripture , Reason and Experience , as good and ful assurance , as can be desired for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or truth of them , that they are so . ] And I who fully subscribe to the undoubted truth of each of the Propositions , and do it also upon the very same three grounds ( of Scripture , Reason , and Experience ) which you mention , need not the intercession of our friendship to render it impossible to give you any the least trouble of so much as explaining your sence in any of these . § . 5. Next , when you resolve , that all the difficulty is about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( referring that to no more then three heads ) 1. How to reconcile the certain futurition of what God foreseeth , with the liberty of the rational creature , and the contingency of casual effects , as they proceed from inferiour causes . 2. In what manner or measure the effectual Grace of God cooperateth and concurreth with the free will of man , in the conversion of a sinner . 3. How to cut so even a thread , as to take the whole of what we do amiss to our selves , and leave the whole glory of what we do well to his grace . ] You are again as secure as any amulet can make you , that this resolution of abbreviating the Controversies , and confining them to these few heads , shall never engage you in the least degree of Debate : And then I shall challenge you to feign , how it can remain possible , without contradicting ones self ( which still is not quarrelling with you ) to engage you in any uneasie contention , unless it be on one of these three heads , , and when I have by promise obliged my self , which now I do , not to raise any Dispute , or attempt to ensnare or intangle you in any of these three , you have then nothing to retract but your fears , to which if I tell you , you cannot adhere , discerning a sure and near period to that which you apprehended endless , this is all the victory I shall project , or be capable of in this matter . § . 6. Of the first of these three Difficulties , the reconciling the certain futurition of what God foresees , with the liberty of the rational creature , and the contingency and casual effects , It falls out , that you have in your shorter Letter , dated Ap. 8. given that account , which evidenceth it to be , in your opinion , no invincible difficulty , your words are these , [ That Gods praescience layeth no necessity at all upon any event , but that yet all events , as they are foreseen of God , so shall they certainly and infallibly come to pass , in such sort as they are foreseen , else the knowledge of God should be fallible , which certainty of the event may in some sort be called necessity , to wit , consequentis or ex hypothesi , according as all the most contingent things are necessary , when they actually exist , which is a necessity infinitely distant from that which praedetermination importeth . ] This I take to be so clear an explication of that difficulty , and so solid a determining of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manner of reconciling praescience with contingency , that as I fully consent to it in every part of your period , so I doubt not but the last part alone hath made it as intelligible to any ordinary understanding , as whole books of Philosophers have attempted to do . § . 7. For Gods praescience from all eternity being but the seeing every thing that ever exists , as it is , contingents , as contingents , necessary , as necessary , can neither work any change in the object , by thus seeing it , ( convert a contingent into a necessary ) nor it self be deceived in what it sees , which it must be , if any thing in process of time should be otherwise , then from all eternity God saw it to be . § . 8. I was lately advised with by a Divine , to me unknown , but one that seems to be a man of good learning , about the distinction frequently made in this matter , betwixt inevitably and infallibly , and my answer and replyes to his severall objections , ( because I would demonstrate the perfect accordance betwixt you and me in this , which , within this year or two is put into a very grave attire , and revered as a great difficulty ) I will give you at large by way of Appendage at the end of this Letter , having by hap a copy retained by me , and though it cost you some minutes to survey them , yet I know your patience of all such exercises so well , that I doubt not of your willingness to be thus detained by me , which yet here you shall not , loco non suo . § . 9. Then for the second , In what manner and measure the effectuall Grace of God cooperateth , or concurreth with the free will of man in his conversion ] you seem to me to have given a punctuall account of each part of that also , in the said second Letter , in these words , That God worketh not by his Grace irresistibly , but yet so effectually on those whom he hath ex beneplacito appointed to salvation , in ordering the means , occasions and opportunities with such congruity to that end , as that de facto it is not finally resisted ] Here it is evident your resolution comes home to each terme in the difficulty ; For if effectuall Grace worke not irresistibly , then we see in what manner it cooperates with the free will of man , viz. so as it still remains possible for him to resist it . And if the effectualness of his working consist in ordering the means , occasions , and opportunities with such congruity , &c. then as that stateth the measure of the cooperation ( the onely second part of the difficulty ) and doth it expresly in Bishop Overals way , so this supposeth Grace sufficient to conversion and salvation to be given to those , who are not converted , and saved , quite contrary to the three grand praetensions of Doctor Twisse , the Supralapsarians , and Sublapsarians , and whether it be true or no , is presently freed from all the odious consequences charged on the several Schemes of the Antiremonstrants , and so may safely be granted , or not opposed by them , who yet want evidence of Scripture to establish it , and so this is not likely to bring any uneasie engagement upon you . § . 10. And then as there remains no more difficulties , but the third , so , if you mark it , the grounds are already laid , whereby that is unquestionably resolved , for having granted that God gives sufficient Grace , and yet , when he cooperates most effectually , he doth it not irresistibly , this is the very thred you seek to cut by , so as to devolve the whole blame of all our miscarriages on our selves , and the entire glory and praise of all our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good performances , or good successes on his Grace . Were any of us so left or past by , as to be denyed sufficient grace , and yet destined to perish , meerly through want of necessaries ; the whole blame could not rationally fall on our selves , it could not be said of Christs yoke , that it were * easie , or his † Commandment not far from us , the fault that was found with the Mosaical oeconomy , Heb. viii . 8. and which made another ( the Evangelical ) necessary , would still lye against this , viz. that men were not enabled to perform what was required , and yet the non-performance eternally revenged on many of them . But sufficient Grace being tendred by God , and by no default , but their own , proving ineffectuall , the entire blame falls unavoidably on those , who do not thus open to him that knocks , so receive , as to make use of it , but resist , or grieve , or quench what was so mercifully designed , and might have been improved by the humble and diligent receivers unto their greatest advantages . § . 11. On the other side , if our nature being universally corrupted by Adam's fall , all possibility of rising out of that grave of sin be the effect and benefit of the Grace , as that is of the death of Christ , if it be God that worketh in us both to will and to do , of his good pleasure , the first by his preventing , the second by his assisting Grace , and both those bottom'd meerly in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good pleasure , nothing in us any way meriting the first act , or purpose of Giving Grace , any farther then our wants and miseries rendered us the proper objects of his compassions and reliefs ; and the subsequent aids in like manner challengeable , onely from his promise , and the purport of the parable of the Talents , of Giving to him that hath , rewarding the use of the lower , with the gift of an higher degree of Grace , then still is this , the attributing nothing to our selves , but demerits , and provocations , and giving the whole glory to God. § . 12. Having gone thus far without any considerable disagreement , about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how to reconcile these three seeming repugnancies , wherein you apprehended the greatest difficulty to lye , and being hereby , as by so many postulata accorded between us , competently provided and furnished of a standard , and umpire , ( in case any light difference should arise ) what objection can S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. xi . 33. ( belonging expresly to another matter , the cutting off the obdurate , and gathering all perswasible believing Jews and Gentiles , and no way applicable to this ) interpose , why we should not proceed together to the consideration of the Doctrine of Decrees , as it hath been variously debated by others , and by you perspicuously recapitulated in the process of your papers ? § . 13. To this therefore I presume of your good leave that we now proceed , and whereas you have prudently chosen to begin with an history of your own thoughts on this subject , which you have laid down with great particularity , I shall set out with a bare transcript of that , which will need no comment of mine , to render it usefull to the Reader , in discovering to him the true and sole originall of the thriving ( for some time ) of those Doctrines among us , and how so many of our Church came to be seasoned with them , and in giving him a but necessary caution for the laying the grounds of the study of Divinity in the writings of the antient Church , rather then in our modern systemes and Institutions . Your words are these , § . 14. When I began to set my self to the Study of Divinity as my proper business , ( which was after I had the degree of Master of Arts , being then newly xxi . years of age ) the first thing I thought fit for me to do , was to consider well of the Articles of the Church of England , which I had formerly read over twice , or thrice , and whereunto I had subscribed . And because I had then met with some Puritanicall Pamphlets written against the Liturgie , and Ceremonies ; although most of the Arguments therein were such as needed no great skill to give satisfactory answers unto , yet for my fuller satisfaction ( the questions being de rebus agendis , and so the more suitable to my proper inclination ) I read over with great diligence and no less delight that excellent piece of Learned Hooker's Ecclesiasticall Politie . And I have great cause to bless God for it that so I did , not onely for that it much both cleared and setled my judgement for ever after in very many weighty points ( as of Scandall , Christian Liberty , Obligation of Laws , Obedience , &c. ) but that it also proved ( by his good providence ) a good preparative to me ( that I say not , Antidote ) for the reading of Calvin's Institutions with more caution then perhaps ( otherwise ) I should have done . For that Book was commended to me , as it was generally to all young Scholars in those times , as the best and perfectest systeme of Divinity , and fittest to be laid as a ground work in the study of that profession . And indeed being so prepared as is said , my expectation was not at all deceived , in the reading of those Institutions . I found , so far as I was then able to judge , the method exact , the expressions clear , the style grave , equall and unaffected : his Doctrine for the most part conform to S. Augustines , in a word , the whole worke very elaborate , and usefull to the Churches of God in a good measure ; and might have been ( I verily believe ) much more usefull , if the honour of his name had not given so much reputation to his very errours . I must acknowledge my self to have reaped great benefit by the reading thereof . But as for the questions of Election , Reprobation , Effectuall Grace , Perseverance , &c. I took as little notice of the two first , as of any other thing contained in the book ; both because I was alwayes affraid to pry much into those secrets , and because I could not certainly inform my self from his own writings , whether he were a Supralapsarian ( as most speak him , and he seemeth often to incline much that way ) or a Sublapsarian , as sundry passages in the book seem to import . But giving my self mostly still to the study of Moral Divinity , ( and taking most other things upon trust , as they were in a manner generally taught both in the Schools and Pulpits in both Vniversities ) I did for many years together acquiesce without troubling my self any farther about them , in the more commonly received opinions concerning both these two , and the other points depending thereupon . Yet in the Sublapsarian way ever , which seemed to me of the two , the more moderate , rationally and agreeable to the goodness , and justice of God : for the rigid Supralapsarian doctrine could never find any entertainment in my thoughts from first to last . But MDCXXV . a Parliament being called , wherein I was chosen one of the Clerks of the Convocation for the Diocesse of Lincoln , during the continuance of that Parliament ( which was about four moneths , as I remember ) there was some expectation that those Arminian points ( the onely questions almost in agitation at that time ) should have been debated by the Clergy , in that CONVOCATION . Which occasioned me ( as it did sundry others ) being then at some leasure , to endeavour by study and conference to inform my self , as throughly and exactly in the state of those Controversies , as I could have opportunity , and as my wit would serve me for it . In order whereunto , I made it my first business to take a survey of the severall different opinions concerning the ordering of Gods Decrees , as to the salvation or damnation of men ; not as they are supposed to be really in Mente Divina ( for all his Decrees are eternall and therefore coeternall , and so no priority or posteriority among them : ) but quoad nostrum intelligendi modum , because we cannot conceive or speak of the things of God , but in a way suitable to our own finite condition , and understanding : Even as God himself hath been pleased to reveal himself to us in the holy Scriptures by the like suitable condescensions and accommodations . Which opinions , the better to represent their differences to the eye , uno quasi intuitu , for their more easie conveying to the understanding by that means , and the avoiding of confusion and tedious discoursings , I reduced into five Schemes or Tables , much after the manner as I had used to draw Pedigrees ( a thing which I think you know I have very much fancied , as to me of all others the most delightfull recreation ) of which Schemes , some speciall friends , to whom I shewed them , desired copies : who , as it seemeth , valuing them more then I did ( for divers men have copies of them , as I hear , but I do not know that I have any such my self ) communicated them farther , and so they are come into many hands . Those are they which Doctor Reynolds , in his Epistle prefixed to Master Barlees Correptory Correction , had taken notice of . Having all these Schemes before my eyes at once , so as I might with ease compare them one with another , and having considered of the conveniences and inconveniences of each , as well as I could , I soon discerned a necessity of quitting the Sublapsarian way of which I had a better liking before , as well as the Supralapsarian , which I could never fancy . ] § . 15. Thus far your history , which , I verily believe to have perfect truth in every step of it , without any disguise or varnish , and so I pass from it without any farther Reflections . § . 16. Next then follows your distincter view of the severall wayes , which have been embraced by those of the Antiremonstrant perswasion , and the motives on which you were forced to dissent and depart from each of them , and to this I am obliged to attend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the wayes being especially three , the method of greatest advantage will be to begin with a transient view of those , each of which you with great reason reject , and to set Doctor Twisses first ( though it came last into the world and adorn'd it self with the spoiles of the other two ) because that sets the object of Election higher , then the other do , homo creabilis , man considered before he is created . His design and scheme you have perspicuously drawn , thus , [ That God making his own Glory the only end of all other his Decrees , all these decrees of creating man , of permitting sin , of sending Christ , of preaching the Gospel , of Electing some , of Reprobating others , and the rest , make up one entire coordinate Medium , conducing to that one End , and so the whole subordinate to it , but not any one part , or joynt thereof subordinate to any other of the same . ] Against this , your objection I profess to be very convincing , taken from his own beloved axiome , so oft repeated by him , ( and borrowed from him , and built upon by others ) that whatsoever is first in the intention , is last in the execution . For as it is most evident , that of these his supposed coordinate decrees some are after others in execution ( the fall after the creation , the coming of Christ after both , and so of the rest ) so if he will stand to his principle , he must , as you say , grant , that those that were thus after any other in the execution , were in Gods intention before them , which will necessarily bring in a subordination among them , and so quite overthrow this ( as you call it ) new crochet of coordination . § . 17. Your other causes of dislike to His way are equally rational , 1. the falsness of that his Logick Maxime , which he builds so much upon , which yet hath no certain truth , or other then casuall , but when it is applyed to final causes , and the means used for the attaining any end . 2. The prodigiousness of his other doctrine , that there are more degrees of bonity in damnato quam annihilato , ( because the bonitas entis ) and so that it is better for the Creature to be in eternall misery , then simply not to be ; when Christ expresly pronounceth the contrary of wicked men , that it had been better for them never to have been born , to have a milstone about the neck , and to be cast into the sea , ( a figure to represent annihilation ) then to be involved in those dangers that attend their sins . 3. His resolving Gods Election of a man to life eternall to be * no act of his mercy , and likewise his † reprobating and ordaining to damnation to be no act of his Justice , but of his pleasure . ] A few such Propositions as these are competent to blast and defame any cause , which requires such aids , stands in need of such supporters , and therefore you will be confident I concurr with you in rejection of that , though I think neither of us likely to undertake the travel of refuting of his whole work . § . 18. Next then for the Supralapsarians , with whom the object of the decree is homo conditus , man created , not yet fallen , and the Sublapsarians , with whom it is Man fall'n , or the corrupt Mass , your rejections and reasons thereof are twined together , and are especially two , which you justly call very weighty , and so I suppose they will be deem'd by any man , that shall consider the force of them , without prejudice , I shall therefore set them down from your letter in your own words . § . 19. The first reason is , because though it might perhaps be defensible , as to the justice of God , in regard of his absolute power over his own creature , yet it seems very hardly reconcileable with the goodness of God , and his exceeding great love to mankind , as they are plentifully and passionately set forth in his holy word , to decree the eternall damnation of the greater part of mankind , for that sin , and for that sin onely which was utterly and naturally impossible for him to avoid , for the Decree of Reprobation according to the Sublapsarian Doctrine , being nothing else but a meer preterition or non-election of some persons whom God left , as he found them , involved in the guilt of the first Adams transgression , without any actuall personall sin of their own , when he withdrew some others , as guilty as they , without any respect to Christ the second Adam , it must needs follow that the persons so left are destin'd to eternall misery , for no other cause , but this onely , that Adam some thousand years since did eat the forbidden fruit , and they being yet unborn could not help it . § . 20. The other reason was , because the Scripture not onely saith expresly , that God hath chosen us in Christ before the foundation of the world , Eph. 1. 4 , 5. and consequently the decree of sending Christ must be praecedaneous to that of Election , but also doth every where , and upon all occasions hold forth the death of Christ , as intended by God for the benefit of mankind , in the utmost extent , [ the world , the whole world , mankind , every man , &c. ] and not for the benefit of some few onely , the rest by an antecedent peremptory decree excluded . To which it would be consequent , that according to the tenure of ( the more moderate of these ) the Sublapsarians doctrine , Jesus Christ the Judge at the last day , when he should proceed to pronounce sentence upon the damned , should bespeak them to this effect , Ite maledicti , voluit enim Pater meus pro beneplacito , ut Adam peccato suo vos perderet , noluit ut ego sanguine meo vos redimerem , Go ye cursed , for my Father of his meer pleasure will'd that Adam by his sin should destroy you , will'd not that I by my blood should redeem you , the very thought whereof ( you say ) your soul so much abhorr'd , that you were forced to forsake that opinion of the Sublapsarians , ( having , as you profess , never phansied the Superlapsarians ) and conclude it unsafe to place the decree of Election before that of sending Christ . § . 21. These two reasons of changing your judgement , are , I confess , so worthy of a considering man , who makes Gods revealed will his Cynosure , and doth not first espouse doctrines of men , and then catch at some few obscure places of Scripture , to countenance them , nor makes his retreat to the abyss of Gods unfathomable Counsels , as the reason of ( that which is its contradictory ) his attempting to fathome and define them , that I doubt not but the tendering of them to all dispassionate seekers of truth , that have not so me interests to serve by adhering peremptorily and obstinately to their prepossessions , will be of the same force to disabuse and extort from them the same confessions , which they have from you , causing them fairly to deposite these two Schemes , and either not to desine at all , or to seek out other solider Methods , and more Catholick Grounds of defining ; and if the wise heathen were in the right Virtus est vitium fugere , & sapientia prima Stultitia caruisse — this will be some degree of proficiency , which they that shall with unspeakable joy have transcribed from you , will also have temptation to accuse your fears , or waryness , that they received not this lesson sooner from you , especially when they are told , what here you express , that these have been your thoughts , ever since the year 1625. i. e. 34. years since , which is an age or generation in the Scripture-use of the word . § . 22. That none may be any longer deprived of this means of their conviction , or permitted to think or teach securely and confidently , and as in accord with you , what you profess your soul thus long to have abhorred the very thought of , I desire you will at length communicate your thoughts your self , or else allow this letter of mine to be your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and do it for you , under some testimony of your full approbation of this your sence . § . 23. But all this , thus far advanced , is but the rejection of the severall erroneous wayes , and onely the negative part of your thoughts , which yet , by the way let me tell you , is fully sufficient both to the peace of Churches , and of particular souls ; If the erroneous wayes be rejected , from whence all the misapprehensions of God , and ill consequences thereof flow , the Church is competently secured from tares , and then what need express articles , and positive definitions come in to her rescue ? § . 24. This I suppose the reason both of our Churches Moderation in framing the Article of Predestination , and of our late Kings Declaration , in silencing the debate of the questions . For if by these methods the Church could but have prevailed to have the definitions of the several pretenders forgotten , all men contenting themselves , as our Article prescribes , with the promises of God , as they are declared in Scripture , ( which sure are Vniversal and conditionate , not absolute and particular ) the turmoil and heat , and impertinence of Disputes had been prevented , which now goes for an engagement in Gods cause , the bare fervour and zeal in which is taken in commutation for much other piety , by many the most eager contenders . The doctrines being deemed doctrines of God , are counted evidences of sanctified men , and affix the censure of carnality on opposers , and from hence come bitter envyings , railings , and at the least evil surmisings , and these are most contrary to the outward peace of a Church or Nation . § . 25. And for particular mens souls , if the rigid doctrines be found apt to cool all those mens love of God , who have not the confidence to believe themselves of the number of the few chosen vessels , and to beget security and presumption in others , who have conquered those difficulties , and resolved that they are of that number , and to obstruct industry and vigorous endeavours , and fear of falling , and so to have malignant influences on practise , yet seeing it is the believing the Antiremonstrant Schemes ( one or other of them ) to be the truth of God , which lyes under these ill consequences , the bare laying them aside , leaves every man indispensably under the force of Christs commands to disciples , terrours to the unreformed , and conditional ( most expresly conditional ) promises to all ; and those being substantially backed with the firm belief of all the Articles of the Creed , particularly of the judgement to come , are by the grace of God abundantly sufficient to secure Evangelical obedience , the true foundation of peace to every Christian soul , and therefore I say , est aliquid prodire tenus , your negative part , if there were no more behind , will be of soveraign use to all that have been seduced into any liking of those errours , which are by a man of your moderation and judgement , in despight of contrary prepossessions , on reasons so convincing and perspicuous , rejected . § . 26. But in the space of thirty four years , though you have permitted your genius to lead you to other studies ( which if your rejections be granted , I shall willingly confess to be more universally profitable , then any minuter searches into the decrees ) those of moral or practical Divinity , yet it seems you have not liv'd such an obstinate Recluse from the disputes and transactions of men , but that occasions you have met with to excite your faculties , to wade a little farther into the Positive part of these Doctrines : and indeed it is hard to conceive how a man can have spent so many hours , as the Survey of Doctor Twisses Vindiciae Gratiae , were it never so slight and desultory , must have cost you , without some other reflections , besides those of bare aversation to his Hypotheses . § . 27. To these you at length proceed , proposing them with difference , owning some of them , as your present thoughts , and opinion , whilst in others you profess to be purely sceptick , and to propose them onely as conjectures , that seem to you in the mean time not improbable , untill you meet with some other more satisfactory . And in making this difference I fully accord with you , discerning that undeniable evidence of grounds in the former , which is not so readily discoverable in the latter . I shall therefore follow your direction herein , and rank these severally , setting down those which you own as your opinion first , and afterward , with that note of difference , proceed to your Conjectures . § . 28. Concerning the Decrees of Election and Reprobation , your present opinion is contained in these three propositions ( prefaced with two more , which are but the disavowing the three wayes of Massa nondum condita , condita ante lapsum , & corrupta . ) § . 29. I. That man being made upright , and so left in manu consilii sui ( God permitting him to act according to that freedome of will wherewith as a reasonable creature he had endowed him ) did by his own voluntary disobedience , through the cunning of Satan , tempting him thereunto , fall away from God , cast himself into a state of sin and misery , under the bondage of Satan , without any power , possibility , or so much as desire to recover himself out of that wretched condition ; All which God did decree not to hinder , as purposing to make use thereof , as a fit occasion for the greater manifestation of his power , wisdome , goodness , mercy , justice , &c. Of this my opinion is , that it is , in every branch of it , so undeniably founded in the express affirmations of holy Writ , that there can be no doubt of it to any Christian . § . 30. II. That man being thus falln , God out of his infinite compassion to his creature , made after his own image ( and that Satan might not finally triumph in so rich a conquest , if the whole mass of mankind should perish ) decreed to send his onely begotten Son Jesus Christ into the world , to undertake the great work of our Redemption , and to satisfie his Justice for sin , that so notwithstanding the same , the whole mass of mankind lost by the fall of the first Adam , might be restored to a capability of salvation , through the mercy of God , and the merits of Jesus Christ , the second Adam . In this , compared with what you before said , and afterwards add , I discern your full agreement to the words of our Church-Catechism , as those are exactly consonant to the manifold testimonies of sacred Writ , that Christ dyed for , and thereby redeemed all mankind ; your words being not ( to my apprehension ) capable of any of those evasions , that others are willing to reserve themselves in this business , as of his dying sufficiently , but not intentionally for all , for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is superseded by your words of Gods sending Christ &c. that so mankind &c. ] which must needs import his unfeigned intention , that mankind should be restored to a reall capability of salvation , which is not with truth affirmable , if any one individuall of that whole kind be absolutely passed by , or left , or excluded from his part in this restauration , and capability of salvation , which yet we must resolve many millions to be , if that which is perfectly necessary to the recovery of those which were so totally lost , as your former proposition truly supposed , be not really and effectively made up to them by Christ . And as in this full latitude I am obliged to understand you , so I wish not any more pregnant words to expresse it , then those which you have chosen . § . 31. III. That man having by his fall rendred himself uncapable of receiving any benefit from the Covenant made with him in his first Creation , God was graciously pleased to enter into a new Covenant with mankind , founded in his Son Jesus Christ , consisting of Evangelical but conditional promises , of granting remission of sins , and everlasting life , upon the condition of faith in Christ , repentance from dead works , and new obedience : and gave commandment that the said Covenant by the preaching of the Gospel should be published throughout the world . this , you say , you conceive to be that which the Arminians call the generall decree of Predestination , but is rejected by the Calvinists , ] And that all these Decrees are ( according to our weak manner of understanding the way of Gods counsells , salva coexistentiâ & praesentialitate rerum omnium in mente divinâ ab aeterno ) antecedent to the decrees of Election and Reprobation . ] To this also I fully assent , both as to the truth , and fulness of the expression in every part , especially in that of Gods entring with mankind ( without any restraint ) the new Covenant , founded in Christ : of the conditionateness of the promises of that new Evangelical Covenant : of repentance and new obedience , together with faith in Christ , making up that compleat condition : of the antecedency of this Covenant in Christ ( and the command of publishing it throughout the world ) to the decrees of Election and Reprobation : which seems to me to be expresly set down from Christs words Mar. xvi . 15 , 16. And he said unto them , Go ye into all the world , and preach the Gospel to every creature , he that believeth and is baptized , shall be saved , he that believeth not , shal be damned . ] which evidently founds those two decrees in the precedaneous preaching , and mens receiving or rejecting of the Gospel . § . 32. And when the Gospels are all so express in setting down that command of Christ to his Apostles of preaching the Gospel to all the world , to the whole Creation , i. e , the whole Gentile , as well as Jewish world , ( and the travels of the Apostles witness their obedience to it ) and when the command of Christ is equivalent with a decree , and his giving of that in time an evidence of its being by him predestin'd from all eternity , it is very strange that this should be denyed or questioned by the Calvinists , or the Arminians rejected by them , when in effect they do but repeat Christs own words , who if he gave command to publish the Gospel to all , then must the publishing of the Gospel be matter of a general decree , there being no other so sure a way of discerning what was ab aeterno predestined by God in his secret counsel , as the Scriptures telling us what was by the Father , or Christ in time actually commanded . § . 33. Thus far and no farther reach those which you own to be your present opinions , and pronounce of them , that you are so far convinced from the phrases and expressions frequent in Scripture , that you cannot but own them as such , And then let me tell you , it were very happy that all men would agree in these , and yet more happy , it instead of more curious enquiries , they would sit down , and betake themselves uniformly and vigorously to that task , which the●e data bind indispensably upon them , and which is of that weight , that it may well imploy the remainder of their lives to perform it to purpose , I mean the work of Evangelical obedience , the condition of the new Covenant , without which the capability of pardon and salvation , which was purchased for mankind in general and for every man , shall never be actuated to any . § . 34. Beyond these therefore what you add , you acknowledge to be but conjectures , which though to you they seem not improbable , yet you profess to maintain your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Scepticisme in them . And if in any of these I should , on the same terms of conjecture , or seeming probability , differ from you , this still were fully to accord with you in the general , viz. the suspension of belief , and proceeding no farther then conjectures in these things . What the issue will be , shall now be speedily experimented , by proceeding to a view of them , remembring still that you propose them but as conjectures . § . 35. The first is , That the object of the decrees of Election and Reprobation , as they are set forth in the Scripture , seemeth to you to be man preached unto , Those being elected to eternal life , who receive Christ , as he is offer'd to them in the Gospel , viz. as their Lord and Saviour , and those reprobated , who do not so receive him . ] Herein I not onely perfectly agree with you , but more then so , I do think it an unquestionable truth , which carries it's evidence along with it , and so will be acknowledged by any that observes the limitation by you affixt to the subject of the proposition , the object of the decrees [ as they are set forth in the Scripture ] For he that shall but consider , that the holy Scripture is a donative afforded us by God , and designed for our eternal advantages , not to enable us to judge of others , but our selves , not to discover all the unsearchable recesses of his closet , or secret counsels ( abs condita Domino Deo nostro ) but to reveal to men those truths , which themselves are concern'd in , would make no difficulty to conclude , that the Scripture speaks onely of those , to whom it speaks , and as the Apostle saith , 1 Cor. v. 12. What hath he to do to judge them that are without ? leaving them wholly to Gods judgement , so doth the Scripture declare Gods dealing onely with those , to whom the Scripture comes , to whom some way or other ( whether by writing or preaching it matters not ) the Gospel of Christ is revealed . § . 36. This as it appears by innumerable evidences in the Scripture , so it is put beyond all dispute by that even now recited text , at Christs farewell , Mar. xvi . his commission to his Apostles , and declaration of the fixed determin'd consequences of it , an express transcript of Gods eternal destinations or decrees in that matter , Go into all the world , and preach the Gospel to every creature , He that believeth and is baptized shall be saved , and he that believeth not shall be damned ] In which words what can be the meaning of [ shall be saved , and shall be damned ] but this , that God hath decreed salvation and damnation to such ? Those therefore are the object of those divine decrees , who are the subject of that proposition , and those are evidently men preached to , of which some believe , and are baptized , and those have their parts in the first decree , that of election to salvation , some reject the Gospel , and believe not , and those fall under the second branch , that of rejection to Damnation . § . 37. Against the evidence of this , no opposition can be made , and to this it is undeniably consequent , that all the Decrees whereof Scripture treateth , are conditionate , receiving Christ as the Gospel offers him , as Lord , and Saviour , the former as well as the latter being the condition of Scripture-election , and the rejecting or not receiving him thus , the condition of the Scripture-reprobation . § . 38. As for any other which can be phansied distant from this ( and so all absolute Election or inconditionate Reprobation ) it must needs be resolved to be the meer invention and fabrick of mens brains , without the duct of Gods Spirit in Scripture , which if at least it hold not a strict analogy with that which the Scripture hath thus revealed to us , will never be excused from great temerity , and the sin of dogmatizing , the rifling Gods secrets , and setting up our own imaginations , if not prejudices , for the oracles of God. If this were well thought of , it would infallibly set a period to all further disputes , on this subject . And the proposition , which I have last set down from you , is so irrefragably convincing , that I hope it may be successful to so good an end , and all men that read it , resolve it their duty to preach no other Decrees of God from Scripture , but this , that all that receive the Gospel preached , and live according to the praescript rule thereof , ( for that is to receive Christ as there he is offered to them , as a Lord and Saviour ) shall be saved , and all they that reject it , when it is thus revealed , or live in contradiction to the terms whereon it is established , shall be damned . This would probably change curiosity into industry , unprofitable disquisitions into the search and trying of our own wayes , and working out our own salvation . § . 39. To this proposition , if it shall be granted , you annex two Corollaries , and I that have not onely yielded but challenged the undoubted truth of the Proposition , can make no question of the Corollaries , The first is this , § . 40. That it will be impossible to maintain the Doctrine of Vniversal Grace in that manner as the Remonstrants are said to assert it , against the objection which is usually made by their adversaries , how evangelical Grace can be offer'd to such nations or persons , as never had the Gospel preached unto them . ] § . 41. The truth of this Corollary ( as of all other ) must be judged of by the dependence from the Principle , the connexion it hath with the former proposition ; That spake of the Decrees , as they are set forth in Scripture , and of the condition required of them that are elected to salvation , receiving Christ preached , as he is offered in the Gospel , and accordingly it is most evident , that they that will found their Doctrine on Scripture , must find not onely difficulty , but impossibility to maintain the gift of evangelicall Grace ( which I suppose to be a supernaturall power to believe and obey the Gospel ) to those , to whom the Gospel hath never been revealed . What the Remonstrants are said to assert in this matter , I shall forbear to examine , because I design not to engage in any controversie at this time with any ; onely as on one side it is evident , that their adversaries can receive no benefit by the objection , the salvability of all to whom the Gospel is preached , being as contrary to their Doctrine of onely the Elect , as it would be , if extended to the heathens also , all Christians being not with them in the number of the Elect ; so on the other side , I should think it strange , that in our present notion of Evangelical grace , for a strength from God to receive and obey the Gospel preached , it should , by the Remonstrants , or any other , be affirmed from Scripture , that it is given , or offered to those to whom the Gospel hath not been revealed : S. Paul stiles the Gospel , the power of God unto salvation , and the preaching of it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration of the spirit , and indeed the spirit is in Scripture promised onely to them who believe in Christ , and therefore speaking of what may be maintained by Scripture , and confining the speech to evangelical Grace , the Universality of it can no farther be by that maintained to extend , then to those to whom the Gospel is preached , for if Faith cometh by hearing , and hearing by the word , i. e. preaching the Gospel , it must follow , they cannot believe , and so have not Evangelical Grace , or strength to believe , without a Preacher . § . 42. And therefore I remember the Learned Bishop of Sarisbury , Doctor Davenant in his Lent Sermon ( I think the last he preached before the King ) declared his opinion to be ( as for Vniversal Redemption , so ) for Vniversal Grace within the Church ; and as for this he was , I think , by none accounted an Arminian , so I never heard any that was of the Remonstrant perswasions , unsatisfied with the scantness of that declaration , but thought it as much , as , speaking of Grace in the Scripture notion of it , evangelical Grace , could with any reason be required of him . § . 43. As for the state and condition of heathens , to whom the Gospel is not revealed , and yet it is no fault of theirs that it is not , as all those that lived before Christ and many since , as it is evident the Scripture was not delivered to them , nor consequently gave to us Christians rules for the judging of them , so it is most reasonable which you add in your second Corollary , which is this , § . 44. That into the consideration of Gods Decrees such nations or persons are not at all to be taken , as never heard of the Gospel , but they are to be left wholly to the judgement of God , since he hath not thought fit to reveal to us any certainty concerning their condition , but reserved it to himself , amongst his other secret counsels , the reasons of his wonderful and unsearchable dispensations in that kind . ] To which I most willingly subscribe in every tittle , and challenge it as the just debt to the force of that reason , that shines in it , that no man pass fatall decretory sentences on so great a part of mankind , by force of those rules , which they never heard of , nor without hearing could possibly know that they were to be sentenced by them . And this the rather upon four considerations which Scripture assures us of . First , that as all men were dead in Adam , so Christ died for all , that were thus dead , for every man , even for those that deny him , and finally perish : which as it must needs extend and be intended by him , that thus tasted death for them , to the benefit of those that knew him not ( for if he died for them that deny him , why not for them that are less guilty , as having never heard of him , especially when 't is not the Revelation of Christ , to which the Redemption is affixt , but his Death ) so the certain truth of this is most expresly revealed and frequently inculcated in the Scripture ( though nothing be there found of Gods decrees concerning them ) upon this ground especially , that no person of what nation soever should have any prejudice to Christian Religion , when it should be first revealed to him , when he finds his interest so expresly provided for by so gracious a Redeemer , who if he had not dyed for every man , 't were impossible for any Preacher to assure an Infidel , that he dyed for him , or propose any constringent reason to him , why he should believe on him for salvation . To this it is consequent , that whatsoever Gods unrevealed wayes are , to deal with any heathen , what degree of repentance from Dead works , obedience , or performance soever he accept from them , this must needs be founded in the Covenant made with mankind in Christ , which you most truly have established , there being no other name under heaven , no salvation possible to lapsed man by any other Covenant ; Which , being set in opposition to the first Covenant of perfect unsinning obedience , and therefore called a second and Evangelical Covenant , on condition onely of sincere obedience , of doing what by Gods gift , purchased by Christ , men are enabled to do , it follows still , that whatsoever acceptation or mercy they , who never heard of Christ , can be imagined to have afforded them by God , must be conformable to the tenure of the Evangelicall Covenant , and so to the praise of the Glory of that Grace , whereby whosoever is accepted by God , is accepted in the beloved . § . 45. The second Consideration is the analogy , which , in one respect , is observable between those to whom the Gospel is not revealed , and all children and Idiots within the pale of the Church , for although believing in Christ were supposed equally by the law of Scripture to be exacted of all , and so of both those sorts ( nay by the intervention of the vow of Baptism to be more expresly the obligation of those that are baptized , then those that are not ) yet there is no reason producible to free the Christian children and idiots from the blame of not believing , which will not with equall force be producible for those heathens , to whom the Gospel was never revealed , it being as impossible to see without the presence of the object , as without the faculty of sight , without the Sun , as without eyes , without the revelation of Christ , as without the intellective faculty ; which if it be not part of the importance of that decree of heaven , Go and preach , and then he that believeth not shall be damned , yet it is fully accordant to it , and shews that that Text was not designed to give suffrage to the damnation of all but Christians , which is all that your Corollary , or my observations have aspired unto ; to which it is yet farther necessarily consequent , that these Scripture Decrees which you speak of ( and whosoever speaks of any other must be resolved to speak from some other dictate , then that of Scripture ) comprize not all men , no nor all baptized Christians under them , being terminated onely in those to whom the Gospel is revealed , and those certainly are not all that are brought into the world , or even to Baptismal new birth . § . 46. The third consideration is , that seeing the Scripture assures us , that they which have received more , of them more shall be required , and that he that knoweth and doeth not , shall be beaten with many stripes , this must needs advertise us , that whatever priviledges Christians may have beyond heathens , this is not one , that a smaller degree of obedience and performances shall be accepted of them , then of heathens would be , but the contrary , that to whom less is given , less will be required , according to that of S. Augustine , Ex eo quod non accepit , nullus reus est , No man is guilty from that which he hath not received . § . 47. The fourth Consideration is , that God rewards those that have made use of the single talent , that lowest proportion of Grace , which he is pleased to give ; and the method of his rewarding is by giving them more grace , which as it is in some degree applicable to heathens , who have certainly the talent of naturall knowledge , and are strictly responsible for it , so if they use not that , but retain the truth in unrighteousness , Rom. 1. 18. that makes their condition but the same with ours , ( who are finally lost also , and at the present have our talent taken away from us ) if we make not the due use of it . § . 48. This , 't is visible , hath befaln those Nations who once had the Gospel preacht to them , and after the knowledge of the truth , return'd to their heathen sins , and so had their candlestick taken from them ( to which and not to Gods primary denying them Evangelical Grace , their present Barbarity is to be imputed ) And the onely conclusion which we can hence duely make , is the acknowledgement of Gods just judgements on them , and reasonable fear lest he deal in like manner with us , if we transcribe their copy , imitate them in their demerits . Should God most justly thus punish this nation at this time , could it either now or in future ages be reasonable hence to argue against the Doctrine of Vniversal Grace , in case there were a concurrence of all other evidences for the truth of the Doctrine ? Certainly it could not . In like manner then it cannot be reasonable to argue thus from the like fate , and effects on other Nations . § . 49. To which I may add , that Christ being , we know , in Gods decree and promise , the Lamb slain from the beginning of the world , if this argument be now of force against the heathens , it must equally hold against all that understood no more of the Predictions of Christ , then the Pagans do now of the History . § . 50. And then it must , should it have force , follow , not onely that the Sacrifice of Christ was intended to be of avail to none but the Jews , to whom onely the Oracles of God were committed , ( which yet you acknowledge was intended to all ) but also that as far as we have wayes of judging , a very small part of those Jews received the salvifick Grace of Christ , if it were confined and annext to the revelation and belief of him ; For if we may judge of other ages by that wherein Christ appeared , the Prophecies of the Crucified Messias were very little understood by that people . All this makes it more prudent , and rationall , and pious to search our own wayes , then to pass sentence on other men , which is the onely thing I have aimed at in these four Considerations . § . 51. Your second Proposition , which you tender as a Conjecture , I cannot but own under an higher style of an evident truth of Scripture , It is this , That there is to the outward tender of Grace in the ministry of the Gospel annexed an inward offer also of the same to the heart , by the spirit of God going along with his word , which some of the Schoolmen call auxilium Gratiae generale , sufficient in it self to convert the soul of the hearer , if he do not resist the Holy Ghost , and reject the Grace offerr'd : which as it is grounded upon these words , Behold I stand at the door and knock , and upon very many other passages of Scripture beside , so it standeth with reason , that the offer , if it were accepted , should be sufficient ex parte sui to do the work , which if not accepted , is sufficient to leave the person , not accepting the same , unexcusable . ] This I say I am obliged to assent to in the terms , and upon the double ground both of Scripture and reason , whereon you induce it . If there were but one text of Scripture so convincingly inferring it , that sure would advance it above a barely probable Conjecture . But I think the whole tenure of the new Testament inforceth the same , and though you name but one , you say there are many other passages of Scripture , on which 't is founded . I shall mention but two , 1. that of the Apostle who cals preaching the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administration of the Spirit , which the Father expresses by verbum vehiculum Spiritus , the word is the chariot in which the Spirit descends to us , 2. that description of resisting the holy spirit , which S. Stephen gives us , Act. vii . 51. by their being like the Jews , which persecuted the Prophets which spake unto them , which concludes the holy spirit to be given with the preaching of the Gospel , else how could the rejecting and persecuting the one be the resisting of the other ? So likewise though you mention but one reason , yet that is as constringent as many , nothing but sufficiency of supernaturall Grace being competent to render him , that is acknowledged naturally impotent , unexcusable . And therefore deeming that abundantly confirmed to advance it above a disputable probleme , I proceed to the next Proposition , the third , which you rank under the style of Conjectures , It is this , § 52. That because the sufficiency of this General Grace notwithstanding , through the strength of naturall corruption it might happen to prove uneffectuall to all persons , God vouchsafed out of the supereffluence of his goodness , yet ex mero beneplacito , without any thing on their part to deserve it , to confer upon such persons as it pleased him to fix upon , ( without inquiring into under what qualifications , preparations or dispositions considered , ) a more speciall measure of Grace which should effectually work in them faith and perseverance unto salvation ] This ( you say ) you take to be the election especially spoken of in the Scriptures , and if so , then the Decree of Reprobation must be nothing els but the dereliction or preterition of the rest , as to that special favour of conferring upon them this higher degree of effectuall Grace . Against this , you say , you know enough may be objected , and much more then you esteem your self able to answer , yet to your apprehension somewhat less then may be objected against either of the extreme opinions . ] § . 53. Of this Proposition , as being the first by you produced , to which your caution seems to be due , some things may in passing be fitly noted . First , that for the stating of that community which is here set down as the object of Election and reprobation , and exprest by a generall style [ all persons ] this Caution is necessarily to be taken in , that the proposition is not to be interpreted in the utmost latitude , that the style [ all persons ] is capable of , but as analogy with your former doctrine strictly requires , for the generality of men preach'd to : and so neither belongs to heathens , nor to the Infants or Idiots , or uninstructed among Christians , but to those that having the Gospel revealed to them , and sufficient grace to enable them to receive it , are yet left in the hand of their own counsell , whether they will actually receive it , or no. § . 54. Now of these ( which is the second thing to be observed in your proposition ) it is manifest , that if ( as you suppose both in the former , and in this Proposition , ) they have grace truly sufficient afforded them , then they want nothing necessary to a faln weak sinful creature , to conversion , perseverance and salvation , and if so , then by the strength of this Grace , without addition of any more , they may effectually convert , persevere and be saved ; and then though what may be , may also not be , and so it be also possible that of all that are thus preach'd to , and made partakers of this Grace , no one shall make use of it to these effects , yet this is but barely possible , and not rendred so much as probable , either upon any grounds of Scripture or Reason . In the Scripture there is no word revealed to that sense , or , that I ever heard of , produced or applyed to it , but on the contrary , in the Parable of the Talents ( which seems to respect this matter particularly ) they that received the Talents to negotiate with , did all of them , except one , make profit of them , and bring in that account to their Master , which received a reward , which is utterly unreconcileable with the hypothesis of Gods foreseeing that the talent of sufficient Grace would be made use of by none that received no more then so . As for that one that made not use of it , all that is intimated concerning him , is , that if his share comparatively was mean , yet by the Lord he is charged as guilty for not putting it into the bank , that at his coming he might receive his own with usury , which certainly evinces , that that lazy servant is there considered as one that might have managed his stock as well as the rest , and that that stock was improvable no less then the other , according to their severall proportions , and so herein there is no difference taken notice of in favour to your Conjecture . And in Reason it hath no sound of probability , that of so great a number of Christians , sufficiently furnished by God , no one should make use of it to their souls health ; 't is evident in the Apostles preaching at Jerusalem and elswhere , that at the first proposal of the truth of Christ to them , and the Doctrine of Repentance , whole multitudes received the Faith , and came in , and no doubt many of them proved true , and constant Christians , and it is not amiss to observe of the heads of Doctrine , which the Apostles agreed to publish in all their peregrinations , that they are of such force ( and were on that account pitcht on by them ) as might reasonably and probably , with the supposed concurrence of Gods Grace , beget repentance , and new life in all , to whom they were preach'd over the whole world , ( and then what the Apostles deemed a rationall and probable means to that end , there is no reason or probability to think should never in any produce this effect ) according to that of Athanasius , that the Faith confest by the Fathers of Nice , according to holy Writ , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficient for the averting of all impiety , and the establishment of all piety in Christ . To which may be applyed that of S. Augustine of the Creed , Quae pauca verba fidelibus nota sunt , ut credendo subjugentur Deo , ut subjugati recte vivant , recte vivendo , cor mundent , corde mundo , quod credant , intelligant . These few words are known to believers , that by believing , they may be subjugated to God , that by being subjugated , they way live well , that by living well they may cleanse their hearts , that by cleansing their hearts they may understand what they believe . And herein the all-wise providence and infinite mercy of God seems to be engaged , who in the Parable of his dealing with his Vineyard , Isa . v. not onely expostulates , What could I have done more to my vineyard which I have not done ] but also affirmeth that he looked it should bring forth grapes , and as a farther evidence of that , built a wine-press , in expectation of its bearing fruit by strength of what he had done to it , which could not well be affirmed by , or of God , if it were not probable and rational , that in some it should have the desired effect . § . 55. And if what , on account both of Scripture and reason ( the onely wayes left us to judge by in this matter ) is thus far removed from improbable , may be supposed to have any truth in it , i. e. if the sufficient Grace annexed to the authorized sufficient means , have without farther addition , ever converted any , it then follows necessarily in the third place , that the Election and Dereliction now proposed by you must have for its object not indefinitely ( as before you set it ) man preach'd unto , or all that part of mankind to whom the Gospel is offered , and that Grace annexed thereto , but onely that portion of such , as are not wrought upon , or who God in his infinite prescience discerns would not be wrought upon effectually , and converted by that measure of sufficient Grace , which he hath annext to the word preach'd . For without enquiring what proportion of the number of men preach'd unto may probably be placed in that rank ( or without assuming any more , then that it is neither impossible nor improbable that there should be such a rank ) of men converted , and persevering by the strength of that foresaid sufficient Grace , annexed to the word , the inference is undeniable , that all , whether few or many , that are of this rank ( it being no way probable there should be none ) shall certainly be saved by force of the second Covenant , which decreed eternall life to all that should believe on him and receive him , as the Gospel tenders him , as their Lord and Saviour , and so cannot be comprised in the number of them to whom this supereffluence of goodness is supposed to be vouchsafed , in the granting of which ex mero beneplacito your conjecture makes the Scripture-Election to consist , and in the Dereliction and Preterition of the rest ( in respect of that speciall favour ) the Decree of Reprobation . § . 56. The plain issue whereof is but this , that if this conjecture , thus explicated , be adhered to , then many not onely of Children , Idiots , heathen ( formerly reserved to Gods secret judgements ) but of adult baptized Christians also , either are or may be saved , who are not of the number of the Scripture-Elect . Which whether it be reconcile able with the purport of those places , which in Scripture seem to you to respect Election , or to favour this opinion , I must leave to farther consideration , being as yet incompetent to interpose any judgement of it , because I know not what those places are which most seem to favour it . § . 57. As for the Doctrine it self , of supereffluence of Grace to some , ( abstracted from making it any account of Gods Decrees of Election and Reprobation ) It is such as I can no way question , for certainly God being granted to give sufficient Grace to all , there is no objection imaginable against this superabounding to some ex mero beneplacito ; Nothing more agreeable to an infinite abyss and unexhaustible fountain of goodness , then such supereffluence , and he that hath not his part in it , yet having his portion , and that supposed sufficient , ought not to have an evil eye , to complain and murmure at this partiality , and inequality of distribution of Gods goodness , or if he do , the words of the parable of the Labourers in the Vineyard must here have place , Friend , I do thee no wrong , did not I agree with thee for a penny , take that is thine , and go thy way , is it not lawful for me to do what I will with my own ? Mat. xx . 13 , 14 , 15. And it is there observable , that all the occasion of murmuring arose from the order there observed in accounting with , and paying the Labourers , beginning with them that came last into the vineyard , for by that means they being allowed a dayes wages for an hours labour , the others expectation was raised to an higher pitch , then probably it would , if they had been paid , and discharged first , for then not seeing the liberality that others tasted of , they would in all probability have expected no more , then the hire for which they agreed ; And then why should so casual a circumstance , as the being paid last or first , have any influence on their minds , or tempt them to murmure at Gods goodness , who from the nature of the thing had no least temptation to it ? § . 58. Onely by the way it must be yielded to the force of that parable , that that supereffluence of which some are there supposed to tast , was no part of the Covenant of Grace , ( his agreement with them being but in these words , Go into the vineyard , and what is right you shall receive , v. 7. ) but , above what his bargain or covenant obligeth , of his good pleasure , though , on the other side , it be observable , 1. That an allowable account is there given by those men of their not coming sooner into the Vineyard , and consequently of their not bearing the heat of the day , in which all the disproportion between them and others , all the seeming supereffluence is founded , viz. they were no sooner called , or hired by any man , and 2. that by the application of the parable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those that came first , and those that came later into the Apostleship , to Peter , and Paul , there might still be place for more abundant labouring in those that came last , and so for reward , in proportion ( though through mercy ) to that more abundant labouring , according to the way of setting down the same parable among the Jews , in * Gemara Hierosol where the Kings answer to the murmurers is , He in those two hours hath laboured as much as you have done all the day . § . 59. But without examining the Acts of Gods munificence , according to any rules but those of munificence , and again without insisting on the method which God himself seems to direct us to in this matter , in the parable of the Talents , where the Rule is generall , that to him that hath shall be given , and he shall have abundance , i. e. that the supereffluence of Grace is ordinarily proportioned to the faithful discharge of former trusts , making use of the foregoing sufficient Grace , there will be little reason to doubt , but that God out of his meer good pleasure , without any desert on our part , doth thus dispense his favours to one , more then to another , to one servant five talents , to another ten , but to all some , onely the difficulties will be , 1. whether it be not as possible , though not as probable , that the supereffluence of Grace may be resisted , as the lower , but sufficient degree , and then , whether the condemnation be not the greater , there will be no doubt ; Paul that is the most pregnant example of the supereffluence , is still , under a woe , obliged to preach the Gospel , and whilest he preacheth to others , supposes it possible , that himself , if he do not bring his body in subjection , may become a castaway , and till he hath fought his good fight , and finish'd his course , and constantly kept the faith , we never find him confident of receiving his crown , which then he challenges from Gods righteousness , or fidelity ; 2. whether the extraordinary favour of God , which some men receive , and by vertue of which , over and above the sufficient Grace , they may be thought to be wrought on effectually , may not rather be imputed to Gods special providence , then his special Grace ? so in Bishop Overals way it seems affirmable , for in his Scheme the effectualness seems to be attributed to the giving what is given , tempore congruo , at a time when ( whether by sickness , or by any other circumstance of their state ) they are foreseen by God to be so qualified and disposed , that they shall infallibly accept Christ offered , on his own conditions , and so convert , and receive the seed into good ground , and so persevere and be saved , when the same man , out of those circumstances , would not have been wrought on by the same means . And if this be it which you mean ( as I doubt not but it is , and that herein you perfectly agree with Bishop Overall ) then I say the question is , whether the seasonable application or timeing be not rather to be imputed to speciall Providence , the mercy of Gods wise and gracious disposal to those men that are thus favoured , then to special Grace , as that signifies an higher degree of Gods grace , then is that sufficient measure , which is afforded to others ; it being possible that an equall , nay a lower degree of Grace , being congruously timed and tendred , may prove effectual , when the like , nay an higher , at another time , proves uneffectual . And though all acts of Gods good providence may in some sense be styled acts of his Grace , and so extraordinary providences may be styled special Graces , in which sense , the striking Paul in his journey to Damascus , and calling to him out of heaven with grace proportionable to that call , may fitly be called a work of Gods special Grace ; and so is every sickness or other judgement , that is sent to melt any , supposeable to have a proportionable , and that is an extraordinary and special Grace annext to it ; and the providence , and so the grace is the greater , if it be applyed tempore congruo , when there is no potent obstacle or principle for resistance ; yet still the question is seasonable , whether this be all that is meant by this speciall measure of Grace , which shall work effectually , or if more be meant , what ground there is for it in the Scripture . § . 60. To this second question your advertisement by letter hath given the satisfaction I expected , that you were not curious to consider the distinction between the Grace and the Providence of God , there being no necessity for so doing , as to your purpose , which was onely to express your sense , that it must be the work of God ( whether of Grace or Providence it matters not ) that must do the deed , and make the sufficient Grace effectuall . This answer I accept , and make no farther return to it , onely from the uncertainty of the former , as to any establishment from Scripture-grounds , and so likewise of this latter , till it shall appear by any sure word of promise to have any reall influence on the mattèr in hand , there is way made for a third question , § . 61. Whether granting the truth of all that is pretended for the supereffluence of Gods goodness to some , this can fitly de defined the thing , whereto Election is determined , and whether all that have not their part in this , are in Scripture-style said to be Reprobated . This I say , not to propose any new matter of dispute , or to require answer to all that may be objected against this notion of Decrees , which you ( and other very Learned and sober men ) have proposed by way of conjecture onely , but rather to demonstrate my concurrence with you , that this can amount no higher at most , then to a matter of conjecture . § . 62. And having said this , I shall propose it to your impartial consideration , I. Whether the Scripture ought not to be our guide in all even opining and conjecturing in such matters , which are so much above our reason ? II. Whether the Scripture do not furnish us with these express grounds , 1. that there are some sort of auditors that come to Christ , become his Proselytes , embrace the Gospel , when 't is preach'd unto them , that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit , or prepared , or disposed for the kingdome of God , obedience to the Gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disposed for eternall life , on file for it ( in opposition to others who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 46. not worthy of , meet , or qualified for the Evangelical state ) 2. that probity of mind is specified to be this temper , a willingness to do Gods will , that ( in the parable ) of the good ground , and the honest heart meant by it . 3. that the Evangelical dispensations are governed by the maxime of habenti dabitur , to the humble he gives more grace , the poor are Evangelized , the children , and poor in spirit , of such , and of them is the kingdome of heaven ; and lastly , that God hath chosen the foolish things of the world , the weak , the degenerous , the vilified , those that are not , in opposition to the mighty , powerful , noble and wise . III. Whether on these and many other the like fundamentall Truths of the Gospel , it be not more reasonable to fetch the ground of the effectualness of that sufficient Grace to one , which is not effectuall to another , from the temper and disposition of the heart , to which the Gospel is preached , then from any other circumstance ( especially when this doth not deny , or exclude the proper efficacy of those circumstances , whatsoever they or it shall any way appear to be ) God having made the Baptist the forerunner to Christ , repentance to Faith , the * breaking up our fallow grounds , to his not sowing among thorns , and the very nature of the Gospel being such , that all that are truly sensible of their sins , the odiousness and danger of them , and heartily desirous to get out of that state , the weary and heavy laden , the humble , docile , tractable , honest heart , willing to take Christs yoke upon them , are constantly wrought on , and converted , when the promulgate mercies , or promises of the Gospel , and the Grace annext to it , are addrest to them , whereas the very same , nay perhaps a greater degree of light and Grace , meeting with a proud , refractary , pleasurable , or any way hypocritical , and deceitful heart , either is not at all heeded and received , or takes no firm root in it . § . 63. And if now ( the onely objection I can foresee ) it be demanded , whether this of probity , humility , &c. the subactum solum , soyl mellow'd , and prepared for this effectuall work of Grace , be not some natural quality , of the man , for if so , then the efficacy of grace will be imputed to these natural , or moral preparations , which is grosly prejudicial to the grace of God , and to the owing of all our good to his supernatural operations , the answer is obvious and unquestionable , that this ( I shall call it Evangelical ) temper is far from being natural to any corrupt child of Adam , where ever 't is met with , 't is a special plant of Gods planting , a work of his preparing , softning , preventing Grace , and as much imputable to the operation of his holy Spirit , as any effect of his subsequent or cooperating Grace is , which I challenge to be the meaning of those words of Christ , Joh. vi . 37. All that my Father giveth me , shall come to me ; where such as these , are first fitted by God , and then by him are said to be given to Christ , works of his finger , his spirit , and then by the authour of them presented to Christ , as the persons rightly disposed for his discipleship , and his kingdome in mens hearts , and this work of Gods in fitting them , is there called his drawing of them to Christ , v. 44. and as there it is said that none but such can come to Christ , so vers . 37. all such shall come to him , which is an evidence that the coming , wherein the effectualness of the grace consists , is imputable to this temper wrought in them by God. And if still it be demanded why this is not wrought in all Christians hearts , I answer finally , that the onely reason the Scripture teaches us is , because some resist that spirit , that is graciously given by God , and purposely designed to work it in them . § . 64. And if it still be suggested , that some are naturally more proud and refractary , and voluptuously disposed then others , ( an effect of their temper , owing oft to their immediate parents , who may transfuse their depravations and corruptions immediately to their children , as well as Adam hath done to us all mediately ) and so a greater degree of grace will be necessary to the humbling and mollifying them , and a lower , which might be sufficient for meeker tempers , will be unsufficient for them , and so still these are as infallibly excluded , and barred out , as if it were by a fatal decree passing them by in Massa , this will be also satisfied , by resolving , that God in his wise disposals and abundant mercies , proportioned according to mens wants , gives a greater degree of preventing Grace to such as he sees to be naturally in greatest need of it , or els applies it so advantageously by congruous timing , as he knows is sufficient even to them , to remove these naturall obstacles , but all this ( to them , as to others ) resistibly still , and so , as though it succeed sometimes , yet is frequently resisted . § . 65. By this means he that is proud and obstinate , and continues , and holds out such against all the softning preparations of heaven , ( sufficient to have wrought a kindlier temper in him ) being so ill qualified for the holy spirit of discipline , is not converted , but hardened by the same or equall means of the word and grace , by which the humble is converted , and then replenished with higher degrees ; And when the Scripture is so favourable to this notion , saying expresly that God chooses one and not the other , gives more grace to one , and from the other takes away that which he hath , resists the proud ( when they refuse discipline ) * speaks to them onely in parables , because seeing they see not , i. e. resist and frustrate Gods preventing graces , and infinite the like , why may not this rather be the Scripture-election , then that other which seems not to have any , at least not so visible grounds in it ? § . 66. Should this be but a Conjecture too , it is not the less fit for this place , where our discourse hath been of such , and the onely seasonable inquiry is , either 1. which is of probables the most , or of improbables the least such , ( and that I suppose is competently shew'd already ) or 2. which may be most safe , and least noxious , in case it should fail of exact truth . § . 67. On which occasion I shall add but this , that the onely consequence naturally arising from this Scheme is , that we make our elections after the pattern of God , choose humility and probity , and avert pride and hypocrisie , that before all things in the world , every man think himself highly concerned 1. not to resist or frustrate Gods preventing Graces , but chearfully to receive , cooperate , and improve them , to pray , and labour , and attend and watch all opportunities of Grace and Providence , to work humility and probity in his heart , impatience of sin , and hungring and thirsting after righteousness , as the onely soyle , wherein the Gospel will ever thrive , to begin his discipleship with repentance from dead works , and not with assurance of his election and salvation , to set out early , and resolutely , without procrastinating , or * looking back , Luk. ix . 62. and 2. if he hath overslipt such opportunities , to bewail and retrive them betimes , lest he be hardened by the deceitfulness of sin . and 3. whatsoever good he shal ever advance to , by the strength of Gods sanctifying and assisting grace , to remember with the utmost gratitude , how nothing hath been imputable to himself in the whole work , but from the beginning to the end , all due to supernatural Grace , the foundation particularly ( that which if it be the most imperfect , is yet the most necessary part of the building , and the sure laying of which tends extremely to the stability of the whole ) laid in Gods preventions , cultivating our nature , and fitting us with capacities of his higher donatives ; And what can less prejudice , nay more tend to the glory of his grace , then this ? § . 68. Whereas the other Scheme , as it takes special care to attribute all the work of conversion to Grace , and withall not so to limit that communicative spring , as to leave any destitute of a sufficient portion of it ( in which respect I have nothing really to object against it , if it could but approve it self by Gods word to be the Truth ) so when it bears not any such impress of Divine Character upon it , it may not be amiss to consider , Whether he that is perswaded that the sufficient Grace is such as may , and ( as some set it ) God sees will never do any man good , without the addition of his superesfluence , which he affords to few , ( and that if that come , it will infallibly do the work , if it come not , he is so past by , as to be reprobated by God ) may not have some temptations to despair on one side , and not do his utmost to cooperate with that sufficient Grace , which is allowed him , and so with the fool in Ecclesiastes * fold his hands together till he comes to eat his own flesh , or els to presume on the other side , and expect securely till the coming of the congruous good time of Gods choice , which shall give the effectualness to his Grace , and so be slothfull and perish by that presumption ? § . 69. Whether the Scheme , as it is set by learned men , ( abstracting now from the truth of it ) be in any considerable degree lyable to this danger , I leave those , that are favourable to it , to consider , presuming that if it be , it will not be thought fit to be pitcht upon , as the most commodious , without either the authority of Scripture , or some other preponderating advantages tendred by it , which to me are yet invisible . And thus much may serve for the doctrine of Gods Decrees , which if I mistake not , leaves them in relation to man , in this posture , ( as far as the Scripture-light leads us ) § . 70. 1. That God decreed to create man after his own image , a free and rationall agent , to give him a Law of perfect unsinning obedience , and conferr on him grace and faculties to perform it , and to reward that obedience with eternal bliss , and proportionably to punish disobedience . 2. That foreseeing the willfull fall of the first Man , with whom , and with all mankind , in him , this Covenant was made , and consequent to that , the depravation of that image , and that Grace , ( the image of Satan , corruption of the will , and all the faculties , taking the place of it ) he decreed to give his Son to seek and to save that which was lost , making in him , and sealing in his blood a new Covenant , consisting of a promise of pardon and sufficient Grace , and requiring of all the condition of uniform sincere obedience . 3. That he decreed to commissionate messengers to preach this Covenant to all mankind , promised to accompany the preaching of it to all hearts with his inward sufficient grace , enabling men to perform it in such a degree , as he in this second covenant had promised to accept of . 4. That the method which he hath decreed to use in dispensing this sufficient Grace , is , 1. to prevent and prepare mens hearts by giving them the grace of humility , repentance and probity of heart , i. e. by awaking and convincing men of sin , and giving them ( in answer to their diligent prayers ) grace sufficient to produce this in their hearts , and then upon their making use of this Grace to the designed end to add more powerfull assistances and excitations , enabling them both to will and to do , and upon their constant right use of these , still to advance them to an higher degree of sanctification , and perseverance , till at length he accomplish and reward them with a crown of Glory . § . 71. On the other side , to forsake them in justice , that obstinately resist and frustrate all these wise and gracious methods of his , and having most affectionately set life and death before them , and conjured them to choose one , and avoid the other , still to leave unto them , as to free and rationall Agents , a liberty to refuse all his calls , to let his talents lye by them unprofitably ; which if out of their own perverse choices they continue to do , he decrees to punish the contumacy finally , by assigning them their own options , to take their talents from them , and cast them into outer darkness , where shall be weeping and wailing and gnashing of teeth . § . 72. How clearly every part of this Scheme is agreeable to the several parables , whereby Christ was pleased to adumbrate the kingdome of heaven , and innumerable other passages in the Gospel , and the whole purport of the new Covenant , I leave to every man to consider , and then to judge for himself , whether it be not safer and more Christian to content our selves with this portion , which Christ hath thought fit to reveal to us , then to permit our curiosities to deeper and more pragmatick searches , especially if those shall either directly , or but consequentially undo , or but darken what is thus explicitly settled . § . 73. I proceed now to your second head of Discourse , ( which also I suppose , is , by what hath been already considered , competently established ) concerning the efficacy of Grace , &c. where your Proposition is thus set down . § . 74. That in the conversion of a sinner , and the begetting of Faith in the heart of man , the Grace of God hath the main stroke , chiefest operation , yet so , that the free will of man doth in some sort cooperate therewith ( for no man is converted or believeth without his own consent ) all parties pretend to agree . The point of difference is , how to state the manner and degree of the cooperation , as well of the one , as of the other , so as neither the glory of Gods Grace be eclipsed , nor the freedome of mans will destroyed . In which difficult point , you say , you think it fitter to acquiesce in those aforesaid acknowledged truths , in which both sides agree , then to hold close to either opinion ] § . 75. In this proposition , it being by you in the Conclusion most undeniably and Christianly resolved , that the one care ought to be , that neither the glory of Gods Grace be eclipsed , nor the freedome of man's will destroyed , It would not be amiss a little to reflect on the former part , and demand whether your expression were not a little too cautious , in saying , the grace of God hath the main stroke and chiefest operation ] did I not discern the ground of that caution , because you were to express that whereunto all parties must be supposed to consent . This being abundantly sufficient to account for your caution , I shall not doubt of your concurrence with me , that it may with truth be said , and I suppose also by the agreement , if not of all Christians , yet of both parties in this debate , particularly of the Remonstrants , that the Grace of God is in lapsed man the one sole principle of spirituall life , Conversion , Regeneration , Repentance , Faith and all other Evangelical vertues , and that all that can justly be attributed to our will in any of these , is the obeying the motions , and making use of the powers , which are thus bestowed upon us , by that supernatural principle ; To work and work out our own salvation , upon the strength of Gods giving us to will and to do ; by [ giving us to will and to do ] meaning his giving us power to each , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 1. is giving us power to serve him in holiness and righteousness all the dayes of our lives , every initiall and more perfect act of holiness , especially persevering in it all our dayes , being wholly imputable to that power , which is given by Gods Spirit . For indeed when it is considered , what the state of our corrupt will is , being naturally averted from God , and strongly inclined to evil , it seems to me scarce proper to call this , in relation to supernatural vertues , a free will , till God by his preventing Grace hath in some degree manumitted it , till Christ hath made it free ; Being then what it is , i. e. in some degree emancipated by Gods Grace , and by Grace onely , ( this act of Christs love , and Grace being reached out to enemies , to men in their corrupt state of aversion and opposition to God ) the will is then enabled ( still by the same principle of Grace ) to choose life , when it is proposed , and the wayes and means to it , and though it be left free to act or not to act , to choose or not to choose , yet when it doth act and choose life , it doth it no otherwise ( to my understanding ) then the body doth perform all the actions of life , meerly by the strength of the soul , and that continuall animation it hath , it receives from it ; which makes the parallel compleat , and gave ground to the expression and comparison betwixt giving of natural life , and regeneration . § . 76. What freedome the will naturally ( under this corrupt state ) hath to other things , of all sorts , I do not now consider any farther , then that it is fully furnished with ability to sin , and so to refuse and contemn , and to receive in vain the Grace of God , and Grace it self doth not deprive it of that part of its corrupt patrimony : As for an uniform constant choice of those things that belong to our peace and spiritual end , for the beginning of that , and every step of motion through , and perseverance in it , Its freedome , and strength , and every degree of life , or action , is wholly and entirely from Grace , and then he that without him can do nothing , can do all things through Christ that strengthens him . And so the onely remaining question is ( which to me , I confess , is a posing one ) What exception can possibly be started against this stating , and consequently what farther doubt there can be in this matter . § . 77. I have of my self by my natural Generation , ( but this is also from God ) power for natural , nay sinful actings , for this I need no farther principle , and the supervenience of a supernatural takes it not from me ; Our experience assures us , what the Scripture so oft mentions , that we often resist the Holy Ghost , which we could not do , if at least it were not tendred to us : But for all degrees of good , from the first good motion toward conversion , to the enstating us in glory , it is wholly received from the Spirit of God , and the glory of it cannot in any degree , without the utmost sacriledge , be arrogated or assumed to our selves , as the work of our free will ; and seeing it is one act of superabundant grace to enable us to do any thing , and another to reward us for doing it in so imperfect a manner , ( and with such mixtures of manifold pollutions ) and a third to exercise us in , and reward us for those things , which are so agreeable and gratefull to our reasonable nature , Commandments far from grievous , a gracious yoke , as well as a light burthen , Not unto us , O Lord , not unto us , but to thy Name , give we the praise . Praise the Lord , O my soul , and all that is within me , praise his holy Name . § . 78. What you add on this theme , is by way of reflexion , on the inconvenient opinions of the opposite parties in this matter . 1. That on the Calvinists part these two things , viz. the physical predetermination , and ( which must necessarily follow thereupon ) the Irresistibility of the work of Grace , seem to you to be so inconsistent with the natural liberty of the will , and so impossible to be reconciled therewith , that you can not yet by any means fully assent thereto ] The style wherein this concludes [ cannot yet fully ] signifies to me , that you have , with great impartiality ( if not with favour and prepossession of kindness to the Antiremonstrant side ) endeavoured your utmost to reconcile these two Doctrines of Predetermination and Irresistibility , with the common notions of Morality and Christianity , and you cannot find any means to do it ; and I fully consent to you in it , and cannot but add , that the very being of all future judgement , and so of heaven and hell , considered as rewards of what is here done in our bodies , whether good or bad , nay the whole oeconomy of the Gospel , of giving , and giving more , and withholding and withdrawing Grace , and the difference betwixt the Grace of Conversion and Perseverance , and the force of exhortations , promises , threats , commands ( and what not ? ) depends immediately and unavoidably on the truth of the Catholick Doctrine of all ages , as in these points of Predetermination and Irresistibility , it stands in opposition to the Calvinists . The shewing this diffusedly , according to the merit of the matter , through the severall steps , were the work of a volume , of which I shall hope there can be no need , after so many have been written on the subject . § . 79. Your next reflexion is on the Arminians , of whom you say , On the other side , me thinks , the Arminians ascribe less to the grace of God , and more to the free will of man , then they ought , in this , That according to their Doctrine , why of two persons ( as Peter and Judas ) supposed to have all outward means of conversion equally applyed , yet one should be effectually converted , the other not , the discriminating power is by them placed in the will of man , which ( you say ) you should rather ascribe to the work of Grace ] If this be the right stating of the case between the Arminians and their opposites , I am then without consulting the Authors , assured by you that I am no Arminian , for I deem it impossible ( I say not for any man , not knowing what miracles the magick of some mens passions may enable them to work , but ) for you that have written what I have now set down from you , to imagine you ascribe more to the Grace of God , and less to the will of man , then I have thought my self obliged to do , making it my challenge and interest , and requiring it to be granted me ( and not my concession onely ) that all that any man is enabled to do , is by Christs strengthening him , § . 80. But not to question what others do , or to accuse or apologize for any , let us consider the case you set , and allow the truth to be judged of , in this whole question , by what this particular case shall exact . § . 81. But 1. in the setting of it , I cannot but mark two things , 1. That the persons made use of to set the case in , are Judas and Peter . 2. That to the word [ converted ] is prefixed [ effectually . ] This would make it probable that you think a man may be converted , and yet not effectually converted , or however that Judas was not effectually converted . That Judas was converted , and , as far as concerned the present state , abstracted from perseverance , effectually converted , I offer but this one testimony , the words of Christ to his Father , * [ Of those whom thou gavest me I have lost none , save onely the son of perdition ] That whosoever is by the Father given to Christ , is converted , and that effectually , is concluded from Christs universal proposition , All that my Father giveth me , shall come to me , Joh. vi . 37. and here it is expresly said that Judas ( though by his apostacy now become the son of perdition ) was by God given to Christ , and therefore he came to Christ , i. e. was converted , which also his being lost , his very Apostacy testifies , for how could he Apostatize from Christ , that was never come to him ? From hence it seems to me necessary either to interpret your speech of final perseverance , as if none were effectually converted , but such who persevere , ( which as it belongs to another question , that of perseverance , to which you after proceed , and not to this of reconciling irresistibility and free will , so it would seem to state it otherwise , then I perceive you afterwards do ) or , to avoid that , to understand no more by Judas and Peter then any other two names , suppose Robert and Richard , John at Noke and John at Stile , ( as you since tell me your meaning was ) the one converted effectually , i. e. really , the other not , when both are supposed to have the same outward means of conversion equally applied to them . § . 82. Now to the question thus set of any two , and supposing what hath been granted between you and me , that the outward means are accompanyed to both with a sufficient measure of inward Grace , My answer you discern already , that the Discrimination comes immediately from one mans resisting sufficient Grace , which the other doth not resist , but makes use of : In this should I add no more , there could be no difficulty , because as it is from corruption , and liberty to do evil , ( that meeting with the resistibility of this sufficient grace ) that one resists it , so it is wholly from the work of Grace upon an obedient heart , that the other is converted ; And so this stating ascribes all the good to the work of Grace , i. e. to that power , which by supernatural Grace is given him , and all the ill to man and his liberty , or ability to resist . § . 83. But from what hath been said , there is yet more to be added , viz. that the obedience of the one to the call of Grace , when the other , supposed to have sufficient , if not an equal measure , obeyes not , may reasonably be imputed to the humble , malleable , melting temper , ( which the other wanted ) and that again owing to the preventing Graces of God , and not to the naturall probity , or free will of Man , whereas the other , having resisted those preparing Graces , or not made use of them , lyeth under some degree of obduration , pride , sloth , voluptuousness , &c. and that makes the discrimination on his side , i. e. renders him unqualified and uncapable to be wrought on by sufficient Grace , and so still , if it be attentively weighed , this attributes nothing to free will , considered by it self , but the power of resisting and frustrating Gods methods ( which I should think , they that are such assertors of the corruption of our nature , should make no difficulty to yield him , but that they also assert the irresistibility of Grace , and that is not reconcileable with it ) yielding the glory of all the work of conversion , and all the first preparations to it , to his sole Grace , by which the will is first set free , then fitted and cultivated , and then the seed of eternal life successfully sowed in it . § . 84. If the Remonstrants yield not this , you see my profession of dissent from them , if they do , as for ought I ever heard or read ( which indeed hath been but little in their works , that I might reserve my self to judge of these things , without prepossession ) they doubt not to do , you see you have had them misrepresented to you . But this either way is extrinsecall and unconcernant to the merit of the cause , which is not to be defended or patronized by names ( but arguments ) much less to be prejudged or blasted by them . § . 85. You now add , as a reason to inforce your last proposition , That although the Grace of God work not by any physical determination of the will , but by way of moral suasion onely , and therefore in what degree soever supposed , must needs be granted ex natura rei possible to be resisted , yet God by his infinite wisdome can so sweetly order and attemper the outward means in such a congruous manner , and make such gracious inward applications and insinuations , by the secret imperceptible operation of his holy Spirit , into the hearts of his chosen , as that de sacto the will shall not finally resist . That ( you say ) of the son of Syrach , Fortiter & Suaviter , is an excellent Motto , and fit to be affixed , as to all the wayes of Gods providence in generall , so to this of the effectuall working of his Grace in particular . ] § . 86. This for the substance falls in with the last of those which you so cautiously set down for meer conjectures , seeming to you not improbable . And so here you continue to propose it , 1 , as that , which God can do , ( and thus no Christian can doubt of it ) 2. by the one testimony which you tender for the proof of it , the words of Ecclesiasticus [ strongly but sweetly ; ] which though it be there most probably interpreted of the works of Gods providence , not particularly of his Grace , so if it were , most fully expresses their thoughts , who building on the promise of sufficient Grace , and the way of the working of that by moral suasion , will apply the fortiter to the sufficiency , and the suaviter to the suasion , and yet resolve ( what frequent experience tells us ) that those that are thus wrought on , strongly and sweetly too , and as strongly and sweetly ( if not sometimes more so ) as they that are converted by it , are yet very ( very ) many times , not converted . § . 87. Here therefore the point lyes , not whether God can thus effectually work upon all that he tenders sufficient grace unto , nor again , whether sometimes ( and whensoever he pleaseth ) he doth thus work , ( for as this is the most that you demand , so this is most evident , and readily granted ) but 1. whether all are effectually converted and persevere , and so are finally saved , on whom God doth work thus sweetly and powerfully , attempering the outward and inward means , applications and insinuations , by the secret imperceptible operations of his spirit , and that in a congruous manner ( I add time also ) 2. Whether his doing thus is such an act of his Election , as that all to whom this is not done , shall be said in Scripture to be left , past by , and reprobated . § . 88. If thus it is , ( not onely can be ) and if it may be convincingly testified by any text of Scripture , that this really is the Scripture Election , it shall be most willingly and gladly yielded to : But till this be done , 1. that other Scheme , which I so lately set down , may be allowed to maintain it's competition against this , and 2. it is to be remembred from the premises , that the glory of Gods Grace in every one's conversion is abundantly taken care of , and secured , without the assistance of this : 3. that the ground of the Anti-remonstrants exception to the Arminian occurrs in this way of stating too , for since 't is here affirmed , that Grace even thus applyed is possible to be resisted , why may not the accepting this higher degree be as imputable to mans wil , as of the other barely sufficient Grace the objecter supposes it to be ? § . 89. Lastly , the saying of our Saviour Mat. xi . 21. is of no small moment in the case , and yields a substantial prejudice to this way . For 1. it is expresly affirmed vers . 20. of those Cities wherein were wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his most abundant powers or miracles , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repented not ; His miracles I suppose had his grace annexed to them , and it is hard to believe that where his most numerous miracles were afforded , they should all want the advantage of the congruous timings to give them their due weight of efficacy : However there is no pretence of believing it here , where it is said , Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 began to reproach and upbraid them , that the miracles had been so successless among them , which he could with no propriety do , if any circumstance needfull to their efficacy had been wanting to them : and v. 22. the more intolerable measure of damnation , which is denounced against them , puts this beyond question , that these wanted not the more superabundant advantages of Grace . Secondly , it is also as explicitly pronounced by Christ , that those miracles and that Grace which were not effectuall to the conversion of those Jewish cities , Chorazin and Bethsaida , would have been successful to the conversion of others , and made them Proselytes and penitents of the severest kind , in sackcloth and ashes . Whereupon I demand , Had those means , those miracles ( the instruments and vehicles of Grace , that were then used to Chorazin and Bethsaida ) the timings and other advantageous circumstances , which the opinion , now under consideration , pretends to be the infallible means of the salvation of the elect , or had they not ? If they had , then it seems these may fail of converting , and so have not that speciall efficacy , which is pretended , it being expresly affirmed , that here they succeeded not to conversion . But if they had not the timings &c. then it remains as undeniable , as the affirmation of Christ can render it , that those means , that Grace , which hath not those advantageous circumstances , may be , nay , if granted to Tyre and Sidon , heathen cities , would actually have been successfull to them . And what can be more effectuall to the prejudice of a conjecture , then this double force of the words of Christ confronted expresly to both branches of it ? And then I hope I may with modesty conclude , that there remains no visible advantage of this way , to recommend it , in case the Scripture be not found to own , and more then favour it in some other passages . § . 90. Your last Proposition on this Theme is , that Sith the Consistence of Grace and free will is a Mystery so transcending our weak understandings , that it hath for many years exercised and puzzled the wits of the acutest Schoolmen to find it out , insomuch as hundreds of volumes have been written and daily are de concursu Gratiae & liberi arbitrii , and yet no accord hath hitherto followed , you say , you have ever held , and still do hold it the more pious and safe way , to place the Grace of God in the throne , where we think it should stand , and so to leave the will of man to shift for the maintenance of its own freedome , as well as it can , then to establish the power and liberty of free will at the height , and then to be at a loss how to maintain the power and efficacy of Gods Grace , ] § . 91. But if what hath been clearly laid down , for the attributing all our spirituall good to the work of Grace , and assuming nothing of this kind to the innate power of free will , but a liberty to resist Grace , the rest being humbly acknowledged to be due to a supernaturally conferred freedome , or emancipation , whereby we are enabled to make use of Grace , and by the power thereof to cooperate with it ; Then 1. the consistence of grace and free will in this sense , is no such transcending Mystery , and I think there is no text in Scripture that sounds any thing towards the making it so . 2. 'T is evident , that the difficulties that have exercised the Schools in this matter arise from their endeavouring to state it otherwise , some by maintaining Predetermination and irresistibility , which all the powers of nature cannot reconcile with Man's free wil ad oppositum ; And some few that go another milder way , are yet afraid of departing too far from the former , and instead of irresistibility substitute efficacy , as that signifies infallibility of the event to the Elect , and so find difficulty to extricate themselves ; whereas Grace sufficient , but resistible , given together with the word to all , to whom Christ is revealed , hath 1. it self nothing of difficulty in the conception , and 2. being understood , utterly removes all farther difficulty in this matter . For hereby we place the Grace of God in the throne , to rule and reign in the whole work of conversion , perseverance , and salvation , ( and what can be more demanded , that we have not asserted ? certainly nothing by you , who in setting down the consent of all parties , exprest it by no more then its having the main stroke and chiefest operation ) and need not put the will of man to shift for the maintenance of its own freedome , as long as we can do it with much more safety and temper , then either by setting it at the height with the Pelagians , or endangering to convert it into a meer trunk , or leaving men to the duct of their own humours , either to advance it above its due , and grow insolent , or depresse it below what is meet , and so give up themselves to sloth , and indifferency . § . 92. On the third or last head concerning Grace and perseverance , your propositions are three , the two former I shall set down together , because the first is but a preparative to , or one way of proof of the second , which onely concerns our purpose . I. That Faith and all holy Graces inherent in us , Love , Patience , and Humility , &c. are the gifts of God wrought in us by his Grace and holy Spirit , none will deny ; But that they are wrought in us by infusion and in instanti ( as Philosophers teach forms to be introduced into the matter by naturall generation in instanti , ) at least that they are alwayes or ordinarily so infused , you see no necessity of believing , or why it may not be said of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( spirituall Graces ) notwithstanding they be acknowledged the gifts of God , as well as of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( spirituall gifts , as we translate them ) which are certainly the gifts of God as well as the other , and so acknowledged ; that they are ( after the manner of other habits ) ordinarily acquirable by industry and frequented acts , and the blessing of God upon our prayers and endeavours . To what purpose els were it for Ministers in their Sermons usually to press motives to stir up men to labour to get Faith , Love , &c. and to propose means for their better direction , how to get them ? II. Whence ( you say ) it seemeth to you further probable , that Faith and all other inherent Graces , as they may be with Gods blessing attain'd , may be also lost again by sloth , negligence , and carnall security , and therefore you cannot but doubt of the truth of that assertion which the Contra-remonstrants do yet averre with great confidence , That Faith once had , cannot be lost , and other the like . The distinction that they use , as a salvo in this Question , of a true and temporary Faith , signifieth ( say you ) little or nothing , for it at once both beggeth and yieldeth the whole Question : It 1. beggeth the question , when it denyeth that Faith that may be lost , to be true Faith , and withall 2. yieldeth the question , when it granteth a temporary Faith , which term is capable of no other construction , then of such a Faith , as being once had is afterwards lost . It is one of the Articles of our Church , that after we have received the holy Ghost , we may depart from Grace given . ] § . 93. In these two there is nothing for me to question , and as little to add to them , unless I annex , what I suppose you did not think needfull , the express consent of Scriptures and Fathers , whereon our Churches Article must be resolved to have been founded . In the old Testament the examples of the Angels in Heaven , of Adam in Paradise , and in a remarkable manner of two to whom God had given eminent testimony , 1. David , in the matter of Vriah , an odious murther added to adultery , and continued in impenitently , till after the birth of the child , the blemish whereof still sticks to him , and remains upon record , as an allay to all his excellencies , now that he is in heaven . 2 , Solomon , whose heart was by his multitude of wives and concubines taken off from God , and debauched to Idols , no way being left us to discern whether ever he returned or no , unless his Ecclesiastes be a declaration and fruit of his Repentance ; And as these and many other examples , even of that whole Old-Testament-church , the Jews , make this evident , so the words of Ezekiel are express both for totall and finall falling away . If the righteous turn from his righteousness , in his unrighteousness shall he die . § . 94. The new also is parallel , in the example of Peter , thrice , with time of deliberation between , and after express warning from Christ , and his resolute promise to the contrary , denying and abjuring of Christ , whose return from this fall with bitter tears , is called by Christ Conversion , and the sin upbraided to him thrice after his resurrection , Simon , son of Jonas lovest thou me more then these ? in reference to his confident undertaking , though all men should deny thee , or be offended , yet will not I. And if the argument from Christs express words , formerly produced , be of force , then is Judas ( one of those that was by God given to Christ , and came unto , and believed on him ) an example of the blackest sort , testifying to this sad truth , That a believer and Disciple of Christ may betray him to his Crucifixion , and die in desperation , § . 95. To these two instances , the former greatly aggravated with circumstances , the latter finall , and of the highest degree imaginable , It is not needfull to add more , els it is obvious to increase the catalogue with those that were polluted by the Gnosticks , by name , Hymenaeus and Alexander , who putting away a good conscience , concerning Faith made shipwrack , and again Hymenaeus and Philetus , who fell off so far , as to the denyall of any future Resurrection , of whom the Apostle there speaking , saith , if God peradventure will give them repentance , and they may recover themselves out of the snare of the Devil ] looking on their estate as that of lapsed believers , and though not utterly hopeless , yet extremely dangerous , And this exemplified in whole Churches , Apoc. ii . and iii. which are therefore threatned present destruction , if they do not speedily return . § . 96. To which purpose the Texts in the sixth and tenth to the Hebrews are unanswerable , In the sixth , that it is impossible , i. e. extremely difficult , for those that were once enlightned , &c. if they fall away , to renew them again unto repentance , adding the similitude of the reprobate earth , whose end is to be burned . From which how distant is the Doctrine of those , that either imagine it impossible for such to fall away totally , or if they are fallen away , not to be renewed again to repentance ? In the tenth also , t were vain to make so severe interminations against those who sin willfully after receiving the knowledge of the truth , ( as we read v. 26. ) if there were no possibility of so sinning , but especially the 38. verse is remarkable , The just shall live by faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And if he ( the just ) shall draw back , my soul hath no pleasure in him ] explicating v. 39. what drawing back he speaks of , even drawing back unto perdition , and that is finall , as well as totall , and both , it seems , very possible , as every where appears by the exhortations to him that thinketh he standeth , to take heed lest he fall , when if he do , It had been better never to have known the way of righteousness , then after he hath known it , to turn from the holy Commandment , and this in such a degree , as is exprest by returning to the vomit , and wallowing in the mire , the acts and habits of the foulest sins , in forsaking of which their conversion consisted . § . 97. The Testimonies of the Fathers are too long to be set down , and indeed unnecessary to the confirmation of that , to which the Scripture hath testified so plentifully , especially since it is not ( it cannot be ) denyed by the contrary-minded , that Saint Augustine , the onely fautor of their cause , in the point of decrees , and effectuall Grace , granteth possibility of falling , both totally and finally , from a justified estate , and useth it as a means to prove his absolute Decrees . I now proceed to your third and last proposition in these words , § . 98. Yet I believe wee may securely admit the doctrine of perseverance of Gods elect , and the certainty thereof , so as it be understood . 1. Of their finall perseverance onely , leaving roome for great ( perhaps totall ) interruptions and intercisions in the meane time . 2. Of the certainty of the thing , ( certitudo objecti , ) in regard of the knowledge , and purpose of God , but , not of any undoubted assurance , that the elect themselves have thereof , ( certitudo subjecti , as wee use to distinguish them , ) there being a great deale of difference between these two propositions , it is certain that the elect shall not fall away finally , and the elect are certain that they shall not fall away finally . ] § . 99. In this proposition I can fully yeild my concurrence , if by rendering my reasons for my consent , I may be allowed to expresse what I mean by it . This I shall do through the severall branches of it . 1. I believe not onely that securely we may , but that of necessity ( and under the pain of contradiction in adjecto , ) we must admit the doctrine of Perseverance of Gods Elect , and the certainty , ( most unquestionable certainty ) thereof , Gods Election of any person to the reward of the covenant , being undoubtedly founded in the perseverance of that person in the faith , this perseverance being the expresse condition of the covenant , He that endureth to the end , the same shall be saveá , he and none but he , but if he draw back , Gods soule hath no pleasure in him . § . 100. Which that it is nothing available toward concluding that they which can fall totally from their justified state , may not yet fall finally also , I infer to be your sence from your great dislike to the Calvinists Salvo , taken from the distinction of a true and temporary faith , which assures me , you take that faith for true , which yet is but temporary , then which nothing is more contrary to the establishing the perseverance of all the faithfull , unlesse there be some promise that all temporaries shall so recover again before their death , as finally to persevere , ( which as I think , 't will not be pretended , so if it be , they are no longer temporaries , ) or unlesse it cease to be in their power to continue in their sins , into which they are fallen , which sure it cannot , unlesse the grace of perseverance be irresistible , which if it were , there is no reason , why that of conversion , to all that are converted , should not be irresistible also . § . 101. 2. For their great , ( perhaps totall ) interruptions and intercisions in the meane time , I can no way doubt , but those are subject to them , who yet upon Gods foresight of their returne , and persevering constancy at length , are elected to salvation . It is certain , which the Article of our Church saith , that as they which have received the holy Ghost may depart from grace given and fall away , so by the same grace of God they may returne again , and then returning they may no doubt persevere , and then 't is certain they are elected to salvation , the mercy and pardon in Christ extending not onely to the sins of an unregenerate state , and the infirmities and frailties of the regenerate ; but also to all the willfull sins and falls of those that do timely returne again by repentance , as David and Peter did ( but Judas certainly , Solomon possibly did not , ) and then continue stedfast unto the end . And so 't is onely the finall perseverance that is required indispensably of the elect , which is reconcileable with their great , perhaps totall intercisions . § . 102. But 't is not amiss here to advert , that this doth no more suppose or include the reconciliation or favour of God , to those that have been once regenerate , when they are fallen into grosse sins , then to the unregenerate remaining in the same or greater sinns , it being as possible in respect of us , ( perhaps more probable in respect of God , ) that the unregenerate may convert and persevere , ( and then they are approved to be the elect , ) as that they that were once regenerate , but now fallen , may return again . It is as certain from before Paul's birth , and from all eternity , that he was elected , as that David or Peter was , and then either his blasphemous persecuting the name of Christ must have been at the time when he was guilty of that , reconcileable with Gods favour , viz. before his conversion , ( and then for the gaining of Gods savour what needed his conversion ? ) or else Peter's denying and abjuring of Christ , Davids adultery and murther must not be reconcileable , notwithstanding their supposed Election . For as to the sonship of their former life , that will no more excuse their contrary wasting sins , then the future sonship of the other , nay it will set the advantage on the other side , the unconverted Saul obtaines mercy , because he did it ignorantly , in unbelief , Whilst their sins have the aggravation of being sins against grace , and forsaking , and departing from God , which respect makes the state of Apostates as the most unexcusable , so the most desperately dangerous state . § . 103. 3. That there is a Certitudo Objecti to all the Elect , cannot be doubted , for if they be elected to salvation , they will finally persevere , if they persevere not , they were not elected . Again this certainty of the object , is a certainty in regard of the knowledge and purpose of God , 1. Of his knowledge that either they will not fall , or if they do , that they will rise again , and then finally persevere . 2. Of his purpose or decree of election , that every such , finally persevering , though formerly lapsed Christian , shall be saved . § . 104. 4. For the Certitudo subjecti ; as I consent to you fully in disclaiming any necessity of that , so I suppose it is wholly extrinsecall to this subject , devolving to this other question , not whether every one that is elect , be sure he shall not fall away , but whether every believer be or ought to be sure of his election ? Of which if he were sure , I could not resist his being obliged to believe himself certain of his finall Perseverance ; Election and finall failing being incompetible . § . 105. Having given you this interpretation of my sence , and so consent to each branch of your proposition , I have no more to add , but that if you mean it in a farther sence , proportionable to your former conjecture on the head of decrees , of Bishop Overall's opinion , I shall no otherwise debate or question it , then I did that , and so the fate of this and that , are folded up the one in the other , and if the Scripture shall be found favourable to the one , it shall be yeilded , and then there will be no controversy of the other . § . 106. Onely I desire to add , that it will deserve our speciall care and warinesse , so to deliver our thoughts in this matter , that we leave no man any ground of hope , that in case he depart from his duty , and so fall from Grace , or into any willful act or habit of sin , he shall yet be so preserved , whether by Gods Grace , or by his power , and providence , that he shall not finally dye without repentance : for as there is no promise of God to found that hope , so in time of temptation to any pleasurable , transporting sin , &c. it will be in danger to betray and ruine him , that hath a good opinion of himself , especially if he hath been taught , that faith is a full assurance of his Election . § . 107. The same I say of Grace , as it signifies the paternall favour of God to his Elect children , which is thought by some to be onely clouded , and , as to their sense and present experience and comfort , darkned by their most willfull sins , so as God may be highly displeased with them , as David with his son Absolom , and yet continue his paternall Love and favour to them , as David did his to that ungracious son , in the height of his Rebellion . § . 108. 'T is possible this Example of David may have some Rhetoricall Energy in it , to perswade and deceive some . If it have , then 1. I may not unfitly ask this question , whether they think God had then that kindness to Absolom that David had ? If he had not , how can it be drawn into example to God ? If he had , how then can it agree with it , to cut him off in the midst of his Rebellion , which 't is manifest David would not have done . But omitting that , I answer 2. that 't is visible , that this in David was passionate indulgence , such as men ( as Joab tells him ) disliked , and to this kind of humane passionate , I oppose that other kind of Divine dispassionate love , producing in God bowels of pity , frequent admonitions and warnings , powerfull Messages , strong and earnest calls , and proposition of all rationall motives to repentance . But if those prevail not , the just still continuing to draw back , Gods soul hath no pleasure in him , and the greater obligations of Love and Grace they are , against which he hath sinn'd , the greater the provocations are in the sight of God , and nothing consequently but the greater degree of punishment to be expected . How God is affected toward rebellious sons is set down Is . 1. 2 , 10 , 11 , 12 , &c. § . 109. And then to put any man in hope , that what is not ordinarily revealed in the Gospel , may yet be laid up for him in the cabinet of Gods secret counsels with this seal upon it , The Lord knoweth those that are his , as if they might be his still in Gods acceptation , which walk most contrarily to him , this may prove a most dangerous snare of souls , and it is strange it should seek shelter in that Text 2. Tim. 2. 19. which was most expresly designed to the contrary , as is evident both by the notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse , which in all probability signifies the Covenant of God , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stability whereof , there prest , must assure us that there is no salvation to be expected , but according to the contents of that great indenture , once for all sealed in the blood of Christ , of which as that indeed is one part , which is inscribed on one side of the seal [ The Lord knoweth those that are his ] i. e. he will never fail to own those that continue faithfull to him ; so the other , on the other side , is most emphatical , [ Let every man that nameth the name of Christ , depart from iniquity ] which if he do not , he hath forfeited all the Priviledges of his Christianity . § . 110. The Gnostick heresie , one branch of it especially , noted in Marcus's Scholars , in Irenaeus , is a seasonable warning to all sober Christians in this matter , He told them of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a redemption , or kind of Baptism , which rendered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naturally and immutably spirituall , no more to be polluted by sin , then gold by lying in the mire , or the Sun beams by lighting on a dunghill , and that whatever they did , they should ( as with the helmet of the mother of the Gods ) be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible to the Judge , The effects whereof , as to all carnality , &c. were so detestable , that it becomes every man most sollicitously to guard and secure his Schemes of Election and Doctrine of Perseverance of the Elect , from all probability , if not possibility , of ministring to the like , and that cannot well be by any other method of resolution , but this , that those that persevere unto the end shall be saved , and none els ; our tenure in all the Priviledges of Election , 1. Gods favour , 2. the continuall assistance of his Grace , and 3. the inheritance of sons , being inseparably relative and annext to the constant filiall obedience , which he indispensably requires of us , under the Gospel of conditionall promises . § . 111. Thus have I past through all your Letter and given my self the liberty of these strictures , by way of reflexion on all and every passage therein , which belonged to this subject of God's Decrees and his Grace ; And without the addition of any unnecessary recapitulation of the severalls , it is already evident , how perfect the agreement is between us in all that you in any degree positively assert , or own as your opinion : And if in one particular which you are so carefull to propose , as a bare conjecture , and not allow it your favour in any other quality , it should happen that we finally dissent ( though in propriety of speech conjectures are not sentiments ) yet it were strange the dispute betwixt us should be of any length . And so you discern the utmost of uneasiness , which is likely to be given you by this address of Dear Sir Your most affectionate brother and servant H. HAMMOND . A Second LETTER , BEING A View of two Emergent Difficultyes . Deare Sir , THe very freindly reception which my larger trouble found from you , is my full encouragement to proceed to the conclusion of my importunity and your exercise , which cannot now be far off , if I may judge by your Letter . § . 2. Two difficultyes , you say , you have sprung by farther entring into the consideration of this matter , the first occasioned by my distinction betwixt the worke of Grace and of Providence , the second arising from the Concessions of Scripture of Gods withdrawing his grace from those that reject it . § . 3. To those I shall make these returnes , which I doubt not will prove satisfactory . The first seemeth to favour an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suspence , and to avert all defining in these points : For , say you , since the efficacy of Divine grace followeth the acts of his Providence , so as it may seem in a manner to depend chiefly thereupon , and the wayes of his providence are abyssus multa , deep and unfathomable , it seemeth to you to conclude strongly that the manner how God effectually worketh by his grace to the conversion of a sinner is also to our understandings incomprehensible . ] To this you cannot but foresee my reply , that the proposall of that distinction was by me designed as a prejudice to Bishop Overal's way , which you had then mentioned as your conjecture . And if it shall have indeed that influence upon you or any man , as you speake of , to encrease the difficulty , and to conclude strongly , that the manner of Gods working , &c. is incomprehensible ; yet you know this cannot in justice be applyed farther then to that particular Scheme , against which peculiarly this disadvantage was proposed , and then the onely regular conclusion is , that this which you proposed but as a conjecture , should now grow lower in your esteem , and scarce be thought worthy to be own'd as such . § . 4. And the more force there is in this one consideration , thus to incline you , the lesse shall I despair , that two more considerations , which then encompassed this , and the superadded tender of another way , that the Scripture-grounds , especially Christ's parables in the Gospel , suggested , will in some degree prevaile with you , to deposite this conjecture , which ( beside other prejudices against it , ) hath no grounds of Scripture to pretend to , in exchange for that other , that hath , and pretends no further , then it shall approve it selfe to be thus founded . § . 5. This is all that I may say to an objection which I was to cherish and strengthen , ( rather then answer . ) But I shall not think that needfull , onely I leave it to have that force with you , which you shall see fit to give it , remembring onely that it ought not to have force with him , that accepts not that Scheme , that alone is concerned in it . § . 6. Which Scheme having been proposed by you with perfect warinesse , and profession of allowing it to be no more then a conjecture , one such difficulty as this , is , I acknowledge , sufficient to remove you from it , and in that case it will not be unseasonable again to tender that which you may finde better qualified for your acceptance , having without question an advantage , from the parable of the sower , to recommend it . I shall endeavour to make this cleare to you . Your supposed intricacy , or unfathomable question , is , what it is that makes sufficient grace to be effectuall to any ? I say the parable of the sower was intended by Christ on purpose to answer that question , which it hath competently performed , for here wee see , the seed being the same , ( whether that were the word , or grace , it matters not , as long as 't is remembred that the word is the vehicle of grace , and the instrument of conveighing it to the heart , ) all the difference taken notice of , is onely in the soyle , viz : some troden down , and crusted ; some stony ; some thorny ; some good , and mellow . Proportionably to this four-fold difference of the ground , the severall fates of the seed are described , and your one question divided into four , and answer exactly accommodated to each . § . 7. The first question is this , what is it that makes sufficient grace , uneffectuall , to some men , so that though it be on Gods part freely afforded them , and as freely as to any other , yet it hath not the least effect upon them ? And the answer is evident in the explanation of that parable , Mat. XIII . 19. because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that heares the word , to which that grace is annexed , but either understands it not , or minds it not ; and so the Divil comes and catcheth away that which was sown , ( and in that case there is no great need of that Divil towards the obstructing effectuallness , let the seed ly there never so long , if it be not minded , it can signifie nothing toward an harvest . ) § . 8. The second question is , what is it that makes sufficient Grace , after it is received , and that with joy , ( great forwardness and alacrity at the first ) to become so uneffectuall to the supporting a man in time of temptation , that rather then endure any smart for piety , he falls into any the grossest sins ? And the answer follows v. 21. because such a man is of a temper that yields not Grace any depth to root in , he hath some stonyness at the bottome , some pleasure , or passion , or other remains of resistance rooted in him , which he hath not divested himself of , and when duty begins any way to check that , he is impatient , and throws off Piety , of which he made very fair professions , and such as had , as far as his trialls formerly went , reality in them , till this last signall tryall was made of him , for which , it seems by the effect , he was not qualified . § . 9. The third question is , what is the reason that sufficient Grace , once received and bringing forth fruits , though it come not to combat with any sharp tryalls , doth yet many times decay and perish after a while ? And the answer is v. 22. that there remained in the heart of such some piece of ill temper unreformed , which in time prolified , and sent out great and wasting sins ( though not so generally decryed in the world ) viz. worldly sollicitudes , and such as the wealth of the world is apt to beget in men that have or seek it , and these being permitted to thrive in the soul , 't is regular that Grace , which cannot consist with such ( you cannot serve God and Mammon ) should be overrun , and choaked , and at length destroyed by that means , which had it not been for this cause of abortion , as it was sufficient , and effectuall for a while , so it would have prosper'd to perseverance . § . 10. And this introduceth the fourth and last question , What then is it that renders sufficient Grace Effectuall both to Conversion and Perseverance ? And the Answer is v. 23. the goodness of the soile , probity of the heart , wherein that sufficient Grace is received , and what that is , is best discerned by the opposition to all the former three , 1. it is a sincerely pliable , ductile temper , that neglects not to make use of any grain of Grace , 2. it hath an uniform Courage to combat with difficulties , and is not enslaved to pleasures . 3. it utterly despises the world , the allurements and the terrors of it , and uses it , as if it used it not . The former part of this temper renders it effectuall to conversion , the two latter to perseverance also . And considering that parable is set down by Christ to give account of the various successes of the word of the kingdome , i. e. of the Gospel among all those to whom it is made known , who with you are the adaequate object of the Scripture-election , and reprobation , what can be farther required to the clear satisfaction of your whole difficulty ? § . 11. And then remembring that the onely remaining question , viz. whence is this probity ? hath been fully answered in the former papers , I appeal to no other then your self , whether this be not both a perspicuous , and authorized stating , having so weighty a passage of Gospel to found it , and therefore in all justice preferrable to your bare Conjecture , which , besides that it is pressed with difficulties ( as your self acknowledge ) which to you seem unanswerable , is not provided of any pretense of a foundation , hath no authority from holy Scripture to recommend it . § . 12. If it have any , it is most probably that other short parable in the same Chapter , v. 44. where the kingdome of God is compared to a treasure hid in the field , the which when a man hath found , he hideth , &c. There the man , which found the treasure , is not supposed to seek it ( for that makes another parable v. 45. ) but by the meer providence of God ( which the heathen Philosophers were wont to stile chance , and commonly give this very instance of it the treasure found in the field , ) happily to fall upon it , when he passeth by on some other errand ; And this indeed is matter of frequent observation , Augustine is converted by S. Ambrose's Sermon , when he came to it on no such design , Saul is called to from heaven , and converted to Christianity , when he was going to Damascus on the most distant design of persecuting it . And to omit the many more examples of those of whom it hath been litterally true , that they have found God , when they sought him not , asked not after him , one eminent story our books give us , of two young children brought to a city to be sold , at a time when a devout Nun had vowed to take some young child , and bestow her whole life , and utmost industry to bring it up in strict piety , and accordingly came and bought one of them , and assoon as she had bought her , a bawd came in her presence and bought the other , by which means these two , which were so lately in the very same indifferent condition , by this act of Divine providence ( to which this was to be attributed ) were strangely discriminated , the one brought up and early engaged , and so persevering to the lives end in all piety , and the other by the contrary discipline debauched , and educated to the trade of harlotry , wherein she lived and persevered . In which it is visible how signal an influence this one act of Divine Providence had on so distant eternall fates of these two , and how eminent an ingredient it was in the saving the one and damning the other . § . 13. But from all these and innumerable the like , ( which are freely granted , and allowed to be competent to confirm your main conclusion , that the Providence of God is Abyssus multa ) you will soon discern , that there comes in no least advantage to that Learned Bishops Scheme , which is the matter of your Conjecture , and our onely present enquiry . The whole weight of that ( as far as I , or any man questions it ) being laid , not on the superabundance afforded to one above the other , ( which is willingly granted ) but on the foreseen universall inefficaciousness of the barely sufficient Grace , acknowledged to be given to all , till that superadded advantage administred by Gods providence in the choice of the congruous timing , come in , as the work of Gods Election , to make the discrimination . § . 14. Now seeing in all these examples , and in that parable , nothing like this is to be found , no evidence , or intimation of Gods foreseeing , 1. that that man that found the treasure , would never have been wrought on by that measure of sufficient Grace , which that opinion allows God formerly to have afforded him , unless by that seasonable act of Providence he had thus faln on the treasure in the parable , or 2. that Augustine would never have been converted , if he had not been surprized by S. Ambrose's Sermon , or 3. that Saul would not have been converted at another time , without , or even with that vision , and voice from heaven , or lastly that that fortunate child , that fell into the Nun's , instead of the bawd's hands , would never have been brought to heaven any other way , and could not have miscarried under this method : Through all these instances , I say , it is still apparent , that nothing is gained toward the approving the Conjecture , these advantageous turns of providence afforded one man and not another , and the signall efficacy of such , being most freely granted by those who deem the Conjecture improbable . § . 15. And indeed , if it be well considered , all that these , and a myriad of the like instances infer , is no more then this , the great and admirable variety of Gods providentiall acts , not as those are all one with , but as in his hands they are instrumentall and subservient to his Grace , whereby in diverse manners grace is advantageously assisted by providence , to one in this wise , and admirable manner , to another in that ; No man , who is allowed the sufficient Grace , being denyed some benefit or other of Providence to assist Grace , and make it more then probable to become effectuall to him , if he doth not betray and frustrate the opportunities of the one , as well as the power and efficacy of the other . § . 16. So that still acknowledging most willingly , and admiring the abyss of Providence , this no way obstructs the comprehending the manner ( or perplexes the doctrine ) of the cooperation of the Grace of God with the will of man , but leaves it where the Parable of the Sower set it , that the efficacy of Grace , and successfulness , whether to conversion , or perseverance proceeds from the mellowness , and preparedness of the soile , from the advantages which it meets with in the honest heart , as that again is wholly due to Gods preventing Graces , which have thus fitted the soile for the kindly seeds-time , planted pliableness , humility in the heart , where Grace may be deeply and durably rooted , but this still resistibly in both parts , as hath formerly been exprest . § . 17. One phansie I know there is , which hath pleased some men in this matter , that God gives sufficient Grace to those who do not make use of it , but resist it , and yet more then so , the power of using , or accepting , or not resisting it , but gives to the Elect and onely to the Elect , ipsam non resistentiam , the very not resisting , and this they will have to be the signal discriminating Grace . § . 18. Of these I shall demand 1. whether in those which have not this ipsam non-resistentiam given them , this be an effect of God's Decree , which hath determined the certain infallible giving it to some peculiar persons , and so the not giving it to all others ? If it be not , then this is no foundation of discriminating Grace , or consequently fruit of Election and Reprobation , and so is still impertinent to the matter for which it is brought . § . 19. But if it be the effect of Gods Decree , determining the giving it to some , and denying it to others , I then 2. demand , whether all they to whom it is not given , do therefore infallibly receive the grace of God in vain , because they have not this ipsa non-resistentia ( which is more then the power of not resisting ) given them ? § . 20. If this be not affirmed , then , as before , this comes not home to discriminating Grace , nor consequently to the business of Election and Reprobation , which it was meant to assist . But if it shall be said , that they therefore infallibly resist , or receive in vain , because this ipsa non-resistentia is not given them , then it seems this gift of ipsa non-resistentia is such , as that they who have it not , want somewhat which is necessary to their effectuall receiving , or not-resisting Grace , and if this be the condition of the far greatest part of the world , then how can it with any sincerity be affirmed ( as by those that make use of this expedient , it is profest ) that God hath to all mankind given Christ , and in him all things , and particularly Grace sufficient , and the power of not-resisting Grace , which according to this phansie , none can choose but resist , who have not the ipsam non-resistentiam given them , which yet they affirm to be given but to a few , i. e. to none but the elect ? § . 21. This were ( by interpretation , and in effect ) for God to give to all men a power to an act , which yet the greatest part of those which have it given them , can never make use of to that act , for want of somewhat else which is not given them , which to all them which have not that somewhat else given ( and those the far greatest number of men for whom Christ dyed ) is not a power to that act , viz. of not-resisting ; which what is it other then a direct contradiction , a power and not a power to the same act ? and withall so far from being a favour to them , that it is in event infallibly and inevitably the greatest curse , that could have befaln them , viz. the heightening and extreamly aggravating of their guilt and punishment , proportionably to their sin of resisting such sufficient grace , of standing out against Christ , which as it is the height of guilt , ( and awarded the dregs of Gods wrath , ) now under the Gospel , and makes their condition in the world to come , much worse , then it would have been , if Christ had never been borne , or preached to them , so it had never been thus direfully charged upon them , if they had not had the power of not resisting given them by Christ . § . 22. This is a competent prejudice and discouragement to this phansy , of founding discriminating grace and the doctrine of unconditionate decrees in this difference betwixt the power of resisting , and the ipsa non-resistentia , the latter given onely to the Elect. § . 23. But it will farther be defeated , if we reflect on that place of Scripture , wherein Gods giving the ipsa non-resistentia chiefly seems to be mentioned , Phil. II. 13. under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , working in us to do , or work , which that it tends not to the support or advantage of this phansy may be evident by these three considerations . § . 24. First , by the importance of the phrase , [ working in us to do , as before to will , ] which ( as was formerly noted , in passing , ) will best be understood by other parallel phrases , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods giving to serve , Luke . 1. 72. Which is evidently his giving grace , or power , or supernatural abilities to serve , not onely furnishing him with a remote , and fundamentall power , or faculty , but withall having a particular immediate influence on the effect , actuating that power , when it is actuated , and so properly causing , or making him actually to serve , yet so as to leave him power also to neglect , and receive that power in vain , as the Scripture elsewhere saith ; Thus Revel . xi . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give , wee render , I will give power , viz. power to the subsequent act , prophecying there , as in Luke , serving in holynesse . By which analogy it is evident , that Gods working in us to do , or work , is not interpretable to any more , then his giving supernaturall power , or sufficient grace to do , or worke , and causing him actually , though not irresistibly to work , and then here is no pretense whereon to found the foresaid difference , between God's giving the power of not resisting , and the ipsa non-resistentia , these two being equivalent in this Text. § . 25. Secondly , the same appeareth by the Apostles exhortation foregoing in this Text , to worke and worke out our own salvation with feare and trembling , for the inforcing whereof this reason is given , for it is God that worketh , &c. Here our own working is under Apostolical exhortation and precept , wee are commanded to worke , as elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cooperate , and worke together with God , which could not have place , if God alone , ( and not wee , ) did work in us the very working , whereas interpreting it of Gods giving us the power of working , or doing , as well as of willing , and withall engaging us to make use of that power , and cooperating with us in the very act , and so causing us actually to work , yet so as to leave us a power of resisting , and frustrating , and receiving this power or grace in vain , this is a most proper and effectuall inforcement of the exhortation addrest to us , to work and work out our own salvation . § . 26. This farther and most irrefragably appeares by the persons , to whom both the exhortation , and this enforcement thereof is tendred , viz : the brethren indefinitely , or beloved , verse . 12. the whole Church of Professors at Philippi to whom he writes , which being not made up wholly of the elect , sincere , and persevering Christians , but like the net , in Christ's parable , that caught both good and bad , and had no doubt some insincere persons , hypocrites , and temporaryes in it , the affirmation notwithstanding is indiscriminately of all , God worketh in them to work , which could not hold , if by this phrase were meant his giving the ipsa non-resistentia , and that as an evidence of discriminating grace , and an effect of his Election , for this is not supposable to have belonged to that whole Church , any more then it then did , or now is believed to do to all Christians . § . 27. I have enlarged thus far , because I was not willing to omit , but rather to prevent whatsoever I could foresee might probably be objected in this businesse . And so this may suffice to have returned to your first difficulty . § . 28. The second difficulty you thus propose , Whereas it is said , and that , ( as you conceive , ) most truly and agreably to plain evidence of Scripture , that God withdraweth his grace from such as rejecting it when it is offered to them by the preaching of the Gospel , do thereby frustrate the Counsell of God against themselves , it seemeth hard to conceive how the grace of God should be so withdrawn from them , that so do , but that , so long as they are not deprived of the outward means , the same sufficient grace that was offered to them at the first hearing of the Gospel , is offered to them still ; which if it was then sufficient on God's part , to do the work , is also still sufficient , and that in the same degree , and how then can it be said to be withdrawn ? It is true that the conversion of such a person , after so long obstinacy and refusall is more difficult then before , which may arise from the greater indisposition of the person to be wrought upon , but how it can be imputed in the least , to the withdrawing of the divine grace , ( to which yet undoubtedly it may and ought to be imputed , ) upon the former supposall on the like sufficiency remaining , I must professe my self not able to understand . ] § . 29. To this I shall not doubt to apply a satisfactory answer , and such as you will acknowledge to be such , by distinguishing of Gods withdrawing his grace . For , 1. it being Gods method to give more grace to those that walk worthy of it , the humble obedient children of grace , when he on our provocations stops that current , this may be called withdrawing . God's smitings are his admonitions , ( heare ye the Rod , ) his admonitions , as any other dispensation of his word are vehicles of grace , and when these prevaile not , they are thus withdrawn , i. e. not farther encreased , ( why should yee be smitten any more , &c. Is . 1. ) Yet is this withdrawing consistent with Gods affording sufficient grace , either by instruments of some other kinde , or even of the same kinde , the continuance of that proportion , which was formerly afforded ; as he that gives a competency , and would if he saw it well used , daily make additions to it , though he see cause to with-hold those additions , yet he may continue that competency . But in propriety of speech , ( the truth is , ) this is rather with-holding , then withdrawing , yet because the not giving what was promised to be given is tantamount to withdrawing , I therefore place this in the first ranke , supposing it cleare , that this doth not onely leave sufficient grace ; but is it self designed to awaken and quicken those that did not formerly make good use of it , Lest a worse thing yet befall them . § . 30. Secondly , then withdrawing being taken in the proper sense , for taking away from and diminishing the stock , before afforded , that may yet be but in part , not totall , and there being a latitude in sufficient grace , some degrees of that may be taken away , and yet that which remaines be sufficient , an image of which is that degree of Church-censures , which cutting off from the participation of the Eucharist , or suspending from it , allowes the hearing of the word , and partaking in the prayers of the faithfull , And this act of Gods withdrawing , again is so far from denying sufficient grace , that it is purposely used and designed , as the most probable means to make that sufficient grace effectuall , which formerly had not been so . § . 31. There may yet be a third , and yet further degree of withdrawing , which at the present , and as to sufficient grace , may be said to be totall , i. e. such a withdrawing of grace at the present , that it shall truly be said such a man is not now allowed sufficient for his necessities , whether it be that his necessities are grown greater , and so the former competency will not suffice , or be it also , that some of that which he had is withdrawn , as when he that for some time had no violent temptations , and was furnished with strength proportionable to what he had , upon his betraying this strength , and sinning willfully against it , is by God called out to sharper combats , having been foiled with the weaker , and perhaps some part of his former strength withdrawn from him also , when he hath most need of succours , and should certainly have had them , had he not thus provoked the withholding them . In this case the aime of this punishment of Gods is yet most wise and mercifull , thus to convince such a man of his guilts , and impotence , ( the effect of them , ) and so as by turning Nebuchadnezzar into the field , thorowly to humble him , to excite ardency of prayers , both for pardon , and grace , which God in that case failes not to give , and so to restore such a man to a greater stability of his former state . § . 32. And so still this is neither finall , nor simply totall , as that signifies withdrawing all grace , but onely totall for a time in the sence declared , as it signified the withdrawing what was necessary to their present state . § . 33. And I need not shew you how far this is reconcileable with sufficient grace , any farther then thus , that such an one though severely mulcted hath yet time for repentance and grace to make some use of it , which if he failes not in , he hath assurance of more grace , and this demonstrated to be so , by his not being cut off in his sins , ( Gods long-suffering leading him to repentance , ) and by the light of Gods word , and articulation of his calls dayly continued to him , which are not void of that grace , which is sufficient to work conviction , and hath the promise of more , ( upon asking , ) made to him that is thus qualified for it . § . 34. Fourthly , there is the removing the candlestick , the withdrawing all the outward ordinary means of Grace , the preaching of the Word and Sacraments , which if it be done by the censures of the Church , is called the delivering up to Satan , or if it be done by Gods judgements , invasion of barbarians , &c. it is yet to those persons that are thus punished , perfectly proportionable to that of the Church-censures . And yet of those it is said expresly by the Apostle , that the end of inflicting them is for edification , that they may be disciplined , taught not to blaspheme . This supposes continuance of Grace to them that are thus punished , and that sufficient to make use of this punishment to their amendment , nay the punishment , though it be the withdrawing of one instrument of Grace , is it self another , and therefore purposely chosen and allowed in exchange for the former , because it is looked on as the more probable to produce the Effect . § . 35. They that see so great a benefit withdrawn from them for their unworthiness , will be thereby excited to reflect on their provocations , and bewail them , and contend by all regular means to regain what they have forfeited , and to repair their defects some other way , and this being the very end to which this punishment is by God designed , it is not imaginable , he doth yet ( till this method also be despised ) withold that degree of Grace from such which is necessary for the producing of the Effect . § . 36. All the ordinances of God , we know ( and such are the Censures ) yea and all the wise dispensations of his providence , particularly his punishments of this life ( and therefore this , as the last , beside excision ) are instruments of Grace in the hands of his wisdome , as well as the preaching of the word is , and therefore in all reason to be resolved to be the vehicles of Grace also , and so neither is this any objection against Gods giving sufficient Grace to those , whom he thus punishes , in case they begin to make use of it . If they do not , but continue still obstinate , 't is just it should at length be withdrawn from them . § , 37. But this must be understood onely of those persons to whom the light of the Gospel had formerly shined , not to their distant posterity , which never have had any gleames of it , though their Ancestors had the fullest Sunshine . These are to be reckon'd with the heathen , with whom you know we undertook not to meddle , treating onely of the Scripture-Election , terminated in those to whom the Scripture is revealed . § . 38. Fifthly there is a totall and finall withdrawing of all grace , as well as the means of it , which is visible in the cutting off such an one in his sins , and when this comes , our former supposall of sufficient grace , as of the preaching of the word , and God's calls , are utterly at an end , but this breeds no shew of difficulty , that man having enjoyed and mispent his time of sufficient grace , and now the store-houses are shut up . § . 39. But there is yet possibly a sixth state of with-drawing , when before either cutting off , or with-drawing Gods outward calls , whilst life , and the preaching of the word is continued , the obdurate sinner , that hath long hardened his own heart against God , thereby provokes him totally to with-draw all inward Grace from him , as much as if he were already in hell ; This seems to be Pharaoh's case after the sixth judgement , and was designed by God to very excellent ends , to make him an example to all those that should be inclined to harden their hearts against God ; And though we know not that God thus deals with any others , yet it is sure he justly may with all whom he may justly cut off in their sins . And in this case I acknowledge the non-conversion of such a man is not onely imputable to the indisposition of the person to be wrought on , but also to the withdrawing of the divine grace , for then , as I said , the former supposal ( of the like sufficiency remaining ) ceaseth , and is out-dated . § . 40. What fresh difficulties can arise from this concession , I cannot divine , unless 1. it should be objected , that then , it seems , the word is not alwayes the vehicle of Grace , and then 2. who knows when it is so , when not ? And how then is this reconcileable with the doctrine of sufficient grace alwayes accompanying the word ? And to these the answers are obvious , 1. that it is granted that the Word is not the vehicle of Grace to the Divils who believe and tremble , to the damned who have received their sentence , nay nor to those that are thus arrived to the highest degree of obduration in this life , and have , as Pharaoh , this exterminating sentence passed upon them . It is sufficient if it be so to them that are in a capacity to make use of it , and have not utterly hardened themselves against it , the Scripture-expression being , that the Gospel is the power of God to salvation to every one that believes it , and this is enough to establish our pretensions , the doctrine of sufficient grace . There is a competent time allowed every man , and 't is certain , death is the conclusion of it , 't is possible some space before death . § . 41. As for the second , if it were on the premised grounds granted , that sometimes it cannot be known whether or no the preaching of the Word do then bring this Grace with it , yet the one regular consequence would be that we should all be the more carefull to make use of Grace , when it is afforded : But when to this is added , that this barren season is alwayes the reward of obstinate obduration ( and of nothing less then that ) As long as we have any softness left , that is our assurance that this sad time is not yet come upon us . They that go on in their obdurate course , have reason to expect this fatal period every hour , but they that have remorse , and any degree of sincere relenting , may know by this , that this state of spiritual death hath not yet seized them , and that is sufficient to guard this doctrine from all noxious consequences , having provided that none shall hereby think his state desperate , that is willing to reform it . § . 42. But then it is farther to be remembred , that there appears not in the word of God , any other example of this totall spirituall dereliction finally inflicted , before death , but onely that of Pharaoh , after the time that God is said to have hardened his heart ; and the reason of this is set down , God keeps him alive , after the time due to his excision , that he might shew in him his power . And such singular examples ought no farther to be taken into consideration by us at this distance from them , then to warn us , that we keep as far as it is possible from the like provocations , And then there remains not , that I discern , any farther appearance of difficulty in this matter . § . 43. As for any others that shall be apt to occur , when men set themselves to consider of these points , not divining what they are , I may not pretend to speak to them , any farther then thus , that in all probability they may be measured by these , which you have chosen to mention , and by nearer approach to them be likewise found not to be so deep , as at the distance they are conceited to be . This then concludes your trouble ; It remains that according to my promise I now onely annex the Letters of Praescience , and hasten to subscribe my self Your most affectionate brother and servant H. HAMMOND . The Extracts of three LETTERS Concerning Gods Praescience reconciled with Liberty and Contingency , referred to , and promised in the first Letter to D. Sanderson , §. 8. THE FIRST LETTER . § . 1. AS to the distinction betwixt inevitably and infallibly , ( of which you desire my sence ) it is certain you must understand no more by the infallibility , then is vulgarly meant by Necessitas ex hypothesi , which is no more then that whatsoever is , cannot not be , or , omne quod est , eo ipso quod est , necessariò est . For so whatsoever is seen , or ( which is all one in an infinite Deity ) foreseen by God , is thereby supposed to have , in that science of his , an objective being ; If it were not , or did not come to pass , it should have no such objective being , if it have , it is thereby evidenced to be seen by him , who was , is , and is to come , and so ( being infinite ) is equally present to all , and equally sees , and knows all from all eternity . What therefore you conclude ( as it is most agreeable to this , so it ) is most true , that God knows all things as they are , such as come to pass contingently , he knows to come contingently , and from thence I undeniably conclude , therefore they are contingent ; As for Socinus's resolution that he foresees onely what are foreseeable , and that contingents are not such , but onely those that come to pass by his decree , I conceive it as dangerous as M. Calvins , that he predetermines all things , and it is visibly as false . For it is evident by the prophecies of Judas &c. that God long ( before ) foresees sins , which are as certainly contingent , and not decreed or decreeable by God. If therefore any that writes against the Remonstrants go about to retort their arguments , and conclude from their acknowledgements of Gods praescience , what is charged on their adversaries doctrine of praedetermination , I conceive it is but a boast , that hath no least force in it , praedetermination having a visible influence and causality on the object , but eternal vision , or praevision being so far from imposing necessity on the thing to be , that it supposes it to be already , from the free choice of the Agent , and that being of it is , in order of nature , before its being seen . Gods seeing , or foreseeing hath no more operation or causality of any kind on the object , then my seeing your letter hath caused your letter . You wrote freely , and now I see it , and that being supposed , it is infallibly certain that you have written , and that you cannot not have written . And just so it is in respect of God. Onely I am finite , and so is my sight , I see few things , and those onely which are present , but God being infinite sees all ab infinito , that are never so long hence future . — At Cambridge they have lately printed Origen contra Celsum , and Philocalia Gr. & Lat. ( which were rarely had and dear ) the latter of which hath good Chapters on this subject . § . 2. This Letter met with some prepossessions , so far advanced , as to cause a Reply of some length , and that necessitated my larger endeavours to remove them , which I shall here add also ; His Reply , to which this referres , is none of my goodes , and therefore I may not take that liberty in disposing of that , but you will discerne the force of it , in my returnes , which were as followes . The Second LETTER . SIR . § . 3. I received your Letter , and in it your sence of that difficult point , which I cannot approve of , but on the contrary assure my self , that as Omnipotence is not onely the power of doing all things that any or all creatures can do , but more then so , the doing all things that imply not a contradiction , ( as the same thing at once to be and not to be , the doing of those being as impossible to God , as it is to lye , ) so the Omniscience of God is the knowing all things which any creature can know , and not onely so , but the knowing all things which implye not a contradiction to be known , and then that will be extensible to all things that are past , present , or to come , of what sort soever they are ; what is past , or present , or being future is decreed by him , or comes to passe by some necessary cause in nature , which he decrees not to hinder , Gods knowledge of these will not , I suppose , be doubted of . All the question will be of future contingents , which before they are done , are possible to be , or not to be , but whensoever they come to passe , are as determinately in being ; as is any thing else , ( the most necessary , ) that is allready done . Unlesse then , what by being future is out of my reach , is also by being future , out of Gods reach , there can be no pretense that any such future contingent should not be objicible to Gods all seeing knowledge . § . 4. And that nothing that ever shall be , or will come to passe , is thus out of Gods reach , must sure be yeilded to Gods immensity , which relating to time , as well as place , it will be equally derogatory to it to limit it to the present time , in opposition to the future , and to the present , ( be it whatsoever finite , ) place . This therefore I take to be the one thing fit to be considered in this matter , whether Gods immensity comprehend not a commensuration to all time , and somewhat beyond that , as much as infinite is beyond finite . § . 5. This I suppose cannot be denyed to the Notion which is due to a Deity , and if so , then God was immense from all eternity , and cannot be imagined to advance or arrive to this by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proficiency , or improvement , by continuing or enduring from the beginning to this time , or to the end of the world , but in every imaginable point of time , even before time was , he was thus immense , and if so , his knowledge being as immense as himself , all that he was from eternity present to , ( i. e. all things that ever were or shall be , ) must needs be objected to his knowledge . § . 6. Against this , your prime argument is , that it is no more derogatory to his omniscience not to know that which is in nature unintelligible , then to his Omnipotence , not to do things impossible . ] This is expresly Socinus's grand argument , and to it I answer . 1. That the phrase , ( in nature unintelligible , ) may be set to signifie no more then what no naturall , i. e. created power can know , and then there is no truth in the proposition , unlesse proportionably [ impossible ] signify what no finite naturall created power can do : and if both those phrases be meant so , there is nothing gain'd by it , because a Deity may both do and know more , then any creature can . But then secondly , the phrase [ in nature unintelligible ] may also signifie that which in the nature of things , whether finite or infinite , created or uncreated , is not possible to be understood ; And thus I suppose you meane it , and then the interpretation of the phrase must be , that for such a thing to be objicible to any , though infinite , understanding , implyes a contradiction , ( for nothing else is simply impossible : ) And this being your meaning , I absolutely deny , that for God to be by his immensity present to all time , ( and all that he is present to , he may see , ) implyes a contradiction , or hath any appearance , ( to him that considers what infinite is , ) of so implying . And if you will make tryall and attempt to prove it doth , it must be by proceeding on the known definition of contradictoryes , a repugnance in terminis , as idem eodem respectu esse & non esse , and then you will soon discerne the unquestionable truth of my deniall . For Gods seeing all future contingents , will neither imply God to be , and not to be , to see , and not to see , to see certainly , and not to see certainly , nor the future contingent to be , and not to be , or to be necessarily and not to be necessarily , or to be future , and not to be future . For the thing being future , and contingent now , and so continuing till it comes to passe , and when it comes to passe , coming to passe contingently , and so as it might not come to passe also , but when it actually is done , it implying a contradiction , ( and so being impossible , ) not to be done , and so being necessary necessitate hypotheticâ , i. e. supposing that it is , all this God sees and knowes by the severall acts of his intellect , answerable to the severall notions of the thing . § . 7. From all eternity , and so in every point of time , before it comes to passe , God sees it both as future , and as contingent , and so , as that , which till it is , may be or may not be ; and when it comes to passe , in ipso fieri , he sees the man that does it , act freely , having power to the contrary , and the thing never necessary , but as being done , and that onely by that necessity , whereof that proposition in logick is to be understood , Omne quod est , eo quod est , necessariò est . All which is very obvious to be conceived , and there is not the least contradiction , or shew thereof in it . § . 8. This one would thinke you readily granted , when you say , God infallibly knowes all that is past , present , or possible to be , ( for no man demands any more , ) yet you deny it again in these words , [ meer contingents which with equall possibility may be , or may not be , have no being in act , and therefore can cast no reflection , or objective being into the mind of God. ] To which I reply , First , that you ought to advert . 1. That what may be , or may not be , may be . 2. What may be , is possible , and 3. You your self confesse that God knowes all that is possible . Secondly that the having no being in act , ( which seemes to be your stumbling block , ) is a phrase proportioned to the thing , and to our finite understandings , to which the thing is future onely , and so hath no being yet : but when God is considered as infinite , then whatsoever shall ever be in act , that actuall being of it , is the object of Gods sight , and hath been so from all eternity , and is no more removed from him , then that is removed from me , which is present with me ; And if you say , God sees before , what in after time shall hang in the ballance of humane indetermination , i e. what he may do , deliberates , and is free to do , or not to do , but hath not yet done , I demand , why may he not also foresee which end of the ballance doth at length overpoise ? ( Is not one of these as truly future , as the other , when the man is not yet borne ? ) And so again , which end doth not overpoise , and never will , although he see it might , if the man should choose so , and that the man may so choose , but still that he doth not . This is it , wherein you say the contradiction is , and now it is visible there is none , nor the least approach towards any . § . 9. Here you add , ( which is your second main objection , ) that it is a mistake to call that possible , which God foresees shall never be , for if God foresees the contrary , ( i. e. that it shall never be , ) it is indeed impossible . But , 1. I pray , is nothing possible to come to passe , but what actually comes to passe ? If so , nothing that is , is contingent . But if some things be possible to come to passe , which yet do not come to passe , why may not God see they will not come to passe ? And if he can , then that is no mistake , which you say is . 2. Do but change the word foresight into ( which is the same , ) seeing from all eternity , and then it is plain , that God from all eternity may see that thing will never actually be , which yet is free for the agent to do , or not to do , ( and God sees that too , ) and so is possible every way , save onely ex hypothesi , on supposition that it will never be ; And as the bare hypotheticall necessity is no absolute necessity , so the bare hypotheticall impossibility is no absolute impossibility . 3. God sees every thing as it is , and it 's being or not being such , is in order of nature antecedent to Gods seeing it ; Therefore it infallibly followes , that if it be possible to be , though it shall never be , God sees it is possible to be , and if God sees it possible , it unavoidably followes that it is possible . § . 10. And it is not fit here to interpose , that though it seem to us possible , in respect of second causes , yet if God foresee the contrary , it is indeed impossible ; ] For what I am by God left free to do , or not to do , that , not onely seemes , but is indeed possible , and so it is , though in event I never do it , and being so in it self , God's seeing it will never be , hath no least influence upon it , so as to make the least change in it , ( for that is the work of his will , not of his knowledge , ) and so it cannot from possible convert it into impossible . § . 11. When therefore you say , no cause can effect that which God sees shall never be , this is onely true in sensu composito , that , in case it shall never be , and so God sees it shall never be , no cause shall effect it , but in sensu diviso it is most false , for I am truly able to write more lines to you then I shall ever write , or consequently then God foresees I shall write , and even this , that I am thus able , God equally foresees . § , 12. By this you see how far I am from being convinced , or by any reason forced to grant , that future determinations of free agents are not foreseeable , and what the inconvenience is of affirming they are not , even no less then derogating from Gods Immensity , and Infinity , and judging the perceptions of an infinite Creator by our finite , created measures , his more then unfathom'd Ocean by my span , and feigning contradictions , where there are none . § . 13. Now to the Inconveniences which you enumerate , I shall reply also , as oft as I perceive I have not prevented , or answered them already . The first is , that the sight can be no more certain then the things are which are seen , and therefore there cannot be a certain knowledge of those things , which in their causes are uncertain , ] I answer that all the certainty of the knowledge of any thing depends upon its being first , and then of its being known to be , and not onely upon the certainty of its causes ; I do now as certainly know that I have written nine pages to you , as I know that the fire burns , therefore that may be known certainly , which is not certain in its causes . And as that which is present to me is certainly known by me , so are all things to come from all eternity , present to an immense Creator , be they contingent , or not . And in this case there is not more in the effect then in the cause , for what is contingently come to pass , being done , is certain , and cannot be undone , and God sees it , as it is , therefore he sees it as done , and so certain , yet as done contingently , and so as that which might not have been , the being , certain , the manner of its coming to act , uncertain . The being then being the cause of the seeing , or in nature antecedent to it , and the seeing the effect or consequent of the being , the certainty of the effect is but proportionable to , and exceedeth not the cause . § . 14. The second Inconvenience is , that of saying that every thing that happens was certain to be , before it happens ] But I say not so , unless by certain you mean ex hypothesi , certain to be , in case it be ; for in case it should not be , God should see it would not be , and then it should be as certainly otherwise . § . 15. The short is , All Exhortations , Industry , Preaching , &c. are founded in the liberty of our actions , and if they be free till they be actually determined , and then are past freedome , and become necessary , so consequently must Exhortations , &c. be all usefull , till the thing be done , ( and then indeed , as to the doing , or not doing that , they are not usefull , but their second season of usefulness comes in , in case it were a sin , Exhortation to Repentance , &c. ) and that is as much , as can be or need be pretended to , and this is fully competible with Gods seeing certainly from all eternity , whatsoever shall come to pass in time ; His seeing it supposing it done , though for the manner of its being done , that were contingent , and if so , then is it not certain to be , before it happens , but it is certain to be , when it is , and it first is , in order of nature , before it is seen , and its being already seen , before it be done , depends onely on the immensity of Gods presence , and sight , which reacheth out to all that ever shall be ; so that that which is future to us , he is present to it , and in that sence , though he sees it as future , t is yet present to him . § . 16. Your third inconvenience is , that , by this , the damnation of such or such men is as fixed and unalterable , as though they were reprobated from all eternity , and it is as ill in respect of me , if I must inevitably be damned by my own free will , as if I had been sentenced to Hell by Gods decree , and in respect of God worse , for he must be deprived of the free exercise of his omnipotence , ( because he cannot make that not to be which he foresees will be ) and brought under a Stoicall Fatality , and so be an helpless spectatour of what anothers will is pleased to effect . ] I answer if by [ such and such men ] you mean such or such individuall entities , without respect to their qualifications or demeanures , then all your consequence , as it is inconvenient , so it is false , for from Gods seeing ab aeterno , that Judas will be reprobated , it follows not , that he sees he will be reprobated , but for his willfull Treason . But if you mean by such or such men ] men so or so qualified , i. e. finally impenitent , then 't is true , but not inconvenient , that finall impenitents , should from all eternity be reprobated . And speaking of these in this sence , 't is true , which you add , that it is as ill in respect of the person , i. e. finall impenitents , meaning by [ as ill ] as sad and penal , nay 't is more sad , and penal to be reprobated for final impenitence , which I am guilty of by my own free-will , then it would be to be onely by Gods decree involved in it , my willful culpable guilt being some addition to my misery , and ( as long as God is just ) it being expectable that those punishments will be sharper , which I bring on my self , by the exercise of my free will , then what comes on me by a decree grounded no way in my actions . And so still this is no Inconvenience . But if you mean by [ as ill ] that which hath as little mixture of Gods goodness towards me , then your consequence is false , for to Gods seeing Judas reprobated , and his seeing it ab aeterno , it is no way consequent , that he gives him no power to escape Damnation , viz. Grace to be able to stand and not fall , or Grace to recover if he will make use of it , but the contrary rather follows ; For how can God see him damned for the betraying Christ , and not repenting and returning , unless this were done wilfully by him ( sins of weakness and ignorance finding mercy , as in the case of Saul , persecuting the Church ) and unless he were first a Disciple of Christ , and so were illuminated , and assisted by Christ , and if he were so , then he had this power and Grace , or might have had it , if he were not wanting to himself , and if so , then this was not so ill to him ( in this sense , of which now I speak ) as to have been irrespectively reprobated , and never vouchsafed this Grace . § . 17. So when you say It is worse in respect of God , and prove that because he must be deprived of the free exercise of his omnipotence ] there is no truth in that consequence , or the reason of it . For Gods omnipotence consists not in being able to make both parts of a contradiction true , that were in the very attempt a departing from veracity , a falseness , a sin , and so the greatest impotence , and so most contrary to omnipotence . And such is that , which alone your consequence , and the reason of that supposes , making that not to be , which he foresees will be , for by the latter part of that expression you mean that which from eternity he sees to be done , and then to be done and not to be done , is in terminis contradictory . And this impotence or not being able to cause the same thing at once to be and not to be , is far from all notions of Stoical fatality , that I ever heard of ( els sure all rationall creatures must be Stoicks , for they all resolve that what is , cannot not be ) and as far from making God an idle helpless spectator of what anothers will is pleased to effect : for his providence , and assistence , and efficacy belong to other things , not to the making that not to be , when it is , but to the preventing it before it came , giving Grace sufficient , preventing , restraining , exciting , &c. ordering it and disposing of it to his own wise ends , when it is done , and punishing the doer justly , if he repent not , to which he is also ready to give Grace , if he humbly ask , and seek and knock for it : All this is supposed to be done by God , and so God is no helpless spectator , and all this is reconcileable with the effects being wrought by our free will , as long as Gods grace works not irresistibly . § . 18. Here I remember that of S. Augustin . de Civ . l. 5. c. 10. Nullo modo cogimur , aut retenta praescientia Dei , tollere voluntat is arbitrium , aut retento voluntatis arbitrio , Deum , quod nefas est , negare praescium futurorum , ( this is expresly contrary both to the Calvinists pretension on one side , and the Socinians on the other . ) § . 19. Your fourth inconvenience is , that then God never purposed to save all mankind . ] If by purposing you mean decreeing , and by saving , actually bestowing heaven upon them , then that consequence is true , but not in the least wise inconvenient , for God never decreed to save final impenitents , and such are many of mankind , after the giving of Christ , but on the contrary , hath sworn such shall not enter into his rest . The saving of mankind which God decreed is the redeeming them , and giving them Christ , and Grace , and making them salvable , and being deficient in nothing toward that end to those , that will make use of it . As for the other notion of Salvation , it is no where said that God purposed that in the notion of decreeing , but onely that he so will'd as to desire it , and to give sufficient means of effecting it , but those means proportioned to rational agents , and so not violent or irresistible , or such as should , by being contrary to freedome , exclude rewardableness . So when you say , Christ could not have an intention to dye for them , who he foresees would be nothing advantaged by it ] if by dying for them ] you mean so dying , that they should actually be saved , so 't is true , he intended not to dye for those that are finally impenitent , and so are not advantaged by it , for sure it is no part of his Covenant or intention in dying , to save such : but if by dying for them you mean purchasing pardon , upon supposition of repentance , then that he intended thus to dye for them , that make not this advantage of it , ( and so he sees make it not ) appears evidently by many texts , which tell us of his redeeming those that deny him , that perish , &c. and is intimated by the very style you use of their being nothing advantaged by it , for if he did not purchase those advantages for them , why is that phrase used ? § . 20. Your fifth Inconvenience is , that on this supposition , God could not seriously call upon such , whom his prescience points out for Damnation , to repent , more then I could bid him take heed that he fall not , whom by tumbling down I saw mortally bruised already . ] I answer , 1. that if you mean any more by that phrase [ his praescience points out to Damnation ] then [ he sees ab aeterno , that they will not repent , but dye in their sins , ] I reject the phrase , as not belonging to the question , my hypothesis being far from yielding , that praescience doth any other way , but this , or in any other sense , point out any to damnation . And therefore changing that obscurer for this other more perspicuous phrase , I say that Gods praescience of mens not making use of his call , is very reconcileable with the seriousness of his call , which I inferr from Gods own words , and oath , as I live , saith the Lord , I desire not the death of him that dyes , turn you , turn you , for why will you dye ? what can be more serious then this speech , directed to those that dye , and he sees , obstinately will dye . But this differs widely from my warning him to take heed of falling , whom I see actually fall'n , because whensoever God thus calls not to fall , the man is not fall'n : when he calls him to arise again , being fall'n , he is not irreversibly fall'n , and therefore accordingly he calls him ( not , not to fall , but ) to rise again . And what God thus doth in time , God ab aeterno decreed to do , and his foreseeing it would not produce the desired effect , was in order of nature after the decree of doing it , and therefore is in no reason to have any influence on ( so as to change ) the decree , and if not so , then the decree standing still in force , it is most necessary that it should be performed , and so that God should in time call thus seriously to repentance . § . 21. And indeed , for God to foresee ( as he doth , or els would not punish for it , ) that his most serious call will be rejected , and yet not to suppose his call is most serious , is an absolute contradiction , and so cannot possibly be supposed or imagined . § . 22. To my argument of Judas's sin being foreseen , and foretold by God , from whence I conclude that that is foreseen which is not caused by God , or to which the man is not determined by any act of Gods will ) which you say is very pressing , you answer by referring to my judgement 1. whether the Prophecies could not have been fullfilled , had Judas never been born : 2. whether by listning to his Master he could not have repented , &c. ] To the first I answer , that the prophecy , as it was terminated in him , could not possibly have been fullfilled , had he never been born , and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or utmost completion of the prophecy Psal . 41. 9. was terminated in him , the holy Ghost by S. Peter tells us , Act. 1. To the second , that I doubt not but by listning to Christ , he might have repented , and then God foresaw that he might , yet foresaw he would not do what he might , and so foretold this ; whereas if he would have done otherwise , it is as undoubted , that God should have foreseen that , and might , if he had pleased , have foretold it also , as Christ did not onely his treason , but also S. Peters denyall , and repentance also . As for that which you suggest , that the prophecy of him might be like that of Jonah , conditional ] 1 , there is little probability for it , when the event hath so much otherwise interpreted it , which if it had not done , I should not have resisted your suggestion , as far as concerned his perishing . But then 2. you know my Argument was founded in Gods foreseeing his sin ( and no his perishing ) and to that his conditional foresight , exemplified in Jonas to Nineveh , is not applyable , § . 23. That which you cite from Chrysostome , who gives for a reason why Christ admitted Judas to the Sacrament , that nothing might be omitted that might conduce to his amendment ] belongs not to your first , but second question , and so I allowed of it , as you see , and am not prejudiced by it . For to your concluding question I answer expresly , Christ look'd on Judas's not sinning , or repenting , as possible , till by his repudiating all the means of Grace , and his measure of iniquity fill'd up , he withdrew his Grace from him , which whether he did before , or not till his death , I have no means of desining . Onely this I resolve , that Christs foreseeing what he would do , had no least influence on the effect , any more then the effect hath on the cause , or the sense on the object , Gods foresight being in nature consequent to , and caused by his doing it , not the cause of it . And when you say , that if it were possible , then the contrary was not certain , I grant it was not certain , till it was done , and when you inferr , then it could not be foreseen , I deny the consequence , for those things which are not certain , till they are done , may by an immense Deity be ab aeterno seen to come to passe in time , and so that sight or foresight be as certain , as a foresight of what is most necessary in its causes : and the reason is clear , because of that which is done , it is as certain that it is done , as of that which is in causis , it is certain , that it is in causis , and being so , it may cast a reflexion on the understanding of him that is present to it , and so is God to futures , as well as to the present . § 24 , And when you say in your Postscript , that it is a contradiction to say that things past or future are present , and therefore all things are not , nay cannot be present to God ; ] I answer , 1. that you use not the right definition of a Contradiction , in saying thus , for future doth not contradict present , but present and not present is a contradiction , and so future and not future ; 2. although it be granted of any finite thing , that it cannot be both present and future , yet God being immense , may and must be present to that which is future , or els he is bounded and limited . Yet this doth not inferr God to see what is future as present ( which you say is to be deceived ) but to see what is future as future , which though indeed it be future , yet he by his immensity may be present to it . And none of the inconveniences , which you add , follow on this ; onely let me tell you ( on strength of that Proposition , Quicquid est necessario est id quod est ) that as God cannot change what is past , so he cannot change that which is present , so as to make it , when it is present , not present , and then no more can he change that which is future , so as to make it not future . All that can be done is , either 1. to make that which is contingent ( and so may be or may not be ) to become necessary , by decreeing it ; or 2. to come to pass really , though but contingently , or els 3. not to come to pass , or finally to leave it still free , yet to foresee what will freely be done , as much as what will necessarily be done . § . 25. So that you see the maxime which you mislike , is not so much , that all things are present to God , i. e. represented to him sub ratione praesentis , as this , that God by his immensity is present to all things , and his sight being as infinite as his being , this is as easie to be understood , as the other , or as any infinite is comprehensible by our finite understandings , which you call duller apprehensions , for so sure are all ours , when we imploy them upon infinites . You see into what a length I am run , indeed much above mine own intentions , but shall not repent of it , if it contribute to the disabusing you , and shewing you the way out of this intricacy . § . 26. This second Letter having some enforcements of the old , and addition of new scruples , returned to it , by the same hand , which I accounted it my duty to answer at Large , by a third letter , ( which I suppose will conclude this controversy , ) I shall here also subjoin it . It was as followeth . The Third LETTER . SIR . § . 27. THough yours of — made hast to me , yet I found no leasure to afford it any serious reflections , till this — and therefore being already guilty of two long delayes , I shall not now encrease them by prooeme , but fall immediately to the view of your reply . And in it , what you first lay down , partly by way of concession , partly by way of apology for your own Notion , partly by way of opposition to mine , I must confesse I see not what propriety of application it hath to that which was the ground-work of my Paper , viz : that whatsoever hath a being , or ever shall have a being , ( which though by being future 't is out of my reach , yet by being future , is not removed out of Gods reach , ) is objicible to Gods all-seeing eye of knowledge , and this upon the grounds of his infinite unlimited immensity , by you and by all Christians acknowledged , and the no contradiction , ( which alone renders it impossible to God , ) which it implyes , for God thus to reach out immensly , and see all ab aeterno , which ( and in the manner as it ) in time comes to passe . § . 28. In stead of shewing this implicancy of a contradiction , ( which alone was to have been done , ) you have tendred a reason to prove , [ that God's knowledge is not properly said to be immense , in regard he knowes all things possible , ] viz : because they conjunctim are not absolutely infinite . But sure this hath no force against my position , which doth not prove Gods immensity of knowledge , by this argument of his knowing all things possible , or by any other , but takes that for granted , and needing no proofe , and from thence inferres and concludes the other , viz : his knowing all things past , present or future , and against this concluding 't is visible your reason is of no kind of force , [ for that these conjunctim are not infinite , ] for an immense knowledge may and must see all finites , though it self be infinite . § . 29. So again , when you say his immensity cannot relate to time , and place , which are both finite , and you cannot see how any quantitative extension should be subjected in a purely spirituall essence , and press this with absurdityes , and strange consequences , ( as if it were maintained by them , against whom your debates lye , ) if you consider again , you will see , there was no cause for it , I am sure in my papers there was none , which when they proposed to your consideration , whether Gods immensity comprehend not a commensitration to all time , immediately added , and somewhat beyond that , as much as infinite is beyond finite . By comprehending a commensuration to all time , if when it had that immediate addition to explaine it , it can be misunderstood , I must then farther expresse my self , that I meant , no quantitative extension , or indeed any more then this , that God is , was , and shall be , from , and to all eternity , and as his essence , so is his Immensity , Omnipresence , Omniscience ; he sees and knowes all things , not onely that are or have been , but that ever shall , or will be , i. e. shall ever have an actuall being , objicible to knowledge , and even for possibles , that yet never come to passe , he sees and knowes both parts . 1. That they are possible to be . 2. That they will never be . § . 30. This I have added in relation to those words of yours , on which you seem to lay weight , [ The time to come is now no time , as the things which meerly be possible , are now no things , and therefore to apprehend that God is in such time , or that such things are present with him , is to conceive that that is not . ] § . 31. Here , First , let me tell you , your comparison , or proportion holds not , being laid betwixt the time to come , which is really future , and the things meerly possible , which shall never be ; But passing that , 't is certain Secondly , that though the time to come , according to our finite measures , is now to us no time , i. e. is not the present time , ( which holds equally of the time past , which being past is now to us not present , ) yet in respect of Gods immensity this cannot be said , for that were to encumber him with our sinite rules , and measure infinity by our span of time , which with me you professe to avert , and abhor . § . 32. So though the things meerly possible are now no things , ( I shall add , nor ever shall be , ) yet even these are objicible to him as they are , i. e. as things meerly possible ; which yet never shall actually be , for he may and doth see that they are possible , and also that they shall not come to passe . § . 33. And when against this you argue , that this is to conceive that which is not , ] If you mean by it , that which is not actually , I grant it , but find no inconvenience in affirming , that God sees or conceives that to be possible , which he sees is not , nay shall never be ; But if you meane , that if so , then God conceives contrary to truth , there is then no shew of truth in that consequence , for his conceiving that to be meerly possible , which is meerly possible , is to see according , ( and that is not contrary , ) Nazianzen's speech that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alwayes is , but neither properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be , and that eternity is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , part of time , is so far from having any unkind aspect on my notions , that it is the very thing that I contend , that we must not go about to fathom eternity by our finite lines of time , but lay all that is done in time , or ever shall be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naked and bare before him , and still acknowledge that beyond this , there is an infinite abysse , which we cannot fathom . § . 34. On this what you build , and apply equally to that which is past , and future , [ that which is past vanishing , say you , into nothing , and before it was , being nothing , ] might ( me thinks ) by being reflected on , extricate you out of your labyrinth . For can you doubt that God knowes what is now past ? I presume you do not , can not ; And then why may he not as well know what is future ? When the onely objection to that , being [ because it is not , and he must then know that , that is not , ] you have equally resolved , that that which is past , is not , as that that is future ; and so that your objection , either holds against both , or neither , I pray consider this . § . 35. Next when you insist , that the acts of his infinite understanding , in relation to the creature , must needs be finite , as the creatures are finite . ] I cannot apprehend , how you can reap any the least advantage by it , meaning , as the words import , that God sees things as they are , for this you know and acknowledge is my ground also , and to this it is consequent , ( and so not strange , ) that whatsoever he sees ab aeterno , he must see , as it is , i. e. as it is done in time , whether necessarily , or contingently , but no way consequent , that he can see nothing ab aeterno , because it is in time that it comes to passe , for that which comes to passe in time , he that is eternall , and immense , and omniscient , may ( seeing it implyes no contradiction , ) see ab aeterno , though I who am finite , and whose sight is limited , and finite , cannot . § . 36. When therefore you argue , that it is no more derogatory to his eternal wisdome , to say that he sees or knowes this or that in time , and not ab aeterno , then it is to his infinite power , to say that it workes in a finite manner , ] Me thinks the fallacy should be to gross to impose on you , upon a second view : The former member of your comparison expressly denying his seeing or knowing ab aeterno , which is the greatest derogation to immensity , and omniscience and eternity , when the latter hath no such negation of his power of working , but affirmes onely that he workes in a finite manner , ( which he may do sometimes , when there is no need of interposing his infinite power , ) but not that he workes not ab aeterno , which the proportion , if it were observed , would exact , and then that would be as derogatory to his power also . § . 37. The observing of this will I hope cleare to you that which you say is so strange , it being but the same fallacy again in another dresse , ( which therefore I shall no farther pursue , ) or if the reason which you add , from the temporariness of the creature , which ab aeterno had no being , save onely in mere possibility , ] have still any force with you , I hope it will cease to have so , when 1. you consider that an objective being is sufficient to cause knowledge , and that it 's being in time is no hindrance to an immense Deity to see it ab aeterno , for if he may see it a day before it comes to passe , why may he not equally ab aeterno ? 2. That futures , though contingent , differ from meer possibilityes , that which is meerly possible never coming to an actuall being , and so being not future , and of such I should erre indeed strangely , if I thought God did foresee them as future , or see them as having an actuall being . It suffices that he sees them as they are , i. e. as meerly possible , and why that which is possible , though it never be , God may not see ab aeterno to be possible , I neither see , nor am offered by you any shew of reason . How you come to conceive it said by your adversaryes that the acts of Gods understanding are all necessarily eternall , ( you meane I suppose by your whole discourse ab aeterno , ) I guess not , when he that saith God sees ab aeterno , what now I do , must also grant that he now , i. e. in time sees me do it , or else could not believe him Omniscient . 'T is the part of immensity to do both , and of Omniscience to know all things both future , and present , and the affirming one of these is very far from denying the other . § . 38. You say this is no convincing argument , Gods understanding was infinite ab aeterno , therefore whatever he knowes , he knew ab aeterno , more then this , Gods power , &c. was infinite ab aeterno , ergo : what he does now , he does ab aeterno . ] But 1. Who urged that former argument in that forme ? Not I surely . 2. If I now shall , your parallel bears no proportion with it , unless the antecedent and consequent be better suited then they are ; For in your antecedent you speak of power , in the consequent of doing , which belongs to Gods will , not to his power , ( for sure God does onely what he wills , not whatsoever he hath power to do , or to will. ) But set both to the same , viz. to his power , and then it will follow inevitably thus , Gods power and ability of doing whatsoever he pleased was infinite ab aeterno , ergo . Whatsoever he now does he had power to do ab aeterno ; And this is the argument which alone is suitable to the former , Gods understanding was infinite ab aeterno , ergo . Whatsoever he knowes , ( or now sees , ) he knew or saw ab aeterno , i. e. Whatsoever now is , or ever shall be done . Both these are apparently true , though one of those which you had suited amiss , were false , the other remaining true . § . 39. Having removed these rubs , which you say thus hinder your consent , I shall hope you will yeild to as much as I pretend , which is not , you see , that God coexists to things that neither are , nor ever will be , i. e. to things onely possible , but not future , but that Gods immensity is such , as that he reacheth out and is present , ab aeterno , to all that is done in time , and so that all that ever shall be , is ab aeterno objected to his knowledge ; Against this nothing that you have said in your five first pages hath any semblance of force , and therefore I hope this now will be granted by you , and then I have it under your hand at the bottom of your fift page , that most of your objections will be easily answered , which therefore I might leave your self to do ; but having a little more leasure then ordinary , I will a while accompany you in the view of every of them ; and begin with your defence of your first objection . § . 40. And there First , when to prove it to imply a contradiction that a thing that is not , ( as , say you , all mere possibles are , ) should be intelligible , you thus argue , it 's being intelligible implyes that it is , so it is , and it is not , ( which is a contradiction , ) the fallacy is two fold , 1. You confound futures that are , ( by being such , ) supposed to have an objective being , though not as yet an actuall , with meer possibles , which never shall be , and so are not future , but onely possible to be , and agreeably are seen and known onely to be possible , but not to be future , and 2. You confound an objective being which alone is implyed in being intelligible , with present , or actuall being ; and now take it out of these ambiguities , and set it as it is , that God ab aeterno did , or now doth see that which to day is not , but to morrow shall be , and then what is become of that , [ is and is not , ] i. e. of the contradiction ? or consequently of your whole cause ? Nothing being impossible to God , but what implyes a contradiction ; which therefore again I presse ; shew the contradiction , or yeild the cause . § . 41. Secondly , when to your saying that all things past , present , or possible , are known to the divine wisdom , I returned a parenthesis , [ No man demands any more , ] and you now reply , that I did not fully apprehend your meaning , which was that God knew all things possible , not as future , my rejoynder is , that I well discerned the difference betwixt possible and future , all things being not future , which are possible ; Yet because all futures are possible , ( though all possibles are not future , ) I could not misapprehend your words , which spake of all things possible , ] in concluding that all futures were comprehended under that style of all things possible , for sure futures are in that number , and then if all futures were intelligible to God , and by you granted to be infallibly known by him , this as I said , was all I demanded . There is difference I conceive , betwixt possible and meerly possible , all futures are possible , but what is meerly possible excludes futurity . Sometimes you speake of meer possibilityes , and then I never apprehend you to meane futures , as , when you speake of all that is possible , I am obliged to do . § . 42. Now then if you spake , or speake of meer possibilityes , and say that God knew all things meerly possible , as meerly possible , and not as future , you say most truly , but then your example of B's future marriage is nothing to your purpose , for if it be considered as future , then though it be yet possible to be , or not to be , yet it is not meerly possible , for by being supposed future , it is consequent that it shall be , whereas what is meerly possible , shall never be . When therefore you say , both are known by God as possible , ( viz : that he shall marry , and that he shall not , ) neither as future , you deceive your self , for though he sees both as possible , yet he sees one as future , viz : as contingently future , future when it might be otherwise , and the other as meerly possible , i. e. not future , sees it , I say , as future , not by consequences , or per scientiam mediam onely , in the ordinary notion of that , viz , if this be , that will follow , ( for which science there is place sometimes in things meerly possible , and not future , as in the example of the Oracle concerning the men of Keilah , that if David trusted them , they would deliver him up , when yet he not trusting himself to them , they did not , could not deliver him , ) but by reaching out so far as to see it done , in that other notion of Scientia media , whereby God sees what man will freely do , and not onely conditionally what he might or would do . § . 43. Your following objections against this , that what is known as future , is certainly known will be , but A. B's marriage is altogether uncertaine , ] is of no more force then the answer of the double necessity , simplex , and ex hypothesi evacuates , for what is certainly known will be , may be also in respect of the agent uncertain , as being free for him to do , or not to do , which notwithstanding when he hath done , it is then certainly what it is , and as so , it is seen by God from all eternity . § . 44. Thirdly , when I said that the having no being in act , is a phrase proportioned to the thing , and to our finite understandings , 't is visible . 1. That I spake of the phrase , and nothing else . 2. That my meaning is , that to our finite understandings that is not present , or in act , which is still future , but yet God by his immensity may reach out , and be present to it , or see it , as wee do that which is before our eyes . § . 45. And when against my words you argue thus , [ if it be proportionable to the thing , then it is also to Gods understanding which depends thereon , ] 't is plain again , that you misapprehend mee , for I oppose Gods infinite , to our finite understandings , and not Gods understanding the thing , to the reality of it ; God understands it , as it is , and so sees that future , and contingent , which is truly so , ( as Cicero saith , Vt praeterita ea vera dicimus quorum superiori tempore vera fuerunt instantia , sic futura , quorum consequenti tempore vera erunt instantia , ea vera dicemus , ) but till it actually be , God sees it by his infinite science , which by our finite we cannot reach . § . 46. Let it then be granted that Gods understanding depends on the thing , what followes thence ? No more but this , that future contingents having yet no being in act , and therefore being not visible to our finite faculties , have yet a being objective , as being really , though contingently future , and Gods knowledge being proportioned to the things , and depending on them as such , i. e. as future contingents , and not as actually being , these he knowes by his infinite knowledge . § . 47. But say you , his understanding can be no more actuall then the thing is from whence he derives that understanding , ] what truth is there in this ? I know what is past , my knowledge is actuall , but the thing past is not so ; I know if the course of nature be not altered , ( or , which as to this matter , is equivalent , I believe , ) the Sun will rise to morrow , here my knowledge or belief , is actuall , but the object is future , not yet actuall , save onely that it is now actually true , that the Sun will rise then . And then why may not Gods knowledge be actuall either of what is past , or future , ( and so now actually is not , ) and yet he see it as it is , i. e. what is past as past , what future , as future ? § . 48. Fourthly , when to my question , [ Why , if God sees before , that which in after time hangs in the balance of humane indetermination , he may not also foresee which end of the balance will at length overpoise ? ] You answer , that the foresight of the former is the foresight of possibles , but the foresight of the other is the foresight of a contingent future , and that the one is not as truly future , as the other , ] you cannot but see , you do not render any answer to the question , i. e. any reason why he may not see what is really , though contingently future , as well as that which is meerly possible ? It is true , one is not as truly future , as the other , but what shew is there of reason , that what is lesse future , or not future at all , shall be seen , and that which is future , and shall really be , shall yet not be seen by him that is Omniscient ? can it 's no kind of being , not so much as in futurition , set the advantage on that side , and make that most intelligible , which hath no being , and that least , which hath ? If it do , yet sure it shall be no ground of resolving that the really future is not at all , even to God foreseeable , or that there is any contradiction in this , which if you remember was incumbent on you to prove , by that of hanging in the balance , &c. but is not now attempted by you . § . 49. I proceed to your defense of your second objection . And first when you grant that many things are possible , which will never be brought to act , ] how could you say before , that it was a mistake to call that possible which God foresees shall never be ? Is that a mistake which is perfectly true ? Or is not Gods foresight agreeable to what is ? § . 50. But say you now , God that sees all things as they are , sees them as possible , not the one side of a contradictory proposition as determinately true , and the other as assuredly false , for so he should see them as they will be hereafter , but not as they are now , ] I answer , 1. God that sees them as they are , sees them not onely as possible , but as future , for they are not onely possible , but future , 2. Of contradictory propositions , as , that I shall kill my self to morrow , and I shall not kill my self tomorrow , ] one is determinately true , I mean not by determinately true , that God hath decreed it shall be , but it is true on the one side , and not on the other ; for if I kill my self tomorrow , then it is true to day , that I will kill my self tomorrow , and if so , then it is false , that I shall not kill my self tomorrow . What then is determinately true , God sees as determinately true , and so sees it as it is . 3. If he sees them as they will be hereafter , sure this is sufficient , who would desire any more ? Nay this is to see them as they now are , for now they are future , i. e. things that now are not , but shall hereafter be . § . 51. In your reply to my second answer , it is no way pertinent which you say of a bare supposition proving nothing , yet being granted proving any thing that is necessarily deducible from it . For 1. when I speak of a bare hypotheticall necessity , you speak of a bare hypothesis or supposition , which is quite another thing , your bare supposition is a supposing , ( though no more then supposing ) that to be , which is not , but our bare hypotheticall necessity is a conditional , as that is opposed to an absolute necessity . How wide are these one from the other ? 2. Then if you review that my second answer , to which you make this reply , you shall see how little propriety it hath to it . It was this , Change the foresight into seeing from all eternity , and then it is plaine , that God from all eternity may see that will never actually be , which yet is free for the agent to do or not to do , ( and God sees that to , ) and so is possible every way , save onely ex hypothesi that it will never be , and as the bare hypotheticall necessity is no absolute necessity , so this bare hypothetical impossibility is no absolute impossibility . To this your reply is , that though a bare supposition prove nothing , yet it being granted , it infallibly proves any thing necessarily conclusible from it . ] You see now how little this is ad Iphicli boves , and yet , 3. If it were pertinent , it would not be for your advantage , for supposing , ( as I also do , ) that God sees the thing as contingently future , free for the agent to do or not to do , it must by your rule necessarily follow , that the thing is contingent , and so not absolutely necessary , or any other wayes , then that when it is , it cannot not be , which was all I had to make good in that answer . § . 52. In my third answer you grant all I aske , onely you interpose , that to our purpose it is all one whether Gods prescience render the object certain , or presuppose and find it certain ; and , as if this were , upon the meer saying it , presently granted , as a Maxime cleare by it's own light , you add no word of proof to it . Which how far from reasonable it is , you will now discover . And 1. to render , and to find , are as far from all one , as to cause and not to cause , for sure what I render certain , I cause to be so , what I find certain is caused by another and not by me . And being thus distant in themselves , it is strange they should to our purpose be all one . Is it all one to our purpose , whether I commit sin freely , when I had grace to abstain from it , or God cause or work it in me ? What two things can be lesse all one then these ? and this the one purpose , for which the men , with whom you dispute , do insist on this subject , and distinguish betwixt Gods foresight and his decree . And therefore as you are very sollicitous that your opinion should be freed from the imputation of derogating from the Divine immensity , and Omniscience , so at this time it concernes you to be as carefull , lest you offend against Gods purity , and other attributes , when you make it all one for his prescience to find and to render the object certain ; i. e. to see all the sins that wee commit , and to cause them . I pray consider this , and it will force you either to acknowledge that God foresees certainly what we do freely and contingently , or to deny our sins , ( i. e. voluntary actions , ) to be free , or to deny that Christ foresaw that Peter would deny , or Judas betray him , both which he foretold to his Disciples . § . 53. I proceed to your defense of the objected inconveniences against my answers to them . And first , it breakes no square , whether [ in themselves , ] be inserted , or omitted , 1. because what is in it's causes utterly uncertain , is so in it self . 2. because you yeild to all I said on this head as rationall and convincing , and onely question the truth of my principle , which you know I was not again to prove in that place , when I was answering the objections , or inconveniences . § . 54. Your second inconvenience I understood before in the very sence that your instance now sets it , and accordingly I rendered answer to it , and shewed wherein it was that Exhortations , &c. were founded , viz. in the liberty of our actions , so long as till they be actually committed , and no longer . And to this you give no answer at all , nor to ought I say on that head , but onely say over in another Scheme the same thing to which I answered . § . 55. In this your new Scheme you say , that had it been known aforehand , that A. B. would obstinately have continued in his wickedness , it had been vain to have used exhortations , and so for God ( supposing his prescience , ) it were vain to enjoyne them . ] Here the word [ vain ] in the obvious notion imports unprofitable , or uselesse , and then , 1. I pray consider , whether it be fit to speak thus of God. It is certain Christ saw Peter would fall , Judas would betray him , yet he told them both of it before , and that telling them was a timely admonition , and equivalent to an exhortation , adding of Judas a terrible threat , or denunciation , that it was better for him , that he had never been borne . Would you think it tolerable for any Christian to say hereupon , it was vain , for Christ to do all this ? I trow you would not , and therefore will your self think fit to avoid it . § . 50. Should you have any scruple in this , the story of Pharaoh , and the passages , Rom. IX . referring to it , would , à multò majori & fortiori , supersede or answer it . God had there foretold Moses , that he Pharaoh's heart , which I hope is much more toward inferring a necessity , then Christ 's foretelling Peter , or Iudas of the fall of the one , and treason of the other . And yet God exhorts Pharaoh after that , and he that objects against his doing so , Rom. IX . that saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Why doth he yet , ( after that sixt judgement , when God himself hath sent his plagues on his heart , why doth he still , or yet ) find fault , is answered , Nay but , O man , who art thou , that disputest against God ? § . 57. In the former part of that story , when it was not come to that height , yet it is most evident that from the beginning of Moses's mission to Pharaoh , God had foretold that Pharaoh , would harden his own heart , and that ( alone ) is perfectly parallel to our case , which is of prescience of future contingent acts of mans will , yet are all Gods messages and signes by Moses purposely sent to melt , and perswade him to let the people go . Doth any man now want a perspective to discerne that these messages of heaven were not vaine ? Or that such acts of Divine wisdom , ( his wayes , that are not like ours , ) are not to be submitted to our tribunall , but adored and reverenced , and no otherwise approached by us ? But then , § . 58. Secondly , if by vain you meane no more , then that which doth not finally obtain the effect principally designed , so there will be no difficulty in affirming with S. Paul , that Gods grace and so his exhortations , &c. may be received in vain , for so God knowes it is too frequent for us to do , mean while what thorow our default becomes fruitless to us , doth not returne so to God , but serves Gods subsequent , ( though it resists his , ) antecedent will , which is also Gods will , viz : to punish the obdurate , as well as his antecedent is to save the humble and tractable , and the more frequent the exhortations are , supposing grace annext to enable to make use of them , ( as you know we suppose , ) the more culpable is the obstinacy against such meanes , and the more culpable , the more justly punished , and so Gods justice vindicated from all aspersion , and mans freedome asserted : And the exhortations , that have contributed to all this , will not be deemed vain , though they attain not the fruit primarily intended , the salvifick effect or designe of them . § . 59. And whereas you compare this to a Physician prescribing a medicine , which he foresees will do him no good . ] I must ask by what meanes it comes to passe that that medicine will do him no good ? By it 's own insufficiency or impropriety to the disease , or by the obstinacy of the patient , that he will not take it ? If by the former , I then acknowledge with you that Physician were vain ; but that is no way applyable to God , whose medicaments are sufficient , being the power of God to salvation to all that believe . But if it be by the second onely , then the Physician is far from vain , as doing all that the wit of man can do , or wish toward the recovering of his patient . For he that will not use his recipe's , seemes bent on his own death , and as guilty of it , as he that cuts his own throat , and 't is no disparagement to the Physician , that when he is prescribing remedies for his feaver or consumption , he doth not cure his obstinacy , or that he prescribes to him , as to a wise man he would prescribe , ( though indeed the event be much other , then it would be in a wise man , but that is not the Physicians fault , ) and as little can the vanity be imputed to Gods operations , when by our defaults onely they prove uneffectuall ; God himself , Isa . V. appealing to us in the like case , what could he have done more to his vineyard which he had not done , when yet pro uvis labruscas , instead of grapes it brought forth nothing but wild grapes . § . 60. In that place no doubt it was possible for God to have done somewhat which he did not , viz. to have forced the ground to bring forth good grapes , but to a vineyard interpreted there to be the house of Israel , to a rational vineyard , and to that which was to be left in a state of rewardablenesse , of doing and not doing , of freedome , the dowry of the will of men and Angels , with which they were created , this was not competible and therefore 't is truly said , God could do no more , then he did , or doth , ( whatsoever the event be and be foreseen by him , ) and that is as contrary as is possible to the objection of vainnesse . § . 61. For the enforcing the third inconvenience , you say it seemes hard that finall impenitents should from all eternity be reprobated , unlesse conditionally , ] never considering , what was most conspicuous in my answer , that final impenitence it self is that onely condition . When therefore you say , It were , as if a person should be sentenced to death for a fact before it be committed , you fall back into the two mistakes , which my answer , if adverted to , had prevented . 1. You speak of a person simply , and abstracted from guilt , when I speak of a final impenitent , i. e. a person so very ill qualified , and fouly guilty . 2. I suppose his sentence to be founded in his guilt , and his guilt , in order , before his sentence , but both of them in the mind of God , ( who seeing his guilt , awards that punishment , adapts his revenge to that fact , ) seen as past , before ever that sentence goes out against him . § . 62. Here you say A. B's , Salvation was ab aeterno possible , ( which I grant , ) and thence infer , that God did not ab aeterno see his damnation as certain , but onely as possible . But I deny the consequence , for he may see both his salvation and damnation as possible , and yet see one of them as onely possible , the other being also future , which is somewhat more , then onely or barely possible . Meane while nothing hinders , but what is , ( and God sees , ) thus future , he might by his omnipotent power have prevented , ( which yet , you say , by my reason he could not , ) onely then , he had not seen it as future , but as that which would have been , if he had not prevented it . § . 63. Again you say , that if God had infallibly foreseen that A. B. living longer would unavoidably have fallen into sin , and therein have persevered till death , you verily believe , in regard of his goodness and love to mankind , not onely in generall , 1 Tim. II. 4. 2 Peter III. 9. But to A. B. himself , Ez. XVIII . 32. that God would take him away in his infancy , assoon as baptized , when he was in the state of grace and salvation . ] In this processe of yours , I wonder whence the word unavoidably came . For I that according to your supposition , look on A. B. as one baptized , and in the state of grace , and salvation , can never grant that he unavoidably falls and finally perseveres in such sin , as brings damnation ; I grant he may fall , and that finally , but sure not unavoidably , for by that grace he was enabled to stand , and if he fall , he falls willfully , but that is not unavoidably . § . 64. And what if Godsees from all eternity that he will thus fall , doth that render his fall unavoidable ? No , but Gods foreseeing that he would fall willfully , when he had grace to stand , ( which circumstance he foresaw , as well as the fall it self , ) must infer the quite contrary , that when he falls he might have stood , and so fell not unavoidably . § . 65. But then leaving out that unseasonable word , [ unavoidably , ] which in all reason you might have done , when in relation to the certitude of Gods prescience you had said , [ infallibly foresees , ] there will then be no ground of truth in that proposition , no shew of proof of it from the goodness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God to all , or to any particular , as those texts or any other express it , for from none of those it is rendred probable in any degree , that they which are baptized , and have sufficient grace given them , and promise of abundance , if they make use of it , shall have violent restraints , or be taken out of the world , rather then they shall fall into wilfull sin . Consult the places again and you will soon find there is no propriety in them for the proofe of this . § . 66. And yet if even this also were true , it would no way incommodate our pretensions , for in that case of Gods taking away such a man , in his infancy , it would follow by our doctrine , that God foresaw that from all eternity , and so that he foresaw not A. B. a finall impenitent , which is the destroying and voiding your whole supposition . § . 67. How then this seeming advantage could reasonably incline you , to profess it your thought , that the doctrine of prescience is very much inconsistent with the omnipotence and goodness of God , &c. and that 't is swallowed without examination , I now leave you candidly to consider , by your reflexions on the strength of that reed you laid this weight on . Judge I pray , might not God , if he would , have created a world of men , taken them up into heaven , and crowned them , ( if crowning it could be called , ) with everlasting blisse , and so left none of them in the hazards of this world ? Yet did not , ( it is evident by the fact , ) his love of mankind oblige him to this , but men are left to vast dangers , and multitudes fall under them . Must all this now be imputed to Gods ignorance how all things would frame in the world in this other course , which yet it appeares he hath chosen ? The consequences are too horrid to insist on . Let us instance once for all in Adam , 't is certain he fell , and in him all his posterity , did not God foresee or know this , till the effect told it him ? Then how was Christ given in decreto divino , before the creation of the world ? I hope you will not say he was not so given , when the Scripture is in many places so expresse for it , especially , Ephes . I. 4. and when Gods decrees are ab aeterno , and so especially this , the foundation of all the rest , of those that concern our salvation , Yet can I as little imagine what else you can say , unlesse you will forsake your hypothesis . § . 68. For if he decreed Christ before the creation , then he foresaw there would be need of him , if so , then he foresaw Adams fall , and then why may he not have foreseen all other mens sins , all contingent future events , of which he is no more the author , and of which there is no more necessity that the free agents should act them , then there was that Adam should sin before he was created . I pray consider this , and it will do your whole businesse . § . 69. But let us examine your reasons , by which you will approve your affirmation , that prescience ab aeterno derogates from omnipotence . You instance in Charls's death , and you might have done the like in the death of Christ , whereof the sacred writ testifies , that it was by the determinate counsell and foreknowledge of God. Now prescience being admitted , say you , it was as certain that King Charles should die , Jan. 30. as now it is that he did die that day , and to that it is consequent , that it could not have been prevented by omnipotence it self . ] Your consequence I deny , sub hâc formâ , because he that saw it would be that day , equally saw , both that he might , and that he would not prevent it . By his omnipotence it is certain , he might , by his will and wisdom , ( now revealed , ) that he would not prevent it , by his Omniscience , that from all eternity he knew he would not , by his very mercy to him , and for other most wise ends , that he would actually deliver him up to the wills of the malicious , able to destroy the body , but no more , which again is founded in his foresight of their malice , and must suppose it . All which makes it as infallible , that God might have prevented it , as that he would not , did not , therefore this is far from derogating from his omnipotence , in this of his not being able to prevent it , the contrary to which is by this our Scheme expressly established . § . 70. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for my positive answer , you cannot but know already , all the necessity consequent to prescience is the necessity ex hypothesi , it is necessary to be while it is , and because it will be , therefore God foresees it will be , and if men would have done otherwise , God would have foreseen otherwise . § . 71. When you take it for mine acknowledgment then , that God cannot change that which is future , so as to make it not future , I answer , that sensu diviso it is most false , for whatsoever is future , God can change , and make it not future , and then foresee it not future . But if you meant Conjunctim , that remaining future , he could not make it not future , 1. That is a great impropriety of speech , and most unreasonable , that he that speakes of changing , should mean keeping it still as it is , unchanged , and 2. You see the fallacy , that most palpable one , of a benè divisis ad male Conjuncta , which I hope will no longer impose upon you . The ill consequences you feare and exaggerate , should God be thought not to have been able to have prevented it , I shall not need insist on , detesting the thought , as much as is possible , and having so far secured our Scheme from it , that if God foresees not that he could prevent any future whatsoever , I shall not think he foresees any thing . § . 72. So likewise for his goodness , you cannot doubt but I acknowledge that as fully as you , in relation to our salvation : Let us see then how I am obliged to deny this again by admitting his Prescience . Why , say you , if God willingly suffer so many to be damned , whom he might have saved where is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? &c. I answer , just where you your self will , and must place it , unlesse you believe many shall not be damned finally . For 't is most certain , God by his absolute power might have saved all them , that yet are now damned , and the shew of inconvenience is exactly the same , whether God be believed to foresee all things ab aeterno , or no. For suppose we , that God foresaw not , but saw in time as we do every thing that happens in our presence , and suppose we a wicked man filling up the measure of his iniquityes , or ready to die in his sins , I demand might not God , if he would , rescue him out of that state , convert him into a Saint , and assume him , as he did Elias in the sanctified state ? Questionlesse he might , yet without all controversy he doth not thus to every wicked man , for if he did , none should be damned ; Do you now reconcile this with Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his words and many vehement asseverations , ( as I doubt not but you are well able to do , ) and then review your own question , [ If God willingly suffer so many to be damned whom he might have saved , where is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? ] 'T is not possible you should need more words to disintangle this snarle , and in my former papers I shewd you in this place to what Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs , giving sufficient grace , &c. : to which you reply nothing , and therefore I suppose consent to the truth of it , though 't is sure both that God by his absolute power might do more then he doth , ( and therefore I like not your expression , that he does what omnipotence could performe , citing , Isa . v. 4. In place of it , I should have said , what his covenant , promise , mercy , justice , equity , wisdom , obliged him to do , or what was reconcileable with all these , without interesting his absolute power , or omnipotence in it , ) and that obstinate sinners do actually resist , and frustrate all the methods that are used by him . § . 73. Of the manner of S. Austin's asserting prescience I need not farther insist , then that by the expresse words of that period I produced , he will have it reconciled with the free will of man , which if all would do , there were little more to be required of them . Yet because you have endeavoured to take off the force of S. Austin's words , and from Vives's words on Chapter , IX . ( Quod si indignum , &c. Dicamus à providentia voluntateque Dei cognitionem ejus prosicisci , voluntatem statuere quod futurum sit , scientiam quod volunt as statuerit , nosse , ) to draw him to Calvins sence , I shall read over that IX . Chapter , both Text , and Comment , and give you some passages out of it ; In the Text , 1. That they are much more tolerable that bring in Syderea Fata , a fatality depending on the starrs , then they which take away praescientiam futurorum , foreknowledg of futures : and that it is a most open madness , confiteri Deum & negare praescium futurorum , to confess God , and to deny his prescience . 2. Nos ut confitemur summum & verum Deum , it a voluntatem summamque potestatem & praescientiam ejus consitemur , nec timemus ne ideò voluntate non faciamus quod voluntate facimus , quia id nos facturos esse praescivit cujus praescientia falli non potest , as we confess the supreme and true God , so we confess his will , and supreme power and prescience , neither do we scare least we should not do voluntarily , what we do voluntarily , because he foresaw it , whose prescience cannot be deceived , making it the heathen feare of Cicero , which now is yours , lest the infallibility of the prescience should impose necessity , and frustrate Lawes , exhortations , &c. 3. Nos adversus sacrilegos ausus & Deum dicimus omnia scire , antequam fiant ( marke omnia ) & voluntate nos facere , &c. Contrary to the darings of sacrilegious men , we both affirm that God knowes all things before they are done , and that we do them voluntarily . 4. Novit incommutabiliter omnia quae futura sunt , & quae ipse facturus est , he knowes unchangeably all things which are to come , and which he will do , not onely the latter , but the former , and all of one as well as the other . 5. He that foreknew all the causes of things , among them could not be ignorant of our wills , quas nostrorum operum causas esse praescivit . Which he foresaw to be the causes of our workes . 6. Qui non est praescius omnium futurorum non est utique Deus , he that foresees not things to come , is not God. 7. Of our liberty , Voluntates nostrae tantum valent , quantum Deus eas valere voluit , & praescivit , & ideò quicquid valent , certissime valent , & quod facturae sunt ipsae , omnino facturae sunt , quia valituras atque facturas esse praescivit cujus praescientia falli non potest , our wills can do as much as God will'd and foreknew they were able , and therefore whatsoever they can do , they most certainly can do , and what they will do , they altogether will do , because he foresaw they could and would do it , whose prescience cannot be deceived . Next in Vives's comments you have , Non res futurae ex scientia Dei manant , sed scientia potius Dei ex illis , quae tamen futurae non sunt Deo , ut est error multorum , sed praesentes . Quocirca non recte dicitur praescire , nisi relatione ad actiones nostras , dicendus est scire , videre , cernere . Quod si indignum videtur , &c. Things future do not flow from Gods science , but rather Gods science from them , which yet are not future to God as the error of many is , but present , wherefore he is not rightly said to foresee unlesse it be in relation to our actions , he must be said to know , to see , to perceive , which if it appeare unworthy , &c. There come in the words by you recited , of Gods science coming from his will , which you say is Calvinism , but is not set by Vives to interpret S. Augustin's sence that way , no nor to assert it as his own , but to recite another opinion , that hath lesse impiety in it , then the denying of prescience would have . Thus you see what that Chapter in the Father , or his Commentator gaines you . Mean while I take you at your word that you grant with S. Augustin the prescience of God , and if you grant it with him , you must grant it not onely in things which come to passe necessarily , ( as all that God decrees do , ) but simply in all things , and particularly in those , wherein voluntatis arbitrium retentum , freedom of will retained is concerned , for to those you see he thorow out the IX . and X. Chapters applyes it , and if you grant prescience in them , you grant as much as I desire , if not , you deny it , ( which yet you again say you do not , ) more then S. Augustin . § . 74. What you here add as your conclusion from S. Augustine in his confessions , lib. II. c. 18. videri non possunt sed praedici possunt ex praesentibus quae jam sunt & videntur , they cannot be seen but they may be foretold from those things that are present , and are now seen , and from Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz : That Gods knowledge of future contingents is meerly hypotheticall , this being supposed , that will follow , &c. ] I shall now proceed to examine , 1. By a view of your two Testimonies , then of your conclusion from them . And first for S. Augustin's words , they are not spoken of Gods prescience or predictions , but of ours , and that of things coming from natural causes , Intucor auroram , saith he , oriturum solem pronuncio , &c. I behold the morning , I pronounce the Sun will rise . Look and you will see it manifestly , so then it is nothing to Gods prescience of future contingents , and you can conclude nothing from it . § . 75. And for the Chapter in Origen's Philocalia , it cannot be , but you must have noted in it , the weight that he layes on the prediction of Judas's treason , the general resolution , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every thing that is future , God sees it will come to passe , ( and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the foreknower is not cause of all that are foreknown , ) citing from Susanna , 42 , 43. That God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the knower of secrets , that knowes all things before they are , then he proposes the question , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how God from all eternity foreknowing those things that are thought to be done by every man , our free will may be retained . Which he treats against the heathen that say Gods foreknowledge takes away all praise and dispraise , &c. and maintain it just as you do , as you will see , if you compare your , and their arguing . Now to these his answer is , that God from the beginning of the creation of the world , nothing being without a cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the progresse of his mind thorow all things that are future , sees them , that if this be , that will follow , &c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proceeding to the end of things , he knowes what shall be . Which he doth expresse , to shew that he sees the dependence of all things , not from his own will , who by knowing them , as it followes , causes them not , but in a concatenation of humane acts and choises , as when by temerity one walkes inconsiderately , and meeting with a slippery place falls , which he that sees , is no way the cause of his fall , saith he , adding that God foreseeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how qualified every one will be , sees also the causes that he will be so , mean while his foreseeing is not the cause of their being what they are , but though strange , saith he , yet 't is true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing future is the cause that such a foreknowledge is had of it , for it doth not because it was known come to passe , but because , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) it was to come to passe , it was known . Then he comes to a distinction in what sence it is true , that what is foreseen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall altogether be , and states it just as we do all along . From all which , ( that I may now follow , you to your inferences , ) you can with no reason conclude , that it was his and the rest of the Fathers doctrine , that Gods foreknowledge of future contingents is meerly hypotheticall . You see most evidently from their sayings , every where scattered , ( competently by those which I have now set down , ) that this was not their doctrine . And this one passage , if it were favourable to your conceit , ( as it is not , ) yet could in no reason evacuate all others . § . 76. In your conclusion that which I mislike is not the word , [ hypothetical ] but [ meerly ] for that signifies God to have no other foreknowledge but that . I doubt not but of all things that are , God foresees , as Origen's words were , that if this be , that will follow , and so I deny not hypothetical foreknowledge . But I cannot confine Gods foreknowledge to this one head , for why may he not also see , ( and as easily , ) that this , and that will both be ? The principall use of hypothetical foreknowledge , is in things meerly possible , which come not to passe , ( as before I applyed the example of Keilah , which you now mention . ) But what can that have to do with those things , which do actually come to passe , and that meerly by the free will of man , and by no necessity of consequences ? Though , ( as I said , ) even in those , God that sees them as they are , both in their causes , and most casuall , or voluntary mutations , and progression , and all circumstances concomitant , sees one thing following , ( though but freely , not necessarily , ) out of another , first this , and then that , and because this , or upon this motive , therefore that ; Which as it is far from asserting any necessary chain of causes , contrary to the freedome of mans will , which in that very place Origen largely establishes , so it is far from a knowledge meerly hypothetical , for that is not the knowledge of what is , but what will be , if somewhat else make way for it , which being uncertain , whether it will be or not , there can be no determinate knowledge , that the other will be , which is quite contrary to his instances of Judas's betraying Christ , &c. Which were as really and determinately foreseen and foretold , as they were really acted . And therefore I must desire you not to think this favourable to the Socinian's opinion of Gods foreknowledge of future contingents being onely or meerly hypothetical , ( though God foresee hypothetically , yet not onely so , ) or that this key will fit all places of Scripture , which foretell things to come , because it fits the case of Keilah , and Jer. 38 , 17. and some few others . § . 77. I have the more largely insisted on this , because it seemed so likely to mislead you , there being some examples of foreknowledge meerly hypothetical , from whence yet to infer that Gods foreknowledge indefinitely , is meerly such , i. e. that he hath no other , is the same errour as from particular premisses , or from one or two examples to make an universal conclusion . § . 78. On view of your fourth objected inconvenience , you grant all I said in answer to it , onely , say you , the former difficulty seemes to recurre , how A. B. may be truly salvable , when if absolute prescience be granted , his damnation was as certain before he was borne , as it will be when he is in Hell. ] I answer . 1. That in answer to objected inconveniences all that can be required of any man is , to shew that that inconvenience doth not follow , not to establish the principal doctrine again , ( which before had been done by the no implicancy of contradiction , which left it possible for God to foresee future contingents , and then by consideration of his omniscience , which qualifies him to know every thing which is scibile , or the knowing of which implyes no contradiction , and then by the testimonies of the Prophets , who from Gods prescience foretold such futures , ) having therefore done all that was incumbent on me , I had hoped the difficulty would not still have remained , when all I said was granted . But seeing it doth , I answer , 2. That supposing Gods eternal prescience , it cannot but as clearly appeare , that A. B. not onely may be , but is truly salvable , whilst he is in Viâ , as that he is damned , or no longer salvable , when he is in Hell. For supposing A. B. in viâ , to be one , for whom in Gods decree Christ dyed , and supposing Gods eternall prescience of all that is , ( unquestionably of all that he himself will do , as he sure will all that is under his decree . ) It must thence necessarily follow , that God foresees him salvable , and supposing that at length he is damned , it doth but follow , that God foresees him damned ; These two things then by force of praescience are equally cleer , that he is one while salvable , another while damned , and so they are equally certain , and if his having been salvable do not hinder his being damned , then neither will his being damned hinder his having been salvable . He is truly salvable who God foresees will not be saved . How so ? because God truly bestows upon him all means necessary to salvation , and that being all that is required to make him salvable , this is as truly done , when the effect followes not , as when the meanes are most successfull . And Gods prescience of the successlessness , makes no change , hath no influence either on the meanes , or the man , any more then my seeing a thing done hath causality in the doing it . Now if he be salvable , ( though in event he never be saved , but damned , ) and Gods praescience that he is salvable , be as efficacious to conclude him salvable , as his prescience that he is damned , to infer him damned , what a palpable partiality is it to infer from prescience , that his damnation is certain before he is borne , and yet not to infer from the same principle , that his salvability was certain before he was borne ? Nothing can more irrefragably prove the weakness of your inference , then that it is so obvious to retort it . § . 79. The short is , that which is future onely contingently , it is certain that it is foreseen by God , yet till it is , it may be otherwise , and if it be otherwise , God sees it to be otherwise , and what may be otherwise , is not certain to be so , and therefore his damnation is not certain before he is born , which is the direct contradictory to your inference , and that method which will equally infer contradictories , of what force it is to establish truth , I leave you to judge who propounded the difficulty . § . 80. Here then is the errour , because God cannot erre in his foresight , therefore you conclude from supposition of his prescience , that the thing , which you speake of , is certain , when yet it no way appeares to you or me , that God ever foresaw it , but by our supposing that it comes to pass . Hence then comes all the supposed certainty , from supposing it to come to pass , which is the certitudo ex hypothesi , a certainty that it is , as long as it is supposed to be , and then Gods prescience hath nothing to do with it , but it would be as certain without supposing Gods prescience , as now it is by supposing it . And now would you have me shew you how A. B. is truly salvable whilst you retain your supposition that he is damned ? This , if you marke , is your difficulty , for you have no other ground to suppose that God foresees him damned , but because you suppose him damned , and seeing it is , you see what a taske you have set me , even to make two members of a contradiction true together . This I confesse I cannot do , and I grant God cannot , yet thus much I will do for you , I will mind you , that even when A. B. is in Hell , the proposition is still true , that A. B. when he was on earth was salvable , and if it be true when he is in Hell , I appeale to you whether it be not true , when God foresees he will be in Hell , doth Gods foreseeing him in hell impede more then his actuall being in it ? If not , then notwithstanding Gods prescience , A. B. is salvable , and so now I hope you see both that , and how he is so . § . 81. In your fifth inconvenience , you still adhere that you think it scarcely reconcileable with that determinate prescience which I hold , for God seriously to call those whom he foresees ab aeterno that they will not repent . But you take no heed to the place of Scripture , which I demonstrated it by , turne you , turne you , why will you dye ? and , as I live , I delight not in the death of him that dyes , where it is evident , God seriously , ( if an oath be a note of seriousnesse , ) calls those who dye and will dye . Why do you not lay this to heart , when it is so cleare , and ( you yet give me your leave to say , ) unanswerable ? § . 82. I said , when God calls to a man not to fall , he is not fallen , and , you say true , but he is fallen in Gods prescience . ] I now ask you , how you know he is ? Your onely possible answer is , that if he be fallen , then by the doctrine of prescience , God must foresee him fallen , and you now by way of supposition , ( which 't is lawfull for disputations sake to make , ) take it for granted , i. e. suppose he is fallen . And then , ( as even now I said , ) to your voluntary supposition all is due , and with that I cannot reconcile the contradictory , and so still what is this to prescience ? § . 83. Again you conclude , that God sees , A. B. will never rise again , how do you know , or imagine God sees it , but because you suppose it true , that he will never rise again ? and if it be true , then it is also infallibly true , whether God see it or no. And so still what have you gained , your supposing it true is it to which adheres the supposition of Gods foreseeing , and infallibility consequent to that , but that addes no weight to that which was before supposed infallible . § . 84. Again you aske , can God seriously call him , who [ he sees ] will never repent , seriously do that he sees useless , and absolutely ineffectuall ? ] I have oft told you , and proved to you , that he may , 't is certain he called Pharaoh , when he had predicted he would not hearken , and he most seriously doth things to salvifick ends , which do not eventually attain those ends , and he foresees they do not . § . 85. I said that what God doth thus in time , he ab aeterno decreed to do , this ( as it is apparent by the antecedent , to which the relative [ thus ] belongs , ) I spake of Gods calling men , some not to fall , others to rise again , and you reply , that it seemes to you utterly improbable that God should do whatsoever he doth , by an antecedent decree . ] I have no temptation to leave our present taske , which is sufficient for the day , to dispute that question with you in the latitude , as your , ( whatsoever he doth , ) importeth . It will suffice , if God doth any thing by an antecedent decree , or decree any thing before he do it , for if any thing , then sure his calls and warnings , which are parts of his covenant of grace , and that is sub decreto , decreed by him . And then what I said before , is still of full force , Gods foreseeing mens disobediences to his calls , was in order of nature posteriour and subsequent to his decree of calling and giving them grace , and being so , cannot move him to change what went before , or presently to disannull it , and till it be disannulled , 't is certain , and exacted by veracity , that he act according to it , i. e. that he call those seriously , who yet he foresees resist him . Why you should here farther inlarge , of the greater improbability , that God should without consideration decree what afterward he perceives would be uselesse , I guess not , being sure no words of mine gave you temptation to think that I affixt inconsiderate decrees to our God of all wisdome , or counted those calls uselesse , which through our obstinacy , ( onely ) faile of their designed good effect . § . 86. No more did I give you cause for that harsh-sounding phrase of Gods necessarily pursuing it , because it was decreed . ] I should rather have suggested to you these words , instead of them , that God is faithfull , and just , and veracious , and so performes his part of the covenant of grace with men , howsoever they are , ( and he foresees them , ) wanting to their own part . § . 87. What you say you understand not in my last papers , I thus explaine ; those calls of God which the obdurate reject , are most seriously meant by God to their reformation , else he would not punish them for rejecting them , as he doth by withdrawing them , &c. This God decrees to do ab aeterno , which he could not , unlesse he soresaw their rejection of them , and yet neither could he foresee their so criminal rejecting them , unlesse he foresaw the seriousnesse of them , and if he foresaw that , then it is as certain as any thing , that God foresees that they are serious , and although God do not actually inflict punishment upon bare foresight of sin , yet sure he may decree to punish those whom he foresees to deserve it , and that is all that is necessary to my arguing . Else I might tell you that God that accepts not a temporary faith , will never accept such a man as is answerable to the stony , or thorny ground , ( who in time of tryall would fall away , ) though he should be taken away before temptations approach . § . 88. In that of Judas , you grant that the prophecy , as terminated in him , could not have been fulfilled , had he never been born , but then your quere remaines , say you , whether it might not have been fullfilled in another ? ] I answer , 1. it could not have been fullfilled in another , without some other disciples doing what he did , and 't is certain no other did so , and therefore what was foretold must have been fulfilled in him , or else , ( which may not be believed of a divine Oracle , ) had not been fulfilled . But then , 2. Christs words to John pointing out Judas for the Traitour , he that dippeth , &c. was a prediction of God perfectly terminated in Judas's person , and could not be fulfilled in any other , and so your new quere is answered also . And that gives you a farther reason , ( if what was said before to your second quere were not sufficient , ) that our Saviours prediction was not conditional , but categorically enunciative , verily I say unto you that one of you shall or will betray me , and he that dippeth , at that time when Christ spake it , deictically , i. e. Judas , is that person . § . 89. In your view of what I said to your second question , you first insist on my answer , that the event proved the denunciation against Iudas was not like that against Niniveh conditional , but I foresaw the small force of that , which I used onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore added a second , that the prediction of Iudas was of his sin , as well as punishment , and the prediction of his sin , could not be conditional , nor the prediction of the Ninivites punishment any way be applicable to it , leaving therefore the weaker , I adhered onely to this , which when you labour also to evacuate , by interpreting , [ one of you will betray me , ] by [ unlesse he repent , &c. he will betray me . ] You consider not , 1. that Christs death , as it was from all eternity decreed by God , so it was oft predicted by Christ , and his resurrection , and many other things depending on it , and among these still the treachery of one of his disciples is one , and that is not reconcileable with this interpretation . 2. That foreseeing that he would be so disposed , as unlesse he repented he would betray him , is the foretelling of a future contingent . 3. That one particular prediction , wherein Iudas was deictically signified , was private to S. Iohn , that lay in Iesus his bosome , as appeares , Ioh. XIII . 24 , 25 , 26. And though the words to Iudas himself , Mat. XXVI . 15. may better beare that sence you assigne , yet the words to Iohn , which Iudas heard not , could be no such admonition to Iudas , and therefore were without question absolute , and so those other to Peter verily I say to thee , before the Cockcrow twice , thou shalt deny me thrice , when he had professed he would rather die , then deny him , are not easily healed with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ unlesse thou repent thou wilt deny me , ] for assuredly Peter meant not now to deny Christ , but resolved the contrary , and therefore had nothing to repent of in this behalfe . And when you seeme to demonstrate it could not be absolute , because Judas might confessedly have repented , and if he had , then it must have been interpreted conditionally , I answer according to my hypothesis , that if Iudas had repented , Christ had never foreseen , or declared of him , as he doth , i. e. that he should betray him . § . 90. But , say you , you see not why a conditional prediction may not be applyable as wel to the prevention of sin , as of punishment , ] I shall shew you why it may not , because the punishment is Gods work , and for the averting of that there is force in the Ninivites repentance , which is the condition required on their part , on the performance of which God hath generally promised to suspend his punishments , and therefore the threats are conditional , which in equity will not be inflicted , if the condition be performed . But the sin is man's work and to the commission of that no other party contributes but himself , and so neither is the prediction of it a threat , but a down-right enunciation , neither is there any condition imaginable to be performed on the other party , answerable to the other case , unlesse God should forcibly interpose to avert it , ( and that cannot be imagined to be the meaning , [ except I restrain Judas he will betray me , ] or if it were , it were still an act of Gods absolute foreknowledge , that he will do so , if not violently restrained ) all probable meanes to his amendment , and particularly the admitting him to the Sacrament being , saith S. Chrysostom , already used to him , and yet , saith Christ , he will betray me . 91. Now for defence of your Postscript , and the contradiction which that charged on our hypothesis , I pray marke the Issue of it . If you can prove that it implyes a contradiction for God to foresee future contingents , then you certainly prevaile , as on the other side if you succeed not in this attempt , you must resolve your opinion erroneous , because nothing being impossible to God but to lie , and so to make good both parts of a contradiction , if prescience bring not this consequence , it must be possible to God , how inexplicable or unintelligible soever it be to me , who for want of facultatem analogam , cannot judge of the actions of an eternal God , and if it be yeilded possible , then the predictions of Scripture will be proofes beyond question of the truth of it . To this one test then let us come . The contradiction you assigned was , our saying , that things future are or may be present to God. I shewed you the definition of contradictoryes was not competible to these , of which est and non est is the known example , and present and future are neither present and not present nor future and not future . And again in contradictions both parts must be considered in the same respects , whereas future being enunciated in respect of us , and our finite sight , present is exprest to be in respect of God , whose science is immense , and infinite . § . 92. Now to this you reply , 1. That present and future , though they are not formal contradictions , yet really and in sence they are , for future is that that is not present , but to come , and present and not present are formally contradictory . 2. That my concession that no finite thing can both be present and future is enough for you , for God cannot be present to that which is not present to him . ] I now answer to your first , that there is nothing so false , that I cannot make good by this your arguing . In particular , by this the doctrine of the Trinity and Vnity were equally confuted , for Trinitas in the wonted notion is not one , but three , and one , and not one , are formally contradictory . This is the direct image and transcript of your arguing , mutatis mutandis , yet I know you deny not the Tri-unus Deus , how then can you on no better proofe deny prescience ? The Socinian's conformably deny both , but you are partial , and deny but one of them . It is never safe to despise the ordinary rules of art , but seldome more dangerous then in this , whereas if Logick were duely revered in it's dictates , and nothing thought contradictory in sence , but what is an affirmation , and negation of the same thing , this intricacy would be unfolded , and that which is future to me , be present to God , without the encumbrance or dread of a contradiction . § . 93. To the second I answer , that it cannot suffice to your pretensions , that no finite thing is both present and future , meaning , ( as it is plaine I did , ) in the same respect , present and future to me : When yet what is future to me , may be present to one that lives a year hence , and so much more to God who liveth for ever . When therefore in your proof you seeme to suppose me to hold , that what is future to me , is not present to God , you did mistake me , for as I said , that God being immense may and must be present to that which is future , or else he is bounded and limited , and so not immense , infinite , so I deemed that , which God is thus present to , to be objectively present to him , and so it was from all eternity , though to us it be not yet present , but future . So that the other part of the definition of contradictoryes , if it had been adverted to , had superseded this part of your answer also , viz. that it is the affirmation and negation of the same thing in the same respects , as here you see it was not , and so was not usefull to you . § . 94. But say you , if all future contingents are and ab aeterno were all present to God , then they are all eternall . ] I deny that consequence , what is finite , and in it self yet future , by it's objective presence to God , is not changed into eternall , nay even that which really is , and so is really , ( and not onely objectively , ) present to him , is yet as far from eternall , as Christ's body , by being united to his infinite divinity is from becoming infinite . This then was but a Sophisme that you will soon see thorow . § . 95. And so your other part of the same passage of S. Augustin Confess . L. II. c. 18 , that again you resort to , was in effect formerly answered , by shewing that it belonged onely to what is future , and present to us , and so to our sight , not to Gods. I have now gone thorow your papers and wearied you , and almost my self , yet if what is written prove usefull to you , to the depositing that which I cannot but deem an Errour , although I lay no Epithets upon it , it will be far from burthenous to Your very affectionate friend and servant H. HAMMOND . POSTSCRIPT . § . 96. TO extricate you finally out of this difficulty , I shall desire you by way of recapitulation , to consider apart these two propositions , the first that Gods science being as immense and infinite , as himself , is not limited to things past or present , or futures , by him decreed , but extends to all that ever shall be , or may be ; to what may be , so as to see it may be , though it be not , to what shall be , so as to see it come to passe , as in time it doth come to passe , contingent things , contingently , &c. Of which proposition if there can be any doubt to any man , who stedfastly believes Gods immensity , let the predictions recorded in the Scripture be considered , those especially which are of sinnes , which it is as impossible for God to decree or predetermine , as to cause , and yet he foresees and foretells them , witnesse Christs foretelling Peter , that he should deny him thrice , when Peter himself was so far from foreseeing , or purposing it , that he resolved the contrary . The second proposition , that there are future contingents , that all the sinnes ( at least ) of men are not decreed , and predetermined by God , or caused by any necessity . Of which no man can doubt , which believes the Scripture , and therein the procedure of the judgement to come , the difference in respect of guilt and punishment betwixt voluntary and involuntary actions , ( the motions of men and of stones , ) and again the exhortations and menaces of God in Scripture , and the great seriousnesse , exprest , and protestations prefixt to them . § . 97. If taking these propositions apart , any Christian can doubt of the truth of either of them , he sees the shelves he splits upon , and the shipwrack of a great part of the Faith , whither on this , or that side . But if he cannot but assent to these truths severally , and onely wants the skill of reconciling the seeming difficulties which they beget , when he attempts to put them together , ( of which sort are all the inconveniences , or objections , produced in this matter , ) let him on that occasion consider , how ( more then ) credible it is , that he doth not understand all things , that are , having but finite facultyes , and finite measures , which are not proportioned to infinite powers , or objects ; Which makes it most seasonable to supersede all farther enquiries , and to acquiesce in an assurance , that God can reconcile his own contradictions , such I meane , as though by the known rules of Logick they appeare to be really no contradictions , yet by us are conceived to approach nere to such , through prejudice , or thinking ( not too little , but rather ) too much upon them . In which case to restrain our farther searches is the same necessary mortification , which it is to restrain inordinate appetites , and is a principall peice of duty owing to the Apostles precept of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being wise to sobriety : God give the world of Christian professors more of it , then is yet discernible among them . FINIS . THE LAST VVORDS OF THE Reverend , Pious and Learned Dr. HAMMOND : Being Two PRAYERS for the Peaceful re-settlement of this Church and State. Prayer I. O Blessed Lord , who in thine infinite mercy didst vouchsafe to plant a glorious Church among us , and now in thy just judgment hast permitted our sins and follies to root it up , be pleased at last to resume thoughts of peace towards us , that we may do the like to one another . Lord , look down from heaven , the habitation of thy holiness , and behold the ruines of a desolated Church , and compassionate to see her in the dust . Behold her , O Lord , not onely broken , but crumbled , divided into so many sects and fractions , that she no longer represents the Ark of the God of Israel , where the Covenant and the Manna were conserved , but the Ark of Noah , filled with all various sorts of unclean beasts ; and to complete our misery and guilt , the spirit of division hath insinuated it self as well into our affections as our judgments ; that badge of Discipleship which thou recommendedst to us , is cast off , and all the contrary wrath and bitterness , anger and clamor , called in to maintain and widen our breaches . O Lord , how long shall we thus violate and defame that Gospel of peace that we profess ? how long shall we thus madly defeat our selves , lose that Christianity which we pretend to strive for ? O thou which makest men to be of one mind in an house , be pleased so to unite us , that we may be perfectly joyned together in the same mind , and in the same judgment . And now that in Civil affairs there seems some aptness to a composure , O let not our Spiritual differences be more unreconcilable . Lord , let not the roughest winds blow out of the Sanctuary ; let not those which should be thy Embassadors for peace still sound a Trumpet for war : but do thou reveal thy self to all our Eliah's in that still small voice , which may teach them to eccho thee in the like meek treating with others . Lord , let no unseasonable stiffness of those that are in the right , no perverse obstinacy of those that are in the wrong , hinder the closing of our wounds ; but let the one instruct in meekness , and be thou pleased to give the other repentance to the acknowledgment of the Truth . To this end do thou , O Lord , mollifie all exasperated minds , take off all animosities and prejudices , contempt and heart-burnings , and by uniting their hearts prepare for the reconciling their opinions : and that nothing may intercept the clear sight of thy truth , Lord , let all private and secular designs be totally deposited , that gain may no longer be the measure of our Godliness , but that the one great and common concernment of ruth and peace may be unanimously and vigorously pursued . Lord , the hearts of all men are in thy hands , O be thou pleased to let thy Spirit of peace overshadow the minds of all contending parties ; and , if it be thy will , restore this Church to her pristine state , renew her dayes as of old , let her escape out of Egypt , be so entire , that not an hoof may be left behind : But if thy wisdom see it not yet a season for so ful a deliverance , Lord , defer not , we beseech thee , such a degree of it ; as may at least secure her a being ; if she cannot recover her beauty , yet , O Lord , grant her health , such a soundness of constitution as may preserve her from dissolution . Let thy providence find out some good Samaritans to cure her present wounds : and to whomsoever thou shalt commit that important work , Lord , give them skilful hands and compassionate hearts ; direct them to such applications as may most speedily , and yet most soundly , heal the hurt of the daughter of Sion ; and make them so advert to the interests both of truth and peace , that no lawful condescension may be omitted , nor any unlawful made . And do thou , who art both the wonderful Counsellor and Prince of peace , so guide and prosper all pacifick endeavors , that all our distractions may be composed , and our Jerusalem may again become a City at unity in it self ; that those happy primitive dayes may at length revert , wherein Vice was the onely heresie ; that all our intestine contentions may be converted into a vigorous opposition of our common enemy , our unbrotherly feuds into a Christian zeal against all that exalts it self against the obedience of Christ . Lord , hear us , and ordain peace for us , even for his sake whom thou hast ordained our Peace-maker , Jesus Christ our Lord. Prayer II. O Most gracious Lord , who doest not afflict willingly , nor grieve the children of men , who smitest not till the importunitie of our sins enforce thee , and then correctest in measure , we thy unworthy creatures humbly acknowledge that we have abundantly tasted of this patience and lenity of thine . To what an enormous height were our sins arriv'd ere thou beganst to visit them ! and when thou couldst no longer forbear , yet mastering thy power , thou hast not proportion'd thy vengeance to our crimes , but to thy own gracious design of reducing and reclaiming us . Lord , had the first stroke of thy hand been exterminating , our guilts had justified the method ; but thou hast proceeded by such easy and gentle degrees , as witness how much thou desiredst to be interrupted , and shew us , that all that sad weight we have long groaned under , hath been accumulated onely by our own incorrigibleness . 'T is now , O Lord , these many years that this Nation hath been in the furnace , and yet our drosse wasts not but increases ; and it is owing onely to thy unspeakable mercy , that we , who would not be purified , are not consumed ; that we remain a Nation , who cease not to be a most sinfull , and provoking nation . O Lord , let not this long-suffering of thine serve onely to upbraid our obstinacy , and enhanse our guilt ; but let it at last have the proper effect on us , melt our hearts , and lead us to repentance . And oh , that this may be the day for us thus to discern the things that belong to our peace ! that all who are ( yea , and all who are not ) cast down this day in an external humiliation , may by the operation of thy mighty Spirit have their souls laid prostrate before thee in a sincere contrition ! O thou who canst out of the very stones raise up children unto Abraham , work our stony flinty hearts into such a temper as may be malleable to the impressions of thy grace , that all the sinners in Sion may tremble ; that we may not by a persevering obstinacy seal to our selves both temporal and eternal ruine , but instead of our mutinous complaining at the punishments of our sins , search and try our ways , and turn again to the Lord. O be thou pleas'd to grant us this one grand fundamental mercy , that we who so impatiently thirst after a change without us , may render that possible and safe by this better and more necessary change within us ; that our sins may not , as they have so often done , interpose and eclipse that light which now begins to break out upon us . Lord , thy dove seems to approach us with an olive-branch in her mouth , oh let not our silth and noysomness chace her away ; but grant us that true repentance which may at one thee , and that Christian charity which may reconcile us with one another . Lord , let not our breach either with thee or among our selves be incurable , but by making up the first prepare us for the healing of the latter . And because , O Lord , the way to make us one fold is to have one shepheard , be pleas'd to put us all under the conduct of Him to whom that charge belongs ; bow the hearts of this people as of one man , that the onely contention may be who shall be most forward in bringing back our David . O let none reflect on their past guilts as an argument to persevere , but repent , and to make their return so sincere as may qualify them not onely for his but thy Mercy . And , Lord , be pleas'd so to guide the hearts of all who shall be intrusted with that great concernment of setling this nation , that they may weigh all their deliberations in the ballance of the Sanctuary , that conscience , not interest , may be the ruling principle , and that they may render to Caesar the things that are Caesars , and to God the things that are Gods ; that they may become healers of our breaches , and happy repairers of the sad ruines both in Church and State : and grant , O Lord , that as those sins which made them are become Nationall , so the repentance may be Nationall also , & that evidenc'd by the proper fruits of it , by zeal of restoring the rights both of thee and thine Anointed . And doe thou , O Lord , so dispose all hearts , and remove all obstacles , that none may have the will , much lesse the power , to hinder his peaceable restitution . And , Lord , let him bring with him an heart so intirely devoted to thee , that he may wish his own honour onely as a means to advance thine . O let the precepts and example of his Blessed Father never depart from his mind ; and as thou wert pleas'd to perfect the one by suffering , so perfect the other by acting thy will ; that He may be a blessed instrument of replanting the power instead of the form of Godliness among us , of restoring Christian vertue in a prophane and almost barbarous Nation . And if any wish him for any distant ends , if any desire his shadow as a shelter for their riots and licenciousnesse , O let him come a great but happy defeat to all such , not bring fewel , but cure , to their inordinate appetites ; and by his example as a Christian , and his Authority as a King , so invite to good , and restrain from evil , that he may not onely release our temporall , but our spiritual bondage , suppress those foul and scandalous vices which have so long captivated us , and by securing our inward , provide for the perpetuating our outward peace . Lord , establish thou his throne in righteousnesse , make him a signall instrument of thy glory and our happinesse , and let him reap the fruits of it in comfort here , and in blisse hereafter ; that so his earthly Crown may serve to enhanse and enrich his heavenly . Grant this , O King of Kings , for the sake and intercession of our Blessed Mediator , Jesus Christ . THE END . LONDON , Printed for Richard Royston at the Angel in Ivie-lane , 1660. Notes, typically marginal, from the original text Notes for div A45400-e220 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Pet. 1. 5. Notes for div A45400-e1240 Five Positions agreed on by all . Three heads of difficulty . Of reconciling Praescience with Liberty of Contingency . Of the manner and measure of the cooperation of Effectuall Grace with the free will of man. How to attribute all good to God , and evil to our selves . * Matth xi . † Rom. x. Saint Pauls O the Depth . An History of Doctor Sandersons thoughts in these points . D. Twiss his way . Causes of rejecting it . * L. 1. digr . 9. † Ibid. digr . 10. The Supralapsarians way , The Sublapsarians . Reasons against both . The negative part sufficient to Peace , &c , Our Churches moderation . The Kings Declaration in order to Peace . Good life . Difference between Opinions and Conjectures . Three Propositions concerning Gods Decrees , Mans Fall. The giving of Christ for Mankind . The new Covenant , The Decree of publishing the Gospel to all the world , Evangelical Obedience , Matters of Conjecture . The first . The object of Scripture Election . All Scripture decrees conditionate , Temerity of introducing absolute Decrees . Whether the heathens have Evangelical Grace . Of the condition of those to whom the Gospel is not revealed , Four Considerations concerning them . The first . The second , The third . De lib. A●bit . l. 3. c. 16 , The fourth . The second Conjecture an undoubted truth . Inward grace annexed to the Ministry of the Gospel . The third Conjecture of effectual Grace and Scripture-Election and Reprobation . Animadversions on this Conjecture . The first . The second from Scripture . And Reason . In Ep. ad Epictes . In libel . de fide & symbolo , in Tom. iii. And the unreconcile ableness of this conjecture with making man preach'd to , the object of the Decrees . The Doctrine of supereffluence of Grace to some , acknowledged . But this of supereffluence no part of the Covenant of grace . * ●●d . Bera●●●th . Difficulties concerning supereffluence . I. Whether it be not Resistible . II. Whether it belong not rather to providence then Grace . III. Whether this be it to which Election is determined . Considerations from Scripture opposed to the former conjecture . Luk. ix , 62 Act. xiii . 48. Jo. vii . 17. Mat. xiii . 8. Luc , viii , 15 , Mat , xiii , 1● , Jam , iv , 6 , Mat , xi , 5 , Mat. xix . 14. and v. 3. Luc. vi . 22. 1 Cor. 1. 27. The ground of Effectualness of grace more probably deduced from probity of heart . * ●er . iv . 3. This probity no natural preparation , but of Gods planting by preventing grace . The one objection against this satisfied * Mat. xiii . 13. The safeness of this stating . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. Bostr . Compared with the other . * Cap. iv . 5. An Anacephalaecsis of the Doctrine of Gods Decreess Of Election . Of Reprobation . The Conclusion . Of the Efficacy of Grace . The Power of Grace in conversion , &c What the freedome of will now it . Ability to sin . All good due to Grace . Predetermination and irresistibility , How unreconcileable with Christian principles . Of Arminians attributing too little to Grace . Of Judas whether he were not converted . * Joh. xvii . 12 , Whence discrimination comes . From mans liberty to resist . From Gods Preventions . Nothing imputed to man but power of resisting . The whole work of conversion to Grace . Of the congruous manner &c. making Grace effectuall . This a member of the former Conjecture . Fortiter & suaviter . What is the only question here . Mat. xi . 21. a special prejudice to the Conjecture . Consistance of Grace and free will. The difficulties in the Schoolmens way whence . How easily superseded . Of falling from Grace . Our Article . Grounds of it in Scripture . In the old Testament . Ch. iii. 20. & xviii . 24. In the 〈◊〉 . Luk. xxii . 32 Joh. xxi . 25. Mar. xiv . 29 , 31. Joh. xvii . 12. & vi . 37. 1 Tim. 1. 20. 2 Tim. ii . 17. 1 Cor. x. 12. 2 Pet. ii . 21. S. Augustin . Of perseverance of the elect . Mat. 24. 30. Heb. 10. 30. Temporary faith may be true . The elect subject to intercisions . The falls of those that have been once regenerate no more reconcileable with Gods favour then of the unregenerate . Nay the advantage is on the unregenerates part . 1 Tim. 1. 13. Certainty of the object . Certatinty of the subject . 〈…〉 . Of Gods favour to rebellious children No comfort for such from 2 Tim. ii . 19. The Marcusians heresie in this point , a good warning . The Conclusion . Notes for div A45400-e12030 Two difficultyes . An argument from the unfathomableness of Gods providence . The distinction between providence and grace . The force thereof against the forementioned conjecture . Other considerations to prejudice it . The other way confirmed from the parable of the sower . The question what makes sufficient grace effectuall . Punctually answered by Christ . The fourfold difference of soile . The one question divided into foure . The first . The second . The third . The fourth . The Character of the honest heart . The Conjecture compared with this other way . One pretension for the Conjecture , From the finding the hidden treasure . The conversion of Augustine . Of Saul . The distant fate of two children . Answered . The point of the difficulty Whether the barely sufficient Grace be universally inefficacious . No pretense for this . Providence allowed to assist Grace . But is of no force to the Question . A Phansie of Gods giving the Elect ipsam non-resistentiam Examined , and found weake . Considered in relation to this phansie . Phil. ii . 13. The second difficultye . Concerning Gods withdrawing sufficient grace . The severall wayes of Gods withdrawing grace . The first rather with-holding . Consists with his affording sufficient . The second . Not totall . The third totall , but only for the time , and neither simply totall . Rom. li. 4. The fourth total , yet it self designed as a Grace , most effectuall of any . 2 Cor. xiii . 10. 1 Tim. i. 20. Gods punishments instruments of his Grace . The fifth totall and finall withdrawing of all Grace by excision . The sixth before excision . The word is not accompanied with Grace to the damned , or the highest degree of obdurate . Rom. 1. 1● . Where any softness , none of that . Pharaoh the onely example of it in Scripture . Rom. ix . 17. Notes for div A45400-e16090 Necessitas ex hypothesi . Objective being . Socinus's doctrine . Calvins . Gods foresight of sins . Difference betwixt Praedetermination and Praevision . Omniscience proportionable to Omnipotence . Future contingents with in Gods reach . Proved by Gods immensity . Socinus's argument answered . Of the contradiction . A second objection . Inconveniences enumerated and answered . The first . The second . The third . The fourth . The fifth . The foreseeing of Judas's sin . The argument from thence defended . Hom. 83. ●● Mat. The ground of our assertion Gods immensity , and the no implicancy of a contradiction . Gods immensity extends to the knowledge of all things possible . An objection against that answered . Gods immensity supposed not proved . A second objection . What is meant by commensuration to all time . A third objection . Answered . What is future is objicible to God. So what is meerly possible . A fourth objection answered . Orat. 4● . No proportion between our finite and Gods infinite . Asist objection answered . God may know that which actually is not . A sixt objection answered . Gods seeing every thing as it is . A seventh objection answered . An eigth objection answered . Difference between possible and future . All Gods acts are not ab aeterno . A ninth objection answered . Gods knowledge suitable to his power , Gods coexistence to all that ever is , not to what never shall be . The enforcements of the former objections answered . The first enforcement of the first . The second . Possible and meerly possible differ . Scientia media . The third de Fato . The first nforcement of the second . The second . The third . Great difference betwixt rendring and finding certain . The great consequence of this difference . The defence of the objected inconveniences , answered . The first . The second . Prescience makes not exhortations vain . The example of Pharoah . Acts of Gods wisdome not submitted to our censure . Gods antecedent and consequent will. The uneffectuallness of Gods acts not chargeable on him ; Force not competible to a rational vineyard . The third . Wilfull falls are not unavoidable . Nor made so by Gods prescience . Gods love to mankind engages him not to prevent them by death , whose fall be foresees . If it did , it is nothing to the case of prescience here . Adams sin foreseen by God , yet not prevented . Evidence that it was foreseen , The same of all other sinnes . That prescience derogates not from omnipotence . Gods prescience derogates not from his goodness . S. Augustine and Lud. Vives their sense of prescience . Philocal . c. 23. c. 11. Origens testimony . p. 72. p. 73. Ibid. Ibid. Ibid. Hypothetical . foreknowledg . The fourth 's Salvability of Judas as conclusible from Prescience , as damnation . The fifth . Gods serious call to those who he sees will die . Gods foresight of mans rejecting his calls and the criminousness thereof a proof of the seriousnes of them . The predictions of Judas could not be fulfilled in another , Not conditionall . So that of Peters denyall . Prediction of sin cannot be conditionall . The issue of the whole question whether prescience of contingents imply a contradiction . The lawes of contradictions . The argument , holds equally against the Trinity , and unity . What is present to God , is not eternall . Two propositions . The first of God immense science . The proof of it . The second of contingency and liberty . The proof of it . The conclusion . 
A90296	----	A vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners: wherein Gods uncontrollable eternall purpose, in sending, and continuing the gospel unto this nation, in the middest of oppositions and contingencies, is discovered: his distinguishing mercy, in this great work, exalted, asserted, against opposers, repiners: in a sermon preached before the Honourable House of Commons, April. 29. being the day of publike humiliation. Whereunto is annexed, a short defensative about church-government, (with a countrey essay for the practice of church-government there) toleration and petitions about these things. / By Iohn Owen, minister of the gospel at Coggeshall in Essex. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90296 of text R200768 in the English Short Title Catalog (Thomason E334_15 E334_16). 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EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90296 Wing O825 Thomason E334_15 Thomason E334_16 ESTC R200768 99861428 99861428 159666 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90296) Transcribed from: (Early English Books Online ; image set 159666) Images scanned from microfilm: (Thomason Tracts ; 54:E334[15] or 54:E334[16]) A vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners: wherein Gods uncontrollable eternall purpose, in sending, and continuing the gospel unto this nation, in the middest of oppositions and contingencies, is discovered: his distinguishing mercy, in this great work, exalted, asserted, against opposers, repiners: in a sermon preached before the Honourable House of Commons, April. 29. being the day of publike humiliation. Whereunto is annexed, a short defensative about church-government, (with a countrey essay for the practice of church-government there) toleration and petitions about these things. / By Iohn Owen, minister of the gospel at Coggeshall in Essex. Owen, John, 1616-1683. 83, [1] p. Printed by G.M. for Philemon Stephens at the signe of the Gilded Lion in Pauls Church-yard., London, : 1646. In three parts. Reproduction of the original in the British Library. eng Church of England -- Government -- Early works to 1800. Bible. -- N.T. -- Acts XVI, 9 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. Grace (Theology) -- Early works to 1800. Church polity -- Early works to 1800. A90296 R200768 (Thomason E334_15 E334_16). civilwar no A vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners:: wherein Gods uncontrollable eternall purpose, in Owen, John 1646 27320 186 170 0 0 0 0 130 F The rate of 130 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2008-07 John Latta Sampled and proofread 2008-07 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A VISION OF Vnchangeable free mercy , in sending the means of grace to undeserved sinners : WHEREIN Gods uncontrollable eternall purpose , in sending , and continuing the Gospel unto this Nation , in the middest of oppositions and contingencies , is discovered : his distinguishing mercy , in this great work , exalted , asserted , against opposers , repiners : IN A SERMON PREACHED before the Honourable House of COMMONS , April . 29. being the day of Publike Humiliation . Whereunto is annexed , A short defensative about Church-Government , ( with a Countrey Essay for the practice of Church-Government there ) Toleration and Petitions about these things . By Iohn Owen , Minister of the Gospel at Coggeshall in Essex . LONDON , Printed by G. M. for Philemon Stephens at the Signe of the Gilded Lion in Pauls Church-yard . 1646. Die Mercurii 29. April , 1646. ORdered by the Commons assembled in Parliament , That M. Ienner and Sir Peter Wentworth do from this House give thanks to M. Nalton and M. Owen for the great pains they took in the Sermons they preached this day , at the intreaty of this House , ( it being a day of publike Humiliation ) at Margarets Westminster . And to desire them to Print their Sermons : And it is Ordered that none shall presume to Print their Sermons , without license under their hand-writing . H. Elsynge , Cler. Parl. D. Com. I do appoint Philemon Stephens , and none else , to Print my Sermon . John Owen . AMPLISSIMO SENATUI Inclytissimo populi Anglicani conventui ( ob ) Prisca Anglo-Britannorum jura strenue & fideliter asserta : Libertatem Patriam ( nefarijs quorundam molitionibus paene pessundatam ) recuperatam : Justitiam fortiter , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} administratam , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Ecclesiasticis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dissolutam , Ritus Pontificios , novitios , Antichristianos abolitos , Privilegia plebis Christianae postliminio restituta , Potissimum Protectionem Dei O. M. his omnibus alijsque innumeris consilio , Bello , Domi , foras gratiose potitam , ) Toto orbe jure meritissimo Celeberrimo , Toti huic Insulae aeternâ memoriâ recolendo , Viris illustribus Clarissimis , sclectissimis ex Ordine Communium in supremacuria Parliam , congregatis , Concionem hanc sacram , humilem illam quidem , ipsorum tamen voto jussuque prius coram ipsis habitam , nunc luce donatam , DDC . Joannes Owen . A SERMON PREACHED Before the Honourable House of COMMONS , on the day of their publike Fast , April 29 , 1646. ACTS , chap. 16. ver. 11. And a vision appeared to Paul in the night , there stood a man of Macedonia , and prayed him , saying , Come over into Macedonia , and helpe us . THE Kingdom of Jesus Christ is frequently in the Scripture compared to growing things ; small in the beginning and first appearance , but increasing by degrees unto glory and perfection . The shapelesse stone cut out without hands , having neither form , nor desirable beauty given unto it , becomes a great mountain , filling the whole earth , Dan. 2. 35. The small vine brought out of Aegypt , quickly covers the hills with her shadow , her boughs reach unto the sea , and her branches unto the rivers , Psal. 80 8. The tender plant becomes as the Cedars of God ; and the grain of mustard-seed to be a tree for the fowls of the air , to make their nests in the branches thereof : Mountains are made plains before it , every valley is filled , and the crooked paths made straight , that it may have a passage to its appointed period ; and all this , not only , not supported by outward advantages , but in direct opposition to the combined power of this whole creation , as fallen , and in subjection to the god of this world , the head thereof . As Christ was a tender plant , seemingly easie to be broken , and a root out of a dry ground , not easily flourishing , yet liveth for ever : so his people and Kingdom , though as a lily among thorns , as sheep among wolves , as a turtle dove among a multitude of devourers , yet stands unshaken , at least unshivered . The main ground and foundation of all this , is laid out , ver. 6 , 7 , 8 , 9 , of this Chapter , containing a rich discovery , how all things here below , especially such as concern the Gospel and Church of Christ , are carried along , thorow innumerable varieties , and a world of contingencies , according to the regular motions and goings forth of a free , eternall , unchangeable decree : as all inferiour orbs , notwithstanding the excentricks and irregularities of their own inhabitants , are orderly carried about by the first mover . In the 6. verse . the planters of the Gospel are forbid to preach the word in Asia , ( that part of it peculiarly so called , ) and ver. 7. assaying to go with the same message into Bithynia , they are crossed by the spirit , in their attempts : but in my text , are called to a place , on which their thoughts were not at all fixed : which calling , and which forbidding , were both subservient to his free determination , who worketh all things according to the counsell of his own will , Ephes. 1. 11. And no doubt but in the dispensation of the Gospel , thorowout the world , unto this day , there is the like conformity to be found , to the patern of Gods eternall decrees : though to the messengers not made known aforehand by revelation , but discovered in the effects , by the mighty working of providence . Amongst other Nations , this is the day of Englands visitation , the day-spring from on high , having visited this people , and the Sunne of righteousnesse arising upon us , with healing in his wings , a man of England hath prevailed for assistance , and the free grace of God , hath wrought us helpe by the Gospel . Now in this day three things are to be done , to keep up our spirits unto this duty , of bringing down our souls by humiliation . 1. To take us off the pride of our own performances , endeavours , or any adherent worth of our own , not for your sakes do I this , saith the Lord ; be it known unto you , be ye ashamed and confounded for your own wayes , O house of Israel , ( O house of England , ) Ezek. 36. 32. 2. To root out that atheisticall corruption , which depresses the thoughts of men , not permitting them in the highest products of providence , to look above contingencies , and secundary causes , though God hath wrought all our works for us , Isa. 26. 12. and known unto him are all his works from the beginning of the world , Acts 15. 18. 3. To shew that the bulke of this people are as yet in the wildernesse , far from their resting place , like sheep upon the mountains , as once Israel , Jer. 50. 6. as yet wanting helpe by the Gospel . The two first of these will be cleared , by discovering , how that all revolutions here below , especially every thing that concerns the dispensation of the Gospel and Kingdom of the Lord Jesus , are carried along , according to the eternally-fixed purpose of God , free in it self , taking neither rise , growth , cause nor occasion , from any thing amongst the sons of men . The third , by laying open the helpelesse condition of Gospel-wanting souls , with some particular application , to all which my text directly leads me . The words in generall , are the relation of a message from Heaven , unto Paul , to direct him in the publishing of the Gospel , as to the place , and persons wherein , and to whom he was to preach : and in them you have these four things : 1. The manner of it , it was by vision , a vision appeared . 2. The time of it , in the night . 3. The bringer of it , a man of Macedonia . 4. The matter of it , helpe for the Macedonians , interpreted , ver. 10. to be by preaching of the Gospel . A little clearing of the words will make way for observations . 1. For the manner of the delivery of this message , it was by vision : of all the wayes that God used of old , to reveal himself unto any in extraordinary manner , which were sundry and various , Heb. 1. 1. there was no one so frequent , as this of vision : wherein this did properly consist , and whereby distinguished from other wayes , of the discovery of the secrets of the Lord , I shall not now discusse : in generall , visions are revelations of the minde of the Lord , concerning some hidden things present or future , and not otherwise to be known : and they were of two sorts ; 1. Revelations meerly by word , or some other more internall species , without any outward sensible appearance , which , for the most part , was the Lords way of proceeding with the Prophets ; which transient light or discovery of things before unknown , they called a vision . 2. Revelations , accompanied with some sensible apparitions , and that either : 1. Of things , as usually among the Prophets , rods and pots , wheels and trees , lamps , axes , vessels , rams , goats and the like , were presented unto them . 2. Of persons , and those according to the variety of them , of three sorts ; First , Of the second person of the Trinity ; and this either 1. In respect of some glorious beams of his deity , as to Isaiah , chap. 6. 1. with Joh. 12. 41. to Daniel , chap. 10. ver. 5 , 6. as afterwards to Iohn , Rev. 1. 13 , 14 , 15. to which you may adde the apparitions of the glory of God , not immediately designing the second person , as Ezek. 1. 2. With reference to his humanity to be assumed , as to Abraham , Gen. 18. 1 , 2. to Ioshua , chap. 5. 13 , 14 , 15 , &c. Second , Of Angels , as unto Peter , Acts 12. 7. to the woman , Mat. 28. 2. to Iohn , Rev. 22. 8 , &c. Third , Of Men , as in my text . Now the severall advancements of all these wayes in dignity and preeminence , according as they clearly make out , intellectuall verity , or according to the honour and exaltation of that whereof apparition is made , is too fruitlesse a speculation for this daies exercise . Our vision is of the later sort , accompanied with a sensible appearance , and is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; there be two words in the new Testament signifying vision , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , coming from different verbes , but both signifying to see : some distinguish them , and say , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is a vision , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an appearance to a man awake ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an appearance to a man asleep : called sometimes a dream , Iob 33. 15. like that which was made to Ioseph , Mat. 2. 19. but this distinction will not hold : our Saviour calling that vision , which his Disciples had at his transfiguration , when doubtlesse they were waking , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mat. 17. 9. so that I conceive Paul had this vision waking ; & the night , is specified , as the time thereof , not to intimate his being asleep , but rather his watchfullnes , seeking counsell of God in the night which way he should apply himself , in the preaching , of the Gospel : and such I conceive was that of later daies , whereby God revealed to Zuinglius a strong confirmation of the doctrine of the Lords Supper , from Exod. 12. 11. against the factours for that monstrous figment of Transubstantiation . 2. For the second or time of this vision , I need say no more , then what before I intimated . 3. The bringer of the message , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he was a man of Macedonia in a vision : the Lord made an appearance unto him , as of a man of Macedonia ; discovering even to his bodily eyes a man , and to his minde , that he was to be conceived as a man of Macedonia : this was , say some , an Angel , the Tutelar Angel of the place , say the Popish expositors , or the genius of the place , according to the phrase of the Heathens , of whom they learned their daemonologie , perhaps him , or his Antagonist , that not long before appeared to Brutus all Philippi : but these are pleasing dreams : us it may suffice , that it was the appearance of a man , the minde of Paul being enlightened to apprehend him as a man of Macedonia : and that with infallible assurance , such as usually accompanieth divine revelations , in them to whom they are made , as Jer. 23. 28. for upon it , Luke affirmeth , ver. 10. they assuredly concluded , that the Lord called them into Macedonia . 4. The message it self is a discovery of the want of the Macedonians , and the assistance they required , which the Lord was willing should be imparted unto them : their want is not expressed , but included in the assistance desired , and the person unto whom for it they were directed . Had it been to help them in their estates , they should scarcely have been sent to Paul , who I believe , might for the most-part say with Peter , Silver and Gold have I none . Or had it been with a complaint , that they , who from a province of Greece , in a corner of Europe , had on a sudden been exalted into the Empire of the Eastern World , were now enslaved to the Roman power and oppression , they might better have gon to the Parthians , then the only state in the world , formidable to the Romans : Paul , though a military man , yet fought not with Neroe's Legions , the then visible Devil of the upper world , but with Legions of Hell , of whom the earth was now to be cleared ; It must be a soulwant , if he be entrusted with the supplying of it . And such this was , help from death , hell , Satan , from the jaws of that devouring Lion : of this the Lord makes them here to speak , what every one in that condition ought to speak , help for the Lords sake , it was a call to preach the Gospel . The words being opened , we must remember what was said before of their connexion with the verses foregoing ; wherein the Preachers of the Gospel , are expressely hindred from above , from going to other places , and called hither . Whereof no reason is assigned , but only the will of him that did imploy them : and that no other can be rendred , I am further convinced , by considering the empty conjectures of attempters . God fore-saw that they would oppose the Gospel , saies our Beda : so say I might he of all nations in the world , had not he determined to send his effectuall grace for the removall of that opposition : besides , he grants the means of grace to despisers , Matth. 11. 21. They were not prepared for the Gospel , says Oecumenius : as well say I as the Corinthians , whose preparations you may see , 1 Cor. 6. 9 , 10 , 11. or any other nation , as we shall afterwards declare ; yet to this foolish conjecture adhere the Papists and Arminians . God would have those places left for to be converted by John , saies Sedulius , yet the Church at Ephesus the cheif City of those parts was planted by Paul , says Ignatius , and Irenaeus . He foresaw a famine to come upon those places , says Origen ; from which he would deliver his own , and therefore it seems , left them to the power of the Devil . More such fancies might we recount , of men , unwilling to submit to the will of God ; but upon that as the sole discriminating cause of these things we rest , and draw these three observations . 1. The rule whereby all things are dispensed here below , especially in the making out of the means of grace , is the determinate will and counsell of God : stay not in Asia , go not into Bithynia , but come to Macedonia , even so , O Father , for so , &c. 2. The sending of the Gospel to any nation , place or persons rather then others , as the means of life and salvation , is of the meer free grace and good pleasure of God . Stay not in Asia , &c. 3. No men in the world want help , like them that want the Gospel . Come and help us . Begin we with the first of these , the rule whereby , &c. or all events and effects , especially concerning the propagation of the Gospel , and the Church of Christ , are in their greatest variety , regulated by the eternall purpose and counsell of God : all things below in their events , are but the wax , whereon the eternall seal of his purpose , hath left its own impression , and they every way answer unto it . It is not my minde to extend this to the generality of things in the world , nor to shew how the creature , can by no means deviate from that eternall rule of providence whereby it is guided , no more then an arrow can avoid the mark , after it hath received the impression of an unerring hand , or well-ordered wheels not turne , according to the motion given them by the master spring , or the wheels in Ezekiels vision move irregularly to the spirit of life that was in them . Nor yet secondly , how that , on the other side , doth no way prejudice the liberty of second causes , in their actions agreeable to the natures they are indued withall . He who made and preserves the fire , yet hinders not , but that it should burne , or act necessarily agreeable to its nature ; by his making , preserving and guiding of men , hindreth not , yea effectually causeth , that they work freely , agreeable to their nature . Nor yet thirdly , to clear up what a straight line runs thorow all the darknes , confusion and disorder in the world , how absolutely , in respect of the first fountain , and last tendance of things , there is neither deformity , fault , nor deviation , every thing that is amisse , consisting in the transgression of a morall rule , which is the sin of the creature , the first cause being free : as he that causeth a lame man to goe , is the cause of his going , but not of his going lame : or the sun exhaling a smell from the kennell , is the cause of the smell , but not of its noisomnesse , for from a garden his beams raise a sweet savour : nothing is amisse but what goeth off from its own rule , which he cannot do , who will do all his pleasure , and knows no other rule . But omitting these things , I shall tie my discourse to that which I cheifly aimed at in my proposition , viz. to discover how the great variety which we see in the dispensation of the means of grace , proceedeth from , and is regulated by some eternall purpose of God , unfolded in his Word . To make out this , we must lay down three things . 1. The wonderfull variety in dispensing of the outward means of salvation , in respect of them , unto whom they were granted , used by the Lord since the fall : I say , since the fall , for the grace of preserving from sin , and conti●●ing with God , had been generall , universally extended to every creature , but for the grace of rising from sin , and coming again unto God , that is made exceeding various , by some distinguishing purpose . 2. That this outward dispensation being presupposed , yet in effectuall working upon particular persons , there is no lesse variety , for he hath mercy on whom he will have mercy . 3. Discover the rules of this whole administration . 1. For the first , The promise was at first made unto Adam , and by him doubtlesse conveied to his issue ; and preached to the severall generations , which his eyes beheld , proceeding from his own loyns : but yet by the wickednes of the old world , all flesh corrupting their waies , we may easily collect , that the knowledge of it quickly departed from the most : sin banishing the love of God from their hearts , hindred the knowledge of God from continuing in their mindes . 2. After many revivings , by visions , revelations , and covenants , it was at length called in from the wide world , and wholly restrained to the house , family and seed of Abraham : with whom alone , all the means of grace continued , for thrice fourteen generations ; they alone were in Goshen , and all the world besides in thick darknes : the dew of Heaven was on them as the fleece , when else all the earth was dry . God shewed his word unto Jacob , his statutes and judgements unto Israel , he hath not dealt so with any Nation , Psal. 141. 19 , 20. The prerogative of the Jews was cheifly in this , that to them were committed the oracles of God , Rom. 3. to them pertained the adoption , and the glory , the Covenants and the giving of the Law , the service of God and the promises , Rom. 9. 4. 3. But when the fulnes of time came , the Son of God being sent in the likenes of sinfull flesh , he drew all men unto him : and God , who had before winked at the time of their ignorance , then called them every where to repent : commanding the Gospel to be preached , to the universality of reasonable creatures , and the way of salvation to be proclaimed unto all ; upon which , in few years the sound of the Gospel went out into all Nations , and the sun of Righteousnes displayed his beams upon the habitable parts of the earth . 4. But yet once more this light , by Satan and his agents , persecutours and seducers , is almost extinguished , as was foretold , 2 Thes. 2. remaining but in few places , and burning dim where it was , the Kingdom of the beast being full of darknes , Revel. 16. 10. yet God again raiseth up reformers , and by them kindles a light , we hope , never to be put out . But alas , what a spot of ground doth this shine on , in comparison of the former vast extents and bounds of the Christian world . Now is all this variety , think you , to be ascribed unto chance , as the Philosopher thought the world was made by a casuall concurrence of atomes ? or hath the Idol free-will , with the new goddesse contingency , ruled in these dispensations ? truly neither the one nor the other , no more then the fly raised the dust , by sitting on the chariot wheel ; but all these things have come to passe , according to a certain unerring rule , given them by Gods determinate purpose and counsell . Secondly , presupposing this variety in the outward means , how is it that thereupon , one is taken , another left ? the promise is made known to Cain and Abel ; one the first murtherer , the other the first Martyr ; Jacob and Esau , had the same outward advantages , but the one becomes Israel , the other Edom , the one inherits the promises , the other sels his right for a messe of pottage : at the preaching of our Saviour , some believed , some blasphemed ; some said he was a good man , others said , nay , but he deceiveth the people : have we not the word in its power this day , and do we not see the like various effects , some continuing in impenitency , others in sincerity closing with Jesus Christ ? Now what shall we say to these things ? What guides these wheels ? Who thus stears his word for the good of souls ? Why this also , as I said before , is from some peculiarly distinguishing purpose of the will of God . To open the third thing proposed , I shall shew , first , that all this variety is according to Gods determinate purpose , and answereth thereunto ; Secondly , the particular purposes from whence this variety proceedeth . 1. Ephes. 1. 11. He worketh all things according to the Counsell of his own will : as man may be said to erect a fabrick , according to the counsell of his will , when he frameth it before in his minde , and maketh all things in event , answer his preconceived platform ; all things , ( especially {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , all those things , of which the Apostle there treateth , Gospel-things ) have their futurition , and manner of being , from his eternall purpose : whence also is the idea in the minde of God , of all things with their circumstances , that shall be : that is the first mover , continuing it self immoveable : giving to every thing a regular motion , according to the impression which from that it doth receive : for known unto him are all his works from the beginning of the World , Act. 15. 18. If any attendants of actions , might free and exempt them , from the regular dependance we insist upon , they must be either contingency or sin ; but yet for both these , we have , besides generall rules , clear particular instances : what seems more contingent and casuall , then the unadvised slaying of a man , with the fall of the head of an axe from the helve , as a man was cutting wood by the way side ? Deut. 19. 5. yet God assumes this as his own work , Exod. 23. 13. the same may be said of free agents , and their actions : and for the other , see Act. 4. 27 , 28. in the crucifying of the Sonne of Gods love , all things came to passe according as his counsell had before determined that it should be done . Now how in the one of these liberty is not abridged , the nature of things not changed in the other , sinne is not countenanced , belongs not to this discourse : the counsell of the Lord then standeth for ever , and the thoughts of his heart are unto all generations , Psal. 33. 12. his counsell standeth , and he will do all his pleasure , Isa. 46. 10. for he is the Lord , and he changeth not , Mal. 3. 6. with him is neither variablenes nor shadow of turning , James 1. 17. all things that are , come to passe in that unchangeable method , which he hath laid them down from all eternity . 2. Let us look peculiarly upon the purposes according to which the dispensations of the Gospel , both in sending , and withholding it do proceed . 1. For the not sending of the means of grace unto any people , whereby they hear not the joyfull sound of the Gospel , but have in all ages followed dumb Idols , as many doe unto this day . In this chapter of which we treat , the Gospel is forbidden to be preached in Asia and Bithynia , which restraint the Lord by his providence , as yet continues to many parts of the world : now the purpose from whence this proceedeth , and whereby it is regulated , you have Rom. 9. 22. What if God willing to shew his wrath , and to make his power known , endured with much long suffering the vessels of his wrath fitted to destruction , compared with Matth. 11. 25 , 26. thou hast hid these things from the prudent and wise , even so , O Father , for so it seemed good before thee : and with Acts 14. 16. he suffered all Nations to walk in their own ways : now Gods not sending the truth , hath the same designe and aim with his sending , the efficacy of errour , viz. that they all may be damned , who have it not : there being no other name under Heaven , whereby they may be saved , but only that which is not revealed unto them : God in the mean time , being no more the cause of their sins , for which they incurre damnation , then the sun is the cause of cold and darknes , which follow the absence thereof : or he is the cause of a mans imprisonment for debt , who will not pay his debt for him , though he be no-way obliged so to doe : so then the not sending of the Gospel to any people , is an act regulated by that eternall purpose of God , whereby he determineth to advance the glory of his justice , by permitting some men to sin , to continue in their sin , and for sin to send them to their own place ; as a Kings not sending a pardon to condemned malefactors , is an issue of his purpose , that they shall die for their faults . When you see the Gospel strangely , and thorow wonderfull varieties , and unexpected providences , carried away from a people , know , that the spirit which moves in those wheels , is that purpose of God which we have recounted . 2. To some people , to some Nations , the Gospel is sent , God calls them to repentance and acknowledgement of the truth , as in my text , Macedonia : and England the day wherein we breath . Now there is in this a two-fold aim : 1. Peculiar towards some in their conversion ; 2. Generall towards all for conviction , and therefore it is acted according to a two-fold purpose , which carries it along , and is fulfilled thereby . First , His purpose of saving some in and by Iesus Christ , effectually to bring them unto himself , for the praise of his glorious grace : upon whomsoever the seal of the Lord is stamped , that God knows them and ownes them as his , to them he will cause his Gospel to be revealed . Acts 18. 10. Paul is commanded to abide at Corinth , and to preach there , because God had much people in that City : though the devil had them in present possession , yet they were Gods in his eternall counsel . And such as these they were , for whose sake the man of Macedonia is sent on his message . Have you never seen the Gospel hover about a Nation , now and then about to settle , and anon scared and upon wing again , yet working thorow difficulties , making plains of mountains , and filling valleys , overthrowing armies , putting aliens to flight , and at length taking firm root like the Cedars of God ? truly if you have not , you are strangers to the place wherein you live . Now what is all this , but the working of the purpose of God to attain its proposed end , of gathering his Saints to himself . In effectuall working of grace also , for conversion and salvation , whence do you thinke it takes its rule and determination , in respect of particular objects , that it should be directed to Iohn , not Iudas ; Simon Peter , not Simon Magus ? Why only from this discriminating counsel of God from eternity , to bring the one , and not the other to himself by Christ , Acts 2. 47. the Lord added to the Church such as should be saved . The purpose of saving , is the rule of adding to the Church of beleevers . And Acts 13. 48. as many beleeved as were ordained to eternall life . Their fore-ordaining to life eternall , gives them right to faith and belief . The purpose of Gods election is the rule of dispensing saving grace . Secondly , His purpose of leaving some inexcusable in their sins , for the further manifestation of his glorious justice , is the rule of dispensing the word unto them : Did you never see the Gospel sent or continued to an unthankefull people , bringing forth no fruits meet for it ? wherefore it is so sent , see Isa. 6. 9 , 10. which prophecie you have fulfilled , Ioh. 12. 41 , 42. in men described , Iude 4. and 1 Pet. 2. 8. But here we must strike sail , the waves swell , and it is no easie task to sail in this gulfe , the righteousnesse of God is a great mountain , ( easie to be seen ) but his judgements like the great deep , ( who can search into the bottom thereof ? ) Psal. 36. 6. And so I hope ▪ I have discovered , how all things here below , concerning the promulgation of the Gospel , are , in their greatest variety , straightly regulated by the eternall purposes and counsel of God . The Vses of it follow . To discover whence it is , that the worke of reforming the worship of God , and setling the almost departing Gospel , hath so powerfully been carried along in this Nation : that a beautifull fabrick is seen to arise in the middest of all oppositions , with the confusion of axes and hammers sounding about it : though the builders have been forced ofttimes , not only with one hand , but with both to hold the weapons of warre : that although the wheels of our chariots have been knocked off , and they driven heavily , yet the regular motions of the superiour wheels of providence , have carried on the designe , towards the resting place aimed at ; that the ship hath been directed to the port , though the storm had quite pusled the pilots and mariners ; even from hence , that all this great variety , was but to worke out one certain fore-appointed end , proceeding in the tracts and paths , which were traced out for it from eternity ; which though they have seemed to us a maze or labyrinth , such a world of contingencies and various chances hath the worke passed thorow ; yet indeed all the passages thereof have been regular and straight , answering the platform laid down for the whole in the counsell of God . Daniel , chap. 9. makes his supplication for the restauration of Ierusalem , ver. 23. an Angel is sent to tell him , that at the beginning of his supplication the commandment came forth , viz. that it should be accomplished ; it was before determined , and is now set on worke : but yet what mountains of opposition , what hinderances lay in the way ? Cyrus must come to the crown , by the death or slaughter of Darius ; his heart be moved to send some to the worke ; in a short time Cyrus is cut off ; now difficulties arise from the following Kings : what their flattering counsellours , what the malignant Nations about them conspired , the books of Nehemiah and Ezra sufficiently declare . Whence , ver. 25. the Angel tells Daniel , that from the commandment , to restore and build Ierusalem , unto Messia the Prince , shall be 7 weeks , and 62 weeks , the street shall be built again , and the wall in troublesome times : that is , it shall be 7 weeks to the finishing of Ierusalem , and thence to Messia the Prince , 62 weeks ; 7 weeks , that is , 49 years , for so much it was * , from the decree of Cyrus , to the finishing of the wall by Nehemiah : of which time the Temple , as the Jews affirmed , was all but 3 yeers in building , Ioh. 2. 20. during which space , how often did the hearts of the people of God faint in their troubles , as though they should never have seen an end , and therefore ever and anon were ready to give over , as Hag. 1. 2. but yet ye see the decree was fixed , and all those varieties , did but orderly worke in an exact method , for the glorious accomplishment of it . Englands troubles , have not yet endured above half the odd yeers of those reformers task , yet , good God , how short breathed are men ! what fainting is there ? what repining , what grudging against the waies of the Lord ? But , let me tell you , that as the water in the stream will not go higher then the head of the fountain , no more will the work● in hand , be carried one step higher , or beyond the aim of its fountain , the counsel of God , from whence it hath its rise : and yet as a river will break thorow all oppositions , and swell to the height of mountains , to go to the sea , from whence it came ; so will the stream of the Gospel , when it comes out from God , break down all mountains of opposition , and not be hindred from resting in its appointed place . It were an easie thing to recall their mindes , to some trembling periods of time , when there was trembling in our Armies , and trembling in our Counsels , trembling to be ashamed , to be repented of , trembling in the City and in the Countrey , and men were almost at their wits end for the sorrows and fears of those dayes : and yet we see how the unchangeable purpose of God , hath wrought strongly thorow all these straits , from one end to another , that nothing might fall to the ground , of what he had determined . If a man in those daies had gone about to perswade us , that all our pressures were good omens , that they all wrought together for our good , we could have been ready to cry with the woman , who when she had recount●d her griefs ●o the Physicians and he still replied , they were good signes , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , good signes have undone me , these good signes will be our ruin ; yet behold ( we hope ) the contrary . Our day hath been like that mentioned , Zech. 14. 6 , 7. a day whose light is neither clear nor dark , a day known only to the Lord , seeming to us to be neither day nor night : but God knew all this while that it was a day , he saw how it all wrought for the appointed end : and in the evening , in the close , it will be light , so light as to be to us discernable . In the mean time , we are like unskilfull men , going to the house of some curious Artist , so long as he is about his worke , despise it as confused ; but when it is finished , admire it as excellent : Whilest the passages of providence are on us , all is confusion , but when the fabrick is reared , glorious . Learn to look upon the wisedom of God , in carrying all things , thorow this wonderfull variety , exact●y to answer his own eternall purpose : ●uffering so many mountains to lie in the way of reforming his Churches , and setling the Gospel , that his spirit may have the glory , and his people the comfort in their removall . It is an high and Noble contemplation , to consider the purposes of God , so far as by the event revealed , and to see what impressions his wisedom and power do leave upon things accomplished here below , to read in them a temporary history of his eternall counsels . Some men may deem it strange , that his determinate will , which gives rule to these things , and could in a word have reached its own appointment , should carry his people so many journies in the wildernesse , and keep u● thus long in so low estate ▪ I say , not to speak of his own glory , which hath sparkled forth of this flinty opposition , there be divers things , things of light , for our good , which he hath brought forth out of all that darkenesse , wherewith we have been overclouded : take a few instances . 1. If there had been no difficulties , there had been no deliverances : and did we never finde our hearts so inlarged towards God upon such advantages , as to say , Well , this daies temper of spirit , was cheaply purchased by yesterdaies anguish and fear ? that was but a being sick at sea . 2. Had there been no tempests and storms , we had not made out for shelter : did ye never run to a tree for shelter in a storm , and finde fruit which ye expected not ? did ye never go to God for safegard in these times , driven by outward stormes , and there finde unexpected fruit , the peaceable fruit of righteousnesse , that made you say , Happy tempest , which cast me into such an harbour ? It was a storm that occasioned the discovery of the golden mines of India : hath not a storm driven some to the discovery of the richer mines of the love of God in Christ ? 3. Had not Esau come against him , with 400 men , Jacob had not been called Israel ; he had not been put to it , to try his strength with God , and so to prevail . Who would not purchase with the greatest distresse that heavenly comfort , which is in the return of prayers ? the strength of Gods Jacobs in this Kingdom , had not been known , if the Esaus had not come against them . Some say , this war hath made a discovery of Englands strength , what it is able to do . I thinke so also , not what Armies it can raise against men , but with what Armies of prayers and tears it is able to deal with God . Had not the brethren strove in the wombe , Rebekah had not asked , Why am I thus ? nor received that answer , The elder shall serve the younger : had not two sorts of people strugled in the wombe of this Kingdom , we had not sought , nor received such gracious answers . Thus do all the various motions of the lower wheels , serve for our good , and exactly answer the impression they receive from the master spring , the eternall purpose of God . Of this hitherto . The sending of the Gospel to any one Nation , rather then another , as the means of life and salvation , is of the meer free grace and good pleasure of God . Now before I come to make out the absolute independency and freedom of this distinguishing mercy , I shall premise three things . First , That the not sending of the Gospel to any person or people , is of Gods meer good pleasure , and not of any peculiar distinguishing demerit in that person or people . No man or Nation doth majorem ponere obicem , lay more or greater obsta●les against the Gospel then another . There is nothing imaginable to lay a block in the passage thereof , but only sin : Now these sins , are , or may be , of two sorts ; either first , against the Gospel it self , which may possibly hinder the receiving of the Gospel , but not the sending of it , which it presupposeth . Secondly , against the Covenant they are under , and the light they are guided by , before the beams of the Gospel shine upon them : now in these , generally all are equall , all having sinned and come short of the glory of God : And in particular sins against the Law and light of nature , no Nation have gone farther then they which were soonest enlightned with the word , as afterwards will appear : so that the sole cause of this , is the good pleasure of God , as our Saviour affirmeth , Mat. 11. 25 , 26. Secondly , That sins against the Covenant of works , which men are und●r , before the Gospel comes unto them , cannot have any generall demerit , that the means of life and salvation by free grace should not be imparted to them . It is true , all Nations have deserved to be turned into hell , and a people that have had the truth , and detained it in ungodlinesse , deserve to be deprived of it . The first , by vertue of the sanction of the first broken Covenant : the other , by sinning against that , which they had of the second ; but that men in a fallen condition , and not able to rise , should hereby deserve not to be helped up , needeth some distinction to clear it . There is then a two-foold demerit and indignity : one meerly negative , or a not deserving to have good done unto us : The other positive , deserving that good should not be done unto us . The first of these , is found in all the world , in respect of the dispensation of the Gospel : If the Lord should bestow it only on those who do not , not deserve it , he must for ever keep● it closed up in the eternall treasure of his his own bosom . The second is found directly in none , in respect of that peculiar way which is discovered in the Gospel , because they had not sinned against it : which rightly considered , gives no small lustre to the freedom of grace . Thirdly , That there is a right in the Gospel , and a fitnesse in that gracious dispensation , to be made known to all people in the world ; that no singular portion of the earth should be any longer an holy land , or any mountain of the world lift up its head above its fellows . And this right hath a double foundation . First , The infinite value and worth of the bloud of Christ , giving fulnesse and fitnesse to the promises founded thereon , to be propounded to all man-kinde , for through his bloud , remission of sins is preached to whosoever beleeves on him , Acts 10. 43. to every creature , Mat. 16. 15. God would have a price of that infinite value for sin , laid down , as might justly give advantage , to proclaim a pardon indifinitely to all that will come in , and accept of it , there being in it no defect at all , ( though intentionally only a ransom for some ) but that by it , the world might know that he had done whatsoever the father commanded him , Jo. 14. 31. Secondly , In that ●●conomy and dispensation of the grace of the new Covenant , breaking forth in these later daies , whereby all externall distinction , of places and ●ersons , people and Nations being removed , Jesus Christ taketh all Nations to be his inheritance , dispensing to all men the grace of the Gospel , bringing salvation , as seemeth best to him : Tit. 2. 11 , 12. for being lifted up , he drew all unto him , having redeemed us with his bloud , out of every kinred and tongue , people and Nation , Apoc. 5. 9. And on these two grounds it is , that the Gospel hath in it self a right and fitnesse , to be preached to all , even as many as the Lord our God shall call . These things being premised , I come to the proof of the assertion . Deut. 7. 7 , 8. Moses is very carefull in sundry places to get this to take an impression upon their spirits , that it was meer free grace that exalted them into that condition and dignity wherein they stood , by their approach unto God , in the enjoyment of his Ordinances : in this most cleerly rendring the cause of Gods love in chusing them , mentioned , ver. 7. to be only his love , ver. 8. his love towards them is the cause of his love , his free love eternally determining , of his free love actually conferring those distinguishing mercies upon them : it was not for their righteousnesse , for they were a stiffnecked people , D●ut. 6 6. Mat. 11. 25 ▪ 26. Our Saviour laying both these things together , the hiding of the mysteries of salvation from some , and revealing them to others , renders the same reason and supreme cause of both , of which no account can be rendred , only the good pleasure of God . I thanke thee , father : and if any will proceed higher , and say , Where is the justice of this , that men equally obnoxious , should be thus unequally accepted ? we say with Paul , that he will have mercy on whom he will have mercy , and whom he will he hardneth , and who art thou , O man , that disputest against God ? si tu es homo , & ego homo , audtamus dicentem , O homo , Tu quis : to send a pardon to some that are condemned , suffering the rest to suffer , hath no injustice . If this will not satisfie , let us say with the same Apostle , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Rom. 11. 33. O the depth of the , &c. Yea so far is it from truth , that God should dispense , and grant his word and means of grace , by any other rule , or upon any other motive then his own will and good pleasure , that we finde in the Scripture the direct contrary to what we would suppose , even , mercy shewed to the more unworthy , and the more worthy passed by , reckoning worthinesse and unworthinesse by lesse or greater sin , with lesse or more endeavours . Christ preaches to Chorazin and Bethsaida which would not repent , and at the same time denies the word to Tyre and Zidon , which would have gotten on sackcloth and ashes , when the other continued delicate despisers , Mat. 11. 21. Ezekiel is sent to them that would not hear him , passing by them that would have hearkened , chap. 3. 5. which is most clear , Rom. 9. 30 , 31. the Gentiles which followed not after righteousnesse , have attained to righteousnesse , even the righteousnesse , of faith ; but Israel which followed after the Law of righteousnesse , have not attained to it . If in the dispensation of the Gospel , the Lord had had any respect to the desert of people , Corinth that famous place of sinning , had not so soon enjoyed it , the people whereof , for worship , were led away with dumbe Idols , 2 Cor. 12. 2. and for their lives , ye have them drawn to the life , 1 Cor. 6. 9 , 10 , 11. Fornicatours , idolaters , adulterers , effeminate , abusers of themselves with man-kinde , thieves , covetous , drunkards , revilers , extortioners , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is to be repeated , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , some of you were fornicatours , some Idolaters , but ye are sanctified : seem not these to the eye of flesh goodly qualifications — for the Gospel of Jesus Christ ? had these men been dealt withall , according as they had disposed themselves , not fitter fuell for hell could the justice of God require : but yet ye see , to these the Gospel comes , which the first , a light shines to them that sit in darknesse and in the shadow of death . If God send or grant the Gospel , which is the means of grace , upon any other ground , but his meer good pleasure ; then it must be an act of remunerative justice : Now there is no such justice in God towards the creature , but what is founded upon some preceding Covenant , or with promise of God to the creature , which is the only foundation of all relation between God and man , but only those that attend creation and sovereignty . Now what promise do you finde made to , or Covenant with a people , as yet without the Gospel : I mean conditionall promises , inferring any good to be bestowed on any required performance on their part ? free , absolute promises there are , innumerable , that light should shine to them that were in darkenesse , and those to be called Gods people which were not his people ; but such as depend on any condition on their part to be fulfilled , we finde none . God bargains not with the creature about the Gospel knowing how unable he is to be merchant for such pearls . If a man had all that goodnesse which may be found in man , without Jesus Christ , they would not in the least measure procure a discovery of him . I deny not but God may , and perhaps sometimes doth reveal himself to some in a peculiar and extraordinary manner . Whereunto tends that story in Aquinas , of a Corps taken up in the daies of Constantine and Irene , with a plate of gold , and this inscription in it , Christus nascetur ex virgine , ego credo in illum , O sol sub Irenae & Constantini temporibus iterum me videbis . But that this should be regular unto men living , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Justin Martyrs phrase , or using their naturals aright , ( which is impossible they should , the right use of naturals depending on supernaturals ) is wide from the word . If there be any outward motive of granting the Gospel unto any , it is some acceptable performances of theirs , holding up to the rule and will of God : now this will and rule having no saving revelation but by the Gospel , which should thus be procured by acts agreeable unto it , makes up a flat contradiction , supposing the revelation of the Gospel , before it be revealed ; doubtlesse according to all rules of justice to us made known , it is an easier thing , to d●serve Heaven by obedience , now under the Covenant of works , then being under that Covenant , to do any thing that might cause a new way of salvation , such as the Gospel is , to be revealed . With some observations I descend to application . First , there is the same reason of continuing the Gospel unto a people , as of sending it ; especially if oppositions rise high , apt and able in them●elves for its removall : never Nation as yet enjoyed the word , that deserved the continuance of the word . God hath alwaies something agaist a people , to make the continuing of his grace , to be of grace , the not removing of his love , to be meerly of love , and the preaching of the Gospel , to be a mercy of the Gospel , free and undeserved . Though there be worke , and labour , and patience for Christs sake at Ephesus , yet there is somewhat against Ephesus , Rev. 2. 4 , 5. for which he might justly remove his candlestick ; and if he doth it not , it is of the same mercy that first set it there . As God layes out goodnesse and grace in the entrance , so patience , long-suffering and firebearance in the continuance ; He bears with our manners , whilst we grieve his Spirit . Look upon the face of this Kingdom , and view the body of the people , thinke of the profanenes , vill●ny , trampleing upon the bloud of Jesus , ignorance , contempt of God and his waies , despising his Ordinances , reviling his servants , branding and defaming the power of godlines , persecuting and tearing one another , and yet hear the joifull sound of the word in every corner ; and you will quickly conclude , that you see a great fight of Gods love against our sins , and not of our goodnes for his love . Secondly , There is the same reason of the Reformation and the doctrine of the Gospel corrupted with errour , and of the worship of God , collapsed with superstition , as of the first implantation of the Gospel : God in his just judgement of late ages , had sent upon the western world the effi●acy of errour , that they should beleeve lies , because they received not the love of the truth , as he fore-told , 2 Thes. 2. now whence is it , that we see some of the Nations thereof as yet suffered to walke in their own waies , others called to repentance , some wildernesses turned into green pastures for the flock of God , and some places made barren wildernesses for the wickednesse of them that dwell therein ? how comes it , that this Iland glories in a Reformation , and Spain sits still in darknes ? is it because we were better then they ? or lesse engaged in Antichristian delusions ? doubtlesse no : no Nation in the world drank deeper of that cup of abomination ; it was a proverbiall speech amongst all , England was our good Asse ( a beast of burthen ) for ( Antichrist whom they called ) the Pope : Nothing but the good pleasure of God and Christ freely comming to refine us , Mal. 3. 1 , 2 , 3 , 4. caused this distinction . Though men can do nothing towards the procuring of the Gospel , yet men may do much for the expulsion of the Gospel : if the husbandmen prove idle or self-seekers , the vineyard will be let to others ; and if the people love darknesse more then light , the candlestick will be removed ; let England beware . Now this men may do , either upon the first entrance of the Gospel , or after some continuance of it : the Gospel spreading it self over the earth , findes entertainment , like that of mens seeking plantations amongst barbarous Nations , sometimes kept out with hideous outcries , at the shore , sometimes suffered to enter with admiration , and a little after violently assaulted . In the first way , how do we finde the Jews , putting far from them the word of life , and rejecting the counsel of God at its first entrance , calling for night at the rising of the Sun ? hence , Acts 13. 41. Paul concludes his Sermon to them , with , Hear , ye despisers , wonder and perish : and ver. 46. it was necessary the word should be preached to them , but seeing they judged themselves unworthy , they were forsaken : and ver. 51. they shake off the dust of their feet against them , a common symbol in those daies , of the highest indignation and deepest curse : The like stubbornes we finde in them , Acts 28. whereupon the Apostle wholly turned himself to the Gentiles , ver. 28. How many Nations of Europe , at the beginning of the reformation , rejected the Gospel of God , and procured Christ , with the Gadarens , to depart as soon as he was extred , will be found at the last day , written with the bloud of the Martyrs of Jesus , that suffered amongst them ? Secondly , After some continuance ; so the Church of Laodicea , having for a while enjoyed the word , fell into such a tepid condition , so little moved with that fire that Christ came to send upon the earth , Rev. 3. 15 , 16. that the Lord was even sick and weary with bearing them . The Church of Rome , famous at the first , yet quickly , by the advantage of outward supportments and glorious phansies , became head of that fatall rebellion against Jesus Christ , which spread it self over most of the Churches in the world ; God hereupon . sending upon them the efficacy of errour to beleeve a lie , that they all might be damned that beleeved not the truth , but had pleasure in unrighteousnesse , 2 Thes. 2. suffering them to det●in the empty names of Church and Gospel , which because they usurpe , only for their advant●ge here , to appear glorious , the Lord will use for the advancing of his justice hereafter , to shew them inexcusable . O Lord , how was England of late by thy mercy delivered from this snare ? a Captain being chosen for the return of this people into Egypt : on how hath thy grace fought against our backsliding ? And let none seek to extenuate this mercy , by Catalogues of errours still amongst us , there is more danger of an apostasy against Christ , and rebellion against the truth , in one Babylonish Errour , owned by men , pretending to power and jurisdiction over others , then in five hundred , scattered amongst inconsiderable disunited Individuals : I would to God , we could all speake , and think the s●me things , that we were all of one minde , even in the most minutulous differences that are now amongst us ; But yet the truth is , the Kingdom of Jesus Christ never shakes amongst a people , untill men pretending to act , with a combined mixed power , of Heaven and Earth , unto which all sheaves must bow or be threshed , doe by vertue of this trust , set up and impose things or opinions deviating from the rule , as it was in the papacy , errours owned by mixed associations . Civill and Ecclesiasticall are for the most part incurable , be they never so absurd and foolish : of which the Lutheran ubiquities and consubstantiation are a tremendous example : these things being presupposed . Let no flesh glory in themselves , but let every mouth be stopped , for we have all sinned , and come short of the glory of God . Who hath made the possessors of the Gospel to diff●r from others ? Or what have they that they have not received ? 1 Cor. 4. 7. why are these things hidden from the great and wise of the world , and revealed to babes and children , but because , O Father , so it pleased thee ? Mat. 11. 26. He hath mercy on whom he will have mercy , and whom he will he hardeneth , Rom. 9. Ah Lord , if the glory and pomp of the world might prevail with thee to send thy Gospel , it would supply the room of the cursed Alchoran , and spread it self in the Palaces of that strong Lion of the East , who sets his Throne upon the necks of Kings ; But alas , Jesus Christ is not there . If wisedom , learning , pretended gravity , counterfeit holinesse , reall pollicy were of any value in thine eies , to procure the word of life , it would be as free and glorious at Rome as ever ; But alas , Antichrist hath his Throne there , Jesus Christ is not there . If will-worship and humilities , neglect of the body , macerations , superstitions , beads , and vainly repeated praiers , had any efficacy before the Lord , the Gospel perhaps might be in the cells of some Recluses and Monks ; But alas , Jesus Christ is not there . If morall vertues , to an amazement , exact civill honesty and justice , that soul of humane society , could have prevailed ought , the heathen worthies in the daies of old , had had the promises ; But alas , Iesus Christ was farre away . Now if all these be passed by , to whom is the report of the Lord made known ? to whom is his arm revealed ? Why ! to an handfull of poor sinners amongst the Nations formerly counted feirce and barbarous . And what shall we say to these things ? O {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , O the depth , &c. Let England consider with fear and trembling the dispensation that it is now under , I say , with fear and trembling : for this Day is the Lords day , wherein he will purge us or burne us , according as we shall be found silver or drosse : it is our Day , wherein we must mend or end : let us look to the rock from whence we were hewed , and the hole of the pit from whence we were digged ; was not our Father an Amorite , and our Mother an Hittite ? are we not the posterity of Idolatrous Progenitors ? of those who worshipped them who by nature were no god● ? How often also hath this Land forfeited the Gospel ? God having taken it twice away , who is not forward to seize upon the forfeiture . In the very morning of the Gospel , the Sun of righteousnes shone upon this Land , and they say the first Potentate on the Earth , that owned it , was in Britain : but as it was here soon professed , so it was here soon abused . That part of this Isle which is called England , being the first place , I read of , which was totally bereaved of the Gospel ; the sword of the then Pagan Saxons fattening the land with the blood of the Christian inhabitants ; and in the close wholly subverting the worship of God . Long it was not ere this cloud was blown over , and those men who had been instruments to root out others , submitted their own necks to the yoke of the Lord , and under exceeding variety in civill affairs , enjoyed the word of grace : untill by insensible degrees , like summer unto winter , or light unto darknes , it gave place to Antichristian superstition , and left the land in little lesse then a Paganish darknes , drinking deep of the cup of abominations , mingled for it by the Roman harlot ; And is there mercy yet in God to recover a Twice-lost over backsliding people ? might not the Lord have said unto us , What shall I do unto thee , oh Island ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? but his heart is turned within him , his repentings are kindled together : the dry bones shall live , and the fleece shall be wet , though all the earth be dry . God will again water his garden , once more purge his vineyard , once more of his own accord he will take England upon liking , though he had twice deservedly turned it out of his service ; So that coming as a refiners fire , and as fullers soap to purify the sons of Levi , to purge them as Gold and Silver , to offer to the Lord an offering in righteousnes , to reform his Churches , England , as soon as any , hath the benefit and comfort thereof : Nay , the Reformation of England shall be more glorious then of any Nation in the world , being carried on , neither by might nor power , but onely by the spirit of the Lord of Hosts . But is this the utmost period of Englands sinning , and Gods shewing mercy , in continuing and restoring of the Gospel ? No truly : we again in our daies have made forfeiture of the purity of his worship , by an almost universall treacherous apostasy : from which the free grace , and good pleasure of God hath made a great progresse again towards a recovery . There are two sorts of men , that I finde exceedingly ready to extenuate and lessen the superstition and popish tyranny of the former daies , into which we were falling . First , Such as were industriously instrumentall in it , whose suffrages had been loud , for the choice of a Captain to returne into Egypt : Men tainted with the errours , and loaded with the preferments of the times : with all those who blindly adhere to that faction of men , who as yet covertly drive on that designe . To such as these , all was nothing , and to them it is no mercy to be delivered . And the truth is , It is a favour to the lambe and not the wolfe , to have him taken out of his mouth : but these men have interest by those things which have no ears , against which there is no contending . Secondly , Such as are disturbed in their opticks , or have gotten false glasses , representing all things unto them in dubious colours : which way soever they look . they can see nothing but errours , errours of all sizes , sorts , ●ects , and sexes . Errours and Heresies , from the beginning to the end , which hath deceived some men not of the worst , and made them think . that all before was nothing , in comparison of the present confusion . A great signe they felt it not , or were not troubled at it ; as if men should come into a field , and seeing some red weeds and cockle among the corne , should instantly affirm , there is no corne there , but all weeds , and that it were much better the hedges were down , and the whole field laid open to the boar of the forest ; but the Harvest will one day shew the truth of these things . But that these apprehensions may not too much prevail , to the vilifying and extenuating of Gods mercy , in restoring to us the purity and liberty of the Gospel : give me leave in a few words , to set out the danger of that Apostasy , from which the good pleasure of God hath given us a deliveranc● . I shall ●●stance onely in a few things : observe then that . First , The Darling errours of late years , were all of them stones of the old Babel , closing and coupling with that tremendous 〈◊〉 : which the man of sin had erected to dethrone Jesus Christ : came out of the belly of that Trojan horse , that fatall engine , which was framed to betray the City of God . They were popish errours , such as whereof that Apostasy did consist , which onely is to be looked upon , as the great adverse state to the Kingdom of the Lord Christ . For a man to be disorderly in a Civill state , yea often times through turbulency to break the peace , is nothing to an underhand combination with some formidable enemy , for the utter subversion of it . Heedles and headles errours may breed disturbance enough , in scattered individualls , unto the people of God : but such as tend to a peace and association , cum Ecclesia malignantium , tending to a totall subversion of the sacred state , are far more dangerous . Now such were the Innovations of the late Hierarchists ; In worship , their paintings , crossings , crucifixes , bowings , cringings , Altars , Tapers , Wafers , Organs , Anthems , Letany , Rails , Images , Copes , vestments ; what were they , but Roman vernish , an Italian dresse for our devotion , to draw on conformity with that enemy of the Lord Jesus ; In doctrin , the Divinity of Episcopacy , auricular confession , free-will , predestination on faith , yea works fore-seen , limbus patrum , justification by works falling from grace , authority of a Church , which none knew what it was , Canonicall obedience , holinesse of Churches , and the like innumerable , what were they but helpes to sancta Clara , to make all our articles of Religion speak good Roman-Catholike ? how did their old father of Rome refresh his spirit , to see such Chariots as those provided , to bring England again unto him ? this closing with Popery , was the sting in the errours of those daies , which caused pining if not death in the Episcopall pot . Secondly , They were such as raked up the ashes of the ancient worthies , whose spirits God stirred up to reform his Church , and rendred them contemptible before all , especially those of England , the most whereof died in giving their witnesse against the blinde figment of the reall presence , and that abominable blasphemy of the cursed masse ; in especiall , how did England , heretofore termed Asse , turn Ape to the Pope , and furnished it with all things necessary for an unbloody sacrifice , ready to set up the abomination of desolation , and close with the god Maozim , who hath all their peculiar devotion at Rome ? Thirdly , They were in the management of men which had divers dangerous and pernicious qualifications ; as First , A false repute of learning , I say , a false repute for the greater part , especially of the greatest : and yet taking advantages of vulgar esteem , they bare out as though they had engrossed a monopoly of it : though I presume the world was never deceived by more empty pretenders ; especially in respect of any solid knowledge in Divinity or antiquity : but yet their great preferments , had got them a great repute of great deservings , enough to blinde the eyes of poor mortals adoring them at a distance , and to perswade them , that all was not only Law , but Gospel too , which they broached : and this rendred the infection dangerous . Secondly , A great hatred of godlinesse in the power thereof , or any thing beyond a form , in whomsoever it was found ; yea how many odious appellations were invented for bare profession , to render it contemptible ? Especially in the exercise of their jurisdiction , thundring their censures against all appearance of zeal , and closing with all profane , impieties ; for were a man a drunkard , a swearer , a Sabbath-breaker , an unclean person , so he were no Puritan , and had money , patet atri janua Ditis , the Episcopall heaven was open for them all . Now this was a dangerous and destructive qualification , which I beleeve is not professedly found in any party amongst us . Thirdly , Which was worst of all , they had centred in their bosoms an unfathomable depth of power Civil and Ecclesiasticall , to stampe their apostaticall errours with authority , giving them not only the countenance of greatnesse , but the strength of power , violently urging obedience ; and to me , the sword of errour , never cuts dangerously , but when it is managed with such an hand . This I am sure , that errours in such , are not recoverable without the utmost danger of the Civil state . Let now , I beseech you , these and the like things be considered , especially the strong combination that was thorowout the Papall world for the seducing of this poor Nation : that I say nothing , how this viall was poured out upon the very throne , and then , let us all be ashamed and confounded in our selves , that we should so undervalue and sleight the free mercy of God , in breaking such a snare , and setting the Gospel at liberty in England . My intent was , having before asserted this restauration of Jerusalem , to the good pleasure of God , to have stirred you up to thankefullnesse unto him , and self-humiliation in consideration of our great undeserving of such mercy ; but alas ; as far as I can see , it will scarce passe for a mercy : and unlesse every mans perswasion may be a Josephs sheaf , the goodnesse of God shall scarce be acknowledged ; but yet let all the world know , and let the house of England know this day , that we lie unthankefully under as full a dispensation of mercy and grace , as ever Nation in the world enjoyed , and that without a lively acknowledgement thereof , with our own unworthinesse of it , we shall one day know what it is ( being taught with briars and thorns ) to undervalue the glorious Gospel of the Lord Jesus . Good Lord ! what would helplesse Macedonians give for one enjoiment ? O that Wales , O that Ireland , O that France , Where shall I stop ? I would offend none , but give me leave to say , O that every , I had almost said , O that any part of the world , had such helpes and means of grace , as these parts of England have , which will scarce acknowledge any mercy in it : the Lord break the pride of our spirits , before it break the staff of our bread , and the helpe of our salvation . O that the bread of Heaven , and the bloud of Christ might be accounted good nourishment , though every one hath not the sauce he desireth . I am perswaded , that if every Absolom in the Land , that would be a judge for the ending of our differences , were enthroned ( he spoke the peoples good , though he intended his own power ) the case would not be much better then it is . Well , the Lord make England , make this honourable audience , make us all to know these three things . First , That we have received such a blessing , in setting at liberty the truths of the Gospel , as is the crown of all others mercies , yea , without which they were not valuable , yea were to be despised : for successe without the Gospel , is nothing but a prosperous conspiracy against Jesus Christ . Secondly , That this mercy is of mercy , this love of free love , and the grace that appeareth , of the eternall hidden free grace of God . He hath shewed his love unto us because he loved us , and for no other reason in the world , this people being guilty of bloud and murder , of soul and body , adultery , and idolatry , and oppression , with a long catalogue of sins and iniquities . Thirdly , That the height of rebellion against God , is the despifing of spirituall Gospel-mercies ; should Mordecai have troden the robes under his feet , that were brought him from the King , would it not have been severely revenged ? Doth the King of Heaven lay open the treasures of his wisedom , knowledge and goodnesse for us , and we despise them ? What shall I say , I had almost said , hell punishes no greater sin : the Lord say it not our charge : O that we might be solemnly humbled for it this day , before it be too late . To discover unto us the freedom of that effectuall grace , which is dispensed towards the elect , under the with the preaching of the word : for if the sending of the outward means be of free underserved love , surely the working of the spirit under that dispensatior , for the saving of souls , is no lesse free : for , who hath made us differ from others , and what have we that we have not received ? O that God should say unto us in our bloud , live ; that he should say unto us in our blood , live ; that he should breath upon us when we were as dry bones , dead in trespasses and sins ; let us remember , I beseech you , the frame of our hearts , and the temper of our spirits , in the da●es wherein we know not God , and his goodnesse , but went on in a swift course of rebellion ; Can none of you look back upon any particular daies or nights , and say , Ah Lord , that thou shouldest be so patient and so full of forbearance , as not to sent me to hell at such an instant ; but oh Lord , that thou shouldest go further , and blot out mine iniquities for thine own sake , when I made thee serve with my sins ; Lord , what shall I say it is ? It is the free grace of my God : what expression transcendeth that , I know not . Of Caution : England received the Gospel of meer mercy , let it take heed , lest it lose it by justice ; the placer of the candlestick , can remove it ; the truth is , it will not be removed unlesse it be abused , and wo to them , from whom mercies are taken for being abused ; from whom the Gospel is removed for being despised ; it had been better for the husbandman never to have had the vineyard , then to be slain for their ill using of it ; there is nothing left to do them good , who are forsaken for for saking the Gospel . The glory of God was of late by many degrees departing from the Temple in our Land . That was gon to the threshold , yea to the mount : if now at the returne , thereof , it finde again cause to depart , it will not go by steps , but all at once ; This Island , or at least the greatest part thereof , as I formerly intimated , hath twice lost the Gospel ; Once , when the Saxons wrested it from the Britains , when , if we may believe their own dolefull moaning Historian , they were given over to all wickednes , oppression , and villany of life : which doubtles was accompanied with contempt of the word , though for faith and perswasion we do not finde that they were corrupted , and do finde that they were tenacious enough of antique discipline , as appeared in their following oppositions to the Roman Tyranny , as in Beda . Secondly , It was lost in regard of the purity and power thereof , by blinde superstition and Antichristian impiety , accompanied also with abominable lewdnes , oppression , and all manner of sin , in the face of the sun , so that first prophanenes , working a despising of the Gospel , then superstion ushering in prophanenes , have in this Land shewed their power for the extirpation of the Gospel ; Oh , that we could remember the daies of old , that we could consider the goodnes and severity of God , on them which fell severity , but towards us goodnes , if we continue in that goodnes , for otherwise even we also shall be cut off : yet here we may observe , that though both these times there was a forsaking in the midst of the Land , yet there was in it a tenth for to returne as a Teyle-tree , and as an Oak whose substance is in them when they cast their leaves , so was the holy seed and the substance thereof , Isa 6. 13. at in the dereliction of the Jews , so of this Nation , there was a remnant that quickly took root , and brought forth fruit , both in the one devastation , and the other , though the watcher and the holy one from heaven , had called to cut down the tree of this Nation , and to scatter its branches from flourishing before him , yet the stump and root was to be left in the earth with a band of iron , that it might spring again ; Thus twice did the Lord come seeking fruit of this vine , doing little more then pruning and dressing it , although it brought forth wilde grapes : but if he come the third time and finde no fruit , the sentence will be , Cut it down , why cumbreth it the gronnd ? Now to prevent this I shall not follow all those Gospel-supplanting sins we finde in holy writ , onely I desire to cautionate you and us all in three things . First , Take heed of pretending or holding out the Gospel for a covert or shadow for other things . God will not have this Gospel made a stalking horse for carnall designes : put not in that glorious name , where the thing it self is not clearly intended ; if in any thing it be , let it have no compeer ; if not , let it not be named ; if that you aim at be just , it needs no varnish ; if it be not , it is the worse for it . Gilded pills lose not their bitternes , and painted faces are thought to have no native beauty ; all things in the world should serve the Gospel ; and if that be made to serve other things , God will quickly vindicate it into liberty . From the beginning of these troubles , right honourable , you have held forth Religion and the Gospel , as whose preservation and restauration was principally in the aims , and I presume malice it self is not able to discover any insincerity in this , the fruits we behold proclaim to all the conformity of your words and hearts . Now the God of Heaven grant that the same minde be in you still , in every particular member of this Honourable Assembly , in the whole Nation , especially in the Magistracy and Ministery of it , that we be not like the boatmen , look one way , and rowe another ; cry Gospel , and mean the other thing ; Lord Lord , and advance our own ends , that the Lord may not stir up the staffe of his anger , and the rod of his indignation against us as an hypocriticall people . Secondly , Take heed of resting upon , and trusting to the priviledge , how ever excellent and glorious , of the outward enjoyment of the Gospel . When the Jews cryed , The Temple of the Lord , the Temple of the Lord , the time was at hand that they should be destroyed . Look onely upon the grace that did bestow , and the mercy that doth continue it ; God will have none of his blessings rob him of his glory , and if we will rest at the Cisterne , he will stop at the fountain . Thirdly , Let us all take heed of Barrennes under it , for the earth that drinks in the rain that cometh upon it , and beareth Thornes and Briers , is rejected , and nigh unto cursing , whose end is to be burned , Heb. 6. 7 , 8. Now what fruits doth it require ? even those reckoned , Gal. 5. 22 , 23. the fruit of the spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknes , temperance ; Oh that we had not cause to grieve for a scarcity of these fruits , and the abundant plenty of these works of the flesh recounted , ver. 19 , 20 , 21. Oh that that wisedom which is an eminent fruit of the Gospel might flourish amongst us , Jam. 3. 17. it is first pure , then peaceable , gētle , easy to be entreated , that we might have lesse writing and more praying , lesse envy and more charity ; that all evil surmisings , which are works of the flesh , might have no toleration in our hearts , but be banished for nonconformity to the golden rule of love and peace , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Come we now to the last proposition : No men in the world want help , like them that want the Gospel . Or , Of all distresses want of the Gospel cries loudest for relief . Rachel wanted children , and she cries , Give me children , or I die ; But that was but her impatience , she might have lived , and have had no children , yea , see the justice of God , she dies so soon as ever she hath children : Hagar wants water for Ishmael , and she will go farre from him , that she may not see him die ; an heavy distresse , and yet if he had died , it had been but an early paying of that debt , which in a few years was to be satisfied . But they that want the Gospel may truly cry , Give us the Gospel or we die , and that not temporally with Ishmael , for want of water , but eternally in flames of fire . A man may want liberty , and yet be happy , as Joseph was : a man may want peace , and yet be happy , as David was : a man may want children , and yet be blessed , as Job was : a man may want plenty , and yet be full of comfort , as Micaiah was : but he that wants the Gospel , wants every thing that should do him good . A Throne without the Gospel , is but the Devils dungeon . Wealth without the Gospel , is fuell for hell . Advancement without the Gospel , is but a going high , to have the greater fall . Abraham wanting a childe , complains , What will the Lord do for me , seeing I go childelesse , and this Eliezer of Damascus must be my heire ? much more may a man without the means of grace complain , What shall be done unto me , seeing I go Gospellesse ? and all that I have , is but a short inheritance for this lump of clay my body . When Elisha was minded to do something for the Shunammite who had so kindely entertained him , he asks her , whether he should speak for her to the King , or the Captain of the host ? she replies , she dwelt in the middest of her own people , she needeth not those things : but when he findes her to want a childe , and tells her of that , she is almost transported . Ah how many poor souls are there , who need not our word to the King or the Captain of the host ; but yet being Gospellesse , if you could tell them of that , would be even ravished with joy ? Think of Adam after his fall , before the promise , hiding himself from God : and you have a perfect pourtraicture of a poor creature without the Gospel : now this appeareth , 1. From the description we have of the people that are in this state and condition without the Gospel ; they are a people that sit in darknes , yea in the region and shaddow of death , Matth. 4 16 , 17. they are even darknes it self , Joh. 1. 7. within the dominion and dreadfull darknes of death ; darknes was one of Egypts plagues , but yet that was a darknes of the body , a darknes wherein men lived : but this is a darknes of the soul , a darknes of death , for these men though they live , yet are they dead ; they are fully described , Ephes. 2. 12. without Christ , aliens from the Common-wealth of Israel , strangers from the Covenants of promise , having no hope , and without God in the world . Christles men , and godles men , and hopeles men , and what greater distresse in the world ? yea , they are called doggs , and unclean beasts , the wrath of God is upon them , they are the people of his curse and indignation . In the extream North , one day and one night divide the year ; but with a people without the Gospel , it is all night , the sun of righteousnes shines not upon them , it is night whilest they are here , and they go to eternall night hereafter . What the men of China concerning themselves and others , that they have two eies , the men of Europe one , and all the world besides is blinde , may be inverted too , the Jews had one eye , sufficient to guide them , they who enjoy the Gospel have two eies , but the men of China , with the rest of the Nations that want it , are stark blinde , and reserved for the chains of everlasting darknes . 2. By laying forth what the men that want the Gospel , do want with it . 1. They want Jesus Christ : for he is revealed onely by the Gospel . Austine refused to delight in Cicero's Hortensius , because there was not in it the Name of Jesus Christ . Jesus Christ is all and in all , and where he is wanting , there can be no good . Hunger cannot truly be satisfied without manna , the bread of life , which is Jesus Christ : and what shall a hungry man do that hath no bread ? Thirst cannot be quenched , without that water or living spring , which is Jesus Christ : and what shall a thirsty soul do without water ? A captive as we are all , cannot be delivered without redemption , which is Jesus Christ : and what shall the prisoner do without his ransom ? Fools as we are , all cannot be instructed without wisdom , which is Jesus Christ , without him we perish in our folly . All building without him , is on the sand , which will surely fall : All working without him , is in the fire , where it will be consumed : All riches without him , have wings , and will away : mallem ruere cum Christo , quam regnare cum Caesare , said Luther , a dungeon with Christ is a Throne , and a Throne without Christ a hell . Nothing so ill , but Christ will compensate : the greatest evil in the world is sin , and the greatest sin was the first ; and yet Gregory feared not to cry , O felix culpa quae talem meruit redemptorem , oh happy fault which found such a Redeemer ; All mercies without Christ are bitter , and every cup is sweet that is seasoned but with a drop of his blood , he truly is amor & delitiae humani generis , the love and delight of the sonnes of men , without whom they must perish eternally : for there is no other name given unto them , whereby they may be saved , Act. 4. He is the way , men without him , are Cains , wanderers , vagabonds : He is the truth , men without him are liars , devils , who was so of old : He is the life , without him men are dead , dead in trespasses and sins : He is the light , without him men are in darknes , and go they know not whither : He is the vine , those that are not graffed in him , are withered branches , prepared for the fire : He is the rock , men not built on him , are carried away with a flood : He is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the first and the last , the Author and the ender , the founder and the finisher of our salvation ; he that hath not him , hath neither beginning of good , nor shall have end of misery . O blessed Jesus , how much better were it , not to be , then to be without thee ? Never to be borne , then not to die in thee ? A thousand hels come short of this , eternally to want Jesus Christ , as men do , that want the Gospel . 2. They want all holy Communion with God , wherein the onely happines of the soul doth consist ; He is the life , light , joy , and blessednes of the soul : without him , the soul in the body is but a dead soul , in a living Sepulchre . It is true , there be many that say , who will shew us any good ? but unles the Lord lift up the light of his countenance upon us , we perish for evermore . Thou hast made us for thy self , ô Lord , and our heart is unquiet , untill it come to thee . You who have tasted how gracious the Lord is , who have had any converse and communion with him , in the issues and goings forth of his grace , those delights of his soul with the children of men , would you live ? would not life it self , with a confluence of all earthly endearements , be a very hell without him ? Is it not the daily language of your hearts , Whom have we in heaven but thee ? and in earth there is nothing in comparison of thee ? The soul of man is of a vast boundles comprehension , so that if all created good were centred into one enjoyment , and that bestowed upon one soul , because it must needs be finite and limited , as created , it would give no solid contentment to his affections , nor satisfaction to his desires . In the presence and fruition of God alone there is joy for evermore : at his right hand are rivers of pleasure , the welsprings of life and blessednes . Now if to be without communion with God in this life , wherein the soul hath so many avocations from the contemplation of its own misery , ( for earthly things are nothing else ) is so unsupportable a calamity , ah what shall that poor soul do , that must want him for eternity ? as all they must do , who want the Gospel . 3. They want all the Ordinances of God , the joy of our hearts , and comfort of our souls . Oh the sweetnes of a Sabbath ! The heavenly raptures of prayer ! Oh the glorious communion of Saints , which such men are deprived of ! if they knew the value of the hidden pearl , and these things were to be purchased , what would such poor souls not part with for them ? 4. They will at last want Heaven and salvation ; they shall never come to the presence of God in glory : never inhabite a glorious mansion : they shall never behold Jesus Christ , but when they shall call for rocks and mountains to fall upon them , to hide them from his presence : they shall want light , in utter darknes , want life , under the second death , want refreshment , in the middest of flames , want healing , under gnawing of conscience , want grace , continuing to blaspheme , want glory , in full misery : and which is the sum of all this , they shall want an end of all this , for their worme dieth not , neither is their fire quenched . Thirdly , Because being in all this want , they know not that they want any thing , and so never make out for any supply . Laodicea knew much , but yet because she knew not her wants , she had almost as good have known nothing : Gospellesse men know not that they are blinde , and seek not for eye-salve : they know not that they are dead , and seek not for life ; What ever they call for , not knowing their wants , is but like a mans crying for more weight to presse him to death : and therefore when the Lord comes to any with the Gospel , he is found of them that sought him not , and made manifest to them that asked not after him , Rom. 10. 20. This is a seal upon their misery , without Gods free-mercy , like the stone laid upon the mouth of the cave by Joshua , to keep in the five Kings , untill they might be brought out to be hanged . All that men do in the world , is but seeking to supply their wants ; either their naturall wants , that nature may be supplied , or their sinfull wants , that their lusts may be satisfied , or their spirituall wants , that their souls may be saved . For the two first , men without the Gospel , lay out all their strength ; but of the last , there is amongst them a deep silence . Now this is all one , as for men to cry out that their finger bleeds , whilest a sword is run thorow their hearts , and they perceive it not : to desire a wart to be cured , whilest they have a plague-sore upon them ; And hence perhaps it is , that they are said to go to hell like sheep , Psal. 49. 14. very quietly , without dread , as a bird hasting to the snare , and not knowing that it is for his life , Prov. 7. 23. and there ly down in utter disappointment and sorrow for evermore . 4. Because all mercies are bitter judgements to men that want the Gospel ; all fuell for hell ; Aggravations of condemnation ; all cold drink to a man in a feaver : pleasant at the entrance , but increasing his torments in the close : like the book in the Revelation , sweet in the mouth , but bitter in the belly . When God shall come to require his bread and wine , his flax and oil , peace and prosperity , liberty and victories , of Gospellesse men , they will curse the day that ever they enjoyed them ; so unspirituall are many mens mindes , and so unsavoury their judgements , that they reckon mens happines , by their possessions , and suppose the catalogue of their titles , to be a roll of their felicities : calling the proud happy , and advancing in our conceits them that work wickednes , Mal. 3. 15. but God will one day come in with another reckoning , and make them know , that all things without Christ , are but as cyphers without a figure , of no value . In all their banquets where Christ is not a guest , their vine is of the vine of Sodom , and of the field of Gomorrah , their grapes are grapes of gall , their clusters are bitter , Deut. 32. 32 , 33. their palaces , where Christ is not , are but habitations of Zim and Ochim , Dragons and unclean beasts . Their prosperity is but putting them into full pasture , that they may be fatted for the day of slaughter , the day of consumption decreed for all the Bulls of Bashan : the Gospel bringing Christ , is the salt that makes all other things savoury . To shew us the great priviledge and preeminence , which , by the free grace of God , many parts of this Island do enjoy . To us that sat in darknes and in the shadow of death , a great light is risen , to guide us into the waies of peace . Let others recount , the glories , benefits , profits , outward blessings of this Nation , let us look only upon that which alone is valuable in it self , and makes other things so to be , the Gospel of Christ . It is reported of the Heralds of our neighbour Monarchs , that when one of them had repeated the numerous titles of his Master of Spain , the other often repeated France , France , France ; intimating that the dominion which came under that one denomination , would counterpoise the long catalogue of Kingdomes and Dukedoms , wherewith the other flourisht . Were we to contend with the grand signieur of the East , about our enjoyments , we might easily bear down his windy pompous train of titles , with this one , which millies repetitum placebit , the Gospel , the Gospel : upon all other things you may put the inscription in Daniel , mene , mene , Tekel , they are weighed in the balance , and found wanting , but proclaim before those that enjoy the Gospel , as Haman before Mordecai , Lo , thus shall it be done to them whom the Lord will honour . The fox in the fable had a thousand wiles to save himself from the hunters : but the cat knew unum magnum , one great thing that would surely do it . Earthly supports and contentments , are but a thousand failing wiles , which will all vanish in the time of need : the Gospel and Christ in the Gospel , is that unnm magnum , that unum necessarium , which alone will stand us in any stead . In this , this Island is as the mountain of the Lord , exalted above the Mountains of the earth , it is true , many other Nations partake with us in the same blessing : not to advance our own enjoyments , in some particulars wherein perhaps we might justly do it : but take all these Nations with us , and what a molehill are we to the whole earth , overspread with Paganisme , Mahumetanisme , Antichristianisme , which innumerable foolish Haeresies ? And what is England , that it should be amongst the choice branches of the vineyard , the top boughs of the Cedars of God ? Shews that such great mercies , if not esteemed , if not improved , if abused , will end in great judgements ; Wo be to that Nation , that City , that person , that shall be called to an account for despising the Gospel , Amos 2. 2. you only have I known of all the families of the earth , what then ? Surely some great blessing is coming to that people , whom God thus knowes , and so ownes , as to make himself known unto them . No : but , therefore will I visit upon you all your iniquities . How ever others may have some ease or mitigation in their punishments , do you expect the utmost of my wrath . Luther said , he thought hell was paved with the bald sculls of Friers ; I know nothing of that ; yet of this sure I am , that none shall have their portion so low in the ●●thermost hell , none shall drink so deep of the cup of Gods indignation , as they , who have refused Christ in the Gospel . Men will curse the day to all eternity , wherein the blessed name of Iesus Christ was made known unto them , if they continue to despise it . He that abuseth the choisest of mercies , shall have judgement without mercy ; What can help them , who reject the counsell of God for their good ? If now England have received more culture from God then other Nations , there is more fruit expected of England , then other nations . A barren tree in the Lords Vineyard , must be cut down for cumbring the ground , the sheep of God must every one beare twins , and none be barren amongst them , Cant. 4. 2. If after all Gods care and husbandry , his vineyard brings forth wilde-grapes , he will take away the hedge , break down the wall , and lay it waste . For the present the Vineyard of the Lord of hosts is the house of England , and if it be as earth , which when the rain falls upon it , brings forth nothing but thornes and briers , it is nigh unto cursings , and the end thereof is to be burned , Heb. 6. Men utterly and for ever neglect that ground , which they have tried their skill about , and laid out much cost upon it , if it bring not forth answerable fruits . Now here give me leave to say , ( and the Lord avert the evil deserved by it ) That England , ( I mean these Cities , and those other places , which since the beginning of our troubles , have enjoied the Gospel , in a more free and plentifull manner then heretofore ) hath shewed it self not much to value it . 1. In the time of Straits , though the sound of the Gospel passed thorow all our streets , our villages enjoying them who preached peace , and brought glad tidings of good things , so that neither we , nor our fathers , nor our fathers fathers , ever saw the like before us ; Though manna fell round about our tents every day : yet as though all were lost and we had nothing , Manna was loathed as light bread , the presence of Christ made not recompence for the losse of our swine : men had rather be again in Aegypt , then hazard a pilgrimage in the wildernes . If there be any here , that ever entertained thoughts , to give up the worship of God to superstition , his Churches to tyranny , and the doctrine of the Gospel to Episcopall corruptions , in the pressing of any troubles , let them now give God the glory , and be ashamed of their own hearts , lest it be bitternesse in the end . 2. In the time of prosperity , by our fierce contentions about mint and cummin , whilest the weightier things of the Gospel have been undervalued , languishing about unprofitable questions , &c. but I shall not touch this wound lest it bleed . For exhortation , that every one of us , in whose hand there is any thing , would set in , for the help of those parts of this Island , that as yet sit in darknesse , yea in the shadow of death , and have none to hold out the bread of life to their fainting souls . Doth not Wales cry , and the North cry , yea and the West cry , Come and help us ? We are yet in a worse bondage , then any by your means we have been delivered from : if you leave us thus , all your protection will but yeeld us a more free and joviall passage to the chambers of death . Ah , little do the inhabitants of Goshen know , whil'st they are contending about the bounds of their pasture , what darknesse there is in other places of the Land ; How their poor starved souls would be glad of the crums that fall from our tables : ô that God would stir up the hearts , 1. Of Ministers to cast off all by-respects , and to flee to those places , where in all probability , the harvest would be great , and the labourers are few or none at all . I have read of an Heretick that swom over a great river in a frost , to scatter his errours : the old Iewish , and now Popish Pharisees , compasse Sea and Land , to make proselytes ; The Merchants trade not into more Countreys , then the Factours of Rome do , to gain souls to his holinesse : East and West , farre and wide , do these Locusts spread themselves , not without hazard of their lives , as well as losse of their souls , to scatter their superstitions : only the Preachers of the everlasting Gospel seem to have lost their zeal . O that there were the same minde in us that was in Iesus Christ , who counted it his meat and drinke , to doe his fathers will , in gaining souls . 2. Of the Magistrates , I mean of this Honourable Assembly , to turn themselves every lawfull way , for the help of poor Macedonians : the truth is , in this , I could speak more then I intend , for perhaps my zeal , and some mens judgements , would scarse make good harmony . This only I shall say , that if Iesus Christ might be preached , though with some defects in some circumstances , I should rejoice therein . O that you would labour , to let all the parts of the Kingdom , taste of the sweetnes of your successes , in carrying to them the Gospel of the Lord Jesus : that the doctrine of Gospel might make way for the Discipline of the Gospel , without which , it will be a very skeleton . When Manna fell in the wildernesse from the hand of the Lord , every one had an equall share : I would there were not now too great an inequality in the scattering of Manna , when secondarily in the hand of men ; whereby some have all , and others none , some sheep daily picking the choise flowers of every pasture , others wandring upon the barren mountains , without guide or food : I make no doubt , but the best waies for the furtherance of this , are known full well unto you , and therefore have as little need to be petitioned in this , as other things . What then remains ? but that for this , and all other necessary blessings , we all set our hearts and hands to petition the Throne of grace . Soli Deogloria . A short defensative about CHVRCH GOVERNMENT , Toleration and Petitions about these things . Reader , THis , be it what it will , thou hast no cause to thank or blame me for . Had I been mine own , it had not been thine . My submission unto others judgements , being the only cause of submitting this unto thy censure . The substance of it , is concerning things now adoing : in some whereof , I heretofore thought it my wisedom , modestly haesitare , ( or at least , not with the most , peremptorily to dictate to others my apprehensions , ) as wiser men have done in weightier things : And yet this , not so much for want of perswasion in my own minde , as out of opinion that we have already had too many needlesse and fruitlesse discourses about these matters . Would we could agree to spare perishing paper , and for my own part had not the opportunity of a few lines in the close of this sermon , and the importunity of not a few friends urged , I could have slighted all occasions , and accusations , provoking to publish those thoughts which I shall now impart : the truth is , in things concerning the Church , ( I mean things purely externall , of form , order and the like , ) so many waies have I been spoken , that I often resolved to speak my self , desiring rather to appear ( though conscious to my self of innumerable failings ) what indeed I am , then what others incuriously suppose . But yet the many , I ever thought unworthy of an Apology , and some of satisfaction ; Especially those , who would make their own judgements a rule for themselves and others : impatient that any should know , what they do not , or conceive otherwise then they , of what they do ; in the mean time , placing almost all religion in that , which may be perhaps a hinderance of it , and being so valued , or rather overvalued , is certainly the greatest . Nay , would they would make their judgements , only so farre as they are convinced , and are able to make out their conceptions to others , and not also their impotent desires , to be the rule : that so they might condemn only that , which complies not with their mindes , and not all that also , which they finde to thwart their aims and designes . But so it must be . Once more conformity is grown the touchstone , ( and that not in practice , but opinion , ) amongst the greatest part of men , however otherwise of different perswasions . Dissent is the onely crime , and where that is all , that is culpable , it shall be made , all that is so . From such as these , who almost hath not suffered ? But towards such , the best defence is silence . Besides , My judgement commands me , to make no known quarrell my own . But rather if it be possible , and as much as in me lieth , live peaceably with all men , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , I proclaim to none , but men whose bowels are full of gall : in this spring of humours , lenitives for our own spirits , may perhaps be as necessary , as purges for others brains . Further , I desire to provoke none ; more stings then combs are got at 〈…〉 wasps : even cold stones , smitten together , sparkle 〈…〉 the wringing of the nose , bringeth forth blood . Neither do I conceive it wisedom in these quarrelsome daies , to entrust more of a mans self with others , then is very necessary . The heart of man is deceitfull ; some that have smooth tongues , have sharp teeth : such can give titles on the one side , and wounds on the other . Any of these considerations , would easily have prevailed with me , stul●i●ia hac caruisse , had not mine ears been filled , presently after the preaching of the precedent sermon , which sad complaints of some , and false reports of others , neither of the lowest ranke of men , as though I had helped to open a gate , for that which is now called a Troian horse , though heretofore counted an engine likelier to batter the walls of Babylon , then to betray the towers of Sion . This urged some , to be urgent with me , for a word or two , about Church Government , according to the former suggestions undermined , and a toleration of different perswasions , as they said asserted . Now truly to put the accusers to prove the crimination , ( for so it was , and held forth a grievous crime in their apprehensions ) ( what is really so , God will judge ) had been sufficient . But I could not so evade : and therefore , after my Sermon was printed to the last sheet , I was forced , to set apart a few houres , to give an account , of what hath passed from me in both these things , which have been so variously reported ; Hoping that the reading may not be unusefull to some , as the writing was very necessary to me . And here at the entrance , I shall desire at the hands of men , that shall cast an eye , on this heap of good meaning , these few , as I suppose , equitable demaunds . 1. Not to prosecute men into odious appellations ; and then themselves , who feigned the crime , pronounce the sentence . Like him , who said of one brought before him , if he be not guilty , it is fit he should be : involving themselves in a double guilt , of falsehood and malice , and the aspersed parties , in a double misery , of being belied , in what they are , and hated for what they are not : if a man be not , what such men would have him , it is ods , but they will make him what he is not : if what he really is , do not please , and that be not enough to render him odious , he shall sure enough be more . Ithacius will make all Priscillianists who are any thing more devout then himself : if men do but desire to see with their own eyes , presently they are enrolled of this , or that Sect : every misperswasion , being beforehand , in Petitions , Sermons , &c. rendred odious and intolerable : in such a course , innocency it self cannot long goe free . Christians deal with one another in earnest , as children in their plaies , clap anothers coat upon their fellows shoulder , and pretending to beat that , cudgell him they have cloathed with it . What shall be given unto thee , oh thou false tongue ? If we cannot be more charitable , let us be more ingenuous ; Many a man hath been brought to a more favourable opinion of such as are called by dreadfull names , then formerly , by the experience of false impositions on himself . 2. Not to cloath our differences with expressions , fitting them no better then Sauls armour did David ; Nor make them like a little man in a bumbast coat upon stilts , walking about like a giant : our little differences may be met at every stall , and in too many pulpits , swelled by unbefitting expressions , into such a formidable bulk , as poor creatures are even startled at their horrid looks and appearance : whilest our own perswasions are set out , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with silken words , and gorg●ous apparell , as if we sent them into the world a wooing . Hence , whatever it is , it must be temple building , Gods Government , Christs scepter , throne , Kingdom , the only way , that , for want of which , errours , haeresies , sins , spring among us , plagues , judgements , punishments come upon us . To such things as these , all pretend , who are very confident they have found out the only way . Such bigge words as these , have made us believe , that we are mortall adversaries ; ( I speak of the parties at variance about Government ) that one Kingdom , Communion , Heaven , cannot hold us . Now truly if this course be followed , so to heighten our differences , by adorning the truth we own , with such titles as it doth not merit , and branding the errours we oppose , with such marks , as in cold blood we cannot think they themselves , but only in their ( by us supposed ) tendance do deserve , I doubt not , but that it will be bitternesse unto us all in the end . And Quaere whether by this means , many have not been brought to conceive the Kingdom of Jesus Christ , which himself affirms to be within us , to consist in forms , outward order , positive rules , and externall Government . I designe none , but earnestly desire , that the two great parties , at this day litigant in this Kingdom , would seriously consider , what is like to be the issue of such proceedings ; and whether the mystery of godlines in the power thereof , be like to be propagated by it . Let not truth be weighed in the balance of our interest ; Will not a dram of that , turn the scale with some against many arguments ? Power is powerfull to perswade . 3. Not to measure mens judgements , by their subscribing , or refusing to subscribe petitions in these daies about Church Government ; for subscribers , would every one could not see , with what a zealous nescience , and implicite judgement many are lead . And for refusers , though perhaps they could close with the generall words , wherewith usually they are expressed , yet there are so many known circumstances , restraining those words to particular significations , directing them to by , and secundary tendences , as must needs make some abstain : for mine own part , from subscribing late Petitions , about Church-Government , I have been withheld by such reasons as these . 1. I dare not absolutely assert , maintain , and abide by it , ( as rationall men ought to do every clause , in any thing owned by their subscription ) that the cause of all the evils , usually annumerated in such Petitions , is , the want of Church-Govenrment , taking it for any government , that ever yet was established amongst men , or in notion otherwise made known unto me . Yea , I am confident that more probable causes in this juncture of time might be assigned of them ; Neither can any be ignorant , how plentifully such evils abounded , when Church-Discipline was most severely executed ; And lastly , I am confident , that who ever lives to see them suppressed by any outward means ( when spirituall weapons shall be judged insufficient ) will finde it to be , not any thing , either included in , or necessarily annexed unto Church-Discipline , that must do it , but some other thing , not unlike that , which in daies of yore when all the world wondered after the beast , suppressed all truth and errour , but only what the Arch enemy of Jesus Christ , was pleased to hold out to be believed ; but of this afterward . 2. I dare not affirm that the Parliament hath not established a Government already , for the essentialls of it , themselves affirming that they have , and their Ordinances about rulers , rules , and persons to be ruled , ( the requisita and materialls of Government ) being long since extant . Now to require a thing to be done , by them , who affirm that they have already done it , argues , either much weaknesse or supine negligence in our selves , not to ●nderstand what is ef●ected , or a strong imputation , on those that have done it , either fraudulently , to pretend that which is false , or foolishly to averse , what they do not understand ; yet though I have learned to obey as farre as lawfully ● may , my judgement is exceedingly farre from being enslaved , and according to that , by Gods assistance , shall be my practice ; which if it run crosse to the prescriptions of authority , it shall cheerfully submit to the censure thereof ; In the mean time , all Petitioning of any party about this businesse , seems to thwart some Declarations of the House of Commons , whereunto I doubt not , but they intend for the main , inviolably and unalterably to adhere . Adde hereunto , that petitioning in this kinde , was not long since voted breach in priviledge , in them , who might justly expect , as much favour and liberty in petitioning , as any of their brethren in the Kingdom , and I have more then one reason to suppose , that the purpose and designe of theirs and others , was one , and the same . 3. There are no small grounds of supposall , that some petitions have not their rise from amongst them by whom they are subscribed , but that the spring and master wheels giving the first motion to them , are distant and unseen ; My self having been lately urged to subscription , upon this ground , that directions were had for it from above , ( as we use to speak in the Countrey ) yea in this , I could say more then I intend , aiming at nothing but the quieting of mens spirits , needlesly exasperated , only I cannot but say , that honest men ought to be very cautious , how they put themselves upon any engagement , that might make any party or faction in the Kingdom ; suppose that their interest in the least measure , doth run crosse to that of the great Councell thereof , thereby to strengthen the hands or designes of any , by occasioning an opinion that upon fresh or new divisions , ( which God of his mercy prevent ) we would not adhere constantly to our old principles , walking according to which , we have hitherto found protection and safety . And I cannot not but be jealous for the honour of our noble Parliament , whose authority is every day undermined , and their regard in the affections of the people shaken , by such dangerous insinuations , as though they could in an houre put an end to all our disturbances , but refuse it . This season also for such petitions , seems to me very unseasonable , the greatest appearing danger impendent to this Kingdom , being from the contest about Church-Government , which by such means as this , is exceedingly heightned , and animosity added to the parties at variance . 4. A particular form of Church-Discipline is usually in such petitions , either directly expressed , or evidently pointed at , and directed unto , as that alone which our Covenant engageth us to embrace ; Yea , as though it had long since designed that particular way , and distinguished it from all others ; the embracing of it , is pressed under the pain of breach of Covenant , a crime abhorred of God and man . Now truly to suppose that our Covenant did ty us up absolutely to any one formerly known way of Church-Discipline , the words formally ingaging us into a disquisition out of the word , of that which is agreeable to the minde and will of God , is to me , such a childish , ridiculous , selfish conceit , as I believe no knowing men will once entertain , unlesse prejudice begotten by their peculiar interest , hath disturbed their intellectualls : for my part I know no Church-Government in the world already established amongst any sort of men of the truth , and necessity whereof , I am convinced in all particulars , especially if I may take their practice to be the best interpreter of their maximes . Fourthly , Another postulatum is , that men would not use an over-zealous speed , upon every small difference , to characterise men ( otherwise godly and peaceable ) as Sectaries , knowing the odiousnesse of the name , among the vulgar , deservedly or otherwise imposed , and the evil of the thing it self , rightly apprehended , whereunto lighter differences do not amount ; Such names as this , I know are arbitrary , and generally serve the wills of the greater number . They are commonly Sectaries , who ( jure aut injuria ) are oppressed . Nothing was ever persecuted under an esteemed name . Names are in the power of the many things , and their causes are known to few . there is none in the world can give an ill title to others , which from some he doth not receive : the same right which in this kinde I have towards another , he hath towards me : unlesse I affirm my self to be infallible , not so he : those names which men are known by , when they are oppressed , they commonly use against others whom they seek to oppresse . I would therefore that all horrid appellations , as increasers of strife , kindlers of wrath , enemies of charity , food for animasity , were for ever banished from amongst us . Let a spade be called a spade , so we take heed Christ be not called Beelzebub . I know my profession to the greatest part of the world is Sectarisme , as Christianity : amongst those who professe the name of Christ , to the greatest number , I am a sectary , because a Protestant : amongst Protestants , at least the one half , account all men of my perswasion , Calvinisticall Sacramentarian Sectaries : amongst these again , to some I have been a Puritanicall sectary , an Aerian Haeretick , because Anti-prelaticall : yea and amongst these last , not a few account me a Sectary , because I plead for Presbyteriall Government in Churches : and to all these am I thus esteemed , as I am fully convinced , causelesly and erroneously , what they call sectarisme , I am perswaded is ipsissima veritas , the very truth it self , to which they also ought to submit , that others also though upon false grounds , are convinced of the truth of their own perswasion , I cannot but believe ; and therefore as I finde by experience , that the horrid names of Haeretick , Schismatick , sectary , and the like , have never had any influence or force upon my judgement , nor otherwise moved me , unlesse it were unto retaliation ; so I am perswaded it is also with others , for homines sumus ; forcing them abroad in such liveries , doth not at all convince them , that they are servants to the master of sects indeed , but only , makes them wait an opportunity , to cast the like mantle on their traducers . And this usually is the beginning of arming the more against the few , with violence : impatient of bearing the burdens , which they impose on others shoulders : by means whereof , Christendom hath been made a theatre of blood : and one amongst all , after that by cruelty and villany , he had prevailed above the rest , took upon him to be the only dictator in Christian Religion : but of this afterwards . Now by the concession of these , as I hope not unequitable demands , thus much at least I conceive will be attained , viz. that a peaceable dissent in some smaller things , disputable questions , not-absolutely-necessary assertions , deserves not any rigid censure , distance off affections , or breach of Christian Communion and amity : in such things as these , veniam petimusque damusque vicissim : If otherwise , I professe I can hardly bring my minde to comply and close in with them , amongst whom almost any thing is lawfull but to dissent . These things being premised , I shall now set down and make publike , that proposall , which heretofore I have tendred , as a means to give some light into a way for the profitable and comfortable practice of Church-Government ; drawing out of generall notions what is practically applicable , so circumstantiated , as of necessity it must be : and herein I shall not alter any thing , or in the least expression go off from that which long since I drew up at the request of a worthy friend , after a discourse about it : and this , not only because it hath already been in the hands of many , but also because my intent is not , either to assert , dispute , or make out any thing further of my judgement in these things , then I have already done , ( hoping for more leasure so to do , then the few houres assigned to the product of this short appendix will permit ) but only by way of a defensative , to evince , that the rumours which have been spread by some , and entertained by others , too greedily about this matter , have been exceeding causelesse and groundlesse ; So that though my second thoughts have , if I mistake not , much improved some particulars in this Essay , yet I cannot be induced , because of the reason before recounted ( the only cause of the publication thereof ) to make any alteration in it , only I shall present the reader with some few things , which gave occasion and rise to this proposall . As 1. A fervent desire to prevent all further division and separation , disunion of mindes amongst godly men , suspisions and jealousies in the people towards their ministers , as aiming at power and unjust domination over them , fruitles disputes , languishings about unprofitable questions , breaches of charity for trifles , exasperating the mindes of men one against another : all which growing evils , tending to the subversion of Christian love , and the power of godlinesse , with the disturbance of the state , are too much fomented by that sad breach and division , which is here attempted to be made up . 2. A desire to work and draw the mindes of all my brethren ( the most I hope need it not ) to set in , for a thorow Reformation , and for the obtaining of holy Communion , to keep off indifferently the unworthy from Church priviledges , and prophaning of holy things . Whereunto , I presumed the discovery of a way whereby this might be effected , without their disturbance in their former station , would be a considerable motive . 3. A consideration of the paucity of positive rules in the Scripture for Church-Government with the great difficulty of reducing them to practise in these present times , ( both sufficiently evidenced by the endlesse disputes , and irreconcilable differences of godly , precious and learned men about them , made me conceive , that the practice of the Apostolicall Churches , ( doubtlesse for a time observed in those immediately succeeding ) would be the best externall help for the right interpretation of those rules we have , and patern to draw out a Church way by . Now truly after my best search , and inquiry , into the first Churches and their constitution , framing an Idea and exemplar of them , this poor heap following , seems to me , as like one of them , as any thing that yet I have seen : nothing at all doubting , but that if a more skilfull hand had the limning of it , the proportions , features and lines , would be very exact , equall and paralell : yea , did not extream haste , now call it from me , so that I have no leisure , so much as to transcribe the first draught , I doubt not but , by Gods assistance , it might be so set forth , as not to be thought altogether undesirable ; if men would but a little lay aside beloved preconceptions : but the Printer staies for every line : only I must intreat every one that shall cast a candid eye , on this unwillingly exposed Embryo , and rude abortion , that he would assume in his minde , any particular Church mentioned in the Scripture , as of H●erusalem , Corinth , Ephesus , or the like , consider the way and state they were th●n , and some ages after , in respect of outward immunities and enjoyments , and tell me , whether any rationall man can suppose , that either there were in those places , sundry particular Churches , with their distinct peculiar officers , acting in most pastorall duties severally in them , as distinguished and divided into entire societies , but ruling them in respect of some particulars loyally in combination , considered as distinct bodies ; or else , that they were such single Congregations , as that all that power and authority which was in them , may seem fitly and conveniently to be entrusted , with a small handfull of men , combined under one single Pastour , with one , two , or perhaps no associated Elders . More then this , I shall only ask , whether all ordinary power , may not without danger , be asserted to reside in such a Church as is here described , reserving all due right and authority , to Councels and Magistrates . Now for the fountain , seat , and rise of this power , for the just distribution of it , between Pastours and people , this is no place to dispute ; these following lines were intended meerly to sedate and bury such contests , and to be what they are intitled , viz. Notes, typically marginal, from the original text Notes for div A90296e-650 Ecclesia sicut lun● defectu● habet , & ortus frequentes ; sed defectibus suis crevit , &c. haec est ver● lun● , quae de fratris fui luce perpetua , lur●●en sibi immortalitatis & gratiae mutuatur Amb. Hex . lib 4. cap 8. Psal. ●8 . 13. Isa 54. 11. Zach. 4 7. Isa. 53. 3 , 4 , 5. 1 Joh. 3 13. Rev. 2. 10. 2 Cor. 4. 4. Isa. 53. 2. Heb. 7. 25. Cant. 2. 2. Mat. 10. 16. Psal 74. 19. Eo ipso tempore quo ad omnes gentes praedicatio evangelij mittebatur , quaedam loca Apostolis adire prohibebatur ab eo , qui vult omnes homines salvos fieri . Prosp. Ep ad Rufin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hom. Mal. 4. 2. 1. A quo . 2. Ad quem . Mod●● . Temp●● . Instrumentum . Materia . Isa. 1. 1. Amos 1. 1. 〈◊〉 . 1. 1. Obad. 1. Jer. 1. 11. Jer 1. 13. Ezek. 1. 5 , 6 , 7. Zech. 1. 8. & 3. 9 , 10 , &c. Dan. 7. 8 , 9. Zech. 2. 1. Vid. Aquin. 2. 2 q. 174. Art. 3 , 4 Scot . in dist. tert. A Lapide , Sanctius in locum , &c. Me●● . Apost. of later times . ●lut●rch . in vit. Bru●i . Calvin . in locum , Dicebat se discernere , ( nescio quo s●pore , quem verbis explicare non poterat ) quid interesset inter Deum revelantem , &c. Aug. confes. Acts 3. 6. ● lutarch , de defect . or●●u . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Respons . Apoll. apud Euseb. Niceph. — a nullo duro corde resistitur , quid cor ipsum emollit . Aug. Ezek 36 26. Deut. 30. 6. Lapide . Sanctius . in loc. Rom Script . Synd ar . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ignat. Epist. ad Ep. Irae lib. 3. cap. 3. Qui causam quae sit voluntatis divinae , aliquid majus ●o quaerit , Aug. Voluntas Dei nullo modo causam habet . Aquin. p. q. 〈◊〉 . a 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . theophrast. . apud Picum , de prov. Providentia est ratio ordinis rerum ad finem . Th. p. q. 22. a 1. c. Ezek. 1. Non tantum res , sed rerum modos . V●●etur ergo quod non s●t aliqua d●ordenatio , deformitas aut peccatum simpliciter in toto u●●verso , sed tantummodo respectu interiorum causarum , ordinationem superioris causa volentium , licet non vale●●ium pert●rbare . ●rad . de caus. Dei l●b. 1. cap. 34. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . A●eo summa justitiae regula est Dei volun ●as , ut quicquid vult , co●●so quo● vult justum ●abendum sit , Aug. de gen. con ma● . l●b 1. Isa. 46. 10. Gen. 3 15. Chap 4. 26. Gen. 6. 5. Gen. 5. ●5 . & 6. 18. Gen. 12. 1. & 18. 1 , 2. Psal. 76 1 , 2. Joh. 4. 22. Gal 4 4. Joh. 12. 31. Acts 17. 30. Mark . 16 15. Mal. 3. 4. Prov 8. 31. See Tertullian , lib. ad Iudae . reckoning almost all the known Nations of the world , and affirming that they all , that is , some in them , in his daies , submitted to the scepter of Christ : he lived in the end of the second Century . Ioh. 7. 12. Piscat. in loc. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Damascin satis imp●e . Mat. 10. 29. Iob 14. 5 ▪ Prov. 16. 33. Prov. 11. 1. ●0 . & 19 21. Nihil fit , nisi omnipotens fieri velit , vel ipse faciendo , vel si●endo ut fiat . Aug. Gen. chap 4 , 5. 4 , 5 , 6 , 7. 1 King. 22. 19 , 20 , 21. 2 Kin. 5. 18 , 19. Psal. 76. 10. Eccles. 7. 26. Isa. 6. 9 , 10 , 11 , &c. Deus no● operatur in malis , quod ei displicet , sed operatur per eos quod ei placet ; recipientur vero , non pro eo quod Deus bene usus est ipsorum operibus malis , sed pro eo , quod ipsi mal● abusi sunt Dei operibus bonis : Fulgent . ad Monim . 2 Thes 2. Acts 4. Liberatur pars hominum , parte pereunte ; sed ●ur horum misertus sit Deus , i●orum non misertus , quae scientia comprehendere potest ? later discretionis ratio , sed non late● ipsa discretio . Prosp. de Vocat . Gen. Rom. 8. 28 , 29. Ephes. 1. 4. 2 Tim. 2. 1● . Ephes. 2. 2 , 12. Non ob aliud dicit , non vos me elegistis , sed ego vos elegi , nisi quia non elegerunt eum , ut eligeret eos ; sed ut eligerent eum , elegit eos . Non quia praescivit eos credituros , fed quia facturus ipse fuerit credentes . Electi sunt itaque ante mundi constitutionem , ea praedestinatione , qua Deus ipse sua futura facta praevidit : electi sunt autem de mundo e● vocatione , qua Deus id quod praedestinavit implevit . August . de bon . persev . cap. 16 , 17. Mat. 11 21. Acts 13. 46. Luk. 2. 34. 1 Pet. ● . 7. Ezek. 2. 5. Matth. 2● . 15. Rom. ● . 23. Vse 1. N●h. 4. 17. Zech. 4. 7. S●●l . de Emend . Temp. * I follow in this the vulgar or common account , otherwise there is no part of Scripture chronologie so contended about , as these weeks of Daniel : most concluding , that they are terminated in the death of Christ , happening about the middest of the last week : but about their originall or rise there is no small debate , of the four decrees made by the Persian Kings about the building of Ierusalem , viz. 1. By Cyrus , 2 Chron. 3. 6. 2. By Darius Ezek. 6. 3. 3. By Arta●erxes , Ezek. 7. of the same to Nehemiah , chap. 2. following the account of their reign set down in profane stories , the last only holds exactly . Tertullian ad Iudae . begins it from Darius , when this vision appeared to Daniel , whom it seems he conceived to be Darius Hyslaspes , that followed the Magi , and not Medus , that was before Cyrus : and so with a singular kinde of Chronologie makes up his account . Vid : Euseb. demon . Evan lib. 8. cap. 2. Fun●c . Com. in Chron. Beroald . chron. lib. 3. cap. 7 , 8 Mon●acu . Apparat. Vse 2. Prov. 18. ●0 . Heb. 12. 11. Pet ▪ Mart. de Relig. Jud ▪ decad. . 1 l●b. 1. Observ. 2. Q●i liber●t●r , gra●iam diligat ▪ qui non liberatur , debitu●a a●roscar . Aug. de bon ▪ persev . cap. 8. 1. Ex nequissimis in ipso vitae exitu gratia invenit quos aaoplet ▪ cum multi , qui minus ●ocertes videantur , doni hujus alieni sunt . Pros. de voc. Gen. lib. 1. cap. 17. 1 Cor , 1. 25 , 26. 2. Act. 14. 16 , ●7 . ●h . ●7 . ●0 , 3● . 3. Rom. ● . 22. Joel 2. 28. Joh. 17. 32. Rom. 1 5 Rom ▪ 10. 26. 2. Rom. ● . 13. Ephs ▪ 14 , 15. Mat. ●8 19. August . Si hoc voluntatum meritis voluerimus ascribere , ut malos negl●xisse gratia bon●s etegisse ●ideatu● . resistet vobis innumerabilium causa populorum , quibus per tot secula , coelest is doctrinae a●nu●tiatio non corruscavit , nec meltores ju●sse ●oru● posteros possumus ●icere , quibus scriptum est , Gentium populus qui sedebat in ●encoris lucem vidit magnam , Prosp de voc. gen. lib. ● . cap. 15. Reason ● . Si de d●bito quaeratur respectu creaturae , in Deum cadere non pote●t , nisi ex a●i ●ua suppositione ipsi . Deo volunt●ria , quae non potest esse nisi promissio aut pactio a●iqua , ex quibus fideli●at●s aut justitiae debitum ●●●risolet , Zuat●z . de libert. divi . vol. disp. 1. Sect. 2. num . 5. Deus nulla ob ligatione tenetur ▪ antequam i●se fi●em suam astringat , ergo ante promissionem nulla justitia distributiva in Deo reperitur . V●sq . in q. 21. ●1 . d●sp . ●6 . Aqui● 2 , 2. q ● art . 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Justin . Apo● , 2 2. Obs. 1. Hos. 11. 8 , 9. Obser. 3. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ●●yrillus Herol , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Revel. 13. 17. Vse 1. Britanoram inaccessa Romanis locd , Christo vero subdita . Tertul. Vse 2. Britannian in Christianam consentire religionem , O●●gen . Hom. 4. in Ezek. Niceph. lib. 2. cap. 40. Epist. Eleuth . ad Lucium , an , 16● . apud Bar. Anno 469. the Saxons entred . Nunc igitur si ● ▪ ominis edium ●st ▪ quis romirum reatus ? quae a●cu●atio vocabulo●●m ? nisi av● barbarum sonat aliqu● vox nominis , aut maledicum aut impudi●um . Tertul. Apol. ●d Gen. cap. 3. See Canterburian self-conviction , See Ld dee . Cell . &c. 2. Coal from the Altar . Altare Christianum . Antedotum Linco●n . Case of Greg. 3. 2. Sapieatior sis Socr●te ; doctior Augustino , &c. Clavinianus si modo dicare clam vel propalam , mox Tartaris , moscis , Afrus , Turcisque saevientibus & jacc●is excaecratior , &c. 3. Romes Master-piece . Royall favourite . Vse . 2 Non libertate gratiam , sed gratia libertatem consequimur . Aug. de Correp . & G●l . cap. 8. Ezek 36. 26. Acts 16. 14. P●il . 1. 39. & 2 , 13. Vse ● Gildas de Excid . Britanniae , Omnia quae Deo placebant & displicebāt aequali lance , pendebantur , non igitur admirandum est degeneres tales patria●illam am●ttere , quam praedicto modo maculabant . Hist. M. S. apud Foxum . Obs. 3. Ge● 30 1. Gen. 35. 18. Gen. 21. 16. Gen. 15. 2. 2 King. 4. 13 , 14. Gen. 3. 8. Matth. 6. 23. Luk. 1. 79. Act. 26. 18. Rom. 2. 19. Ephes. 5. 8. Col 1. 13. 1 Pet. 1. 9. Nomē Iesu non erat ibi . Joh. 6. 50. Revel. 2. 17. Joh. 4. 14. Cant. 4. 1● . Joh. 7. 37 , 38. 1 Cor. 1. 30. Paura igitur de Christo . Tertul. Joh. 14. 5. Joh. 1 3 , 4 , 5. Ephes. 4. 18. Mat. 7. 26 , 27. Matth. 16 18. Psal. 4. 6. Psal. 42. 1 , 2. Psal. 84. 1 , 2 , 3 , 4 , &c. Revel. 6. 16. Matth. 22. 13. Luk. 16. 24. Mark . 9. 43 , 44. Isa. 66. 24. Revel. 3. 17. Josh. 10. 18. Ego propero ad inferot , nec est ut aliquid pro me agas : advocatus quidam moriens apud Bel. de arte mor lib. 2. cap. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vse 1. Vse 2. Vse 3. Notes for div A90296e-32070 Laudatur ab his , culpatur ab illis . See August . Ep. 7. 28. 157. de orig. anim . — Deferri in vicun vendentem thus & odores , & piper , & quicquid chartis amicitur ineptis . Occidit miseros crambe repetita magistros . Semper ego auditor tantum ? Immortale odiū & nunquam sanabiic beliū , ardet adhuc , Combos & Tentyra , summas utrinque inde sucor culgo , quo● numina vicinorum odit uterque locus . Juven. Graece scire out polite loqui apud illos haeresis est : Eras. de Sc●olast . Noli irritare crabrones , Si lapidet teras nonne ignis erumpit ? Ambros. lib. 1. cap. 21. Prov. 30. 33. J●b 3● . 21. Prov. 25. 18. Vide Remed. contra ●ravam , ratio 〈◊〉 Germani●ae Luth praesat . al lib. de concil. Protest . 34. 〈…〉 . 4. Conclus . That generally all writers at the beginning of the Reformation . Si accusasse suffic●et , quis erit innocens ? Nec nos obniti contra , nec ten dere tantum sufficimus . Sulo Sever. Epist. Hist. Eccles. Plut. Apoth. Vid catal. baeret . aput Tertul. de praescript . Epiphan. Aug. Vincent . ●go Ancillae tuae fidem ●a bui , nonne tu imp●den● , qui nec mihi ipsi credis ? Philos. apud plut . apoth. Nunc vero ●i nominis odium ●st , quis nominum reatus ? quae accusatio vocabulorum ? nisi aut Barbarum sonat aliqua vox ●ominis ▪ aut maledicum , aut impud cum ? Tertul Apol. Act. 24. 14. & 28. 22. Haeresis christi . anorum . Tertul secta Christ . id . ●aeresit catholice , & haeresi● sancti●●ma , Constant . Epist. Chr. syrac . mislenta systema : quo probare conatur Calvinianos esse ●aeretices . Hu● . Calv. Tur Andrews Epist ad Moli●ae . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Pind , od. 10. Oli●a . 〈◊〉 
A65659	----	A short treatise of the great worth and best kind of nobility Wherein, that of nature is highly commended, that of grace is justly preferred; the one from humane experience, the other upon divine evidence. / By Henry Whiston, rector of Balcomb in Sussex. Whiston, Henry. 1661 Approx. 291 KB of XML-encoded text transcribed from 93 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A65659 Wing W1680 ESTC R204022 99863753 99863753 115967 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65659) Transcribed from: (Early English Books Online ; image set 115967) Images scanned from microfilm: (Thomason Tracts ; 244:E2262[1]) A short treatise of the great worth and best kind of nobility Wherein, that of nature is highly commended, that of grace is justly preferred; the one from humane experience, the other upon divine evidence. / By Henry Whiston, rector of Balcomb in Sussex. Whiston, Henry. Pearson, John, 1613-1686. [24], 157, [3] p. Printed by E. Cotes for William Palmer at the Palm-tree in Fleetstreet, London : M.DC.LXI. [1661] The first leaf bears a note "To the author" signed: John Pearson. Running title reads: The great worth, and best kinde of nobility. With two final advertisement leaves. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Good works (Theology) -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-07 SPi Global Keyed and coded from ProQuest page images 2002-07 Olivia Bottum Sampled and proofread 2002-07 Olivia Bottum Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion A SHORT TREATISE OF The Great Worth and Best Kind OF NOBILITY . WHEREIN , That of NATURE is highly commended , That of GRACE is justly preferred ; The one from Humane Experience , The other upon Divine Evidence . By HENRY WHISTON , Rector of Balcomb in Sussex . Eurip. Hecub . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ambros. lib. de Noah & arc . c. 4. Familiae hominum splendore generis Nobilitantur , animarum autem clarificatur gratia splendore virtutis . LONDON : Printed by E. Cotes for William Palmer at the Palm-tree in Fleetstreet . M. DC . LXI . TO THE AUTHOR . HAving perused your Book of , The great Worth , and the Best kind of Nobility ; I desire you would speedily present it to the publique view : for as I find it in it self Methodical , Perspicuous , and Ingenious ; so for these times I judge is very Useful : and therefore delay not the Publication , if you value the Opinion of Your faithful Friend , Iohn Pearson . To the Right Worthy Sir WILLIAM HAWARD of Tandridge in the County of Surrey , Knight : Gentleman in ordinary of his MAJESTIES Honorable Privy Chamber . Right Worthy Sir , THIS little Treatise speaks somewhat of the great Worth and best kinde of Nobility ; And as the Romans had a double (a) Altar amongst them , one for the chastity of the Patricians , another for the chastity of the Plebeians : So this sets up one Altar to the Nobility , and honour of the Peers and ancient Gentry of the Nation ; another to Virtue and Piety , (b) The best kinde of Nobility ; and which we shall take leave to call , The Nobility of the people or communalty . Not that we look upon Nobles and Gentlemen as strangers to Vertue , and aliens to Piety , to which they sacrifice dayly , and which shine forth in them more then in any else illustriously ; but that Vertue and Piety advance the latter to that honour , in which they have no part nor interest naturally . Now as our intention is in general to mind the one , that they perfect what they have by Nature ; and to perswade the other , to gain what from their birth they have not , by Vertue : and as our desire is in special to contribute something to the seasoning of Noble youth with Vertue and Piety , Who are ( as (c) he said ) so born , that their good or evil example makes much for the good or hurt of their Countrey : So the dedication of all is devolved upon you , not upon a single account , but upon several and different considerations . (d) The Divine Powers are brought in still by the Prince of Poets , chusing fit instruments for the designes they take in hand , sutable Agents for several actions : and there is such a sutableness betwixt the subject of this Treatise , and Your self : That as (f) some Writers are noted to propose such Authors for their Imitation ; and (g) some women are said to set the fairest pictures before them for their better Conception : So we may seem , in drawing up this Piece , to have had our eye upon you ; but that the picture fals much short of the Pattern . This is certain , There is not a Vertue named in this Treatise , as belonging to Gentlemen , but is singularly eminent in you . For matter of Learning , new and old , you may be styled much better then (g) he of whom it was first spoken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Secretary and Interpreter to the Muses , their Ambassador or Nuntio , to communicate their secrets far and near to their Disciples . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A sweet cup of pleasant and delightful Discourses ; so I take leave to interpret it . Neither doth the book disable you as some , but fit you for business . (h) When you look off from that , Wisdom doth not look off from you , (i) but guides you with her eye , that you may (k) guide your Affairs with discretion . That may be truly said of you , in your Station , which was long since spoken of Pericles in his Generation , (l) You know what belongs to your place , and can deliver your self accordingly ; without troubling , as he did Greece , or as others of late , either Country or County . And if weightier business were imposed , there would not be wanting in you , either (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Politick capacity ; or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Rhetorical faculty , to manage them . For matter of Religion ; (n) Learning and Piety , Science and Conscience are so tempered , that they give to each other Lustre and Beauty . For Humility and Courtesie ( which are to every Vertue in the Soul , what Beauty is to Health and soundness in the body ; to wit , an Ornament and Grace to them all ) ; (o) They , as beautiful and fragrant flowers , are so resplendent in you , that they attract the eyes , and hearts of all after you , and make not onely your Society , but very Name also pleasant and pretious to the memory . What should we speak of other things ? We have called out , in this Treatise , some few Vertues to insist on ; but you have stored your self with the choysest in every kinde . That not this , or that , but all discover themselves in you in general . So that look what (p) Schollars and Gentlemen , are to others , that you are unto them , even an Oracle , as it were , and Ornament unto , Both. And (q) whereas many go onely to receive Honour and Maintenance from the Prince ; you carry that to the Court , wherewith you are able to do Service and Honour to your Prince , when He shall be pleased to imploy you . (r) We scorn wittingly to stein our Credit , or Paper , with lies ; or to render your Parts suspicious by fabulous reports . (s) Per unius or is officium , non unius pectoris profunditur secretum . One Pen writes , but every true heart that knows you will give consent , and every ingenuous tongue a testimony to the same truth . This , Sir , is the principal cause of our fastening this Treatise upon you , that we might present our Reader with a fair President , and give him not only dead , but ( as one speaks in another case ) (t) living counsel . Again , if it were possible for any Honour to accrew unto any by such a worthless Piece , we know none deserves it better then your self . The high esteem which you bear to our Profession may call for it . (u) You love ( as they said of the Centurion ) our Nation ; and whereas many are ashamed of our Coat and company , you seem rather to chuse our society ; (x) like Iupiter and the rest of the Gods in the Poet , who when they mean to feast go to Sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sit down with the blameless , though black , AEthiopians , as guests . Your special favour to us might challenge it . When we were meer strangers to you● Person , though not to your Vertues , you offered to commend us to the Patronage and Protection of a great Peer of the Realm , a personage of singular worth and honour , Son of a Martyr ( who resisted unto death for his Soveraign then alive , and on (y) whose Tomb that may much more deservedly be engraven , then it was upon an old Romans Statute , Pietatis immobilis erga Principem ) and himself also of like eminent Piety to King and Countrey , Learning and Religion . A favour that could not but have pleased any , and would have been refused by few . (z) Indeed the person commended is easily most an end perswaded to forsake him that commends and betroth himself for his interests sake to his service to whom he is commended . (a) But as that Princess told her husband ( when he asked her whether Cyrus did not seem to be a gallant Prince , who treated them both whom he had taken captive , so nobly ) That she did not so much as minde or look upon him ; but her minde and her eyes were upon him ( meaning the Prince her Husband ) who offered with his life to purchase her Liberty . So , Sir , Let me tell you , we cannot but ( adoratis tamen à longè adorandis ) respect him who did so much respect our advantage and advancement . We have told you , or rather the World , the reasons of of this our Dedication . Now as we gladly hear you talk in private , so we can as willingly talk of you in publique . (b) The eye is not easily taken off from pleasant objects , nor the tongue from pleasing subjects . But we must make an end , otherwise Criticks will tell us that we exceed the limits of an Epistle . (c) Yet shortness is no more of the Essence of an Epistle , then it is of a Man. (d) It is not the number of lines , but the occasion and businesse , that puts limits to a Letter . We have more cause to suspect other Objections ; but as little cause , we think , to be troubled with them . Some will censure us for writing so Preacher-like : We acknowledge it here a fault , but such as we are in (e) love with , and are content the same Scoff should passe upon us , which the Oratour put upon Aristoxenus , for defining the Soul to be a Harmony , (f) Hic ab artificio suo non recessit , This man departed not from his Art. Others may look upon the multiplicity of Quotations , as matter of affection ; But the Piece ( as we have mentioned ) was written chiefly for the use of young Gentlemen . And , as the Title perhaps may somewhat allure them who are such , usually , as stand much on their Birth : So we set on , as they commonly on their Garments , the more dressing ; desiring to make it as acceptable to them , as they themselves to others ; A thing ridiculous in the Pulpit , but not altogether improper for such things as come from the Presse . A third sort may think us too Satyrical in some passages ; but we have (g) so writ , that none can conceit ill of us , that can rationally entertain a good conceit of themselves . If any be offended for himself or others , that this or that Vice is touched : (h) Let him plead ( if he list ) for Baal ; and sacrifice still , if he think it can stand with his credit and safety , to his vitious Humour . We cannot commend that which the Scripture condemns , (i) a dumb Dog ; nor him that barks without cause . Nor do we think that appellation given to Ministers , because they should be alwayes (k) brawling ; but we hope ( as he said ) to live and die (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Commending what is commendable , and not afraid to cast a Reproof , as salt upon unsavory persons . Right worthy Sir , We have now done our business , and shall take our leave ; but ( as the manner is at parting ) not without a Prayer or good wish . And that shall be , what we conceive is , the highest happiness which a Courtier can desire , That you may stand in Favour , and with Honour in the presence of your Prince here ; and may enjoy the beatifical vision of your God hereafter : So he heartily wisheth , who shall alwayes be Yours , As he is much obliged to be , In all service , Henry Whiston . Curteous Reader , THat which the Poet looks upon as a sign of a coy and squeamish stomach , let me beg as a favour of thee , which is , that in the first place spectares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that before thou takest notice of mine , thou wouldest correct the Printers error in page 44. in the Section of Magnanimity , where receiving some few words to insert immediately after the great Machabee , in memory of that invincible spirit , which dyed for his late Majesty , he hath unluckily thrust it under the letter ( y ) into the margent . And if thou shalt supply my short expressions , to which the former precedents tyed me with such a just estimation as that worthy Personage , and his right Noble Family deserves , I shall look upon the mistake as a happy error , and say of the hand that committed it , as the Poet did of his that erred in a higher design : Si non errâsset , fecerat illa minus . ERRATA . IN the Epist. Dedic . pag. 5. lin . 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. l. 2. marg . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 8. l. 2. m. r. promereantur , p. 10. l. 20. r. Statue . In the Book , p. 2. l. 2. m. r. Joh. 6.45 p 3. l. 17. m. r. sacer , p. 5. l. 2. m. r. Psal. 45.2 . p. 11. l. 15. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 15. l. 11. m. r. Aret p. 16. l. 6. m. r. Areop . ibid. l. 19. m. r. chon p. 18. l. 11. m. r. orientis , p. 20. l. 15. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 21. l. 3. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 22. l. 1. m r. Deut. 34. 10. p. 33. l. 9 m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 36. l. 5. r. Plebeian p. 37. l. 1. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 38. l. penul . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 39. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 44. l. 5. r. threaten . ibid. l. 9. m. r. Liv. p. 48. l. 1. 2. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a comma between , ibid. l. 12 , 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l penult . ibid. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 49. l. 16. m. r. nutu atu , p. 50. l. 11. m. r. Laphdion , p. 51. l. 24. r. worst , ibib . l. 12. m. r. jubebat . p. 55. l. 32. m. r. maliciae , p. 60. l. 14. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 62. l. 1. r. Saleuci , p. 63. l. 7. r. naturâ p. 69. l. 13. m. r. adjutus , p. 71. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 11 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 74. l. 13. r. the , p. 75. l. 1. r. that , ibib . l. 12 , 13 , 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aud . p. 78. l. 8. r. give , p. 80. l. 5. r. mare , ibid. l. 16. r. a light . p. 90. l. 18. r. Stageplayers . p. 93. l. 13. r. irreligious , ibid. l. 1. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 94. l. 24. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 96. l. 22. m. r. Nabuth , p. 79. l. 4. r. obscurity . p. 99. l. 2. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p 100. l. 9. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 11. r. vim . p. 102. l. 1. r. meer . p. 107. l. 12. m. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 112. l. 11. m. r. Rom. p. 113. l. 5. m. r. Mic. p. 114. l. 3. m r. Mal. 1. 10. p. 117. l. 21. r. ipsis , p. 120. l. 11. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 127. l. 8. m.r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 139. l. 9. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. l. 16. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — p. 130. l. 14. r. others , ibid. 7. m. after factus adde è teriâ , p. 132. l 4. m. r. Jam. 2. 5. p. 133. l. 1. m. r. Mal. p. 134. l. blot out such . p. 138. l. 1. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The GREAT WORTH , AND BEST KINDE OF NOBILITY . Act. XVII . 11. These were more Noble then those in Thessalonica — IT is an old Maxim , (a) Whatsoever is received , is received according to the model , capacity or disposition of the receiver . This the present Text , and this common experience doth sufficiently confirm . Neither did the Apostles , nor have their successors found entertainment according to the worth of their Doctrine , but according to the temper and disposition of their Auditors . The one of old , the other at present finde some (b) fitted for the Kingdom of God , (c) taught of God , and (d) disposed for eternal life , who (e) with an honest and good heart hear the Word , keep it and bring forth fruit with patience ; others they finde as profane as the high-way , as hard-hearted as rocks , as intractable as thornes , (f) unreasonable absurd persons , which sometimes scoff as they , (g) What will this babler say ? sometimes mock and make themselves merry as they , (h) These are full of new wine ; sometimes grow mad , as mad (i) as Tabred Tigres , (k) as they who cryed out against St. Paul , and cast off their clothes , and threw dust in the air , and are ready to do outrage , or offer some abuse to them while they speak . (l) An Historian relates , How Constantius the Emperour making a speech to a mixt multitude of Barbarous people , one of the many , because he could not hear him , went aside , and filled his shoes with dung , and drawing near to him flung it in his face . And what other usage can Ministers expect , when they deal with rude people , but to have all manner of filth , and dung cast in their faces ? And such requital ( (m) saith the Historian ) they deserve who will play the Philosopher or Orator before Clowns . True it is , that as some slight learning , and learned men too much , so Constantius doted so much upon it , and them ; that more nicely then wisely (n) he would chuse none into his counsel , but such as could write both Prose and Verse ; for which (o) he that as vainly lookt upon himself as a grand Signior , a Master and Tutor to all mankind , doth not unjustly censure him . Yet we do not count it such a fault to use both Philosophy and Oratory to the rudest in a plain , popular , and intelligible way ; and that Historian also who was so much in love with Antiquity , that (p) he changed his Christian name Petrus into Pomponius upon that account , needed not to have looked far for Precedents in that kinde , unless he would have us think that neither Xenophon amongst the Greeks , nor Caesar amongst the Romans did ever make use of Philosophy and Rhetorick in their Speeches to their Soldiers , or else that there were no Rusticks but all were Philosophers and Orators in their Armies . Whence arose those stories (q) of Amphion , and (r) Orpheus drawing woods , stones , Tigres , Lions and all sorts of beasts after them , and their building Towns by their musick , but that they used it to all sorts of people , and none so savage but some of them were civilized by the power of their Rhetorique ? (s) Hercules also is fabled going about , and conquering all with his club , wherewith he beat down all before him ; we will not say , That he carryed his Club in his mouth ; but this we will say , That Rhetorical Speech , sweet , pleasant , curteous language will , if not knock a man down , yet make a man stoop , yield and conquer him as soon as the roughest Club. And he that went about conquering with his Club , had his Bow also and quiver full of Arrows , and was pictured , or faigned at least to be pictured , amongst the Galls , drawing all men unto him by the Ears , with chains that were fastened to his Tongue . And wherefore this ? but to shew that he got the Conquest of men , not so much by Force , as by Eloquence ; and that the arrows which he shot , and which pierced so deep into the sides of his enemies , were his sharp and subtle Speeches . But though Rhetorique and Eloquence , may and hath been used succesfully to all sorts of men , yet it never was , nor will be succesful in all . There are some metals that are not malleable , some rocks that cannot be broken , some beasts that cannot be tamed , (t) some deaf Adders that cannot be charmed , let the Charmer charme never so wisely . So that the effect still is in general according to the affection of the Hearer , except God by his Almighty power do break in and subdue all before him . This we know , There was an extraordinary grace in the very Speech of our Saviour , (u) Grace ( saith the Psalmist ) is poured out into thy lips , and (x) He taught as one that had authority , and not as the Scribes and Pharisees . And they that were sent to take him , were so taken with his speech that they forgat their Arrant , and thought they had excuse enough , because (y) Never man spake ( they said ) as he spake . Yet this grace of his could not work an impression upon all , but had various effects according to the variety of persons that he spake unto . (z) Some said , he was a good man. (a) Others said , nay , but he deceives the people . Many said , he hath a Devil and is mad , why hear ye him ? Others said , these are not the words of him that hath a Devil . Yea , which is a thing to be wondred at , (b) Some wondred at the gracious words which proceeded out of his mouth ; and yet would in a rage have rid the world of him at once , by casting him down headlong from the brow of the hill whereon their City stood . So St. Paul , though his bodily presence were weak , and his speech in some respects ( (c) as it is noted , and himself confesses ) rude , yet was he not rude in knowledge , nor wanting in Rhetorique . When (d) Barnabas as the more proper person perhaps carryed away the name of Iupiter , yet he as the best spokesman was termed Mercurius . And his writings shew him to be a great Mercurialist indeed , a prime artist ( (e) as he speaks of Cicero ) in dealing with mens affections , and a singular (f) crafts-master in managing his disputations . And yet this great Artist , this singular Craftsmaster , this Mercurius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could not alwayes prevail , except it were with Amphion to draw stones after him , (g) Once I was stoned ; or with Orpheus , the Trees , (g) Thrice was I beaten with rods ; or brute beasts as at Ephesus , (h) After the manner of men I fought with beasts at Ephesus . True it is , that the miraculous power of God went along with him , and brake open the doors of mens hearts , and made some way for the Word to enter wheresoever he came , but otherwise his entertainment was according to the disposition of the people amongst which he came . (i) At Lystra he was welnigh stoned to death by the Heathen . Indeed at first seeing him cure a lame man , they would have sacrificed to him and Barnabas as Gods , and could scarse be restrained , but afterward upon the instigation of the Iews , they had almost sacrificed them to their own malice . (k) At Antioch the vulgus of the Iews stir up the devont women and chief men ( who usually stir not in such cases unless stirred by some calumniations ) against him and Barnabas . (l) At Philippi the Magistrate being in like sort incensed by the people , he is whipt , imprisoned , stockt together with Silas . (m) At Thessalonica he is greatly endangered by certain leud fellows of the baser sort who sought his life . (n) At Ephesus Demetrius with his fellow craftsmen , brethren in iniquity , raise the City against him , where he met with those beasts he spake off . (o) At Hierusalem he had certainly dyed had not Lysias the chief Captain rescued him , and set him afterward out of the reach of those who had bound themselves by oath not to eat or drink till they had slain him . If he found at any time any better welcome , it was among the better sort . (p) Sergius a prudent man desires to hear the Word from his mouth . (q) At Corinth Crispus the chief Ruler of the Synagogue is converted by him , and when the Iews , his constant enemies , laid it before Gallio the Proconsul against him , he drove them from the Judgement seat , and would not admit their (r) bill of complaint . When the beasts of the people came upon him at Ephesus , yet the (s) chief of Asia were his friends , and stood for him ; and the Town-clerk , or Recorder rather , a man of (t) no mean office , speaks in the justification of him and his companions . Lysias the chief Captain of the Roman bands secures him ( as we have said ) from open outrage and secret conspiracy . (u) Publius the chief man of Melita , entertains him three dayes with all curtesie , and curing the Father of Publius and others , he is honoured there with many honours , and laded with all things necessary for his voyage to Rome ; and though he met with (x) a base and wicked sort of people at Thessalonica , such as your catchpoles that wait upon Courts , who could they have caught him would have made him away , yet at Beroea he met with men of a right noble disposition , who entertained him and Silas with that respect which was due unto their place , receiving the Word with all readiness of mind , and searching the Scriptures whether the things they Preached were so or not ; and accordingly the Spirit of God takes notice of their carriage , and writes down their commendation to all posterity , not without a sharpe reflexion upon those of Thessalonica . These men ( to wit , the Beroeans ) were more noble then those of Thessalonica . We have been too long in our Preface , yet the (y) Masters of Rhetorique do not prescribe any certain limits , but leave the same liberty therein as they do (y) to a Commander to make the Front of his battail as narrow , broad and deep as he please . And to have large Portals or Gate-houses with many lodgings in them , is not unusual for Noble and Gentlemens houses . In the words , there is a commendation given to the Beroeans , and a special thing commended in them , which is their Nobility . The men of Beroea were more noble — Now in that the Spirit of God is pleased to bestow a commendation upon the men of Beroea , we may observe ; That whatsoever is commendable in any , may have its commendation . So many Prophets ( said (z) one of the Ancients ) so many testimonies of Gods divine praescience : So may we say here , So many good men as are mentioned in sacred Scripture , so many evidences of this truth . Their goodness some way or other is commended still unto us . And as any of them have been eminent in any grace , so there is an eminent mark set upon them in reference to that . Noah is reported singular for his Godliness amongst the world of ungodly . Abraham , as Father of the faithful , for his Faith. Ioseph as a special pattern of Chastity , Moses of Meekness , Daniel of Temperance , Iob of Patience , Nathaniel of singleness of Heart . There were grosse errours , foul misdemeanours amongst the Corinthians , and in those things St. Paul praised them not , but those did not so far blast their good deeds , but that he did commend them for what they did well . (a) I praise you ( brethren ) that you remember me in all things . Whom Christ loves he rebukes , and so we finde him reproving almost every one of the seven Churches of Asia , but yet he forgets not to commend that which was commendable in them . (b) Nay the Church of Philadelphia had but a little strength , and there was but (c) something of good found in Abijah the son of Ieroboam , and yet the Lord passes it not over in silence , but takes notice of it . Nay more , though Saul were a wicked Prince , and Davids mortal enemy , yet (d) David , a man after Gods own heart , could finde somewhat to lament , and somewhat to comment upon at his death . Indeed , a pearl is not to be rejected though lying in a dunghil , or found in a Toads head , nor Vertue to be misliked , though lodged amongst many Vices ; but as it was the custom of the (e) Athenians of old , to write the names of such as were fair , handsome persons upon their wals , or doors , or other places as it hapned , thus , Such a one is fair , such a one is handsome or comely : So if any do any thing handsomely , or in comely manner , we need not fear to say , This was well or handsomely done . And this , in the first place , is but a piece of Justice . As the conception of all things was from the Goodness , so the disposition of all was from (f) the Justice of God. It was a work of Justice to make separation betwixt light and darkness , day and night , heaven and earth : so it is a work of Justice to distinguish betwixt good and evil , to separate the pretious form the vile , and set it forth in its proper lustre . It 's an act of Justice to give to every one his due , (g) Tribute to whom tribute , custom to whom custom , fear to whom fear , honour to whom honour belongs . And Praise is a tribute proper for good deeds , and Honour for such as excel in vertue . We should offer Frankincense ( (h) said the wise Heathen ) to the gods , but praise unto men . Indeed , though we are called upon and said also to praise God , yet not (i) properly . Something greater and better , as Confession , Honour , Blessing and Adoration belong unto him . Praise is a tribute proper to vertue and vertuous men . And as (k) great ones are more delighted with Praises then with Tributes , the one being paid even to Tyrants , the other to good Princes onely : so if they deserve it , it is but just that they should have it . And that not only as a just reward of their deserts , but of Gods graces within them . When God , the righteous Judge , shall crown at the last day the good deeds of his Saints , he shall crown but his own gifts . And when we praise the graces of men , we praise but the goodness of God. (l) Whatsoever we see in them , is infused by him . All their vertue and goodness is but a drop from his Ocean , a spark of his flame , a beam of that sun . Now as he should rob the sun as it were of his glory , who would not delight in and praise its beams : as he should rob the fountain of its excellency , that should not commend its streams : so he should rob the great sanctifier of souls , who should not commend the graces of the Saints which he sees shine forth from the souls of the Saints . Unless a man therefore will be unjust and rob God as well as Man , he ought to give men the praise that is due unto their deserts . Neither should that great wickedness which many times is mingled with a little vertue in wicked men , rob them of the praise which is due to their vertue . That little vertue , be it what it will , is the work of God ; and as he doth not let go any good works (m) unrewarded in this life , so neither should we . 2. As this is a piece of Justice , so it is a piece of Christian wisdom and pious policy . We are not more kindly drawn on by any thing to vertue , then by Praise . It is a bait that is sutable to our disposition , and such as we are taken with as soon as with any temptation . (n) There is no better hearing nor sweeter Musick can sound in mens ears , then that of their own praise . (o) Themistocles confessed , that when the people in the Olympick Games , left their sports and fell a gazing and pointing at him , that then he received the fruit of his labour for Greece . (p) Miltiades his Trophees would not let him sleep before , he so much thirsted after that honor he saw conferred on him ; and when he had attained the like himself , then he thought himself well apaid . The one stirred up , the other quieted his spirit . As the suggestions which Satan casts into our Hearts are as fiery darts to inflame them to evil : so the commendations which are given our selves or others , are as (q) fiery darts , as (r) light firebrands to set our hearts on fire with that which is good . (s) The comfortable heat of the fire doth not more affect us when we are a cold , nor doth the fragrant odour of sweet perfumes draw us more after them , then doth the commemoration of the Saints graces joyned with their just commendation draw us on to a vertuous imitation . And when men are once onward in the way of vertue , (t) the tender grass or young slips and plants , are not more apt to shoot forth by means of sweet dews and pleasant showers that fall upon them , then they are by continued praises and commendations to grow up to perfection . Hence to draw men on they were wont to bestow several honours up-them , crown them according to their several deserts with several (u) garlands , write their names as they did the Conquerours at the Olympick Games (x) on pillars ; to which possibly Christ may allude when he saith , He that overcometh will (y) I make a pillar in the Temple of my God , and he shall go no more out , and I will write upon him the name of my God , and the name of the City of my God. Hence they erected statues and Images , set up pictures and such like representations of mens persons , in honour of their noble deeds ; which what were they ? but a (z) kinde of silent praises and Encomiums , as Encomiums and praises are a kinde of eloquent pictures , and representations of mens persons and deeds , and both encouragements to whet on others to the like actions . And to this end the names of the Martyrs in the primitive times were set down in (a) sacred books or tables for that purpose , and read at the Altar , which were ( (b) as one saith of History ) as the book of life to preserve their names and vertues , and as the sound of the last trump to raise them from the dead , and bring them upon the stage again , to converse with and animate the living . True it is , as the Apostle saith (c) of the Law , The commandement which was for life , I found to be unto death ; For sin taking occasion by the commandement deceived me , and by it slew me : so those books which were ordained for life were found to be unto death . (d) For blind ze●l took occasion by the commemoration of the Martyrs to bring in quickly a religions Invocation , and by it slew men . What then ? was that ( (e) as the Apostle saith again ) which was good made death ? No! but that the corruption of men might appear , blind zeal wrought death in men by that which was good , exceeding just and good . As the Law is holy , & the commandement in it self holy , just and good : so the commendation of the Saints in it self , and the commemoration of the Martyrs is holy , just , and good . (f) It being the flower of justice to commend the good , and the (g) choysest of good deeds , to take order for the praising of those things which are well done : praise breeding emulation , emulation vertue , and vertue felicity . This then condemns those who will not themselves , and are unwilling that others should , give men the praise of their due deserts . The evil Steward in the Gospel is commended because though he diminished his Lords revenues by injustice ; yet ( as (h) St. Bernard reckons ) he increased his Lords subjects by his wisdom : but many as they are unjust in not rendring what is due to their Lords servants , so neither have they the wisdom to encrease their Lords subjects . The commendation of Men to some , is as unpleasant (i) as sweet oyntment to Beetles . When the pretious Spikenard was poured upon our Saviour , some had indignation and said , (k) What needs this waste ? When the children cryed Hosanna , the Priests and Scribes were displeased , and looking that our Saviour should check them , cryed , Hearest thou what these say ? So the pretious oyntment that is powred on Christs members , move some to indignation , and though it be for their burial , as we shall shew anon , yet cannot forbear to cry , To what purpose is this waste ? or , Hear you what these flatterers say ? Others you shall hear , now and then , commending men , but much to their loss . They will be anoynting men with their Oyl , but their pretious Balm commonly breaks their pates . Their commendations , like Scorpions , carry stings in their tails , or are like some Deeds of gift that have in the close a reservation which nuls the Conveyance , and frustrates the whole Donation . What they give by a free Confession , they reverse by a malicious Exception . Some vice is still related to stain the lustre of the vertue before specified . (l) Look what kindness Seneca reserves for Alexander , If any speaking of his valour , should say , He slew thousands of the Persians ; he would have it replyed , But he slew Callisthenes also . If it were said , He conquered Darius a great Emperour ; the reply should be again , But he killed Callisthenes . If it were added , That he subdued all as far as the great Ocean , made an adventure on that also with his Navy , and enlarged his Empire from a blind corner of Thrace , to the sun-rise ; he would have it still answered , But he killed Callisthenes . Such kinde commendations have many for their friends . Such a one is , so and so , A good Scholar , a compleat Gentleman , a very religious man , but Proud , but a Good fellow , but Covetous . Their praises are like the foul or smutty fingers of those which defile the face they stroke ; to which yet they would seem in Hypocrisie , to add some singular grace . A third sort commend , and commend highly , and are wholly in mens praises , and speak not a word to their disparagement , yet all for their disadvantage . (m) As Eutrapelus in the Poet , if he meant to hurt any , was wont to bestow pretious rayment upon them : So many clothe those well , and set them forth highly with their commendations , to whom they intend no little mischief . (n) As Ioab complemented , kissed and killed Amasa at one and the same instant : So many not by accusations or false aspersions , but ( as the worst kinde of friends ) do , if not kill men , yet work them a great deal of hurt by their subtle commendations . (o) The words of their mouth are smoother then butter , but Warre is in their hearts . Their words are softer then Oyl , yet art they drawn Swords . (p) This ( as is observed by Historians ) is the art of Courtiers who by commending men as fit for such and such employments , do place and displace , call home or send abroad , take near or remove from the Princes ear whom they please . A fourth sort will speak somewhat , as it shall happen , to the praise of the living , but cannot away that any thing should be said in the commendation of the dead . (q) Nemo me lachrymis decoret . Let no man shed a tear for me , said old Ennius ; and , Away with suneral commendations , say some ; New ( I think ) in their opinions , they fit not the gravity , beseem not the majesty of a Pulpit . (q) but Mors mea non careat lacrymis , said wise Solon : (r) and it is pity that they who are singular for Learning , or Piety , or any such matter of eminence , should be buryed in silence , and perish without memory , (s) Vate quod caruere sacro , because they have wanted a tongue or pen to speak them to posterity : so others . And the judgement of these last must carry our approbation , though the other perhaps may have as pious an intention . To dawb indeed with untempered morter , to guild over a rotten post , to paint over a deformed face , beseems no person , no place ; and some are justly to be blamed in this respect . (u) Stratonice though she were bald , yet set the Poets on work to commend her Hair ; and so some are ready to hire , and others , which is more shameful , to be hired , to commend those who had not so much ( as (x) the Oratour speaks ) as the hair of an honest man about them . (y) Demetrius his slatterers having nothing else to praise him for , did highly commend him for that having a cold , he coughed and cleered himself handsomely by spitting ; and so again many having nothing to say of abominable , worldly , covetous persons , yet set them out for just men , and such as deal truly and honestly with their neighbours ; which is as much as if we should say , When the Charity of men is altogether cold , wholly frozen , that they cough or spit and cleer themselves well nothwithstanding . 'T is pity that such abomination should be found in the holy place . But where there is true worth , dignity , and desert , no place fitter for the commendation of it then the Pulpit . The practice of the holy Ghost , is a sufficient precedent . The Scripture seldome speaks of the death of the Saints , but it speaks also the praise of the Saints . Moses hath his praise , and Iosiah his praise , and both so high that nothing can be said higher . (z) No Prophet like Moses . (a) No King like Iosiah . Sometimes wicked men are commended for some special work , but seldom are the godly laid in the grave , without some notable Epitaph , some singular Commemoration . So that we cannot but wonder , that good and bad should by some be equally honoured in this kinde , both buryed alike without any distinction , but while we speak of commending , we would not willingly discommend any . The residue therefore which we have to say in this matter we shall deliver by way of Instruction . And in the first place , we are so unwilling that any should be defrauded of their just praise , that sometimes we think it lawful even to flatter men , and sooth them up Ironically in their owne fond conceits and opinions , so it be done without any hurt to others , or such like dishonesty . (b) That Imperial beast Caligula , to recruit his treasure which he had foolishly wasted , charges many with high Treason , and amongst the rest fals foul upon Domitius Afer an eloquent Orator , whom he no less envyed for his worth in that kinde , then he did for his wealth . And how doth the wise Orator redeem himself out of his hands ? why , he replies not a word to his charge , dares not so much as attempt to defend himself , but pretending that he did admire and stand amazed at the Eloquence of the Emperour , betook himself wholly to prayers and supplications , and professes that he feared him more as an Orator , then he did as he was Emperour . With which flatteries Caligula being much taken , was pacified and persecuted him no farther . (c) The same crackt-brain Emperour pretends that he had familiarity with the Gods , and brags one day like a Lunatique that he lay with the Moon , and askt Vitellius a witty man , If he did not see him embracing the Moon . At which he , as admiring his happiness , casts his eyes downwards as not daring to look up , and with a soft and trembling voice , Alas , Sir ( quoth he ) t is for you gods to see one another , we mortals dare not behold you . Theophilus Bishop of Alexandria inveighing against those that held God was corporeal , and had bodily shape and members as men have ; the AEgyptian Monks that were of that opinion , come out of their Cloysters with one consent against him , purposing in their fury to dispatch him without more ado : and how does he break their rage ? why as Iacob before had done his brother Esaus . He comes out voluntarily unto them , and speaks them fairly , (d) When I see you ( saith he ) me thinks I see the face of God. And surely had he carryed him as conscionably in other things , as he did cunningly in this , future ages would have counted him as pious , as he was politick . Tell me why should any man lose his life or his estate for the freedom of his tongue ; which as it is otherwise unseasonable , like to his that preached to them that were robbing him , or like that of (e) Musonius , who discoursed in the Camp of the benefits of Peace to the Souldiers that were ready armed , and fully resolved for War : So it may sometimes kindle rage , increase suspicions , justifie pretences of Tyrants and wicked men , and bring an inevitable danger ; whereas a word wisely spoken , would preserve a mans life , and reserve him for better times . In such cases therefore , a man need not fear to sooth up men ironically in their wayes , and to sprinkle them as he did the people with holy water , and cry , Quandoquidem hic populus vult decipi , decipiatur ; Since this people will be deceived , let them be deceived . Surely had not the King farther conjured him to speak the truth , the Prophet Micaiah would have gone no farther then that ironical concession , (f) Go and prosper : for the Lord shall deliver Ramoth Gilead into thy hands . And (g) what did St. Paul aime at when he cryed , Men and brethren , I am a Pharisee , and the son of a Pharisee , but to save his head , by insinuating in a fair way into the hearts of that Sect ? and how could he , as he professes , become (h) all things to all all men , A Iew to the Iews : To them that were under the Law as under the Law : To them that were without Law as without Law , weak to them that were weak ; but that he must needs make himself much as they were , and condescended a great way to their customes and carriages , opinions and affections . Somewhat therefore even of flattery at some times and in some cases may be admitted . 2. When we see men well given , or well disposed , or while yet we are uncertain what course they will certainly take , it is not amiss to preoccupy their affection by ( as yet an undeserved ) commendation . To commend them as those of whom we are perswaded well in all things , as those that abhor wicked courses , as those that will do so and so , approve themselves every way to God and Men. This is as St. Paul speaks , to take men (i) by guile ; to perswade men to be such , while we praise them as such already . And so we suppose St. Paul would have taken (k) Agrippa , Believest thou the Prophets ? I know ( saith he ) that thou believest . And yet , if he knew him throughly , he could not but know him to be a wicked man , (l) one that lived in Incest ( which the Heathen took notice of ) with that Bernice which sate with him at that time on the Bench , one that by his life did give little testimony of his faith , but this was the first time that St. Paul preached to him , and not knowing but his words might work somewhat , he would willingly have perswaded him to be such , as he would have had him . And thus when Macrinus was first chosen Emperour , a cruel man , one whom his servants called (m) Macellinus , Butcher for his cruelty , the Senatours with great wisdom determined to give him the name of Pius , which though it were not taken by him ( but that of Felix assumed to his no little (n) contempt , as if he could be happy and not pious ) yet it took off from him the keenness of his cruelty . But as the course is good when we see men well disposed , or are uncertain which way the byas of their affection will carry them : so nothing worse then when we finde them vitiously inclined either to cruelty or debauchedness . As the former will be ashamed not to be such as they are in others estimation , so the latter will satisfie themselves with an empty commendation . The one will seek to deserve , the other will content themselves to have the reputation of good men . The one will grow better , the other worse by being commended . (o) When Nero found himself applauded in his cruel courses , he added cruelty to cruelty , drunkenness to thirst , till bloud toucht bloud ; till he had murthered not only the chiefest of other families in Rome , but those also of his own , even all his nearest and dearest relations . As therefore praises are like Cordials to good hearts : so they are Cankers to corrupt affections . As they are Antidotes to those that have not tasted of vice , so they are rank poyson to surfeited stomachs . And no lesse Traytors are they that puff up cruel Tyrants with false praises in publick , then they that poyson vertuous Princes in private . True it is , they that wait in Gods and Princes Courts , both the one and the other , may have sometimes a kind of necessity ( if (p) there were any necessity of sinning ) to speak well of that , to which they stand very ill affected . Thus Burrhus while Nero was playing the Minstrel on the Stage , stands by for fear , (q) & moerens & laudans , mourning and yet commending . (r) Thus Prexaspes commended that dart , which at once pierced both his childs , and his own heart . But we cannot commend such commendations . (s) That which is wickedly acted , is more wickedly commended . Yet as they mourned inwardly , while they commended the Tyrants outwardly . So though we censure the commendations of such , yet we cannot but mourn for their condition . 3. If we praise men that they may do well , then much more those that have done well already , especially the dead , who have run their race and finished their course in all godliness and honesty . (t) Then praise is free from flattery , and may be given with most safety . While men live here , and are subject to mutability , they cannot be praised with security . But when God hath set a crown of righteousness upon them in heaven , then may we set a garland of praise upon them on earth . Nay t is not good to bury eminent persons in silence ; lest we seem to envy both their vertues and persons . He was a wicked and slothful person that hid his Lords money in the ground without labouring at all to bring in some advantage unto his Lord ; and we do not think him so good and diligent as he should be , that shall without more ado bury eminent graces , and never labour to bring in any gain or glory to God. To give men their due commendation will be a testimony of our own good meaning , and free us from suspicion of all evill and malevolent affection . But here it will not be amisse to put in a double caution . 1. That we seek not to nourish , but correct rather , that itch after praise and vain-glory that discovers it self in many . (u) All this matter should be despised by our selves , but not neglected by others . (x) We should not pursue , but be pursued by Honour . (y) Good Hilarion would not stay in the place where he was praised . And indeed it is a (z) swinish passion to stand and suffer ones self to be clawed or scratched : A senseless blockish business to be carryed on to well doing only as (a) pitchers by the ears . (b) True it is , we may seek by well doing for honour and glory , but not from men , but God , nor think any praise any thing , but what comes from God. (c) For he is approved , not whom men but God commends . When he that is Lord of all men , doth set out or speak well of any ; such a man is higher then all , though he be dispraised by all ; whereas on the contrary , it will nothing prosit a man , if the Lord praise not , though all with one consent do speak his praises . Let us teach men therefore to seek chiefly approbation from God in respect of themselves , though we teach them to commend others that God may be glorified , and others , by that means may be gained unto God. 2. Whether we praise the living or the dead , let us keep our selves within (e) the bounds and limits of Truth . (f) Many are excessive in this kinde , ascribing unto men not what is or was in them when living , but what they themselves desire should seem to be in them . A sort of men that would ( as one saith ) if they could , make Christ greater then he is . And such while they would seem learned and pious , do blazon their own folly , and make themselves ridiculous ; and while they endevour to make the praises of those whom they set out highly glorious , render all suspicious if not as wholly fabulous . (g) For this is the nature of men , while the vertues of others go not beyond a possibility of imitation , they are heard with good affection , but when they seem to passe those limits , they are slighted through envy , or cast off with scorn through their incredibility . A wise man therefore will so manage his commendation , that it do not exceed its due proportion . (h) The statues which were erected for the Conquerours in the Olympick Games , might by no means exceed the stature of their persons ; nor should mens commendations be raised a jot higher then their just perfections . 4. If there be any thing singularly good in wicked men , we know nothing but it may be commended , and their vices at death passed over in silence , as David did Sauls . Yet lest by commending what was good , we should seem to justifie what was evil in them , we think it not amiss to use some such like expressions , as , That we could wish , that they had discharged their duty in other things as well as in this : That as they abounded in this grace , so they had in others also : That they had acquitted themselves in every kinde as well as in this , or the like . An Orator we know should conceal as much as may be the faults of him whom he commends . But (i) it is one thing to speak as an Orator , another thing as a Censor or Minister . Or if any one will contend that of the dead nothing is to be said , or nothing but good , we will not contest . Only as this was given in charge still by the Romans (k) to their commanders , in dangerous cases ; Nequid resp . detrimenti capiat ; That howsoever they acted , they should have a care that the Common-wealth suffered no dammage ; So howsoever men act in this kinde , let them have a care , that Piety do not suffer . (l) As he cryed when he was urged to contribute money to the rebuilding of an Heathenish Temple which he had puled down , I will not give a half-penny 'to wickedness : so let not half a word be spoken in commendation of wickedness , or that may strengthen the hands of the wicked . (m) We may do nothing against the truth , but for the truth . If there be any thing Noble in any , it may , but whatsoever is otherwise , may not be commended . And so I passe from the commendation to the thing commended , the Nobleness of the Beroeans . These were more noble — The Beroeans were more noble then those of Thessalonica . Some take the words spoken in reference to their stock , birth , parentage , as Erasmus who interprets the words not of the Beroeans but Thessalonians , thus , Illi autem erant summo genere nati inter eos qui erant Thessalonicae ; These were best born , men of the greatest Nobility amongst those of Thessalonica . And the words in the Original will bear that Translation , but the story , as any may soon see , will not bear that construction of the words . Others take the words as spoken of the Beroeans , and in reference to their manners , conditions , dispositions : Thus , These were more Noble ; that is , more ingenuous , more receptive of the Christian doctrine , as our learned Oracle Dr. Hammond : More vertuous , more religious , as Beza . Others think they may be referred to both , as Gorran , They were more Noble ; that is ( saith he ) Genere vel animo ; either in respect of their descent , or in respect of their disposition . We conceive they are so called not in reference barely to their birth , but their disposition also . And if they are said to be more Noble in reference to their Ingenuity ; then we may observe , That they which are well borne , are more ingenuous , better conditioned then others . If they are said to be more Noble in reference ( as most think ) to their Piety , then we may observe , That Piety is the best Nobility , or Godly ones are the greatest Nobles . And if we take the words in this last sense only , yet the former Doctrine will nevertheless stand good . For godly men would never be said to be more Noble then others , but that it is found even by common experience , and taken for granted , that such are usually better qualified , better conditioned then others . (n) De vacuo similitudo non competit , de nullo parabola non convenit . No man takes a similitude or parable from that which is empty of all likelyhood , and hath no ground of resemblance with that which is spoken of . Nothing can be an image of Truth , unless it first truly subsist it self . These two Doctrines therefore shall be the subject of our future discourse ; the first whereof is as we have said , That the better their birth is , the better men commonly are . They that are well descended , are commonmonly better gifted and better conditioned then others . They that are Nobly born , are usually endowed with better abilities , and better qualities . Yea the natural birth , if truly noble , is no bad preparation for the spiritual birth . True it is (o) many of mean birth have proved great and good men in their geneneration . Many have been great actors in War abroad , great Orators at home in Peace . (p) Many Plebean souls have had Patritian spirits . Many whose Parents names have scarse been known , have been of better note then the noblest of their times . (q) 'T is noted in two of the Roman Kings , that the one had no Father , the other no Mother : yet both famous in their age , and no small founders of the Roman greatness and glory . For all arts (r) Livy writes of Cato the elder , That he exceeded all . That he had so much spirit and wit , that he could have cut out his own fortune wheresoever he had been born . And whereas others were excellent only in one kinde , he was so good at every thing , that you would have thought him born on purpose for that one thing , whatsoever it was , he undertook . For Oratory , not to take notice of Demosthenes and Cicero , whose mean birth (s) all know , and was often cast in their teeth : (t) The great master in his Art tels us of one whom yet he names not , who being askt , what such and such a figure was ? Answered , He knew not , but if there were any figure belonging to an Orator , he was sure he had it . For Government of State affairs , a (u) Modern Historian informes us of one , that by the goodness of his own nature alone , and out of the stock of meer natural wit , without any knowledge , or almost any letters , carryed the credit away from all his fellow Counsellours , and passes this judgement withal , That the precepts of wisdom should be framed rather from the excellent parts of nature found in a man , then that an excellent man should be framed from the precepts of wisdom . Such copies sometimes nature sets us in common births of excellent abilities . And so for singular qualities , we may see some of mean descent excel (x) in meekness and gentleness ( for which as for his virginal purity some say Christ loved Iohn above others ) and in (y) goodness of nature , for which the Heathen did reverence even the very shadow of Isidore . (z) As Hales said of Bonaventure , some are so excellent , that Adam may have seemed almost not to have sinned in them , that very little taint of original perverseness may seem to rest upon them . As there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so there be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wonders as well as monsiers in nature . But if we look to the common course or (a) wheel ( as St. Iames saith ) of generation , mens abilities and qualities , caeteris paribus , are ordinarily according to their births . Nature brings not any thing so excellent from a common , as she doth from a noble stock . The old proverb is true , (b) The bounds of the Mysians and Phrygians are distinct : And the flights of Eagles and Iayes are different . (c) The natural parts of men of mean condition are commonly weaker and their minds generally more sordid and base . And if any thing singular do put forth it self at any time in them , yet it hath a (d) tang of the stock from whence they came , and carries a taint with it , as good wine that is drawn from a musty cask . If they strive to do better then ordinary , yet many unhandsome carriages are mingled still with their best actions ; and though we shall finde in many of them many good things , yet seldom shall we see them come off in any with that grace as they that are better born and bred shall do . (e) Apes , as they say , act as Apes , and Ants as Ants. If they cannot do as Eagles or Lions , it is by reason of a deficiency in their nature , and for want of sufficiency of discretion which should govern their actions . So that it was not for nought , that Thales or Plato , or whosoever he were , did blesse himself , that he was born a Graecian and not a Barbarian . Good parentage is a great blessing , and they that are well born ( as Plato said ) have (f) gold and silver , special excellencies mingled with their natures . Whereas Artificers and Husbandmen are made up as it were of Brass and Iron . For instance , we see by manifold experience , that men of noble and gentile birth excel the vulgar sort . 1. In docility . They have more (g) catching wits , more sudden snatching apprehensions then others . The doctrine that is instilled into them , fals on them as the dew on the tender herb , and as the showers upon the grasse , and not as in others as rain on the high-way which without continual dropping can make no impression . (h) Into a malicious soul wisdom ( saith the wiseman ) will not enter , nor dwell in the body subject unto sin : And the thick skin knowledge cannot pierce , nor lodge in the rude and rougher constitutions of the vulgar . The very countenance of noble youths doth seem to smile and allure the Muses unto them , and the Muses again seem to smile on them , and to be ready to embrace them as their favorites , and afford them all the kindnesses they can as their choysest darlings : whereas they shun the Countrey complexions , hate your mechanick companions , and turn away from them , as holding themselves much disparaged by such , when they make love unto them . If true Gentlemen court them in earnest , they grow more familiar with them in short time , and dive deeper into their secrets , then others that serve a full Apprentiship with them . 2. In ingeny . As their wit ; are more catching , so they are more fruitful in themselves . As they excel for capacity , so also for fertility . Like well manured ground , they bring forth a better crop then your barren soyl or Forrest lands . (i) Whence ( say they in the Gospel ) hath this man this wisdom , and these mighty works ? Is not this the Carpenters son ? Is not his Mother called Mary ? and his brethren James and Joses , Simon and Judas ? and his sisters are they not all with us ? whence then hath this man all these things ? They might well wonder indeed , that a Carpenters son should discover so much wisdom : Such mean births can seldom say unto Wisdom , (k) Thou art my Sister , and call Vnderstanding their Kinswoman . But we know well , he had a Divine birth , a more noble generation , and thence did that wisdom , and those works shine forth in him . And what are all the wise Sentences and pithy Apophthogmes that are extant , but the productions commonly of more noble births , or at least more noble educations . (l) The vulgar sort are not sought for in publique Counsel , nor set high in the Congregation — nor are they found where Parables are spoken . Whatsoever savours of Ingenuity is suspected as not coming from them . The Tyrians were sometimes driven out by their servants , who were resolved at last to set up one to King it over the rest . And who should that be , but he that first spyed the Sun-rising . Whereupon Stratos servant looking Westward , by his Masters advice , first discovered the beams of the Sun guilding the tops of the hils , before the body of the Sun could be seen . The fact savoured not of a servile wit , and inquiry being made , the device was found to be the Masters and not the Mans. (m) And by that they all understood , how much ingenuous dispositions do differ from those of servants . Though they may exceed them in malice , yet they must come short of their Masters in Wisdome . 3. In magnanimity . Though they have better wits then others , and could help themselves many times out of danger , yet they scorn to make use of their brains to save basely their skins . (n) Men of mean condition have this advantage , they can in extremities take such courses , and accept of such terms as noble personages cannot without losse , or will not , lest they should in the baseness stain their honour . Does the enemy overbear them in number ? though they might do it without diminution of their dignity , yet their spirits are so high , that they will not take an advantage or help themselves by warlike stratagems or policy , lest they should seem (o) to steal a Victory . Nay , (p) as the Horse in Iob , they will mock at fear , and looking on a numerous Army make themselves merry with the greatness of the company , (q) as having before them the more to kill , the more to take prisoners , the more to run away . (r) Do winds and waves oppose them ? yet their spirits are as big as both , and they will (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear up against both , outface and outbrave both . (t) Do great ones , such as think themselves Lords of the world , treat ? They have learnt to fear none , but him that is indeed Supreme Lord of all . May they save their life by flight ? (u) Should such a man as I fly ? said Nehemiah . (x) God forbid ( said Iudas ) that the Sun should see me turn my back upon mine (y) Enemies . (z) At Cannae Varro , one of the Romane Consuls , a Butchers son flies , AEmylius Paulus , a man of more noble descent , having lost the victory chooses rather to die . (a) The Lyon is never seen in danger to run ; and howsoever noble spirits may sometimes run away from dangers with their (b) hands , yet they scorne to betake themselves basely to their heels . (c) Yea they have vowed rather to march forward presently to certain death , then by going back but a few cubits with dishonour from the enemy to add a hundred years to their life . 4. In humility . That ( as (d) one saith ) is the Sister of Nobility . Though Gentlemen and Noble personages have great spirits , and do not love to be humbled , yet they know how to humble themselves . They know how to carry themselves submisly towards God. The coutrey Shepherds take only the pains to visit , but the Wisemen fall down and worship our Saviour . (e) The one had priority in matter of devotion , but the other were more lowly in their adoration . They know how to condescend to men of low estate . (f) Placilla the Emperour Theodosius his wife disdained not to visit the Hospitals , to physick the sick , to wash their pots , to tast their broths , and to do all the offices of a common servant . When Pompey the great , flying out of the battel at Pharsalia wanted servants at supper to tend on him , Favonius a Gentleman that was with him made no dain to wash him , and anoint him , and to do every thing which servants were wont to do for their Masters . Which one observing that stood by , cryed out , (g) Good God , how every thing beseemes a Gentleman . Such things beseem them indeed , and true Gentlemen do not think they misbeseem them . Whereas they that rise high from low estates do think it a foul disparagement to condescend to such base services . The one being great by their own native worth know , they shall not lose but gain by their Humility : the other being raised by their wealth , or being the Minions of fortune , shun the thought of such services as remembrances of their former servile condition . The one being high of themselves , think nothing better then to condescend to those below them : The other being low of themselves think of nothing but equalling or transcending those which are above them . The one are carefull to give respect , lest they should seem to neglect others : The other are careful to observe what respect is given them , fe●ring to be contemned themselves . The one throw off , that they may not be gazed on : The other put on more ornaments then beseems them , that they may be the more adored . (h) So did Marius , so Diocletian , both of base beginning . The latter of which , besides what he bestowed on other parts of his body , did deck and adorn his feet with gold and all manner of pretious stones , that men ( as they were commanded ) might with less disparagement fall down and kiss them . A custome which his holiness of Rome who professeth himself a servant of the servants of God , and is but perhaps some beggerly Monk or Fryer till he sit down in St. Peters chair , hath taken up and will not be induced to lay it down , though one sometimes ( Let (i) him be a Protestant , seeing they will have it so ) did ( as such unsufferable pride deserved ) bitingly protest against it . Though one of them was wont to laugh it out and say , That (k) he was born domo illustri , in an illustrious house ( the house being poor and uncovered where he was born ) yet in all his actions , he shewed himself as proud and arrogant as any of the rest in good earnest . 5. In curtesie . A grace proper to Gentlemen and Noble personages ( as appears by the name ) which follow the Court , and such as if it were freed from that Hypocrisie and guile , wherewith too often it is mingled , as Titus the Emperour was called , The delights of mankinde for it , so it might justly be called , The delicacy of humane speech and society . Men love to be used like men , and (l) courteous carriage wins more upon them , then a clownish good turn . It was a noble speech of Augustus , (m) That a Petition should not be delivered to a Prince , as Provender to an Elephant , of which we are afraid . And it is the noble practice of Gentlemen and great ones to put off roughness and austerity , and to treat all according as their name prompts them with gentleness and affability . To do this , the Countrey man hath not faculty , and the new risen Gallant , cannot think it suits with his Authority . (n) As unskilful Statuaries or Carvers of Images do imagine the great Colosses they make , will be more stately and magnificent , if they make them bear a great breadth , and set them out also stradling and gaping : So some by their commanding voice and great looks , by roughness of carriage and retiredness of life , do labour to draw respect and reverence to themselves , though indeed they make themselves as monstrous and ridiculous as those Colosses or Statues to wise men . Others will not vouchsafe you a single , or at least but a short sight of themselves , (o) like Poppaea in the Historian , who seldome came out in publick , and then kept part of her face covered , lest men should have too full a sight , or because she thought that posture best became her . Others fling away in a rage or storme like (p) another of that sex in the Poet who was wont , Eftsoon to turn her head away Not daigning a salute to stay . And all this to keep up the greater port and Majesty , though indeed they get nothing but a jibe or mock thereby . Some have highly commended their Masters , as not giving them an ill word in long journeys , nay in long service ; and why ? because as proud (q) Pallas ( sometimes bondman to Claudius ) they scorned to speak to them lest they should profane or make their voice common . 6. In liberality . As they are Magnanimous , so Liberal also , and that even to Magnificence . (r) As their hands are taught to war , so their fingers also to do good to those that want . (s) Such was Cymon amongst the Athenians , who laid open his grounds , and kept open house , and carryed young men still with him well clad and well monied , that he might relieve those whom he met , if they wanted in either kinde . Such was Gillius among the Agrigentines , who was called , (t) The bowels of Liberality . Nay , many have been even (u) Seas of bounty , Abysses of pity , as one speaks of Manuel the Emperour , who afterwards took up , though uncertain whether voluntarily or of necessity . Hence your great and noble personages were called amongst the Grecians , (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Benefactors . The Kings of the Gentiles exercise Lordship over them , and they that exercise authority upon them are called Benefactors . (y) And the names of Lord and Lady amongst us were taken up at first from mens bounty in distributing their bread to those that were in necessity . The houses of such in former times , being , as free Schools for Learning , so free Inns for Hospitality , or as (z) one cals them shops of munificence , wherein the religious trade of good works and charity was set up and driven commonly . Men of mean condition have not the means , and they that raise their estates by their own industry , or good husbandry , have not the heart to do good in this kinde , but as they get their riches most an end basely , so commonly they keep them as sordidly ; whose wealth is as fast glewed to their hearts , as a (a) Spanish Dukes wedges of Gold were riveted in his coffers , which he kept not only for Covertousness , but for sport also , giving any leave to take as much as they would : it being as impossible to writhe or wrest any thing from them , as it was from his crowded Chests . Such cannot boast (b) with Iob , that they eat not their morsels alone , who living most an end retiredly feed homely , cry out upon Luxury and Prodigality , being much of that (c) covetous Wretches minde , who being asked , What noise he liked worse ? Replyed , That of cracking of bones between the teeth ; and left means and maintenance rather then he would be at charge to maintain a family . (d) They are alwayes freest who do not get their Estates by their own diligence , but receive it by Inheritance . For they never feeling do never fear want , and the other getting their wealth hardly , love it and tender it the more dearly , as parents the children begotten of their own body , and Poets the works begotten of their own brains . 7. In mercy . The more noble , the more merciful . Cruelty and Gentility cannot stand together . The disposition of Noblemen and Gentlemen is like that of (e) Vespasian : who so little joyed in the sufferings and death of any , that he wept and sighed deeply at necessary executions ; like that of the (f) Theodosii , the elder of which took it as a courtesie to be petitioned to shew mercy ; and the more angry , was the more ready and willing to pardon : The latter would willingly have raised those that were dead to life , but was altogether unwilling to put any man living to death . Indeed , great cruelties have been acted by both sorts , noble and ignoble persons , but the latter generally are more eager in the prosecution , and more savage in the execution of their bloudy designes . The descent of Ioseph is well known , and the Scripture notes this of him , that he was (g) a just man ; that is , according to the Hebrew phrase , a pitiful , a merciful man , of which it sets down this as an evident argument , That he was unwilling to make Mary his espoused wife which he took to be guilty of Adultery , a publick example , but resolved to put her away secretly , that she might not , though he thought she deserved it , fall into open punishment . Generous natures do not love , except it be upon incorrigible persons , or for the prevention of otherwise inevitable dangers , to take the rigour of the Law , and have lookt upon it as an office as hateful ( as sometimes that of Publican ) to be an Informer , Accuser or Promoter . (h) Such in the primitive times , if any were banisht or put to death upon their Information , were not admitted , no not at death , to the Communion , nor under five years Repentance , if the punishment were lighter . And the same crime was held sufficient to keep off for five years the Baptisme of those that were not yet Baptized , but sued for admittance to that Sacrament . And howsoever (i) Magistrates do , and may , and must of necessity in some wise make much of Informers , yet t is but as we do of Dogs , or Hawks , that destroy evill Beasts and Vermin , and bring in the prey . And when they reward them , it is but like our spitting in their mouths , or fleshing of Dogs with (k) the Paunch . They and all other generous natures do secretly spit at them , and (l) hate them worse then Dogs or Serpents , that bite of a sudden , unseen , unhurt . But now your vulgar natures ( as my self and many others found of late dayes by experience ) are prone to cruelty , loving , provoked or not provoked , all words that may do mischief , and are ready to fall upon any mischievous practises , glad if by the advantage of the times they can make use of Law , and Magistrate to flesh their covetous or satisfie their malicious spirits . If the dog-dayes of persecution be in at any time they are senting and coasting straight , hunting after their prey , filling the air with their barkings and clamours , incensing the Magistrate to sentence , and provoking many times ( being more savage themselves ) the (m) unwilling beasts to execure , and (n) like dogs eating sometimes the flesh and licking up the very bloud of those which they have massacred . The cruelties of men of better Rank have been great enough , but those of the Vulgar sort commonly are more (o) fierce and fell because they have nothing at all of knowledge , policy or civil education to take them off from their rage ; but will , and malice , and stubbornness enough to set them on . What (p) Solomon said in general of the wicked , we may say , as taught by experience of them , The mercies of the vulgar are cruel . And surely every one may make it a part of his Letany , From the mercy of a Coward and a Clown , Good Lord deliver me . 8. Lastly , In affection to , and advancement of Religion . True it is , at the first going forth of the Gospel , such as they embraced it but slowly . (q) Not many wise men after the slesh , not many mighty , not many noble . But , as (r) he said of Alexander , That the good things which were in him , were to be ascribed unto his Nature ; but his vices to Fortune or Age : So , that they embraced not straightwayes the Gospel is rather to be attributed to external causes , matter of fortune , politique respects , worldly concernments , iniquity of the times and age wherein they lived , then to their inherent qualities of nature , which are better in them then in others , and in themselves no bad preparations for the Gospel . Besides God at first did pass them by , leaving them to walk on still in their own wayes , and choosing those of the (s) meaner sort both for the promulgation and profession of the Gospel , that none might think they were chosen for worldly respects , or dignity , or that the Gospel was carryed on by humane force and authority . But when once th●ough the mercy of God from on high , the day-spring from above did visit them , they above all became (t) nursing Fathers and nursing Mothers to the Church , (u) and brought in willingly their riches and glory with themselves into it . And as (x) the Church is the pillar and stay of truth , so they in special manner became the stayes and pillars of the Church . To whom do our material Churches , and such like places of Gods worship , and our Universities the Seminaries and Nurseries of Learning and Piety , owe their beginning to , throughout Christendom ; but to them , and such as have been raised up by them to share with them in the like honour and dignity ? And who entailed that portion upon the Ministers of the Gospel ( which God did at first settle upon the Tribe of Levi ) and that by (y) Solemn Vow , that it should never be cut off , but they ? And who are they that of late would have pulled down our Churches as places of superstition , destroyed our Universities as the Pests ( which they stuck not to call them ) of the Land , and stood ready ( as (z) the Dragon in the Revelation over the woman ) to devour the holy thing which was left , but the Vulgar sort , and such who swallowing down much goods , as (a) the Dragon much poyson , do swell thereupon , and reckon themselves great Gentlemen who have many times no greater ambition , then to be able to do those a spite that are of our Profession . (b) Plebs superum , Fauni , Satyrique Laresque . The meaner sort of the gods , the communalty ; The gods that in fields , woods , and chimney corners ly . Such is the difference between noble and common births . The one would keep up the Church and true Religion in lustre and splendor with themselves ; the other would bring them down to as sordid a condition as their own Originals . And look as (c) Iulian an Usurper first of the Empire , and afterward an Apostate from the Church , did not meddle with Ministers , as Diocletian who thought by killing of them to root out Christianity , which lived still and flourished notwithstanding their death ; but by robbing the Church , and taking away the maintenance of Churchmen , he destroyed the Ministry it self , upon which also ignorance and decay of Religion presently ensued : So many , usurping the name of Gentlemen , and apostatizing from the way of the Church , medled not with Ministers themselves ( that was against Iulians and stood not with their principles ) but by taking away their Maintenance , would have rooted out the Ministery it self , upon which Barbarism and Atheism must needs have followed . A work sutable to their upstart Nobility , and new-found Piety , but such as could never yet finde entertainment by the truly ancient Nobility or Gentry . (d) Pharaoh will make no purchase of his Priests Lands , but reserves them till better times , and allows them a portion , when their Land would not , himself . (e) Iesabel entertains four hundred of Baals Prophets at her own Table . (f) The Romans richly endowed their Priests . (g) And whosoever ( saith the Heathen Poet ) doth in good earnest worship the Gods , the same doth make much also of their Priests . And as yet our Nobility have thought rather of preserving then robbing their Ministry . And thus we see by experience , that men of good descent are better conditioned , and do in many things excel those of the Vulgar sort , and that a good natural birth in it self , is no bad preparation for the spiritual . But how comes it to passe that such as are well descended , do so far transcend others ? 1. This happens by virtue of their generation . (g) The seed is as it were the abstract of soul and body , and carries the qualities of both along with it . (h) The whole tree is in the seed and if the seed be good , the tree is good , if the seed be naught the tree is naught . (i) If the first fruits be holy , the lump also is holy , and if the root be holy so are the branches . (k) The water in the pitcher rellishes of the fountain from whence it springs . The milk savours of the Land whereon the Cattle feed ; the Vinegar of the Wine of which it came . Every thing hath a smatch of that from whence it takes its original . (l) We see in the ofspring of birds and beasts , the virtue and spirit of the Pa●ent ; and we may observe (m) the corn that is sown rising up to its growth according to the quality of the grain . (n) Caligula took Drusilla to be his own daughter by her curst conditions . And Parents have no more certain way to judge of their own title to their children then this , that they are like themselves in their dispositions . (o) Men might see ( was it said ) the spirit of living Alexander in his dying Mother : and we may say as truly , the spirit of the dead Ancestors may be discerned in their surviving children . For as (p) the Poet speaks of one that was killed in the water , Ille manet fundo , rediit pro corpore sanguis . The body lay beneath i th' bottom , but the blood Start up , and on the surface of the water stood . So though the remains of mens Ancestors lie buried in the dust , yet their blood runs fresh and quick in their childrens veins . As we see ordinarily ( to (q) omit the strange resemblances in the productions of brute beasts ) (r) much of Father and Mother in the Childrens countenance , garb , carriage , and sometimes strange impresses on the body derived from Father to childe : ( Saleucus (s) had an anchor on his thigh , and so had his sons , and so had all his Nephews ) so we may observe the good qualities of the minde , the spirit of Magnanimity , Hospitality , Policy , Learning , to be as hereditary in some Families (t) as the Lance to the Spartans , the Ivory shoulder to the Pelopidae , the Grasshopper to the Athenians , or the scepter of Princes delivered over still by succession to their children . 2. This happens by Education . The (u) virtues which they have radically by Generation are completed by Education . The (x) metalled horse is made much more serviceable by good training and mannaging . The richness which is in some grounds discovers it self in far greater fruitfulness by good husbandry and tilling of them . (z) The sparks that lie hid in flints , are drawn forth in great abundance by often smiting and striking them . So the metalled disposition , the richness of nature , the many sparks of virtue which are in some noble births , are drawn out to greater perfection , through the care that is taken in their good Education . Much is ascribed to the seed of which , much to the (a) place where , much to the (b) air wherein , men are born . What vertue there is in the seed , we have said . The place where men are born by reason of the richness or barrenness of the soyl or scituation in reference to the Sea , may confer somewhat towards mens manners . The air according to the subtlety or grosseness thereof makes no little difference in wits , colours , complexions , dispositions : but education is all in all , and is sufficient almost of it self alone to alter all . It hath been questioned , though I think no great question need be made of it , Which conduces most to good living , A happy brith or good breeding ? As it was said of Demosthenes the Oratour , (c) That his Mother brought forth one Demosthenes , and his own labour and travail brought forth another : So may we say here , Generation brings a man forth in one sort , and Education in another . A happpy birth layes a good foundation , Breeding carries on the building to perfection . And great Personages having the advantage usually of others in their education do attain thereby to a far more noble and generous disposition . 3. This happens by reason of good examples which they have about or nearer their eyes then others . The Trophies of Miltiades would not suffer Themistocles to sleep . Alexander the great was greatly animated by the gests of Achilles . Caesars spirit was stirred up by Alexanders acts , and he grieved that he had done nothing at that age wherein the world was conquered by him . And if forraign examples have wrought so much , how much more may we imagine , (d) The domestick examples of Parents , kindred , alliance will excite us , whom naturally we love and desire to be like , and to whom we are as loath to be a shame our selves , as we are unwilling others should cast shame upon them . (e) The Romans did wisely who would by no means suffer those that bought the houses of Noble personages to remove or take down their Images . They knew the standing of them would be a great spur , a huge incitement to vertuous atchievemēts . The very houses otherwise would upbraid the weak owners for entring upon other mens honours , and doing nothing worthy of honour themselves . And does not the same consideration , think we , work as well , if not much more upon noble issues to keep up the honour of their own houses , as it did upon strangers , that they might not seem unworthy to lodge in those that they purchased from others ? Yes surely . And were it not for this , (f) wise Governours would not suffer the dignities and titles conferred on the Ancestors , to passe and descend at a venture by succession upon their children , but that by this means they would bind them by a kind of necessity not to degenerate from the vertue of their Ancestours . 4. Lastly , This happens surely not without some Divine influence from above . (f) Pearls are not engendred in the Sea without a flash of Lightning . And these more pretious Pearls of the earth are not begotten certainly without some Divine flash or influence from heaven . The Heathen had their Heroes whom they reckoned betwixt gods and men . And we know (g) no Divines but are willing to allow Heroick motions , by which those whom we may rightly term Worthies , were guided in their actions . And what we allow them in their lives , may not without reason be granted in their births also . True it is , the workings of God are free , and not tyed to persons or families ; but yet , as the Spirit of God which is tyed to no sort of men , was most commonly poured out upon such as in Scripture are called the Sons , i.e. the Disciples of the Prophets , who were trained up in the Schools of the Prophets , and by the study of the Law , were fitted and disposed for the receiving of the Spirit ( what (h) else is the meaning of that proverb ? Is Saul also among the Prophets ? but that ( though it sometimes fell out otherwise (i) as in the case of Amos , who was no Prophet , nor Son of a Prophet , but an Herdsman , and gatherer of Sycamore fruits ) it was unusual , that persons never applying themselves to such courses , should be so suddenly and strangely invested with the Spirit of Prophesie ? ) So I make no doubt nor question at all , but that the Divine grace and blessing , though not tyed to any , doth most usually fall in some special manner upon those Families whose Ancestors have done worthily , and who set themselves after the example of their Ancestors to do worthily in the places where they live . And when all these , Birth and Breeding , special examples below , and special blessings from above , do concur , when Heaven and Earth do consent and conspire together as it were in one for their good , they must needs excell in matter of abilities , and have a preheminence above others in respect of noble qualities . Now this may let us see , first , How justly Noblemen and Gentlemen are in all places prized , preferred , honoured above others . Such are better born and better bred then others ; and so when Honour is cast upon them , a lustre is cast upon Honour . Honour it self being in a sort ennobled , when Noble persons are honoured . Whereas on the contrary , the advancement of men of mean birth and condition , is a debasement of the Dignity to which they are advanced . And (k) look as unskilful mechanicks who set little statues upon great bases or Pedistals do shew the smalness and contemptibleness of their statues so much the more : so those that raise men of sordid condition to high places of Honour and Dignity do lay open their inabilities , and discredit them the more , tottering and shaking this way and that way through their Instability . (l) The Shechemites raised up Abimelech , the son of a maid-servant to be King over themselves : but , as Iothan told them , They carryed themselves therein ingratefully ; so the event shewed them , that they dealt therein but impolitickly . (m) When a Servant raigneth , the earth is disquieted : neither will it be at rest till it hath vomited him up , as the stomach the meat that offends it . Then Kingdoms and Common-weals are peaceable and prosperous , when Places and Persons of Honour are sorted and suited to each other . True it is , the Nobility and Gentry have alwayes had many mouths opened against them : but they alwayes (n) won upon the affections , and found favour with good men , both in love to their Ancestry , and in hopes to have from them a like generous Progeny . (o) Herod being an Idumaean burnt all the Iews Genealogies , envying them that antiquity whereof himself could not glory : so many being basely born themselves , would root out the Nobility and Gentry ; and , like the Fox that had lost his tail himself , would have the entailment of Honour cut off from their Posterity . The Peasant ordinarily boasts , how serviceable and useful he is to the Common-wealth , and complains as they in the parable , that Gentlemen are not only made equal , but set up far above them who bear the burden and heat of the day . But (p) Who knows not that gold and silver are deservedly preferred before Iron and Brasse which yet are more for use and service then they ? (q) The rich man cries up riches above all . And truly where a free , noble , generous and rich minde goes along with rich means , no man can reasonably envy any honour ; and such might be infinitely serviceable to Church and Kingdom : but when rich men would have themselves , as Nebuchadnezzars golden Image adored only for their riches , and would have Nobility , Gentry , Ministry , fall down and worship and bow before them , and yet have no more heart or spirit to do themselves or countrey good , then dead Images ; those we think deserve as justly to be cast down as Images , and they that deal so with them , to be called as deservedly Great , as (r) he amongst the Romans for casting out the rich slaves that had crept in sometimes into the Senat. Others would have virtue only honoured in the Parent , and no honour at all derived to the Children , till it appear they tread in their Parents steps , and discover that they are not only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well born but well natured , fit for service , fit for action . And , that they would have (s) a passage open for all by virtue to honour , we dislike not . (t) We commend not the custom of the Egyptians and Spartans , with whom Cooks sons must of necessity be Cooks , Cryers sons Cryers , and Trumpeters sons Trumpeters . Nor do we approve the practise of (u) Clisthenes , who called the men of his own Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Rulers of the people ; but nicknamed other Tribes by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Swineheards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Assekeepers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hoggards , and the like . (x) Nor do we like the conceit of those of Calecut , with whom no tract of time , no favour of Prince , no wealth , no office , no virtue , can give one that is not so born , the name of a Gentleman . But that honour should not descend from Father to Son , hath we conceive many inconveniences . This crosseth the common custom of most Countries , which usually preserve their Genealogies , and keep up the splendour of ancient Families : and makes way for sordid equality , which suits not but with a Turkish Tyranny , or Helvetian Democracy . This cutteth off the hope and exspectation of a worthy progeny , together with the reverence that is owing to a Family . This ministers occasion to lay aside , that which is all in all , the more careful and special manner of childrens education . This wrongs the living and the dead : The dead whose memory by this means doth die with him presently ; the living by depriving them of that honour which their Ancestors purchased for them , perhaps with their bloud . (y) What though children do not alwayes patrizare , but sometimes degenerate from the virtue of their Progenitours ? The (z) tree which is barren this year may bring forth fruit the next . The ground that lies fallow or brings forth nothing but thorns and thistles may in after-times recompence its former barrennesse with exceeding fertility . And the stock of that family which now seems withered and dead , may sprout forth again and raise up it self , and the land where it is planted , to singular glory . Though the heart of Davids children were not perfect with God as Davids was ; yet for Davids sake did the Lord his God give him a (a) Lamp in Ierusalem , to set up his Son after him , and to establish Ierusalem . The single service of one man may deserve to be kept in perpetual memory , and to be honoured for ever to all posterity . As that of our Great Albemarle , to whom ( though he did but his duty ) yet , we conceive , the Kingdom will be ever endebted . 2. This should be an admonition to men of good birth , of Noble discent that they dishonour not their honorable Original : we remember the saying of (b) AEsop to Solon , That mens discourse with great personages should be very short or very sweet . And we would very unwillingly offend that ranck of men who alwayes befriended , never offended us ; but we judge the (c) wise mans reply to savour , though not so much of policy , yet more of honesty , That our discourse with great men should be short or very soveraign ; very brief , or such as should dictate the best things unto them . It is one thing to be a Minister , and another thing to be a Courtier ; one thing to be a lover and honourer , another thing to be a flatterer and corrupter of Nobility and Gentry . We cannot but testifie what hath been observed , and what every man cannot not but testifie to have too much Truth in it . First , that men of great birth do seldom make any addition to those Honours which they have from their Parents by succession , but contenting themselves with the purchase of their Ancestours , do live and spend as Prodigals upon their reputation . Secondly , that coming with ease to Place and Authority , and being corrupted and drawn aside by flattery , they break out many times into all kinde of Luxury ; their very goodness of their nature being a great promoter and advancer of their wickedness . For (c) as it is noted by Modern writers of Italy , and long since by ancient Historians of Athens , That no where better hony , nor more killing hemlock ; no where men of better nor worse dispositions . So it is true , and delivered also by Plato the Divine Philosopher , (d) That great natures bring forth great vices , as well as great virtues : even as the richest soil brings forth , not being well dressed , the rankest weeds . And therefore it concerns them that are well-born to look carefully that they disgrace not a Noble birth by an ignoble life . And (d) thus whilest they disdain not to be ranked in the number of best men , they little regard to deck and adorn themselves with the best manners . And to this end , as Vlysses sometimes said to Achilles , when by his Mothers counsel , contrary to his birth and breeding , and indeed to his own natural inclination , he found him disguised , and spinning amongst other Virgins , that so he might avoid the expedition which was then on foot to Troy , and his own fatal destiny which was foretold should be at Troy , (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What wilt thou put out the bright lustre of thy kin , Sitting with women , son of stoutest Greek , to spin ? So give me leave to put some few questions of like nature to some that already do , and to young men that they may not , degenerate from their Noble nature . 1. Thou that art descended from Noble and learned Parents , wilt thou according to (f) Epicurus his counsel take shipping and flee with swiftest sails , and as far as possible may be from all learning ; and , rather then use a little pains and industry , quench the light , and bring in darkness and blackness of ignorance , and Barbarism into thy Family ? (g) What a blot was it to the Son of Cicero , that it should passe into a kinde of proverb , That the people of Rome could not know Cicero's Son by his speech , and that his sottishness should be as great as his Fathers eloquence . Indeed it is a shame for any that bear any place or authority in a State to be altogether ignorant of Letters . (h) What a disgrace was it to Michael , sirnamed Balbus , Emperour of Constantinople , and to the Empire it self , that his best skill should be , to tell which were likely to prove the best Pigs : what Asses would kick , and how to avoid them : what Asses were fit for burden , and what for saddle — And that for matter of Learning , he should be so ignorant , that another should sooner read a book , then he write his name . (i) What a ridiculous business was it , though the Historian excuse it ? that a question being propounded , who was the better Souldier Hector or Achilles , a Prince upon the suggestion of an ignorant fellow , that Achilles was a flagitious Letcher and no wayes to be compared with Hector , should make Proclamation , that if any did but name Achilles in his house , as the King had forfeited his wits , so he should forfeit his house and all he had to make amends to the King. And is it not a shame also , that Gentlemen of great birth and dignity should be so illiterate and ignorant even of the Latine tongue , that they understand nothing at all of it , except there be an Interpreter , (k) or Exorcist , as sometimes he was called , to conjure out the meaning , not altogether unnecessary sometimes for the understanding the Devils Oracles ? Nay , how can many be blamed and shamed enough , who so for cast all knowledge behind their back , that though Interpreters do bring out unto them the Muses naked as it were , and prostitute them to their pleasures : (l) as Lot did his Daughters to the men of Sodome ( whether with like intention , lest the one should do worse , and as little discretion in betraying the honour of the other , I will not determine ) yet they will not be tempted to meddle with them . They are so chast , that they leave them untouched , unsaluted , unseen . And hence it comes to passe that either they betake themselves wholly to worldly business , raking and scraping together all that may be got without regard of honour many times , or honesty , and gaining to themselves no other name then what Caligula gave (m) I. Silanus , and Diogenes to all illiterate persons , namely , that of golden Cattle : or else they gave themselves entirely to sports and pastimes , Hawking and Hunting , things not unlawful nor unuseful , but pursued most an end with too much expence of treasure , and time the greatest of treasures . For , (n) as Mahomet the Turkish Emperour said when he had greatly lessened the number of those that kept his Dogs and Hawks , that there were yet enough left for a vain and foolish sport : So some few hours at certain seasons might suffice for such game , and the rest be employed and spent in the pursuit of knowledge , a thing of infinite more use , and far more excellent name ; and yet others , which is worse , having great means , do give themselves up to all manner of riot without measure ( of which more by and by ) and hating all discours that savours never so little of any learning or ingeny , admit none usually but flattering parasites into their company , being like unto nothing so much as (o) those trees which grow on the top of great Praecipices , the fruit whereof is eaten by Ravens and such like Fowl , there being no accesse unto them for men to seise on them for food . (p) Now if that Roman were lookt upon as sottish , who keeping Schollars still about him , was of that opinion , that whatsoever any of his house knew , he knew also ; then much more sottish are they , who know nothing themselves , nor will admit of any willingly that do . For whereas the great (q) prerogative of Letters are , that they are an ornament in prosperity , a refuge and protection in adversity , a comfort in age , a solace in solitariness , a remedy for the wearisome burden of idleness , and a cure for crosses , and sometimes also for sickness : the one did or might at least , if he had been capable , enjoyed some shadow of these ; but the other can glory only in sensuality , which Sardanapalus counted his chief felicity , whose manners , as his (r) Epitaph , suited better with a beast then a man. 2. Thou that art the Son of a Magnanimous Father , wilt thou bring cowardise into thine Ancestry , and discredit thine Heroick line with a base spirit as with a kind of bastardy ? (s) Was it not ominous that a man should bring forth an Hare in Xerxes army ? And was it not infamous that such (t) slugs should follow after such thunderbolts , such darkness after so great lightning in Ninus , Cyrus his , and Scipios family ? But here many do not fall short , but far exceed both in word and deed , our antient Nobility and Gentry . The godly in Scripture are said (u) to fear an oath , but some Gentlemen have too great spirits to be restrained and stand in aw of any such leight matter . (x) When Ephraim spake , trembling . And if fearful Oaths give men just cause , as indeed they do , they cannot but tremble to hear some of them speak . They thunder and lighten ( as (y) 't was said of Pericles ) and when they fall into a passion : as he by his powerful Oratory , so they by their dreadful Oaths put all into a combustion . Or (y) as Livy writes of young Ceso , that he spake so confidently , as if he carryed the power and vertue of all Dictatures and Consulships in his own voice and strength : so they swear so stoutly , as if all power in heaven and earth were given unto them , as if their tongues were absolutely their own , and they had no Lord over them . It (z) is the command of our Saviour , That we should not swear at all ; neither by heaven , because it is the Throne of God ; nor yet by the earth , because it is his footstool ; nor by our head , because we cannot make one hair black or white . And so it is , they observe in some sort his command . They swear not by heaven or earth now , but by God himself . They swear not by their own head ; but , oh impiety ! oh horror ! by the head , wounds , heart and bloud of God. They spare themselves , but rend and tear God in pieces with their Oaths . It were well , and much to be wished , that as Gentlemen of all other are most curteous and civil towards men , so they would learn to be a little more civil towards their God. But the magnanim●ty of some is such , that it makes them forget all civility . And what they are in words , the same we may finde some also to be in their deeds . (a) As Cyrus the younger wrote to the Lacedemonians , That he was more Princelike then his brother , as for other things so for this , That he could bear away his wine much more stoutly : So many now adayes do outstrip their Ancestors , in that they can carry away their Liquor much more gallantly . The time was when out English Gentlemen exercised themselves with Military fears , and made themselves and the nation famous by warlick exploits ; but now the daily exercise of many is , Whose belly shall hold most , and whose sconce shall bear most ; and he that can get the victory , glories in it as a great mastery . The time was when full feeding , if any , was our fault ; and Bacchus was a god that was much served by the Dutch and Flemmish , and little known in our Island ; but we have received the Idol long since into our heart and inmost dowels , and every day sacrifice unto it , drinking unreasonably , drinking unmeasurably , drinking (b) as if our Parents had begot us when they were drunk , drinking not only the (c) cup of necessity , strength , mirth , sleep , with might sometimes be excused ; but of folly , madness , lust , fury . And indeed many , unless as (d) the Poet hath it , They drink damnably , think they shall die unrevenged , die ignominiously . And so they call for greater weapons , and (e) the battel is with confused noise , with tables and garments baptized in the bloud of the grape , and with vapour , and smoak , and burning , and fuel of fire . We have read or heard of the Danes , that they think ( and it may be some are of their opinion ) That what entreth into a man defileth not , but what is vomited out : but the Musick would sound but harshly in their ears , if we should say , They deserve to be restrained , as some were by (f) Tiberius with fidle-strings , lest not sinning in filling they should sin in emptying themselves . We delight not in cruelty , but a restraint surely is necessary , and divers have in several (g) ages thought of , and applyed several remedies . And it is time in this age to think of something ; not only Learning , but Manhood also , being drowned under this Deluge , and nothing of it appearing in many Gentlemen , except it be that rising from their benches like (h) Gyants ( at least in their own conceits ) refresht with wine , they send out a chartel of defiance for the maintenance of the truth , which they never belyed ; or that they enter the field and fight , as (i) the champions of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some Lady , which was never by themselves nor must by others be abused . An argument not of manhood but of madness , not of courage but of outrage , not of magnanimity but ( to speak the lightest of it ) of youthful bravery and vanity . Wisemen abhor such actions and reject such motions , and the supposed (k) blind Poet saw clearly this , that it did not stand with the valour and dignity of his Achilles to fight for ( though then in stead of wife ) a captive Lady . And therefore as he brings in Agamemnon in great choler threatning to bereave him of his Briseis ; so he brings him in , with much discretion replying : (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Forth ' Damsel ! with thee , or other , I will not fight , Her you gave : Her again to you I do behight . But touch ought else of mine which in my ship doth lie , His bloud spins out about my Speer . Let who dare trie . We know no other Lady any Gentleman hath to fight for , but she that begat him and nourisht him , and which ought to be deerly tendred by him , his own native Countrey ; but many have been found in all ages and Nations that have ravisht and much abused , and made such deep wounds and gashes in her face , that not only strangers but her own children could scarsely know her . Few that have with true courage and magnanimity maintained her honour and dignity . 3. Thou that givest thy self out as descended of free and noble Parentage , wilt thou dishonour it by wretched Covetousness ? Was Hospitality all thy fore-fathers glory , and dost thou only pleas thy self with sordid Parsimony ? Did they keep open house for all commers , and doest thou still shut up thy doors , lest others should come and eat up thy commons ? Did their liberal hearts devise (m) liberal things , and doest thou practise thy self , and teach also thy children all (n) sordid arts ? So it is that Hospitality is well nigh lost , and almost wholly buryed in the dust . The Roman Censors being wont to take the manners and affairs of their Citizens into cognizance , sent sometimes ( as we have somewhere read ) their messenger to the good men of the City to make their appearance . The messenger goes to the Tombes and Sepulchres of the dead , calling all of Repute by their names , and charging them to appear before the Censors in their proper persons ; and being demanded the reason , he replyed , That time had worn out the good men of the City , and therefore none being to be found amongst the living , he was forced to seek them among the dead . And surely , if we will find out the good House-keepers indeed , we must go seek them in the Grave . The earth , the earth , covetousness and worldlimindedness have long since devoured them . The soul of Hospitality is every where almost turned into the body of bravery . In stead of feeding the bellies of the poor , men cloathe their own proud backs ; and whereas the (o) loyns of the poor were wont to speak thanks and blessing to the rich , now the loyns of the rich speak hunger and thirst to the poor . God hath set up the rich ones of the earth to be gods as it were unto the poor to do good unto them , and to distribute to their necessities ; but the graces and favours which are received , do not countervail sometimes the Sacrifices and Peace-offerings that must be given to these Deities . When any petitions are put up to them , they stand as (p) the Images of the Heathen-gods with the palms of their hands upwards and open , not as willing to give but as ready to receive ; and if any bounty fall from them on solemn times and seasons , it is but as moisture that fals from the Heavens , which the Sun first drew up from the earth . Neither is Hospitality only lost , but those other Vertues also which we spake of , as proper to Nobles and Gentlemen . In stead of Humility , behold Pride ; some scarse daining a word or look to others , and yet as much offended as (q) Haman with Mordecai for the omission of a knee to them , and ready to fall foul upon a man for lack of some few cringes and congies , as ( they say ) evill spirits are on them that conjure them up , if the least line or figure be omitted in their magick ceremonies . In stead of Mercy , behold Cruelty ; the condition of divers being like those Surrentine Wines which some commended , but Tiberius called , (r) Generosum acetum , Generous Vinegar , savouring rather of the Crab , then of the Grape or any such like generous stock . But who are these ? (s) The true Vine cannot lose her pleasantness wherewith she cheereth God and Man. These grosse failings are seldom in the true , but in those that pretend to , and are climbing up to the Gentry . And such may know , that they take not the right course to hit the mark which they aim at . For , what was said of (t) one , is true of all these vertues , Hospitality , Humility , Curtesie , Mercy , are each of them a most Courtlike quality ; and the contrary savours strongly , and suits best with the Countrey . Let us make but one demand more and we have done . 4. Thou that art descended of Noble Parents , such as were great Patrons of Learning , great advancers of Piety ; Wilt thou by putting down Learning and debasing the Ministery pull down Religion , and bring an everlasting blot upon thy Family ? What ; Is not Learning worth the countenancing ? One that knew the worth of it will tell thee , (u) That common people should esteem of it as silver , and Nobles as of gold , and Princes as of pretious Pearls : And they have been thought happy , (x) to whose share by the gift of God it hath fallen , To do things worthy to be written , or to write things worthy to be read . But these were Schollars , and pleaded their own cause . True ! but we have as much also from Noble Personages . (y) Alexander the great , if it were put to his choice , said , He would rather be great for Learning , then for wealth or War. (z) Numerianus professed , That he had rather have a Statue erected for him as an Oraet●r then an Emperor . And (a) Sigismund of late years preferred Schollars before others , as being in his judgement better then others , saying , that , He could create Noble men , but God only Learned men . Or do you think that Religion and Learning will stand alone without any helps and encouragements ? So thought Iustinian an Emperour (b) who digested much Law into books , but little Learning into his brain . And therefore taking away (c) salaries from professors , he fell to building of Temples ; but while Temples went every where up , which made , he thought much for his glory , Learning went down , and Barbarism and Rusticity overrun the Empire , to his no small infamy . Or , do you think that true love to Learning and Religion can stand with the contempt of the professors of the one , and Ministers of the other . It was (d) feelingly and fully spoken by Themistocles as suffering in that nature , I cannot commend those that have the same cup to drink and to pisse in . Can we drink and pisse , pisse and drink in the same cups ? Can we prise and despise , use and abuse the same persons ? So some have done , but not (e) sutably to their Religion , nor agreeably to their profession . The Greeks honoured their gods with obscene and filthy Stage-playes , and reckoning them as a great piece of their Religion , they had their Stage-plaies also in great veneration ; but the Romans ( which was strange ) honoured their Gods with the same Playes , but gave no honour at all to the Players ; making use of their Art , but rejecting the Artificers as Infamous . And if St. Austin did thereupon wittily reason thus : The Greeks lay down this proposition , If such Gods be to be honoured , then such persons ought to be honoured . The Romans come in with the assumption , But such persons are no wayes to be honoured . The Christians make the conclusion , Such Gods therefore are by no means to be honoured . Then we may argue as truly : The Christian proposes , If Religion ought to be regarded and maintained , then due regard and maintenance ought to be given to the Ministers thereof . The Sectary assumes , Neither maintenance nor regard ought to be given to Ministers . The Atheist concludes , Therefore Religion is neither to be maintained nor regarded . But the Nobility and Gentry of the Land have hitherto in the worst times forbid the conclusion , by making another kinde of assumption ; and we are confident , while any true bloud runs in their veins , neither due regard nor due maintenance shall be withdrawn from the Ministery . And indeed whatsoever phansies may run in some mens heads , yet assuredly nothing can be carried on in Church or State , with good command , till Magistrate and Minister go together hand in hand . The Hydras head of sin will never be destroyed , except the one cut it off as (f) Hercules , and the other as Iolaus commit it to the fire ; neither will they ever get the mastery over their enemies , except as the (g) two Sons of Actor in Homer guide the chariot , the one holding the reins , the other the whip : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These were twins : the one held the reynes still in his hand , The reynes still in his hand , th' other did with whip command . So they both of them guide the Chariot of the Church with joynt-authority , and contribute both their power to each other for the gaining of the victory . And truly as the Piety of our ancient Nobles took up the Clergy into the same Chariot with them , not only as (h) Iehu did Ionadab to see , but also to guide and regulate their zeal , and to act with them in the Supreme Authority : so it will not be an act unworthy their successors to raise them again ( being unexpectedly raised themselves ) to that dignity from whence they were cast down of late , and that in respect of outward distempers , not without some Iniquity . A difficult work we confess to bring about , but seeing God hath brought home again our Royall Soveraign (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the oath of his enemies , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the hope of his friends , we know not but he may raise up also the Sacred Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the Sanction which hath passed against them . This would not be dishonourable for the Nation , and ( quicquid aves contrà minores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not unlawful in religion . The case may in such sort be stated and determined , as it hath been long since by no unlearned (k) or Religious Person . Envy cryes , Tolle , tolle , Take , take , all from the Clergy that is called Temporal . (l) No man that warreth entangleth himself with the affaires of this life , that he may please him who hath chosen him to be a souldier . Flattery cries , Oh quanta sublimitas Ecclesiasticae dignitatis ; Oh how great is the sublimity of Ecclesiastical dignity ! (m) To Christ , all power is given in heaven and earth , and none can have any power , but what they receive from his Vicars here beneath . But discretion looks to the original of things , distinguishes betwixt dues and favours , considers the differences of times , and circumstances of things , and findes that that may be given , taken , and managed by them now , to the great advantage which could neither be given , nor taken , nor managed by the Apostles without the prejudice of Christianity . Howsoever therefore some may be as good friends to the Clergy , as (n) the Thebans to the Athenians , who would have had them wholly rooted out by the Lacedemonians , yet nobler spirits , like (o) the Phocians will intercede for them , as they for the Athenians , who lookt on Graece as wanting an eye , if Athens should be wanting . This is certain , whosoever considers the benefits that are derived unto them by the Clergy , cannot but say as (p) He that was in his age as great a Politician as any . God blesse them by whom God blesseth us , and will not be unwilling to raise them on earth by whom God raises them to heaven . Nor can any envy them a seat with them here , who shall be willing to see the Apostles of Christ sitting with him on twelve (q) thrones , and judging the twelve tribes of Israel hereafter . To wind up this Admonition , Let such as are descended of antient families , take heed they do not bring dishonour upon them by the forenamed , or any such like , enormities . As it is common with them to stand upon their Gentility , so let them have a special care that they be not justly charged with grosse crimes in matter of morality . Is it not a shame and a grief , to see rare parts of nature either drowned with sottishness , or overrun with vice for lack of tillage ? Is it not strange to think that men should run such races , and follow such debauched courses , that if their (r) servants should do the like , they would bestow on them a hundred honorable titles , and think no stocks or houses of correction sufficient to punish their debauchedness , and yet pardon all in themselves , and passe it over as matter of mirth and pleasantness . Is it not ridiculous to see men of great birth and wealth , to have little wit or worth ? And that a man should have never a good condition , not one good quality , and yet please himself with that of the Poet , (s) Ast ego Cecropides , but I am a Gentleman of great antiquity . A man of mean birth (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither Son of Lord nor Lady , hath all liberal arts under his (u) Coat , Law , Divinity , feats of Chevalry , and can a hundred wayes do service to his Countrey ; and the other is nil nisi Cecropides , nothing but a Gentleman of great Antiquity . Every creature is valued according to its own inherent worth , and must man alone take up his credit from without himself , from his Noble birth ? (x) The dull jade is not the better accepted , because his Sire hath run many a race ; nor the dog because his dam hath oft won the chace . (y) If thy breath slink , or thou be deformed , wilt thou say , Thy father was sweet or fair ? Or if thou be weak and sickly , wilt thou plead , Thy father was stout and debonaire ? The vertues of our Ancestors will not heal our vices ; but the lustre rather of their glory , like a bright shining (z) light , will the more blazon our Infamy . What do eminent birth , and eminent vices purchase for men , but more notorious ignominy ? When the meanness and bad manners of others lie both hid in obscurity . Suppose the Noble acts of mean progenitours do (a) prop up for a while , the defects of their Successors , as Shores do rotten Edifices ; yet as the one , except they be repaired , so the other at last will sink and (b) fall to ground through their own vices . In short , if men of good birth be vicious , they are but as pools which receiving good water from the spring-head do stand and putrifie ; or if , not being given to much vice , yet they be not vertuous , they are at best but like (c) the Cedars of Lebanon which mount up to a great hight but never fructifie . We laugh at the Romanists who glory that they sit in St. Peters chair , when God knows they dwell where (d) Satan himself hath his Throne : and style themselves the successors of the Apostles , when they have neither any affinity with the manners , (e) not consanguinity with the doctrine of such predecessors . And is it not also ridiculous for men to take to themselves the Honours of Noble Personages , and allow to themselves such vices as are not sufferable in ignoble persons ? Either glory not of the Nobility of thy birth , or grace it with the goodness of thy life . (f) This is the credit of Nobility and Gentry indeed to let the world see cleerly that they inherit not only the Honours , but the Vertues of their Ancestors . 3. Forasmuch as they that are well descended , are better mannered , better conditioned ; men should learn to match themselves into a good house , a good kindred . (g) In other things of nothing so great concernment , we are wisely enough and carefully provident . That we may have a good stock of cattel , we will look to the breed . For the sowing of our ground , we pick the choysest seed . And shall we think in the procreation of our children , that it matters not what the original be , Scythian or Barbarian , bond or free . * The vertue and goodness of the seed discovers it self both in man and beast . A generous seed , a generous brood . And look as it was said of Cato , (h) That Cato and Continency came both out of the same womb : so may we say , that of the same seed , Nobility and Ingenuity , Nobility and Magnanimity , Liberality , Curtesie , and every good quality doth most an end proceed . And yet howsoever men may praise and commend highly Nobility , wealth for all that doth commonly make the Marriage and contract the affinity . So men can raise their Estates , they care not many times what blots and steins they bring into their houses , to the great (i) dejecting of their childrens spirits when they shall hear them charged upon them in after-times , and themselves be conscions of their Parents vices . But a wise man will rather seek a vertuous then a wealthy Issue , and chuse rather to leave his children the treasure of (k) an ingenuous confidence arising from the knowledge of his good Parentage , then a stained or tainted inheritance . True it is , that some evils ( as , proud and scornful spirits ) do cleave to great births ; And women especially that are derived from great Families , do reckon (l) the conquests , triumphs , honours of their Ancestours , as a part of their Husbands dowries , and a man shall have need of a (m) good God ( as one saith ) and a Sea of water to wash away their insolencies . But these are not the vices of Nobility it self , but of some few Noble Personages , and are recompenced generally with eminent Vertues . 4. Lastly , this should be for Caution to Parents , that they set not their children as much backward for lack of education , as they help them forward by conveighing a Noble nature to them in their generation . True it is , that as some constitutions of body are stronger , so some dispositions of minde are better then others . So that two being trained up under the same discipline , the same Laws , one notwithstanding may surpass the other by many degrees ; and yet for all this , every disposition is (n) helped forth , or hindred much by good or bad education . (o) Medea had more Wisdome then Witchcraft in her , who taught men to bring their soft and effeminate bodies to a better temper by military and manly exercises . Hence the report arose , that by boyling anew their flesh , she brought them back from age to youth , and made them look lively again and fresh . Whereas this new devised concoction , was nothing else but a better advised institution . It were well , many Noble youths were not quite spoiled by their Parents Witchcrafts and sorceries , or by the Inchantments and flatteries of base Parasites , which by the Parents countenance creep into Noble Families . (p) But as Lycurgus shewed the men of Sparta , That of two whelps of the same Litter , comming both from one Dam and one Sire , the one for lack of nurture proved a ravenous Cur , good for naught ; whereas the other being better tanght , minded nothing more then what he was bred to , the sport and game . So it fals out too often , that in the same Noble Families some for lack of good discipline are good for nothing but the pot ; whereas others being better educated , grow either by Learning or Military arts renowned , and gain for themselves and their Countrey a great name . A mean birth may be supplyed by a noble education , and made fit for any great design or notable action ; whereas for lack of discipline and culture , there seldom comes any thing very excellent from mee Nobleness of nature . Gold it self , the best of metals , is not so good when it comes from the Oare , as when it hath passed the fire ; nor yet is it of that worth or price , till it be wrought by the Goldsmiths artifice . Nature is brought by art to its full perfection : and so should generous births by sutable education . (q) The Romans were wont to cloath their children with purple that from the very colour of the cloth which they ware , they might learn bashfulness and modesty , which is the colour of virtue . And it is but fit that by all good wayes ( whether silent symbols which are emblematical , or soveraign discourses which are more emphatical ) the hatred of Vice should be wrought in the hearts of Noble youth ; that so shame might stein their cheeks , when by vicious courses they stein their Noble Births . And look , (r) as Gardiners are wont with props and stakes to stay up their young plants , that they may shoot forth , grow and fructifie the better : So ought good Parents to stay up their children by good Precepts , Counsels , and Instructions ; which growing up with them may engender such Vertues , Properties , Qualities which shall be agreeable to their Birth , Place , and Dignities : and may season their hearts with the fear of God , and true Piety ; which is , if not the only , yet , the best kinde of Nobility . And so we come to the other point which we observed , That Piety is the best Nobility ; or , Godly ones are the greatest Nobles . (s) We finde four several sorts of Nobility mentioned by the Ancient , who going their several wayes , and following their several conceits , might give occasion to others to multiply divisions ; but we conceive all the kinds thereof may fall under a triple Enumeration ; Created , Natural , Acquired . The Created again is double . One conferred by God , who stamps some part of his Image upon the soul of every man that comes into the world : and so we think either may be said , that all are alike noble , being all are made after the image of God ; or that none are noble at all . As if all men were Kings , (t) as Cyneas said of the Senate of Rome , we might truly say , there were never a King in a Kingdom . The other conferred by Princes ( A kind of gods on earth ) either for love or money , called by Nazianzene , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & not amiss termed by another , (u) Parchment Nobility , which is as far from true Nobilility , as painted from native beauty ; and deserves as much to be reverenced , as the Ape when he is dressed up to personate the Lion. The Natural is that which is by descent from Parents , by succession from Ancestors ; to which one of the three former of those kinds mentioned by Plato may be reduced . For whether men descend from those which are good men for their piety , or great men for their rule and authority , or famous men for some special service or excellency , unless they be such as their Parents were themselves ; they have onely the matter and not the form , and are heirs onely of a naturall , and no better then a nominal Nobility . The Acquired is that which is gotten by a mans own vertue and industry , which is therefore called Personal also , because it is the purchase of his own deserts , and not his ancestors glory . And this though it cannot be matched with that , which is both natural by succession , & personal by acquisition ; yet if the natural be not accompanied with vertue , which is the form of Nobility , the personal and acquired must have the preheminency . Now this personal Nobility , whether taken by it self , or in conjunctiion with the natural , may be considered , either as consisting in moral vertues onely , and such like qualities as are beneficial to the Common-wealth , according to which the Nobility of the Heathen , and such like is to be reckoned : or else in supernatural graces , the fear of God , and true piety , which make for the glory of God , and the good of the Church , according to which Christians are to be accounted noble ; and this we say , is the best Nobility . Though the name ( there is no doubt ) were first imposed upon that which is carnal or civil , and afterward translated to that which is spiritual ; yet as in other things of like nature , not that which is carnal or civil , but that which is spirituall is best . The spiritual kindred is best . (x) He that doth the will of my Father which is in heaven , the same is my brother , my sister and my mother . The spiritual food best , (y) My meat is to do the will of him that sent me , and to finish his work , and , my flesh is meat indeed , and my blood is drink indeed . The Spiritual Fast best . (z) Is it such a Fast that I have chosen , a day for a man to afflict his soul , to bow down his head like a bulrush , and to spread sackcloth and ashes under him : wilt thou call this a Fast , and an acceptable day unto the Lord ? Is not this the Fast that I have chosen , to loose the bands of wickedness , &c. The spiritual ornaments best . (a) Put off concerning the conversation in time past the old man , and put on the new man. And as the elect of God holy and beloved , put on the bowels of mercy , gentleness , humbleness of mind , meekness , long-suffering . The spiritual freedome best : (b) If the Son shall make you free , you shall be free indeed . The spiritual sacrifices best : (c) The sacrifices of God are a broken spirit , and to do good and to distribute forget not , for with such sacrifices God is well pleased . So the spiritual Nobility is best . The fear of God and true piety . Though the carnal have the priority in nature in all these , yet the spiritual kindred , food , fasts , cloathing , freedom , sacrifices Nobility is best . And for the last however the great ones of the world brag much of their Nobility , yet godly men surpass them therein in every respect . 1. In respect of their Parentage ; they are descended from the most High. (d) They are the Sons and Daughters of the Almighty . They are born not of bloud , nor of the will of flesh , nor of the will of man , but of God. That which was the vain ambition of some of the Heathen , as (e) of Alexander and others , is their happy condition , They are the Sons of God. And whereas the great Ones of this world , notwithstanding their goodly Parentage , are the children of (f) night and darkness , (g) children of wrath , children of death , children of hell ( the (h) rich Glutton , that spake himself the son of Abraham , was tormented in the flames of the infernal pit ) all the godly are (i) the children of light and of the day , the children of (k) promise , the children of the (l) wedding-chamber , and not only children (m) as wicked men may be , but certain (n) heirs of the Kingdom of God. For their mother , the womb wherein all godly men lie , is that of Christs Spouse ; The (o) Lambs wife , who is a great Queen , and hath (p) Kings daughters and honourable women for her attendants , is their Mother . They are all Sions children . And as the (q) Lycians take their name from their Mother , and if their Mother be Honourable , reckon their children so , whatsoever the Father be ; and the children base born , if the Mother be so , though the Father be never so Honourable : So they call no man (r) Father on earth , but count it their honour that they are the children of the Church ; which though she be on earth , yet is not of the earth , but hath her original from above . (s) Ierusalem from above is the mother of them all . So that as they excel all by the Fathers side , they surpass also by the mothers side , Ierusalems , w ch is their mother , descending also from God. Indeed upon a true , account , & at first rise (u) God may be said to be both Father and Mother to them . (u) By his free goodness a Father . (x) By the power and fruitfulness of his grace , a Mother . Even as also the Ministers of God , the inferior and subordinate agents in their generation , are sometimes called fathers , as begetting them ; (y) In Christ Iesus I have begotten you through the Gospel . And sometimes mothers , as bearing them , and bringing them forth ; (z) Of whom I travel in birth again , till Christ be formed in you . Those vertues and excellencies , which in carnal and corporal agents are divided , being more eminently and perfectly in spiritual agents united . 2. In respect of their divine nature and qualities . They are children of God , and so are born not of (a) corruptible seed , but incorruptible . The word of God is the seed of which they are begotten . And as there is vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a formative vertue in the corruptible seed of man , by which it comes to pass , that one man differs from another in conditions : so there goes a formative vertue with the word of God , even the (b) spirit of grace , which begets in them a disposition above that which is humane , and forms them after the (c) image of God , makes them partakers of the divine (d) nature and (e) holiness of God , and works in them such affections , and conditions whereby they excel all others , which are not born of the same seed , nor have the same seed of God abiding in them , which they have . The spirit works in them the same mind , will , affections , desires , dispositions which are in God , and makes them in all , holy , (f) as he is holy , and (g) pure as he is pure . There are as we have shewed special excellencies to be found in those that are noble according to the flesh , whether Christians or others ; truly Religious , or not : and they that are spiritually noble come not behind them in any thing , and excell them in all those things , that have any excellency by nature above the rest . They lose not any priviledge which they have by the flesh , but gain over and above that which comes by the Spirit . 1. They are as docil , and ingenious , and as capable of any humane Wisdom and Learning , as the best . (h) Moses was learned in all the Wisdom of the Egyptians : And we see dayly the children of God come as (i) richly laden out of the Schools of men , as ever the Israelites did with spoyles out of the Land of Egypt . Iulian a learned Emperour , but wicked Apostat , saw it , and was grieved at it . (k) We are wounded ( saith he ) with our own quils : out of our own books they take weapons , which in fight they use against us . We may see the learning of those Fathers , some of which as living before him , or being contemporary with him , he complained of , and may reap the fruit of that with joy , which was a grief of heart to him . (l) We may see how destructive a pen to error Lactantius had . How instructive in good manners Hierome . How assertive in doctrine Austin is . What a high strain , Hialry ; What an humble vein Chrysostome hath . How Basil reproves . How Nazianzen comforts . How fluent Orosius is . How short and trusle Ruffinus . How Eusebius tels his story . How sollicitous Eucherius is . How Paulinus begins . How Ambrose proceeds . (m) How Tertullian thunders and lightens . How more (n) stoutly Cyprian speaks then eloquenly ; and yet how much more strength there is in his life then in his speech . 2. Pass we from Learning and Wisdome to matter of courage and magnanimity , and we shall find that the godly fall not short of any . (o) The Lord is a man of war , and (p) he teaches their hands to war , and their fingers to fight . (q) He girds them with strength to subdue their enemies . Besides what they have by nature , (r) He gives them also a spirit of might and power , as being to wrestle not onely with (s) flesh and blood , but with principalities and the rulers of the darkness of this world , spiritual wickednesses in high places , which do every day vanquish the men of this world , and are every day vanquished by the children of God : who being armed with a double kind of armour , are carried on with as undaunted a courage as any , against their two kind of enemies spiritual and temporal . And indeed to yield them so far as justly we may the preheminence in all things ; Some of them have had no peers either for learning or valour , wisdom or courage . All the Lawgivers of Greece cannot match one Moses . Nor all the wise men one Solomon . Nor all their Worthies one Iosuah or David . Nor all their feigned Herculesses one true Sampson . 3. If the Nobles of the world again think they have wherein they may trust in matter of manners , the children of God more . Are the one humble , the other as being born of God , more . (t) The Lord is high above all Nations , and his glory above the heavens , and yet humbleth himself to behold the things that are in heaven and earth . So they are high in Gods , and in all good mens eyes , and yet low in their own ; and (u) raise themselves higher by their lowly carriage . (x) I am dust and ashes , faith Abraham . (y) Less then the least of all thy mercies , saith Iacob . (z) I am more brutish then any man , and have not the understanding of aman , saith Agur. (a) I am not worthy to unty Christs shoes , saith Iohn the Baptist. (b) That he should come under my rook , saith the Centurion . (c) I am less then the least of all Saints . The (d) chief of sinners , saith Saint Paul. 4. Are the one courteous , the other as the true children of God , more . (e) The Lord is kind to all : (f) He appears not in a rough wind or terrible earthquake , or burning fire , but in a still and soft voice . He (g) speaks good words , comfortable words , he speaks friendly words , he speaks to the (h) heart of the Church . So his children are full of kindness ; full of courtesie , Their Religion doth not make them rude and rustick , but as it teacheth them to maintain good works , so also to keep up good manners . They hate indeed hypocrisie , but they love courtesie ; and account , as we may learn by their (i) practice , the omission of a salutation to be no small sin in civil conversation . 5. Are the one liberal , given to Hospitality ; the other as the true children of God , more . As the Lord hath manum extensam to help , so he hath manum expansum to give . (k) Thou openest thine hand , and satisfiest the desires of every living thing . (l) He giveth richly all things to enjoy . So his children are free-hearted , and open-handed . True it is , there be some Gentlemen ( as we said ) and some professors , that have a thrifty , frugal , saving Religion : but as the one are mock-Gentlemen , so the other are mock-Professors . There is not a child of God mentioned in Scripture , as touched with covetousness . (m) God abhors it , and they all abhor it ; and whereas other shut that they may keep out , they have still opened , and (n) stood at their doores to take in whom they might relieve who thereby (o) entertained Angels , who came not so much to feed on their chear , as to feast upon and reward their charity . 6. Are the one mercifull ? The other , as children like their Father , more . (p) The Lord delights in mercy above all . He delights in mercy , and rejoyces over the sons of men to do them good : but to the work of Justice he proceeds as to a (q) strange work ; and to the act of judgement , as a strange act . (r) His heart is turned within him , and his repentings are kindled together . And while there is any hope he spares , and when there is no remedy yet he doth not stir up (s) all his wrath , nor execute the fierceness of his anger upon his people . And as He is to them , so are his children to others , as willing to impart mercy to others , as they are to receive it themselves ; as ready to pity , as to be pitied ; to pardon , as to be pardoned ; to forbear in expectation of amendment , as they would be forborn ; and while there is hope of cure , dressing and cherishing as their own members , and when all hope is past , as loth to have them cut off , and as sensible of their smart , as if they were a part of themselves . 7. Doth the one stand well affected and seek to advance Learning and the nurseries thereof , and the Religion which they profess , and if they be Christians , the Church of God and Ministers thereof ? The other as the true children of God more . (t) The Lord loves the gates of Sion more then all the habitations of Jacob : and how he provided under the Law both for the safety and livelihood of those that ministred in his Courts , is well enough known (u) Touch not mine anointed , and do my Prophets no harm : and Who amongst you shuts a doore for nought , (x) or kindles a fire on mine Altar for nought ? And though he hath expressed no quotum for them under the Gospel , as having given a sufficient precedent under the Law by his own example ; yet he hath spoken (y) enough to that purpose , and in all times made sufficient provision for them . When they had least of all , yet then we find they did not (z) want at all : When I sent you ( saith Christ to his disciples ) without purse and scrip , and shoes lacked you any thing ? they replyed , Noth●ng . And he that commanded the (a) ravens to feed Elias , hath still kept such a commanding power over the hearts of men , that though they be never so covetous , never so ravenous over this worlds goods , they have not quite eaten up all , but afforded his Ministers a competent allowance . It was long before prophesied , and we have long since seen it fulfilled , that Kings as nursing fathers , and Queens as nursing mothers , should make abundant provision for the Church of God. Constantine begun , aud all Christian Princes have followed him , and the more Religious men have been , whether publick or private persons , the more liberal they have been in this kind : and never any took away the means of the Church , but persecutors and apostates , and such as meant to destroy the Church it self . As for those who bo●e the Sword among us of late , and had it in their mindes to rob and spoil the Church , which their predecessors laboured to enrich : We may say of them , to their reproach , what the Poet speaks to the honour of Clytemnestra , who preserved her husband , when all the rest of her Sisters destroyed theirs , That they had (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a single-conceited , and a single-opinioned Sword by themselves . The Sword of the Lord , and the Sword of his Religious Vicegerents , have hitherto been for the defence and maintenance of the Church and Ministers thereof . 8. In all these things they excel . But that which sets them cleerly above all , is the dominion which they have over their passions , through the work of Mortification , and that divine temper which they have in respect of worldly things by their heavenly conversation . The Nobles of the World , though they do worthily and seem to fly high upon the wings of Vertue ; yet ( as it is said of Birds ) (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They fly still with their passions about them . Whithersoever they go , some passion of Envy , Lust , Malice , Anger , or the like , goes along with them , which defiles every action : And as Birds though they mount high , yet turn their backs to heaven , and (y) look down-ward , and have their eye still upon the earth : so their minds are still upon the earth and earthly things , in their very noblest and highest designes . So that what is said in general of all men , (y) That they are never wholly free , but must serve either the law , or their lust , money or the base multitude ; may be said in special of them , They are servants still to some base lust or corruption , and while they rule over men without them , are slaves to the beasts within them . And look as men of mean birth , though they do many things well , yet still discover their lack of breeding , by some rude and unhandsome action : So the Nobles of the World do stein their best actions , and discover still their carnal generation by some base vice or corruption ; to which , if not openly , yet in secret they pay their constant devotion . (a) Yea while men glory too much of their birth , we may observe , How they are by Gods just judgement given up to looseness of life . While they lift themselves up , and look over others in pride of spirit , they stumble and fall through the (b) slipperiness of the flesh ; while they please themselves with the conceit of their native excellency , they are supplanted by the deceit of their natural concupiscence . We may remember how (c) suddenly the pride of spirit in our first Parents , was punisht by the Rebellion of the flesh . While they conceited to themselves high things in their minds , they suffered instantly shamefull things in their members . (d) And so the Gentiles when they grew vain in their imaginations were given up straight to vi●e affections ; and while they waxed wanton , and played as it were with their natural wits , were delivered up by God for a reward to unnatural wickedness . Thus (e) the lust of the flesh humbles them , whom the pride of heart lifts up . Thus they fall from the h●gh (e) flight of Birds , beneath the sensual appetite of Beasts . Thus they are cast down below themselves by their inordinate affections , who set themselves up above themselves in their fond imaginations . But now the godly , though they be (f) subject to the same passions with others , yet they are not subjected to the same enormous corruptions . As their Carnal birth , wherewith great ones please themselves , leads them on to carnal lusts : So the godly being born again of the Spirit , do mortifie the deeds of the flesh by the same spirit . (g) They that are Christs , have crucified the flesh with the affections and lusts . (h) The whole Heard of them is drowned by them like the Swine in the Gospel (i) not by a Monkish profession , but in a dead sea ( if I may so call it ) of Mortification . Or if any of them live . yet they shut them up as close , as (k) Ioshuah the five Kings in the cave , and keep them as fast Prisoners as Tamberlain did Bajazet in an Iron cage . And for the world , though they be in it , yet they are not of it . Though they live on the earth , yet (l) their conversation is in heaven . (m) While other men walk in a vain shadow , and disquiet themselves in vain heaping up riches , and cannot tell who shall gather them : They walk with God , and seeking rest and happiness , seek it only in him whom is centrum quietativum , the only Center of all true rest and happiness . (n) While the multitude , as the Israelites , stay at the foot of the hill , and fall to Idolizing the creatures , doting upon , and dancing about , as they about the Golden Calf ; The godly are in the Mount with Moses , talking , and conververfing , and solacing themselves in God. And as they say of (o) some Hils , That they are so high , that they are little or nought infested with clouds or winds : So the spirits of the godly are so (p) sublime , that violent passions and turbulent affections do seldom or never discompose or distemper their minds . True it is , That as the mists which rise out of the earth , do many times hang on the brow of high Hils : So the mist of some passion may sometimes hang on the brow of their understanding , and obscure and darken for a while their reason : but as of the one , by the beams of the Sun ; so of the other , by the beams of Gods Grace , we soon see a sudden dispersion . True it is again , (q) That as the Eagle which sits ( in the Poet ) on Iupiters Scepter , lulled asleep with sweet and delicious musick , doth hang the wing , and seem ready to drop off from her high perch and sublime station : So the children of God being lulled afleep sometimes with the pleasures and delights of this world , do flag and fail much in their wonted devotion , and seem ready to fall quite off from their high calling and heavenly profession ; but (r) the seed of God abiding in them , they recover themselves , and answer again their Noble birth , and Divine generation . It is with them in such cases , as with men that are intent on their business , though they be surprised sometimes with sleep , yet while they sleep , their (s) heart wakes , and the least warning , check , or call makes them start up , as (t) Samson out of Daelilahs lap , and break loose from the wit hs and cords of sin and vanity wherewith Satan for a time did blind and bind their Imagination . T is impossible that the fogs and mists of Passion should hang long about their brows , who are clothed with the (u) Sun ; or , that inordinate thoughts and cares for this world should trouble their heads , who have the (u) Moon and all sublunary things under their feet . And thus both for Parentage and Divine Nature , the godly surpasse all . Their Nature , by the work of Gods Spirit upon them , being in a sort Divine ; their life pure and holy , as the life of God ; their Vertues , as being freed from all violent passions , and inordinate affections , eminent above all other ; and indeed not so much to be termed Vertues as Graces . Whereas the vertues of the Heathen and irreligious Christians , being tainted still with some lust or secret corruption , are not so much Vertues as glittering Vices . Or if their vertues could be free from that pollution which we now speak of , yet would they not so be free from all aspersion , there being nothing at all of Gods glory , either first or last in their Intention . (x) As Lactantius said of the Heathen , That their Learning was without a head ; That their Religion was a headlesse Religion , because they knew not God : So may we say of all vertues which the Nobles of the World make shew of , They have no good grace , they are graceless vertues . The original of them being only the dictates of reason , and their end , their own glory ; or at best , the good only of the Common-wealth , without any respect to God , and so no better in the judgement of the most High , then Treason . But all the vertues of the godly are most properly Graces , (y) Their beginning being from Grace , and their (z) end , as the godly themselves , the praise and glory of God. 3. They surpasse all others in their Relations and Priviledges - The Nobles of the earth stand much upon these , and will reckon up , if need be , their Ancestors (a) to the twentieth and thirtieth Generation ; and are so vain sometimes , as to claim kindred with the (b) Stars , and write themselves children to the Sun and Moon ; but when they have gone the highest , they fall yet far short of the godly , who have Christ for their elder (c) brother and all the Saints , the glorious company of the Apostles , the goodly fellowship of the Prophets , the noble army of Martyrs , all the children of God throughout the world , for their brethren . And for their priviledges , they are the (d) Citizens of heaven , and Peers ( if I may say ) of the Kingdom of God. They (e) have fellowship with the Father , and with his Son Iesus Christ ; yea , and with the blessed Spirit also . (f) The grace of our Lord Iesus Christ , and the love of God , and the fellowship of the holy Ghost be with you all . So that there is not a dram of Power in the Father , of Merit in the Son , of Comfort in the holy Ghost , but they have an interest in it . So that they may alwayes delight themselves in the love of the Father , relieve themselves by the Grace of the Son , and solace themselves in the Comforts of the Spirit . And having this fellowship with God , and being as it were Peers of his Kingdom , it is no wonder that they have also Tutelam Imperii , the guard of the Almighty , the ministry and protection of the Angels about them . (g) They are all ministring spirits sent forth for to minister to them who shall be heirs of salvation . So that there is nothing spoken so highly and vaingloriously of their Kindred and Priviledges by others , but it is made good in a higher way to the godly in the greatest truth and reality . 1. And this in the first place letteth us see the reprobate minds and dispositions of those who have the godly in lowest estimation who ought to be in highest repute with them for their Piety and Devotion . Let men be singular for Learning , or any art or mechanique profession , they are admired and adored by all ; but good men are lookt upon , and talkt of , but (h) as monsters of Nature , or some new mixture or strange composition . They that keep themselves carefully from the filth and off-scouring of the world , are generally reputed (i) as such by those that are the filth and off-scouring of the world indeed . Yea , let the great Ones of the world busie themselves much in matters of Piety , and they shall run presently the hazard of forfeiting , with some of their own rank , the honour of their Nobility . That which Salvian long since complained of , is as true in our times . (k) If any Noble man shall begin to turn towards God , presently he begins to loose the credit of a Noble man with men . Oh how little is the name of Christ esteemed amongst Christian people ! when Religion makes a man ignoble , and Noble men are compelled to be wicked , lest being good , they should be lookt upon as worthless . (l) The Turks are of opinion , that Learning doth soften and emasculate mens minds : and the like Heathenish opinion , have some of Piety , that it doth weaken and effeminate mens spirits , and take them off from every thing that is manly . True it is , godly men cannot swear , nor drink , nor drab it so stoutly , nor give a sudden stab , nor enter the lists upon every trifling occasion so desperately , as they that think and speak of them so contemptuously . But , let the glory of God , and service of their Countrey require it , and none shall quit themselves more nobly . Let Iulian the Emperour command his Christian Souldiers saying , (m) Producite aciem pro defensione reip . Bring forth the Battail for the defence of the Common-wealth , and every one obeyes : Let him change the word and cry , Producite arms in Christianos , Bring forth your weapons against your fellow Christians , and they acknowledge another Superior , and regard not what he sayes . They are cowards arant cowards to do evil . They can do nothing against , but have spirit and courage enough , for the truth . Let sword , fire , beasts , whips , wheels , wracks , be prepared for the Martyr Gordius , Gordius is prepared not to die once , but (h) ten thousand deaths ( if possible ) for Christ. Let Romanus be threatned first with the wrack , and then be spared by reason of his noble birth , he will renounce the Honour of his birth , rather then loose the Honour of being a Martyr . (o) Absit ut me Nobilem Sanguis parentum praestet , aut lex Curiae : Generosa Christi secta Nobilitat viros . God forbid that bloud of Parents ( saith he ) Or court of honour should ennoble me Christs generous sect gives Nobility . (p) Let Sanctus , let Lucian be tortured and questioned of what Countrey they are , They each reply , I am a Christian. Of what Profession ? I am a Christian. Of what Parentage ? I am a christian . To every demand , I am a Christian : shewing at once their courage and constancy , and that Christianity is the best Nobility . Did these want valour ? or may they not seem to have drunk of the cup of spirits , which some talk of ? Or doth not the Spirit and life , which were both in their words and actions , shew clearly , that they had drunk indeed at (q) that fountain , which springs up in Gods children to eternal life , and that the (r) Spirit of glory , and of God , did rest upon them . And have not Women also in like sort played the Men , and marched along with them in the same Equipage , shewing , that they are indeed not onely flesh of our flesh , but (s) bone of our bone , by their incomparable courage . We have read of a Prince , that was called (t) Tremblant , by reason of the trembling of his flesh when his armour was wont to be put on , who being demanded the reason by some who had his valour in suspition , told them , You have little knowledge of me ; for if my flesh knew , how far my courage would ere long carry it , it would fall into a flat swound . But surely we have so much knowledge of those that usually vilifie the valour of true Christians , that should the same conflicts be presented to them , which were sometimes to the Martyrs , not onely their flesh , but their hearts would be tremblant , and they ready for lack of spirit to encounter them , to fall ( as (u) Saul in his distress ) flat on the ground . None but the Christian spirit could endure the brunts , which the Christian hath undergone . Well and good may those , which are Noble according to the flesh , want , as we see too often by experience , the spirit of Piety , but the true Christian can never want the spirit of Magnanimity ; or if a Christian should possibly prove a coward , he hath that , as other infirmities , from the flesh , not the spirit : even as the other , if they prove Religious , have it from the spirit , and not from the flesh . 2. This lets us see , how little cause some have to please themselves with their Nobility , who have no regard to godliness , no respect to piety . Such are not so happy upon their own account , in respect of their Noble birth ; as they are miserable upon a true account in respect of their wicked life . Such ( as Seneca saith ) are (x) noti magis quàm nobiles , of greater note then Nobility . As Ishmael is more noted for his (y) scoffing humour , and Esau for his (z) profaneness , then that the one was descended from Abraham , or the other from Isaack . And indeed howsoever some pride themselves in that they are descended from such and such ancient families , yet both (a) sacred , and (b) profane writers fetch usually their pedegrees from other roots , and derive them from other Originals , calling as the vertuous from the qualities which are notable in them , Children ( as we have said already ) of light , day , wisdome : So the wicked , not from their Ancestors but from their manners , Children of darkness , envy , murther , death , and the like . And what honour can proceed from a noble birth imbased by a sinfull life ? What credit was it to the Jews to be the children of Abraham by generation , when they were reckoned by our Saviour the just Iudge of all men to be (c) the children of the Devil by imitation . What advantage was it to Ishmael to be born , and by his wickedness to be (d) banished out of the same family ? What benefit to Esau to be the first-born in the house of Isaack , and by his profaness to lose his (e) birthright first , and afterward , by the just Judgment of God upon him , (f) the blessing ? Or what comfort was it to the poor woman in the Gospel to be the daughter of Abraham , when she was bound by Satan , and so far bound to the earth , that she could not (g) lift up her self towards heaven . If men will be truly noble , let them not satisfie themselves with this , that they are well-born by nature after the flesh , but let them labour to be born again by grace after the Spirit . Let them not content themselves that they are descended from antient families , but endeavour ( which few like in any sense ) to be novi homines , new men , new creatures . Let them not build upon the good deeds of their Ancestors , but see that they lay up a good foundation for eternal life by their own good works . Our Saviour commanded them silence , that proclaimed him with a loud voice to be the Son of God , and why ? If we will believe Saint (h) Ambrose , Because he desired rather to be acknowledged God by his own good deeds , than by other vain words : And this we find certain , that Iohn the Baptist knowing the humour of the Jews to be such as is common with Nobles and Gentlemen , charges them to give the world some evidence of their own worth , and not to think highly of themselves , only because they were descended from Abraham (i) Bring forth fruits worthy of Repentance , and think not to say within your selves , We have Abraham to our father . (k) Not the descent from Abraham , much less from any other ancestors whatsoever , but the like faith , and piety alone , which was in Abraham , will save us It was feelingly replied by Polynices to his mother in the Tragedy , when she askt him , If his noble birth did not stand him in much stead , did not greatly advance him in his banishment . Alas ( (l) said he ) , 't is a a wretched thing to be poor . My noble birth fatted me not , fed me not : it is wealth alone gains honour amongst men , and he that is noble if poor , is as good as no body . So may we say to those that think highly of themselves in regard of nobleness of birth , and have no respect to godliness of life . Alas , 't is a wretched thing to be poor in grace . Nobility sanctifies not , saves not , keeps no sin from any soul , not any soul from Hell. Though it may find admission for a man into Princes Courts on earth , yet it will make no way of it self alone into the Court of heaven ; For (m) without holiness , no man can see God. It is piety , and holiness , which God hath respect unto alone , and if a man have all other natural and civil ornaments , and want piety and holiness , he is , though he think himself with Simon Magus to be some (n) great one , but ( as Saint Paul professed of himself to be (o) without charity ) just nothing . 3. This is direction both for noble , and ignoble , how the one may gain that which as yet he hath not , and the other may enhance that , which he hath already . (p) As Socrates advised young men , If they were ill favoured to correct their deformity by vertue , and if they were fair , not to stain their beauty with vice . So let men of mean and low birth ennoble themselves by a godly life , and (q) press to the mark for the prize of the high calling of God in Christ : and let those that are of an high and honourable birth , take heed how they debase themselves by low and sordid manners ; but adde rather a godly conversation , as a great grace and ornament to that which they have by their birth , a noble disposition . There is a way left open by God for the ignoblest , if they will seek it (r) by well doing , to attain to honour and glory , and they that are of the meanest repute with the world , may yet by a pious life obtain with the Saints (s) a good report in the world , and leave a blessing to their posterity , and treasure up a recompence for themselves to all eternity . They that are the least in the world , may become great and glorious by becoming godly and gracious ; and there is no defect in any sort or condition of men , but it may be made up by a Religious conversation : the simple by this means may become (t) wise and understanding , the poore by this means may be (u) rich . The weaklings of the world may thus become the (x) the Chariots and Horsemen of Israel . They that have not a rag to their backs may by this means be arrayed in (y) fine linnen , clean and white . They that have not a morsel of bread to eat , may feed every day of (z) Manna , angels food They that are servants and slaves may by this means become (a) free . They that are deeply indebted , may thus have their bonds (b) cancelled . They that are reckoned (c) the filth and offscouring of the world may by this means become the (b) Lords jewels . They that have not (c) a foot of Land may thus have a (d) part in the inheritance of the Saints in light . They that are but dust and ashes , may be made partakers of the (e) nature , (f) life , and (g) holiness of God : Thus Piety doth supply every want , defect , ignominy . Thus (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by those forenamed formes , phrases , and expressions as by a glasse darkly may be seen , (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the transcendent prerogatives , priviledges , beauties , excellencies , glories , partly bestowed , and partly prepared , and to be conferred hereafter upon the godly . Thus as the very Heathen could acknowledge , (k) Let a man be Godly and Religious , and all the Victories , Trophies and Triumphs in the World , shall not make him more conspicuous , more illustrious . True it is , (l) the profane great Ones of the world , will still despise those of mean birth , notwithstanding their godly life , and do scorn generally to have any commerce with them , or society in any office , not only if they be low and Mechanick persons , which might give just offence ; but though they be as able as themselves in any politick or civil capacity . It hath been observed by Naturalists , That there is such such an (l) Antipathy betwixt two Birds , that though their bloud be mingled together by force , yet they soon sever and divorce themselves again from each other : And it hath been observed also by Moralists of the Nobility and Communalty , (l) That howsoever they sometimes joyn together upon some common services , yet they soon break again , and upon the lest occasion fall quite in pieces . Great Ones bear themselves commonly so high upon their birth , that they care not that any should come nigh them , though never do well qualified for parts and life . Nor can they willingly give others that (m) honour for their own , which for the most part , they arrogate to themselves meerly for the Vertues of others . But look now as the profane great Ones despise the godly for their mean birth ; so God despises them for their wicked life . As they look upon the godly as a base , so God looks upon them as a black brood . His own people , descended from fair progenitours , he ranks , by reason of their vicious manners , which the foul-faced Ethiopians , (n) Are ye not as the children of the Ethiopians unto me , O ye children of Israel , saith the Lord ? As they reproach the godly for their mean beginning : So God reproaches them for their wicked living . (o) The Princes are Rebellious . (p) The Princes are revolters . (q) The hands of the Princes were chief in the Trespass . (r) The Nobles of Tekoah refused to put to their neck to the yoke of the Lord. Thus they are branded to eternity , partly for their wickedness , partly for their averseness to the works of Piety . And as God , so all good men , though they be honourable by reason of their outward condition , yet hold them as vile persons by reason of their filthy conversation . And Satan surely cannot but laugh to see them stand extreamly upon their birth , and yet make themselves the children , yea , the very first-born of Hell , by their wicked life ; as if they desired to be chief in the lower , as they are here in the upper world . (s) — Crassum ridet Vulfenius ingens Atque horum centum curto centusse licetur . Great Vulfenius laughs at such in grossest wise , And hundreds doth scarse at hundred farthings prise . We hate the exposing of any to derision , but we would , not unwillingly , have our words make some impression . We would have great Ones and Gentlemen see what little cause they have to brag of their Nobleness and Gentility , while they make themselves the children of the Devil , and liable to the same condemnation with the Infernal spirits , by their profaneness and impiety . For why ? Are not the Devils ( if I may so say ) as well-born and descended as the best ? Are they not the Sons of God , and the children all of them of the Highest ? But not keeping their (t) first estate wherein they were created , that is , their holiness , they soon forfeited their happiness , and forsaking their proper station by disobedience at the same instant they lost that excellency which they had over others of Gods creatures , and their native preheminence . A wonderful measure of knowledge indeed , and no less (u) power remains in them still ; but , their holiness being gone , the good Angel is wholly dead in them , and the evill spirit alone doth survive : And should they now please themselves and be proud of their endowments , having forfeited the honour of their Creation , and exposed themselves assuredly to eternal perdition ? Our condition is naturally the same with theirs , but that they are fallen without recovery , and there is a way opened for us to redeem our selves from our misery . The only thing that preserves the elect Angels , and which must raise lapsed man , is Holiness . Shall we then content our selves with our present greatness , and not seek to recover by a holy life our former happiness . (x) The righteous , not the Greatman , Nobleman , Gentleman , is more excellent then his neighbour . And shall the godly , though mean of birth , rise up and lay hold of eternal life by Righteousness ; and shall the great Ones and Nobles of the earth perish as the dung of the earth in their dung , their own Wickedness ? Men aim generally at Greatness , and labour to be as high as the best ; and did they seek it by Holiness , they would certainly attain it first or last . But now this (y) right hand and left , upper place and lower , precedency and concomitancy turns all things topsie turvey , and brings them in the end , which otherwise might stand like innocent sheep at the right hand , into the place of (z) clambering Goats on the left . Nothing at the last day will avail us but faith and sanctity when Christ shall come to be (a) glorifyed in his Saints , and to be admired in all that believe . If men were wise , they would not only as the children of this world provide for the present ; but , as the children of light , look through the present to future advancement . They that minde only the present are like those that see with one (b) eye alone , which seldom see well , and are not very sightly themselves to be seen : but they that look to the present and the future , are like ambidexters and lay hold at once both of this life , and that which is to come . Let great Ones then and Gentlemen look with both eyes to the present and future felicity ; and attaining by their birth , to present Dignity , like ambidexters , let them lay hold of the future by Godliness and Piety . And that they may be assured , let them content themselves with nothing that is less then Piety . (c) As Christ saith , If you love them that love you , what reward have you ? Do not even the Publicans do the same ? And if you salute your brethren only , what do you more then others ? Do not even the Publicans so ? So may we say here , If men have Wisdom and Learning , and Magnanimity , have they more then the Heathen ? If they affect the Religion which they profess , and seek the advancement both of it , and those that administer thereunto ; Do not the Heathen do so ? We have shewed , that these things may be in singular manner in natural men , in such as are Noble only by Nature . Let not Christians therefore , be they Noble , Gentlemen , or others , content themselves in going thus far ; but as St. Peter after he had reckoned up many vertues , Knowledge , Temperance , Patience , bids , Add to all these (d) Godlines . As if he had said , Let men see that they be all managed by the word of God , and all tend to the glory of God. This is the nature of Godliness , to make another Alpha and Omega , another beginning and end of all that is within us , and all that comes from us . And as all the stars in the firmament cannot make day without the Sun , nor an infinite sight of Cyphers arise to the smallest number without the addition of some figure : So neither can all the excellencies in the world , without Piety , make any thing in Christian Divinity , nor add any thing of moment to the spiritual Nobility . Let none therefore , great or small , content themselves , as we have said , with my thing but Godliness ; but rather labour ●o winde themselves up to the highest pitch of Christian Nobleness . To subdue our passions , to mortifie our inordin●te affections , to conquer our lusts , to minde the things which are above , to have the desires of our heart still upon God , and the remembrance of his Name , to stand for God in opposition to the world , and depend wholly upon his Providence ; to contemn both the profits and pleasures of this world , neither suffering our hearts to be overcharged or besotted with the one or the other , is true Godliness , and that which few attain unto , true Christian Nobleness . We may observe many that stand much upon their Gentility , that are infinitely sottish ; and many that pretend much to Piety , that are infinitely Covetous ; and both of them despising and scorning each other . (e) As Bernice the wife of Deiotarus , and a certain Spartain Dame meeting one day , turned their backs to one another suddenly , the one as it should seem abhorring the perfume of sweet powder , the other the smell of rank butter : So these usually keep aloof off ; the first scoffing at the others sordid Piety ; the second at the others sottish Gentility . And do we not think that there is a third man that may justly scorn both as having nothing in them of true Christianity ? Do we not think to finde (f) Atreiden , Priamumque , & saevum ambobus Achillem . The drunken sot , and the wretched worldling , And the good man , both alike detesting . He that is master of his passions , that hath command of his affections , that hath his conversation in heaven , and keeps communion still with God ; that infinitely scorns the world , and is wisely temperate in the use of the creatures ; he only is the true Christian. And he that is such a one is truly Noble . And though his birth be never so mean and low , yet if his parts advance him in the Common-wealth to any office or dignity (g) Agnosco procerem , and look on him as meet to encrease the number of the Gentry or Nobility . Godliness ( as it is said of the Crown ) takes off all taindours of bloud ; and , caeteris paribus , makes any birth passant and good . Yea Godliness alone hath a Crown laid up for it . (h) Hence forth there is laid up for me a Crown of righteousness . God hath promised it to Piety , and he that hath promised , will one day set it upon the head of the Godly , and being set on , there it shall rest to all eternity . 4. This should make the children of God careful to answer their birth , and to walk worthy of the Lord , who is not ashamed to be called their Father , and hath bestowed upon them the honour of being called his Sons . We see that Nobles and Gentlemen stand much upon their Honour , and are careful not to stein it themselves , and give this , as he in the Poet , in charge to their children . (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — To excell still others in worth and dignity , And not to stein the honour of their Ancestry . How much more then should the Sons of God , the children of the most High , stand upon their Honour , and be careful to approve and practise the best things , taking heed , lest they do any thing whereby that worthy name , by which they are called , may be blasphemed . (k) Yea seeing the earth brings forth grasse and herb , yielding seed after its kinde , and the tree brings forth fruit after his kinde ; They which are the off-spring of God , and of kin ( if I may so speak ) to heaven , should be ashamed not to answer their kindred . It was a foul shame which the Son of the great Scipio brought upon his family , (l) To have the Ring whereon his Fathers head was graven , pluckt from his hand , as having nothing of that wisdom in his head , or stoutness in his hands , which gave his Father a seat in every noble Romans heart . It (m) was a far greater shame , that the trifling spirit of Nero , and the cowardly spirit of those that durst not withstand his humour , brought upon the Romans , that not only the Knights , but the chief Senatours of Rome , should come into the Theatres , and condescend to take upon them the parts of Common-Players on the Stage . That the Noble families which had sent forth Consuls , Commanders , Conquerours ; should now send forth Fidlers , Dancers , and Fencers . That they should be now Actors of those things whereof their Ancestors scorned to be Spectators : That they whose Trophies and Temples were to be seen , as monuments of their Noble Families , should now be made the mirth and maygame of the common people : That the conquered coming into the City , should point at the Conquerers saying . See the sons of those that sometimes conquered Kings and Kingdoms , and led them in triumph through their streets , become now themselves the grand Pageants and pastime of Rome . And is it not as foul , though it be not accounted so , because custome hath made it common , That the children of God should prostitute themselves so far , as to play the same parts , which none but the vilest were wont to play upon the stage of the world : That the Church which was wont to send forth Armies of Saints , Confessors , Martyrs , should now send forth in greater number , Swearers , Drunkards and Covetous worldlings : That they should be Actors of those things which sometimes it was a (n) shame to speak of ; and commit those things commonly which heretofore might not be so much (o) as named amongst the Saints : That they which were more then conquerours over the Devil , the world , and the flesh ; and whose vertues erected so many Temples , to the eternizing of their memories , should now be themselves the grand conquests of Satan , (p) The habitation of Devils , the holds of foul spirits , and cages of unclean and filthy lusts : That men may justly point at them with the finger saying , See the children and successors of the Saints , who sometimes conquered and converted the world , become now themselves the shame and scorn of Religion . Such intimations as these ( we know ) sound harsh in the ears , especially of great Ones ( who (q) though they many times act , yet seldome hear of , their dishonourable actions ) and are as unpleasant to us , as we make no doubt it was to the Princely Prophet to call the great Ones of Israel , (r) Princes of Sodome , and Rulers of Gomorrah . Such reproaches cannot so much grate mens ears , as such carriages (s) grieve , and vex , and free ( as the Scripture phrases are ) the good Spirit of God : The things spoken of , being not only a shame to those that profess themselves the children of God , but an infinite dishonour also to God himself . For what is Godliness , but the imitation of God ? And wherefore are we styled , and profess our selves the children of God , but that we ought , and take upon us , (t) to be holy as God is holy ; and to (u) shew forth the vertues of him that called us out of darkness into his marvellous light ? Now when a man shall profess himself a Painter , and take upon him to make the picture of a King ; if he mishape him , and give him an ill Phismony or ill feature , stangers will be ready to judge of the Kings person as of an ill-favoured creature : So if the life of Gods children ( which be as little pictures or Images , visible representations of the vertues of the invisible God ) be wicked and profane , Heathen and Infidels will be ready to blaspheme the name of God while they judge and speak of him according to his Counterpain . Thus the cruelties of the Spaniards in the Indies , who styled themselves , The children of him who is the Father of mercies , and yet committed fearful butcheries , gave occasion to that and the like Blasphemies ; (x) What a God ( with a mischief ) is this , who hath begotten such impure and wicked sons ? If the Father be like the Sons , there is little goodness of a certain in him And if Pagans should live amongst us , and see how multitudes do abuse the name of God , sometimes for their politique ends , and worldly gain ; sometimes altogether needlesly and in vain : How the most commit the greatest sins constantly , and salute God every day as confidently in his Ordinances ; What would they think but that the God which we serve , were a dead Idol , a leaden God , such as (y) one of the Kings of France was wont to wear in his cap , kissing it and begging pardon of it when he had committed any foul murther , and promising it should be the last , and yet by and by fall to killing and kissing again ? And why should they who keep as constant a course in Gods service as they do in sin , be thought to sin lesse grossely though not so ridiculously as he ? What is it to use the ordinances and offices of Religion so , but to use them as the ordinances and offices that belong to a dead Idol , and not to the living God ? Doth not God himself complain of this as of a grosse and ridiculous deportment ? (z) Will you steal , and murther , and commit adultery , and swear falsly , and burn incense unto Baal , and walk after other Gods whom ye know not , and come and stand before men this house which is called by my Name , and say . We are delivered to do all these abominations ? Is this house which is called by my Name , become a den of Robbers in mine eyes ? Behold even I have seen it , saith the Lord. (z) Thus they put on Religion , a matter of it self of inward excellency , to set a better face upon their outward pomp and glory ; and they which before the Supream Judge of all , were full of abominable corruptions , stood fair in the eyes of men by a formal Profession . And this is a common carriage with men , and passed over as a matter of nothing ; but we may take notice of that ( which the (a) Psalmist saith ) That the Lord sees , though for a time he be silent , and that he utterly dislikes those actions , wherein Hypocrites think him like themselves , and that he will set those things at last in order before their eyes , which they would not set , as they should have done , in right order before his . We should therefore be more careful of our demeanor for the time to come ; and as we call God (b) Father , who without respect of persons , judgeth according to every mans work , we should passe the time of our sojourning here in fear . We should take all heed , lest we any wayes dishonour our Noble Parentage , and labour in all things to be imitators of our Father (c) as dear children . Our Life should answer our Name , and our Conversation , our Profession , lest otherwise the issue be thus : (d) A good Name and an ill Fame : a fair Profession and abominable Transgression . We did set before you but now , the wicked practise of an evil Prince ; we shall put you now in minde of a better precedent , who used a Picture , (e) the Picture of his Father , to better purpose , taking it out and viewing it when he was to act any thing of great concernment ; that beholding his Fathers image in the frame , he might do nothing unworthy his Fathers Name . Let us abominate the former practise , and learn from the latter , to give much more that honour to the Father (f) of our spirits , which he did to the Father of his Flesh. Let us do nothing to dishonour Him , from whom we derive the greatest honour to be called his children . Let the Image of his Divine vertues be alwayes in our minds , engraven upon our hearts ; and let us carry our selves so holily , so mercifully , so perfectly in all things , that all that see us , may (g) see that we are called by the Name of the Lord , and that we are a (h) seed which the Lord hath blessed . (i) It is a pleasure to Parents to see their own resemblance in their children , and it is an honour to children to keep alive the vertues of their dying or deceased Parents . And it is no lesse pleasing to God , that the life of his children should answer their birth ; no lesse joy to the Almighty to see his Sons (k) walking in the truth , after the Commandement which they have received from their Father ; to see them carrying , like Gedeons (l) Souldiers , a Divine light burning in their earthly Pitchers . To see them exercising the graces of his immortal spirit in their mortal bodies . And how signal and triumphant a badge of righteousness , and how great a crown of glory is it for them to behave themselves so holily and obediently , that God shall not have cause to complain of them , as he did of some , I have nourished and brought up children , and they have rebelled against me ? But shall willingly speak to their eternal both commendation and consolation , (m) Surely they are my people , children that will not lie , children whose words and works are sutable ; children who will not carry truth in their lips , and a lie in their (n) right hand ; children that will not carry God in their profession , and the Devil in their conversation . 5. Hence they that be poor and pious may take solace , though they suffer many times in this life much disgrace ; their Nobility is as good as that of the best , though they live here under a cloud of obscurity . What repute great ones have with the world , They have with God and good men ; the one are the onely excellent Ones with the sons of men , the other with the (o) children of God : The one are the the Worthies of the world , the other are the Lords Worthies , of whom the (p) world is not worthy . The one are the Jewels of Kings , the other the (q) Jewels of the King of Kings . The one are the glory of Princes Courts , the other the (r) glory of Christ and his Kingdom . And howsoever there be ( to use the words of the Prophet in another sense then he spake them ) upon this glory a (s) covering , so that the world knows not their worth , yet the Lord knows it , and shall in due time manifest it to the world , as it was said of (t) Cassius and Brutus his image , which were concealed in Iunia's Funeral , when twenty others of less note were brought forth , that they shone the more because they were not seen at all : so may it be said of the godly , The less conspicuous they are with men , the more illustrious they are with God. (u) Who more despicable with men , then Peter a fisher man and poor ? who more honourable in the sight of God ? What meaner creature then the blessed Virgin espoused to a poor Carpenter ? who higher in the favour of God her Maker ? To the one were given the keyes of heaven ! To the other it was given to be mother to the God of heaven ! And though all attain not here to the like honour and dignity , yet all are greatly beloved of God , and shall partake hereafter of the same glory . (x) Now they are the sons of God , and it doth not yet appear what they shall be , but when Christ shall appear they shall be like him , then they shall be as he is himself , (y) glorious in holiness : having sanctified and cleansed them , he shall (z) present them to himself a glorious people . Though they (a) lie among the pots here , yet shall they be hereafter as the wings of a Dove covered with silver , and her feathers with yellow gold . Though in this life they be (b) black , like the tents of Kedar , yet in the life to come they shall shine as the brightness of the (c) Firmament , yea as the (d) Stars , yea as the (e) Sun in the Kingdom of their father . And what then is the glory of the of the Nobles and Potentates of this world , compared to the glory which shall be revealed in the Saints ? What are all the Titles , Ensigns , and Badges of Honour , which the various Fancies of men have invented to set out the great Ones of the earth , to the splendour and lustre , beauty and Majesty wherewith the wisdome and power of God shall invest the heirs of heaven . That which the Apostle speaketh in honour of the Gospel above the Law , may we fitly speak in honour of the spiritual Nobility above the carnal . (f) That which is glorious hath no glory in this respect by reason of the glory that excelleth ; For if that which shall be done away is glorious , much more that which shall remain is glorious : And we may close up this with the words of Saint Iames a little altered , (g) Let the brother of low birth rejoice in that he is exalted , and let him of Noble birth rejoice in that he is made low , and taught to seek a new Nobility , in a way common to all , by vertue and piety ; for as the flower of the grass he shall pass away , and nothing but his vertue and piety shall remain and make him truly Noble and happy to all Eternity . 6. And , in the last place , if men of Noble birth be vertuous also and pious , What should be their joy , and what their Crown of rejoicing , but this , that they have crowned their Nobility with Vertue and Piety ? It was the speech of dying Otho to his Nephew (h) , That he should never forget that his Uncle was Emperour , nor yet let his mind run too much upon it . And so , we think great Personages should never wholly forget , nor too much mind their Noble birth , but mind this rather ( which will be their onely comfort ) that they lead a religious and godly life . (i) Let not the wise man glory in his wisdom , neither let the mighty man glory in his might : Let not the rich man glory in his riches : Neither ( may we add ) let not the Noble man glory in his Nobility : But let him that glories glory in this , that he understands and knows the Lord. Though a Noble Ancestry be a great honour with men , yet it is onely Piety , that procures them honour with God , (k) Since thou was pretious in my sight thou hast been hoouurable . Though Gold be better then other metals , yet it passes not for currant coin in the kingdom , till the Kings image and superscription be instampt upon it : and though Noble persons be better by descent then others , yet they cannot pass for honourable in the Church , the Kingdom of God , till righteousness and holiness , the image and superscription of God be graven on them . Theodosius therefore rejoiced more that he was a (l) member of the Church of God , then that he reigned on earth as Emperour amongst men . And howsoever it be all one in some kind for a Prince to assume a small Title to that of Kingl , as it is for him to wear a (m) garland of roses and flowers on his Crown of gold ; yet Lewis the ninth of France , counted it his greatest honour to be called Lewis (n) of Poissi , because there he was baptized , and received as a member into Christs visible Church . To be born of Noble Parents is , as it were , matter (o) of fortune and chance ; but to be Vertuous and Pious , matter of divine Grace and special Providence . The number of Noble men every where in comparison is not (p) great : The number of those that are morally vertuous ( though more then can be engraven ( as one scoffingly said , all good Princes might ) on (q) a Ring ) is lesse ; but the number of those who by true Piety seek for Glory and Immortality , is lesse yet by far . And the greater their paucity , the more eminent and singular is their glory , and as surpassing their felicity . As their birth is noble , so their life being holy , their end must needs be happy . Their (r) names by reason of Holiness are written in heaven , as an assurance of their happiness . Whereas otherwise notwithstanding their Noble birth , they should be written , as the Prophet speaks , in the (s) earth , and all their glory at their death should be buryed with themselves in the dust . What one Noble man that lived an Atheist said he would have engraven on his Tomb when he was dead , the same may all of them say at their death , which rest only in their Noble birth ; (t) This is the door that opens to the regions below ; this is the inlet to the Infernal pit . Whereas they which add to their Nobility Vertue , and to Vertue Piety , may say of Death , as Iacob did of Bethel , (u) This is the gate of Heaven ; and with the Apostle , (x) By this an entrance shall be administred unto us into the Kingdom of Christ. And whereas the former , as Princes and Rulers of the earth , draw multitudes after them to sin and prophaness : The latter as Princes have (y) Power with God and men , and prevail with many to walk with themselves in the way of Vertue and Godliness . And as , to the one , Power and Rule , and Authority is given wholly , the world doth (z) wonder and wander also after them to their utter ruine and destruction : So the other , as it was said of Constantine , are raised up by God (a) tanquam res quaedam peregrinae , as strange spectacles , to draw others after them for their eternal welfare and salvation . And as great punishments follow the one , sutable to their great profaneness : So great rewards abide the other , answerable to the greatness of their deserts . True it is , both aime at Honour , and would not ( as the Apostle speaks ) be (b) unclothed , but clothed upon , even with honour upon honour . But to the one , at death , an addition of Honour is given to that which they have ; and from the other (c) even that which they have is taken away . Wherefore ? Because ( as it was with Iew and Gentile in matter of Iustification (d) by faith and works ) the one rest in that honour which comes by Nature , and seek not after that which comes by Piety : The other minde chiefly that which flowes from Piety , and rest not in that which they have by Nature . And thus they gain while the other lose , and raise themselves to new , when others fall from their antient Dignity . As Nature puts a lustre upon them , clothing them with the honour of Nobility ; and as they (e) put on righteousness , and cloth themselves with Piety , wearing it in their lives as a Robe and Diadem : So the Lord , after death , clothes them with glory and immortality . And as it was wisht in the behalf of one , who was both a good Man , and a good Bishop , That one Crown might be given him for his own piety , another for his pains which he bestowed on his People . (f) Vna corona tibi de te tribuatur ab alto : Altera de populo vernet adepta tuo . Let one Crown for thy self be giv'n thee from on high : Let another spring from thy peoples Piety . So when men are both Noble by birth , and notable also for a pious life , God rewards them accordingly : bestowing as it were a double Crown upon them , one for their own , another for the illustrious precedents , and singular patterns of Piety which they give unto others . THE END . These Books are Printed , and are to be sold by William Palmer , at the Pa●●tree in Fleetstreet . 1. THe Parley of Beasts ; or , Morphandra Queen of the Inchanted Island , wherein men were found , who being transmuted to Beasts ; though proffered to be dis-inchanted , and to become men again : yet in regard of the crying sins , and rebellious humours of the times , they prefer the Life of a brute Animal , before that of a Rational Creature : with Reflexes upon the ●●●sent state of most Countreys i 〈…〉 , by J. Howel Esq in Fol. 2. Occul● 〈◊〉 or , The three Principles in Nat●●● Anatomised by Philosophical Operations taken from Experience , in three Books , by W. Williams , in 8. 3. Phil-Anglus : Some Sober Inspections made into the Carriages and Consults of the late long Parliament , by J. Howel Esq in 8. 4. Metamorphosis Anglorum ; or , Reflections Historical and Political upon the late change of Government in England , by S. D. in 12. 5. A Sermon Preached at the Funeral of Mrs. Dorothy Lister , with a Character of her , How she liv'd and dyed , by Ed. Smith . M. A. 6. Monarchy Triumphing over Traiterous Republicans ; or , the Transcendent Excellency of that Divine Government , fully proved against the Utopian Chimera's of our Ridiculous Commonwealths-men , by G. S. in 8. 7. Ecclesia Restaurata ; or , The History of the Reformation of the Church of England , by Dr. Heylyn , in Fol. 8. The Parentts blessing their Children , and the Children begging on their knees , their Parents blessings , are pious Actions warrantable by the Word of God ; with a Model of Private Prayers , or occasional helps of Retired Devotions , by D. Wolly . D. D. and Chaplain in Ordinary to his Majesty , in 8. Notes, typically marginal, from the original text Notes for div A65659-e390 (a) Erat [ antiquitus ] saccellum Pudicitiae patriciae in for● Boario ad aedem rotundam Herculis — Posteà , Virginia in vico longo ubi habitabat ex parte aedium quod satis esset loci modico sacello exclusit aramque ibi posuit & convocatis plebeiis matronis — Hanc ego aram , inquit , Pudicitiae Plebeiae dedico , vosque hortor ut quod certamen virtutis viros in hac civitate tenet , Hoc pudicitiae inter matronas sit , delisque operam ut haec ara quam illa si quid potest sanctius & à castioribus coli ditatur . Liv. lib. 10. (b) Nobilitas sola est atque unica virtus . Juvenal . (c) Ita nati estis , ut bona malaque vestra act remp . pertinea●t . Tiber . de Neron . & Drus. Tacit. annal , lib. 4. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (f) Quod mulicres uterum gestantes , quae ut seliciorem de se sobolem gignant , in●uentur subinde oculis fixis & v●hementibus , in imagines exquisitè venustas . ( Id quod Lacedaemoniis usitalum esse traduat ) . Id Eucherius quoque fecit ut aliquid laude dignum effiag●ret . Videtur sihi duo●um maximè praec●ll●ntium virorum non informes proposaisse imagines , nimirum Augustini & Hieroaymi ; quorum imitatione sive assiduo aspectu , penitiorique contemplatione suos sic insormavit Commentarios , ut nihil illus si● vel ductius vel absolutius . Magdeburg . cent . 5. cap 10. Sic Cyprianus , Ambrosius , Theophylactus proposuerunt sibi Tertullianum , Basilium , Chrysostomum , & alii alios . (g) Quod mulicres uterum gestantes , quae ut seliciorem de se sobolem gignant , in●uentur subinde oculis fixis & vehementibus , in imagines exquisitè venustas . ( Id quod Lacedaemoniis usitalum esse traduat ) . Id Eucherius quoque fecit ut aliquid laude dignum effiag●ret . Videtur sihi duo●um maximè praec●ll●ntium virorum non informes proposaisse imagines , nimirum Augustini & Hieroaymi ; quorum imitatione sive assiduo aspectu , penitiorique contemplatione suos sic insormavit Commentarios , ut nihil illus si● vel ductius vel absolutius . Magdeburg . cent . 5. cap 10. Sic Cyprianus , Ambrosius , Theophylactus proposuerunt sibi Tertullianum , Basilium , Chrysostomum , & alii alios . (g) Pindar . Olymp. Od. 6. de AEncâ chorodidascalo . (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Nem. Od. 7. (i) Psal. 38. (k) Psal. 112. 15. (l) L'aus Periclis in multis authoribus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem . testatur de seipso in Thucid. (m) These two are required in an Historian by Lucian , and do as well become a Statesman . Lucian . de conscr . Histor. (n) In quo cum pietate doctrina , cum conscientia scientia , cum natura a●s , cum disciplina rerum usus certavit . Mom. de Hubert . Languet . (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Niceph. Greg. lib. 6. (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Julian . Epist de Zen. (q) Interest inter eos qui in Principis gratiam incidunt , & qui ●am promerentur . Strad . — Vespasianus venerabilis senex & patientissimus veri , benè intelligit coeteros quidem amicos suos niti iis quae ab ipso acceperuit , Marcellum autem & Crispum attulisse ad amicitiam suam , quod non à principe accepe●●●● , nic accipi po●uit . Quintil. de Orator . (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Olymp. Od 6. (s) Sidon . Apollinar . Epist. l 24. (t) Cassius dicebat alios declamasse , Varium Geminum vivum coasilium dedisse . Senec . Suas . 6. (u) Luke 7. 5. (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. ll . 1. — Arcanâ sic Fama crumpere porta , Caelicolas si quando domus , li●usque rubentum AEthiopum , & mensas amor est intrare minores . Stat. Theb. lib. 5. (y) Statua L Vitellii pro rostris hanc habuit Inscriptionem , Pietatis immobilis erga Principem . Sucron . in vit . Vitel. (z) Saepe fit , ut is qui commendatus sit alicui , pluris eum faciat cui commendatus sit , quam illum à quo sit . Cicer. de fin . lib. 3. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zen. Cyr. paed . lib. 3. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . Orat. 20. (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Epist. 355. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . Epist. ad Nicob . (e) Seneca de Ovid. Non ignoravit vitia sua , sed amavit , Controv. 10. (f) Cicer. Tusc. quaest . lib. 1. (g) Spero me secutum in libellie meis tale temperamentum , ut de illis queri non possit quisquis de se benè senserit . Mart. Epist. ad lect . praefix . lib. 1. (h) Judg. 6. 31. (i) Es. 56. 10. (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazianz. Orat. 23. (l) Pindar . Nem. Od. 8. Notes for div A65659-e3870 (a) Quicquid recipitur , od modum recipientis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de anim . lib. 2 , cap. 2. (b) Luk. 9. 62. (c) Joh. 6. 4. (d) Act. 13. 48. (e) Luk. 8. 15 , &c. (f) 2 Thess. 3. 2. (g) Act. 17. 18. (h) Act. 2. 13. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . (k) Act. 22. 23. (l) Quum Sarmatis , Dacis & Quadis soedera scriret & in suggestu orationem haberet , barbaris malè audienti●us quod ad hoc opus assueti non erant , unus e Quadis sicessit & stercore alterum e calceis replevit , sub veste tulit , & propius accedens in vultum concionantis projecit . (m) Id dedecus mereri puto qui inter rusticos aut Philosophaeri aut Rhetoricè loqui volu●t . ●om●on 〈◊〉 . (n) Nec in Senatum quenquam admisit nisi eruditum & in dicendi facultate ita exercitatum , ut selutam ligatamque scriberet orationem . Zonar . tom . 3. (o) Lyps . not . ad 3. lib. Polit. Idem saepe de seipso loquitur ac si esset voce & stylo humani generis quidam paedagogus . (p) Tantus suit admirator Romanae vetustatis , ut Christiano Petri nomine rejecto se dixerit Pomponium . Lud. Viv. in Bucholcer . (q) Movit Amphion lapides canendo . Horat. car . lib. 3. (r) Sylvestres homines saces interpresque deorum Caedibus & victu foedo deterruit Orphens : Dictus ob hoc lenire Tigres rabidosque Leones . Dictus ●b Amphion Thebanae conditor arcis Saxa mo●ere sono testudinis . Id. de art . Poet ; (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luc. Herc. Gal. (t) Psal. 58. 4 , 5. (u) Psal. 4. 5. (x) Mat. 7. v. last . (y) Joh. 7. 46. (z) Joh. 7. 12. (a) Joh. 10. 20 , 21. (b) Luk. 4. 22 , 29. (c) Hieronym . Cilicismos in Paulo notat . Prolog . Job . & post eum Salmas . (d) Act. 14. 12. (e) Summus in tractandis affectibus artifex . Quintil. (f) Paulum Apostolum proferam , quem quotiescunque lego videor mihi non verba audire sed tonitrua . Legite epislolas — & videbitis cum — quàm artifex , quàm prudens , quàm dissimulator est eius quod agit . Videntur quidem verba simplicia & quasi innocentis hominis & rustici , & qui nec facere nec declinare noverit insidias , sed quocunque respexeris , fulmina sunt . Haeret in causâ , capit omne quod teligerit , tergum vertit ut superet , fugam simulat ut occidat . Hier. in Apol. pro Libr. contra Jovin . (g) 2 Cor. 11. 25. (g) 2 Cor. 11. 25. (h) 1 Cor. 15. 32. (i) Act. 14. 13 , 18 , 19. (k) Act. 13. 50. (l) Act. 16. 18 — 24. (m) Act. 17. 5. (n) Act. 19. 24. (o) Act. 21. 31. & 23. 12 , 23 , 24. (p) Act. 13. 7. (q) Act. 18. 8 , 16. (r) So. Dr. Hammond interprets . (s) Act. 19. 31. (t) So the same Dr. (u) Act. 28. 7 , 10. (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men of the officers of the Court. Dr. Hamm. (y) Quintil. lib. 2. cap. 13. Est optimum in omni oratione mediam hanc tenere dicendi viam quantum opus est , quantum satis est . Nec inor●ata debet esse brevitas , alioqui sit indocta , nam & fallit voluptas & minus longa quae delectant videntur , ut amoenum , & molle iter etiamsi sit spatii amplioris minus fatigat , quam durum aridumque compendium . Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. lib. 3. cap. 16. (y) Quintil. lib. 2. cap. 13. Est optimum in omni oratione mediam hanc tenere dicendi viam quantum opus est , quantum satis est . Nec inor●ata debet esse brevitas , alioqui sit indocta , nam & fallit voluptas & minus longa quae delectant videntur , ut amoenum , & molle iter etiamsi sit spatii amplioris minus fatigat , quam durum aridumque compendium . Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. lib. 3. cap. 16. (z) De praescientia verò quid dicam ? quae tantos habet testes quantos habet Prophetas . Tert. lib. 2. advers . Marc. (a) 1 Cor. 11. 17. (b) Rev. 3. 8. (c) 1 King. 14. 13. (d) 2 Sam. 1.22 , 24. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. in Arist. Ves. And hence Plutarch ( as we suppose ) to prevent curiosity , would not have men read so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because commonly there was nothing written worth reading , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . de curios . (f) Iustitiae opus est quod inter lucem & tenebras separatio pronunciata est , inter diem & noctem , coelum & terram — omnia ut bonitas concepit , ita justitia distinxit . Tert. lib. 2. advers . Marc. c. 12. (g) Rom. 13. 7. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrat. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. lib. 1. cap. 12. (k) Gloriosis dominis gratiosiora sunt praeconia quàm tributa , quia stipendium & tyranno penditur , praedicatio autem nisi bono principi non debetur . Cassiod . (l) Quicquid in his miramur ab illo est . (m) Ezek. 29. 18. (n) Est ut Xenophon ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , utique si te mereri putes . Plin. Epist. lib. 7. (o) When people gazed on Themistocles at the Olympick Games , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in vit . Themist . (p) The same was wont to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. (q) Great examples to generous minds are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Climach . (r) Singulorum recordationes quasi scintillae singulae , immo quasi ardentissimae faces devotos accendunt animos . Bernard . (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. in Gord. Marty . (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●nd . Nem. od . 8. (u) Militares coronae multifariae . Triumphalis , obsidionalis , civica , muralis , castrensis , navalis , ovalis , oleagina . Agel . lib. 5. cap. 6. (x) Moris erat in certaminibus Olymp. victorum nomina columnis insculpere . Arist. in Pind. (y) Revel . 3. 12. (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Mer. (a) Erant Tabulae duae ( vocata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) quarum uni vivorum , alteri desunctorum nomina inscribebantur — cum se mutuò omnes salutaverint , mystica sacrarum Tabularum recitatio fit . Pamel . ex Dionys. Ao●ep . in Epist. 10. Cyprian . Acacius labours to pacifie Chrysostomes followers called Iohannitae by putting Chrysostomes name into those books or Tables , though that would not do it . The same man razes the Popes name out . Mag. cent . 5. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicet . chron . praesat . ad Annal. (c) Rom. 7. 10 , 11. (d) Etsi initio tantum suit recordatio quaedam martyrum seu testium insignium veritatis , & adhortatio ad similes virtutes , tamen paidatim acc ssit abusus & salsa invocatio . Magd. cent . 5. (e) Rom. 7. 13. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pind. Nem. Od. 3. (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . in laud. Heron. (h) Licet Domini suistantiam vacuabat , subditos augebat . Bern. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; AElian . lib. 1. de animal . (k) Matth. 26. 8. (l) Hoc est Alexandri crimen aeternum , quod nulla virtus , nulla bellorum felicitas redimet . Nam quoties quis dixerit ; occidit Persarum multa millia , opponetur ; Et Callisthenem . Quoties dictum erit , occidit Darium penes quem tam magnum regnum erat , opponetur ; Et Callisthenem . Quoties dictum erit , omnia Oceano tenus vicit , ipsum quoque tentavit novis classtinus , & imperium ex angulo Thraciae usque ad Orientes terminos protulit , dicetur , Sed Callisthenem occidit . Senec. natural . quaest . lib. 6. (m) — Eutrapelus cuicunque nocere volebat : Vestimenta dabat pret osa — Senec. Epist. lib. 1. (n) 2 Sam. 20. 10 , 11. (o) Psal. 55. 21. (p) Crebra per cos dies apud Domitianum absens accusalus , absens absolutus est , Causa periculi non crimen ullum aut querela laesi cujusdam , sed infensus virtutibus princeps , & gloria viri , ac pessimum inimicocorum genus laudantes . Tacit. de Agric. in vit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb. lib. 4. (q) Cicer. Tuscul. quaest . (q) Cicer. Tuscul. quaest . (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pind. Nem. Od. 11. (s) Horat. (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (x) Iccirco capite & superciliis semper est rasis ne ullum pilum viri boni habere dicatur . Cicer. de Fan. Chaerea Orat. pro Q Rosc. comoed . (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lucian . de Cynetho adulat . (z) Deut. 33. 12. (a) 2 King. 23. 25. (b) Domitius Afer periculo proximus mirabiliter evasit . Nam cum Cajus in Curia lo igum contra eum orationem habuit ( omnes enim oratores se vincere putabat , & Domitium virum eloquentissimum superare conabatur ) neque quicquam contradixit , neque se defendit , sed eloquentiam hominis se mirari eâque obstupescere simulans orabat & supplicabat , seque oratorem magis timere quam Caesarem profitebatur . Quibus rebus ille delectatus & Domitium a se dicendo superatum credens irasci desiit . Zon. tom . 2. annal . (c) Cum omnes ei adularentur aliquando ad L. Vitellium virum nobilem & cordatum dixit se cum Lund rem habere , eumque rogavit an deae congressum vidisser ? Is vero humum intuitus instar admirantis exiguâ & tremula voce , Vobis inquit Divis duntaxat , Domine , intucri licet . Id. (d) Gen. 33. 10. Legatur Histor. in Socrat. lib. 6. This Theophilus was a juggling Hypocrite . (e) Ex●●abat permixtus manipulis bona pacis ac belli discrimina disserens monere . Id plerisque ludibrio , pluribus taedia , nec decrant qui propellerent , proculcaremque ni admoni●u modessissimi cu usque & ●liis minita●ibus emisisset intempesti●●m eloque entiam . Tacit. Hist. lib. 3. (f) 1 King. 22. 15. (g) Act. 23. 6. (h) 1 Cor. 9.20,21 , 22. (i) 2 Cor. 12. 16. (k) Act. 26. 27. (l) — Dcinde adamas notissimus & Berenices In digito factus pretiosior , hunc dedit olim Barbarus inc●stae , dedit hunc Agrippa sorori . Juvenal . Satyr . 6. Legatur Joseph . lib. antiq . 20. cap. 5. (m) In vernaculis vel aulicis tam impius , tam pertinax , tam asper , ut servi illum sui non Macrinum dicerent sed Macellinum , quod macelli specie domus ejus cruentaretur sanguine vernularum . Jul. Capitol . (n) Quum illum Senatus pium & felicem nuncupasset , felicis nomen accepit , pii habere noluit . ●●nde in eum Epigramma illatum Graeci cujusdam Poetae videtur extare quod Latinè hac sententia continetur . Histrio jam senior turpis , gravis , asper , iniquus , Impius & felix sic simul esse cupit . Ut nolit pius esse , velit tamen esse beatus : Quod natura negat , nec recipit ratio . Nam pius & felix poterat dici atque videri . Cisi imperium infelix est , erit ille sihi . Idem . (o) Postquam cunctae scelera pro egregiis accipi vidit , exturbat Octaviam sterilem dictaas . Tacit. annal . lib. 14. (p) Nulla necessitas delinquendi . Tertul . (q) Tacit. annal . lib. 14. (r) Prexaspes reproves Cambyses for his sottishness . He to shew himself sober , cals for bow and arrows , and setting Prexaspes son for a mark , fastens an arrow in his heart , asking Prexaspes , An satis certam haberet manum . Ille negat Apollinem potuisse certius mittere . (s) Upon this Sencca , Sceleratius telum illud laudatum est quàm missum . Senec. de Ir. lib. 3. cap. 14. (t) Illorum lauda virtutem quorum jam certa victoria est . Illos devotis extolle praeconiis quorum securè potes adgaudere coronis . Bern. fest . omn. sanct . — Quamdiu quis subjacet mutationi , non potest cum securitate laudari — Tunc stabilis & firma laus est , quando meritum non poterit jam perire laudati . Salv. ad Eccles. Cathol . l. 4. (u) Totus hic locus est contemnendus in nobis , non negligendus in nostris . Cicer. (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . de Basil. Fun. orat . (y) As soon as he had wrought any miracle he left the place . Nam ei haud volupe erat apud eos qui ipsum laudarent commorari . Sozom. lib. 5. cap. 9. (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. (b) Rom. 2. 7. (c) 2 Cor. 10. 18. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian , pro imag . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ulys. in Homer . Il. 10. (f) Est illud quibusdam studium in speciem quidem sanctum sed tamen ineptum , Sanctorum laudes in immensum a●●ollere , dum illis tribuunt non quantum adfuit , sed quantum illis optant ads●isse . Hi Christum si queant majorem quam est cupiunt reddere . Eras. in vit . Hieron . (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thucid. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . pro. imag . (i) Aliter censor loqui debet , aliter Rhetor . Agel . lib. 1. c. 6. (k) Forma senatusconsulti , ultimae semper necessitatis habita est ; ut diceretur consulibus , nequid resp . detrimenti caperet . Liv. lib. 3. (l) Ad impietatem obolum unum conferre perinde valet ac siquis conferat omnia . Theod. lib. 3. cap. 7. de Marco Arethus . He suffered great crueltics , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . Orat. 1. contra Julian . (m) 2 Cor. 13. 8. (n) Tertul. de res●rrect . car . cap. 30. (o) Themistocles , Marius , Eumenes . (p) The Decii , Plebeiae Deciorum animae , plebeia fuerunt Nomina , pro totis legionibus hi tamen & pro Omnibus auxiliis atque omni plebe Latinâ Sufficient diis Infernis terraeque parenti . Juven . 6. 8. vide Mar. Senec. Controvers . 6. (q) Romulus . Servius Tullus patre nullo , matre serva . Liv. lib. 4. (r) In hoc viro tanta vis animi ingeniique fuit ut quocunque loco natus esset , fortunam sibi ipsi facturus suisse videretur — Huic versatile ingenium sic pariter ad omnia fuit , ut natum ad id unum diceres , quodcunque ageret . Liv. lib. 39. (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch of both . in vit . Demost. Cicero of himself , Me hominem novum consulem fecistis ; Orat. in Rull . ad pop . Item , quemadmodum cum petebam nulli me vobis autores generis mei commendarunt , sic quicquid deliquero , nullae sunt imagines , quae me a vobis deprecentur — Et pro Plancio , Ego huc a me ortus & per me nixus ascendi , istius egregia virtus adjuvabitur a commendatione majorum . (t) Interrogatus quid esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nescire se quidem , sed si ad rem pertineret esse in suae declamatione respondit . Quintil. lib. 2. cap. 11. (u) Franciscus Arauda vestitu & barbâ horridiore , quòd viaelicet renunciasset rebus humanis , alioqui ita accommodatus ad domos principum , quibus diu praefuerat , moderandas , ut nusquam non & in consultandis & in administrandis rebus & maturandis primas obtinuerit partes , idque solâ naturae bonitate atque ingenii dotibus , citra ullam scientiam ac citra ullas propemodum literas , ut appareat ex homine nativis bonis excellenti , formari potius praecepta sapientiae , quam ex praeceptis sapientiae formari hominem excellentem . Laur. Vall. Histor. Ferd. lib. 2. (x) Dilig●bat dominus Iohannem sicut dicit Chrysostomus magis familiariter propter ingenitam mansuetudinem , & propter virginalem puritatem , quae etiam caeteris paribus facit hominem diligi magis tenerè . Bon. lib. 3. distinct . 32 quaest . 2. resol . (y) Gentiles umbram ipsius reveriti sunt o● insignem naturae bonitatem . Mag. ex Pallad . cent . 5. (z) Alexander Halensis praeceptor ejus saepe de ipso dicere consuevit , videri sibi Adamum in Bonaventura non peccasse . Sext. Senens . bi blioth . lib. 4. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jam 3. 6. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . carm . Iamb . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. in Orest. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. in Rhes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pind. Olymp. Od. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. Nem. Od. 3. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Niceph. Greg. Hist. lib. 8. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. de Platon . pol. 2. cap. 3. (g) Quaedam sunt rapacia virtutis ingenia & ex se fertilia . Senec. Epist. 95. (h) Wisd. 1. 4. (i) Mat. 13. 54. (k) Prov. 7. 4. (l) Eccl. 38. 33. (m) Tunc intellectum est quantum ingenua servilibus ingenia praestant , malitiaque servos non sapientia vincere . Justin. lib. 18. (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indecora , aut aliquid simile . Eurip. sphig . (o) When Parmenio and the rest would have had Alexander fall upon Darius by night : he replyed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in vit . Latrunculorum & furum ista solertia est quam praecipitus mihi , quippe illorum votum est unicum sallere — malo me fortunae poeniteat quam victoriae pudeat . Curt. lib. 4. (p) Job 39. 22. (q) Henry the V. of England demanding of Captain Gam at Agincourt , what number of Frenchmen they had to deal withal . He made him this notable answer , after view of their Army , That there were enough to be killed , enough to be taken prisoners , and enough to run away . Sir Wat. Ral. lib. 5. 1 part . Hist. World (r) Cesar when the Mariner was afraid and would have turned back , B●no animo & securo osto , Caesarem enim & Caesaris fortunam vehis . Zonar . annal . tom . 2. Fisus cuncta sibi cessura pericula Caesar , Sperne minas , inquit , pelagi , ventoque surenti Trade sinum . Italiam si coelo autore recusas Me pete , sola tibi causa haec est justa timoris Vectorem non nosse tuum . Lucan . lib. 5. (s) Act. 27. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (t) Neminem equidem timeo praeter Deos immortales . Philippus Flamin . Lib. lib. 32. (u) Neh. 6. 11. (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joseph . lib. antiq . 12. cap. 18. (y) I will no longer live If Rebels life must give , said : that peerless Peer , stout North-Hampton whose memory yet lives in his right Noble posterity . (z) Varro loco non humili solum sed etiam sordido ortus est . Patrem lanium fuisse ferunt . Liv. lib. 22. (a) Illa nobilior animi significatio quamlibet magna canum & venantium urgente vi contemptim restitansque cedit , in campis & ubi spectari potest , idem ubi virgulta sylvasque penetravit acerrimo cursu fertur velut abscondente turpitudinem loco . Plin. lib. 8. Nat. Hist. cap. 16. (b) When one told Brutus he must fly , Omnino fugiendum respondit , verum manibus , & non pedibus ; & hoc dicto stricto gladio incubuit . Zonar . annal . tom . 2. (c) When one would have had Consalvus retired , Consalvus aeterna memoria dignis verbis magno animo rejecit , cum diceret optare se potius sepulchrum suum eadem hora pedem unum ulterius habere , quam paucos cubitos retrocedendo vitae suo spatio centum annos addere . Guiccard . lib. 6. (d) Nobilitatis soror humilitas . AEn . Syl. 1. cons. Basil. (e) In illis gratiae prior , in istis Humilitas amplior . August . Mat. 2. 11. Luke 2. 16 , 17. (f) Theod. lib. 5. cap. 18. (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in vit . Pomp. (h) Primus ex auro v●ste quaesita serici ac purpurae gemmarumque vim plantis concupinit . Aurel. Vict. De Dioclet . — Compertum habeo humillimos quosque maximè , ubi alta accesserunt , superbia atque ambitione immodicos esse . Hinc Marius patrum memoria , hinc iste nostrâ communem habitum supergressi . Id. Diocletianus edicto sanxit uti omnes sine generis discrimine prostrati pedes oscularentur , quibus etiam venerationem quandam exhibuit exornans calciamenta , auro gemmis & margaritis quod fecesse ante C. Caligulam memorant . Pomp. Laet. (i) Cranmerus un● cum comite Wiltoniensi in Italiam contendit , quibus ad Papam accedentibus servus servorum dei pedem osculandum extendit ; cunctantibus autem illis pusillus catulus qui comitis Wiltoniensis fuit ingressus locum cum pedem vidisset gemmis auroque lucentem , rem tam rarum lascivus dentibus apprehendit atque momordit — Fluddus hunc locum citans canem hunc non appellat , canem Protestantis , sed canem protestantem quasi , protestantium religio vel in cane esse posset . Francis. Mas. de minist . Anglican . lib. 2. cap. 9. (k) Sixtus V. dicere solebat se domo natum illustri . Domus enim in qua genitus erat cum lacero tecto ex magna parte esset discooperta a sole maximè illustrabatur . Cicarel . in vit . (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Hippol. (m) Augustus quendam joco corripuit ; quòd sic sibi libellum Porrigere dubitaret quasi elephanto stipem . Suet. in vit . (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. (o) Rarus in publicum egressus idque velata parte oris ne ●atiaret aspectum , vel quia sic decebat . Tacit. annal . lib. 13. (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (q) Pallas ( ajebat ) Nihil unquam se dominisi ●●u au●u ma●s significasse vel , si plura demonstranda ●ssent scripto usum ne vocem conseciaret . Taci●●●nnal . lib. 13. (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicet . chon . de Axucho . lib. 1. (s) Plut. in vit . Cym. (t) Liberalitis praecordia . Val. Max. l. 4. (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicet . chon . lib. 7. (x) Luk. 22. 25. (y) Lord was written Laford , and Lafh is that which we call Loaf , but signifieth Bread in general . So that he was a Laford or Lord that afforded bread . So Lady was written Laphdean , that is , a woman dividing or distributing bread . V●rst . (z) Domus ejus quasi quaedam munificientiae essicina . Valer. de Gil. Agrig . lib. 4. (a) Habuerat ille à patre relicta scriniae aureis argenteisque pro regionum diversitate numismatis reserta ; & quod sando vix cognitum , mall●o cuneata ; idque non avaritiae modo sed lusûs etiam ac contumeliae gratia . Hospites enim qui , permulti ad eum familiariter divertebant , sciscitabatur Cujusnam generis pecunia indigerent , respondentes ejus generis , ut in quam quisque provinciam iter haberet , adducebat ad scrinia & quantum v●llent capere jubebant frustraque conaros deridebat & hos sibi de amicis jocos captabat novo genere dissimulandae avaritiae jactandarumque epum. Laur. Vall. de duce Gand. lib. 3. Hist. Ferd. (b) Job 31. 17. (c) Interrogatus aliquando , Sonorum omnium , quem molestius audiret , Maxillarum inquit ossa frangentium . AEn . Syl. de Albico hist. Bohem. cap. 35. — Albicus jampridem dignitati cesserat cum familiam edentem bibentemque ferre non posset . cap. 42. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. lib. 4. cap. 1. (e) Non caede cuiusquam unquam laetatus , justis suppliciis illachrymavit etiam & ingemuit . Suet. in vit . Vespas . (f) Beneficium se putabat accepisse cum rogaretur ignoscere ; & tunc proprius erat veniae , cum fuisset major commotio irae : praerogativa ignoscendt erat indignatum fuisse . Ambr. de Theod. Senior . Cuidam ex necessariis aliquando sciscitanti , Cur neminem qui illi intulisset injuriam morte aliquando multasset sic respondit , utinam potius mihi potestas esset eos qui mortui sunt ad vitam denuo revocandi . Socrat. de Theod. Jun. lib. 7. (g) Dr. Hammond Annot. cap. Mat. V. 19. (h) Delator siquis extiterit fidelis , & per delationem eius aliquis fuerit proscriptus vel interfectus , placuit eum nec in fine accipere communionem . Si l●vior causa fuerit , intra quinquennium accipere communionem . Si catechumenus fuerit , post quinquennii tempora admittatur ad baptismum . Concil . Elibert . Can. 73. (i) Actum de praemiis accusatorum delendis . Thereupon Tiberius cries , Irritas sore leges — subverterent potius jura , quam custodes eorum amoverent . Tacit. annal . lib. 4. (k) Venaticos canes sanguine intestinisque captae ferae illecebrari à venatoribus utile est . Blond . lib. 7. triumph . Rom. (l) Tacit. ait genus esse hominum publico exitio repertum . Ibid. (m) Non audebant hominivorae bestiae admodum prolixo tempore ad corpora piorum accedere , sed in alios qui extrinsecus ipsas incitabant ferebantur . Euseb . lib. 8. cap. 7. Eodem tempore Gentiles in Christianos vialenter insultare qui se Philosophos praedicabant , frequentes concursa●e , nefanda quaedam mysteria obire , pueros qui nondum ex ephebis excesserant tum masculos tum foeminas quo exta eorum inspicerent mactare , illorum carnes degustare caeperunt . Socrat. lib. 3. cap. 11. Phamices ventre Cyrilli dissecto jecur gustant qui primum dentes deinde linguas amittunt . Theod. lib. 4. cap. 7. Labitur hic quidam nimiâ formidine cursum Praecipitans , capiturque : est illum in plurima sectum Frusta ac particulas , ut multis mortuus unus Sufficeret , lotum corrosis ossibus edit Victrix turba — Juvenal . Satyr . 15. (n) Non audebant hominivorae bestiae admodum prolixo tempore ad corpora piorum accedere , sed in alios qui extrinsecus ipsas incitabant ferebantur . Euseb . lib. 8. cap. 7. Eodem tempore Gentiles in Christianos vialenter insultare qui se Philosophos praedicabant , frequentes concursa●e , nefanda quaedam mysteria obire , pueros qui nondum ex ephebis excesserant tum masculos tum foeminas quo exta eorum inspicerent mactare , illorum carnes degustare caeperunt . Socrat. lib. 3. cap. 11. Phamices ventre Cyrilli dissecto jecur gustant qui primum dentes deinde linguas amittunt . Theod. lib. 4. cap. 7. Labitur hic quidam nimiâ formidine cursum Praecipitans , capiturque : est illum in plurima sectum Frusta ac particulas , ut multis mortuus unus Sufficeret , lotum corrosis ossibus edit Victrix turba — Juvenal . Satyr . 15. (o) Populi tyrannis eo forte perniciosior est quo periculosier ignorantia , quae nec pondus nec mensuram nec legem habet , quàm malicia quae tamen ipsa aliqua regula , aliquo fraeno , aliquo termino gubernatur . Guicc . lib. 2. (p) Prov. 12. 10. (q) 1 Cor. 1. 26. (r) Et herclè justè aestimantibus regem liquet bona naturae ejus fuisse , vitia vel fortunae vel aetatis . Curt. lib. 10. (s) Ut mira potentia per praedicatorum linguas claresceret prius mirabilius actum est ut eorum praedicamium meritum nullum esset . Greg. mor. lib. 33. cap. 21. (t) Esa. 49. 23. (u) Rev. 21. 24. (x) 1 Tim. 3. 15. (y) We have given unto God both for us and our heirs for ever . Mag. Chart. Offero Deo atque dedico omnes res quae in hac Chartula tenentur insertae — Si quis eas inde ( quod fieri nullatenus credo ) abstulerit , sub paenâ sacrilegii , ex hoc Domino Deo , cui eas offero atque dedico , districtissimas reddat rationes . Cont. 9. cap. 6. This was the manner of Dedication . (z) Rev. 12. 4. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicet . Chon . (b) Ovid. Ib. (c) Diocletian sought occidere Praesbyteros , Iulian Praesbyterium . Sir Edward Cook notes it , lib. 2. Report , fol. 44. (d) Gen. 47. 22. (e) 1 King. 18. 19. (f) Sacerdotiorum apud Romanos quinlaplex proventus , Beneficia , stipes , solutiones , donationes , damnatorum bona seu consiscationes . Vid. Blond . lib. 2. triumph . Rom. (g) Qui bonâ fide Deos colit , amat & Sacerdotes . Stat. Epist. praefix . libr. Syl. 5. (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicur . in Plut. Zeno said that the seed was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diog. Laert. (h) Nunquid non in semine tota arbor ? Vitium ergo seminis , vitium est totius arhoris . Chrysol . (i) Andronicus , reproved for his lust , puts it off with a jest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicet . annal . lib. 3. (k) Pabuli sapor apparet in lacte , & vini vis existit etiam in accto . Senec. Natur. quaest . lib. 3. (l) Fortes creantur fortibus & bonis . Est in juvencis , est in equis patrum Virtus nec imbellem feruces progenerant aquilae columbam . Horat. car . lib. 4. od . 4. (m) Generosa in ortus semina exsurgunt suos . Senec. Troad . (n) Nullo firmiore indicio sui seminis esse credebat quàm scritatis . Sueton. vet . Cal. (o) Alexandrum posses etiam in moriente matre cognoscere . Justin . lib. 14. (p) Stat. lib. 9. Thebaid . (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. lib. 2. polit . (r) Plurima vultu Mater in●st . Stat. lib. r Achil. Amilcarem viventem redditum sibi veteres milites credebant ; c●ndem vigorem in vultu , vimque in oc●lis , habitum oris lineamentaque intueri . L●v. de Hannibal . lib. 21. (s) Figura anchorae in faemore Salencui nata cum ipso parvulo fuit — sic filii nepotesque anchoram in faemore veluti notam generis naturalem habuêre . Justin. lib. 15. (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Nazian . car . (u) Virtutes cardinales radicaliter sunt à natura , sed completivè vel ab operum frequentia & perseverantia , vel à gratiae influentiâ & praesidentia vel ex utraque causa — equues ex sua naturali compositione ap●iudinem ha●et ad benè portandum & ambulandum ; sed illa aptitudo ad complementum potest reduci per ipsius equi assucsactionem , vel per ipsius sessoris industriam , qui scit fraeno equum suum ducere , vel per utraque . Bon. dist . 33. quaest . 5. resolut . (x) Virtutes cardinales radicaliter sunt à natura , sed completivè vel ab operum frequentia & perseverantia , vel à gratiae influentiâ & praesidentia vel ex utraque causa — equues ex sua naturali compositione ap●iudinem ha●et ad benè portandum & ambulandum ; sed illa aptitudo ad complementum potest reduci per ipsius equi assucsactionem , vel per ipsius sessoris industriam , qui scit fraeno equum suum ducere , vel per utraque . Bon. dist . 33. quaest . 5. resolut . (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . (a) Carthaginienses fraudulenti & mendaces non genere sed naturae loci , quod propter portus suos multis & variis mercatorum & advenarum sermonibus ad studium fallendi quaestus studio vocabantur . Ligures montani , duri & agrestes . Docuit ipse , Ager nihil ferendo nisi multa cultura & magno labore quaesi●um . Campani semper superbi bonitate agrorum & fructuum . Cicer. agrar . 2. Sunt tam civitatum quam sin gulorum hominum mores Gentesque aliae iracundae , aliae audaces , quaedam timidae : In vinum , in venerem proniores aliae . Liv. lib. 45. Legat. Socrat. lib. 4. cap. 23. Flagrat vitio Gentisque suoque Ovid. de Tereo . Cui Gentile nefas hominem revocare canendo . Stat. lib. 3. Thebaid . de Thessal . (b) Boeotum in crasso jurares aere natum . Horat. lib. 2. Epist. Athenis tenue coelum ex quo acutiores putantur Attici : crassum Thebis , itaque pingues Thebani & valentes . Cicer. de fat . (c) Alterum Demosthenem mater , alterum industria enixa est . Val. Max. lib. 8. (d) Disce puer virtutem ex me verumque laborem Fortunam ex aliis . — Virgil. AEneid . 11. Sis memor & te animo repetentem exempla tuorum Et Pater AEneas , & avunculus excitet Hector . Ibid. — Nec externo monitore petendus Virtutis tibi pulcher amor , cognata ministrat Laus animo . — Stat. Syl. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. lib. 10. (e) Erat haec stimulatio ingens , exprobrantibus rectis cotidiè , Imbecillem dominum intrare alienum triumphum . Plin. natur . hist. lib. 35. cap. 2. (f) Nihil aliud video in Nobilitate appetendum , nisi quòd nobiles quadam necessitate constringuntur ne ab Antiquorum probitate degenerent . Hieron . (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . AElian . de margarit . lib. 10. de animal . cap. 13. Legatur . Am. Marcel . lib. 23. (g) Deus excitat peculiares Heroicos motus & impetus , in quibusdam etiam non renatis . Chemnit . exam . de oper . Infid . (h) 1 Sam. 10. 11. (i) Amos 7. 14. (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . de Alexand . fort . lib. 2. (l) Judg. 9. 6. (m) Prov. 30.21 , 22. (n) Nobilitas blanda conciliatricula — . Omnes boni semper Nobilitati favemus , & quia utile est reip . nobiles homines esse dignos majoribus suis , & quia valet apud nos clarorum hominum & benè de repub . meritorum memoria etiam mortuorum . Cicer. pro S●xt . (o) Herodes cui Israelitarum genus nihil conserebat , conscientia ignobilitatis impulsus , generum eorum descriptiones exussi● : hoc se pacto nobilem futurum vatus , si nec alius quispium publicis commentariis ad wus , genus suum ad patriarchas , & proselytos , & advenas Israeli olim immix●os , referre possit . Euseb. lib. 1. cap. 8. (p) AEstimandum est unde obveniat tanta dignitas auro & argento ; cum & consanguineis quantum ad genus , & potioribus quantum ad utensilitatem , materiis praeferantur . Tert. de habit . mul. (q) Qui solas exstruere divitias curant , nihil volunt inter homines melius credi quàm quod ipsi tenent . Iactantur igitur quacunque ratione possunt literarum amatores , ut videantur illi quoque infra pocuniam positi . Petron. Quidam omnia prae divitiis humana spernunt , neque honori magno locum , ●neque virtuti putant esse , nisi ubi effusè affluant opes . Liv. lib. 3. (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . in Vit. Pomp. (s) Dum nullum fastiditur genus in quo euiteret virtus , crevit imperium Romanum . Liv. lib. 4. (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herod . lib. 6. (u) Id. lib. 6. (x) Montaig . Ess. lib. 3. cap. 5. (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Elect. (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Nem. Od. 11. (a) 1 King. 15. 4. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , AEsop to Solon : he replies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Solon . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , AEsop to Solon : he replies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Solon . (c) Non alibi fanctiorum virtutum exempla piorúmve facinorism , quàm in Italis animis cernas : & quod quidam de Attica dicebat , Nullibi vel atrocior cicuta est , vel suavius apes exactis digestisque floribus cellas implent . Barcl . icon . animor . part . 4. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Dion . (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat. in Plutarch . in vit . Demetr . (d) Vide ne dum pudet te parum optimatem esse , parum diligenter quid optimum sit eligas . Caecil . Ciceroni Epist. familiar . (e) Plutarch adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De nud . Poetis . (f) Epicurus fugere omnem disciplinam naevigatione quàm velocissimâ jubet . Quintil. lib. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem . in Laert. (g) Filium M. Ciceronis Pop. Romanus non agnosce● at loquentem . Sidon . Epist. 4. lib. 7. (h) Praedicere porcorum recens natorum qui praeclarè adulturi essent , aut contra : posse equis calcitrantibus prope assistere , usinos calcitrantes arte quàm longissime vitare , de mulis optimè judicare qui oneribus qui sessori commodissimè ferendo apti essent — Haec eius fuerunt prima aetate studia , quibus & postremis suis se●e jactavit temporibus — Adeo in literis componendis tardus erat & syllabis consiciendis ut librum alius facilius perlezeret quam ipse sui nominis elementa recenseret . Cedien . in Zonar . annal tom . 3. (i) Forte die quodam cum apud Ferdinandum inter Familiam controversia foret atà , altercatio , Uter praestantior in bello extitisset Hector an Achilles , intervenit Iohannes Ferandis quaesivitque Quaenam tanta omnium altercatio esset ? Nemo enim non alterutri parti aderat Ubi controversiam audivit , Absit , inquit , optime Rex , u● hoc apud te quaeri patiaris ; & fortissimum omn●um & longe praeclarissimum Hectorem cum faedo & stagitioso Achille comparari Quâ admonitione adductus Rex edixit , Siquis domi suae Achillem nominaret , continuò cum nunquam reversurum exploderent Castè quidem Rex & religiose● sed Iohannes imperitè sanè & indoctè . Val. lib. 3. hist. Ferdinand . (k) Epiphanius ait exorcistas fuisse interpretes linguae in linguam , sive in l●ctionibus , sive in colloquiis . Magdeburg . Cent. 4. cap. 7. (l) Gen. 19. 8. (m) Caligula called Silanus auream pecudem . Tacit annal . l. 13. Diogenes a rich man and unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diog. Laert. (n) Aiebat sibi sufficere centum viros qui canes & quingentos qui accipitres curent ; nec se cò stultitiae procossurum , ut velit alere hominum tantam multitudinem propter rem quandam vanam & novam . There were 7000 before imployed for that service . Chalocond . lib. 7. (o) Diogenes said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diog. Laert. (p) I lle in ea opinione erat ut putaret se ●cire quod quisquam in domo suâ scierit . Senec. de Clavisio Sabin . Epist. 27. (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diog. Laert. de Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diog. Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alexander Pindari familiae parfit & haec verba pro aedibus inscribi jussit . Ex prolegom . Schol. in Pindar . Literae non dico apud bonos sed mediocriter malos infularum loco sunt . Senec. Epist. 14. Alphonsus ac Ferdinandus . Hispaniae & Siciliae reges , alter à Tito Livio , alter à Q. Curtio valet●dinem amissam , quam à medicis non poterant , recuperarunt . Bodin . in proaem . ad method . hist. Scripsit Gregorius in Job , cùm crebris viscerum doloribus torqueretur , ad leniendos cruciatus quos fracta stomachi virtute & continuis lentisque febribus supervenientibus patiebatur . Sixt. Senensi . lib. 4. (r) Sardanapalus incidi jussit in busto , Haec habeo quae edi quaeque exsaturata libido Hausit , at illa jacent multa & praeclara relicta . Cicer. Tusc. quaest . lib. 5. (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herod . lib. 5. (t) Dii boni ! quas tenebras ex quo sulmine nasci passi estis ? Val. de African . filio . l. 3. (u) Eccl. 9. 2. (x) Hos. 13. 1. (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . Acarn . (y) Hic cum in medio patrum agmine constitisset eminens inter alios , velut omnes dictaturas consulatusque gereas in voce ac viribus suis , unus impetus tribunitios popularesque procellas sustinebat . Liv. l. 3. (z) Mat. 5. 34. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pluta . Sympos . lib , 1. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Mor. de pueror . Educ . (c) Anacharsis made but three cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. (d) Nos , nisi damnosi bibimus , moriemur multi . — Et calices poscunt majores . Horat. (e) Isa. 9. 5. (f) Excogitaveret inter genera cruciatus , etiam ut largá meri potione per fallaciam oneratos repente veretris deligatis fidicularum simul urinaeque tormento distende●et . Sueton de Tiber . in vit . (g) Not above three cups allowed in symposiis . Ter bibe — Auson . Excusare caepit morem quod amica se non dimisisset tribus nisi potionibus ex m●re siccatis — Synod . Nannetens . defined the same number . Democritus wrote a book , that four cups were not to be drunken . Some would have Magistrates look that none drink too much . Plato cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod toti Argei & oculei essent in convivarum compotationes . They were called likewise moduperatores . Legat. Commentator in Sedon . Apollin . qui nunc non est in manibus . Legi etiam alicubide Edgard quod clavos argenteos vel aureos v●sis affigi jussit ut dum metam suam quisque cognosceret non plus subserviente verecundia vel ipse appeteret vel alium appetere cogeret . (h) Psal. 78. 65. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian . Car. (k) Homerum siquis caecum genitum putet , omnibus sensibus orbus est . Paterc . (l) Homer . Iliad . 1. (m) Isa. 32. 8. (n) — cogit minimas ediscere sordes . Juvenal . de avar . Satyr . 14. (o) Job 31. 20. (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . de . imagin . deorum . in concion . (q) Esther 3. 5. (r) Tiberius Caesar dicebat consensisse medicos ut Nobilitatem Surrentino darent ; alioquin esse generosum acetum . Ca. Caesar qui successit illi , ' nobilem vappam vocabat . Plin. lib. 14. cap. 6. Nat. Hist. (s) Judg. 9. 13. (t) Dare , curialissimum est ; auferre autem quod ●i , quod contrarium est , rusticissimum . Alan . in Perald . (u) Pl●beis argemi , Nobili●us auri , Principibus gemma●am loco , literas esse debere dixit . Pius 2. in Plut. (x) Equidem beatos puto quibus deorum muncre datum est , Aut facere scribenda aut scribere legenda . Plin. ad Tacit. (y) Ego doctrina anteire mallem quàm copiis & opulemiis . Agel . lib. 20. cap. 4. (z) Hujus oratio fertur , ad Se●atum missa , tantum habuisse eloquentiae ut illi statua non quasi Caesari sed quasi Rhetori decerueretur . Vopisc . (a) Sigismundus interrogatus à principipibu● qui literas oderant , Cur homines obscuro generenatos ob literarum commendationem tanti faceret , respondit ; Se jure illos colere qui caeteris singularē dono divino autecellerent : Illos à Deo solo posse creari ; verum in sua potestate esse ut titulis & praediis nobiles faciat quoscunque & quandocu●que velit . Bucholcer . (b) Fere 2000 libros in 50 titulatim digessit operā Treboniani , Theophili , & Dorothei : & uberrimam legum materiam brevissimâ epitome , quae Institutionum titulo inseri●itur , contraxit : & ipse tamen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnium literarum expers . Magdeburg . Cent. 6. cap. 3. (c) Ad templorum aedificationem cum infinitis egeret pecuniis , stipendia liberalium artium Magistris olim constituta in omnibus Urbibus sustulit , quas vacan●i●us literarum ludis rusticitas invafit . Zonor . in vit . annal . tom . 3. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . AElian . hist. lib. 13. (e) Graeci Scenicos actores non parvo civitatis suae honore dignos existimaverunt . Aug. De Civit Dei. lib. 2. cap. 10. Romani cum artem ludicram scenamque totam probro ducerent , genus id hominum non modo honore civium reliquorum carere , sed etiam tribu moveri notatione censoriá voluerunt , cap. 13. Quomodo autem abjicitur scenicus per quem colitur Deus ? Et ●heatricae illius turpitudinis qua fronte notatur actor , si adoratur exactor ? — In hac disputatione hujusmodi ratiocinatio summam quaestionis absolvit . Proponunt Graeci , Si dii tales colendi sunt , profectò etiam tales honorandi sunt : Assumunt Romani , Sed nullo modo tales homines honorandi sunt : concludunt Christiani , Nullo igitur modo dii tales colendi sunt . Ibid. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . Epist. 127. (g) Hom. Iliad . 23. (h) 2 Kin. 10.15 , 16. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Olymp. od . 13. (k) Gerson — Legatur hujus disputationis epitome in Nauclero . Vol. 2. Gener. 37. (l) 2 Tim. 2. 4. (m) Mat. 28. 18. (n) Varii variè hanc rem tradunt . Cum multi delendum Atheniensium nomen , urbemque incendio consumendam , censerent , negarunt se Spartani ex duobus Graeciae oculis , alterum eruturos . Justin. hist. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch . in Vit. Lysandr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dunaeus in Orat. ad Reg. Jacob. (o) Varii variè hanc rem tradunt . Cum multi delendum Atheniensium nomen , urbemque incendio consumendam , censerent , negarunt se Spartani ex duobus Graeciae oculis , alterum eruturos . Justin. hist. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch . in Vit. Lysandr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dunaeus in Orat. ad Reg. Jacob. (p) Will. Cecill Lord Burleigh . (q) Matth. 19. 28. (r) Quid facies talem sortilus Pontice servum Nempe in Lucanos aut Thusca ergastula mittas At vos Trojugenae vobis ignoscitis & quae Turpia Cerdoni Volesos Brutosque decebunt . Juvenal . Sat. 8. (s) Juvenal . Sat. 8. (t) Homer . Iliad . lib. 10. de Hectore . (u) Omnis liberalitas studiorum quatuor nuis angulis tegitur . Tert. de pallio . (x) Sed Venale pecus Corithae : Sic posteritas et Hirpini si rara jugo victoria sedit . Nil i●i majorum respectus , gratia nulla Umbrarum — Juven . Sat. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. de Vit. & Virt. Conc. 1. Non datur Nobilitati palma sed cursui : deformior est victus , in quo & Nibilitas generis periclitatur . Ambros. lib. de Nabath . cap. 13. (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . (z) Majorum glo●ia posteris quasi lumen est ; neque bona neque mala eorum in becullo patitur . Salust . in bel . Jugur . Incipit ipsorum contra te stare parentum Nobilitas , claramque facem praeferre pudendis . Juvenal . Sat. 8. (a) Majorum virtus nunc vitia nostra sustentat . Senec. consol . ad Helvid . cap. 10. (b) — Miserum est aliorum incumbere famae Ne collapsa ruan● subductis tecta columnis . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. in cap. 2. Es. (d) Rev. 2. 13. (e) Ecclesiae quae nullum ex Apostolis vel Apostolicis authorem suum proferunt , ut multo posteriores ; quae denique cotidie instituuntur ; tamen in eadem fide conspirantes , non minus Apostolicae deputantur pro consanguinitate doctrinae . Tert. de praescript . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. in laud. Athan. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Hel. (g) Absurda est Sophistarum contra Nobilitatem calumnia , qui vulgaria etiam & omnibus notissima non considerant , nempe quod generandae sobolis gratia generosi equi & canes emu●tur ; item vitium & olearum & reliquarum arborum optima quaeque semina . Homini autem nihil ad futuram successionem generis Nobilitatem conferre putant , sed tantundem valere sive barbaram sive Graecam originem . Stob. Serm. 86. vide sis plura . * De Ulysse Homerus , Instillatae patris virtus tibi , tanquam assereret ad paucas seminum guttas paternae virtutis bona conslucre . Ibid. (h) Ex eodem naturae utero & Continen●●a nata est , & Cato . Valer. lib. 4. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Heracl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. Herc. sut . (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. (l) Mälo Venusinam quàm te , Cornelià mater Gracchorum , si cum magnis virtutibus affers Grande supercilium , & numeras in dotè triumphos . Tolle ti●um , preco● , Hannibalem , victumque Syphacem In castris , & cum to●â Carthagine migra . Juvenal . Satyr . 6. (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Niceph. Greg. lib. 7. (n) Doctrina vini promovet insitum , Rectique cultus pectora roborant . Hor. lib. 4. car . (o) Diogenes dicebat Medaeam sapientem non veneficam fuisse : Acceptis enim mollibus & effoeminatis hominum corporibus confirmasse ipsa , & exercitiis robusta ingentiaque reddidisse . Hinc samam emanâsse quod coquendo carnes in juventutem restitueret . Stob. de assiduit . (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de puer . educat . (q) Toga praetexta bis addita , ut ex purpurae rubore ingenuitatis pudore regerentur . Macrob. Saturn . lib. 1. (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ibid. (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato in Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . Orat. 28. (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Vit. Pyr. Urbem templum sibi visum , Senatum regum esse consessum dixit . Flor. (u) Charron . (x) Mat. 12.50 . and 6.156 . (y) John 4.34 . (z) Isa. 58.5 , 6. (a) Eph. 4.22 . Col. 3.12 . (b) Joh. 8. 36. (c) Psal. 51. 17. Heb. 13. 16. (d) 2 Cor. 6. 18. Joh. 1. 13. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Vit. Alex. (f) Ephes. 5. 8. (g) Ephes. 2. 3. (h) Luk. 16. 16,24 , 25. (i) 1 Thess. 5. 5. (k) Rom. 9. 8. (l) Mark 2. 19. (m) Matth. 8. 12. (n) Rom. 8. 17. (o) Rev. 21. 9. (p) Psal. 45. 9. (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herod . l. 1. (r) Matth. 23. 9. (s) Gal. 4. 26. (u) Jam. 1.18 . (u) Jam. 1.18 . (x) Isa. 66.9 . (y) 1 Cor. 4.15 . (z) Gal. 4.19 . (a) 1 Pet. 1. 23. (b) 2 Cor. 8. (c) Col. 3.10 . (d) 2 Pet. 1.4 . (e) Heb. 12.10 . (f) 1 Pet. 1.15 . (g) 1 John 3. 3. (h) Acts. 7. 22. (i) Nonne aspicimus quanto auro & argento & veste sufsarcinatus exierit de AEgypto Cyprianus , Doctor suavissimus & Martyr beatissimus ; quanto Lactantius , quanto Victorinus , Optatus , Hilarius . August . de doctrin . Christian. cap. 40. (k) Propriis pennis vulneramur : ex nostris enim armati conscriptionibus contra nos bella movent . Magdeburg . Cent. 4. c. 3. (l) Si ad Sanctos patres pro comparatione veniatur , instruit ut Hieronymus , destruit ut Lactantius , astruit ut Augustinus , attollitur ut Hilarius , submi●titur ut Joannes , ut Basilius corripit , ut Gregorius consolatur , ut Orosius affluit , ut Ruffinus stringitur , ut Eusebius narrat , ut Eucherius sollicitat , ut Paulinus provocat , ut Ambrosius perseverat . Sidon . Apoll. de Claudiano . Epi. l. 4. (m) His arguments are called fulmina by Vincent . Lirinens . (n) Loquitur diserta , sed magis fortia quam diserta ; neque tàm loquitur fortia , quàm vivit . Eras. (o) Exod. 15. 3. (p) Psal. 144. 1. (q) Psal. 18.32 . (r) 2 Tim. 1. 7. (s) Ephes. 6.12 . (t) Psal. 113.4.6 . (u) Raro genere exempli , altitudinem tuam humilitate sublimas Sid. Apel. de Felice lib. 2. Epist. (x) Gen. 18.27 . (y) Gen. 32. 10. (z) Prov. 30.2 . (a) Mark 1.7 . (b) Matt. 8.8 . (c) Ephes. 3.8 . (d) 1 Tim. 1.25 . (e) Luke 6.35 . (f) 1 King. 19.11 , 12. (g) Zach. 1.13 . (h) Hos. 2.14 . (i) Rev. 16. per totum . (k) Psal. 145. (l) 1 Tim. 6.17 . (m) Psal. 10.3 . (n) Gen. 18.1 . (o) Gen. 19.1 . Heb. 13.2 . (p) Num. 7.18 . (q) Es. 28.21 . (r) Hos. 11.8 . (s) Psal. 78.38 . (t) Psal. 87.2 . (u) Psal. 105.15 . (x) Mal. 11 1. (y) Luke 10.7 . 1 Cor. 9.13 , 14. Gal. 6.6.1 . Tim. 5.17 . (z) Luke 22.35 . (a) 1 Kings 17.4 . (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Nem. Od. 10. (x) Climach . (y) Mos est aquilae ut irreverberata acie radios solis aspiciat ; sed cum refectionis indigentia urgetur , eandem osulorum aciem quam radiis solis infexerat ad respectum cadaveris inclinat ; & quamvis ad alta evolet , pro sumendis tamen carnibus terram petit . Greg. mor. lib. 9. cap. 23. (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Hecub . Hac servo nocebit si ostenderis quis non sit . Alius libidini servit , alius avaritiae , alius ambitioni ; omnes spei , omnes timori . Macrob. Satur. lib. 1. (a) Multis saepe superbia luxuriae seminarium suit , quòd dum cos Spiritus quasi in altum erexit , Caro in infirmis mersit . Hi enim prius in secreto elevantur sed postmodum publicè corruunt ; quod dum occultis intumescunt molibus cordis , apertis cadunt lapsibus corporis . Greg. moral . lib. 26. cap. 12. (b) Simeon accusatus falsô stupri , ita esse assensus est , seque carnem gestare rem sanè quàm lubricam . Euagr. lib. 4. cap. 33. (c) Postquam semel hominis spiritum superbia cepit , mox se ad corruptionem carnis extendit : quod in ipsi quoque hominibus primis agnoscimus , qui dum post perpetratam superbiam pudendae membra co●egunt , patenter indicarunt , quia postquam apud semetipsos intus arripere alta conati sunt , mox in carne foras erubescenda pertulerunt . Greg mor. lib. 32. cap. 12. Gen. 3. 7. (d) Rom. 1.21 , 26 , 27. (e) Ecce earo mersit quos superba scientia sublevavit , & à volatu volucrum ultra appetitum lapsi sunt jumentorum : atque inde sub se prostrati sunt , unde super se ire videbantur . Greg. mor. lib. 26. cap. 12. Diabolus in eis quos ad stultitiae luxuriam excital , jumentum est . In eis quos ad nocendi maliciam inflammat , draco est . In eis quos in fastu superbiae quasi alta sapientes elevat , avis est . Id. mor. lib. 33. cap. 20. (e) Ecce earo mersit quos superba scientia sublevavit , & à volatu volucrum ultra appetitum lapsi sunt jumentorum : atque inde sub se prostrati sunt , unde super se ire videbantur . Greg. mor. lib. 26. cap. 12. Diabolus in eis quos ad stultitiae luxuriam excital , jumentum est . In eis quos ad nocendi maliciam inflammat , draco est . In eis quos in fastu superbiae quasi alta sapientes elevat , avis est . Id. mor. lib. 33. cap. 20. (f) Jam. 5. 17. (g) Gal. 5. 24. (h) Mat. 8. 32. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Climach . (k) Josh. 10. 18. (l) Phil. 3. 3 , 20. (m) Psal. 39. 6. (n) Exod. 32. 16 , 19. (o) Some say of Atlas , Quod elatus sit super nubila atque in viciniam Lunaris circuli . Plin. lib. 5. cap. 1. Others deny . Id. Mons hic verticibus petit arduus astra duobus , Nomine Parnassus , superatque cacumine nubes . Ovid. T is written of Olympus , Atho , and A●las , That they surmount all winds and clo●ds , and that the Pagan Priests sacrificing on those Mountains , do not finde the Ashes remaining of their Sacrifices blowen thence , nor washt off by rains , when they return ; yet experience resolves us , that these reports are fabulous . Sir Walt. Ral. lib. 1. os 1. part . (p) Mentes sanctorum transitoria cuncta despiciunt & sub se labi quicquid superbit , quicquid praeterit contemplantur , & quasi in quodam rerum vertice constitutae tanto sibi omnia subesse conspiciunt quanto semetipsos verius autori omnium subdunt , atque inde cuncta transcendunt , unde Creatori cunctorum vera se humilitate substernunt . Greg. mor. lib. 26. cap. 14. Legatur cap. 15. lib. 22. (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Pyth. Od. 1. (r) 1 John 3. 9. (s) Cant. 5. ● . (t) Judg. 16. 9. (u) Revel . 12. 1. Sancta Ecclesia , quia superni luminis splendore protegitur , quasi sole vestitur ; qui cuncta temporalia despicit , lunam sub pedibus premit . Greg. mor. 1. 34. c. 16. (u) Revel . 12. 1. Sancta Ecclesia , quia superni luminis splendore protegitur , quasi sole vestitur ; qui cuncta temporalia despicit , lunam sub pedibus premit . Greg. mor. 1. 34. c. 16. (x) Omnis doctrina Philosophorum sine capite & — (y) Ephes. 1. 6. (z) 1 Cor. 10.31 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Morel . in Stat. ex Libanio . (b) Rex regum Sapor , particeps syderum , frater solis & lunae ; Constantio Caesari , fratri meo , salutem plurimam dico . Am. Marcel . lib. 16. Qui cognata licet sibi astra fingens Phoebeâ tumeat propinquitate ; Mortalem hic tamen implet obsecrando . Sidon . de Persa . lib. 8. Epist. (c) Hebr. 2. 11. (d) Ephes. 2. 19. (e) 1 Joh. 1. 3. (f) 2 Cor. 13. 14. (g) Heb. 1. 14. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. mor. (i) 1 Cor. 4. 13. (k) Iam vero illud quale , quam sanctum , quod siquis ex Nobilibus converti ad Deum coeperit , statim honorem Nobilitatis amittit ? aut quantus in Christiano populo honor Christi est , ubi religio ignobilem facit ? — si honoratior quispiam religioni se applicuerit illicò honoratus esse desistit . Salv. de gubern . lib. 4. (l) Montaign . Ess. lib. 1. 24. (m) Ambros. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gord. in Basil. (o) Prudent . (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . in Chrys. Sanctus nec proprium nomen nec gentem , nec civitatem unde erat , neque servúsne vel liber esset ; sed ad cuncta interrogata Romanâ voce respondit , Christianus fum . Euseb. lib. 5. cap. 1. (q) John 4. 14. (r) 1 Pet. 4.14 . (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Julitta in Basil. (t) 12th king of ; Navarre , Montaigne in Ess. lib. 1. cap. 54. (u) 1 Sam. 28.20 . (x) Seneca de beneficiis lib. 3. c. 28. Proponit mihi inania Nobilitatis , id est , hominum arrogantium nomina ; qui non tam me impediunt quod nobiles sunt , quàm adjuvant quòd noti sunt . Cicer. orat . vol. 1. (y) Gen. 21.9 . (z) Heb. 12.16 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Psal. 7. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip ; Troad . (c) John 8.44 . (d) Gen. 21.10 . (e) Gen. 25.33 . (f) Gen. 27.36 . (g) Luke 13.11.1.16 . (h) Confitentibus . Dei filium imperabat lacere , ut operibus magìs quàm sermonibus Deus agnosceretur ; & tu Nobilem te dicis qui es factus ? Ambros. in Psal. 119. (i) Mat. 3. v. 9. (k) Abraham quidem salvatur ; sed te Nobilitas generis non salvabit , nisi fidem servaveris . vid. plur . in Ambros. ibid. (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Phoenis . (m) Heb. 12.14 . (n) Acts 8.10 . (o) 1 Cor. 13 . 2● (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutar. praecept . nuptial . (q) Phil. 3.14 . (r) Rom. 2.7 . (s) Heb. 11.2 . (t) Deut. 4.6 . (u) Jam. 2.15 . (x) 2 King. 2.12 . (y) Rev. 19.8 . (z) John 6.33 . (a) 1 Cor. 7.23 . (b) Col. 2.14 . (c) 1 Cor. 4.13 . (b) Mat. 3. 17. (c) Act. 7. 5. (d) Col. 1. 12. (e) 2 Pet. 1. 4. (f) Ephes. 4. 18. (g) Heb. 12. 10. (h) Scribit haec Philo de religiosis in AEgypto . Videtur viris istis universa legis Scriptura animanti similis esse , ita ut superficies verborum corporis , sensus vero in verbis reconditus animae sit loco , quem ipsorum religio praecipuè quasi per speculum nominum eximiam sententiarum pulchritudinem relucentem observans contemplari cepie . Euseb. lib. 2. cap. 18. (i) Explica totos fastus , constitue omnes currus triumphales , nihil tamen morum principatu speciosius reperies . Valer. Max. lib. 8. Haud parvae rei judicium senatunt tenebat , qui vir optimus in civitate ess●t . Veram certè victoriam ejus rei sibi quisque mallet quàm ulla imperia honoresve suffragio ceu Patrum , ceu Plebis delatos . Liv. lib. 29. Hic honor habitus Scipioni Nasicae . Vid. lib. 30. (k) Nulla ingenia tam prona ad invidiam sunt , quam eorum qui genus ac fortunam suam animis non aequant , quia virtutem & bonum alienum oderum . Liv. lib. 35. (l) Inter Agathaltos & Achanthides tantum est odium , ut , si sanguis corum vi misceatur , continuò secernat se ac dissiliat : Sic inter Patricios & Plebem , siquando pro rerum usu conjungan tur & conspirent , durat tamen usque odium naturale . Cornel. à Lapide citat . tanquam ex Plutarch . in cap. 30. Proverb . (l) Inter Agathaltos & Achanthides tantum est odium , ut , si sanguis corum vi misceatur , continuò secernat se ac dissiliat : Sic inter Patricios & Plebem , siquando pro rerum usu conjungan tur & conspirent , durat tamen usque odium naturale . Cornel. à Lapide citat . tanquam ex Plutarch . in cap. 30. Proverb . (l) Inter Agathaltos & Achanthides tantum est odium , ut , si sanguis corum vi misceatur , continuò secernat se ac dissiliat : Sic inter Patricios & Plebem , siquando pro rerum usu conjungan tur & conspirent , durat tamen usque odium naturale . Cornel. à Lapide citat . tanquam ex Plutarch . in cap. 30. Proverb . (m) Quod ex aliená vir●u●e sihi arrogant ; id mihi ex meâ non concedunt . Sic queritur Marius in Salust . (n) Amos 9. 7. (o) Es. 1. 23. (p) Hos. 9. 15. (q) Ezra 9. 2. (r) Neh. 3. 5. (s) Et centum Graecos curto centusse licetur . Sic in Poet. Pers. Sar. 5. (t) Jude vers . 6. (u) Quamvis internae felicitatis beatitudinem perdidit , naturae sa●en suae magnitudi●em non amisit ; cujus adhuc viribus humana omaia superat . Greg. mor. de diab . lib. 34. cap. 13. (x) Prov. 12. 16. (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . Orat. 28. (z) Pendentem summae capream de rupe videbis : Casuram speres , decipit illa canes . Matt. lib. 13. (a) 2 Thess. 1. 10. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. orat . 20. (c) Mat. 5. 40 , 47. (d) 2 Pet. 1. 5. 6. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (f) Virg. AEneid . lib. 1. Accommodat hunc versum etiam Seneca Catoni : qui talis fuit Caesari & Pompeio , qualis Achilles Agamemnoni & Priamo . Epist. 104. (g) Juven . Satyr . 8. (h) 2 Tim. 4. 8. (i) Homer . Iliad . 6. (k) Herba generi respondet suo . Tu non respondes tuo ? Tritici granum sparsum terrae , generis sui gratiam reddit : & tu degeneras ? Fruges non adulterant sui sinceritatem seminis , tu adulteras puritatem animae , vigorem mentis , corporis castitatem . Ambros. Hexam . lib. 3. cap. 7. (l) Propinqui à manu ejus annulum , in quo caput Africani sculptum erat , detraxerunt . Val. Maxim. lib. 3. cap. 5. (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xiphil . in Neron . (n) Ephes. 5. 12. (o) Ephes. 5. 3. (p) Revel . 18. 2. (q) Nero ut faciendis scelerihus promptus , ita audiendi quae fecerat insolens erat . Tac. annal . lib. 15. (r) Esa. 1. 10. (s) Ephes. 4. 30. Es. 63. 10. Ezek. 16. 43. (t) 1 Pet. 1. 15. (u) ●1 Pet. 2. 9. (x) Qualis ( malùm ) Deus isle est , qui tàm impuros ex se filios & sceleratos genuit ? Si pater siliorum similis , minimè profecto bonum esse oportet . Benz. (y) Sir W●lt Raleigh in his Preface to the Hist. of the World. (z) Jer. 7 9 , 10 , 11. (z) Hypocritae re● . virtuti intimae ad de corem sumunt visioni externae ; & qui ant supernum jud cem nu di conscientiae in in fidelitate consiscunt ante humanos oculos professione sancta ver bo tenus palliantur Gregor . moral . lib 25. cap. 15. (a) Psal. 50. 21. (b) 1 Pet. 1. 17. (c) Ephes. 5. 1. (d) Nomen congruat actioni , actio responde at nomini : ne sit nomen inane & crimen immane , ne sit honor sublimis & vita desormis , ne sit deifica professio & illicita actio . — Ne sit gradus exceisus & deformis excessus . Ambr. de dig . Sacerd. (e) Gestabat de collo suspensam in pectus auream laminam , in quâ nomen & imago patris insculpta erat , quâ subinde memoriam ejus refricaret , & quicquid vel faceret , vel loqueretur , sic ageret quasi inspiciente omnia & exaudiente patre . Chromer . de Bolesho lib. 6. de reb . Polon . (f) Heb. 12. 9. (g) Deut. 28. 10. (h) Es. 61. 9. (i) Si hominibus laetum est & gloriosism filios habere consimiles ; & tunc magis generasse delectat , si ad patrem lineamentis paribus soboles subsiciva respondeat : quanto major in Deo Patre laetitia est , cum quis sic spiritaliter nascitur , ut in actibus ejus & laudibus divina generosilas praedicetur ? Quae justitiaē palma est ? quae corona ? esse te talem de qu● Deut non dicat , Filios genui & exaltavi , ipsi autem spreverunt me . Cyp. de zel . & livor . Isa 1. 2. (k) 2 Epist. John , verse 4. (l) Judg. 7. 16. (m) Es. 63. 8. (n) Es. 44. 20. (o) Psal. 116.3 . (p) Heb. 12.39 . (q) Mal. 3.17 . (r) 2 Cor. 8.23 . (s) Esai . 4. 5. (t) Viginti clarissimarum familiarum imagines antelatae sunt , Martii , Quintii , aliaque ejusdem Nobilitatis nomina ; sed praefulgebant Cassius atque Brutus , eo ipjo quod essiigies eorum non visebantur , Tacit. Annal. lib. 3. (u) Summa apud Deum est Nobilitas , esse clarum virtu●i●us , Quid apud Deum ● viris Nobilius Pe●ro ? qui piscator et ●●●per fuit . Quid in ●oeminis beatâ Mariá ●llustrius , quae spo●sa ●a●ri ●escri●itur ? Sed ●li pisi atori et pau●eri caelesiis r●g●i à ●hristo creduntur cl●es : bac sp●risa sa●i mer●i esse mater ●●ius à quo ipsae cla●s dilae sunt , H●r . p. 18. ad Celant . (x) 1 John 3. 2. (y) Exod. 115. 1. (z) Ephes. 5. 26,27 . (a) Psal. 68.13 . (b) Cant. 1.5 . (c) Dan. 12.3 . (d) Dan. 12.3 . (e) Matt. 13. 43. (f) 2 Cor. 3.10.11 . (g) Jam. 1.9,10 . (h) Non patruum sihi Othonem fuisse , aut oblivisceretur unquam aut nimium meminisset , Tacit. Histor. lib 2. (i) Jer. 9.23.24 . (k) Es. 43.3 . (l) Theodosius magis se gaudere dixit , quòd membrum Ecclesiae Dei esset , quàm quod in terris regnaret , Ambros. (m) Sacrosancta majestas quae ritu sacerdotum ungitur , unde Christi vocantur , non necesse habet post haec titulo Equerii decorari , exili , frivolo , & ex ignorantiâ nato . Ausim dicere , quod pace tum aliorum , tum praecipuè , Regum , dictum sit : Con●umeliam Regiae Majestati faciunt , qui ha●c dignitatem , si hoc nomen meretur , suscipiunt ; non secus atque si supra diadema sertum ex rosis , floribusque suspenderent , Laur. Val. de Ferdinand . equerio facto lib. 3. (n) Lewis IX . being askt by his Lords , What title of honour he would assume , as the Roman Emperours and Kings of France in remembrance of their Acts and Victories ; answered , My greatest victory was obtained against the Devil when I was baptized in the Church of Poissi . And in his familiar Letters he did not entitle himself King of France , but , King of Poissi . (o) Generari & nasci à Principibus fortuitum , nec ultra aestimatur . Galb . ad Pisonem in Tacit. lib. 1. histor . (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. lib. 5. polit . (q) Vides quàm pauci sunt principes boni , ut benè dictum sit à quodam mimico scurrâ , In uno annido bonos principes posse perscribi atque depingi . Flav. Vopisc . in vit . Arelel . (r) Luke 10. 20. (s) Jer. 17. 13. (t) Haec verba Nobilis quidam qui Atheisticè vixerat , voluit monumento suo inscribi , Haec mihi porta ad Inferos . AEn . Syl. (u) Gen. 28. 17. (x) 2 Pet. 1. 11. (y) Gen. 32. 28. (z) Revel . 13. 2 , 3. (a) Hic Imperator virtute tàm eximius ex Dei sapientiá mortali hominum generi donatus fuit , tanquam res quaedam peregrina quae homines in admirationem traduceret . Euseb. in Vit. Const. lib. 3. cap. 2. (b) 2 Cor. 5. 4. (c) Mat. 13. 12. (d) Rom. 9. 30,31 , 32. (e) Job 29. 14. (f) Fortunatus de Felice Episcop . Gallican . urbis Nannet . Magdeburg . Cent. 6. cap. 10. 
A64251	----	Peter his repentance shewing, among other things, these two points for edification I. what weakenes remaines in Gods owne children, especially in times of triall and danger, and to, what little cause they have to trust their hearts, or be confident of themselves, but get to be strong in the Lord, and in the power of his might. II. what is the power of Gods grace and covenant, for renewing His children by repentance, and so, what encouragement they have to return after every fall, and goe on in their course of watchfulnesse, humiliation, prayer, and magnifying of Jesus Christ / by Dr. Thomas Taylor. Taylor, Thomas, 1576-1632. 1653 Approx. 304 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A64251 Wing T569 ESTC R20311 12444288 ocm 12444288 62178 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64251) Transcribed from: (Early English Books Online ; image set 62178) Images scanned from microfilm: (Early English books, 1641-1700 ; 948:31) Peter his repentance shewing, among other things, these two points for edification I. what weakenes remaines in Gods owne children, especially in times of triall and danger, and to, what little cause they have to trust their hearts, or be confident of themselves, but get to be strong in the Lord, and in the power of his might. II. what is the power of Gods grace and covenant, for renewing His children by repentance, and so, what encouragement they have to return after every fall, and goe on in their course of watchfulnesse, humiliation, prayer, and magnifying of Jesus Christ / by Dr. Thomas Taylor. Taylor, Thomas, 1576-1632. 73 p. Printed for John Bartlet ..., London : 1653. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Puritan authors. Grace (Theology) -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion PETER HIS REPENTANCE . Shewing , among other things , these two Points for edification . I. What weakenes remaines in Gods owne Children , especially in times of triall and danger ; and so , what little cause they have to trust their hearts , or be confident of themselves , but get to be strong in the Lord , and in the power of his might . II. What is the power of Gods grace and Covenant , for renewing his Children by repentance ; and so , what encouragement they have to return after every fall , and goe on in their course of Watchfulnesse , Humiliation , Prayer , and magnifying of Jesus Christ. By Dr. THOMAS TAYLOR . ROM . 11. 12. Be not high minded , but fear . Non proponitur tibi exemplum cadendi , sed si cecideris , resurgendi , Ambros. in Psal. 51. Sit casus majorum , tremor minorum . LONDON : Printed for John Bartlet , dwelling at the signe of the guilt Cup neere St. Austins Gate , 1653. PETERS REPENTANCE . MARKE 14. 27. And Jesus saith unto them , All ye shall be offended because of me this night : for it is written , I will smite the Shepheard , and the Sheepe shall be scattered . Vers. 28. But after that I am risen , I will goe before you into Galilee . Ver. 29. But Peter said unto him , Although all shall be offended , yet will not I. Ver. 30. And Jesus said unto him , Verily I say unto thee , That this day , even in this night , before the Cocke crow twice , thou shalt denie me thrice . Ver. 31. But he spake the more vehemently , If I should dye with thee , I will not denie thee in any wise . Likewise also said they all . IT hath beene said of old , that the Patriarkes and holy men of God instructed the Church as well when they erred and fell into sinne , as when they delivered wholsome and sound Doctrine . Which may be particularly instanced in the Apostle Peter , who in his two Epistles hath left us very good instructions for our Faith and Obedience , and against Deceivers : and in these passages of the Gospell is propounded to us as a Patterne of humane frailty in his fall , and of Divine power in his rising and repentance ; both which instruct Believers concerning the strength of corruptions remaining in them , concerning the weaknesse of their graces , their need of renewing faith and repentance , their need of humility , feare and watchfulnesse , the mercy of a pardoning God , what thankfulnesse they should returne for that mercy , and for the certainty of persevering in the estate of grace , though with many failings and hoblings in the way . But first in generall , concerning all the Disciples ; we have here a Prediction of their dispersion , ver . 27. all of them offended in him : together with a confirmation of it by a testimony of the Prophet Zacharie , the Shepheard smitten , and the Sheepe scattered , ver . 28. To which Christ subjoynes a consolation , namely that he and they should have a joyfull meeting together againe after his Resurrection ; with the place where , in Galilee . Particularly of Peters fall ; first we have the occasion of it , that is , his rashnesse , saying once or twice , he would sticke to Christ though all should leave him , ver . 29. Then our Saviours checke thereto , ver . 30. first admonishing him of his fall , thou shalt deny me : secondly , the determinate number of his fals , thrice : thirdly , the time , this day , even this night . Fourthly , the signe he gives him , before the Cocke crow twice . Whereunto Peter replyes more stifly , ver . 31. to dye with him rather then deny him . Afterward , when this prediction is to be acted ; we have first the Occasion of Peters fall , partly in his going into the Priests Hall and warming himselfe by the fire , partly in the Priests Maids , who charged him with adhering to Christ , ver . 66 , 67. Secondly , his fall it selfe , ver . 68. whos 's particulars with the circumstances and aggravations , we shall meet in treating of the words . Lastly , for his Repentance ; we have first the time , then : secondly , the meanes , both externall , the crowing of the Cocke , and Christs looking backe upon Peter ; and internall , Peter remembred the words of our Lord , and weighed them well : thirdly , the manner of his Repentance , he went out and wept bitterly . In all which we shal finde usefull notes and instructions for the use of edifying , that we may avoyd the like falling into like dangers ; or , if we fall , we may at least recover all by the like repentance . And first of our Saviours Prediction . All yee shall be offended because of me this night , &c. ● HE predicteth both their fall and rising , their sinne and his grace , that they might not despaire though their sinne were great ; but come againe by repentance , and take hold of his grace . Note 1. How Christ is a rocke of offence ; he saith not , you shall be offended by me , but in me . In my infirmity , humanity and base estate ; for Christ was never a cause active of offence , never gave just cause ; but passively , an occasion of offence , as a rocke offends no man , but a blinde Man fals and offends at the rocke ; Not properly and Actively , but accidentally and Passively ; so Christ offends none : but so many are the scandals about and concerning Christ , as he pronounceth him blessed that is not offended in him . 1. Some are offended at the basenesse of his Birth ; Is not this the Carpinters Sonne ? 2. At the place of his Education ; Can any good come out of Galilee ? 3. At his Doctrine ; these are hard sayings , who can beare them ? 4. At his Miracles ; he casts out Divels by Belzebub . 5. At his conversation as too licentious , Mat. 11. Johns Disciples Fast , &c. A Wine-bibber , Glutton . 6. At his Company ; He converseth with sinners , Luke 5. 7. At his Allegiance ; that he payes not tribute , Mat. 17. 8. At his Crosse and Passion ; We Preach Christ crucified , a scandall to the Jews . But what marvaile of all this , that Scribes and Pharisees , blinde guides , and blinde People led by them , take offence by Christ , when even his Disciples and all they take offence at his lowe estate and Passion , immediately before warned by his own mouth ? But see how prone we are to offend our selves in Christ ; say not as the Jewes , Had we lived in the dayes of our Forefathers , we would not have slaine the Prophets ; so , had we Christ among us , we would not be offended ; for every one almost is offended in him : Thus ▪ Christ comes in the Preaching of the Word ; but that is a breach and foolishnesse , yet without this foolishnesse of Preaching you shall never be saved ; thou wouldst have heard Christ on earth hadst thou lived ; no ; He that heareth you , heareth me ; and contrary . Whatsoever Christ speakes , thou wouldest not be offended ; but nothing the Minister speakes but offends thee . If Christ should bid thee leave thy Usury , thou wouldst not be offended at him . If his Minister in his name bid thee , it offends thee . If Christ should say to thee , sweare not at all , loue your enemies , in giving honour go one before another , redeem the time , play it not away , put off vaine fashi●● in Apparell , &c. you would not be offended . But he hath said it , and his Preachers cannot speake it after him , but thou art offended . If Christ should bid thee take up his Crosse and follow him , thou sayest thou wouldst not be offended ; but the Crosse of the Gospell so offende thee , thou wilt rather part with the Gospell then suffer a word of disgrace for thy profession ; is not this to be offended at Christ ? Christ comes in his Servants that hold forth the word of life by holy profession , and expresse the vertues of Christ , and abstain from the evils of the world ; thou abhorrest them , canst not abide them , a packe of dissemblers ; thou wouldst be an enemy to Christ and his Apostles . Note 2. Marvaile not that the most of the world be offended at Christ this day ; if the Apostles could be so offended at his very person , how much more the world at his profession ? as in the dayes of the Jewes , Isay 8. 18. Behold , I and the Children thou hast given me , are as signes and wonders in Israel . Christs owne Disciples who were mirrours in the world , were counted monsters in the world ; and those that lived as Angels , were as gazing stocks to men and Angels , 1 Cor. 4. 9. The holy religion of Christ was once everywhere counted as Heresie , Acts 28. 22. so is it among Christians ; but shall we count it Puritanisme , which is a vile Heresie ? or is the Doctrin which we Preach and you professe a Sect ? if it be a Sect , better be no man then not of this Sect. Note 3. Comfort to godly Preachers and professors of Religion ; if the world be offended in them , it was so in their head before them . And the servant is no better ; and they are offended in them that would be offended in Christ himselfe ; be content as Christ ; and for no other cause in them then that in Christ , and the light being the same , if it offended in the Head , it will in the Members ; Christs Doctrine tended to Mortification , and crossed wicked mens lusts ; if thine doe so , as the world was offended in him , so will it in thee . Christs life was holy and innocent , and actually reproved the corruptions of the world , and this was another cause of offence . If thy life doe so , all loose persons , Teachers or others will be offended in thee ; Christs Ministry was powerfull against sinne , not as the Scribes , but with Authority ; this was an eye-sore to blinde guides . If thine be so , then it will be an offence and pricke in the eyes of numbers . Christs whole course was so gracious , so profitable , as God testified with him everywhere that he was with him ; here was a matter of envie : If God testifie with thee , envious men will testifie against thee ; For if we let him alone , all men will beleeve in him . Note 4. Let our care be , that the world may not justly be offended by us ; and if in us , it was our Lords case , and our comfort shall be , men are not so much offended in us , as in Christ in us . Christ never offended any man , yet what loads of slanders carried he to sanctifie ours ? Quest. How should a Christian subject to offence carry himselfe , to stop the mouthes of wicked men , when nothing he doth never so carefully and justly , but is traduced , himselfe slandered , wronged , abused ? Surely thus we must resolve : 1. That innocency , wisdome , goodnesse , will not free us against the worlds malice , no not if it were equall with Christs , no more then it did with him ; but before Gods tribunall and equall hearing of men . 2. That Dogs will bark at Strangers , though they neither make nor meddle with them ; and a wise Traveller ( shall make himselfe worke enough to stop every Dogges barke ) will goe on his way , and esteeme it as the barke of Dogges . 3. Labour to give no offence ; and if Christ in thee offend any , let them stumble and fall ; for to this they were appointed . Note 5. A R●● for the choice of our Religion , or the triall of it . Christian religion is a generall offence to the wicked , as Christ the subject of it ; most of the world are offended with it , as Christ himselfe was left of followers , friends , Disciples , kinsfolkes ; and ever suspect that way the most walke in , that is the broad way ; the greater part still is against the better part . Few shall be saved , few beleeve , few finde the narrow way ; Christ hath but a few Disciples , and they for a time offended in him too . Dislike not that Religion which hath but a few ; a few haire braind fellowes onely run to Sermons , and are so precise , say some . But choose thou the broad way at thy perill , and esteeme thy Religion as the Papist his , by Multitudes . Good men must choose theirs by Truth , and that is a deare commodity in the hands of a few ; and you must make this your wisdome to goe rather by the guide of a few that have their eyes to see their way , then of Multitudes that are blinde and discerne nothing . For it is written , I will smite the Shepheard , and the Sheepe shall be scattered . COnfirmation of the former Prediction , by a testimony of Zachary 13. 7. Christ gives here a twofold reason of the Disciples scandall . 1. It was foretold ; the Prediction must be accomplished . 2. Because the Shepheard was to be smitten ▪ they as Sheepe must be scattered . The Scope of which place is , to prove Christ the true Pastor of the Flocke , even by his smiting and abasement ; and so most aptly alledged that the Disciples might have matter of strength and comfort thence where they stumbled and offended themselves . How different Divine conclusions are from humane , and how contrary Gods spirit is from mans in drawing conclusions ! Humane reason saith thus , Christ is smitten , and therefore he is not to be longer followed as a Guide : the Disciples themselves fall off from him ; but Divine reason concludes cleane contrary ; Christ is smitten , and therefore is the Shepheard to whom the Sheepe ought to cleave and not scatter themselves ; so Isaiah 53. 4. Because he was smitten of God and humbled , proves him to be our Messiah and Redeemer . Reason saith , That is not the true Religion which is so opposed and contradicted by Jewes , Turkes , Papists , held but by an handfull of men ; the Spirit saith , that is true Christianity which is so resisted ; never was the Sun so beset with darke clouds as Truth with oppositions . As therefore that Christ is the true Messiah , because he is a signe of contradiction , whom now Herod seekes to kill , the Scribes and Pharises are deadly enemies unto : so is that true Christianity , which the world opposeth . Humane reason saith , That cannot be the true way which so few walke in ; can so many Ages , so many great Persons be so deceived ? the Spirit faith , therefore it is the right way , because so few finde it ; not many great ones , wise , learned , &c. as not many , but a few meane Fisher-men followed Christ himselfe . Reason saith , they cannot be deare to God , who are so afflicted and smitten ; the Spirit from thence concludes them Sons of God , Heb. 12 , 6 , 7. Vse 1. Vnsafe therefore it is to follow our reason for our guide in divine things ; no , be ordered by the word and rules , of Religion . 2. And we learne to deny our selves which is the first lesson in Christianity , Mat. 16 , 24. I will smite the Shepherd . WHO is the Shepherd ? Christ himself , Iohn 10. I am the good Shepherd . Christ hath as many names as Benefits . 1. He redeemed us , and thence called the Redeemer of Israel . 2. He rules us by his Spirit and grace , and thence called the King of the Church . 3. He feeds us , and called thence the Bread of life . 4. He refresheth us , and thence called the Water of life . 5. He enlightneth us , and thence called the Light of the World. Iohn 8. 12. 6. He eternally appeaseth the Father , so called our high Priest , and here our Shepherd . Quest. Why ? Answ. Because promised , Ezek. 34. 23. I will set up one Shepherd over them , and he shall feed them , and accordingly performed all , offices of a good Shepherd . So here called a Shepherd , a name of great love and sweetnesse . 1. As descending of ancient Patriarks who were Shepherds , and they Types of him , Abel , Jacob , David , Moses . 2. He knows his Sheepe , and markes them for his owne . Iohn 10. 3. 14. And God sets his seale on them , 2 Tim. 21. 19. knows them by name , as Cyrus his Souldiers . 3. He feeds their Soules and bodyes in greene pastures , Psal. 23. and drives them to the sweet streames and waters of comfort , by the paths of grace and righteousnesse . 4. Defends them from the Wolfe and enemies , being timorous , simple , weake , shiftlesse creatures , to flye , resist , or save themselves ; as David met the Lyon and Beare , and slew them , and saved the Sheepe , 1 Sam. 17. 34. so this Shepherd goes on to meet the Adversaries , and to give his life for the sheepe . Oh wonderfull love , and accordingly to be much magnified ! this good Sheepherd watcheth over his Flocke with his eye never absent day nor night , sleepeth not by night as other Shepherds , but keepeth our bones , Psal. 34. 20. numbers the haires , Mat. 10. 30. observeth Enemies and turneth them back , Psal. 56 9. One Sheep may forget another , as the Butler did Joseph , but Christ cannot forget any of his Flocke . 5. Nourisheth the young and tender Lambes , Isa. 40. 11. breakes not bruised reedes , suffereth not his to be tempted above their strength . Seekes them straying , rejoyceth in finding , as in the Parable of the lost Sheep ; seekes and saves them that are lost , cures the diseased ; if the diseased be contagious , removes it till it be cured , washeth them in the streames of his blood , and every way saveth . 7. He bringeth them to the Fold 1. Of grace . 2. Of glory . So of Christs Title . 2. This Shepherd must be smitten ; namely , with ignominy , reproach , grievous strokes , death and the Sword ; so in Zachary , Sword , arise and smite , &c. Quest. What had he deserved ? Answ. He was fellow of the Lord , not onely in familiarity of grace , but conformity of nature ; for none can be Gods fellow which is not of the same nature ; what fellowship betweene abhorring natures ? therefore he was more pure then the Sun , and no spot in him from top to toe , but all perfection of grace ; he was not therefore smitten for his own sake , but ours ; so Isa. 53. 5. he was wounded for our transgressions . 3. Who smit him ? I will smite him . Object . The Original in Zachary saith ; Sword smile , and rise upon the Shepherd . Sol. The Evangelist or our Saviour respecting sense rather then words , thus changeth them . 2. The Prophet speaketh prophetically , Allegorically , obscurely , in a compared sense . But now the accomplishment of a Prophecy being the best Expositor , he spe●ks according to the accomplishment plainly and without obscurity . 3. In both Phrases nothing else is signifyed but that all that trouble and persecution of Jesus Christ was moved according to the will and counsell of God , as Act. 4. 28. Herod and Pilate met to doe whatsoever thy hand and counsell determined : the Prophet in the commandement to the Sword expresseth the counsell of God ; the Evangelist the hand of God in the death of Christ. Object . But he was smitten by the high Priests and Jewes who slue him . Answ. The hand and action of God was in it latent , the actions of the instruments were apparent , Gods hand was secret and hid to them , and therefore they sinned highly in bringing Gods purpose to passe . Object . That God had a counsell ordaining and permitting this sin we grant ; but that he had a hand in the sin , is hard to say . Answ. Saint Luke addeth also , that God had a hand in this action , but more improperly then counsell ; for this hand wrought not with them in the sin , but moderated , guided , restrained and over-ruled the sin to his glory and Christs advancement . Vse 1. In that Christ is the Shepherd , comfort our selves in his 1. Love. 2. Care. 1. Love ; more Love is included in this word Shepherd , then if he should call himselfe our Father , Brother , Kinsman ; the good Shepherd gives his life for his Sheepe , which every Father and Brother will not doe . 2. Care ; the Sheep need care for nothing but the Shepherds presence , Psal. 23. The Lord is my Shepherd , I shall want nothing ; that is , nothing that is needfull and good ; Jacob was a carefull Shepherd as any was , yet lost some Sheepe ; some lost , some stolne , some torne , Gen. 31. 39 , 40. But the care of this Shepherd is such as he loseth none whom he hath chosen . Iob. 17. 12. Moses was a carefull Shepherd of Gods People , but sometimes weary , sometimes grudged at the great burden and charge , Numb . 11. 11. But Christ was obedient even unto the death . Vse 2. In that Christ was smitten with the Sword ; learne patience in all afflictions and crosses , ordinary and extraordinary , Heb. 12. 2. Run with patience the race before us looking at Jesus . Are we smitten with tongues of men , swords of men ? so was the greene Tree ; the dry may be contented . 1. He suffered for no necessity or desert , but by voluntary humility ; we deserve even fiery tryals . 2. He not for his cause , but ours , and shall not we for his ? 3. He despised the shame , and why should not we doe so ? 4. The end of his crosse was the exaltation at Gods right hand , and we expect the same end . Vse 3. Of admonition ; in that he was smitten for us , see it affect us with sorrow that we by sin drew out the Sword against Christ ; Oh that we could cry out of our selves and sins , who brought Gods companion , and as the Apostle saith , one who thought it no robbery to be equall with God , to abase himself as a Servant , as a Sinner , to be smitten and suffer death as a malefactor , Phil. 2. 6. how should it humble us ? looke on him whom we have smitten and mourn . Againe we should stir up our selves to thankefulnesse , that he who was Gods companion in grace and nature , would be content to be smitten for us , that by his stripes he would heale us ; had the stroke for the least sinne light upon our selves , it could not be but eternally mortal ; now he having put himselfe betweene the blow of Gods sword and us who had deserved the deadly blow , to him belongs all the praise of our peace and freedome ; if a man should keep a blow off us with the losse of his life , we would be sorry and thankfull for such a friend ; nay if losse of a limbe , &c. Againe , was Christ the Shepherd smitten , who was equall with God , and that by God ? see that all are not hated of God , who are smitten of God ; never was there such an object of Gods love , all creatures were not capable of that love which his Father poured upon him ; yet he was smitten with temptation , persecution , and all kindes of affliction to sanctifie all kindes unto us , and not spared to the death . Let none say he is cast out of favour because of afflictions , never any so smittenas Christ , never any so deare to God. Againe , note who they be that are most smitten by the World in the World ; even those that are likest unto God , and most conformable unto Jesus Christ. If Christ had not been Gods companion , he had escaped better ; so acquaintance with God brings many a blow from the World ; if thou wilt converse with the World which knows neither him , nor thee , he hath rods in water to lash thee as a W●nderer or Stranger . What marvaile is it that godly Pastors whose lives and doctrine come nearest unto this chiefe Sheepherd , be most smitten in the World ? if Jeremy be lying in the Dungeon ; if Herod smite James with the Sword , and take Peter , and vex others ; if the whole rout of Drunkards , Usurers , and bench companions say , come and let us smite this Jeremy with the tongue , let us slander him Towne and Country , we dare not with our hands , but our tongues are our owne , say lewd fellowes , who can controll us ? Let us say to our Preacher that he never did or thought of , somewhat will sticke , if we can doe it boldly enough , and with faces of brasse ; for even thus was our Lord and chiefe Shepherd smitten , who saith they layd to my charge things I never knew ; so may we , so may I. Though Christ was smitten it was not by chance , fortune , or altogether by malice of wicked men , but all by the counsel and decree of God , comfort thy self . 1. It is Gods hand , not so heavy as Divels or wicked mens , Iohn 19. 10. nor shal alwayes lie on thee , nor so long as they would , Psal. 125. 3. 2. As in Christs smiting , God is now executing by evill men some of his good purposes towards thee ; all workes for good . 3. He suffers them to try and exercise thee for a time , as Christ ; but not his councell onely is in it , but his hand to moderate it , that they cannot doe what they will , but what he will. And the Sheepe shall be scattered . ] THE effect or consequent of the Shepherds smiting . 1. Who be these Sheep , Ezek. 34. 10. 2. How they are scattered . These Sheepe be the Disciples and faithfull Believers in the name of Christ , under the Rule , care and custody of the chiefe Shepherd . 1. The Church is the great Sheepfold , Iohn 10. 16. for out of the Church is no salvation ; the fold is a defence for Sheepe ; and because the Members of the Church live in concord and peace as Sheepe , not as Lyons , Wolves , Tygars , &c. The marke of Christs Sheep is love , John. 13. 13. Every Christian resembles this creature in the Text : 1. Simple , foolish , subject to stay and to be scattered ; yea quite lost without the care of the Shepherd , Isa. 55. 6. seeke the Lord while he may be found ; so are the faithfull , not onely before conversion , 1 Pet. 2. 11. I beseech you as Pilgrims , wherein the whole life is but a straying from God ; but even after never so little left of the Shepherd , as Noah , Lot , David , Hezekiah , and here all the Apostles ; and can never returne without the Shepherds call , partly in the word as Nathan to David , partly by corrections , which are as the Shepherds Dog to fetch us in , as Josephs Brethren . 2. Beset with all manner of enemies , Dogs , Wolves , Lyons , Foxes , and destitute in it selfe of all meanes of safety , without speed , courage , and natural weapons ( as other creatures are armed with ) to resist so many Adversaries , so as their whole safety is in the presence and care of the Shepherd . So the Members of Christ beset with Tyrants , Hereticks , Hypocrites , Seducers , false Brethren , and cannot put back violence with violence ; their safety and defence lies not as many beasts , in their Hornes , Hoofes , Nayles or teeth ; they are onely armed with the mercy and care of the Shepherd , without whom they are sure to be a dayly prey to the Divell , the roaring Lyon and his instruments . 3. Harmelesse , patient , beare all wrongs , offer none , lose the Fleece , their lives , with meeknesse , without strugling . Thus Christians resemble the Shepherd himselfe , he bare all wrongs , he never did wrong , he was led as a Sheepe to the slaughter , and before the Shearer opened not his mouth ; and his Members must receive a second wrong , rather then revenge a former , and still possesse their Soules in patience . Vse . 4. Acknowledge our selves after grace received silly Sheepe , most easie to stray away and become a prey to all the ravenous Beasts of the field ; take notice of our wandring and straying disposition , resembled in the parable of the lost Sheep , Luke 15. that unlesse the good Shepherd leave the ninety and nine to seek us up we never come back . Let this 1. Make us depend on the Shepherd . 2. Be more watchfull . 3. Pray that he would seeke us out of our wandrings and reduce us . Psal. 119. 176. I am as a wandering Sheep , Oh seeke thy Servant . Vse . 2. Imitate Sheep in sundry Christian vertues . Though they be easie to stray , yet being strayed they be easily reduced whither the Shepherd will without resistance and trouble ; so Gods Sheep having broke out into some sin , sometimes a small check of conscience , sometimes a light affliction , sometimes a word of threatning or reprehension in the Ministry will bring them on their knees and humble them , when as all Gods plagues will not subdue the hard heart of wicked Pharaoh not reduced with ten plagues , therein like the Leviathan . Job 41. 15. Sheep know their Shepherd and no man else ; they know his voice or whistle and no man else . We must know our Shepherd in his Person , in his offices , and esteeme to know nothing but Jesus Christ , and him crucified ; we must know no man else for Pardon of our sin , for merit of righteousnesse , for intercession or obtaining salvation , but onely Jesus Christ. Vera gloria , Jer. 9. 24. the right glorying . Vita aeterna , Iohn 17. 3. this is eternal life . We must know and acknowledge no voyce but his , no word but his , no unwritten traditions , no determination of Popes , Councels , Fathers , but his Scriptures a perfect guide , Gal. 1. 8 , 9. If any man or Angel bring another word , hold him accursed . 3 Sheep presently heare the voyce of the Shepherd , John. 10. 27. my sheepe hear my voyce , not the voyce of Satan calling from light to darkenesse , not of Antichrist calling to traditions and superstitions ; But Christs voyce . 1. Externall exhortationin the ministry . 2. Internal inspirations , by the motions of his spirit not quenched . 3. Bountifull Largition ; Christ speakes in his mercies , inviting to repentance , Rom. 2. 4. 4. Corporal flagellation ; his hand is his voyce , and cals to humiliation and conversion . A good Christian heares all this ; Heare the Rod , and who appointed it , Mic. 6. 9. 4. Sheepe follow their Shepherd ; so the Sheep of Christ obey him ; a fruit of hearing ; and bring in abundant fruits of obedience , abounding in good workes . Nothing but profitable in Sheepe , fleece , flesh , encrease , profitable in life and death , they be nowhere but enrich the Ground . Thus did the Shepherd , and thus must we . So of the Sheepe . Secondly , How the Sheepe shall be scattered . ] OUr Saviour expresseth it , Ioh. 16. 32. Behold , the houre commeth , yea is now come , that ye shall be scattered , every one to his owne , and leave me alone . I shall be this night smitten with reproach , ignomy , and the sharpest sword of God and men , even to the death ; and now whereas soundnesse of Faith would make you cleave unto me in life and death , you shall forsake me ; some of you shall deny and forsweare me , and all flye from me , and be scattered every one his way , as if you were deceived and deluded in me ; yea , every one of you shall shift for his owne safety , and fall both from me , and one from another , as Sheepe are dispersed and scattered , when the Shepherd is slaine and taken from them . And how this Prediction was accomplished , see Mat. 26. 56. Then all the Disciples forsooke him and fled , so soone as he was in his enemies hands ; and not onely they but other Disciples and followers of Christ , as the two Disciples that were going to Emaus , whose Faith was so shaken , as they say , We thought this should be he that should redeeme Israel , and this is the third day : but now they began to be of another minde . Quest. Why were the Disciples thus scattered ? Answ. 1. In themselves ; carnall and excessive feare of themselves , who were yet weake , and had not received the Spirit to strengthen them as afterward ; they had not cast the costs of their profession , nor accounted sufficiently the expence of this building , as their Master had long before exhorted them . Ans. 2. God in his wisdome would have Christ left of all his Disciples , because he was to be knowne to tread the Wine-presse of Gods wrath alone , without partner or fellow ; none must share in the Action , or in the glory . Ans. 3. Thus it behoved the Scripture to be fulfilled , in regard of Christ himselfe , who voluntarily undertaking the grievous burthen of our sinne , must be forsaken of God , and all other creatures , and comforts for the time ; for so we had justly deserved , and he must be left alone and comfortlesse . Ans. 4. To teach us , that all the safety and comfort of the strongest Christians , were they as neere to Christ as his deare Disciples , is in their relation and dependance on the chiefe Shepherd ; for without Christ , the Shepherd of soules , we lie dispersed , ungathered , and in a forlorne estate : If he withdraw himselfe never so little , as great Beleevers as the Disciples flye away from him , and never come to him till he come to them . Vse 1. Are the Disciples scattered when Christ is persecuted and smitten ? what marvaile if hypocrites be quite blowne away from their profession by perecution , who onely as chaffe cleave to the Wheat ? If the godly be scattered for a time from Christ and from themselves , as here the Disciples , what marvaile if hypocrites be scattered from both ? If ●ffliction for Christ shake the Faith of so great Apostles , no marvaile if it quite overturne such as be uns●tled and ungrounded . This is one of the ends of affliction for the Gospell , to try them that are sound ; for as the faire season of the Spring sets and ripens Fruits , so the Winds and boysterous blasts of Autumn makes them fall off . We may not therefore stumble when we see great Professors fall off in trials ; for some believe but for a time , Luke 8. 13. and so of some 1 John 2. 19. that they went out from us , because they were not of us . Vse 2. Let no man presume of his owne strength to stand in triall , nor be too confident in another in tryall . Little knowes a man , nor will beleeve the deceit and hollownesse of his owne heart ; Hazael will not beleeve he can prove such a Dogge , and so vile as the Prophet speaks of . Little knowes many a man , who now continues wel-affected to sound Preaching , how soone they should finde their inner disposition and outward too changed , if outward occasions were changed but a little . So a man would have promised as much as any of the Disciples of Christ , as any in the world ; nay , the Disciples would not beleeve Christ telling them how cowardly they should leave him ; they thought themselves wronged , as their answer shewes ; yet how should a man have bin deceived in them ? how were they deceived in themselves , who immediately after our Lord had forewarned them , fall into this their weaknesse ? Vse 3. Arme our selves well against tryall ; it was nothing for the Disciples to sticke to Christ while in peace ; and we now while Christ is with us easily hold up the head ; but when Christ is smitten then is the tryall ; sound love to Christ is tryed by continuing with him in temptation . Sound love to the Word , Preachers and Professours is that which hath endured triall ; as that is sound Gold which hath passed the fire ; good Ground is knowne by enduring . Arme we therefore our selves with resolution , that we must suffer ; that the Shepherd shall be smitten , and yet goe on : so with sense of our owne impotency to stand with watching and prayer , that we enter not into temptation : also with sound love of Christ and Christian Religion ; or else if the Pastor be smitten , thou shalt be scattered . Vse 4. If godly Ministers or Professors in time of trouble be left , and those that seemed to depend on them , to affect them for the best things , fall to the stronger side , it was our Lords case , we must be patient and contented ; Elias persecuted by Jezabel , was left alone ; Paul himselfe for Christ in his bands , had none to assist him ( 2 Tim. 4. 16. ) or stand with him : it is no new case , that faithfull Pastors especially should be conformable to the chiefe Shepherd ; all times of persecution did ever confirme this truth , that the Pastor was no sooner smitten , then the Sheepe were scattered from him . But let it comfort Ministers , as Christ , I am not alone , but my Father is with me . Vse 5. If the Disciples be scattered in dayes of trouble , let us know the day of our peace , our season , the time of our visitation ; frequent holy Assemblies , get hold of Christ , encrease of Faith , grow in wisdome , enjoy our season , our Sun , our Summer , our seed time ; not knowing our day forfeits it ; worke while we may , doe in our peace what we would , but cannot if triall come . Ver. 28. But after I am Risen . ] NOW followes Christs Consolation . Wherein Note difference betweene Law and Gospell ; the Law pronounceth heavie things , and there resteth . But the Gospell still after heavie newes , ends with good tydings ; the Law throwes downe a man , and there leaves him ; the Gospell raiseth the humbled : You shall be scattered , but I will come againe . Mat. 16. 21. I must goe up to Jerusalem to suffer : heavie tydings ; Peter disswades him ; But I will rise againe the third day ; There is Gospell indeed . So to the Church ; You shall be hated of all men for my names sake ; sad tydings ; but if you continue to the end , ye shall be saved , Mat. 10. 23. You must take up the Crosse and follow Christ , but I will give refreshing to your soules , Iohn . 16. 33. In the Worl● ye shall have affliction , but be of good comfort . Vse . 1. Lay hold upon the Gospel , and sow in never so many teares , thou shalt reap in joy . Vse . 2. Accept the condition of the Gospel , be content to begin with the Crosse , be weary laden , lay a good foundation in Repentance , mortification , godly sorrow ; on this condition attaine the crowne of refreshing , and entrance into the Kingdome by many afflictions , Act. 14. 22. If we suffer , we shall raign ; all true joy is fetched out of sorrow ; blessed are the mourners . Vse 3. Let Papists sticke to the comfort of the Law , they shall never hear a good word from Christ. Let prophane Persons shun the heavinesse of the Gospel they shall never have joy ; Christ wipes away no teares where none be shed ; he that will not be a weary needs no refreshing . This by the way . Ver. 28. But after I am risen I will goe before you into Galilee . SUch a promise as was never heard off before , and without exception , that a dead man should rise within few dayes , and promise so to do . Having spoken of Christs admonitions ; now of consolation where the Lord sustaines them with many grounds of comfort . 1. That there shall be a certaine end of this evill ready to swallow them up . 2. There shall be a short end after a few dayes , three or four . 3. There shall be a happy end ; For , 1. Christ shall rise again from the dead with power and glory . 2. Whereas they are run from him , he will come to them againe . 3. Though they have left their Shepherd , yet he will become their Shepherd againe , and goe before them , and guide them as a Shepherd goes before his Sheep . For their full confirmation , he declares both the time and place where he will , and when he will meet them ; in Galilee a place fit for their estate ; for it signifyeth dispersing or scattering ; the Sea of Galilee forty miles from Jerusalem . Quest. Why in Galilee ? Answ. 1. That they may more surely enjoy one another without feare of the Jewes , and instruct them in the Kingdome of Christ. 2. Because Christ had more Disciples and Favorites in Galilee to whom he would familiarly offer himselfe , and manifest his resurrection , then in Judea . 3. Themselves were of Galilee , he would bring them backe were he found them . 4. They must follow their calling till Christ came , and for the time before they can get into Galilee , he will be there before them , expecting them ; note here . Note . 1. The wonderfull lenity and meeknesse of Jesus Christ ; he was going to dye for his Disciples , they fly from him , and doubt the truth of his whole proceedings , his Person , his Doctrine , his miracles , sufferings , the event of all his course . He now doth not sharpely rebuke them for their infidelity , inconstancy and ●emerity after so long being with him , but uses them gently , and with great and loving affection ( as the Titles of Shepherd and Sheep import ) not only forewarneth them of their danger , but furnisheth them with grounds of comfort , and promiseth them most loving and kind entreaty even after their flight , as if they had never forsaken him . Vse A Rule to carry our selves toward Brethren that faile ; let them be restored by the spirit of meeknesse ; yea if the offence concerne our selves , wherein we are hottest , to be most coole and calme ; Christ casts not off for ever , no more must we breake affection , but imitate him with all moderation . Note 2. Christ never with-draws himselfe from his Members , but he leaves some comfort behind him , something to bring them in love with him , or to stay them in his absence , or to make them desire and seeke after him againe ; yea , something instead of his presence or promise , Iohn . 14. having told his Disciples he must goe away and leave them ; yet ver . 18. he promiseth not to leave them comfortlesse ; for he will send the comforter to supply his absence ; and still , God ordinarily takes not away one mercy but he gives another ; as Christ here removes his personal presence , but supplyes it with a double blessing . 1. Protection of their persons in his absence . 2. Promise of his presence to rest their faith on in the meane time , Cant. 5. the Church would not open unto Christ when Christ called ; he goes away in displeasure at her unkind answer , but he left behind him drops of Myrth , some sweet worke of the spirit that made her spirit yearn within her , which wrought compunction for her offence and quickned her to seeke him , ver . 25. His desertions are never totall . Vse Which may comfort poore souls affected in sense of Christs absence ; feelest thou a want of Christs presence ? he hath left some pledge behind him , and he is perhaps nearer then thou thinkest . 1. He hath given thee a promise , he will not leave thee long . 2. He hath given the spirit which hath wrought some grace of trembling for offending him ; some grace of fainting and longing after him ; some grace of seeking him , as him whom thy soule loveth ; some grace of prayer , breathing , earnest and inward desires , not satiate without him , some grace of fortitud , sustaining the heart for the present , and enabling to undergoe many troubles for his sake , yet abiding and waiting for him ; this sweet hunger and thirst shall be satisfyed , Mat. 5. 6. Note . 3. That Christ will shortly come againe after his smiting , within a very few dayes ; learne that as Christs desertions are not totall , so neither sinall ; Christ never goes away but he will see us againe , Iohn . 16. 22. 1. His displeasure is but for a moment . 2. Finall desertion were above their strength , and so against his promise . 3. It will not onely endanger the faith of the Elect , but quite destroy it , which is impossible ; against all the Gates of Hell it is their victory . 4. Vnion betweene Christ and the Christian admits no finall desertion ; a fruit of it is in John 17. 24. to be where Christ is and see his glory . 5. The Covenant is everlasting , not to depart , but do us good , Jer. 32. 40. He marries us for ever in mercyes , Hos. 2. 12. and is a perpetual covenant , not onely on Gods part as Papists say ; but on our part also who will never breake finally with God , because of his feare put in our hearts , never to depart from him , Jer. 31. 41. Vse . Now , as Christ would confirme the faith and confidence of the Disciples by setting before them a certaine end of the tryall ; so let us confirme our selves with these words ; If the Lord seeme to absent himselfe , he will not doe it for ever ; his mercy cannot come to an utter end , his mercyes are as the Ocean which hath no eb but a flow again ; sometimes he stands off the longer , because his Children stand off with him , and the case seemes desperate , as Abraham for a Sonne , but he will come at length to Abraham in the Mount , but not till the third day ; to Jonas in the third day ; Christ may lie in the grave till the case seeme desperate , but riseth the third day , and appeareth to all the Disciples save Thomas the same day , Iohn 20. he more glorifies himselfe in his long absence then presence , Iohn 11. 6. Note . 4. Note againe , how Jesus Christ prevents us with his grace , he promiseth the Disciples , that before they can get to Galilee , after they have kept the Feast at Jerusalem , he would be there before them . The Shepherd smitten will returne to the dispersed Sheep , he will gather them againe , and he will be found of them in Galilee , the place of dispersion . He saith not , they shall come to him , but they shall goe into Galile ▪ and there he will finde them : surely , we never come to him , unlesse he come to us first ; he must come to the Disciples themselves , or they cannot come to him , much lesse we . Note 5. Christ here both strengthens them in the Article of his Resurrection , and tels them the end of his Resurrection , which is , to goe before them ; he will not onely rise againe , but for this purpose , to be their guide and leader , and to take them againe as companions with him , as if they had never sinned against him . How this was performed , see Mat. 28. 7. the Angels tell the Women ; Arise ; goe tell his Disciples , he is risen ; behold , be goeth before you into Galilee , and Marke 16. 7. As he said unto you , &c. As Christ at first found them , and began to be their guide and leader into Galilee ; so now , after his resurrection he would manifest himselfe an eternall Shepherd . Vse . And this was their happinesse and ours , purchased by his eternall Resurrection ; that we have an high Priest immortall , and higher then the heavens . They sled into Galilee to avoyd danger from their persons , but he findes them there . They goe thither because their Master was dead , and betake them to their old Callings againe . But their Lord findes them againe at the Sea of Galilee , and makes them 〈◊〉 fishers of Men , furnishing them with power from on high , above all they could have expected . Christ raised , gives gifts unto men ; his Death merits them , his Resurrection applies them ; as a great King gives great gifts on the day of his Coronation ; so Christ. Let us follow so worthy a guide in Faith and Obedien●e , who rose from death to be our guide to eternall life . We proceed . Verse 29. And Peter said unto him , Though all men should be offended , yet would not I. HERE we have an instance ( as many elsewhere ) of Peters temerity and rashnesse , not well considering his weaknesse , and what spirit he was of . For this holy Disciple bewrayeth great infirmity , in arrogating much above that was in him . 1. He directly contradicteth his Lord , who said , all yee ; Peter saith no , not all , he will not ; not this Night ; no , never . 2. Beleeves not the Oracle of the Prophet Zacharie , but would shi●t it off with pompe of words , not as concerning him ; he was none of the sheepe that should be scattered , though the Pastor was smitten . 3. He presumes too much upon his owne strength , and of that which is out of his owne power , never mentioning or including the helpe and strength of God , by whom alone he should be enabled to stand ; he neither considered his owne frailty , which will overthrow him , nor yet the power of God which should sustaine and uphold him . 4. He prefers himselfe too too vain-gloriously above all men ; as if all men were weake to Peter ; and Peter the onely champion ; if all men should deny thee , I would not ; stronger in conceit then all the Apostles . 5. He is bold , hardy and vainely confident in a thing to come , in which he had never tryed his strength ; he knew his present affection , he will take no notice of his future perill ; nay , he disclaimes and almost scornes the danger , now when he is next to it , and even falling into it , and the difficulty expressed John 13. 37. Cannot I follow thee now ? I will give my life for thee ; I will be so far from denying thee , that I will confesse thee to the death ; perils , dangers , feares , or death it selfe shall not seperate me from thee . Alas man ! thou that canst not follow Christ , canst thou goe before him ? Object . But Peter had a Promise , Mat. 16. 18. that the gates of hell should not prevaile against his Faith ; might not he be bold in this Promise ? Answ. 1. Promises of God make no man presume , but stir up watchfulnesse and excite to prayer , which Peter should have done , being admonished of our Lord. 2. Though his Faith lwas not quite to be shaken and extinct , yet he might for a time be so foyled as might bring him shame and sorrow enough . 3. He had promised indeed before this the spirit of fortitude and strength ; but Peter anticipates the time ; they were to be endued with virtue from above , but not till after the Resurrection , which was no priviledge but that in the meane time they might fall dangerously . 4. No Promise could crosse the word of the Prophet , and Christ himself now applying it to the present occasion , which ought to have bin believed . Objec . But might not Peter be bold of victory , standing in so good a cause ? must Christians stand doubtfull and in suspense alwayes of their standing ? Answ. 1. Peter must not be bold against so expresse a word of Christ. Ans. 2. No Christian boldnesse may make a man confident in himselfe , and neglect prayer to God ; that is a blame-worthy boldnesse for a Souldier to run into the fight without his weapons , or against the word of his Captaine . Ans. 3. He should have considered the infirmity of his Faith , which yet was weake and suspected , if not for the truth yet strength of it , not knowing the strength of the imminent temptation . Ans. 4. He should have considered that the strength of Faith of the Saints hath bin shaken in temptation , as Abraham , Paul , David , and why not he ? Objec . Christians are to come with courage to the battaile , assured of victory . Ans. 1. But by his strength that hath loved us , Rom. 8. 37. 2. With the best diligence in using the means which Peter layes off , Faith. Prayer . Watchfulnes . 3. With mixing Faith and Feare together ; certainly beleeving the Promise of God , but fearing and suspecting our own weaknesse ; so Phil. 2. 11 , 12. Worke out your salvation with feare and trembling ; there is feare : for it is God that workes the will and deed ; there is Faith : the temper of Faith and Feare upholds us in the triall , when our eye is cast both on our weaknesse and Gods strength . Objec . But Gods children are as bold as Lyons , Prov. 28. 1. Answ. 1. There is boldnesse of Flesh. Faith. 2. Boldnesse in the strength of God and love of our Father , not of our strength and love of him ; Peter presumed to stand because of the love Christ. 3. A boldnesse upon the assured Promises of God and infinite merits of Christ , foyling both carnal feare and presumption ; Peters boldnesse was not with the Word , but against it . 4. Boldnesse not suffering to feare damnation , but to extinguish the feare of transgression . 5. A boldnesse banishing feare to fall away into perdition , but not the feare of falling into finne and offence of God , which his owne Children are often too bold in . Note . The vaine presumption of mans heart ; in Peter see our selves ; our nature is as confident ; we thinke if all should flye from Faith and Religion , sure we would not . But were the Sword shaken a little , and the Scepter swayed but a little another way , many would see their mould and temper ; they that now spit at the name of the hatefull Idoll of the Masse , would easily conceive it a better Religion , and we should not want some Catholike Moderators who would say , These two Religions with a little yeelding each side , might be brought into one . We are as strong before the Battle as Peter , and when danger seemes farther off ; whereas the sight of one adversary would make a whole Army of us run away , as I●rael at the sight of Goliah . But Peter should have remembred , and so should we , the Answer of the King of Israel to Benhadad , 1 King. 20. 11. Let not him that putteth on his Armour boast as he that puts it off . Let us not crow before the Victory . We are ready to promise our selves successe and events as he was , which are out of our power ; he might promise and purpose watchfulnesse ; endeavour , strive against this temptation , which was all he could doe ; but to promise of the event and issue , was not his part nor to dispose of . We can as easily promise to our selves , above that God hath promised , as he ; nay , against the word of God , as he , that we shall be safe and stand , and conceive some singular prerogative or strength in our selves , while yet we forget to use meanes to grow in knowledge , awaken our Faith , provoke our watchfulnesse ; we can be as proud and bragging in our speech as he was , forgetting modesty and humanity , promising Mountaines ; and should our actions swell to our words , we would doe wonders ; but away with these brags , and learne to speak humbly , warily and modestly , as knowing what befell this Apostle . Vse . Beware of Pride of heart , which is so hatefull to God , as robbing him of his glory , and so prejudicial to our selves ; for , if nature onely and the pride of it , quicken our resolutions , and not Faith , they will dye and deceive us ; if flesh onely incite our courage , it will suddenly be cold , as in Peter . Objection . But I have great gifts of knowledge , and speech , and zeale , and love and faith . Answ. 1. Let no gifts puffe thee up ; suppose thou hadst gifts Apostolicall , Peter had all these gifts , but pride of heart foiled them all ; and the more and better the gifts be , it is so much the worse where they be abused or corrupted . 2. Never pride thy selfe above any man , who mayest see those corruptions and evils in thy selfe , which thou never sawest in any other man. Vse 2. Thou standest by Faith , Rom. 11. 12. be not high-minded but feare . Peter that was now so forward , had no small cause to feare ; and we want not more cause ; as , 1. The weaknesse of flesh and pronenesse to sinne , yea weaknesse of spirit in the best , being borne of God , but yet as children . 2. Satans malice , ever seeking to cast us downe , winnowing us also as Wheat . 3. Naughtinesse of our bad workes , and imperfections of our best , in them unprofitable . 4. Perfection of Gods Law , strictnesse against the least disobedience , and in giving up of our Accounts . Objection . But what need the Saints feare , or how may they , having against the former Gods power , Gods promise , Gods intercession ; and seeing nothing is more contrary to Faith then fear and doubting ? Answ. When the Apostle Peter , 1 Pet. 1. 17. wisheth Christians to passe the whole time of their dwelling here in feare , he implyeth both the possibility and necessity . But we must distinguish of feare , which is of Humility . Infidelity . The former is a reverent feare of Gods presence , whom we would not offend ; a feare of falling into sinne , or making matter of unkindenesse between him and our selves . The latter a hatefull feare of his presence , which we would avoid ; a fear of faling into hell , and suffering according to our deserts . The one is a despaire of Gods goodnesse , because sinne lyes at doore , and wrath hangs over their heads , and their Couscience is restlesse , and death is ready to overtake them in sinne , and hell is open , and the Divell reaching at them to eternall confusion . The other is a feare of reverence , by which we feare the corruption of our Nature and treachery of our owne hearts ; we feare the commiting of the least sin , and make conscience of all known evils ; we feare least we be called to account before the reckoning be ready ; we feare to offend God and godly men , or grieve his holy Spirit ; we feare to be infected by evill men , and carried into their errour . The former cannot stand with Faith , but is utterly against it ; and being a feare of diffidence , makes men even distrustfull . The latter is not against Faith , but stablisheth it , and makes our hearts watchfull and attendant to good meanes , both of continuance in the estate of grace , and worke of it , and increase of Faith , that we may be upheld to the end . Let us therefore nourish this feare in us : Motive 1. This feare is loves keeper and preserver of graces , fear of fals , temptations , occasions of offending . 2. It smiteth with conscience of our owne infirmities and drives out to the spirit of strength and fortitude . 3. It restaines us from evill , as the Midwives , Exod. 1. 17. and Joseph , Ge● . 39. 9. and Job c. 1. 1. 4. It hath all the Promises made good to it , of prosperity and blessednesse : Blessed is he that feareth alwayes , Prov. 28. 14. We proceed . Ver. 30. Jesus said unto him , verily I say unto thee , this day , even this night , before the Cocke crow twice , thou shalt deny me thrice . OVR Saviour perceiving the corruption of Peter , notably checkes and reproves it in this verse , with this asseveration , Verily I say . Wherein ; 1. He admonisheth Peter of his fall ; thou shalt denie me . 2. He gives him a signe , by which he shall take knowledge . Cocke crow twice . 3. The time , this day , even this night ; double for certainty . 4. The determinate number of fals or denials ; deny me thrice . As if he had said otherwise thus : Oh Peter , thou attributest and ascribest too much to thine owne strength , and knowest not the present danger ; for verily I say unto thee ; the more seriously I speake it , the more neerly it concernes thee to consider it ; that thou who art confident above all thy fellowes , and thou who singlest thy selfe as more constant unto me then all the rest , even thou Peter shalt denie me . ] Besides that thou shalt flye away from me with the rest , thou shalt denie me , thou shalt deny me that ever thou knowest me , or ever hadst any reference or dependence on me ; and thou shalt doe this this night : thou sayest thou wilt never at any time doe so , but thou shalt this present day doe it , while yet thy promise is yet in thy mouth and thou canst not well forget it . I , many dayes and nights thou mightest forget me or thy promise , but even this day , this night shall not passe till thou hast denyed me . And that thou mayest consider the truth of this my Prediction , both before and after it is come to passe , I will give thee a signe , or marke , as a remembrance betweene us ; Before the Cocke crow twice : A Cocke ordinarily crowes two times iu one night . 1. About midnight , called Gallicinium . 2. Towards morning , called Colicinium . Both times after . But before the morning Cocke crow , or before the Cocke have done that crow , thou shalt perceive the truth of my words , and the vanity of thine own . And because thou hast more confidently boasted of thy strength then all the rest of my Disciples , thou shalt more shamefully fall then all the rest ; for thou shalt not content thy selfe to deny me once , but in that small time thou shalt deny me thrice , and that in such a manner , as now thou wouldest scorn to hear , but thou shalt not shame to doe . John 2. 25. He knew what was in man. Whence Note 1. The Divinity of Jesus Christ , who knew things to come in the particular circumstances ; he foretels a fact which Peter must presently doe , while he is even protesting against it , and thinkes it most unlikely and impossible : he discovereth the time , the manner , the repetition , how often , and all circumstances by which he is distinguished and discerned from all creatures and false Gods , Isaiah 41. 23 , 26. Bring forth your Gods , let them tell us what is to come . Men may see events , as Peter did this , but Christ foreseeth them ; men see imperfectly by consequents and effects , Christ seeth and knoweth by the causes , he soundeth the depth of Peters heart which Peter himselfe could not gage , he saw the backe and deceitfull corners of it , and discerned how it must needs serve him , being left a while of Grace . Vse 1. To live in his sight with feare and trembling , to whom all our wayes are knowne long before ; no sin we can commit , but it is foreseen , as Peters was , his eyes are upon the wayes of man , Prov. 5. 21. for as there is no sinne committed but the eye of the Conscience is upon it above a thousand witnesses , so there is none to be committed but the eye of the Lord is upon it , which is above a thousand Consciences . Vse 2. Never thinke to carry sinne so close but it shall come to reckoning , Luke 12. 2. Nothing is so covered which shall not be revealed ; no darknesse can hide the workes of darknesse , as the Prophet to Gehezi , Did not my spirit goe with thee ? so , doth not the eye of the Judge goe with thee , Ez●ch . 35. 12. Thou shalt know the Lord hath heard all thy blasphemies which thou hast spoken against the Mountaines of Israel : so thou shalt know the eye of the Judge hath seene all thy drunkennesse , the times , places , manner , how often ; so thou blasphemer , thou railer , thou de●ier of good men shalt know to thy cost and torment , yea , Men and Angels shall know . Lastly , Christ is as ready to take notice of the least good , to reward it , 1 King. 14. 13. the little good in Abjah mentioned and recompenced . Note . 2. The humanity and meeknesse of our Lord and Saviour ; Peter had already grievously sinned in contradicting his Lord , in despising the Prophetical word , in advancing himselfe presumptuously against the expresse word ; yet our Lord is not severe in rebuking , nor so sharpe in checking or reproaching him as he had deserved , but patiently heares him , passeth by the infirmity , and onely most lovingly and plainly forewarns him of his present danger , not reproaching him for future denials . 1. Our Lord breakes not the bruised Reed , nor quencheth a smoaking weke . 2. The Spirit in Peter , even in the midst of infirmity , making request for him , gets a cover and acceptance . 3. There was a graine of Faith , and sparke of love , in Peters heart , which was more in Christs eye , then all his frailty ; the Lord in mercy looks more on his worke in us , then ours , against him . 4. Christ was now to leave them as weaklings and children , which was griefe eno●gh to them , and would not so much discourage them , especially at this time , measuring the tryall they were to undergoe . 5 , He saw them now out growing their weaknesses , and therefore thought fitter to beare with them for a time ; there was a good worke begun which himselfe was to perfect , and it is notably exprest in John 13. 37. setting downe the Story ; thou canst not follow me now , but hereafter shalt follow me ; namely , in bearing crosses , and suffering to the death hereafter , when the Spirit is come to strengthen the● ▪ Vse . Which must be a patterne of our imitation on the like grounds to provoke our selves to meeknesse & gentlenesse towards our Brethren offending ; if we must reprove , let them see our love ; if we can spy the least good in them , let that qualifie our heat for the present ; if we cannot spy any for the present , hope what they may be , they may receive the Spirit , and outgrow the weaknesses . How ever we should not forget our Saviours meeknesse , nor that our selves may be tempted , as Peter , nay to good for evill . The Woman of Canaan refuseth him a dish full of Water , but he opens to her the water of life . Note . 3. How to come to know our owne weaknesse , Christ here admonisheth Peter ; we never truly come to know our selves till Christ take us in hand to teach us , as the Woman at the Well ( John 4. ) never came to know her selfe till Christ taught her . The word is a square , a glasse , a ballance , a light ; Christ in the Gospel discovereth to us the darke corners of our hearts , letteth us see our hypocrisie , pride , earthlinesse , errors and lusts . How many can say they never saw themselves in ill case till the word came , Rom. 7. 7. nay Paul was alive without the Law ; so every naturall man thinks himselfe alive , in good case , no feare of sin , no terrors of conscience or feare of damnation , but are happy and well , their case being as a man sicke and near to death but complaines not , tels how he is not sicke , because his senses being overcome he feeles not his disease ; so is every unregenerate man. But if Christ in his word cannot be beleived , as Peter beleeves not he is so ill as Christ saith , then there is another meanes to bring us to the sense of our own weaknesse , and that is by Experience the Mistris of fooles , and so Peter in this History . Many say , if all were true as the Minister saith , we were in a miserable state ; but we cannot make men believe us calling them to the sight of themselves , that they are so bad as they are . To thee I say thou that belongest to God as Peter , God will give thee up to some lust or other , till experience beat this knowledge into thee as Peter , but in mercy thou shalt see it in season . Thou that doest not believe nor belongest to God , shalt also have wofull experience of the malice of thy heart , and wretchednesse of thy course , but too late when thy state shall be remedilesse ; chuse you now whether you will believe the word or feele it ; one you must ; the word if it judge not in this day , shall in the last day , Joh. 12. 48. Note . 4. This Day , this night . ] Note how suddenly even a good man is turned from good resolutions if but a little left to himselfe , or he remit but a little of his owne watchfulnesse ; a few houres make so confident a Disciple of Christ , who scorned to think of deniall of his Master , to deny and forswear him too . Reas. 1. We stand by grace , which if it be not every moment renewed , we must needs fal ; as a man upheld by a crutch , remove the crutch , and he fals down ; or set a staff upright , withdraw the hand , ye need not thrust it downe ; so we . 2. The suddennesse of the temptation which cometh like a lightning , and our pronesse to be kindled with the same ; David in the forenoone might be not onely chast , but holily employed in holy meditations , but in the afternoone on his Gallery spyes Bathsheba , and is all enflamed and moyled in foule wantonnesse and lust . 3. Freedome of the Spirit who cometh and goeth when he lists , as the Wind ; which is a ground of humiliation in the most holy estate we can get into ; not every joy , not any gracious estate may lift us up ; Nescis quid serus vesper vehat , the Sunne may shut under a Cloud suddenly . 2. To watch our graces well , and forecast temptation . 3. Depend on the spirit of God to perfect and accomplish his owne good motions , and leave us not to our selves , who can quickly quench them . 4. No marvell if the righteousnesse of Hypocrites be as the morning dew , their desires as flashes to make them inexcusable , being in the spirit , they delight not to dwell in that good frame , but vanish into nothing . Note . 5. Deny me thrice . ] Peter was most confident of all the Disciples , and must fall more shamefully then they all ; he will dye with Christ ere he will once deny him ; but within foure or five houres , he shall deny him thrice ; he would never deny him , but instantly shall not content himselfe to deny him once and againe , but thrice . It commonly fals out , that they who pride themselves above others , even in good gifts , that they are given up to fall more shamefully then others ; and why ? Reas. 1. God doth avenge pride of heart with sin and shame ; cannot abide it in any , least in his Children . 2. His wisedome tempers poyson to a remedy , by these fals to abate the humour , and let out the core . If presence of grace puffs up , absence of grace or presence of corruptions shall take them downe . 3. Pride is a rocke against which grace makes Shipwrack ; walke therefore humbly before God ; for , when pride commeth then commeth shame , Prov. 11. 2. and where pride is , there is folly and ignorance of a mans selfe , and his owne estate ; so our proverbe calleth him a proud foole , &c. 1. David professeth his heart was not haughty , but as a child , Psal. 131. 1. 2. Humility is a seemely garment for outward carriage , 1 Pet. 5. 5. decke your selves with lowlinesse of mind . 3. There is no great fall from a low place ; one of the Fathers calleth it Coronam in tuto , pinnaculum & moenia , ne quis ex alto decidat . 4. Whatsoever may befall the humble-minded man , the Lord will give grace unto him , 1 Pet. 5. 5. grace of his Spirit , grace of his favour and countenance , grace of his Soule , he will dwell with the humble soule , Isa. 57. 15. and it with him ; a most happy cohabitation . Vers. 31. But Peter said more earnestly , if I should dye with thee , I will not deny thee ; likewise said they all . WHen Peter had heard our Lord and Saviour with his wonted asseveration tell him so heavy things of himselfe , that he should deny his Lord that night thrice , and so renounce his faith , his profession and salvation by him , this should have soundly humbled Peter and terrified him ; yea should have been as a dagger to his heart to have let out the life of his naturall pride and presumption . 2. Whereas it was sufficient to have made him concieve modestly of himself , at least to have entred into himselfe and consider of his weaknesse to take downe his carnall temerity and boldnesse one peg lower . 3. Wheras it should have brought him to renounce himself , and depend wholly upon the strength and grace of Christ his Lord , which onely was sufficient for him . 4. Whereas it had beene enough to make him beleeve the Word and affirmation of the Lord , before his owne conceit ; for to all these purposes did the Lord Jesus so forewarne him of his fall ; yet he still blinded with vaine confidence in himselfe , or carried away with preposterous zeale , doth more vehemently persist in contradicting his Lord , in which he heaps up a number of sins . 1. The repetition and falling into the same sin after Christs admonition and asseveration ; but Peter said . 2. The manner of his sin , he said more earnestly . 3. The matter of it , I will not deny thee , if I should dye with thee . 4. The effect of it , drawing all the Disciples into the same sin with him , likewise said they all . Note . 1. In that Peter falleth into the same sin againe , and against the meanes used by Christ ; that the Child of God through strength of his corruption may fall often into the same sin , notwithstanding good meanes against it ; For , 1. It is a very hard thing to lead them out of themselves , almost nothing but experience of their former fals , which is the Mistris of fooles , bringeth them to see their folly ; so here in Peter , all Christs warnings too little ; and so long they must fall ; sense of weaknesse is their greatest strength . 2. Till the judgement be changed , the Actions be the same ; Peters judgement is disguised with an erroneous misjudging his owne estate ; he is the same man after Christs speech as he was before , and so contradicteth him as before ; as the most of the Fathers lived in Polygamy , not because it was ever lawfull , but their judgement being darke and erroneous in it , their practise was answerable ; and who of Gods Children see not , that they know but in part , and grow dayly to see errors in themselves which they never saw before , as Peter saw not so much in himselfe as he did after ? 3. Weakenesse of grace and regeneration in part causeth even the best to goe every day over the same wants and common infirmities ; as wandring thoughts , idle speeches , unjust anger , &c. which frailties as they be daily renewed , so they must daily renew their repentance , and daily lay hold on Christs perfect merits for justification ; this weaknesse of grace gave Peter up againe to this sin of contradicting his Lord. 4. The same ends remaine still , which may move the Lord to leave his Children to themselves , and to fall in the same sort ; to try , excite , humble them , worke more serious sorrow , make them more watchfull , &c. which was the issue of Peters fall here . Vse . Not to enbolden any in sin , or unto sinne ( for we speake of frailties , not of presumptions , for which we can give small comfort ) but to raise up to the comfort of the Covenant , such as are toyled with their corruptions , and finde themselves mastered with the same lusts sundry time● , notwithstanding their strife and watch against them . To thee I say , the sense of thy weaknesse is a great part of thy strength ; labour to grow up in soundnesse of judgement and in strength of grace ; and though the Lord thy God for good ends sometimes let thee slip into the same frailties , his right hand is under thy head , and thy condition is not worse then the rest of the Saints in the world ; Christs dear Disciple here is moiled in the same sinne , but not cast off for it . Note . 2. In that Peter more vehemently denyed and contradicted his Lord , that every repetition of sin maketh sin the stronger ; for as the body , the more it is nourished and fed , the stronger it groweth ; so sin in the soule ; every new act is an addition of strength till it come to an habit ; it is the Apostles comparison , Jam. 1. 15. speaking of the conception and perfection of sin ; when lust is conceived , it bringeth forth sin , and sin when it is finished , bringeth forth death . Beside , corruption is cleane contrary to grace ; as grace if it encrease not , i● decreaseth ; so corruption , if it decrease not , it getteth strength and encreaseth . Vse . Against them that say they will repent hereafter ; plucke up a twig , let it not grow to be a Plant ; dash the braines while a childe ; a Sore , the longer it is let alone , groweth more incurable ; finne fashioned by continuance groweth to another nature . Take heed and feare ; thou hast an holy God to doe withall , and a corrupt heart of thine owne , though some grace . And , God observeth not onely the sin , but the sinfull manner of doing and degrees of sinning , carelesnesse , carnall confidence , pride of spirit , slacknesse in use of holy meanes , relapsing ; all very dangerous . If I should dye with thee , I would not denie thee . Note 3. PEter thinks himselfe strong enough to be a Martyr , now when he hath not learned the first principle of Religion , nor to know himselfe ; before he promised , though all men should be offended , he would not : Now , before he will deny him , he will dye the death ; it is nothing now with Peter to be a Martyr . Peter considereth not of what metall he is made ; that he is dust , earth , and a lumpe of sinfull mire , unable to any thing . 2. He considereth not his present danger , though forewarned , that he is now ready to be made a prey to Satan , and in the Lyons mouth . 3. He considereth not , that every good and perfect gift is from the Father of lights ; but hath power in himselfe to stand out the greatest of all trials ; and therefore within a few houres , the contempt of this power of God drives it quite from him . Vse . Let us well watch the pride of our owne nature : Nature is so proud in every one of us , that it will build up a tower to heaven , though it prove but a Babel and Confusion . Pride of heart will make us sacrifice to our owne Nets , and rob God of his glory . Peter had good things , and true grace in him ; but not acknowledging them in the giver , puffes him up and darkens them ; whereas grace received and acknowledged in the giver , are so far from puffing up , as they make humble . Grace in Abraham comming neer to God , maketh him say , I am but dust and ashes , Gen. 18. 27. 2. In good things take heed of preposterous and rash zeale , which here Peter fals by ; guide it by the Word , by Faith , by Prayer , by thy calling , by considering our selves ; and thinke it safer to fear , then to be very confident of thy self . Likewise said they all . ] THE fourth is the effect of Peters presumption ; he drew in all the Disciples into the same sin : 1. which was the stronger : 1. Because they had heard our Saviour reproving Peter for his rash confidence . 2. They had never yet tryed their strength . 3. If they had , they should not at all have contradicted his word , who had said , all ye● shall be offended . 4. This terrible threatning of themselves and Peter , should have set them out of themselves , and clung unto him , and said , O Lord , we know our weaknesse ; if we doe not , thou knowest it ; we know thy truth , and cannot but beleeve thy Word ; oh therefore , doe thou take care of us , thou that art the faithfull Shepherd , keepe us silly Sheepe from wandring from thee . But they imitate Peter ; they must be as constant as Peter , and must never seeme more fearfull then he . They must not be behinde him , neither in comforting their Master , nor in professing their zeale to their Lord. Note . 1. Frailty in the best ; no graine without some chaffe , no flour without some bran , no rose without some thorne ; there is in the best matter of humiliation ; the Disciples themselves in Christs presence shew great imbecillity and weaknesse . Matter of comfort , which concernes us in our fals ; Matthew was one of them that said so , yet Matthew records for our comfort , how he among the rest was vainly confident . Note 2. How quickly sin spreads it selfe ; Peter drawes all the Disciples after his sinne , when all Christs perswasions cannot stay them . The same of the same Apostle after he had received the spirit , Gal. 2. 14. by not walking with a right foot , drew the Gentiles and Barbarians also into his dissimulation , and compelled the Gentiles to Judaism● ; not by teaching any Doctrine to that purpose , for they could not erre in that , but in the authority of his example . Example in sinne is a kinde of compulsion . Vse 1. Take heed of sinning , least thou bring many sins upon thee , as Peters sinne here ; heavie both in regard of his Master and fellow Disciples . 2. Beware also of the company of sinners ; example is become a kinde of Law , and thy selfe as tinder to receive such sparkles . We proceed now to a passage in another part of the Chapter . Marke 14. 66. And as Peter was beneath in the Hall , there came one of the Maids of the high Priests : Ver. 67. And when she saw Peter warming himselfe , she looked on him , and said , Thou wast also with Jesus of Nazareth . Ver. 68. But he denyed it , saying , I know him not , neither wot I what thou sayest ; Then he went into the Porch , and the Cock crew , &c. WEE have heard in the former Story , how much Peter had promised of himselfe ; he would not be offended , he would not flye if all should ; he will dye with Christ before he would deny him . We have heard how our Saviour forewarned him of his weaknesse , and predicted his fall , and how stoutly he contradicted his Lord. Now we come to his performance in this Story ; which in generall shewes , that he was not so good as his word ; but the Lords word was fully accomplished ; Non factum quod Petrus dixerat , sed quod Christus praedixerat . In the Story we have ; first , Peters Sin : Secondly , Repentance : Peters Fall. Rising . 1. Peters deniall of his Lord : 2. his sorrow for it ; his Aversion . Conversion . The sinne and fall of Peter was the foulest and shamefullest of all the Disciples ( except Judas ) they all forsooke him and fled ; so did he ; none of them denyed him once , but he thrice ; none forswore him but he , who with cursing and swearing abjured himselfe , if ever he knew him . Quest. The Lord foresaw this sinne , foretold it , might have prevented it , and sustained him in the temptation ; why should he suffer his dear Disciple so farre and so fouly to fall ? Answ. The Lord Jesus , who might have prevented it , neither would nor did , for many Reasons . 1. He would give us and the whole Church an example of infirmity and weaknesse , by the fall of such a man. 2. The strongest must learn feare and watchfulnesse , and while they stand take heed least they fall , that the enemy suddenly oppresse them not , as Peter . 3. To crush presumption of men , and to teach to attribute more to the Word of Christ then their owne strength , which had Peter done , he had not so shamefully fallen . 4. The Lord foresaw , that in the last times men transported with the spirit of error , should transforme Peter into an Idoll , and grow to that madnesse as to lift him up into the place and office of Christ , giving unto him the headship of the Church , and make him the head of the Antichristian Romish Synagogue ; and therefore the Lord set Peter apart above all other Disciples , in whom should breake out such weaknesse as he might be acknowledged not a God , but a fraile man ; not a Lord , but a weake and sinfull servant ; so in his life , Acts 3. 12. & 10. 15. Carnall men worship him , but Peter refused . And by the way observe , how accurate the Scriptures are to set downe not this fall of Peter in the particular circumstances , but many more above all the Disciples ; As , 1. His curiosity , desi●ing to walke on the Waters , presently punished with an other sin of infidelety , Mat. 19. 28. 2. His horrible sin o● disswading Christ from his suffering at Jerusalem , Master pitty thy selfe , Mat. 16. 22. for which Christ called him a scandall or Divel , that is a speciall instrument of the Divell . 3. His inconsiderate rashnesse , Mat. 17. 4. Let us make three Tabernacles ; the Text saith , he wist not what he said ; he to enjoy that glory , neglected all his fellow Disciples , yea cares not for the Salvation of the whole World ; for if he must ever dwell there with him , he must not come downe to dye , which was against his word . 4. That he among the rest contended for Primacy , Mat. 18. 2. that he among the rest could not watch one hour with him , Mat. 26. 40. Though Christ had specially warned him and the two Sons of Zebedee of great tryall , ver . 43. that he among the rest fled from Christ. 5. That fact of temerity and rashnesse in cutting of Malchus his eare , against his calling and without warrant , condemned by Christ. 6. That he walked not with a right foot to the truth of the Gospell , Gal. 2. 14. but dissembled with the Jewes , and brought Barnabas in ; for which Paul reproved him to his face . All which we note , not to exprobate to that holy Apostle , but to shew that the councell of God in particular noting these failings would prevent the blasphemous doctrines and doings of the Church of Rome ; One of the Popes themselves , Leo , Epist. 89. saying that Peter was assumed into the fellowship of the individuall unity plainely deifying him , which blasphemy were rather to be buried with stones , then defended as Bellarmine goeth about to doe . 5. In Peters rising the Lord would give a singular example of mercy , that he might raise up great sinners in the hope of mercy that they might not despaire , but trust confidently in the same grace . For these Reasons , the Lord would have all the Evangelists with one mouth and pen , and in one manner to record this grievous fact of their fellow Apostle ; nay if it be true as some of the Ancients record , that the Gospell of Saint Marke was declared and uttred by Peter and written from his mouth by Saint Mark , that providence so overruled the matter , that Peter himselfe most ingenuously ( for the former Reasons ) did publish to the World both his sin and repentance . In the first , of Peters fall , consider the Occasion . Fall it selfe . In the occasion partly in Peter himselfe . Maid of the high Priest. In Peter ; As Peter was beneath in the Hall warming himselfe . Here first marke how Peter ●un upon temptation ; for what had he to do there in the Hall of the high Priest ? his Lord had set him about other businesse . 1. Christ had now told him he could not now follow him , John 13. 26. yet he will follow him afar off ; and though Christ had told him he was not able to suffer with him , nor for him , yet forward he will goe . 2. Christ had said to his Apprehenders , let these go away ; yet Peter will not goe . 3. Christ had commanded them all to watch and pray , because temptation was at hand . 4. Had particularly told Peter what would be the event , if he did follow him ; for had Peter beene with the other Disciples , or hid himselfe from the Tempter , he had no more denyed his Lord then they . 5. By a speciall providence Peter found the doore of the high Priest shut against him , which should have beene a warning to him , and not idly passed by ; for when God casts a stop or bar in every way to hinder us in acting any evill , we should apprehend it as a part of his gracious providence , and stop our sinnes . But Peter will not from the doore till he get in ; he is hankering about to see what will become of Christ ; he hath a love to his Master , and is unwilling to leave him ; his zeale is not yet extinct , but rash and inconsiderate ; he was greatly bound to his Master , and holdeth it laudable not to leave such a friend in distresse ; though he could not helpe him , yet would shew duty ; he seemeth mindfull of his promise also ; though all men forsake him , yet would not he ; and therefore to the high Priests house he will with another Disciple , as John 18. 15 , 16. whom some thinke to be John who useth in his story so to speak of himselfe suppressing his name ; but it is not likely that John so poore a Fisherman and Disciple of Christ was so well acquainted with the high Priest ; but whosoever he was , he was a friend of Christ and his Apostles , and being known to the high Priest was let in , but Peter unknown was kept out , till his friend pitying his standing in the cold , entreated the Maid that kept the door to let in Peter . Thus Peter with much adoe and importunity of his friend gets into the thicket of temptation ; his friend hath besped him into that place , which Christ forewarned him to avoid , which is another argument I thinke him not to be John , who having heard his forewarne to Peter , in likelyhood would rather have diswaded him from his purpose , then been an Author in it ; or if it were he and did not , he were blameworthy , and greatly sinned . Vse . 1. He that would avoyd sin must carefully avoyd occasions , which are the stronger because of our owne naturall inclination to evill ; Joseph fled from his Mistresses company , and so kept himselfe pure , Gen. 32. 10. it was his wisdome , not onely to avoyd her filthy desire , but her uncleane company . The Lord himselfe is carefull to remove occasions of sinning from his People , Exod. 13. 17. carrying them through the Wildernesse , would not let them passe by the Philistines , and see War , least they should start back and sin against him . And our Lord Jesus would have prevented this occasion in Peter by forewarning him of it ; he that would not be burnt must not touch fire , or goe upon coales ; stand not upon thine own strength where thou seest so great a Cedar to fall as Peter ; thou canst not avoyd drunkennesse , adultery , prophannesse , if thou runnest into drunken , harlotry , and prophane Persons and places ; beware of evill company , consider thy weaknesse and their power to seduce . Travellers to see fashions in idolatrous Countryes , do therein seeke temptations , and by the just judgement of God for wantonnesse find Apostacy , returning corrupt in Doctrine , Manners , or both . Prov. 21. 27. He that seekes danger , shall fall into it . Vse . 2. He that would avoyd occasion of sinne , must hold himselfe to Gods commandement , and within the limits of his owne calling , which if Peter had done , he had not fallen so fouly ; Christ had expressed his will and pleasure , that he should not have so much as deliberated on it , much lesse resolved against it ; but he forgetteth the word and commandement of Christ , and so falleth into sin . If Eve had remembred the word of God , and kept her to the commandement , neither the beauty of the Apple , nor the subtill perswasion of Satan had allured her away . If Saul had kept him to the word of the Lord , 1 Sam. 15. 3. neither sparing of Agag , nor the fat Sheep or Oxen had drawne him into that disobedience which was worse then witchcraft ; the word teacheth wisdome to avoyd snars of sin , but if a man cast away the Word of the Lord , what wisdome can be in him ? keepe to the word , and buckle this Sword to thee , which onely can cut the Sinewes of sin and temptation . Vse . 3. Peter should have looked to his Calling ; he was not now called to suffer , the time was not yet , John 13. 36. Besides , he had not received strength and gifts fit for it ; if he shall now come to temptation , he can do nothing but deny his Lord , and shame himselfe , seeing Christ had foretold him . A Christian cannot doe a more honourable worke then suffer for Jesus Christ , which is more then to beleeve in him ; but if it be not the will of God , 1 Pet. 3. 17. or if thou beest not called to suffer , if he forewarne thee with Peter that thou art not able to suffer the crosse , or fire , do not suffer . Quest. What must I doe ? must I yeild to Idolatry ? Answ. No , but step aside as Peter was commanded ; watch and pray , and get strength , and then come forth , if thou hast tryed thy strength and findest it not sufficient to suffer the brunt , this is a sure warning from Heaven , thou must not put forth thy selfe to suffer ; the farther thou goest , with more shame shalt thou flye back . If we must have a calling to suffer for Christ , much more look we have a calling to other inferior duties , else running out of thy calling , thou runnest into danger ; thou hast no promise to be kept further then thou art in thy way ; a good duty not warranted by thy Calling is sin to thee , though commended in another ; every man must abide in his Calling , and so maintaine Gods order . Note againe , nature is an ill guide ; mans owne wisedome deceives himselfe sometimes with shew of good , and runs into infinite errors , as Peter must follow his Master , and who would thinke him blameworthy in shewing his love and affection to his Lord , and in minding his promise , that he would not leave him , if al men should ; but all was but carnall wisdom ; he should have beleeved his Lord and Master , and relyed upon his counsell , not by too much prefidence thrust himselfe into danger ; and surely as the pride of humane wisedome is great , so Satans cunning more prevailes to carry us away with shewes of good , then he can in evill ; is it not a good thing to become like God ? and if Eve will eat the Apple , she may ; is it not good to offer thousands of fat Sheepe and Bullocks to God in sacrifice ? if Saul will spare them alive , he may doe it . Is it not better and fitter one Vriah be slaine , then so great and godly a King stayned in his honour and reputed an Adulterer ? seldome can Satan draw on a great sinne without some false glasse or glosse ; we must therefore attend to the mouth of God , walke in the paths of his wisedome , and turn not aside for shewes ; remember Prov. 3. 5. trust to the Lord , and leane not to thine owne wisedome , and ver . 6. In all thy wayes acknowledge the Lord , and he will direct thy steps . Vse . 4. Lastly here is a notable rule to be observed in friendship examine the love thou shewest to thy friend by the love of God. 1. Take heed thy love be subordinate to the love of God , that if thou canst not please both , thy friend be not pleased with Gods displeasure , Mat. 10. 37. He that loveth Father and Mother better then me , is not worthy of me ; nay , he that hateth them not , Luke 14. 26. so did not Peter , he should first have loved Christ as his Lord , and then as his friend , had he done so , he would have kept his word . 2. Love the Word better then thy friend , Peter should have stucke to the word , and not to Christs Person . 3. See thy love to thy friend be not preposterous , that thy affection destroy him not ; here Peters friend helpes forward his sin , though perhaps unawares . The subtilty of Satan creepes into our friendship and fellowships , that by our improvidence , we instead of helping and loving them , hurt them more then the Enemies could doe . We must pray for wisedome and judgement , that neither willingly nor unawares we either councell or lead them into any sin , or uphold any sin in them , or hinder in them any good . But contrarily become true friends to their Soules ; it is lamentable that a Father should discourage the Child , the Husband the Wife , &c. from piety and religion , or that they should abet evill , or counsell or draw one another to ev●l ; as there is the greatest hatred , so ordinarily it ends in most bitter hatred . Warming himselfe by the Fire . ] WEE have seene Peter gotten into the Hall of the high Priest ; What is he doing there ? [ she saw Peter warming himselfe . ] Three of the Evangelists make mention of this circumstance . John 18. 18. expresseth also his company ; the high Priests servants and officers stood , &c. who had made a fire of Coals , for it was cold , and they warmed themselves , and Peter also stood among them and warmed himselfe , Luke 22. 56. Peter sat by the fire and warmed himselfe . We need take no notice of that small diversity ; one of the Evangelists says he stood , another he sat warming himselfe ; both are true ; for in so long time he somtimes stood , sometimes sat , warming himselfe as they did . Concerning the Company of Peter he found a great change ; instead of Christ and his Apostles , teaching , hearing , conferring , praying , confirming one another against Temptations , and provoking to the love of the Lord , he is among a company of Rackshels and prophane Serving-men of the high Priest , who are at busie against Christ as their Master , and all their tongues and talke bent against Christ , which was now the businesse in hand ; and Peter , if he will be safe among them , must frame himselfe unto them . Had he beene in the Mountaine or in the Temple , or in his owne House with his Master , his exercise had bin otherwise ; but now he is in the Pretory of the Jewes , and in the House of the high Priest , where Christ indeed was , but taken and bound , and mockt , accused , and condemned , no safe place to confesse the truth ; and what can he doe there but deny ? Note How soone even Gods children are corrupted with wicked Company ; even Peter , a great and forward Disciple of Christ , full of zeale and courage , who will pray , professe , and immediately before draw the Sword in Christs quarrell , within two or three houres afore with Christ and his fellow Disciples , now can deny among persecutors . Great is the force of wicked Company , to pervert even a godly minde ; how easily was good Abraham brought to make a lye for his owne safety ( as Peter did here ) when he was in Gerar , where the feare of God was not ? Gen. 20. 2. How easily a good man may be brought to Sweare through custome and continuance with evill persons , see in godly Joseph , who dwelt in Egypt , and could swear by the life of Pharaoh . Reason 1. A pronenesse in godly men to be withdrawne by evill Company , as the body to be infected by a Pestilentiall ayre , so the minde by the contagion of bad company , it appeareth by the phrase , Prov. 1. 15. When evill men entice thee , &c. withdraw thy foot from their path ; drawing backe the foot argues an inclination and propensity even in the Son of Wisdome to walke with them . And Chap. 4. ver . 14. advising to keepe the way of Wisdome as life it selfe , as a meanes to hold in the right way , he counselleth not to enter the way of wicked men , nor walke in their way ; and to acquaint us with our owne inclination that way● ; marke his vehemency , ver . 15. Avoid it , goe not by it , turne from it , passe by it : What need so many repetitions if we were not prone to the lust of it ? Reas. 2. There is a bewitching focr● in evill company to draw even a good minde beyond his owne purpose and resolution . Doe you thinke Peter had a purpose now to deny his Master , whose purpose immediately before was so strong against it ? but now suddenly in other company he is another man. Wherefore else did the Lord so earnestly charge his own People , among whom he had done such marvailes as were not done in all the world , Exod. 34. 10. to looke diligently to themselves , to make no compact with the people of the Land , least they should be brought to utter departing from God , and to their most grosse Idolatry ? ver . 12. 15. Numb . 11. 4. that great sinne of Lusting , so fearfully revenged , was begun by some Strangers that came out of Egypt , who fell a lusting , and turned away , and the children of Israel also lusted ; and hence it is as impossible for a man to be still in the Sun and not be ●and , or touch Pitch and not be fouled , as to be still in evill Company and not be evill . Vse . 1. For Gods Children to avoyd and separate themselves from sinners society ; the danger of infection leaves it not a thing indifferent for a man to choose any Company , but as necessary to avoyd sinne it selfe , so the company of sinners ; can there be true fellowship with God and his enemies too ? Motive 1. What agreement between darknesse and light , and between righteousnesse and unrighteousnesse ? 2 Cor. 6. 16. what delight for a Sheep among a herd of Swine ? 2. Every mans company tels what he is ; a good man may be cast into evill company by occasion or improvidence ( as Peter ) and be none of them ; but as the company he affecteth and seeketh , is , so is he ; Ravens flocke together by companies , so doe Doves flye together ; so wicked men love wicked mens company , and godly delight in the Saints which excell in vertue . A good man is described , that he will neither stand nor walke in the way of sinners , Psal. 1. 1. nor will sort with workers of iniquity , Psal. 1. 4. 3. The practise of wicked men should make good men shun their company ; for wherein are their sports and delights , but in things which displease God and grieve his spirit , and the spirits of all that love God and his glory ? what can a good man see in such company , but must either infect him , or at least offend him in every thing almost ? What else ayme they at , when a good man fals into their company , but either to allure him unto some evill , or make him more remisse in some good ? Objec . But if we should avoyd wicked company , we must goe out of the world ; evill men are so rise , and bad examples so universall , 1 Cor. 5. 10. Answ. Every conversation with wicked men is not condemned ; there may be some perso●all conversation , as Lot in Sodome ; neither can we expect the floore of Christ so cleansed , as that there is no Chaffe with Wheat , and Lillies must grow among Thornes ; but 1. Unnecessary scandals and perilous , prejudiciall to our faith and piety , must be avoyded ; Israel cannot get out of Egypt to sacrifice to the Lord. 2. If we cannot avoyd their persons , avoyd their fashions , affections , courses . 3. Mourne that thou art forced to dwell in Meshech , and to have abode in the tents of Kedar , Psal. 120. 5. Vex thy righteous soule daily with Lot , to heare and see the uncleane conversation of the wicked . 4. Choose to sit alone rather then with such company ; Jer. 15. 17. grieving he should be reserved to see such times , he professeth that he did not sit in the assembly of mockers , but sat alone : so Elias complaineth that he was left alone . Objec . But this will be thought singularity , pride of heart , disdaining our neighbours ; I shall be thought to seeme better then others , or that no company is good enough for me , or out of singularity cast off my old company and good-fellowship . Answ. 1. Sathan hath many pretences to keepe good men in bad company ; Lot having bin once or twice warned by the Angel , prolonged the time , and made not such haste to get out of the company of the Sodomites , till the fire had almost overtaken him , Gen. 19. 14. But it will be thy safety and duty , to remember the Commandement , and linger not . 2. I must get Gods good conceit of me , and contemne what men s●nisterly judge of me ; I can never approve my selfe to God and evill men . 3. When thou art fully resolved to be a good man , thou wilt utterly disdaine evill company , Psal. 119. 115. Away from me ye wicked ; for I will keepe the Commandement of my God. 4. Thou wouldst be ashamed of the company of a Harlot , but thy companions are impudent in sinne , as the Harlot ; nay , their lives are beastly as Beasts themselves , lesse harme in dwelling with brute Beasts then these reasonable . Vse 2. Reprove the indifferency of them that can brook all company , and company with all manner of persons ; if they be Atheists , Blasphemers , Ruffians , &c. can fashion to them , and be as good fellowes as the best ; doest thou professe the Religion of God , and in courses joyne with open enemies ? consider Psal. 50. 16. Thou runnest with the Theife , and art a companion with Adulterers ; what hast thou to doe to take mine Ordinances in thy mouth , either to Preach or professe , seeing t●ou hatest to be reformed ? These men let them fall in company of good men , can personate and speake of matters of Religion , what good Sermons they have heard , give testimony to some good Preachers and others ; but herein they are artificial ; their other course is naturall and proper to them ; this most violent and strained ; out of one mouth can there issue sweet water and bitter ? How much blameworthy are they that choose wicked society and familiarity ? Is it no sinne for Daughters of God to match and marry with Sonnes of Men ? for a Man professing Religion to marry an idolatrous Papist ? A Man acquainted with his owne perill will avoyd Alliance and bad acquaintance farther off ; and be carefull to avoyd bad company for a little while ; much more so neare and undivided and personall familiarity . Where is there a Trader that careth who he be familiar withall for gaine , or a Merchant almost that refuseth to live in any Idolatrous Nation , as Spaine , Italy or other , where he cannot live without bowing to Baal ? Or Gamester that careth how prophane he be that will beare him company or drinke ? Remember the counsel of Peter to new Converts , Acts 3. 4. Save your selves from this untoward generation , and you may helpe to save them , by avoyding them , and making them ashamed , &c. remember the shame in the end , losse of good name , the sorrow of sinne committed , and duties omitted . Vse 3. Joyn your selves to such as feare God , in whom thou mayest espie Gods Image and Graces , for thy Patterne , Example , Provocation , Incouragement . By whom thou mayest be admonished , instructed , strengthned , and helpt out of thy weaknesse . It seemes very sweet to sit warme among wicked men , to eate and drinke and be joviall with them ; but there is a bitter sawce for such sweet meats , as in Peter ; but on the contrary , in company of godly men thou art under the shadow of Gods mercy for their sakes ; God loveth his children and their friends ; for Lots sake his Family was saved . And among the wicked , Gods anger hangeth over thy head ; as they are punished , so mayest thou be ; therefore depart from the tents of these wicked men : A Plague is comming . Now his Action ; Warmed himselfe . ] PEter had little businesse here , but to see what would be the issue of Christs apprehension ; to while away the time , he sitteth downe to warme himselfe with the Serving-men . Note 1. Peter had one end in being there , God had another ; had Peter savoured the revealed will of God , he had not bin there , who had no other material businesse but to sit down and warme himselfe . But by the secret will and providence of God Peter must be here , not onely to accomplish the word of Christ , but for another speciall purpose ; he must be here more for the Churches good then his owne , that while by being here his owne Faith failes , he might be a meanes to confirme the Faith of the Church ; so God one rules his weaknesse , as he must be an eye witnesse of all Christs sufferings in the house of the high Priest , both from the councell , the Servants , and Master himselfe . Never did any evill befall any of Gods Servants , but by Gods overruling power was turned to some good to themselves and others , not onely of evill punishment , but of sin it selfe ; for even that is under all things , Rom. 8. 28. turned to the best . The greatest poysons are by the skill of the learned Physitian tempered to the best remedies ; all Satans temptations chase them but to the throne of grace ; all will worke in the end for good , in all estates expect this good end . Note 2. Peter was cold , and it was not unlawfull to warme himselfe ; but better he had beene cold and comfortlesse alone in the darkenesse of the night , then to have set within warming himselfe in such company . Peter was now colder by the warme fir● , then he was without in the cold ayre ; his heart grew cold , and his faith and zeale . Vse . 1. Let us resolve that that is a cold and comfortlesse place ( though the fire be never so great ) where Christ is bound , where Christ cannot be professed , where Christ is scorned , and Disciples of Christ set upon as Peter here . Vse . 2. Let us labour how cold soever the weather be without , to keepe the heart warme in grace ; it had beene better for Peter to have sitten cold without and warme within , then for outward warmth to freeze and starve inwardly ; the season is generally cold , heat of zeale counted madnesse , godlinesse disguised , &c. labour in this generall coldnesse to keepe our heat . Note . 3. When thou sittest by a warme fire , take heed of temptation ; Peter when he followed Christ , suffering cold and want , was strong and zealous ; now he cometh to the warme fire he is quite overthrowne ; the warme fire of prosperity and outward peace hath overthrowne a number , who in their wants and trouble stood fast in grace ; how many Worthies coming to enjoy the warmth of worldly prosperity , have revolted from their good beginnings and proceedings in piety ? David while he was in the field fighting the Lords battels , how watchfull , how conscionable , how gracious , how observant , full of holy meditations , Psalms , &c. but setled in the Kingdome , and fighting by his Captaines and Generals , himselfe at some quiet & ease , committed these two fearful sins of murther and Adultery , 2 Chron. 26. 5. Vzziah sought the Lord in t●e dayes of Zachariah , and serving him he made him to prosper , but ver . 16. when he was strong his heart was lifted up to destruction . This cause the Lord giveth of the backsliding of Israel , Hos. 13. 6. they were filled and their heart was exalted , and they have forgotten me , and those were they that in affliction could serve the Lord diligently , ver . 5. The pitt●full experience of many gives light hereto who in their youth or entrance into the World were diligent Christians and conscionable in their wayes , carefull Hearers , Readers , &c. but growne full and fat , and sitting in the warmth of worldly wealth and prosperity , have clogged themselves with cares , and surfeited of ease , as far gone from their zeale and diligence as Peter here ; who followed a far off , and now by the fire farthest off of all , as the Moone never eclipsed but in the full . How doth the same warme fire prevaile with many , who because they see they cannot sit so warme in their places , if they should be so precise and follow the word in all points , grow first to remit , and then relinquish all their care , growing in the end to the height of prophanesse by Gods just judgement on them ? others to sit by a warme fire , are as easily drawne to lye and use injustice in their trades and dealings as Peter here . Many godly men are too secure , as he that sits by a warme fire is subject to sleep ; Let this be a stay and some strength if thou hast not prosperity and wealth which others have in the World , and thou desirest ; thou wantest the snares of others ; God in mercy withholds hurtfull wealth , and keepes thee cold without , least thou shouldest grow cold within ; thinke not thy selfe stronger then : Peter , Prov. 30. 8. least I be full and deny thee . And contrary if thou beest in affliction and want be not too much cast downe , for in this estate thou standest firmer in grace then in abundance ; therefore when prosperity maketh wicked men grow wild and secure , God useth by affliction to reclame them , Psal. 119. 71. It is good I was afflicted ; before I was afflicted I ment a stray , but now I keepe thy law . Prosperity is not alwayes a signe of Gods favour ; but when it provoketh to humility and duty ; ordinarily the Grasier putteth his Cattell for slaughter into best pasture ; too much ranknesse hurts the Corne , and too much fruit breaketh the Trees ; what is the cause of few great and rich are truly religious ? but then God giveth gifts in mercy , when he maketh us better , not worse . We proceed . Vers. 67. She looked on him and said , thou wast also with Jesus of Nazareth . HERE 1. The Tempter , a Maid seeing Peter , and looking on him said . 2. The Temptation , Thou wast also with Jesus of Nazareth . Peter warming him by the high Priests fire , presently meets with a Tempter . Note . 1. Note he that tempts God , a Tempter shall meet with him ; he that runs out of his way , and without the limits of his Calling , shall not want temptation ; good David when he gives up his holy prayers and exercises , and getteth up to the top of his Gallery idle , he hath met with a Bathsheba a Tempter , and moyles himselfe in fearfull sins ; thus many save the Divell a labour in tempting , run afore the temptation , Hunters of Ale-houses , of lacivious company , light persons , playes and enterludes , temptation need not come to them ; they will find him if he be in any corner of the Countrey . Vse . Keepe thee in thy way , let not Satan thrust thee out of both Callings ; every sin is a tempting of God , Mal. 3. 15. Note . 2. The Maid that let him in , now tempts him ; she had done him a kindenesse as she thought , but she payeth him with a mischiefe ; a godly man commonly buyes a wicked mans favour very deare . 1. Commonly an evill man if he be an instrument of good to a good man , it is against his mind , being overruled and drawne secretly by God , or inwardly by some sinister end ; they cannot shew sound mercy , being a fruit of the Spirit , but counterfeit a corrupt love and favour . 2. Sometimes pretending favour , they intend mischiefe , as the Machiavels of our Age ; so Saul will prefer David , maketh him his Son , and giveth him his daughter , 1 Sam. 18. 17. but intended to bring him to destruction by the Philistines . In Anno 1572. the most bloody Massacre of Paris was thus effected , under pretence of love , favour , mariage . 3. Truly saith Solomon of the mercies of the wicked , they are cruell , Prov. 12. 10. for commonly if they intend not cruelty as before , neither did this Maid , yet they overturne their good turnes at one time or other with mischiefe or hurt , either outwardly or inwardly , if occasion be offered . Pilate would shew mercy to Christ and plead for him , but command him to be whipped , being an Innocent ; and the Apostles seeme very mercifully delt with to escape with whipping if Gamaliel himselfe give none of the malitious sentence , Act. 5. 40. it is the mercy of wicked men to whip Christ , and if any mercy indeed must be shewed , it must be to Barrabas , not Christ. Vse . 1. Count it an hard case to be beholden to evill men ; Jacob knew the inconvenience , and refused the kind offer of Esau , who either himselfe or his Servants would guard him in his way , Gen. 33. 13. Balaac will not inrich Balaam , but first he must curse Gods people . Vse . 2. See thy favour benot mingled or poysoned , doing harme and mischeife ; The Heathen Emperors would shew mercy , if the Martyrs will cast but one graine into the fire ; their favour must be bought dea● ▪ The Witch will favour thee ; the Divell will cure thy Body , but he must have thy faith , thy soul ; the Father , the Master will allow his Children or Servants sports , recreations , but on the Sabbath day , when the refreshing of the Body is the corruption and destruction of the Soule . Many Fugitives goe away , and find favour and preferment in Rome , Doway , and in Popish Countryes , but on condition they be come traytors to God in open Idolatry , and to their Prince and Country in open rebellion and practice , like Satans kindnesse to Christ ; all this will I give thee , if thou wilt fall downe . Note . 3. By what manner of Tempter Peter fals , a Woman , not a man , a silly Maid , a very weake party . Quest. Why ? Answ. 1. Peter presumeth that all men could not cast him downe , Christ had denominated Peter for his solidity and firmnesse , and he thought himselfe ●ure enough ; but now he shall see more evidently his frailty , to be so suddenly cast downe by a fraile Woman ; he shall see now that the strength he boasted off is blowne away by the breath of a silly girle . 2. To shew him the more , as his pride was more then the rest , a shamefull fall for so great a professor , to fall before so vain a Woman ; Abimelech would rather kil himselfe then endure the disgrace to dye by the hand of a Woman ; but as pride goeth before shame , so Gods justice will shame proud Peter , that when he cometh to himselfe , this circumstance shall kill him , and touch him at the quick , the shame shall be as ill as the hurt . Vse . 1. How easily God overthroweth the pride of man ; he need not come in his owne person , he need not bring a Champion or man of War against him , but the sillyest creature is strong enough to confound them ; a silly boy or girle shall be Tempter too strong for as presumptuous a Professor as Peter . The Lord who resisteth all sinners , is said often to resist the proud ; that is , after a speciall and severe manner , because they will draw Gods glory upon themselves ; he commonly so resisteth them as he turneth their glory into shame , and confoundeth their pride by weaknesse ; hath God neither Angels nor men to command against Pharaoh ? yes , but will rather confound him with an army of frogs , flyes , Catterpillars in derision of his pride ; the same God could have turned the dust of the Earth into Lyons , Wolves , Bears of strange greatnesse and fiercenesse to have met that fierce and cruell King that said , who is the Lord ? and in spight of him oppressed the People , but in scorne of his pride he turned the dust of the Earth into Lice , who made him and his enchanters confesse it was the finger of God. Proud Herod , who assumed the glory of God to himselfe , it is the voyce of God , not of man , the Lord consumeth him with lice the basest of the Creatures , and not so much honoured as wicked Jezabel to be eaten of Dogs , but of Lice . Historians writes of a City in France that was depopulated and wasted , and the Inhabitants driven away by Frogs . A History reporteth of a Town in Thessalonica rooted up and overthrowne by Moles . We read of Pope Adrian choaked with a Flye . Thus the Lord playeth as it were with his Enemies , scorneth to come himselfe in field upon them , but armeth the meanest of his creatures against them . Let this humble us under the mighty hand of God ; presume of nothing in our selves , be proud of nothing , least we know by wofull experience that a thing of nothing shall cast us down . If our pride shall resist God , Gods weaknesse shall resist us , and we shall know to our cost , that the weaknesse of God is stronger then man ; never was pride of heart unrevenged with fals , sin and shame . Note . 4. The temptation is the same in effect with the former . This man is one of them ; she accuseth not Peter for a Malefactor , or a wicked Liver , but onely that he is one of Christs Disciples ; and this is matter of accusation ( she thinkes ) sufficient . Note what are the many quarrels of evill men against the godly , and what are their accusations : because they are of the number of Christs Disciples and Followers . Act. 15. 19. the Accusers brought no crime of such things as I supposed , but had certaine questions concerning their owne superstitions , and concerning one Jesus , &c. Here they hate not Peter , but so farre as he was with Christ. Reas. 1. Evill men cannot hate evill for it selfe , but for sinister respects , yea , they love it , and will not leave it , and therefore evill men commonly accuse not for evill , but for good . Reas. 2. Darkenesse fights not against darkenesse , but light , and the greatest light most , John 7. 7. because it testifyeth of Christ himselfe most , and against the Members for the head sake ; a Thiefe hates the light . Reas. 3. Wicked men lie still under the woe of them that call good evil , and evil good , through corruption of judgement not renewed by grace ; and therefore you shall still observe , that the greatest fault objected by the wicked against the godly , is for most part the doing their duty as here in Peter ; was it not Peters duty to be with his Lord ? what other cause in Prophets , Apostles , in Christ himselfe ? Vse . In these dayes also to be with Christ , is matter of accusation enough against a godly man , John 9. 22. 34. the blind man was excommunicated because he had been with Jesus . Papists after the same manner exercise deadly hatred against the Gospell , and excommunicate as Heretiques all that stand to the Doctrine of justification by the only grace of Jesus renouncing merits of works of Papists , and after a subtill manner out of the depth of Satan , have laid under the reproach of Heretiques , such as walke according to the Rules of Christ and his profession in their course , renouncing the Libertine wayes of the World and watching more narrowly over their owne . These at the first restoring of religion and casting out of superstition and Romish Idolatry , Papists who gnashed their teeth for envy at the Lords great worke , branded with the names of Puritans , Precisians , and holy brethren , &c. ever since , and at this day more then ever ; what is the ordinary quarrell and scorne but the same taken out of the mouths of Enemies , thou art one of them , a Disciple , a Puritan , a Professor , a Brother , all one with this of the Maid , thou wast also with him ; now weake things and small goe for currant to bring good men into danger , as Peters here being with Christ ; even looking toward good men is ground enough ; and evill men can make great noise of it , as Jewes against Christ , he is a friend of Publicans and Sinners . As Spyders can turn every thing into poyson ; so wicked men turne wholsome things into poyson and malicious accusations . Acts 21. 28. Oh men of Israel helpe ; this man , &c. Paul gave the Law his due , onely denyed justification by it , nor spoke against the Temple , but their hypocrisie who could discover all by coming to the Temple , nor dishonoured their place , but all their faire shewes in that place would not serve , but it was as the offering of a Dog without faith or Repentance ; this was his duty to teach ; nor brought he Gentiles into their Temple , but they supposed so ; and suspition is enough for evill men , and helpeth them well ; I thought it had beene thus ; but what if he had ? now the Temple was free for all ; Moses Law ceremonial was at an end ; so as when these wicked men had said all they could , equity could find no substance in their accusation , yet these grounds were enough against Paul to draw him to death , ver . 31. Let a godly Preacher come and lift up his voyce as a Trumpet against sin ; oh he is an intolerable man , he is so sowr , so tart , so judging , he preacheth nothing but damnation , he makes Reprobates of us all ; when all this while he doth hi● duty in telling Israel her sin and Judah of her transgressions . Let him preach often , and be more diligent then some idle drones , so that the word prevaile with men , and they begin to taste the soundnesse and the sweetnesse of it , and frequent it with more gladnesse then the eye of envy would they should ; oh then he is factious , draweth Disciples , is popular ; if we let him alone , all men will beleeve him say the Pharises . Let him preach with authority , and not as the Scribes , and convince evill men , and seeke to pull their lusts out of their hearts and hands , and now they perceive the word too strong for them , then they fetch another windlace ; Christ teacheth wonderfull well , and he is Teacher from God , and teacheth the way of God truly , but he healeth on the Sabbath day , or breaks some traditions of the Elders ; a good man otherwise , but his Disciples wash not , fast not , and the failing in some idle tradition or Ceremony is enough to hate Christs own Doctrine and to hurt him in his owne person to the unmost extremity . Secondly , the Temptation ; Thou wast also with Jesus of Nazareth ; or as John 18. 17. Art thou one of this mans Disciples ? Belike both asking the question , and affirming that he was . THE Tempter light , not Caiphas himselfe , but his Doore keeper , and that not a man , but a silly Maid . The Temptation as light : she doth not scorne him or his Master ; she saith not , belongest thou to this Seducer , nor art thou a follower of this factious fellow , who is now brought in question for his life ? but in simplicity and gently enough , Art thou one of this Mans Disciples ? yet Peter is too weake for so weake a temptation . Note . He that is presumptuously confident where he should not , is basely fearfull where he need 〈…〉 ●●rist foretels Peters fall , but Peter feares nothing ; but a silly Damsels 〈…〉 him ; an unkinde word , and fear hath oppressed him . 1. It is a just reveng●●hat he that feareth not God , should feare every thing else ; and if the feare of God be shaken out of the heart , the feare of man , yea of a veery worme shall be let in ; had Peter retained the fear of God , he had not here so feared , but now must fear where no fear is . 2. God in this kinde punisheth the presumption and boldnesse which a man hath in himselfe , by turning his carnall courage , which resists true feare , into terrours of heart and vaine feares , that were there nothing without him to fear , he shall not want terrors of minde that shall leave him but a little rest . Herod is told enough to behead John , and no man can feare him for it , but his owne thoughts fear him ; O , John whom I beheaded , is risen ; now he fears where no fear is , Prov. 28. The wicked flye none pursuing ; his own fancy shall fear him . Vse . Peter shrinkes not before Caiphas , but his Maid asking but a question ; see that carnal confidence and human strength will leave a man in the suds at length ; this courage of flesh and blood had carried Peter a great way in the cause of Christ in resisting his apprehenders , following him to the high Priests Hall , brings him to the ●ire , but now leaves him . If a man had all the courage we read of among the famous Roman Warriers , it will not carry him after Christ , whethersoever he goeth ; it might carry him to contemne death for his Countrey , for his credit , &c. but for Christ it will faile him . It is given as well to suffer for Christ as to believe . Vse 2. Examine well thy boldnesse , whether it be for God or Man , ere thou trust it ; the boldnesse of flesh will make us couragious before the Battle , but when the Alarum is sounded , then the shaking of a Pike or report of a Musket feareth him as a Childe , out of the field . Quest. How shall I know ? Answ. If thou beest strong in the power of Christs might , then thou art strong in thine infirmities ; that is , hast a strong sence of thine owne weaknesse , and findest thy frailty , and art driven out of conceit with thy selfe ; and having no strength in thy selfe , leanest onely on the strength of thy Captaine . Stand in this strength , and in question of thy life , thou shalt have boldnesse , as John before Herod , Elias before Ahab , when poore Peter , stout in himselfe , shall fall before a poor Maid , almost unquestioned . Vse 3. Let him that stands take heed least he fall , 1 Cor. 10. 12. Thou sayest thou lovest Christ ; so did Peter , else he would not have followed now ; thou mayest account of strength to stand if all other should fall , so did Peter ; but thou seest a Pillar here shaken with a Wenches word , that thought all the threats and tortures of the Rulers could not make him shrinke . Seest thou the foreman of the Apostles so neere and deare unto Christ , who would have confirmed his brethen , so foulely to fall ? be not thou high-minded , but feare . Mot. 1. Consider thy selfe a childe , weake and feeble , soone cast downe , and being ready to stumble and fall , get to a stay as fast as thou mayest . 2. The Adversary is strong , and flesh is weake , Mat. 26. 41. and is onely supported by strength of grace ; the Lyon of the Tribe of Judah foyles the roaring Lyon. 3. Hypocrites not fearing to fall , fall fearefully ; but the godly fearing to fall , fall not , at least prevent many fals , and rise out of them all . Note . Peter resembles here the state of every Christian , set betweene a warme fire on the one hand , and a dangerous temptation on the other . Thou art one of them . Satans ayme is , either to allure and entise us to sinne , by a number of weapons out of the storehouse of Prosperity , or daunt us by weapons out of the Armory of Affliction and Persecution . Rabshekeh , 2 Kings 18. 31 , 32. offereth peace and promiseth in his Masters name , if we will lay aside our Armes ; and mixeth threats and boasts in his strength : so here . Satans subtilty hath plots amongst all men ; if low 〈◊〉 , he will brouse and make them ordinary fuell for fire ; if high Trees , he hath lightning and thunder , and violence of every tempest . And in all Estates , Adversity is a sharpe Winter , to nip sprigs of Grace ; Prosperity as an hot Sun and Summer to nourish Weeds ; Peter here feeles the force of both . Vse . That Christians watch both in Prosperity and Adversity ; know that frowns and fawns of Sathan and the World are alike dangerous ; flattery and force , both enemies , and more dangerous if both assault at once ; as here Peter . Verse 68. But he denyed it , saying , I know him not , neither wot I what thou sayest . HEre is the first denyall of this Champion , by a silly Girle ; wherein see the foulenesse of his sin . 1. He denies flatly , and peremptorily , saying , I know him not . 2. In doubling it , implying more resolution , neither wot what thou sayest ; both which speeches were manifest untruths and lyes against his own conscience ; for Peter well knew Christ , having bin long with him ; and one of his first Disciples , he had confessed him , thou art the Son of God ; besides , he knew well what she meant , and therefore it was another lye . 3. In denying him so openly amongst a multitude ; before them all , saith Matthew . 1. The fault is so foule , as one witnesse were too much ; but Peter provides witnesses enough , a cloud of witnesses . 2. He that denyeth Christ before any man , shall be denyed before the Father , Mat. 10. What a great sin to deny him before all men ? 3. In so great a company were a number of wicked men ; and now Peter exposeth the name of Christ to all their scorne and opproby ; he hardens and animates them , and stands with them in rejecting of Christ. There were also some weake ones and well-wishers to Christ , as he that carried Peter in , and some that might be coming forward ; and Peter by his example being the foreman of the Disciples , weakens and scandalizeth all these , and destroyeth so many soules , and if he that offends one of these little ones , better a Milstone were hanged about his neck , and he cast into the sea ; what a case is Peter in that offends so many ? Note 1. How far soever the courage of flesh and blood carries a man , and rash zeale , if not a stronger prop , it will leave a man in the suds at length ; for , what is become of all these great words , I will lay downe my life for thee ; and why can I not follow thee now ? And I will dye with thee before I will deny thee . Is this to follow the Master , to deny himselfe , his Disciples ? is this to lay down the life for the Master , to fear the voyce of a silly Girle ? Is this not to deny Christ , to deny thy selfe a Christian ? for if thou knowest not him to be the Christ , thou knowest not thy selfe to be a Christian. Thus in one word bold Peter denyeth and renounceth his Lord , his faith , his profession and salvation by him . Vse . Let us looke well to our zeale , that it serve us not as Peters did him ; the drugs have Adulterates , and the most cunning Coynes their slips , and the best graces have in this corruption their cracks and defects ; let us try and weigh and sound our zeale for its truth , and that by these markes . 1. True zeale is earnest for good , but it is not for a fit or passion , as John at his entrance , and Peter here ; but it is a gift of the Spirit , and a grace which is constant and lasting . 2. It riseth out of knowledge of God and our selves ; zeale not guided by knowledge is hurtfull , as Rom. 10. 2. so here Peter had zeale for Christ , but knew not himselfe ; as mettle is dangerous in a head-strong Horse ; so zeale degenerated in a head-strong passion , not guided by knowledge . 3. It is attended ever with godly sorrow , 2 Cor. 7. 11. and griefe , first for his owne sin , and then others ; God is dishonoured in both , and he is troubled in both . 4. Carried with care and feare of falling , not selfe-conceitednesse , trusting to himselfe , his strength , his judgement , as this of Peters did . 5. Coveteth spiritual things in the world ; Christs was zeale to Gods house ; so David , Oh how love I thy house ! how deare are thy words unto me ! how sweet , &c. These ardent desires dryed him , and consumed him ; Peter coveted Gods honour ; but how ? his owne name , reputation , life , and safety was deare unto him . Note 2. The nature of Peters sinne which was the most direct deniall of Christ that might be . First , not to professe and confesse his Doctrine outwardly and secretly , is a denyall . 2. Not to expresse the Doctrine and power of Religion , which we acknowldge true , whether for fear or otherwise , is an high denyall of Christ. 3. To subvert or overthrow some fundamental point of Religion , is fearfully to deny Christ ; for it is all one to deny his doctrine as himselfe , being of the same nature with himselfe . But Peters denyall was beyond all these , not against his Doctrine onely , but against his Person immediately , and this not to deny him by silence , but by speech , whom himselfe had confessed the Son of God , and had heard him so professed from Heaven by God himselfe once and againe . Yes , when he needed not have openly disclaimed him , for the Maids speech was , whether he was with Christ ; he might have contented himselfe to have belyed himselfe , and said I was not , rather then have sinned directly against his Lord and Master . Or what lawfull authority had this Maide to examine Peter ; he was not bound to confesse that he knew him ; neither doth Peter confesse some , and conceale some , to fumble or equivocate to tell you ; for if this could have saved Peter , he needed not have wept for denying his Master , though some Fathers would excuse him ; but he flatly , and stoutly denyeth all , that ever he knew him , or had to doe with him ; he doth not say , I know him not so well as I should doe . Alas what a poore case is Peter now in ; for if he deny Christ , who doth not confesse him that others may know he doth so as well as himselfe , what a feareful denyall is to make others even boyes and girles know we disclaime him . Doctr. Note hence what a hard matter it is to confesse Christ in time of danger and perill , when so great a Disciple as Peter before any great danger so resolutely denyeth him . Reas. 1. Satans malice ; he winnowes and tempts Peter here , and the Saints to plucke them from this confession , because he knoweth that God is greatly honoured by the confession of his Servants . That the truth is notably confirmed which shakes the Wals and foundation of this Kingdome . That confessing him before men , notably incites and provokes others to the love and likeing of the truth , and to the imitation of such holy examples , and because he would hinder the happinesse of Saints , well knowing that 〈◊〉 that denyeth Christ , shall be denyed of him . Reas. 2. Strength of corruption in us makes it very hard at such times . 1. How hard is it to deny our selves ? and not denying our selves , we cannot but deny him ; we not onely reason with flesh and blood , but conclude with flesh and blood against the yoke of Christ ; Paul communed not with flesh and blood . Gal. 1. 16. 2. How doe we blush at the Chaine , and shame at the Crosse of Christ , which indeed is the glory and crowne of a Christian ? he that is ashamed of Christ , how can he confesse him ? 2 Tim. 1. 12. I suffer these things , and am not ashamed ; for I know whom I have believed ; one cause why many among the Rulers beleeved and durst not confesse Christ , was , because they feared to be cast out of the Synagogue , John 12. 42. 3. How are we glued to the love of the profits , and glory of the World ? loth we are to be too great losers by Christ , much lesse forsake all to follow him ; this maketh it hard to confesse Christ in cases of losse and disadvantage ; this cause is in John 12. 43. the Rulers confessed not Christ whom they knew , because they loved the praise of men more then the praise of God. Demas would not have his commodityes hindred , and so forsooke the Apostles , 2 Tim. 4. 10. Reas. 3. Weaknesse of faith and graces ; Peter had now true faith in his heart , but weake and raked up in a heape of corruptions ; where is no faith , is no confession ; a strong faith , a strong confession . Peter was now as a man in a sowne or qualme ; living , but little shew or sense of life . Nicodemus a Beleever , a lover of Christ , his faith made him come to Christ , but the weaknesse of it made him speake little and low , and not directly for him . Joseph of Arimathia a Disciple and a Beleever , but a secret one for fear of the Jewes , John 19. 38. Vse 1. Conceive it no easie thing to confesse Christ in tryall , nor a thing to be performed by our owne power , but pray for the gift of the Spirit called the Spirit of strength , Isa. 11. 2. which sustaineth us , no cause shall daunt it . 2. Pray for wisedome when and how to confesse , that the Lord opening our eyes aud mouthes we may speak as we ought . 3. Pray for Faith , Psalme 116. I beleeved , therefore I spake , Rom. 10. 10. with heart beleeve . 2. Resolve of the nec●ssity of confessing Christ , being called thereto , 1 Peter 3. 15. be ready to give an answer to every man that asketh a reason of the hope that is in you . Philippians 2. 10. Every tongue must confesse Jesus Christ is the Lord , to the glory of God. Arg. 1. Consider here first the end of our being in the World , to honour God and his truth , and promote our owne and others salvation ; therefore not onely not deny but confesse . 2. The excellency of the truth confessed and witnessed unto , not by us onely but by the whole Trinity , the blessed Augels , the holy Prophets , the inspired Apostles and constant Martyrs in all ages . 3. It is Gods right thou shouldest confesse him , even to thy utmost perill , to whom thou art given of the Father , by whose blood redeemed , whose peculiar thou art ; how couldest thou brooke that servant , to whom thou payest Wages , that being ashamed of thee would deny thee his Master ? 4. Christians must be considered not onely as private men , but in the communion of Saints , glorifying the Gospell , not onely by walking worthy of it , but also suffering for it , as lights , not for it selfe , but for others . 5. Thou wouldest not be denied of him hereafter , but desirest he should acknowledge thee in another life ; but if we deny him , he will deny us , 2 Tim. 2. 12. 6. Conversion produceth confession , as in the converted Thiefe ; and confession is accompanied with salvation , Rom. 10. 10. with the mouth confesse to salvation : onely this man is of God , 1 John 3. 4. 7. Thou canst not but confesse Christ , nor keepe Faith at home ; it is as fire within ; and Christ saith , He that is not with us , is against us . Quest. How shall I be able to confesse Christ in trials ? Answ. 1. Settl●●hy selfe in a sound knowledge and judgement of the truth ; unstable persons that hang between two Religions , as Meteors , will never abide the triall . If trials should come , many of our ordinary Hearers , for want of setlednesse of judgement and sound measure of knowledge , will prove as Potters Clay , fit for any forme , or as Wax ready for any stamp or impression ; so Meteors between two Religions , enemies to Confession . 2. Get sound love to the Truth ; else God will send strong delusions to beleeve lyes , on them that receive not the truth in the love of it , 2 Thes. 2. 10 , 11 , 12. 3. Expresse the power of Religion now in dayes of peace ; for he that denyeth the power of Religion now in the time of peace , God will never give him the honour to professe in time of persecution ; he that will deny by a warme fire , will deny more easily in a fiery triall . 4. Arme thy selfe against the sweet and sower , the best and worst of the world ; beware of preferring of the best things as better and sweeter then Christ and the glory of heaven ; God is not so prodigal of his glory , nor of the gracious merits of Christ , as to bestow it on such as love earth better then himselfe or his Sonne ; neither gaze with both eyes upon outward things never so little , but on the power of God , which is manifest in weaknesse . 5. Set thine eye upon the glory of being confessed by Christ before his Father and his Angels ; oh this my servant was more willing to dye for me then deny me ; and the terrour and disgrace that Christ should deny us , when our own consciences are up in armes against us , then he shall proclame and disclame us , in that we preferred every trifle before himselfe , &c. 6. Looke on examples of Saints , keeping the profession without wavering in losses and crosses , Heb. 10. joyfully enduring the spoyling of Goods . Pauls life not deare : compare thy selfe with these , &c. Then he went out into the Porch , and the Cocke crew . PETER having denyed his Lord , beginneth to perceive himselfe in some danger ; for he seeth that better then his sinne ; and seeing it was not safe for him to be there , he beginneth to withdraw himselfe , and goeth into the Porch ; he beginneth to be weary both of the person and place , and perceiving he was gone in too far , he would get back againe if he could . Note 1. It is not good to goe too far into the houses of wicked men ; for hardly shall a man get out without a scar , no more then Peter . Reason 1. There can be no agreement betweene light and darknesse , righteousnesse and unrighteousnesse . 2. All their Counsels , courses and examples , being pestilent and hatefull to God ; a good man should either offend them in reproving , or God in not reproving ; thou must doe as they doe , or leave thy roome to such as will. Reason 3. What good canst thou expect from them , or what good canst thou hope to do to an obstinate person , who is unworthy of a reproof , unfit for Christian counsell , Prov. 23. 9. Speak not in the eares of a foole , for he will despise the wisdome of thy words . Vse 1. To wonder that many can be inwardly conversant with all Companies , and enter bands of society with all manner of persons , Papists and Protestants , Church-Papists and Recusant Papists , Ruffians , swearers , Drunkards , railers and scorners of good men and good things ; how men professing godlinesse can be inward with such , eat and drinke with them , ordinarily uphold them in their courses , fall to their games and exercises ; certainly these men cannot hold their owne , no more then Peter here , but mustneeds counterfeit ▪ an outside . Peter is almost no sooner in the high Priests Hall , but he denyeth his Lord as fast as any . Vse 2. He that resolveth to uphold his integrity , must say with David , Psalme 119. 115. Away from me ye wicked , for I will keepe Gods Commandements : and hide himselfe away from wicked company ; neither is it out of singularity , to seeme better then others ; nor of pride , as disdaining neighbours , or thinking no company good enough for them ; but out of sense of their owne weaknesse , and feare of infection from them . Vse 3. Learne a point of wisdome in Peter ; seeing we must be cast among evil men , be not too familiar with them ; rather stand without in the Porch then thrust into the ●all ; keepe aloofe from them , for so thou shalt escape best ; thus Peter began to do when he discerned his danger by them . Note 1. Peter went forth , but not farre enough ; for he went but into the Porch , but came backe . Quest. Why did he not goe quite away and leave the House as well as the Hall ? or going backe , why returned he backe againe ? Answ. Peter was now as a Bird that had lost his nest , knew not what to doe with himselfe ; in staying was danger , and in going now was as much danger ; for if now being questioned he should flye upon it , he should confirme their suspition against him ; and confesse that which he would fain dissemble . Againe , he had heard that Servants perhaps mutter against him ; for it appeareth there was a great many more then three that set upon him , and feareth they will pursue him , if he should flye , and there resolveth to returne among them , set as good a face on the matter as he can , and falleth into familiar and free talke with them , if by that means he might prevent suspicion . Note here , that whosoever would keepe himselfe free from the danger of sinne and sinners , must not onely get out of the Hall , but out of the porch of sinne too , as Solomon out of the wicked womans house , so every wicked mans house , Pro. 5. 8. keepe thee far from her , and come not neer the door of her house . Peter should have done better if he had left the house , and not stucke in the Porch ; it had beene in him , and should be in each of us . 1. Christian wisedome , to keepe without the Harlots reach . 2. Christian zeale , hating all sin even the appearance . Many step out of the midst of sinne , but hang about the Porch , would not be outragious sinners , but retaine a smatch or taste ; not open Adulterers , but Adulterous eyes , thoughts and speeches ; not noted drunkards , but company keepers and Bibbers ; not blasphemous Swearers by Wounds and Blood , but by Faith , Troth , God , &c. not workers on the Sabbath , but idle and prophane in words and deeds ; not open Railers and scorners of good exercises , and men , but secret haters or dislikers ; all which is to sticke in the Porch of Sin , and as Peter thou art not gotten out , but coming backe into the Hall againe . Note 2. In that Peter sticks in the Porch and cometh backe among them whom he had forsaken , how hardly a man that hath beene long used to bad company and courses , is brought backe to leave it altogether , but either he will looke backe , or tarry in the Porch ; Peter that is but new come in , and scarce warme in his place among them , cannot resolve to leave them though he be warmed by sense of perill and danger . Sin and Sinners are like Bird-lime ; the more Peter strives to get out , he seeth himselfe more lymed and intangled . How much harder is it to get out of the custome and habit of sin and sinfull Companionship ? Lots Wi●e gotten out of the midst of Sodome , looketh backe ; nay good Lot himselfe cannot be got out , but the Lord must stay his leasure , and the Angell must pull him out that the flame catch him not . Vse 1. Pray that we never fall into bad company , and bad places , bad alliance , bad acquaintance or courses among earthly minded and ungodly minded men ; for surely we will hardly be got out , we will have as many carnall arguments as Peter to carry us back into their company , we must not part with old friends , we shall be thought uncivill , or strange , or it may be we may here some say , what , art thou one of his Disciples , what , become precise ? then all is mard , and then if an Angell , yea two Angels bid thee away in haste for our lives , we will with good Lot still prolong the time . Vse 2. Beware if thou hast set forth out of the company and courses of sinners , so far as the Court , that thou dispute not with Peter , much lesse resolve to goe backe againe ; for Peter made his case worse then before , 2 Pet. 2. 20. better never have knowne the way of truth , then forsake it ; was Lots wi●e a●● better for getting out of Sodome that looked backe ? nay , was she not worse , being made an eye marke of Gods justice to all posterity . Is it not a fearfull thing to be weary of well doing , and a fearfull wickednesse to make defection from God ? is he fit for the Kingdome that puts his hand to the Plough , and looketh backe . Beware thou beest not one of those Dogs that returne to their vomit , nor a Swine washed returning to her wallowing , all the former motions and endeavours were deceitfull and hypocriticall ; for , were they sound , they should have lasted . The Divell once cast out and returning , brought seven worse then himselfe , and the end is worse then the beginning . Note also the contrariety of the wicked from God himselfe , he provideth safety for his Children by night ; Esau was admonished by night not to speake roughly to Jacob. The Wicked alway tend to destruction of themselves and others . And the Cocke crew . NOTE 1. It appeareth it was in the Night that Christ was apprehended , ●nd in that , how watchfull and diligent Christs Enemies were to worke malice and mischiefe against him ; so were the Sodomites busie all Night to abuse themselves and doe mischiefe . Gen. 19. Solomon saith wicked men cannot sleep till they have done evill , Prov. 4 ▪ 16. and sleepe departeth from them unlesse they cause some to fall ; Judas will watch an opportunity against Christ , even in the night to betray him . Reas. 1. Because they are carried wholly and naturally unto evill without any inward restraint ; it is a sweet morsell , and perhaps the Lord seeth them not . 2. Darkenesse maketh them more bould , and fitter for a worke of darkenesse , as Judas apprehends , and Soldiers lead him away . 3. Malice against Christ and his Members in the wicked never sleepeth , but watcheth occasions against them ; they resemble Satan their guide . 4. Having got occasion , they will not slip it , but execute presently , though at midnight ; they breake their sleep for it . 5. Yet God overruleth that it should be typifyed by a Paschall Lambe , killed by night , Exod. 12. 6. as himselfe was slaine in the evening of the World. Vse Good men on the contrary learne to watch in the Night for good and gracious purposes ; let thy reines teach thee Wisedome in the Night ; David professeth he will not go up to his Bed , nor suffer his eye ▪ lids to slumber , till he have found out a place for God. Tully saith it were a shame for him that Catiline should be more watchfull for the destruction of the Common-wealth , then he for the safety and preservation of it . In sparing sleep for good purposes is a recompence , Gen. 19. 4 , 29. Consider that Night-sins , have day plagues , 2 Sam. 12. 12. consider , Job 35. 10. God giveth Songs in the Night , and his mercyes walke round about thee all night long , he keepeth watches for thee , he thinketh on thee , and doth for thee , that thou doest not for thy selfe , keepeth thy house , Body , Goods , Soule , while thou sleepest ; and therefore in the night do thou thinke of him . Psal. 119. 55. In the night season oh Lord I thought on thee . In the night commune with the Lord by prayer , meditation and confession . Psal. 77. 60. In the night I commune with my heart , and search out my spirit ; in the night desire after the Lord , Isa. 26. 9. so the Church , with my Soule have I desired thee in the night ; yea , with my spirit within me , will I seeke thee early ; in the night praise the Lord ; at midnight I will rise and praise thee . Examine thy imployment of thoughts in the night , when thou goest to bed and risest , whether thy thoughts run after money and mucke , world and businesse , whether on revenge , pride , hatred , sports , or whatsoever . A good heart hath a better treasury within it selfe , and without it for thee to feed on ; meditate and be serious , and remember still how diligent we should be in Gods wo●ke ; cursed is he that doth Gods worke negligently , Jer. 48. 10. Note 2. God would admonish Peter according to his word by the Cocks crow , if so be Peter will take knowledge of himselfe ; but Peter doth not . Quest. Why ? it may be being midnight , he was sleepy and could not hear . Answ. But Peter had got his first sleepe before , Christ went thrice and found them sleeping ; besides Peter was now afraid , and feare and danger kept him waking enough , and therefore the cause was , 1. His heart was asleepe and regardlesse of his sin , and so long all the Cocks in the World cannot wake him . 2. The time appointed for his wakening was not yet come ; he had denyed but once as yet ; he must deny thrice , let the Cock crow never so often . Note . A fearfull consequent and Companion of sinne is induration and blindenesse ; here we see even the godly themselves sleep fearefully after sin ; how did David cast hit conscience asleep after he had committed Adultery ? his heart is hardened ; and after the Adultery , he falleth into Murther , and yet along time he is not wakened till the Lord by his Prophet wakeneth him . Gen. 37. 24 , 25. when Josephs Brethren had taken him , and stript him , and cast him into a pit , then they sat-downe to eat bred ; a man would have thought they should have sat downe to weepe for their sin ; but their sin hath so blinded them , they rejoyce together as if they had nothing offended ; nay , now almost twenty yeares they carry their sin , and never take notice of it . Reas. 1. Because mans heart naturally is hard , being infected with the poyson of originall sin ; and this hardnesse is increased by our owne sins conceived or consented to , or committed , or repeated , or continued ; there was no deadnesse or dulnesse in Adams conscience in innocency . 2. Sinne hath a property , to stun and benum the conscience and Soul of man ; for as a man falling from an high place , lieth a great while in a swoon or trance , and cannot help himselfe ; so the Children of God in their fals of Sin. David afte● his Sinne was a dead man without sence of sinne , or of comfort ; he had lost his heart , his joy , his feeling , till God created and restored him againe , Psal. 51. 3. The supposed pleasure of sinne doth drowne Judgement , disturbe Reason , and blinde Conscience , so as it can sooth it selfe , and thinke his owne sinnes lesse , or scarce sinnes ; every man thinkes his owne breath sweet ; and delight in sinne brings on custome , and custome in sinne taketh away the sense of sinne . Vse 1. Beware of a sleepy heart and benummed conscience , a most fearfull fruit of sinne , and far worse then sinne it selfe ; most men are in love with their Consciences when they lye still and quiet ; and this is the case and conscience of the common Protestant , who takes that for quietnesse and peace which is indeed death it selfe , or a deadly lethargie of Conscience . But this dead Conscience is like a dead body layed in the grave , sleepes , lyeth still , and is cleane forgotten , but shall awake , and rise again & be more active then ever it was , either in Mercy , and in season , as in the godly , when they shall sustaine sorrow enough , and taste the soure sauce of their sweet meats , and out of deepe sorrow recover their joy , as in Peter ; Or in Justice , and too late , as in Judas , who slept all the while he conspired against his Lord , but no sooner wakened , but he went and hanged himselfe ; here was the most fearefull wakening , because his denyall of his Lord was of maliciousnesse , Peters of infirmity . Many living in grosse sinnes thanke God they never were troubled in Conscience , proclame their shame and misery . Vse 2. If a Conscience renewed in part can be so blinded by sinne , oh what grosse corruption and wickednesse reigneth in a Conscience unregenerate ? this will make stop at nothing , but groweth senselesse in the foulest wayes of sinne ; this goeth on from evill to worse without remorse , till sometimes they be delivered up to a reprobate sence ; Cain to kill his Brother , Absolon to rebell against his own Father , Amnon to defile his sister Thamar . A Smith layeth as many hard blowes on the Anvill as on the Iron he works ; the Anvill is the same not dinted , but the other yeelds to his desire ; so here is the difference , but that one hath heat and fire in it , softning it , the other cold without all fire within ; so here , God speaketh as loud stroakes and as hard on the wicked mans heart , as on the godly ; the same voyde , the same hand , but without all fire and heat of the Spirit mollifying without all impression , onely recoyls the voyce and stroake . Vse 3. Oh that we could come to feele and cry out of the stone in the heart as we will of the stone in the kidneyes , and esteeme hardnesse of heart a fearfull plague , as indeed it is . If God take away a mans bodily sight or hearing , every man taketh notice , and mourneth under such a rod of God , but when sinne hath taken away the inward ear and eye , that there is no seeing or hearing of admonitions and rebukes of sinne , no man thinkes this a judgement , but a benefit ; seeing therefore soft a hearing heart and eare is so great a blessing , as the contrary is a curse , labour for soft hearts , pray against hardnesse ; use meanes to waken thee ; get wise and understanding hearts to observe the crow of the Cocks , to observe the steps and wayes of God with us , and his degrees and dealing with us . Motive 1. This is a part of Gods revenge against sinne , both in godly and wicked ; David will secretly take another mans Wife , his Wife shall be taken openly on the house-top in the sight of Israel , in which all Israel shall read the sinne of David so secretly contrived . 2. That which the wicked feareth must come upon him ; he feareth nothing but light , nothing so much as mans eye , so if he cannot carry his businesse Caste tamen cau●è therefore God brings this feare on him , and oft Boyes and Girles come to know and speake of that they most sought to cover . 3. Shame and Sin goe hand in hand ; and in effect . The Sinner hateth not onely his owne soule , but his owne good name ; the Adulterer that watcheth the twilight , and hideth himselfe in the night , shuts the doores , windowes , drawes curtaines , &c. cannot shut out Gods eye , nor the eye of his owne conscience , no nor the mouthes of men , but some one or other spyeth him , and for the most part he is reputed as he is . The Drunkard that is drunke in the night , he is ashamed of his sin in the day , though many deboyst Persons be not ; yet because the Wife , Children , Servants , Neighbours , Companions spye him , he beareth justly the name and shame of his sin , which he thought darkenesse could beare off ; so the Usurer , the unjust trader that smootheth over deceit , one time or other , one Maid or other , one occasion or other , shall detect them , and cast the shame of their sinne in their faces , and on their names . Nay more , hide thy hypocrisie , thy distaste of Gods Servants in the darkest cave and corner of thy heart ; lock up secret wrath and displeasure in the most inward Closet of thy breast , God will one day detect thee , he needes neither man nor Maid to discover thee , the sparkes of thine owne fire within thee shall fly abroad , and make men know thee better then thou wouldst be knowne ; he that hath birds of Heaven to carry forth curses of the thoughts against the King , Eccles. 10. 20. and by that which hath wings can declare the speeches of thy bed-chamber , can and will easily in his time declare what thou art in things which of all others thou wouldest be masked in . Note 1. Here is another Maid of the high Priest as good as the former , and both as good as their Master , all of them very busy against Christ and his Disciples , the Master against the Master , and the Servants against his Servants . But these Maids forgetting their businesse , their Sexe , their modesty , their place , shew themselves very rude in that , in the presence of so many men , they take upon them to prate to a man ; a stranger , in a businesse not concerning themselves or places . But learne , that as the Master is , commonly such are the Servants , such is the Family ; a good Master will have good Servants , a bad contrary . The Centurion , Luk. 7. 8. being a good man , hath a number of good Servants and trained in good order and subjection . And we scarce read of a convert , but we read of the faith and conversion of his Family , Acts 16. 33. The Jaylor . chap. 18. 8. Crispus beleeved , and all his House . But how contrary we see that of Solomon ? Prov. 29. 12. If the Prince be given to lyes , all the Servants are wicked . If Esau be wickedly and malitiously minded against Jacob , he hath three or four hundred Servants all at his heeles ready to destroy him , Gen. 33. 1. If Absolon unnaturally plot the death of his owne Brother Amnon , he keepeth Servants ready enough to act and execute it . A swearing Master , hath blasphemous Servants ; a Popish Master , Popish Servants ; an Atheist Master , hath Atheist Servants ; he careth not , nor careth whether their Religion be for God or the Divell . Reas. 1. A good man hath a care to provide himselfe good Servants , sober , teachable , at least inclinable to goodnesse ; David Psal. 101. will not suffer a vicious Person in his house , a Lyer , a Slanderer . No man is willing to entertaine a Thiefe in his house , to rob him ; and art thou more carefull of thy Goods , and weary of him , then he that will rob God of his glory by blaspheming , cursing and wicked courses ? 2. If he find them not so good , he is carefull to teach and instruct them ; so Abraham was commended that he would teach his Family after him , Gen. 18. 19. and become a good patterne and example of piety and grace ; every man for his owne advantage will teach and traine up his Servants and Apprentices in the knowledge of their owne trads and occupations , and much more good men hold themselves bound to traine them in the knowledge of God , and way of godly life . 3. He will carefully reforme his Family with Abraham , cast out the Scorner , the prophane and incorrigible Scoffers , and such as will not yeild to instruction and admonition or correction , he will and must remove and expell as desperate and infectious members , that the whole be not corrupted or infected . Reas. 2. Why a wicked Master hath a wicked Family and Servants . 1. Because he delighteth in no other , but such as abett his own evil and execute it ; some men thinke it not for their profit to keepe a Servant that cannot lye and sweare as fast as speak , so it be to others , not themselves ; they must not have their Servants blockish , for then they will neglect their businesse , nor have too much knowledge ; for they will see their faults , and make scruple of their commandements . 2. Because of the contagion of Sin ; Sin is of a strong and swift motion , it can move up hill and ascend from Inferiors to superiors ; from the Wife to the Husband , as Jehoram did evill , for Ahabs Daughter was his Wife , 2 King. 8. 18. and Ahab was wicked , whom Jezabell provoked . From Counsellors to Kings , as the evill counsell of Rehoboam , and from Servants to Masters , from People to Ministers , Isa. 6. 5. If it goe up Hill so fast , how swift is it downe Hill ? if it can rise from the feet to the Head so quickly ; how suddenly from head to feet ? from Superiors to Inferiors ? 3. Because of the countenance sin gets from Superiors ; if sin be so bold and active as all the Authority and care of Superiors can scarce represse and restraine it ; how can it but thrive , when it hath gotten Authority , countenance , and confirmation , when it is incited , commanded , backed and abetted ? It 's said Rehoboam did commit Idolatry , and all Judah did the like under every greene Tree , and on every greene Hill , so here , all the Servants , men and maids are as ready as their Master to mischiefe and wrong Jesus Christ ; and it is so in most wicked Familyes ordinarily , such as depend on Masters for approbation , or preferment , conforme to their humors . Vse . 1. For Masters to provide even for their credit by reforming their Familyes ; Many professe Religion and the fear of God , but it is in the Church , not in his house ; he cares not who they be he keepeth in his House , Swearers , godlesse and pophane Persons , and they serve his turne , and doe his businesse , using them as Beasts rather then men , who have soules for which they must make account ; say thou art no Swearer , no Sabbath-breaker , no Atheist , no rude or disordered Person ; if thou keepest such in thy house , surely thou art either such or mayst justly be so accounted . Say not thou hast such bad Servants , and it is so hard to get a good Servant ; feare rather thou art a bad Master , who neither carest to choose better , or make them better ; and perhaps th●y come out of such rude and disordered Families as thine owne be ; thou hast run to the Hedge and hast taken in Bryars and Thornes , and now complainest : takest them in whom thou canst not governe , and then complainest of incumbrance . 2. Let Masters hence learne to looke to their own wayes first , and doe nothing which they would not have their Families doe after them , but as the Sunne giveth light to all the Regions round about him , and by his shine expels all darknesse ; so the Master by his godly example , should be as a light to his Family , inciting and encouraging all goodnesse , and chasing away sinne by Instruction , Example , and all due severity . Say with Joshuah , first , I and my house will serve the Lord. Hester , I and my Maids will Fast. Thou art a Master , know that true Reformation of thy Family must begin at thy selfe ; if thou canst not abide it in thy selfe , thou wilt not brooke it in others so neer thee ; sinne is a good fellow , is sociable , and would have all like it selfe . Againe , thou canst not truely hate sinne in another , and cherish it in thy selfe , correct it in another , and cocker it in thy selfe . Cast out thine owne beame first . Vse 3. Masters in the disorders of their Families should humble themselves , suspect themselves ; turne part of their anger against themselves ; say , Truely I and my house serve not the Lord ; I have not instructed , I have failed in my example , I have not corrected the sinne when I might , I have not made right steps to my feet , which hath turned out others , Heb. 12. 13. I have eaten foure Grapes , and set their teeth on edge . Vse . 4. Servants learne hence , not to thinke they can be borne out in their evils by their Masters example , nor doe any thing against a good Conscience ; your rule is not the rule of your Master , or framing to his example , but to the rule of the Word . If thy Master should doe or command thee to doe any thing that is unhonest , unjust , unlawfull or ungodly , thou must not in any wise doe it , but now know thou hast a Master in heaven ; happy had it bin for this Maid , now her Master was so busie against Christ , if she had taken his part , and the part of his Disciples , Acts 4. 19 , and 5. 29. Whether it be right to obey God or men , judge yee . Let not Masters thinke themselves wronged ; for neither Prentice nor Parent , nor Husband must be obeyed but in the Lord. It was Sarahs great infirmity , to dissemble twice at her Husbands request ; Masters must not drinke that water gotten by the hazard of the soules of their Servants , as David . Caution 1. If a command be onely inconvenient and unmeet , thou must obey ; if not unlawfull , make conscience . 2. If thou be sure it be sin , not a conceit or opinion . Object . But I am in doubt . Answ. Here labour to be grounded : but till then , better doubt and obey , then doubt and disobey . 3. If sure it be sin , looke to the manner of disobedience ; though God free thee from obedience in act , yet not from obedience in suffering . Though from the Action thou knowest ungodly , yet not from reverent , humble , and dutifull subjection , affection and demeanour . To deny unlawfull things with sturdy and insolent words or carriage is utterly unlawfull . Note 3. In the Instrument that Peter fals twice here by two Women ; the Papists hence declame , and make invectives against women , not onely because Eve was the cause of Adams fall , but for that these ' two Maids were meanes to cast downe the pillar of their profession , Saint Peter . Indeed the Scripture shew what great power is in wicked women to draw men to evill as in Solomon , Jezabell , Herodias , many Women whose hands are as Bands to drag men to sin , who are taken with their perswasion as saith Solomon , even as an Oxe to the slaughter . Neither is it marvell that sin comes upon us in our nearest friends , nor that Satan first overcomes the weaker Vessell . Nor that by that he overcomes the stronger ; for we fight not with flesh and blood , but with spirituall wickednesses in them ; and we can easily heare the whisperings and Syren voyces of sin , being altogether corrupt . All which should teach 1. Women to be sure their perswasions of Husbands be just , holy and good ; never to dare to perswade men into sin ; as knowing they were given as helps unto men , to helpe them out of sin ; and whereas they are weaker Vessels , and most impotent in their passions and desires , be sure to examine what they perswade too , so much more diligently , least they be circumvented as Eve , and if they meet with so good a nature , as is easie to be perswaded , and heare them , it is a double sin to abuse it , and seduce it to evill ; it is said of a good woman , that she opens her mouth in wisedome . 2. It should teach Men to care not to be drawne to evill by womens perswasions ; should aman be weake and womanly impotent ? Joseph would not be won from his fidelity by any perswasion . That all wisedome is little enough to support a man matched with an evill Woman , see in Solomon , to whom no warnings , no wisedome was enough . But in these two Maids observe more specially , that as the Women had the first hand in the first sin ; so women had hand also in this great sin of the death of Christ ; forthough they could passe no sentence against him in publique , yet in their places they could scorne him , and endanger his Disciples . And consequent it is that women had need of their redemption by Christs death as well as men ; whosoever have hand in the transgression , stand in need of the benefit and meanes of pardon . Many Women are carelesse of the main businesse , of the one thing necessary ; Marthas ; this consideration should stir them up to chuse the better part . 3. All Women learne this ; seeing much of their speech is directed to men , and they are much in speech , how to guide their speeches . 1. To open her mouth in wisdom , as the vertuous woman , Prov. 31. 26. the law of grace in her lips ; to stir up the grace of God in any , and not the corruption of their heart , and not as many , who if they find their Husband or friends forward or backward make them more backward , and if there be but a sparke of goodnesse , are means quite to dead and extinguish it . 2. To perswade and councell good things ; not as Hamans Wife when he told her of all his prosperity , but Mordecai troubled all , Hester 5. 14. She councelled him to set up a Tree fifty cubits high ; and speake to the King to hang Mordecai , which councell came home to her selfe . But rather as the Shunamite to her husband , 2 King , 4. 9. I know this is a man of God , let us make a little Chamber , and set him up a Table , Bed , Stoole and Candlestick , that he may turne in to us . 2. Comfort him in his troubles with good and approved comforts , ; not as Jezabell did Ahab sick ; up , art thou King of Israel ? I will get thee Naboths Vineyard , 1 King. 21. 7. but as Manoahs wife , Judg. 13. 23. If the Lord would kill us , he would not have received our sacrifice , nor shewed us all these things . Note 2. The Cocke crows according to Gods word , which should have beene a checke to Peter for that he had done already , and a stop to goe no farther ; but the warning that Christ gives him , wakens not his heart , doth no good ; while the heart is hardened , no meanes can do a man good ; here was meanes enough to stop Peter . 1. Christs prediction yet in his eares . 2. Christs care in affording him a signe of his sinne , to lay to his heart . 3. The accomplishment of the signe in the Cocks voyce , bringing now his sin to his ear , that he might take notice of himselfe ; but yet Peter doth not , because of the senslesnesse and hardnesse of his heart . Vse . As with Peter , so with most men ; God offers Peter a great blessing in the crowing of the Cocke , but Peter never sees it , nor receives it ; Christ by his word as a powerfull Cocke , would awaken men out of their sins , graciously admonisheth them of their danger of their fals , but men are as deafe as Peter , they will not be dis-eased or wakened , and reformed . 2. Observe the true cause of not profiting by the voice of Christ in his ministry ; not in Christ , not in the Cocke here , but in Peter himselfe not acknowledging that voyce ; so the word is preached , few profit , few are reclaimed ; where is the fault ? is it in God ? what can he doe more then warne the Sinner , is it in the word , which is the Power of God to Salvation ? is it in the Cocke or Teacher ? may things be made more plaine , more intelligent and powerfull ? no , it is in mens hardning their owne hearts , closing their eyes , shutting their eares ; oh Israel , thy destruction is of thy selfe . Note 3. What a great plague of God an hard heart is , because it binds their sins upon them ; how doe Swearers , Lyers , Sabbath-breakers , Usurers , heare the voyce of the Cocke , nay of Christ himselfe in his word , crying out of their sins , denouncing damnation for them , and yet persist without reformation , but that custome of sin hath made them so deafe that they take no notice either of the sin , or that there is any need of reformation ? why doth yet the Adulterer blush , the Drunkard shame , the blasphemous Swearer hide his face for shame at so foule sins , so cryed and crowed out upon , but that the conscience by sin is past feeling , and heart dead asleep ? Vers. 69. Then a Maid saw him againe , and began to say to them that stood by , this is one of them ; but he denyed it againe . NOW we come to the second assault and temptation ; for Peter lies now in security , and security is never without temptation ; a sleeping man fals with a small motion ; Satan needs doe but little to thrust him downe , he will fall of himselfe , as Eutychus Acts 20. 9. Then a Maid saw him againe . ] A very little while after , a Maid , whether the same Maid , or she had told it to some of her fellows , it is not material , but likely it was another Maid ; Matthew saith it was another saw him againe . Peter was bold to go to Caiaphas house , because it was night , he was in hope to be hid , and that no body should see him ; but one Maid spyes him , another wench spyes him , and now he sees that he was known well enough . Note hence the boldnesse of Sinners , who thinke to carry their sins close and secret from the eye of man ; besides , that the Lord sees them through the blacke cloud , sometimes while they thinke themselves in a mist , and that they walke invisible ; in this path they are espyed well enough , and while they thinke to deceive others , themselves are most deceived . If Peter would never so faine shuffle himselfe in among the high Priests Servants , one maid after another shall descry and disclaime him to be Peter ; let him hide himselfe in the darke , a Maid shall see him hide himselfe , onely Christ shall spy him . And whereas it were very hard if they could not devise some quarrell against their Preacher ; yet sometimes the Lord so upholdeth his Lights , as they have no just cause that they dare bring into the light , which they can quarrell directly against ; his profession and preaching is accused to be the cause of so many evils in the World , and so much preaching makes the World worse , and so as mad dogs they bark at the Sun , and would pull the Sun of out Heaven , because it draws out the stink of a Dunghill ; so the word , because it discovers evill is the cause of evill . How are good and godly men and Women , Brethren and Sisters of Jesus Christ , members of his body , and one of another reproached and reviled at this day , and charged to be the worst of all sorts of People that live and the common cry runs against them , as Sectaryes , hypocrites , and worse then Idolators ; why , but saith Pilate what evill hath he done ? you charge him with many severall things , but I see no evill in him ; nay ( say they ) as if we would have brought him to thee , if he were not an evill doer ; Pilate must take their word , for that other sufficient matter can he wring none . Oh but there be great matters against these precise Professors , they be Runners to Church , great Hearers of Sermons ; nay they carry Bibles under their Armes , they repeat Sermons when they come home , and sing Psalmes in their houses , can goe about no worke till they have solemnly prayed , nor goe to bed without reading and praying , so great is their hypocrisie . They be Jewes in keeping the Sabbath , they must doe nothing , nor speake but holy things , scarce make their Beds , dresse any meat , or eat it when dressed . Nay , they have beene accused sometimes in Pulpits , sometimes on Stages , that they would not sweare , nor suffer an oath in another unreproved , nor they will not be drunke , nor abide to run to Tavernes or Ale-houses ; they are so strict as they will not indure any merry company , nor be merry themselves , as Israel a People that dwelt alone , and numbred not themselves among the Nations ; and are not these proper accusations ? or are there any other greater justly cast upon them ; so as our Saviour concluds the matter ; if ye were of the world , the world would love her owne ; and Peter , because ye run not with them to the excesse of errour , but stand with Christ in your owne duty and station , and therefore they hate you . This so being , let godly men be so much the more wary of themselves and courses , as small things are made great matters in them . Judge your selves in small things , let the righteous smite you , and the word of God wound your infirmityes , least you fall into their hands . Oh that Professors would so walke , as all their accusations would vanish into shadowes and smoake ; oh that you would by innocency thus dull and blunt all their keen Weapons ! the wisdome of a man will make a benefit of an Adversary , much more the wisedome of God in his Servants . Lastly , this may be a comfort and incouragement to godly men ; if they have nothing but thy profession to upbraid thee for , thou mayst take the Adversaryes booke , and weare it as thy crowne ; make account if thou in thy life testifie of the evill of the World , it will accuse thee , if not for evill , yet for good , Christ witnesseth against the World. 1. By unweariable paines in doctrine , that their workes were evill , calling it to repentance , to mortification , remission of sins , and newnesse of life . 2. By accusing the hypocrisie of it , except your righteousnesse exceed the Pharisee ; a faire righteousnesse must they thinke they had , that shut them out of Heaven . 3. By condemning not onely their Adulteryes , Vsurers , Oppressions , Thefts , murthers , but even their prayers , Almes , Fasts , Chastity and piety , abstracted from faith and repentance ; could the World endure this ? 4. By innocency of life , opposed to their corruptions , he made both shine cleare . 5. By separating from their company in their evill , plainely declaring what he thought of them and their courses , and do thou the like , be sure thou shalt heare of the World on both sides . Ver. 70. But he denyed it againe . WHERE 1. Repetition . 2. Manner , with an oath , Mat. 26. 72. Peter had first denyed his Lord for feare , now he denyes againe for shame ; least having lyed , he be found a Lyar ; Peter was better contented to be a Lyar then so accounted , and therefore stood still in denyal . Beware of acquainting thy tongue with the least untruth , least it easily come to be repeated , and into a custome . Note He that once crackes his conscience , will not much straine at it the second time ; see it in good Jacob , Gen. 27. 12 , 19. he is at first very fearfull to seeme a mocker to his Father , and to delude him with a lye , but coming unto his Father , maketh a long speech , and professeth himselfe boldly and securely his eldest Son Esau ; and after when Isaac suspected his voyce , and asked him , ver . 29. But a●t thou my Son Esau ? he answered againe , yea . Good Joseph , Gen. 42. 15. 16. to shew his vehemency to his Brethren , rapt out one oath after another , as it seemes was the manner of the Court of Egypt ( as now of England ) but not fit for Joseph or seemely , nor fit for Joseph or seemely , nor lawfull for any . Reas. 1. Sin is very bold where once it is bid welcome ; if it once enter , it knowes the way againe , and once admitted will plead , not possession , but prescription ; an army is easier kept out , then beaten out . 2. The Sinner is lesse able to resist the second time , then he was the former , so Peter here ; for grace is weakned and decayed by yeilding to the first temptation , and the strength of God which onely makes the way of grace easie , plucked away by grieving his holy spirit . Therefore Peter here denyes as often as he is tempted , and would have denyed a thousand times if the Lord by his prediction had not limited the temptation , and returned with new strength . 3. The way of sin once set open , is as the Gates of a City cast open for the Enemy , by which Satan bringing in his forces , strongly plants them , and quickly so fortifieth them , as a great strength shall hardly raze or remove them . Every sin admitted , not onely weakens , but corrupts the facultyes of the Soul by which it is upheld , it darkens understanding , corrupts the will , disturbs the affections , and raiseth a cloud of passions to dazel reason , as Peter here in feares and perplexityes , and doubts , marvelous blind for a time . Vse Be exhorted to give sin no entrance at all , or if thou canst not keepe it out , drive it out presently by repentance ; as the wise Mariner carefully keeps his Ship from leaking ; and if he cannot ever prevent , but it will take in some water , he emptyes and pomps it out at the beginning , because then it is easier emptyed then afterward . A wise man is carefull to prevent a disease , and preserve his health ; but if he cannot alway do it , he will run to the remedy betime , knowing that an old disease troubles the Physitian , which not distemper onely , but age and continuance hath confirmed . It is a folly to taste of Sin , and the sweet meates of it ; but to sit downe to feed upon it , is madnesse to him that knowes he must vomit up every morsell , yea every crumb of it , before he can be well . Againe , seest thou sin let in by sin ? though it may sollicite thee , yet let it no settle on thee ; cast thine eye about , and see how hard , how impossible almost to remove a custome of swearing , of lying , drunkennesse , or any evill habit which hath fastened on us ; how seldome are such habituall Sinners reclamed ? how hard is it to turne the course of the Thames or River , which time out of minde hath kept his owne Channell ? how hard to plucke out a Naile which one hath beene driving in forty or fifty yeares ? cast thine eye within thy selfe , observe how some favoured corruption let in , and let go , hath weakened thy Soule , quenched thy good desires , deaded good dutyes dimmed thy judgement , and wholly unfitted thee for exercise of grace and expectation of glory . The manner of his denyall , with an Oath . A Dicer ( they say ) will grow to be a Beggar in a night , and in a night Peter will grow from a Dissembler to be a Swearer and forswearer . Note 1. How ill Peter prov●des for himselfe , to winde himselfe out of danger and perplexity ; evill men set upon him , and he sets upon God , and sets his own conscience against him by increasing sins and evils as the dangers increase ; not onely evill men , but good men are too prone to helpe themselves by evill meanes . Not Esau onely , being almost dead for hunger , must supply himselfe by selling his birth-right ; but Jacob will get it by lying ; not Saul onely will seeke to a Witch to helpe him in a straight ; but good Sarah wanting a child , although having a promise , will give her maid to her Husband . Reas. 1. Want of judgement , when passion hath darkened it , takes it for a case of necessity , as Peter here , which we say hath no Law , but falsity ; it is not necessity to breake the commandement , but necessity not to breake it ; no necessity for David to kill Vriah so to hide his Adultery . 2. Weaknesse of faith which makes hasty and weary of waiting on Gods power and providence , his promise and truth set aside ; and if he delay our helpe a little we easily thinke he denyes it . Vse Let the Godly in their straits seeke their enlargement from God alone , and not to increase their owne bonds as Peter . Let them in their streights labour to follow God as Abraham , God will provide , labour to keepe peace , liberty and comfort of Conscience , which onely can make them looke up to God , and expect a good issue . Let Satan prevaile with others to helpe themselves to wealth by lyes , oathes , deceit , to recovery of health , and things lost by the Witch ; to wind themselves out of punishments by hiding themselves in lyes and tricks , and to avoyd an inconvenience , run into a mischiefe ; but let them beware in their hunger to make stones bread ; let them not leape out of the pan into the fire but serving a good Lord , let them expect his goodnesse in good meanes , which had Peter done , he had beene kept from great offences . Note 2. How one sin brings in another , and how the stay in one sin , as to David and Josephs Brethren , brings an increase of sins ; denying brings in swearing , swearing brings in forswearing ; Peter should not have sworne , much lesse forsworne ; for it was enough and too much to deny the second time . 1. Here was no necessity for an oath , neither being lawfully called , nor in a thing which ( had it beene true ) might not have beene otherwise proved by reason , testimony , or other proofes or Arguments ; now an oath is ordained of God for confirmation of a weighty and necessary truth when all other proofes faile . 2. Here is an oath made , neither for Gods glory , which tended to the denyal and dishonour of God , where a right oath is a glorious use of Gods name ; nor the necessity and good of men , except it be good to be deceived in so great matter as acknowledgement or mistaking Gods owne Person . 3. The right end of an oath is a defence and shield of truth to confirm● and backe it , and not to be a Sanctuary of lyes , or to deceive the Person to whom we sweare . 4. But this Oath besides is a perjury in the highest degree ; it neither agrees with the truth in the matter , nor yet in the mind ; and how fearefull is this sin ? 1. How dares Peter produce God himselfe as a witnesse to confirme a knowne lye ? how dares he draw God into his sin , so far as he can ? knowes he not that he is the God omniscient and knowes the heart , that he is omnipotent and just , able and willing to revenge all unjust oathes ? if he know not , why sweares he now by him ? if he doe know , why will he call a Maintainer of truth and revenger of falshood against his owne soule ? knowes not Peter that the Lord , who is the Avenger of all guile , 1 Thes. 4. 6. must especially avenge this guile and deceit of the highest kinde , masked under a religious and solemne oath ? if no fraud shall escape , can this ? Vse 1. Beware of all swearing , let your yea be yea , all else is evill , if in ordinary communication , Eccles. 9. 2. a righteous man feares an oath ; God will not hold him guiltlesse , that is a Swearer , the third Commandement , a whole booke of curses in Folio to flye into the house of the Swearer and the Thiefe ; consider thou that fillest a whole Volumne with thy Oathes , that God will fill a great Volumne with plagues against thee , Zach. 5. 3. as oathes are little , so the plagues are great . Beware of swearing company ; Peter here doth as they doe ; perhaps they will suspect him the lesse , to be a Disciple to so strict a Master ; easie it is for an Israelite among a company of barbarous Swearers to forget the language of Cana●n . Beware especially of false swearing , which notes a fearfull contempt of Gods justice and power , a sin that the Heathens trembled at , a sin that we never read the Divells committed ; for though he impudently resisted the truth , and is a Lyar , and father of lyes , and drawes his instruments to preminiries dayly , yet we read not that ever he durst backe his lyes with oathes . A vaine Oath is too much for a Christian , much more a false oath ; a Christian should invocate the name of God , as his strongest helpe , not impricate it as a Revenger . But this kinde of Invocation is the greatest enemy and barre to true Invocation ; how dares that man presume in his want or distresse to call on that name for helpe , which he hath so often prophaned by swearing or forswearing ? In a word , if thou wouldest avoyd forswearing , or voyd swearing it selfe ; an ordinary swearing is an ordinary forswearer . Meanes . Avoyd passion and stirring of affections , which made Peter here forsweare , and David to sweare against the life of Nabal and his Family , and makes many forget themselves , never so little stirred , swearing and blaspheming , as if they never had been where Reason and Religion was , but bewray themselves as the most rude and barbarous Heathens , or as the curst Dogge , scorne and barke and rage against God , if any man cast a stone against him , or crosse him never so little . Verse 70. And anone after , they that stood by , said againe to Peter , surely thou art one of them , for thou art of Galilee , and thy speech is like . HERE is the third assault and temptation of Peter set downe : First , by the Time , Anone after . Secondly , the moving Cause , They that stood by . Thirdly , the Asseveration , Surely thou art one of them . Fourthly , the Probation ; partly by The Countrey , Thou art of Galilee . The Language ; Thy speech is like . Quest. Hath not Peter expressed weaknesse enough yet , but he must rise to further sinnes , and goe on like one given up to reprobate sence ? Answ. Christ had foretold Peter he must deny him thrice , and hereby most justly punished his sin of presumption , who three severall times contradicted his Lord , saying ; 1. I will lay downe my life for thee . 2. I will dye with thee before I denie thee . 3. If all men , yet not I. Now Peter shall better discerne his threefold presumption by his threefold denyall , and be as soundly humbled as he was vainly puffed up ; and he that had no such cause to be proud , shall have cause enough to be humbled . Quest. Why doth the Evangelist and al the rest of his fellow-Disciples set down this most third and fearfull fall of their fellow Disciple , that was to be so great a pillar in the Church of God ? Why doe they thus shame him to all posterity ? Answ. 1. These holy men guided by the holy Ghost in penning the Scripture , looked neither at their owne nor other mens glory , but the glory of God ; many of the Pen-men of Scripture set downe their owne infirmities and fals , as David , Matthew , John his curiosity , Paul in most vehement wise against himselfe ; and some thinke that Peter himselfe did dictate this Gospel , and Marke writ it from him . Had they bin guided by a humane spirit , they would have favoured themselves and one another . 2. They more respect the glory of the grace of Christ in raising him out of such a fall , then the disgrace of Peter in so falling . 3. More eye the consolation of the weake then his reputation ; teaching us , in case of Gods glory , neither to spare the reputation of others , or our owne ; but let God be true and all men lyars ; let God arise , and all flesh fall downe before his foot-stoole . First for the time , Anon after . ] Luke . 22. 59. determines the time , and tels us , that betweene the first and last temptation was the space of an hour , a very small time to heap up so many foule sins as in Peters were . Note . How much evill will breake out of a good heart in a short space , in one hour , if Gods grace uphold it not ? Reas. 1. The godly are by nature the children of wrath as well as any ; and after grace have the seeds and spawn of al sin in them ; and that there is any difference in them from others , and they breake not out into outragious Sinnes , is onely by grace ; as Paul , by the grace of God I am that I am , 1 Cor. 15. 10. 2. Doe we not see how notwithstanding grace received , we may discerne the naughtinesse of our nature in a pronenesse to all evill , to which we are as headlong and naturally carried as a sparke to flye upward ? the best find in themselves a law of evill , a law in their members , rebelling against the Law of their minde , Rom. 7. A weight of sin which presseth downe , and hangeth fast on , Heb. 12. 1. A rebellious flesh which lusts and fights against the spirit , Gal. 5. 17. doe we see notwithstanding true grace received , notwithstanding our watch and best endeavour , we are carryed captive to sin , and forced to doe things we hate ; how lamentable Slaves and Captives should we be ? how forlorn and forward unto all unrighteousnesse ; were it not for the Spirit of grace restraining and renewing ? Vse . Take notice of the evill lying in the best of our hearts who knowes the gulfe of evill there ? we are like Hazaell , we will not believe we can be such dead dogs to do thus or thus , 2. King. 8. 12. would David have believed the day before , or that forenoon , that his prayers , praises , Psalmes , all should be turned to wantonnesse , foule Adulteryes , outragious Murthers , other sins so quickly afterward ? 2. Acknowledge it is not of our selves that we stand or fall not so soulely as others , our hearts being as slippery and ready to play false play , but by grace we stand , Rom. 11. 14. Thou standest by faith , be not high minded , Rom. 6. 14. sin shall not raigne , because ye are under grace . 3. Pray , not to be led into temptation as Christ counselled Peter and the rest ; and with David , Lord forsake me not overlong ; arme thy selfe with Gods armour of pro●fe , beware of vaine confidence , promise nothing of thy selfe , as Peter did , depe●d on Gods strength ; a staffe stands no longer upright , then the hand holds it . 4. Learne to beat downe pride of heart ; many thinke themselves in good case , no Thieves , Adulterers , Murtherers , but strangers at home , looke not into their sinke within , which may make them so and worse then so in as short a time as Peter . Secondly , the moving causes of this denyall , They that stoood by said to Peter . SAint Luke 22. 29. saith that a certaine other affirmed , verily this man was with him , for he is also a Galilean ; and Saint John 18. 26. describes him to be the high Priests Servant , Cosin to him whose eare Peter smote off ; our Evangelist speakes in the plurall number , and so Mat. 26. 73. they that stood by . Answ. Both are true , many now set upon him , and many speake to him . But one especially followed the temptation , who was Malchus his Cosin , and to him they all consented and agreed , and in Scripture what one among a Rout of wicked men speakes , all are said to speake ; for they are commonly all of one minde , and have all one voyce ; as crucifie him , crucifie him . Note 1. Peter was set upon before by one , now by many at once ; for sin and security encreaseth , temptation encreaseth and groweth more dangerous ; for Satan draweth evill men from evill to worse , and even good men to the highest evill he can , both for Gods highest dishonour , disgrace of goodnesse , shame of the Gospell , and sorrow of their owne hearts . Note 2. In that this multitude of men take the Maids part against Peter ; if one wicked man have a quarrell against a Disciple of Christ , all wicked men , further then outward respects restraine them , combine with him against such an one ; they will speak all one thing . Reas. 1. They are all of one heart and mind , and nothing differ against the feare of God. 2. All led by the same Spirit that rules in the world . 3. All cunning to unite their strength against God and his children , yea let them be never such enemyes among themselves , all of them can be friended and agree against Christ and his Disciples , Luk. 23. 10. 4. All of them Lovers of darkenesse , and bent to set forward every sin or work of darkenesse , and contrary Haters of the light . 5. Experience shewes us how Birds of a feather do flock together in wicked combination , as Prov. 1. 12. 14. and what is done to one , is taken as done to all . Vse 1. Not to think it strange if it be with us as with Peter ; a lewd lying fellow cannot de●ise a quarrel against a godly man , professor or preacher , but h● shall be abetted in his courses of malice countenanced , pleaded for , preached for perhaps ; why so ? not for the goodnesse of the cause or Person , but because his Opposite hath some goodnesse , some light , which the Owle-light of carnal men cannot abide if he have beene with Christ , it is cause enough to combine against him . Vse 2. Let godly men learne hence to unite themselves , and joyne in good things , bestirre themselves , to set forward good motions and actions , least the wicked prove wiser in their generations then the Children of light . Alas , how comes it , that in good motions so many doubts and inconveniences are cast so many Lyons in the way , till opportunity be cut off amonst godly men , when as not any wicked motion but growes an end , and a number of hands carryes it lightly away ? May we not be as bold for God and good causes as they against them ? should not the fire of Gods spirit , I meane the coales of zeale from the Altar be as hot and burning within us , as the sparks of Hell in them ? Is not our cause as good ? have we not the better end of the staffe ? serve we not as good a Master ? expect we not better wages ? therefore let us provoke one another to love and good workes ; and the rather , because the time is short . Vse 3. Godly men learne , and should labour to be of one minde in good things , a Pet. 3. 8. to consent in the truth ; to be of one judgement , will and affection in and for the truth : and 1 Cor. 1. 10. that all speake one thing ; that there be no dissention , but knit togeher in one minde and in one judgement ; with one minde and one mouth glorifie God , Rom. 15. 6. And rather , Mot. 1. Because Sathan seekes to combine evill men in evill ; seekes to breake off unity , and make division in good things ; well knowing what a glory and grace it is to Religion to consent in one . He brings in division betweene Jewes and Samaritans , betweene Papists and Protestants , all Christians ; betweene Puritans and Formalists , all Protestants ; this opens the mouthes of Adversaries , and weakens the forces against the common Adversary . 2. Consider what a seemely thing it is for Brethren to dwell together in unity ; we professe and beleeve communion of Saints , and shall we not knit in this Communion ? take example by the first Christians , who were all of one heart and mind● , Acts 2. 3. God is a God of peace , the most simple unity in himselfe , a lover of unity in verity : 1 Cor. 14. 33. the Author of peace , and not of confusion ; binding his presence to two or three , consenting in any thing in his name . Besides , Christ is one and not divided , his Coat without seame , and his members aptly joyntd both to the head and within themselves . 4. By this thou expressest the humility and charity commended to Christians , laying aside selfe love and vain-glory , when thou followest the truth in love , not seeking to please thy selfe , but thy Brother for edification . Thou art also one of them , for thou art of Galilee , and thy speech is like . OF the Asseveration before ; of it and the Probation joyntly ; Peter is now hard beset , not onely by many at once , but by apparent circumstances and signes . 1. His Countrey . 2. His Speech . 3. Malchus his Kinsman tels him of the Garden , where he had newly commited a riot , and struk off his Kinsmans eare . ● . He is an eye-witnesse , and appeales to Peter ; Did not I see thee with him in 〈◊〉 6. ●den ? Peter could not now but know his falshood was knowne , and yet 〈…〉 himselfe in that which all see but himselfe , and after the manner of impu●●nt Malefactors , thinks to outface all still . Note 1. It seemes the Galileans speake no other tongue then the Jewes , but in another Dialect , or pronounced otherwise , by which pronunciation they gathered him to be a Galilean . As in our Nation , the same speech is in the Southern and Northerne Countries , but the pronunciation and dialect differ , that they shall easily know a Northerne man by his speech , if he continue there from the Southerne ; such difference it seemed was betweene them of Galilee from them dwelling about Jerusalem . This was indeed but a poore Reason , and no strength in it ; for Peter might well have excepted against it , and have quitted him of it farre better and handsomer then he did ; for will this prove him a Disciple , because he was a Galilean , or because he spake as a Galilean ? for , were there not many of Galilee , and which spake as they which were no Disciples ? must every one of Galilee be a Disciple presently ? hath Christ on the sudden a whole Countrey of Disciples . Note 2. What poore Reasons and weake Arguments goe currant against Christ and his Disciples ? Mat. 11. 19. Christ eats with Publicans and sinners ; he is invited to mens houses , therefore he is a good Fellow , a Glutton , a drinker of Wine . John Baptist came in austere and abstinent manner , therefore he hath a Divell in consequent , but enough to refuse their person , and their doctrine . 1 Sam. 22. 9. Abimelech refreshed David , therefore a Traytor ; the same at this day ; let a Preacher come as John Baptist , be strict in his Doctrine , in his life , be rough to remove high holds of sin ; oh he is so precise , so singular , so tart and rough , he preacheth onely damnation , he preacheth the law , therefore no good Preacher , comes neere the sins of Persons , a factious Preacher or Puritan ; let him come milde , gentle , converse familiarly and freely with men ; oh he is a flatterer , a Companion , Time-server ; thus shall a godly Preacher every way be turned off . Reas. 1. Let a good man by doctrine or life disgrace sin justly , sinners will be ready to disgrace them unjustly ; whatsoever comes to hand will serve their turne as a stone to fling at goodnesse , a slander , a suspition , nay a necessary duty ; thou wast with Christ ; an Hearer of Sermons , therefore an hypocrite . 2. A desire in the wicked any way to blemish such as take more notice , or any way discover their foule spots , and therefore will assault their names if not for great things , for smaller ; if not for evill , for good ; if not for substance , for shadowes and trifles , they must keepe themselves doing ; Paul mad , Disciples Divels . 3. They hope to discover their owne faults by clamour against them that find fault with them as most faulty ; the most shamefull Offendors are the most shamelesse Accusers , none worse then they . Vse 1. Not to be too credulous when we heare religious Persons and men fearing God accused , and their faults aggravated ; for though good men are not Saints exempted from failing or error , yet commonly they are not faulty in the matter , or in that measure that evill men and scorners most accuse them in . 2. Evill men will make mole-Hils swell to such Mountains against godly men ; how would they insult if they can catch just advantage ? let godly men be so much the more watchfull and carefull ; if they cannot stop their malice , yet to stop their mouthes , and starve their malice , leaving it no just matter to feed upon ; offences must come , but wo he to him by whom they justly come . 3. Comfort our selves , if our conscience tels us we suffer causelesly , or for innocency , if they beat us with the same staffe they did Christ , Luke 23. 24. I finde no fault in him , let us chastise him , and send him away . Note 2. This was indeed Peters honour which they object as a crime , his speech bewrayes him , a Christian , a Disciple . Let our speech manifest our selves Christians , both for the matter , as 〈…〉 all did not , and for the manner as his they say did . Reas. 1. A note of a true Israelite to speake the language of Canaan , Pro● . 16. 23. A wise man will guide his speeches wisely , a Christian man Christianly . 2. No better way to expresse love to God and man then by speaking for God , and for mens edification . 3. Imitate Christ , testifie thou hast been with him ; never man spake so , nor can speake so , but we must imitate him , and make him our president , his speeches were either for God to set up the glory of his Father , or to God , in fervent prayers and praises for himselfe and others . Or else to man Either for the conversion or confirmation of the Elect. Or for the just admonition or conviction of the wicked . His words were never idle or empty , but filling and feeding many . Vse . Happy is that man whose words testifie him a Disciple of Christ ; would to God a Jew could thus accuse us Christians . Meanes 1. Get a good fountaine of a good heart , that is a good treasury , Mat. 12. 35. Psal. 37. 30. Prov. 10. Psal. 45. 1. 2. Propound a good end , that thy lips may feed many , and thy speeches minister grace , may tend to Gods glory , edification of many , and discharge of thy owne duty ; so David professeth , Psal. 39. 1. I will take heed to my wayes that I offend not . 3. Prayer . Lips are sealed till the Lord open the mouth , Psal. 51. 15. The Lord must disposs●sse this dumb devil that makes us tongu●tyed when we 〈◊〉 speak , and Psal. 141. 3. Set a watch O Lord , and keepe the doore , &c. But how darest thou professe thou hast beene with Christ , or art a Disciple , or Christian , in whose mouth dwell oathes , lyes , curses , rottennesse , ribaldry , slandering , whispering , &c. Consider , 1. Thou that takest no account of thy words , the Lord hath a time to call every of thy idle words to account , and thee for them , much more for hurtfull and deceitfull , wicked and poysonfull . 2. It is froth and filthinesse of a bad heart , skum of a boyling heart . 3. So it is a worke of darkenesse as well to speake wickedly , as to doe wickedly ; a good man , a childe of light , must make conscience of filthy words as well as filthy actions . Vers. 71. And he began to curse and sweare , saying , I know not this man of whom ye speake . PETER was now in great danger , he heares of the Garden , and is in danger to be revenged for his tumult , his quarrell , and wronging Malchus , he is pressed by evident signes that he was with Christ , and now if he bestir him not , he shall not avoyd present danger ; or if he do , he shall be branded for a common Lyar and perjur'd Person for ever , and therefore out of great feare he more stoutly denyes his Master then before , and because neither his simple denyall will serve him as in the first , nor his binding it with Oaths , and swearing as in the second ; as if he had not done enough , he curseth and imprecateth himselfe , wishing not onely mischiefe to himselfe , but calling on God a just Judge to avenge the falshood , and inflict the deserved punishment on him if he knew of whom he spake ; Oh fearfull sin ! 1. To deny his Lord and deare Master . 2. After so many warnings on Christs part . 3. After so many confessions and professions of his owne . 4. After so often , three severall times , so much time of deliberation coming betweene ; one might seeme infirmity , but thrice argues resolution . 5. With lying and perjury . 6. With cursing and imprecation . Thus Peter is in the forwardest of them that make falshood their refuge and trust in lyes . Note . How a man having begun to fall fals apace , and hath no stay of himselfe till the Lord stay him ; Peter here falls from lying to false swearing , from swearing to cursing ; as Hamans wife to Haman , if thou begin to fall , thou shalt surely fall , so fall followes upon fall where the Lord with-drawes his hand , or stands aloofe . 2. Wicked men shall fall from evill to worse , till they fall into Hell ; Saul from disobedience to Sorcery , from Sorcery to selfe-murther ; Pharaoh shall fall ten times and not be warned till he fall into the bottome of Hell ; and even the Child of God may fall fearfully , and should finally were he not stopt and staid , and supported , as in our example . Reas. 1. Satan would have every man sins out of measure sinfull ; and every yeilding to temptation invites his violence , and nothing will serve evill men but ryot and excesse of sin . 2. One sinne commonly goes not alone , but one puls on another ; a Garden undrest hath not one weed , but of all sorts of weeds ; as graces go in a chaine , faith brings love , love obedience ; so vices go in a linke , and sins are concatenated ; Davids security brings lust , lust whoredome , Adultery murther . Solomon first betakes him to Idolatrous Wives , then to Idolatrous worship ; sin as we 〈◊〉 a good fellow , one hangs to another as bars , one sin cannot well be defended without another , or covered . 3. One faculty corrupted corrupts another ; imagination being corrupted by cogitation of sinne , that corrupts the judgement , the judgement corrupts the affection , so as there is delectation in sin ; affections corrupts the will , bringing it to consent , the will corrupts the parts by repeating custome and habit ; thus sin in the Soul as a gangreene in the body eates up the next parts , till it speedily mortifie the whole . 4. The Lord in justice often punisheth sinne with sin , as Pharaohs sin with obstinacy and hardnesse , Exod. 9. 12. The Gentiles , by giving them up to their hearts lusts , Rom. 1. 23. Vse . To stay beginnings of sinne ; sinne as an Infant at first may easily be overcome as being weakest ; stop the fountaine , close the windowes , else thou shalt find it easier to get into the midst of sin , then find the way backe againe ; Israel went at his owne pleasure into Egypt , but could not come backe againe into Canaan when they would ; A man may leap quickly and nothing lets him till he come into the bottome of a pit , but he shall get out with more leasure and difficulty . Means . 1. Therfore our Savior saith ; Watch and pray , least you enter into temptation ; if once ye enter , ye will not come out without a foyle , much lesse move to sin and offer temptation . 2. Buckle the feare of God unto thee , which is the beginning of wisedome ; else thou goest headlong in sin ; experience we have of men that at first are ashamed somewhat of what they doe , and get some Cloaks , some covers to hide themselves under , but by a little continuance grow to some boldnesse , and cast away feare ; very shortly grow to impudency and hardned faces in their sins , care not , nor fea●e what men see or say of them , and presently from not fearing man , come not to feare God at all ; but as Nimrod was a mighty Hunter before the Lord ; so these mighty Drunkards before the Lord , mighty Adulterers , Usurers , Swearers , Cursers , Raylers before the Lord , no fear of God restrains them ; take heed therefore and feare . If a Pillar , a Rocke , one chosen by Christ could fall so headlong , let us not presume on our strength . Psal. 4. 4. stand in awe and sin not , Heb. 11. 7. By faith Noah being warned of God of the things which were as yet not seene , moved with reverence , prepared the Arke to the saving of his houshould , through the which Arke he condemned the World. 3. Consider thy danger to fall , and so far , so suddenly under prop thy selfe with good meanes afforded by God to up hold thee , as 1. The preaching of the word ; many say , what need so much preaching ? what need Preachers be so instant , so earnest in threatning us ; God is mercifull for all that ; but God will make good their words against the soule of the wilfull Sinner ; seest thou no need of such earnest preaching , thy blind eyes see not the danger before thee , but Gods Seers do ; that notwithstanding their paines and labour thy sinne is a ripening , and thou art running headlong , or rather flying swiftly to thine owne damnation ; if the Trumpet will not awake thee , I feare thou art de●● . 2. Make use of the rods and crosses of God brought on thee to stay thee from the excesses of sin ; where the Lord cannot prevaile with the rod of his mouth he comes with the rod of his hand , and lasheth him sometimes with the losse of Goods or Friends , Wife , Children , &c. sometime with shame and losse of good name and respect ; suffering them to fall into some notorious and shamefull sinne ; sometime with smart and pain in Body , with lingring diseases , &c. and all to helpe them out of sinne ; if these be slightly passed by , they are forerunners of mischiefe ; as thou makest haste in sin to come to the height , so the curse hasteneth which will oppresse thee eternally ; as Elyes Sons regarded not their Fathers admonishions because God would destroy them . 3. Let the mercyes and favours of God be so many Sermons of ●●●entance , Rom. 2. 4. Knowest thou not that the bountifulnesse of God should lead thee to ●●●entance ? and a note it is of a wicked man , not to be drawne to God by cords of love . Isa. 26. 10. Let mercy be shewed to the Wicked , he will not repent , in the land of uprightnesse he will doe wickedly . Hast thou any life in thy Soule , and feelest not what great mercyes God offereth unto thy soule , body , thy selfe and thine ? Hast thou any sense and understanding in Scripture , and seest not how the Lord still makes sin more grievous by mercyes received and despised ? Isa. 1. 2. 2 Sam. 12. 7. in David himselfe : Gen. 49. 2. Rubens excellency gone , because being excellent he gat up into his Fathers bed ; a fearfull thing to have meanes of repentance without the grace of repentance . Register up the mercyes of God to thee , as the ancient Beleevers did , set up an Altar in thine heart to offer Sacrifices of praise and thankes , take thy selfe to taske , aske the question ; oh what have I done for all the benefits , &c. shall I do so still ? Let thy thankefull obedience be as a monument set up , that others may see that Gods mercyes have deeply affected thee . Doctr. Note 2. That Peter was not so assaulted by both the former temptations as by this , nor is in so great danger . The last temptation is commonly the worst and strongest , and most dangerous , and the most dangerous reserved till the last place ; Satan bids not Peter curse himselfe if ever he knew the Lord , for this he would have detested ; but first follow aloofe , and then goe into the high Priests Hall , then sit among Gods enemies , then doe as they did , and having once denyed his Lord , stands to it stoutly . So Judas , he doth not as first bid him betray his Lord ; for , as wicked as he was he could not be tam repentè improbus ; but first to covetousnesse , and blinded his eyes with the offer of thirty pieces , and then struck up the matter by degrees , and yet after the betraying of his Lord , he must goe and hang himselfe . He doth not usually tempt the Adulterer to cast himselfe upon the bed of his Harlot ; but first David must looke upon Bathsheba , and that is a small thing , then grow to liking , then to familiarity , and then to commit the hainous fact of Adultery . He doth not usually tempt the cruell man to murther his Neighbour or Brother at first , which is fearfull and desparate , but first to dislike and fall out with him , then to hate him , then to kill him actually . Reas. 1. This is Satans method in his temptations , to begin with small things wherein so much blacknesse appeares not , which are easily swallowed , wherein men are more secure , as not thinking them to need any great resistance ; but there he meanes not to stay ; experience of every day shewes , that being to deale with melancholly dispositions , he makes them discontent and impatient in some crosse or losse , which is a great sinne , but lyes close and hides it selfe , as in a just sorrow ; then brings them to discontent themselves in Gods blessings , they joy not in Husband , Wife , Children , wealth , nor any thing ; then to fall out with himselfe , no joy of themselves ; and then the last temptation is worst , to kill thy selfe or thy Children , which was too blacke at first , and needed a time to prepare them . 2. Satans subtilty , who knowes well by lesse temptations to make way to greater , as a cunning Thief by a little hole can wrinch up and open a great Gate ; so this subtill Serpent can by a little hole winde himselfe into the heart , and cast open the doores to all Robbers and Spoylers . Vse 1. Where Satan begins his temptations , begin our resistance ; we are wise for our Bodyes , to prevent diseases in the first grudgings , so for our Soules , kill the hellish Serpent in the shell , Eph. 4. 29. Give no place to the Divell . Wise Citizens keepe every Enemy without the Wals. Solomon first betakes him to Idolatrous Wives , then to Idolatrous worship ; sin as we 〈◊〉 a good fellow , one hangs to another as bars , one sin cannot well be defended without another , or covered . 3. One faculty corrupted corrupts another ; imagination being corrupted by cogitation of sinne , that corrupts the judgement , the judgement corrupts the affection , so as there is delectation in sin ; affections corrupts the will , bringing it to consent , the will corrupts the parts by repeating custome and habit ; thus sin in the Soul as a gangreene in the body eates up the next parts , till it speedily mortifie the whole . 4. The Lord in justice often punisheth sinne with sin , as Pharaohs sin with obstinacy and hardnesse , Exod. 9. 12. The Gentiles , by giving them up to their hearts lusts , Rom. 1. 23. Vse . To stay beginnings of sinne ; sinne as an Infant at first may easily be overcome as being weakest ; stop the fountaine , close the windowes , else thou shalt find it easier to get into the midst of sin , then find the way backe againe ; Israel went at his owne pleasure into Egypt , but could not come backe againe into Canaan when they would ; A man may leap quickly and nothing lets him till he come into the bottome of a pit , but he shall get out with more leasure and difficulty . Means 1. Therefore our Saviour saith ; Watch and pray , least you enter into temptation ; if once ye enter , ye will not come out without a foyle , much lesse move to sin and offer temptation . 2. Buckle the feare of God unto thee , which is the beginning of wisedome ; else thou goest headlong in sin ; experience we have of men that at first are ashamed somewhat of what they doe , and get some Cloaks , some covers to hide themselves under , but by a little continuance grow to some boldnesse , and cast away feare ; very shortly grow to impudency and hardned faces in their sins , care not , nor feare what men see or say of them , and presently from not fearing man , come not to feare God at all ; but as Nimrod was a mighty Hunter before the Lord ; so these mighty Drunkards before the Lord , mighty Adulterers , Usurers , Swearers , Cursers , Raylers before the Lord , no fear of God restrains them ; take heed therefore and feare . If a Pillar , a Rocke , one chosen by Christ could fall so headlong , let us not presume on our strength . Psal. 4. 4. stand in awe and sin not , Heb. 11. 7. By faith Noah being warned of God of the things which were as yet not seene , moved with reverence , prepared the Arke to the saving of his houshould , through the which Arke he condemned the World. 3. Consider thy danger to fall , and so far , so suddenly under prop thy selfe with good meanes afforded by God to up hold thee , as 1. The preaching of the word ; many say , what need so much preaching ? what need Preachers be so instant , so earnest in threatning us ; God is mercifull for all that ; but God will make good their words against the soule of the wilfull Sinner ; seest thou no need of such earnest preaching , thy blind eyes see not the danger before thee , but Gods Seers do ; that notwithstanding their paines and labour thy sinne is a ripening , and thou art running headlong , or rather flying swiftly to thine owne damnation ; if the Trumpet will not awake thee , I feare thou art dead . 2. Make use of the rods and crosses of God brought on thee to stay thee from the excesses of sin ; where the Lord cannot prevaile with the rod of his mouth he comes with the rod of his hand , and lasheth him sometimes with the losse of Goods or Friends , Wife , Children , &c. sometime with shame and loose of good name and respect ; suffering them to fall into some notorious and shamefull sinne ; sometime with smart and pain in Body , with lingring diseases , &c. and all to helpe them out of sinne ; if these be slightly passed by , they are forerunners of mischiefe ; as thou makest haste in sin to come to the height , so the curse hasteneth which will oppresse thee eternally ; as Elyes Sons regarded not their Fathers admonishions because God would destroy them . 3. Let the mercyes and favours of God be so many Sermons of repentance , Rom. 2. 4. Knowest thou not that the bountifulnesse of God should lead thee to ●●●entance ? and a note it is of a wicked man , not to be drawne to God by cords of love . Isa. 26. 10. Let mercy be shewed to the Wicked , he will not repent , in the land of uprightnesse he will doe wickedly . Hast thou any life in thy Soule , and feelest not what great mercyes God offereth unto thy soule , body , thy selfe and thine ? Hast thou any sense and understanding in Scripture , and seest not how the Lord still makes sin more grievous by mercyes received and despised ? Isa. 1. 2. 2 Sam. 12. 7. in David himselfe : Gen. 49. 2. Rubens excellency gone , because being excellent he gat up into his Fathers bed ; a fearfull thing to have meanes of repentance without the grace of repentance . Register up the mercyes of God to thee , as the ancient Beleevers did , set up an Altar in thine heart to offer Sacrifices of praise and thankes , take thy selfe to taske , aske the question ; oh what have I done for all the benefits , &c. shall I do so still ? Let thy thankefull obedience be as a monument set up , that others may see that Gods mercyes have deeply affected thee . Doctr. Note 2. That Peter was not so assaulted by both the former temptations as by this , nor is in so great danger . The last temptation is commonly the worst and strongest , and most dangerous , and the most dangerous reserved till the last place ; Satan bids not Peter curse himselfe if ever he knew the Lord , for this he would have detested ; but first follow aloofe , and then goe into the high Priests Hall , then sit among Gods enemies , then doe as they did , and having once denyed his Lord , stands to it stoutly . So Judas , he doth not at first bid him betray his Lord ; for , as wicked as he was he could not be ●am repentè improbus ; but first to covetousnesse , and blinded his eyes with the offer of thirty pieces , and then struck up the matter by degrees , and yet after the betraying of his Lord , he must goe and hang himselfe . He doth not usually tempt the Adulterer to cast himselfe upon the bed of his Harlot ; but first David must looke upon Bathsheba , and that is a small thing , then grow to liking , then to familiarity , and then to commit the hainous fact of Adultery . He doth not usually tempt the cruell man to murther his Neighbour or Brother at first , which is fearfull and desparate , but first to dislike and fall out with him , then to hate him , then to kill him actually . Reas. 1. This is Satans method in his temptations , to begin with small things wherein so much blacknesse appeares not , which are easily swallowed , wherein men are more secure , as not thinking them to need any great resistance ; but there he meanes not to stay ; experience of every day shewes , that being to deale with melancholly dispositions , he makes them discontent and impatient in some crosse or losse , which is a great sinne , but lyes close and hides it selfe , as in a just sorrow ; then brings them to discontent themselves in Gods blessings , they joy not in Husband , Wife , Children , wealth , nor any thing ; then to fall out with himselfe , no joy of themselves ; and then the last temptation is worst , to kill thy selfe or thy Children , which was too blacke at first , and needed a time to prepare them . 2. Satans subtilty , who knowes well by lesse temptations to make way to greater , as a cunning Thief by a little hole can wrinch up and open a great Gate ; so this subtill Serpent can by a little hole winde himselfe into the heart , and cast open the doores to all Robbers and Spoylers . Vse 1. Where Satan begins his temptations , begin our resistance ; we are wise for our Bodyes , to prevent diseases in the first grudgings , so for our Soules , kill the hellish Serpent in the shell , Eph. 4. 29. Give no place to the Divell . Wise Citizens keepe every Enemy without the Wals. 2. The lesser the sin to which thou art tempted , the more suspect the Enemy that he 〈◊〉 a further drift hid from thee ; suppose that be but a little one , it hath certainly hold of a greater , though a little poyson be deadly ; he tempts thee to goe into such a company , thou leavest thy calling , thou spendest thy time , abettest idle persons in idle courses , there thou pourest out vaine words , there thou scornest , jestest , quarrellest , there thou swearest , cursest , perhaps as Peter ; Satan bid thee not at first curse and sweare ; but this was his intent , thus he hath gained and made thee a greater looser then thou lookedst for . Seldome tempts he men to hate all religion at first , but first scorne these Puritans , hate such and such a Pre●cher , raile on him , belye him , persecute him , heare him not , he never preacheth good to thee ; and thus by degrees leads him to cast up all religion , and to turne plaine Atheist . 3. Feare not to be too precise , nor scorne others as being so ; what , say some , they be so precise , they may not sweare a small Oath , nor we may not be merry , nor passe some time in sports and recreations , we may never be angry or speake one hasty word , we must be Saints , flesh and blood must be without infirmities . 1. But first Satan desires but to get thee to pretend this , against thine owne safety . 2. It is more then thou art aware off , when Satan hath prevailed , that then thou shouldest account thy watch against small Sinnes scruple and precisenesse . 3. If Satan should here desist , thou mightest with more reason so plead ; but by these lesser evils he knowes how to make way for greater , and you shall not heare one of a Thousand thus pleading for small sins , but some raigning sin or sins have him under , or shall have . 4. Nay , happy might we be , if we could meet every sin in the first rising of the heart , cut off Adultery in the looke , murther in the angry thought , choake idle words within the throat , and cut off evill actions in the motions , in the occasions ; this is a precisenesse that well pleaseth God and disappointeth Satan in his further designes ; resemble such as are taught by grace , thou canst not be hard enough for that Enemy . Doct. Note 3. Peter having a bad cause , thrust it on by bad meanes , before by false swearing , now by fearfull execration and cursing of himselfe , and indeed bad meanes are never far to seeke , but are at hand to boulster up bad courses , and even good men are ready to use bad meanes for their owne safety and purposes ; Jacob must get the blessing by a lye or two ; as Peter here will escape death by denying the Lord of life ; Lot will save his Guests by prostrating his Daughters . Vse 1. Beware of these base tricks to save our selves by ; many urged , and some scarce urged , in things they would conceale , flye with Peter to lying , to false swearing by horrible oathes , and to fearfull cursing ; God confound me , as God shall judge me , God let me never live , let me never speake , let me sinke where I stand , I would I were hanged , &c. and all this while call God a Judge against themselves . Alas , thou knowest not what thou Sayest , or Doest . This ordinary cursing in true things or false , is an open and notorious brand of a forlorne and wicked miscreant , who without all feare of God tosse curses against themselves and others as tennis bals out of their mouths ; these tongues are kindled with the fire of Hell , James 3. 6. How contrary is this to the nature of Gods childe , who is called to blesse , and be blessed of God for ever , is a Sonne of blessing ; who must not curse them that curse him , but a Priest unto God , Rev. 1. 5. whose office was to blesse the People , Numb 6. 23. Rom. 12. 14. Blesse and curse not . How contrary to the nature of the blessed God , who being full of mercy and compassion , is made an executioner of the malice of wretched men : Doest thou thinke that God will be at the command of every mischievous wretch to wreake their malice , as the Divell is at the Witches command ? Object . Then my curse doth him none ill ? Answ. Thou throwest the sweet name of God into a sinkehole , and hast executed thy malice , and art a Man-sl●yer , &c. You have lately heard how that same Curse compassed , and doth still , the Jewes at this day ; His blood be on us and our Children . And thy curse against thy selfe or others shall as a Garment cover thy selfe , and as water come into thy Bowels and rot thee away , according to thy curse . Many stories I could alledge of such as whose Curses have instantly over-taken them , some in one kinde of death , some in another . If God have let thee hitherto outstand thine owne curse of thy selfe , it is to provoke thee to Repentance , and bewaile so high a sin against Gods soveraignty and thine own salvation . Vse 2. See in Peter , how little Swearers and Cursers are to be beleeved ; many Oathes and Curses make not a matter good , but farre worse and lesse credible ; for he that makes no bones of needlesse Swearing or Cursing , be sure hath made none of a lye , no more then Peter ; will a wise man think thou speakest truth , because thou swearest and cursest ? I would be charitable , but I cannot be so blind , but thou mayest Lye as well as Sweare , or Curse uncalled , as here these Men beleeve Peter as little as before . Vse 3. Peter sins so foulely as he could doe , more to sinke himselfe into eternall damnation ; wonder to see the childe of God fall so headlong : Where is Peters Free-will , that so little besteads himselfe in so great need ? How can the Pope challenge from him freedome from errour ? How can they exempt themselves from errour , who at this day teach men to imitate Peter in lying , swearing , and cursing themselves ? Object . Prove it and I will be no Papist . Answ. Rhemists Testament in Acts 13. 12. If thou be put to an oath to accuse Catholiques , if thou hast no courage to refuse , know that such an Oath bindes not at all in Conscience . Note 4. Though Peter here sweare and curse , they beleeve him as little as before ; they beleeve their eyes , they saw him in the Garden , knew him by face and by speech ; Why doe they let him goe and draw him to no further punishment ? Answ. 1. Time was not yet ; when Peter was old , then he must be led where he would not . 2. Christ had said that his Disciples must goe their way . Reas. 1. Every temptation and danger is limited for substance , manner , measure , and all circumstances , beyond which the enemy cannot goe . Here Temptations come thicke upon Peter , one in anothers necke , but shall not utterly overthrow him ; besides , these were as restlesse against Peter as against his Lord , yet can they not touch an haire of his head , because his houre was not yet come , as his Lords was . Reas. 2. Let the Adversaries be never so violent and busie , yet Gods providence is so wakefull , as nothing shall befall , wherein he hath not a good hand and a good end . 3. Gods mighty power restraines Sathans power and his instruments , who are as Lyons in chaines . A Legion cannot hurt a Swine of Gaderens , till Christ say , Goe ; and when he permits Satan to molest Job , he commands him in save his life . Vse . Comfort to the godly , who are never so committed or permitted to Sathan or danger , but that the Lord watcheth over their life and salvation , yea , their very haires , &c. Goe on therefore chearfully in the Lords worke , while thou hast a day . Tell Herod that Fox ( saith Christ ) I must worke to day and to morrow . Verse 72. Then the second time the Cocke crew . ] THat the Cocke crew againe , was an ordinary and natural thing ; but at this time ordained for a speciall end . First , to put him in minde of his promise . 2. To reprove him of his sinne ; for as the dumbe Asse reproved the foolishnesse of the Prophet , so the Cocke here reproves the foolishnesse of Peter . 3. To beare witnesse to the words of Christ , which Peter will not , till now , believe to be true . 4. To accuse Peter to his owne Conscience , he should have cryed and crowed aloud and lifted up his voyce , to have awaked others out of their sinne , but he needs the voyce of a Cocke to helpe him out of his sin . Secondly , he is admonished by this voyce , that the silly Cock kept his watch , according to the word of his Creator ; but Peter hath not kept his watch with his Lord , but fearefully fallen in his station . Doctr. Note , If Peter will not heare the voyce of his Lord , and be taught by his Master , he shall heare the voyce of the Cocke , and be taught by him . God puts his Creatures to a threefold use . 1. To serve man serving his Lord , the best of them not too good ; the Angels fellow servants . 2. To punish man rebelling against his Lord ; for they all take their Lords part , are his Hoasts , his Armies , as against Pharaoh . 3. To teach man many lessons , which otherwise he is loth to learne ; as when Balaam will not heare the voyce of God , God opens the mouth of the Asse , and she speakes , Numb . 22. 28. So when Peter will not heare the voyce of his Lord , his Lord opens the mouth of the Cocke , and he speakes . If the stiffe necked Jewes will not heare the voyce of the Prophets , the very Oxe and Asse shall be called in to teach them to know their owner and feeder , Isay 1. 3. Quest. But have the Creatures more power to teach then God himself , or why doth the Lord thus use them ? Answ. God is the chiefe Teacher , what Minister or Instruments soever he useth , he teacheth Principaliter & Authoritative ; but all Creatures teach Ministerially , and all their voyce is subordinate to the voyce of God ; as this Cocke was to Christ. And therefore God speakes not to us by Creatures , as if they had more power and perswasion to effect what he cannot ; but hereby to shame the dulnesse and obstinacy of men , whose sinne hath made them inferiour to the very Creatures , over whom the Lord gave them Lordship and soveraignty . Now Balaams Asse is wiser then his wilfull Master ; and man who was made Lord and Ruler of the Creatures , is now become of lesse understanding then they , yea , must be brought into order by them whom he should order . Vse 1. To heare the voyce of the Creatures waking us , calling us , inviting us to repentance . Their voyce in Generall and in speciall ; not one of them , but all in their kinde reprove Mans rebellion ; they stand in their kinde and station , Man doth not . The Cocke crowes and keepes his watches according to the law of his Creation ; so doe they all further then mans sin hath disordered them ; when as great a Disciple as Peter sleepes and snorts , and cannot watch one houre with his Lord ; not one of them but all of them by their example , teach us to grow weary of our present servitude of sinne , and wait for promised deliverance , Rom. 8. 21. Shall we be more senselesse then insensible Creatures ? All of them call for our obedience ; our ready attendance to performe the Lords Hestes and Commandements . The Sunne rejoyceth to runne h●s course . If he speake to the Fire , Water , to the Frogs , to Grashoppers , to Winder , they obey his word . Oh how should his Word binde the reasonable Creature , to whom it was delivered ? In Speciall ; heare the voyce of the Dove , learne simplicity ; of the Serpent learne wisdome ; of the Emmet learne providence ; of the Fowles and Lillies learne contentment and confidence ; of the Storke , Crane and Swallow to know our season . Vse 2. But much more heare the voyce of the Creator . Peter should first have heard the voyce of his Lord , and then the Cocke might have spared his voyce . And know , if thou wilt not heare Gods voyce accusing thee , as Peter would not , thou shalt heare the voyce of one Cocke or another ; one Creature or other accusing and condemning thee . If Cain will not hear the Lord accusing him , and take up his lamentation , he shall hear the blood of his Brother ; a fearfull voyce of blood accuse him . If covetous persons and Usurers will not heare the voyce of Gods Word accuse them , they shall heare the voyce of the Rust , and their Gold and Silver , yea , the Stone in the wall and timber in the roofe shall cry against them . If Saul will not heare the voyce of the Lord , the voyce of the Sheepe and lowing of the Oxen shall proclame his rebellion . If Gods voyce cannot prevaile against thy sin , the cry of thy sin shall come up in the eares of the Lord , and prevaile even against thy too late cries for mercy . Then Peter remembred the words 1. The Time , Then. 2. The Meanes . 3. The Manner , Wept . NOW we come to Peters Conversion ; wherein is . 1. Agnitio peccati ; the knowledge of his Sinne , by two meanes 1. Cocke crew . 2. Christ looking back , Luk. 22. 62. 2. The manner of his Repentance : 1. Went out . 2. Wept bitterly . Time , Then. Note 1. Peter now begins to waken and come to himselfe . There is a time when God will awake the Elect out of sinne , who suffers none of his to sleepe in death . Psal. 37. 24. Though he fall , he shall not be cast off ; for God puts under his hand . 2 Cor. 4. 9. We are cast downe , but we perish not ; God is faithfull to give with every temptation an issue . Hence we read of the Saints that have layne a great while , as if they had bin quite cast off , as David , Josephs Brethren , Solomon , Manasses ; but in Gods time remembred and called to mercy , as Lazarus lay foure dayes in the grave , but was at length raised ; the same in this first Resurrection . Reas. God loveth with an everlasting love , and leaveth not very long , not to their losse but good . Vse 1. Farre ( we say ) he goes that never turnes ; the godly never goe so farre ; though Peter went so farre , yet repented ; the Prodigal Sonne went into a farre Countrey , but at last came to himselfe , and so to his Father . 2. Hence take no warrant to venture ; a River that seemes shallow at brinke , may ducke him that will wade along , and many adventurers are never fetcht out ; thinke with thy selfe it is no small power nor mercy to bring a sinner backe out of the depth of any sinne ; it was a wonder that ever Jonas was brought safe to land out of such a deepe , presuming to run from God. This Doctrine is for penitent not presumptuous sinners . Vse 3. Thou that hast taken a time to sinne , examine whether thou hast found a time of Repentance ; for if thou belong to God , thou hast or must ; and let it be a motive to hasten our Repentance , lest delaying too long , thou be forced out of anguish of soule to say with that desparing Papist , I have sinned with Peter , but not repented with Peter : a signe of a Reprobate , not to finde Repentance , as Esau , Judas . 4. How to understand that and such places , 2 Tim. 2. 12. If we denie him , he will deny us , except himselfe graciously looke upon us , to give us repentance and recover us . Note Secondly , Peter hath no sooner sinned , but he returns and repents . The fittest time of Repentance is presently upon the sin , without delay . David 2 Sam. 24 , 10. had no sooner numbred the People , but his heart smote him . Luke 17. 8. Zacheus presently made restitution , so soon as he knew his sin . Motive 1. Consider the Exhortation , Heb. 3. 7. To day if ye will heare his voyce : hast thou a lease of thy life till to morrow , that refusest to repent to day ? the day may come on thee as a snare , Luke 21. 2. Sinne gets strength by continuance ; thou art unfitted to morrow , grace weaker , corruption more rooted ; the nayle is hard driven in ; conscience more corrupted by custome of sinne ; now wrath treasured , Rom. 2 5. heart more hardned through deceitfulnesse of sinne , Heb. 3. 13. 3. Nature teacheth in other things to take the fittest season ; to sowe in Seed-time , to make Hay while Sun shines , to trade while Fayre lasts , to take the winde and tyde , which stayes for no man. Let grace teach thee to know thy season , thy day of visitation ; looke on Christ mourning over Jerusalem , that knowes not the season of her own mourning . 4. Late Repentance is seldome true Repentance ; we never read of any that Repented at last but one , that we should not presume ; and yet one , that none should despaire . August . For God giving now a call , and putting forth his voyce , if thou wilt not heare , God may be not onely dumbe , never to call thee hereafter , but deafe , never to heare thee call , Prov. 1. 28. And it i● just , that thou who wilt not be at Gods command , to repent now , shalt finde that Repentance shall be out of thy command hereafter . The like of forced Repentance , of such as be sicke or distressed , pretend a Repentance , pray , promise , cry , vow , and what not ? but not rising out of love , but forced feare , their Feare is slavish and base , and so is their Repentance ; and so they grow worse in time . The Divell returnes with seven worse spirits ; and running away from God againe , God is gone farther then ever . Secondly the Meanes of Peters Repentance was , the knowledge of his sinne , wrought by two means 1. Without him , 1. Crowing of the Cocke . 2. Looking backe of Christ. 2. Within , 1. Remembring . 2. Weighing the words of Christ. Note 1. The Cocke crowes the second time , and by this crowing Peter is wakened . Quest. Why had this second crowing effect , and not the first ? it was as loud . Ans. 1. So now unto us , that God will call men when he pleaseth . 2. That he tyeth not himselfe to such meanes as he tyeth us unto . 3. That we should looke beyond the meanes for the successe and blessing of them . 4. To note how farre a degree of sinne Peter was now entred into , who had wonderfully grieved the spirit , and hardned his owne heart so far , as the former admonition was lost upon him . We read of few of the children of God , but they have bin moved and wakened by the first crowing of the Cocke , as good David by the admonition of Nathan ; so Hezekiah , &c. But to Peter the Cocke must crow againe , according to Christs prediction . Vse 1. Comfort to painefull Ministers , who are the Lords Cocks , cry out and crow against the sins of men , labour to awaken sinners , proclaime to them their sinnes and danger , but they heare not , remember as little as Peter ; no good is done . What comfort have they , but that the Cocke may crow the second time and be heard at one time or other ? the Lord may let them see their labour not lost ; God hath his set times to bring things to passe . The time of Sauls conversion was when he was most furious ; and this time we wait and pray for , to men as furiously bent against Gods word and Gods Ministers , as Saul against the Church . Vse 2. To shew us where the fault is , that the word so little profiteth among many ; the fault was not in the Cocke at first that Peter remembred not himselfe , but in himselfe ; so when little good is done , the fault is not in the Preacher or in the word , but in the hardnesse of thy heart . Was the the fault in Moses and Aaron , that Pharaoh let not the people go ? was not the fault in that Herod would not let go Herodias ? Vse 3. In use of meanes still to depend on Gods blessing , that he would open the ear , and accompany his word with his blessed Spirit ; for the hearing eare is from him , Job . 33. 14. God speakes once or twice , and one sees it not , till he open the eares of men which were sealed , ver . 10. God hath spoken not once , but a thousand times amongst you ; but a number of tuffe corruptions in the heart are like ear-wax which stops that the voyce cannot enter in . This is the cause that many are like the Fish in the Sea who lives in salt Water ▪ but without all taste of Saltnesse . A setled ministry is like the salt of the earth under which many live without any seasoning , because they neglect the higher teaching , even the spirit of truth that must lead them into all truth , John. 16. 2. Externall meanes to bring Peter to acknowledgement of his sin ; Christs looking backe upon him , non oculo exteriore , sed oculo clementiae . By this looking backe of Christ we must not conceive a bar turning of his face or eye upon Peter , nor an extraordinary looke or countenance ; for Christ also set his eyes upon Judas when he came to apprehend him , and on Pilate sitting ready to sentence him , and on the Jewes stoning him , who were never the better by Christs looking upon them ; but with his looke he adjoyned a gracious and secret efficacy of his blessed spirit . The very lookes of Christ was a most real and effectual Sermon to Peters heart ; the tongue of Christ was now otherwise employed in defence of his innocency and putting of the malitious accusations of the wicked Jewes ; but the eyes of Christ silently speake unto Peter after this manner ; oh Peter dost thou thus persist in denyall of me thy Lord ? where is thy faith , thy fidelity , thy love , thy great promises of not forsaking me ? have I made thee of a poore Fisher , a chiefe Follower of me to this end ? is it not enough that thy eyes see me despised and refused among mine enemyes , but thou must also deny and refuse me ? oh Peter , these vex my Body , but thou my mind ; thy unkindenesse is greater to me then theirs , and thus the Lord might take up the complaint , Psal. 142. 4. I looked on my right hand , and behold there was none that would know me , all refuge failed me , and none cared for my Soule ; he looked for no great helpe on his left hand among his Enemyes ; for even his dearest friends and Disciples on his right hand failed him , and knew him not . Note 1. Christ hath an eye of grace and favour for his People in all sad cases . I have surely seen the affliction of my People in Egypt , Exod. 3. 7. The eyes of the Lord run to and fro throughout the whole Earth , to shew himselfe strong in the behalfe of them whose heart is perfect towards him , 2 Chron. 16. 9. The eyes of the Lord are upon the righteous , and his eares are open unto their cry , Psal 34. 15. Reas 1. His heart is upon them continually , and then no wonder if he have a loving eye toward them ; because , where the heart loves , the eye lookes , and is loth to be taken off ; as it was said of the Temple , 1 King. 9. 3. mine eyes and my heart shall be there perpetually . 2. Is there not a cause ? Peters case in the Text tels us , that even a good Soule needeth Christs looking to it , that so it may recover out of every fall , and stand in termes of favour with God ; all meanes else without a gracious aspect from Heaven will never keep us tyte in the course of true piety . 3. When all is well with the soule in respect of grace and gracious conformity to the will of God , yet there needs a good looke from Christ in respect of sound comfort , which is the light and life of the Soule . The loving kindnesse of God is better then life ; and if he hide his face a little , the good Soule is soone troubled , Psal. 30. 7. Vse 1. Which may marvelously chear and refresh the spirit of Gods people in all sad cases , that go over them from time to time , and not onely in afflictions or persecutions for righteousnesse sake , but in all their foyles and fals into sin , wherewith their righteous soules are much troubled , and sometimes ready to sinke into despaire ; yet remember for your comfort , that the high and lofty One , who inhabits eternity , lookes also unto him that is poore , and of a contrite Spirit , to revive the heart of the contrite ones ; and when such doe most put away comfort , as too good for them , he will restore comforts to the Mourners . Vse 2. If Christ have an eye to thee in all thy sad cases , doe thou ever remember to keepe thine eye open unto him , yea , both thine eyes . First , an eye of Faith , to wait for the gracious issue he will please to give out of all thy trials : Stand still , and see the salvation of the Lord ; say with the Church in their proverbial speech , In the Mount the Lord will see and be seene . What if the visi●n stay beyond thy time in hastinesse prefixed for deliverance ? yet in due time it will speake , and not lye . Still therefore make use of thy Faith , which is the evidence of things not seene , and the foundation of things hoped for . Secondly , the eye of Obedience ; still keepe close to him in Dutie , whether he deliver or no ; still have respect to all his commandements ; remember how the promise runs , to keep thee in thy wayes , and in these ways be sure he will take his time , and the best time , to grant deliverance , or any mercy thou wantest . He is a God of judgement , and waites to be gracious to his People , and blessed are they that in his owne way waite for him , Isa. 30. 18. Vse 3. Lastly , if God have ever an eye of love to his People , then wo be to his and their enemies ; his eye of jealousie is set against them , to root out and destroy , as the Egyptians marching against Israel , Exod. 14. 24. The Lord looked on their Host , and troubled them ; So in Psal. 11. 6. 7. Vpon the wicked he shall raine snares , fire and brimstone , and an horrible tempest , this shall be the portion of their cup ; why ? for the righteous Lord loveth rightousnesse , his countenance doth behold the upright ; it is time therfore for such to humble themselvs before God and his people , and take the Counsell which Pilates Wife gave him ; have thou nothing to doe against that just man. Note 2. Peter was now at a very low Water , both in respect of sin and danger , not knowing well which way to turne himselfe , and now his Lord lookes backe upon him , so to turne the streame againe . The Lord many times lets his People be brought into a very low estate , and then turnes their captivity for them . Zachariah 3. 2. The state of godly men , is to be as brands pluckt out of the fire , miserably smeared , scorched , and in that burnt , but pluckt out . Reas. 1. To try our faith and obedience ; as in Isaac , who must not be delivered till the knife be at his Throat . When Jonas was wrapt in Waters in the bottme of the Sea , then came deliverance . 2. To see our inability to help our selves , therefore our Lord would not hold Peter from sinking , nor help him till he cryed Master , save , I perish . 3. To set forth his mighty power which sets in when all meanes faile ; Lazarus must not be raised till the fourth day , when it is impossible to the power of nature , nor Christ himselfe till the case was hopelesse after the third day , and Disciples faith somewhat quailed . 4. Sore crosses drive to God , and make us seeke him diligently , Hos. 5. 15. upon which search he will be found . Manasses out of Fetters would never seeke the Lord ; that is the Lords season to be found of him . David will cry out of Deepes , and Moses at the red Sea , when there is no way of escape , cryes to the Lord , and the Lord cuts out a way . 5. It is Gods ordinary dealing with Sinners when they come to extremity , ●ecoms either to Conversion , as Peter . Confusion , as Judas . Vse 1. Comfort to the Saints in their great troubles , seeing the Lord departs not for ever , but departs for a season , that he might returne for ever ; Nay his comforts are the nearest , when affliction is at the height ; as in the Body , the disease come to the height , is most raging , most hopelesse ; but presently there is a change and recovery , but not before the disease have beene desperate ; so here . Josephs Brethren were in great extremity , and knew not what way to turne themselves , and even when Joseph must needs discover himselfe unto them after he had long dissembled his affections . So the Lord seemes not to know us , when we are knowne well enough , and hides his affections , when they yearne within him toward us , Psal. 9. 9. He is a present refuge in time of affliction ; he steps in to Abrahams comfort not till the third day , not till Isaac was bound on the wood , and the deadly stroake a fetching ; he steps in for Peter not till the night before he was sl●ine , Act. 12. Vse 2. Not to be too hasty to limit the Lord for time or manner of deliverance , whose helpe comes never too late , 2 King. 5. 11. Naaman would be cured by his owne devised meanes ; I thought he would in the place have called on the Lord and touched and healed the Leprosie ; and John 11. 32. Mary would have had Christ there before her Brother was dead , as if now he had beene come too late . But in these and such like examples we are taught to shut up our own eyes and leave all to him who knowes times and seasons and meanes of our good . Vse . 3. Nothing can keepe God from his Elect , nor them from him ; Peter here was not onely in an exceeding strait of affliction , but led away in temptation , and swallowed up in the quicke sands of a number of hainous sins ; yet being the Lords , the Lord lookes on him , and fetches him out . The Belly of the whale could not keep Jonas from God , nor God from Jonas , but he must deliver him againe . The hellish Behemoth may seeme to swallow up Peter , or any other of Gods Children , but he must deliver him again . In Peters example , Act. 12. we see the strongest prison , watch , chaines , cannot keepe the Lord from him , nor here a stronger prison and chaine of sin cannot still bind him , but the Lords very look looseth him . David rescues the Sheep out of the mouth of the Lyon and Bear ; the true David rescues his out of the Divels jawes and mawes ; death itselfe cannot keepe the Elect from God , nor him from them , but at the second resurrection , the Grave , the Sea , the fire , water , and all elements shal give up their dead to Christ ; and even not sin which is the death of the Soul , nor the Grave of sin which is continuance , and rotting in it , shall still hold the Elect ; but this first resurrection of grace shall deliver them up to Christ , and give up their dead unto the life of grace , &c. Which doctrine must not encourage to sin , but stir up to repentance and the life of God , that thou mayest have some good testimony thereby of thy Election . The inward meanes of Peters repentance 1. Remembred , 2. Weighed the words of Christ. Note 1. A strong forgetfulnesse in Peter , who had forgotten the words of his Master , so nearly concerning him , spoken a very few houres before , yea almost the last words of his loving Master unto him , yet he forgets them quite , as not spoken . Because the corruption of our memoryes in things that are good , as unable to retaine good things as a five to hold water ; and who can deny this to have beene the beginning of all the sinne and misery we are wrapped in , that Adam suffered to slip out of his memory the words which God himselfe had spoken a little before ? and the cause why Peter here was foiled that his memory was corr●pted in all the acts of it ? The memory sanctified hath four actions . 1. To commit and place in the mind needfull things . 2. To retaine them , as in a store-house . 3. To recall them , on occasion . 4. To apply them to our owne needfull uses . Peter now doth none of all these , and so fals foully . Vse 1. See in our selves the same corruption , and such forgetfulnesse , as we have lost what Peter speaks to us [ as Peter ] often before the Preacher have done speaking . Quest. What is the cause ? Answ. 1. Want of estimation ; old men remember things they care for , Psal. 119. 129. thy testimonyes are wonderfull , therefore doth my soule keep them . 2. Want of affection , Psal. 119. 16. I will delight in thy statutes , and I will not forget thy word . 3. Earthlinesse ; for things Heavenly and earthly cannot be minded together ; the same eye cannot looke Upward . Downeward . 2. See how many errors we are given up unto by reason of this corruption , which , did we remember the severall lessons we heard , we durst not , we would not venture upon . Vse 3. The remedy of helping our memoryes . 1. Often hearing a continuall Monitor . 2. Meditation holds things as our owne . 3. Godly conference , a whe●stone of grace . 4. Prayer gets the Spirit , whose office it is to bring things to our memory . Use these conscionably , as seeing in Peter , how a corrupt memory corrupts the whole man ; heare the word carelesly as Peter his Lord , no marvell if thou run as far as Peter , who had never returned , had not the Lord looked upon him . And as into sin , so into smart and punishment , Deut. 18. 19. joyned with Judg. 3. 7 , 8. When Peter remembred his Lords words . THEN when the sin was done , and he in so fearful manner denyed his Lord , but not before ; so men forget the word of Christ while they purpose and practise their sin ; but after the sin committed , it shall come one time or other into their remembrance . Let Peter deny and dissemble a while , let him lye and swear , forswear and curse , let him forget himselfe and the words of his Lord , yet a little while and he shall remember himselfe . Reas. 1. The Word shall take hold on thee one time or other , Zach. 1. 6. David in the pride of his heart sends out to number the People , never thinks of Gods word against it , till Joab had done , and so soone as ever it was done , his heart smote him , and he confessed his folly . 2. God crosses the conceits and conclusions of sinners applauding themselves in sinne ; Oh I shall have peace , feare nothing ; he sayes to his soule , rest , thou hast enough for many years ; God crosses it , Thou Foole , this night shall it be required . Vse . Sinne thou as merrily as thou canst , as securely against the Word , a day of remembrance comes , when thou thinkest them forgot they shall be brought to minde . Because God is patient and holds his peace , the evill heart thinkes him like himselfe ; but a time comes to set thy sins in order before thee , Psal. 50. 21. O consider this ye that forget God. Let his silence and long dayes breake off thy sinne , and lead thee to repentance , and not fill up the measure of it . Consider 1. Gods silence cannot make him forget any thing he hath to doe . 2. He is the same that ever he was , and his memory is not so short as thine ; thy sin is written with a pen of Iron in thy forehead . 3. What madnesse to thinke all is well that begins well , and never respect the end , but run along to deny thy heart no pleasure ? a wise man cannot thinke a present misery better then a future mercy . 4. Sin is sweet as Ratsbane in going down ; but he that forgets the danger and followes his pallate to please it , shall be shortly put in remembrance to his cost ; or like that Poyson ▪ that makes men dye laughing . 5. Sin is ever in the way and never rests ; but the order of God brings it , first , before his goodnesse and patience ; secondly , before the Law and sentence . Thirdly , before execution and judgement . All which shew it is an high point of wisdome , to remember the latter end of sin , which is bitternesse . Vse 2. To teach us to remember our selves and wayes in season , and so order our wayes , as that we goe not on to the perfecting of sin . Quest. How ? Answ. David set the Lord ever in his sight , and so fell not , Psal. 16. 8. Abraham walked with God , Henoch , and other holy men . Quest. How may I doe it ? Answ. 1. If before the action thou consultest with God and his Word . 2. If in the action thou remembrest the Lord , whose service it is , or ought to be . 3. If after the action thou presentest it before the Lord , if good , seeking approbation ; if evill , seeking a cover and pardon . Secondly , The weighing the words of his Master . THE voyce of the Cocke not onely puts him in minde of his Masters words , but moves him to bethinke himselfe better , as one that by wofull experience begins to finde all true that his Master had said . Peter had heard his Master telling him of his weaknesse and frailty ; but he weighed not that word ; he thinkes himselfe strong enough for all that ; he had heard his Masters word telling him that he should shamefully and suddenly , even that night , deny him thrice ; but he weighes not that word , he scornes to be thought so wicked . But now weighing the words of his Master , he findes himselfe in a wofull case , now he feeles the verity of his Masters prediction , the vanity of his owne presumption ; now he rates himselfe that he heard not the first Cocke , that he might have prevented the fearfull fals he had taken ; now the second crowing hath put him in minde of the whole matter . Doctrine . Not the hearing of the Word , but the weighing of it makes it a powerfull meanes to helpe us out of sinne . A man may hear the Word a thousand times , as Peter heard the words of his Master many times repeated ; but without weighing and considering it , shall never either prevent , or repent of any sin . Adam heard the word of God well enough , but not well weighing it , was taken by the first temptation . Reas. 1. As meat never so good received into the stomack , if it be not retained and digested into wholesome nourishment , is so far from profiting , as it is very hurtfull ; so the word never so powerfull , coming into the minde , if it be not considered and weighed , goes as it comes , leaves no fruit of instruction or consolation ; but ordinarily more hardens and tends to condemnation . 2. Not the hearing of the word makes it powerfull on the conscience , but the weighing it ; for let a man heare all the Sermons in the World , if he weigh not the word of God in the Author of it , in the truth , in the eternity , in the necessity of obedience unto it , he shall easily loosen himselfe from obedience , further then himselfe listeth . But this consideration makes the word weighty in it selfe , and upon the consideration that God whose word it is , will ever make it good on the godly in mercy , on the wicked in justice and judgement . 3. Is it onely weighing of the Word that makes sinne weighty and burdensome ? many remember their sins but weigh them not , and so carry them lighter then a Feather ; others remember them , and weigh them in false weights , or in a false manner , or lay a false finger on the Scale ; our owne judgement and corrupt affections are as false weights , or we favour our selves , or we would not have our sins so heavy , so great , so damnable , though we be Sinners as other men be . But if we weigh them in the ballance of the law , we shall find them weighty , and exceed the Mountaines of the Earth , or in the curse of the Law , we shall find them so heavy as they weigh us downe to Hell. Or in the Doctrine of the Gospell , the least of our sins so heavy , that it weighs Christ out of Heaven or else the Sinner for ever . 1. Resolve with David , Psal. 112. 15. I will meditate on thy precepts and consider thy wayes ; he knew it is not hearing or knowing that discernes betweene truth and falshood , but weighing and discerning in the ballance of sound judgement . Why doth the Vsurer hold his sinnes , or the Drunkard , or the Sabbath breaker ? &c. not because they know not what is good , what is evil , or because he is not taught , but he weighs not , nor considers the word of God ; he weighs the word in his false weights , and not his false wayes by the weights of the Word , ballance of the Sanctuary ; they weigh not the sinne in the sentence of the Law nor by the bitter end , but present profit or pleasure . So , why doe men generally boulster themselves in all their sinnes , and embolden themselves against God and their duty , but because they weigh not the word ? they have promises , and God is mercifull , and Christ dyed for Sinners , &c. but weigh not to whom the promises belong , which are Childrens bread . As John said to one , what hast thou to doe with prayer , or with the promises ? God will not be mercifull to an obstinate Sinner ; they weigh what God is , and they weigh not themselves , what themselves are ; God is a God of mercy , but no● all of mercy ; Christ is a Lamb for meeknesse , but weigh it that he is a Lyon also , and will tear in pieces all impenitent persons . Vse 2. To comfort Ministers who see their Doctrine slightly regarded for the present ; many they have to heare , almost none consider , but see in Peter , that an happy use may be made in time of things , which at first were heard carelesly ; so the Disciples heard Christ often speake of his passion , of his resurrection , and other articles of Religion ; but heedlesly for the time , neither remembred nor weighed , but after made more use of them ; sometimes carelesse Hearers are brough● into as great streights as Peter here , and then they have time and occasion to weigh things better , and rate themselves for their unprofitable hearing . He went forth . BY going forth is meant an utter forsaking of the place and company where he was ; he went forth before , after the first temptation , but not far enough , as now . He went out . ] the first thing in the manner of Peters repentance . Quest. Wherefore went Peter forth ? Answ. 1. In respect of the place ; the Hall and Porch were no places of safety or tranquillity , but full of danger and feare and tumult , and not fit place for consideration . 2. In respect of the company ; he sees the longer he stayes among wicked men , the more sinnes he heapes up against the Lord , and against his owne conscience , and therefore he sees it high time to be gone . 3. In respect of the businesse in hand ; he is to bewaile his sin , to weepe bitterly for his offence ; but the Hall and Porch are no fit places to weep in . 2. He truly sorrows that he doth it sine teste secret teares flowing from the inward affection of his heart , frees his repentance from hypocrisie , in that it is not done in respect of men , but onely in the sight of God and his Angels . 3. Peter is to get out of himselfe , which he will not do till he get out from so ungodly a rout , as he is now among . Doctr. The man that would avoyd evill , or set himselfe about any good , must avoyd evill company , 119. 115. Away from me ye wicked , for I will keep the commandement of my God ; he saw it was a very hard thing among wicked men to retaine any good purposes or practises . Reas. 1. Bad company are great provokers to evill , great strengthners in evil ; a little bad counsel spreads , and is soone allowed . If Pilate once speake of Christs death , it shall be quickly harkened too ; if the Pharise●s once suggest to deliver Barrabas , all the noyse will be , not him , but Barrabas ; a little leaven leavens the whole lump . How three Traytors in Corahs Camp presently prevailes with two hundred and fifty Captaines , men of renown , appeares in story ; how one evill man may kindle an unquenchable fire in a Towne , so evident as one plague soare may taynt a whole City or Kingdome ; one Achan enough to plague a whole congregation ; how much more when a Company of evill persons are knit together ? 2. As they are great Drawers to evill , so they are strong Resisters of good ; the darkenesse in them must needes fight against the light ; what they can , they will hinder , what they cannot hinder , they can scorne . Peter here durst not acknowledge him a man , whom among Disciples ; acknowledged the Son of God. 3. Our owne inclination to evill makes it more dangerous ; a little Pitch will sticke to his fingers that toucheth it ; Israel in Shittim will commit whoredome with the Daughters of Moab , Numb . 25. 1. Joseph will sweare a little by the life of Pharaoh in the Court of Pharaoh ; Peter denyes among Denyers , and we are commonly as our company which we chuse . Vse 1. To avoyd evill company ; thrust not into such company when we need not , nor stay longer then needs must in such fellowship ; for , 1. He that will cleave to God , must sever from Gods Enemies ; the same grace that binds us to God , loseth us from the wicked ; solitarinesse is better then bad company . 2. What comfort can a Sheep have among a Herd of Swine , which wallow and tumble in foule lusts ? or a silly Dove among a company of Ravens ? how can a good heart but grieve in their society whose sports and pleasures are in such things as onely grieve the Spirit of God ? how can a Christian solace himselfe among such as care for none but brutish delights , in eating , drinking , sporting , gaming , attended with swearing , rayling , drunkennesse and idlenesse ? but to speake of God , or of Religion , to discourse of sobriety , temperance , watchfulnesse and prayer , is to be unseasonable as Snow in Harvest ; can a good heart be glad among them who can never be merry till God and all thoughts of him be shut out of doores ? What comfort can a man have among a company of dead men , who as Ghosts are moved by the Divell ? no spirit of grace , no breath , or life of grace , but in whom the Divell rules effectually ; and the like comfort can the Childe of God have among wicked men , dead in sin , and enemies to the life of God , ruled at the pleasure of Satan . What safety among evill men , whether we respect themselves or their practises ? for themselves they are so poysonfull , so infectious , as we can hardly participate with them in good things , and not be defiled ; as with some persons we dare scarce eate or drinke wholesome meat or drinke of the same cup , because of some poysonful and infectious disease ; we would not take a sweet flower from some hand ; so here . For their practices how just is it if we joyne our selves in their sins , that we should not be disjoyned in their judgements ? as they that stood with Corah were all swallowed up together . 4. This hath beene the practise of the godly , Psal. 26 ▪ 4. I have not haunted with the wicked ; for they know , blessednesse is promised to such as neither walke , stand nor sit with them , Psal. 1. 1. He that sees the mischiefe that hath befallen him by such company , will shake them off . He that hath beene drawne to scorne godlinesse , to reforme godlinesse must abhor such company . He that hath beene taught to sweare , lye , be drunke ; to reforme , must avoyd such company . Vse 2. If we fall among , or be cast into such company , take some directions how to carry our selves , which our Apostle here omitted . 1. Enter not into their company , fashion not to them , separate in Fashion and Affection As Lot among Sodomites , goe not to them , but let them come to thee ; Peter went to them , and so fell by them . Prov. 1 10. If Sinners entice , consent not . 2. Consider , who thou art ; Peter should have remembred himselfe to be a Disciple , by grace separated from this gracelesse company ; so thinke with thy selfe ; I am distinguished and severed from the world by grace of Adoption , and a Son of God ; oh what an honour to Peter , or for thee to shew thy selfe a Son of God in the midst of a naughty generation ? 3. Look upon ungodly examples , to detest them , to grieve at the dishonour of God , to grieve at the wickednesse of man made to the Image of God ; how did good Lot vex himselfe at the uncleane conversation of Sodome ? 2 Pet. 2. 8. What a paine was it to David to see the transgressors ? Psal. 119. And make this use of it , to blesse God that thou art not so far given up , whose nature is as vile as theirs . 4. See them , to stop them if it be possible ; if there be hope of doing good , admonish them , 1 Thes. 5. 14. warne them that are unruly , warne them of the wrath of God coming on them that do such things ; win them , and pray for them and their amendment . 5. If there be no hope to win them , yet by thy godly carriage convince them , checke them , confute , shut their mouthes . Let thy light shine in despite of their darkenesse , to glorifie thy Father ; and at least let them see thy watch and godly care to preserve thy selfe from their contagion . 6. If thou hast beene a little tainted and drawn aside by them ; go forth quickly like Peter , and bewaile thy sin ; to which sorrow of Peter now we come . And Peter wept bitterly . PETER , as he had chosen a fit place , so he expressed his repentance by an excellent token and signe of it , which is abundance of tears , both salt and dry . Quest. Whether is weeping alwayes true repentance for sin ? Ans. No ; for then Esau and Judas had beene truly penitent ; but where is true sorrow , it will often wring out teares ▪ which are not repentance it selfe , but an effect of true repentance . Quest. Whether are teares necessarily required in sorrow for sin ? Ans. In true sorrow of sin must be allwayes a deep displeasure with himselfe , sighs and groanes of a broken and bleeding heart for the displeasure of God , which is a supernatural motion of the heart . But as for that bodily and sensible motion of the heart , which produceth tears and crying , it is always cōmendable where it is , but not always simply necessary ; for sundry things may hinder teares , and yet true sorrow be with dry cheeks ; As , Reas. 1. Abundance of griefe may stop teares ; as a man may weepe for his friend , and cannot at the death of his owne Son. 2. Sometimes the constitution of the body will afford none , when the consolation of the heart desires to ease it selfe by them . 3. Sometimes the Spirit of God supplyes joy and comfort in the midst of their heavinesse which abates the sensible smart , although it abates not the displeasure of our wils against sin , but enlargeth it . 4. Teares proceed from many causes outward , as excessive joy , excessive sorrow , anger , compassion ; and in a word , both from fained repentance , and unfained , as we may not count them among the infallible signes of true repentance and sorrow for sin . FINIS . Notes, typically marginal, from the original text Notes for div A64251-e180 Instruunt Patriarchae , tam erran●es , quam docentes . Parts of this History . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum animadvertisset . Bez. Many offended in Christ , and how . 1 Coa . 1. 23. 1 Cor. 1. 〈◊〉 . James 5. Mat. 5. Rom. 12. Ephes. 5. 16. Holy profession offends at this day . Acts 24. 14. Comfort to godly Preachers and professors . Mat. 7. 29. Offend none justly . A trial of true religiousnesse . Scope . Divine conclusions differ from humane . Luke 2. 34. Mat. 7. 14. 1 Cor. 1. 26. Christ according to his many benefits hath many names . Christ why called a Shepherd . Zech. 13. 17. How Christ is Gods fellow . By whom he was smitten . Comfort in Christ our Sheepherd . Be patient in all smitings . Mourn for sin which caused Christ to be smitten . Sudy to be thankfull to Jesus Christ. Not all hated of God who are smitten by him . The liker to God , the more smitten . Jer. 18. 18. Comfort because Gods hand is in it . Church called a Sheepfold , why . Christians why called Sheep . 1 Pet. 5 ▪ 8. Note thy weake disposition even after grace received . Imitate Sheep and wherein . 1 Cor. 2. 2. Of the scattering of the People . Luk. 24. 11. Esay 63. 3. No marvell if unsound fall quite away . Let none trust trust his own heart . 2 King. 8. 13. Arme against shaking trials . Mat. 26. 41. Thinke not much to be left alone in a good cause . John 16. 32. Make muc● of the 〈◊〉 season of grace and peace . Gospell upon sad news soon yeelds comfo●t Why Christ would meet them in Galilee . Wonderfull gentlenesse of Christ. Gal. 6. 1. He never quite leaves his . Desertions neither totall nor finall . Psal. 30. 5. 1 Cor. 10. 13. 1 Iohn 5. 4. Comfort thy self with the assured end of every tryall . Christ prevents his with loving kindenesse . Christ an everlasting guide to his . See hence our happine●●e . Peters rashnesse in five particulars Noact of faith in a Promise . Prov. 28. 1● Note , and watch pride of heart . Fear of humility and of infidelity . Holy fear to be ever cherished . Paraphrase . Christs divinity , he knows s●crets that are to come . 2 King. 5. 26. Christs humanity , he reprocheth not Peter for denials foretold . Grounds of it . In like cases do as Ch●ist did . We never know our selves aright till Christ teach us . Suddenly we are apt to fall from very good resolutions . Hos. 6. 4. Prouder then others falworse then others . Motives to humble walking with God. Cumulation of sin in Peter . Four here observed . Godly apt to fall into the same sin . And why 〈◊〉 Comfort to troubled spirits . Repetition of sin makes sin the stronger . We are apt to over-ween the good that is in us . Jam. 1. 17. Sin is of an infectious nature . Parts . Why God prevented not this fall of Peter . Many other sins no●ed in Peter more then in other Disciples . Peters sin in ●oing into the Hall. John 18. To avoyd sin avoyd occasions . To avoyd occasions keepe close to the word . Suffer not for Christ till called . Phil. 1. 29. Nature no sufficient in divine matters . How we are to shew love to a friend . Good men quickly the worse for bad company . And why . Abhor sinfull society . Psal. 16. 3. Psal. 120. A sinful indifferency , to run into all company . James 3. 10. Gen. 6. 2. Joyne to godly company . Peter had one end , God another . Warming the body sometime chilleth the Soule . When by a warme fire , take heed of temptation . Occasion of Peters sin by the Priests maide . When a man tempts God , a Tempter soon meets him . Favors of wicked deare bought . An ill case to be beholden to wicked men . Weak tempeters can foyle stout men . Judg. 9. 54. Mans pride easily overthrowne . Jam. 4. 6. Acts 12. Accusation enough if thou belong to Christ. And why ? Esay 5. 10. Wonder not if so it fall out now a dayes . Esay 58. 1. A presumptuous spirit is usually a ●imerous spirit . And why ? Take heed of carnall confidence , which will faile at last . Phil. 1. 29. How to know true courage . 2 Cor. 12. 10. Take heed to thy standing . Rom. 11. 20. Satan either allures to sin , or deales with terror . Foulnesse of Peters sin . Carnall courage will faile sooner or later . Take heed to thy spirit . True zeale what . John 2. 17. Peters sin of an hainous nature . Hard to confesse Christ in danger . And why ? Study to confesse Christ in danger . Necessity of it . How we may doe this . Not good to goe far into wicked houses . And why ? Get out of the Hall , yea and out of the Porch too . Hard to leave ill company . Never enter among such . Or having entred return and never return back . Luke 9. 62. Wicked in the night devise mischiefe . And why ? Study thou in the night to do good . Psal. 132. 3. Induration a fearful consequent of sin . And why ? Culpa claudit oculos , Greg. Beware of a sleepy conscience . Worst still in the Wicked . Like Master , like Servant . Why a good Master hath good Servants Why a bad Master hath bad Servants . 1 King. 12. 14. 1 Chr. 19. 3. 2 Chr. 12. 1● All should mind the reforming of their familyes Let the Master be first good himself . Josh. 24. 15. Hester 4. 16. Mat. 7. 5. Or be humbled , if not . Servants should looke to their ●ule , not bad example . Eph. 6. 1. Ephes. 6. 12. Inst●uctions to Women . Prov. 31. 26. And men● Luke 10. 42. What speech Women should use . Heart hardned no means do a man good . True cause of not profiting by preaching . Rom. 1. 16. Hos. 13. 9. Hard heart a great plague of God. Eph. 4. 19. Foolish Sinne●s thinke to keep all secret . Deut. 33. 38. 1 Pet. 4. 4. Job . 31. 36. How Christ witnesseth against the world . Mat. 5. 20. Conscience once crackt , a man adventures ●arther . And why ? Keep sin out or drive it out quickly . Good men too apt to helpe themselves by bad meanes . And why ? In straights seek to God for enlargement . Gen. 22. One sinbrings in another . Conditions of an oath . Brethren swear not at all , Jam. 5. 12. Zach. 5. 4. Especiall to swear falsly . Why Peters great sin is thus blazed forth . In little time much evill may break out of a good heart . Lessons in this respect . Mat. 26. 41. Psal. 119. ● . As security encreaseth temptation encreaseth . All take part against a godly man. And why ? Wonder not such partaking . Godly should unite for good Luke 16. 8. Heb. 10. 24. Be of one minde in good things . Mat. 18. 20. Rom. 15. 1. 2. Poor reasons hold cu●rant against godly men . And why ? Receive not accusations of such easily . Mat. 18. 7. Our speech should manifest us Christians . And why ? Means so to frame our language . Mat. 12. 36. One fall , and fall apace . And why ? Wisedome to stay beginnings of sin . Mat. 26. 41. Psal. 111. 10. Particular means avayling thereto . 1 Sam. 2. 25. Last temptation commonly the worst . And why ? Resist first temptations . Wisedome to stay beginnings of sin . Mat. 26. 41. Psal. 111. 10. Particular means avayling thereto . 1 Sam. 2. 25. Last temptation commonly the worst . And why ? Resist first temptations . Resist small temptations . Feare not to be too precise . Bad causes are thrust on by bad meanes . Beware of base tricks to help thy selfe . Little credit to be given to Swearers and Cursers . Temptations limited to Gods People Voice of creatures a teaching voice . Why God sets them to teaching man. Heare their voyce , and learne duty . Mat. 10. 16. Prov. 6. 6. Luk. 12. 27. Jer. 8. 7. Much more the voyce of the Creator . Jam. 5. 34. Hab. 2. 11. Elect have a time to repent Spira . Repent of sin presently . Meanes of Peters repentanc 1. Externall . A second crow sometime necessary . Pray for the Spirit to goe with the word . Christs looke what it imports . Vbi amor , ibi oculus . Psal. 63. 3. Esa. 57. 15. Looke to Christ , as he to thee . God sometime lets his be brought very low , before deliverance . And why ? To comfort Saints in great troubles . Limit not the holy one of Israel . Nothing can separate from and his love . In main matters we are very forgetfull . Offices of memory sanctified . How to helpe our memory . Sin will come to remembrance sooner or later . And why ? Luk. 12. 19 , 20 Reproofe to them that will needs forget their sins . Terror to this kind o● sinners Remember s●n timly ; & how ? Due weighing of the Word , helpes out of sinne . Ponder the Word heard or read . Why Peter went forth . Threefold businesse he had now to doe . Eph. 2. 2. Directions how to carry our selves in such company . Of repentance it selfe see the tract . Teares no certain signes of true repentance . Whether required necessarily to true repentance . 
A49244	----	Grace: the truth and growth and different degrees thereof. The summe and substance of XV. sermons. Preached by that faithful and painful servant of Jesus Christ, Mr. Christopher Love, late minister of Lawrence Jury, London. They being his last sermons. To which is added a funerall sermon, being the very last sermon he ever preached. Love, Christopher, 1618-1651. 1652 Approx. 407 KB of XML-encoded text transcribed from 121 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A49244 Wing L3156 ESTC R214001 99826242 99826242 30639 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49244) Transcribed from: (Early English Books Online ; image set 30639) Images scanned from microfilm: (Early English books, 1641-1700 ; 1762:4) Grace: the truth and growth and different degrees thereof. The summe and substance of XV. sermons. Preached by that faithful and painful servant of Jesus Christ, Mr. Christopher Love, late minister of Lawrence Jury, London. They being his last sermons. To which is added a funerall sermon, being the very last sermon he ever preached. Love, Christopher, 1618-1651. Cross, Thomas, fl. 1632-1682, engraver. [12], 217, [9] p. : port. printed by E.G. for J. Rothwell, at Sun and Fountain in Paul's Church-yard, London : 1652. With engraved portrait of author. The plate is signed: T. Cross sculpsit. Reproduction of the original in the Bodleian Library. 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Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-06 Emma (Leeson) Huber Sampled and proofread 2005-06 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion GRACE : THE TRUTH and GROWTH AND DIFFERENT DEGREES thereof . The summe and substance of XV. SERMONS . Preached by that faithful and painful servant of Jesus Christ , Mr. CHRISTOPHER LOVE , Late Minister of Lawrence Jury , LONDON . They being his last SERMONS . To which is added a Funerall Sermon , being the very last Sermon he ever preached . The kingdom of heaven is like a grain of Mustardseed which a man took and sowed in his field , which indeed is the least of all seeds , but when it is grown , it is the greatest amongst herbs , and becomes a tree , &c. Mat. 12. 31. 32. London , Printed by E. G. for J. Rothwell , at the Sun and Fountain in Pauls Church-yard . 1652. To the Christian Reader . OUr purpose in publishing this small Treatise , is not to make old sores bleed , or foment any ones discontent , or renew any ones griefe , concerning the much lamented death of this godly and Reverend Author ; nor shall we mention what great losse the Church of God had in the death of so useful and hopeful a Minister : But we shall in a few words acquaint thee why this little piece is thus made publique . There are many imperfect copies of Mr. Love's Sermons , which are likely to be obtruded into the world , by some who regard no other end in publishing and printing books , then their own private gain ; To prevent which , we have from his own notes published these Sermons , and shall desire the Reader to take notice , that whatever Sermons of this Author shall be thought fit to be published , shall be attested with some of our hands , who are intrusted with his Papers , and hope none will be so injurious to the Author and others , as to presume to print any thing of Mr. Love's without the said Attestation . Thou hast here but the marrow and substance of the last Sermons preached by that late faithfull Servant of God. Pulpit-repetitions and enlargments are here omitted , we having endeavoured to accommodate thee in the price in buying , and in thy pains in reading , that thou mightst have much fruit , though there be not many leaves . Those bookes are best that have much worth and weight in a little bulk , and such is this if we mistake not . The Reverend Author , though he had not attained many yeers , yet he had gotten much experience about soul-affairs . These were his last Meditations , and therefore the more desired by , and we hope will be the more acceptable to those , to whose souls his Ministry was profitable and precious . Thou wilt finde here no new , uncouth , and unscripturall expressions , but plain practicall Doctrine , old Divinity , sound , solid , and conscience-searching truths . The gracious Author preaching and pressing them on the hearts of his hearers , from his own experience of them . Neither wilt thou meet with any railings or reproachings of the publick and present Governours , ( the usual , though the most unjust , charge against the Presbyterian Ministers . ) This whole discourse is not about State , but Soul-affairs , which is another reason why it is published , to check the licentiousnesse of this Age , which hath surfetted upon absurd and unprofitable Pamphlets . The Lord give thee to have thy spiritual senses exercised , to discern both good and evil . But alas ! What between State-mutations , and Church-dissensions , spiritual truths lie by neglected . It is much to be feared the Work of Grace goes on but slowly , few enquire into their Soul-state . But to enquire into our spirituall estate is the best husbandry in the world . If we are to be diligent to know the state of our flocks , then surely we should give all diligence to know how it is with our precious and immortall souls . The benefit and profit of this soul-searching , will abundantly recompence our pains and care in performing it . There are two great mistakes to which the best Christians are very subject . 1. Either to despise and disparage the work of grace , if their measures be small . 2. Or else , if their attainments be somewhat considerable , to sit down contented with their acquired measures . We beseech you take heed of both these evils , which are both alike ; unthankfulnesse to God , and injuriousnesse to your own soul , the one despiseth the truth , and the other neglects the Growth of Grace . 1. If thou art one of the tender Plants in Christs Orchard , a weak Lamb in his Flock , a Babe in his Family , yet Oh , despise not the day of small things in thy soule ; though thy gifts be few , & thy comforts fewer , yet tread not out thy selfe the smoaking flax ; stay thy selfe upon his name who is a rock of Ages , and whose work is perfect , and his grace unchangable , who will bring forth judgement unto victory . Sleight not the least measure of grace : though the first and ruder draught be but drawn on thy soule , yet be comforted in this , that the image of Christ is begun to be renewed there . But be sure thy grace be right . Temporary faith , partial obedience , mercenary love , pretended zeale , legall sorrow , feigned humility , may make up a lifelesse picture of a professor , who hath the form without the power of Godlinesse : but it is true Grace that makes a true Christian . Common gifts and graces may bring a man neer heaven , but they will never bring a man into heaven . This Treatise therefore will teach thee to bring thy grace to the true touch-stone . It is one of the saddest considerations that can settle on the heart of a Christian , to think how high a formall hypocrite may goe towards Heaven with his seeming grace , and how low a true child of God may fall by sin towards Hell , and yet have real Grace . It is a dreadfull thing to think how many Professors in our age rest in duties performed , and parts acquired , and never examine themselves whether they are in the faith , and have attained that true Grace which Reprobates and hypocrites can never have . When we finde in Scripture , a Cain sacrificing , b Pharaoh confessing his sin , c Ahab fasting , d Saul weeping , e Jehu reforming , f Judas repenting and restoring , g Simon Magus believing , h Herod rejoycing , and i Felix trembling at the Word , and yet not one of these had one dram of Grace . How carefull should we then be to examine and prove our selves whether we are in a state of true grace ? Oh! it is very sad to fall short of them that fall short of Heaven . As for the most part of Professors of our times ; it is much to be feared , that their spirituall trading lies more for the increase of gifts and parts , ( in which their Religion consists ) then for Grace , which is the true reason why we have so little truth and peace amongst us : for parts puffe up the minde , pride begets contention , and contention encreaseth errour . Former times had lesse gifts , but more Grace , lesse knowledge and more conscience . 1. If thou art one of those , that upon good Scripture-grounds canst say thou hast the truth of Grace , labour then after growth in Grace . Oh labour , that whilst others are joyning house to house , and laying field to field , till they be placed alone in the midst of the earth , that you give all diligence to adde to your faith vertue , and to your vertue knowledge , and to your knowledge temperance , and to your temperance patience , and to patience godlinesse , and to godlinesse brotherly-kindnesse , and to brotherly-kindnesse charity , that these graces may be in you and abound , that you may be neither barren nor unfruitfull in the knowledge of our Lord Jesus . No Christian should content himselfe with any measures of Grace attained , for he is like to make use of all the grace he hath , had he a Benjamins portion . The time is comming when one dram of true grace , will be of more worth then all the world . The comforts of grace , the joy and peace of believing , will be Cordials to you when you are dying , and will set up such a light in the soule , which the shadow of death shall neither damp nor darken . But alas ! most men are labouring , more after wealth then faith , more after greatnesse in the world then true grace of whom when they die it may be said , They had laid up goods for many yeers ; but it cannot be said , In them was found some good thing towards the Lord. Men doe usually lay up riches for a deare yeere , they 'l say , they know not what need they may have before they come to die : Be then as wise and provident for your precious souls . Your temptations and trials may be such , that you may have use for all your faith and patience . Eate ( said the Angel to Elijah , ) for the journey is long . It is no short way to Heaven , nor is the opposition small thou shalt meet withall in thy passage thither . Oh then get thy soule well stored with spirituall provision of grace , and the comforts of it . It is true , thy safety is in the being , but thy comfort stands in the strength and activity of thy graces . Weake Grace is saving , but strong Grace is comfortable ; truth of grace shal be rewarded with heaven , growth of Grace doth , as it were , antedate heaven . The least true grace wil bring thee to Heaven , but the more Grace thou hast , the fitter for , and surer thou wilt be of Heaven . The Lord make these and all the labours of his servants profitable to his Church . Ye therefore , beloved seeing you know these things before , beware lest ye also , being led away with the errour of the wicked , fall from your own stedfastnesse . But grow in Grace , and in the knowledge of our Lord and Saviour Jesus Christ ; to him be glory both now and for ever . Amen . Reader we remain Ready to serve thee in thy Soul-affairs , EDMUND CALAMY . SIMEON ASHE . JEREM. WHITAKER . WILLIAM TAYLOR . London , February 13. 1651-52 . Sermon I. At Lawrence J●y , London . March 9. 1650 / 1. 1. KINGS 14. part of the 13. verse . — Because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam . THis Chapter conteins in it Ahijahs Prophesie , foretelling what dismall judgements should befal Ieroboam and his posterity , for his Idolatry in worship , and defection from the Government and house of David . For which sins God did destroy him and his posterity : and not only the bad , a but the good were punished for their fathers guilt . For so it is intimated in this verse , out of which the Text is taken . Here was a young man , Ieroboam's son that should die for the fathers fault ; and yet here was a mitigation of the punishment , that he should not die after the same manner that the rest did , he shall goe to his grave in peace , because in him there is found some good , &c. Behold the goodnesse of God! a little good in him , and yet the great God takes notice of the little good in him . God found as it were one pearle in a heap of pebbles , one good young man in Jeroboams houshold , that had some good in him towards the Lord God of Israel . In the whole verse , three parts . I. A lamentation for the death of this son of Jeroboam ; It is said , all Israel shall mourn for him , and so they did , v. 18. — which argued there was goodness in him ; for if he had not been desired and prized while he lived , he would not have been so lamented at his death . II. A limitation of his punishment , he only of Jeroboams family shall come to the grave , the rest of his posterity that died in the City , dogs should eat , and him that dieth in the field , should the fowles of the ayre devoure . vers . 11. III. The commendation of his life , in him was found some good , &c. ( of this I am now to treat . ) He is commended by the Holy Ghost ; for his goodnesse is set forth . 1. By the quality of his goodnesse ; it was a good thing , not a good word only , or a good purpose or inclination , with which too many content themselves , but it was a good action . 2. By the quantity of it ; it was but some little good thing that was found in him , and yet that little good God did not despise or over-look . 3. By the sincerity of his goodnesse ; there are two notable demonstrations of this young mans goodnesse . 1. It was towards the Lord God of Israel . 2. It was in Jeroboams house . 1. His goodnesse was towards the Lord God of Israel . This argued Pauls sincerity , that in his b speaking , writing and actions he could and did appeal to God. That Religion saith the Apostle , is c pure and undefiled , that is , so before God and the Father . Many Hypocrites may be good towards men , who are not so towards God ; to be rich indeed , is to be d rich towards God. True repentance is e repentance towards God ; and he is unblamable indeed that is f void of offence towards God , as well as towards men . 2. He was good in the house of Jeroboam . A wicked man may seeme good in a good place , but to be good in a bad place argues men to be good indeed . To be good in Davids house , this was not so much ; but for this young man to be good in the house of Jeroboam his father , whom the Scripture brands for his Idolatry , that he made all Jsrael to sin and yet could not make his son to sin ; this argued he was sincerely good : as it did argue Lots sincerity to be righteous in Sodom ; for Job to be good in Chaldea ; and to be Saints in Nero's Palace , and to feare God in Jeroboams family , this is goodnesse indeed . There is onely one difficulty in the Text , viz. What was that good thing that was found in Abijah . For answer to this , 't is true , the Scripture doth not particularly expresse what that good thing was which was found in him : but Tostatus and P. Martyr affirme from the Hebrew Rabbins , that when the Jews of the ten Tribes did on their appointed times repair to Ierusalem to worship according to the command of God , and Jerboam commanded Souldiers to intercept them : this Abijah did hinder the souldiers to kill them , and gave them passes to go to Jerusalem to worship God , and incouraged them therein , notwithstanding the rage of his father , who had forsaken the true worship of God , and set up Calves at Dan and Bethel . Others think the goodnesse of this young Prince was in this , that he would not consent to his father in taking away the government from the house of David ; but where the Scripture hath not a tongue to speak , we have not an eare to hear , and therefore we shall not undertake to determine what the Scripture hath not determined . There are many collaterall observations which I shall deduce from the severall circumstances in the text , and but name some of them . From the consideration that this good Abijah died : Good men , and usefull , and hopefull instruments may be taken away by death , when wicked men may live long upon the earth . Bad Jeroboam lived long , his good sonne died soon ; so true is that of Solomon , A righteous man may perish in his righteousnesse , when a wicked man may prolong his dayes in his wickednesse ; Briers and Thorns and Thistles wither not so soon as Lilies and Roses , they may be taken out of the world , of whom the world is not worthy , and they remaine behind , who are not worthy to live in the world . 2. From the consideration of the death of godly Abijah , g when wicked Nadab the other son of Ieroboam lived , — Observe That good children may be taken away by death from their parents , when ungodly children may live to be a shame and a curse to their parents 3. From the consideration of the cause why this gracious young man died so soon , it was for his fathers sins , as we may gather from vers . 9 , 10 , 11 , 12. That good children as well as bad may be outwardly punished , for the sins of their parents . 4. From all Israels lamenting the death of this hopefull young man ; Observe That good men who have been , and might be further usefull in their lives , should be much lamented at their death ; they that have lived desired , should die lamented . 5. From these words , he shall go to his grave in peace ; It is a great blessing to go to ones grave in peace in times of war and common calamity . He was good towards God ; He is good indeed , who is so to God , as well as unto men ; many are good in mans sight , that are not so in the sight of God. — There are two other circumstances upon which I shall a little inlarge my selfe , before I come to the main point I intend to handle From the age of this son of Ieroboam , who is here commended for his goodnesse , it is said , he was a childe , vers . 12. Whence it may be observed , It is very commendable to see goodnesse in young people : to see young men good men , is a very commendable thing . There were many good men in that time but to be good so soon as Abijah was , when he was a child , the Scripture records this to his praise . 1. I shall shew you that it is a commendable thing to see young men good men . This I prove , First , Because the Scripture makes very honourable mention of young men , when good men ; as first of Obadiah , h that he feared the Lord from his youth . And it is recorded to the honour of i Timothy that be knew the holy Scriptures from a child . Ierome conceives that Iohn was the most k beloved disciple , because he was the youngest of all l God remembers the kindnesse of our youth . God takes more kindly the kindnesse of our youth then of our age . It was matter of joy unto Iohn , that he found m children walking in the truth . Secondly , Because God commends morall and common goodnesse in the young man n in the Gospell , Christ is said to love him , for his moral goodnesse and naturall ingenuity 2. The reason why it is so commendable in a young man to be a good man , is this , because their temptations are more , and their affections are stronger to carry them from God ; youth hath a stronger aptitude and proclivity to sinne then any other age , their blood is sooner stirr'd up to choler , and their strength to lust . As every relation hath its speciall sin , so every age of a mans life ; old age is peevish and covetous ; middle age proud , malicious and revengful ; young men are usually rash , lustful and voluptuous ; and therefore Paul bids o Timothy fly all youthfull lusts ; and therefore seeing youth is exposed to so many temptations , and subject to so many corruptions , — it is rare to see young men good . Oh then be exhorted you that are young , to become religious betimes ; and to quicken you hereunto , Consider . 1. If you be not good in your youth , you can never use the Psalmists arguments , Cast me not off O Lord in the time of my old age , for sake me not when my strength faileth , v. 9. — and his argument he had before , v. 5. for thou art my hope , and h●st been my trust from my youth , and who would be without such an argument on his death-bed ? 2. Consider , there are recorded in Scripture many young men that were good , of al sorts and conditions , and of all callings ; and the Holy Ghost doth not only set down their goodnesse , but their age in which they were good : Solomon a young King , Obadiah a young Courtier , Daniel a young Prophet , Iohn a young Apostle , Timothy a young preacher , and here Abijah a young Prince ; and all these were good men , and are recorded for our example and incouragement . 3. Consider , that God in the dispensations of his grace bestows it upon young men , and passeth by the elder . Thus Abel the younger was righteous , and Cain wicked : Iacob the younger brother loved , and Esau hated ; Thus David the youngest of Iesses sons , and yet the best of them , and the chosen of the Lord. God doth many times do as Iacob did when he blessed the children of Ioseph , he stretched out his right hand p & laid it upon the head of Ephraim the younger , — so doth God in the dispensation of his grace many times pitch on the youngest , God saith , as Ioseph , of all the rest , bring me Benjamin , and gives him a double portion . 4. The time of your youth is the freest age of your life to betake your selves to the exercise of religion and duties of godlinesse . Young men that are servants , have more freedome and lesse cares then when they grow in yeers , and the q cares & incumbrances of a family fill their hands and clog their hearts . 5. Consider , if thou art not gracious in youth , the fins of thy youth may trouble thy conscience in thy old age . Many young men who are active and venturous in the heat of their youth , get those bodily bruises and blows , that they feel the ache thereof to their dying day . Thou that givest a blow or a bruise to thy conscience in thy youth , mayest feel this in thy old age . Those sins which now thou feelest not , may be a trouble to thy conscience , and an aking to thy heart , when thou lyest on thy death bed . And though God do not remēber the sins of your youth to damne your souls ; yet he may make you remember them so as to be a trouble to your consciences . r These things which are the joyes of youth , may be the bitter burdens of old age . Take heed of laying a loade on thy conscience when thou art young , lest God write bitter things against thee when old , and make thee to possesse the sins of thy youth , and fill thy bones with the sins of thy youth . A second use of reproofe of two sorts of people . First , Of those who instead of being good when young , are wicked when they are young , such as fill their youth with manifold evils . Usually youth is subject to these evils : 1. Pride is the sin of youth , a Preacher must not be a young novice , lest he be lifted up with pride . 2 Rashnesse and indiscretion is usually the sin of a young head . Exhort young men ( saith Paul to Titus ) to be sober●minded , to be discreet or wise ; how rash and heady was the counsell of the young men to Rehoboam , which made him lose his Kingdom ? yeeres teach experience . 3. Lustfulnesse , which was the ground of Paul's caution to young Timothy . It Timothy , who was so abstemious a man , that Paul gave him advice to drink some wine with his water , had need of this caution , how much more have they that are not so exercised in duties of mortification ? Which gave Solomon ground to give that counsel , Put away the euils of thy flesh , for childhood and youth are vanity . He was a young man that followed the harlot to her house . 4. Ficklenesse and unsetlednesse of judgement ; and therefore in times of errour , the younger sort are most subject to be seduced ; Children are tossed to and fro with every winde of doctrine : the hebrew calls a young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifies to tosse to and fro , intimating that they are unsetled and unstaied in their judgements and resolutions . How soon was the minde of that rich and forward young man changed , mentioned in the Gospel ? 5. To scoffe and condemn the aged ; they were children who did mock the aged Prophet ; the young men derided Job . 6 Sensual pleasures and pastimes , — they do rejoyce and chear their hearts in the days of their youth ; Sampson made a feast , for so used the young men to do . Secondly , Reproof lights heavily on those who seem to be good in their youth , but in their old age cast off goodness ; how many are like Joash , who seemed to be a good young man whilst he seemed to be under the tuition of Jehojada , but when he was dead , how did he break out . How many are there in the world , who have lost their affection and desires after God , which they had in their youth ? It was a brand set upon Solomon , who , though when young , was well taught by his mother ; yet when he grew old , his wives turned away his heart from God. So David had his first days which were better then his last . Even so amongst us , we have too many , who when they were young did love Religion , and delight in Ordinances , and when they became old have abated exceedingly , which may make them to fear the sincerity of their goodness ; for he that is truly good in youth will be so in his old age . A second remarkable circumstance is this , that this young Abijah was good in the house of Jeroboam . Whence observe That it is a great commendation for men to retein their goodness whilest they live in bad places and families ; That this is so , we may see by that commendable mention the Scriptures make of such as were good in evill places . Thus God commends the Church of Pergamus , I know thy works , and where thou dwellest , even where Satans seat is , and thou holdest fast my name , and hast not denied my faith , even in those days wherein Antipas my faithful Martyr , who was slain amongst you , where Satan dwelleth . Pergamus was a City more given to Idolatry then all the Cities of Asia , and yet there were some that held fast the name of Christ , and did not deny his faith : to be a Saint in Nero 's family is very commendable . And the reason thereof is , 1. Because many of Gods children have failed , and abated much of their goodnesse in bad places . How did Peter fall in the High Priests Hall ; though when in good company he was zealous , yet there he denied Christ . So Abraham when he was in Gerar , and Isaac also , denied their wives : so Joseph in Pharaoh's Court , and learn't the Court Oath , to swear by the life of Pharaoh . Hence God commands the children of Israel , not to mixe themselves with the Heathens , lest they learn their manners and customs . Bad places are like bad aire for zeale to breath in ; as sheep amongst brairs lose part of their fleece , so good men in bad company lose part of their goodnesse . As one scabbed sheep may infect a whole flock : so one root of bitterness may spring up and defile many . 2. Reas . Because it is a cleer evidence of the sincerity of a mans goodness , to be good in a bad place . This shews thy grace to be grace indeed , when thou hast discouragements to be good , and then art holy ; this is a demonstration that thou art sincerely good , and that thy goodness is not counterfeit and taken up upon any sinister and hypocritical end . It is good to be good with the good ; but it is most excellent to be good amongst the bad , and to be best amongst the worst . From hence learn the power and unlooseableness of saving grace ; grace makes a man good in the worst times ; let a man be cast into prison or bad company ( which is the worst temptation ) yet he shall not lose his grace : true grace is compared to oyle ; now cast oyl into a vessel of water , and the oyl will not mix with the water , but will lie on the top ; grace will swim upon the water of temptation ▪ As all the water in the salt sea cannot make the fish salt : so all the wicked in the world cannot change the nature of grace ; a good man like the fish retains his goodness in bad places ; thus Joseph retained his goodnesse in the Court of wicked Pharaoh , Nehemiah in the Court of Artaxerxes , Obadiah in Ahab's Court , Daniel in Nebuchadnezzars , the Saints in Nero's houshold , and Abijah in wicked and idolatrous Ieroboam's house . Though it be a commendable thing to be good in bad places ; yet you ought to bewail your living in bad places : it is your misery , though not your sin ; thus did Isaiah , Wo is me , I am undone ; because I am a man of unclean lips , and I dwell in the midst of a people of unclean lips ; so David , Wo is me that I dwell in Mesech , and have my habitation in the tents of Kedar , i. e. with the sinful , idolatrous and barbarous people , the posterity of Ishmael ; thus Lots righteous soul was vexed from day to day , while he dwelt in Sodom , and saw their unclean conversations . Hence we may gather , that it is our duty , the more bad the place or family is where God hath cast your dwelling , the better and more blameless you should labour to be ; you will by this adorn your Profession , stop the mouths of adversaries , allure and win others to imbrace Christianity . — We must be blameless and harmless , the Sons of God without rebuke , in the midst of a crooked and perverse nation , amongst whom ye shine as lights in the world . Stars shine brightest in a dark night , & fire burneth hottest in a cold and frosty day : so should thy star of profession shine brightest in darkest places , where thou livest , and the fire of thy zeal burn hottest in cold time , when the love of many waxes cold . Then certainly it is a vain plea for men to excuse their wickedness , because they live in bad places ; this was Abrahams fault to excuse his lie by being at Gerar. Seneca blames men of laying the fault of their badness on the place where they live : I am not ambitious by nature , but no man that lives at Rome can be otherwise . I am not given to costly and rich Apparel , but I must do so when I am at Rome . It is the badnesse of thy heart , and not the place that makes thee bad ; no place though never so good , can exempt a man from sin ; the Angels sinned in Heaven , Adam in Paradise , Judas in Christs family , and no place though never so bad can excuse a man from sin . If it be so commendable to be good in bad places , then it is abominable to be bad in good places , to be dirty swine in a fair meadow ; Oh how many are bad in good families , who despise good counsels , and hate the duties of Religion in religious families ! If it was bad for Peter to be evil amongst the High-Priests servants , how abominable was it for Judas to be a Traitor amongst the Apostles , and in the family of Christ himself ! Delight not to be in bad places and companys ; to delight in such , argues thou art bad thy self . We are to hate the garment spotted with the flesh ; some expound this , To avoid the occasions of sin : but Mr. Perkins gives this sense , To hate bad company , and he saith , it alludes unto the Ceremonial law , That if a man had a leprous garment , or a●ga●ment any otherwise made unclean , his company was to be a voided . God therefore gave that command , Not to plough with an Oxe and an Asse together the Asse was an unclean creature , and the Oxe was one of the clean beasts , and they must not be in the same yoke ; To note , ( say Divines ) that Gods people and prophane persons must not be yoked together . Though they may occasionally meet together , yet they must not be yoked together ; a man may trade with the wickedest man alive , commerce is not forbidden , but our joyning with wicked men in a needlesse familiarity . Keep company with the godly , and delight your selves with such as are good . It is lawful to be in bad company when a just occasion calls , but it is profitable to be in good company . He that walketh with wise men shall be wise , but he that is a companion of fools shall be destroyed . As a man that comes in a shop of persumes wil carry away the sent with him : so a man by conversing with the godly shall carry away some good with him . Labour to to chuse those for thy companions from whom thou mayest get some good ; but if God should cast thee into a house like the family of Jeroboam , imitate good Abijah , of whom it is said , That in him was found some good to the Lord God of Israel , even in the house of Ieroboam . Sermon II. At Lawrence Jury , London . 1650. 1 KING . 14. part of the 13. verse . — Because in him there is found some good thing towards the Lord God of Israel , in the house of Jeroboam . HAving dispatched the Observations which may be gathered from the circumstance in the Text , I come to that main Doctrine which I intend to handle , which is ; God doth not onely exactly take notice of , but also tenderly cherish , and graciously reward the smallest beginnings , and weakest measures of grace , which he works in the hearts of his own people . I might produce a cloud of testimonies to confirm this point . Our Saviour Christ said , that be wil not break the bruised reed , nor quench the smoking flax . Observe , it is not said ; the strong Oak shal not be broken , but the bruised reed shall not be broken ; not the light and flaming torch , but the smoking flax , shal not be quenched . — Smoking flax , where there is but little fire , and much smoke of infirmity , yet Christ will not quench it , i. e. he will-cherish it ; here is the figure Meiosis , here is lesse spoken then intended . — He will be so far from quenching , that he will cherish the smoking fl●x ; as in another place God is said , that he will not despise a broken heart , i. e. He will highly esteem it . Solomon speaks of the fig-tree putting forth her green figs , and the Vine with her tender grapes gives a good smell , that is , the little measure and weak beginnings of grace in young Converts , do please the Lord Jesus Christ , and are as a sweet smel in his nostrils . Again , Christ saith , Let us see if the vine flourish , whether the tender gr●p● appear , and the pomegranate bud forth . The green buds regarded by Christ as well as the ripe and grown fruit . In opening of the Doctrine , I shall endeavour to clear these two things ; 1. That some of Gods people have but weak measures and small beginnings of grace . 2. Though there be but a little grace , yet God will regard and reward it . 1. That some of Gods people have but a little grace , — , have but the beginnings of grace wrought in their souls . In the handling whereof are three things , 1. The truth of the Proposition may be made good from the Scriptures . 2. I will lay down notes of discovery , to know such as have but small measures of grace wrought in them . 3. And then shew why God in his wisdom will not suffer his people to be all of an equall strength and stature in grace . 1. How douth it appear that some of Gods people are but weak in grace ? 1. By the different names and titles that are given unto Christians in holy Scriptures , arguing they are of different measure and growth in grace . 1. s Some are called strong men , and others weak . 2. Some are called t Babes in Christ , and others called grown men . 3. Some are called u Trees of Righteousnes● , Plants of renown , that grow like Cedars in Lebanon : Others are but a bruised reed . Some are x Kids in Christs flock , and Lambs : Others are as the He-Goats that go stately before the flock . 4. Some have grace flaming forth in much zeal and vivacity , they have y the spirit of burning ; and others are but smoking flax , i. e. Christians that have much of the smoke of infirmity , & but little of the flame of grace . 2. By the Analogy that is between spiritual and natural differences of age , strength , and stature in man ; the Holy Scripture exactly sets down all the different degrees of grace , under the similitude of the different ages of men . 1. There is a z forming of Christ in the heart , and so a spiritual conception . 2. There are those that are but new-born Babes in Christ . 3. There are some that are advanced from infancy to be Young-men . 4. There are some that are grown men in Christ , Old men . — And all this doth but set forth the different degrees of grace that are in Christians , some having less some more . — In the Church of Christ , which is his Orchard , there are trees of all sorts , Spikenard and Saffron , Calamus and Cynamon with all trees of Frankinzense , Myrre and Aloes , &c. Brightman on this Scripture notes , that hereby is meant the several sorts of Christians . Spikenard & Saffron are young weak Professors ; these are tender Plants that scarce lift up the head above the ground . Calamus & Cynamon which are shrubs of two cubits high , more Christians of a middle size ; & the other trees note Christians of a more eminent measure and growth in grace . A second question , How may a man know himself , that be is but of a little measure and small beginning in grace ? 1. To be much in dependance on duties , argues thou art but weak in grace . A young Christian is like a young Carpenter , he makes many chips , & hath many blows , but doth not make such smooth work as an experienced Carpenter , who will make fewer chips , and at fewer blows better work : so young Christians , they are much in the use of duty , but they are ap to relie upon duty ; they think duties make them Saints , & they are apt to make Saviours of their duties . Young Christians are 1. Affectionate in duties , and 2. Frequent in their duties . 3. And see not their failings in their duties , and so are apt to rest on their duties . As it is a signe of an Apostate Professor to cast off duty , so also a note of a young and weak Professor to rest too much upon his duties . 2. A weak Christian is not clearly insighted into the close & spirituall failings , which cleave to his performances . He doth see his gifts , and takes notice of his affections , but he doth not see the vanity of his minde , the unsoundness of his ends , his carnal dependance upon his duty , self-love and vaine glory ; but in tract of time a grown Christian doth take notice of these things in himself ; an experienced Christian will take as much notice of his failing in duty , as of his ability in it , and though he discerne an inlargement of gifts and graces in him at some times ; yet he still discerns much spiritual pride , popular applause , ostentation of gifts , too much forwardnesse in setting out his parts , which a weak Christian seldom perceives . 3. To have a scrupulous conscience about matters of indifferency argues a weak Christian ; for so the Apostle cals them , weak in the faith , such as did binde the conscience when the Scriptures left it free . One believer thought he might eat any thing , and another doubted of the lawfulnes of eating sundry things . Now those that doubted , the Apostle cals * Weak ; and the weak conscience is apt to be defiled . Not to know our liberty , & to abuse our liberty , is an argument we have but little grace . Young Converts make more sinners then ever God made , they perplex and intangle themselves meerly in indifferent things . It is true , there ought to be a consciencious tendernesse in all Christians : tendernesse of conscience is our duty , but a tormenting , intangling scrupulosity is our infirmity : and yet as a weak Christian is better then no Christian , a weake faith is better then a dead faith ; so a scrupulous conscience is better then a seared conscience . 4. To be so intently set on the exercises of Religion as to neglect our particular callings , is a signe we are but weak in grace . It was a good saying of that famous man of God , Dr. Sibbs ; I like that Christian well , that will hear much and live much , that , will pray much and work much . In young Converts their affections are strong and stirring , and they think they can never hear enough , and they many times do neglect the duties of their callings , which doth argue their weaknesse and infirmity . An experienced grown Christian , is regular in his general and particular calling ; so as the one shall not justle and hinder the other . 5. To have mens persons in admiration argues weaknesse in grace ; such were the Corinthians who had mens persons in admiration : the Apostle calls them , Children , Babes and poor , low , and carnall Christians : Babes , though they had the life of Christians ; yet they had but little of the strength of Christians . — They were carnal , they savoure'd more of the flesh then of the Spirit . Ignorance is often a cause of admiration ; weak Christians who have but little knowledge , are apt to be so taken with mens persons , that one cryes , I am of Paul , and another , I am of Apollo , and so fall into the sin condemned of having the faith of Christ with respect of persons , to cry up one Minister , and to cry down others . To idolize some , & to despise others argues that thou art weak in faith . A solid Christian loves all good ministers , and can contemne none . 6. To be easily seduced and led away into error , argues but weaknesse in grace . Those the Apostle calls Children who are tossed to and fro , and carried about with every winde of doctrine . Weaknesse of head doth argue that grace is not very strong in thy heart . The way not to fall from our stedfastnesse , is , to grow in grace ; for the Apostle Peter doth joyn those two duties together , having given a caution , vers . 17. not to fall from steadfastnesse , vers . 18. He gives counsel to grow in grace ; strong Christians are stedfast , whereas weak ones are inconstant ; and therefore those Professors that have been whirl'd about with divers opinions , it is an evidence they have but weak grace , if any . 7. Such as are only acquainted with the common Principles of Religion , without further search into the depths and mysteries of Religion . — There are some Professors who may be fitly stiled Babes in Christ , because they have need of milk , being unskilfull in the Word of Righteousnesse , that is , in the more solid doctrines of the Gospel , concerning Christ , who is our Righteousness . Thus the Disciples and Apostles of Christ knew but little of the mystery of our Redemption at first , and were ignorant concerning the a Passsion of Christ , of the b Resurrection , as also of the c Ascension of Christ , till the Holy Ghost came and taught them these things , and brought those things to remembrance that Christ had taught them . 8. Weak Christians are strong in affections , and not in judgment , they have usually more heat then light ; young Christians are like young horses , they have much metal , but are not so fit for a journey , because they are not so through paced : there are many Christians that have much zeal and affection , but are not so solid in their judgments ; but this argues much weakenesse in grace . 9. A weak Christian is one that cannot bear reproof . Sharp weather will discover whether thou art of a weak or sound body ; — so a sharp reproof will discover whether thou art of a weak spiritual temper & constitution . When Nathan came to David he could bear the reproof , though the Prophet told him to his face , He was the man that had sinned ; but Asa , though a good man , could not endure the faithfull reproof of a Prophet , But was wroth with the Seer , and put him in the prison-house . 10. A weak Believer is one that can trust God for his soul , but not for his body . — So Jesus Christ argues that those had little faith , who did expect heaven and happinesse from God their Father , and durst trust him with their souls and eternal concerments , & yet durst not trust him for food & raiment . There are those that dare trust God for heaven , and yet not trust him for earth , but these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of little faith . The Disciples when they wanted bread , began to reason amongst themselves how they should be supplyed . — Oh ye of little faith ( saith Christ ) Why do you thus reason ? Can you trust me for the bread of eternal life , and dare you not trust me for the bread of this life ? Be not then discouraged you that discern in your selves but small measures of grace ; look on your wants and imperfections , so as to grow in grace , and not to be content with any measure : But look not on the small beginnings in grace , as discouragement to you . When you see in a field a great Oake , you may say , this great tree was once but a small acorne . Those Christians who are now but small spriggs , may hereafter be tall Cedars : say to thy soul , though I am but weak , yet I shall be strong : grace where it is true will be growing , the smoking flax may be a burning and shining lampe in Gods Candlestick : and therefore as you must not be content with the greatest measure of grace ; so neither be discouraged with the least measure of Grace . A grain of mustard seed , may grow a great tree . Content not your selves with small measures of grace ; a little of the world will not content you . — In the womb a foot contents us , three foot in the Cradle , and seven foot in the grave : but betwixt the Cradle and the grave , a whole world will not content us , and shall a little grace content us ? For wealth and desire of it , thou art as the Horse-leech which cries , give , and as the grave that never saith it is enough ; and for grace wilt thou be content with a little ? Sermon III. At Lawrence Jury , London . March 16. 1650 / 1. 1. KINGS 14. part of the 13. verse . — Because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam . WE have given some Scripture Characters of those that have a little grace , now we proceed to resolve a third question . 3. Quest . Why doth God so order and ordain it , that among his own people all shall not be of an equal stature in Christ , but there are of them some in whom there shall be but the beginnings of grace found ? Answ . It is true , it is not with Regeneration as it was in the Creation ; it is not with the Trees of Righteousnesse , as it was with the Trees of Paradise , which were created all perfect at the first : but it is not so in the Work of Grace , we are not perfectly sanctified , nor at once , but we perfect holinesse in the fear of God , and that by degrees ; and God hath given to some of his people but small beginnings and measures of grace , and that for these Reasons . 1. To put a difference between our estate on earth , and our being in heaven . In heaven we shall all have an equal stature in grace , though it be disputed that there are different degrees of glory . But in heaven the spirits of just men shall all be made perfect , and there we shall all come unto the measure of the stature of the fulnesse of Christ . All believers here are justified by God alike . God doth not acquit the strong , and hold guilty the weak , but justification is alike to all , but our sanctification is not alike , but when we come to heaven , our sanctification shall be then as our Justification is now , that is , perfect and equal , we shall have not only a perfection of parts , but of degrees . 2. This is to make men live in a continual dependance upon divine influxe and supplies from the Spirit of God. If children should be born perfect men as Adam was created , we should not then see that continual need of , & dependance on our Parents . We are bred in the womb , and afterward born in the world , and then by degrees grow up from stature to stature ; and so it is in grace , God deals thus — Converting grace doth not make us so perfect as we shall be afterward . At the first Creation he made the trees all fruitful , and at their full growth ; but now 't is otherwise , they are first kernels or seeds , then plants before they are grown trees , and they have dependance on the influences of heaven : so we are first babes , then young men , and then strong men in Christ , to keep our souls in a dependance on Gods grace . 3. For the greater ornament of the mystical body of Christ . In a natural body , if every member should be of an equal bignesse , the body would be monstrous : but the body is so proportioned in its different members , that the lesser become serviceable to the greater , and so they all orderly discharge their mutual operations . As in Musick there would be no harmony , if the strings were all of an equal bignesse ; but one string being the base , and the other the treble , that makes the Musick to be more melodious ; so it is in grace , the different degrees of grace makes the body of Christ more harmonious . It is here as in some curious piece of needle work ; if all the silkes were of one colour , it would not set out the work with so much lustre and amiablenesse , as the variety of colours will do . 4. To make Gods people see a necessity of maintaining fellowship and communion together , to edifie and build up each other . There would be no need of Christian discourse and holy fellowship , did not our weaknesse require it . As among the members of the body , God hath so ordered them , that each member is serviceable to another , the eye cannot say to the hand , I have no need of thee : so among the people of God , some being weak , others strong , there is a necessity of maintaining Communion together . There is an instinct in nature , that things weak in themselves cleave to those things which are stronger then they . The Conies are but a feeble flock , yet make they their houses in the rocks : among birds the Dove the silliest and most shiftlesse creature , yet she hides her self in the clefts of the rock ; the Vine among the trees the weakest , yet it clings to the wall ; the Hopps among the plants , yet it twines about the pole . So God hath ordered it in his infinite wisdom , that some Christians should be stronger , and some weaker in grace , that the strong may help the weake , and each be serviceable to one another . 5. To set out the glory of God in all his glorious attributes . 1. This different size of grace in Christians , doth glorifie the mercy of God , and the free grace of God , who when there are some Christians that have but a little grace , yet God rewards those small measures of grace with great measures of glory . 1. This magnifies the power of God , who when we are weak , yet the great God manifests his power in our weaknesse , yea , his strength is made perfect in weaknesse . And therefore Paul addes , vers . 10. For when I am weak , then am I strong , that is , in Christ . Is it not a demonstration of great power , to keep a small sparke of fire that it shall not be quenched in a flood of water ? yet behold that little spark of grace in thee , shall not be quenched in thee by the flood and torrent of thy corruptions . It is by Gods power that the least measure of grace shall be preserved . There is not so much of Gods power seen in preserving the Angels , as a weak Believer ; for the Angels , though mutable , yet are perfect creatures , they have no weights of sins and corruptions to pull them down . But alas ! we have such a bias and inclination to sin , that we are apt to be turned aside from God every moment . The Power of God is more seen in preserving a poor believer in the state of grace , then in preserving the Angels in the state of innocency . And as Gods power is seen in preserving of a little grace , so it 's also seen in the increasing of small grace . Grace is like to that cloud which the Prophets servants saw , which at first was but like a mans hand , but afterwards , it overspread the whole heavens . True grace is of a spreading and increasing nature ; and therfore the increase of our graces may be shadowed out in the vision of the waters of the Sanctuary , which at first were but to the ankles after that to the knees , then to the loynes , and at last so deep that they could not be passed over . 3. God doth hereby glorifie his wisdome , As Gods wisdome is demonstrated in the world , by the variety of creatures , which are not all of the same bulk and bignesse , but some bigger and some lesser : so in the Church of God , his wisdom appears , that some Christians are of greater , and some of a lesser measure of grace . Search the whole Creation and you shall find the wisdome of God in the variety of Creatures . In the heavens there are the greater and lesser lights , and so starres of different magnitude , doe beautifie and bespangle the heavens : so in the sea there are greater and lesser fishes : in the air the great Eagle and little Sparrow : on the earth the Elephant and little Dog : amongst the creeping things there 's the great Serpent and the little Pismire : amongst the vegetables , the tall Cedar and the Hysop on the wall : And also amongst the rationall Creatures , there is a Gyant and a Dwarfe : a grown man of a tall stature , and a childe but of a span long . So is Gods wisdome greatly illustrated , that as there is variety of natural proportions in the world ; so there are various proportions of grace in his Church amongst his children . Before I come to apply this point , which is of very great use to Gods children , for their comfort ; I shall lay down some general Positions about small measures of grace . That in the Church there are found more weak Christians then strong , more young Converts then old and grown Christians . As in a Forrest there are more young sprouts then old trees , in a garden more young slips then old roots , in the world more young children then old men . In Niniveh there were 120000 Infants , but there was not such a number of old men . By how much things are perfect , by so much they are the fewer . Look amongst other creatures , those that are of a bigger bulk are of a lesser number , as in the sea there are more young and little fish then great whales ; on the earth the smallest things are innumerable ; in the aire there are more swarms of flies , then flocks of birds ; so in the Church of God there are more that are young and weak Converts then old Christians . It is with most Christians as it was with Jonathans signal arrows , which he shot to warn David by , of which two fel short , and but one beyond the mark : — So where one Christian shoots home to the mark of the price of the high calling in Christ Jesus , there are many fall short . That there are many that have but weak measures and small beginnings of grace , who have been a long time under the Profession of Religion , and under the means of grace ; such were the Hebrews , who for the time that they ought to be teachers , yet had need that one should teach them again , which be the first Principles of the Oracles of God , and are become such as have need of milk and not of strong meat ; and I may accommodate to this purpose that speech of Christ , Many that are first shall be last , and the last shall be first . There are many who went out early , and took as it were the first step in Profession of Religion ; and yet others have over-gone them , who went out after them . Many who have but weak measures of grace , have been of long standing under the meanes of grace . And therefore Christians are not to judge the strength of grace by their Profession , but by their Proficiency ; It is not how many yeares you have been Professors , but what experience and judgment have you gotten under Ordinances . That the smallest measures of grace cannot merit eternal life and glory , because great measures cannot . In merit there ought to be a proportion ; but between grace and glory there is none ; our services are imperfect , our salvation is perfect ; our services but momentary , our glory is eternal ; there is no comparison between our light duties and eternal weight of glory . The Church in the Canticles is described according to the several parts of her body : Her voice is sweet , her Countenance comely , and her Doves eyes are btautifull . Behold thou art fair my Love , ( saith Christ ) thou hast Doves eyes , thy Cheekes are comely with rowes of Jewels , and thy neck with chains of Gold. Now it is very observable , that though Christ commends the Churches Eyes , her Hair , her Teeth , her Lips and Speech , her Temples , her Breasts , her Neck , &c. yet he doth not commend her hands , to shew that though she be adorned with many graces , as with so many beautiful ornaments and cōmely lineaments , yet she merits nothing at the hands of Christ by all her doings . The Churches beauty is perfect through the comelinesse of Christ . That believers ought not to rest satisfied with the small measures of grace , they have received ; though a little grace may bring you to heaven , yet you are not to take up therewith ; but if you have got a little grace , labour for more ; and to quicken you hereunto , Consider , 1. Small measures of grace are not so sensible and evidential to your selves , little things because they are little , are not seen . There may be a little dust hovering up and down in the aire , yet because it is small we see it not : this i● the reason why Christians doubt ; grace is little , and therefore it is not discern'd . Compare Mat. 8. 28. with Mar. 4. 40. and we shal finde , that in Matthew , Christ saith , in his reproof to his disciples , O ye of little faith . And in Mark , How is it that ye have no faith ? You may from the variety of these expressions gather this , that a little faith unexercised , as to comfort , is as good as no faith : it was so little , it was as good as none in that particular exigence they were in ; you may have a little grace , and yet as to comfort , that little and weak grace may not further thee in a way of strong consolation . Not but that a weak Christian is accepted , that the weaker Christian may lie in his Fathers bosome ; — yet it is the strength of grace that gives us strong consolation . 2. Consider , that small measures of grace , though they may bring you to heaven , yet they are not so usefull to others ; a weak Christian cannot do much good in Christian converse , because they want judgement and experience in the wayes of God ; and therfore such are not to be received to doubtfull disputations , but are to be born withal . Spiritual and strong Christians are most useful . Young converts are not fit for some exercises about Religion ; they are not fit to strengthen others . When thou art converted , strengthen thy brethren : It is not to be understood of his first conversion ; but of his Progresse in Religion , as if Christ had said ; when thou art strengthned thy self , strengthen thy brethren . — There are some duties which young converts are not fit for ; A piece of new cloth is not fit for an old garment , neither old bottles fit for new wine . Pareus and most Expositors refer that place to that case of conscience , Why Christs disciples did not fast often : — They were like old and weak bottles , and so were not fit for that strong duty which was as new wine , and would be apt to break them . Christ said to his disciples , That he had many things to say unto them , which in regard of their weaknesse they were not then able to hear . 3 , Nor are small measures of grace so honourable to God ; God is glorified , when his people bear much fruit . Much meanes and paines and little fruit , is a shame to the Vine dresser ; and therefore believers must not rest satisfied with smal measures of grace . It is our duty to improve those smal measures of grace which God hath given us . And consider , As he that is faithfull in a little , God will make him ruler over much . Use of grace will increase it ; — yet if thy grace be increased , ascribe all to God , it is Gods pound , and not thy pains hath gained . 1. Vse is of comfort to weak Christians , to those young Abijahs , in whom there is found but some little good . Let such know to their comfort , 1. Though thy grace be but little in quantity , yet it is much in value . A pearle , though but litle in substance , yet it is of great worth , so a little grace is of great value ; The heart of a wicked man is nothing worth ; you may have much knowledge , and seeming grace , but no true worth . A shop full of barrels will not make a man rich , unlesse those vessels be full of commodities : gifts as to heaven , are but the lumber of a Christian , it is grace that makes him rich towards God. 2. Though thy grace be little for the present , yet it will grow for the future to a greater measure . The little grain of Mustard-seed ( the least of seeds ) will in time grow up to a tree . Grace is fitly compared to leaven , which is of a spreading nature ; to the cloud which the Prophets servant saw , and to the waters of the Sanctuary , which did all increase . An Infant of dayes shall proceed by degrees , till he become like the Ancient of dayes , perfect as his heavenly Father is perfect . Naturalists observe , that the seeds of the Cypresse-tree are very small , and yet of them proceeds a very high tree : Such is the birth and growth of grace . 3. The little measure of grace once begun in the soul shall be perfected . — God wil not break the bruised reed , nor quench the smoaking flax until judgment be perfected in victory . By judgment is meant there , the work of Sanctification , till that comes to be prevalent over corruption . Paul was confident , That the that bad begun a good work in them , would finish it , unto the day of Jesus Christ . The Lord is faithful and will doe it . God hath commanded us to go on to perfection , and he doth not command impossibilities . God blames men of folly , in not proceeding to finish when they have begun to build . God will never begin to reare up a structure of grace , and never finish it . — Besides , God hath promised to perfect that which concerns his servants . 4. The weakest Christian hath grace alike for quality , though not for quantity , though thy grace be not so much ; yet it is as true as others : though but a convert of yesterday : yet grace as true as of an old Stander in Religion . — Faith is alike precious in all believers ; for quality , though not for quantity . — Faith in all believers is alike , 1. In respect of the Author , God. 2. The Object , it holds upon the same Christ . 3. The Means of working it are the same , viz. the Word and Spirit . A little grace is true grace . Fire in the sparke is as well fire as the flame : the filings of gold are gold , as well as the whole wedge , a drop of water is water , as well as the whole Ocean . A little grace is true grace . 4. The End , it hath the same salvation of soul , 1 Pet. 1. 9. 5. God will not put your weak grace to tryal beyond your strength ; God will debate with it in measure ; he will stay his rough wind in the day of his East-wind . — Thou shalt not have such boisterous stormes of temptation , as a strong Christian — God will not suffer us to be tempted above what we are able . God will take care that the spirit shall not faile . 6. Take this for your comfort , the least measure of grace is enough to bring you to heaven . This is not spoken to make you idle , but only to comfort a perplexed conscience . Many because their grace is weak , they think they have no grace . I have set before thee ( saith Christ to the Church of Philadelphia ) an open door , and no man can shut in for thou hast a little strength , and hast kept my Word , and hast not denyed my name . It is true , our comfort lies much in the comparative degree , but our salvation in the positive degree ; strong grace hath strong comfort ; much faith will bring thee with much comfort to heaven ; but a little faith will bring thee safely to heaven . Sermon IV. At Lawrence Jury , London . March 16. 1650 / 1. 1. KINGS 14. part of the 13. verse . — Because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam . BEfore we come to the use of Caution , I shall here state a case of conscience , which is this , That if amongst Gods People there are some found that have but little grace , and but small measures found in them ; Then what is the least measure of geace , less then which a man cannot be said to be in the state of grace ? This is a practical and useful case . First : this is of great use to Christians , who are but of a lower form in Religion , and have but little grace ; yet they may know that little they have : and though they have not attained strength of grace ; yet they may know the truth of grace in themselves : and although they come short of strong believers , yet they shall hereby know they go beyond the hypocrite : for the least measure of grace , is better then the greatest measure of gifts . Secondly , the knowledge of this will quicken the soule unto due indevours after a further increase . This will teach them to abound more and more . Now that we may discover what is the lowest degree of true grace , we shall shew you it in some of these following particulars . 1. A light in the soul to see the evill and the mischievous nature of sin , though not an ability to mortifie sin . The entrance of Gods Word giveth light , and giveth understanding to the simple , that is , the first work of the Word upon the soul , the very beginning of converting ; grace in the heart is light , whereby thou seest sin and its sinfulnesse . And it was in the first creation , the first thing that was created was light : so in the second creation , the first work is to open the eyes of the blind , and to turn them from darknesse to light , and from the power of Satan unto God. Upon the work of conversion in the souie , the first degree of grace is to be inlightned with the light of the living So that where this light is wanting ; there cannot be a work of grace . 2. A setled and fixed purpose of heart to leave sin , and to cleave unto God. — Grace doth not consist so much in an actual mortifying of sin , as in an unfeigned and settled purpose of heart to leave every sin . The Prodigals resolution to go to his fathers house , argued some grace in him . I will arise and go to my fathers house , that is , I will leave my wicked company and courses ▪ and it is said , His father saw him afar off , and ran and met him . The Lord did work in him a purpose to leave his sin . Gregory on this saith , That remission of sin came to his heart before his Confession breake out in his speech to his father . So David , I acknowledged my sin unto thee , and mine iniquity have I not hid ; I said I will confesse my transgression to the Lord , and thou forgavest the iniquity of my sin . Augustine observes on this place , That David doth not say he did confesse , but he purposed to confesse hi● sin , and yet this his purpose was true grace , though one of the least measures of grace . That holy purpose of David argued grace in him , when he said , I have purposed and will not transgresse thy law , I have sworn and will perform it , that I wil keep thy righteous judgements . It argues grace when a soul doth cleave unto the Lord with ful purpose of heart . 3. Another low measure of grace is this ; A sensible complaint of the want of grace . Thus he that came to Christ , and said with teares , Lord I believe , help thou my unbelief , he had grace . He doth not say , Lord help my faith , but Lord help my unbelief . His expression about his unbelief , did note not onely his want , but his sensiblenesse of his want . This is that Poverty of Spirit , which hath the first place in the Beatitudes ; this is the lowest round of the ladder . The Apostle tels us , That the Spirit helps our infirmities , in sighs and groans that cannot be uttered . Observe here , that it 's not said the Spirit helps us with comforts and joyes , but with sighs and groans , whence we may learn that the Spirits help is as well in sighs and groans , and sensible complaints of our wants , as in holy ravishments . Strength of grace is seen in holy joyes and ravishments of Spirit , but truth of grace may be seen & discerned in sighs , groans and complaints of our wants ; they are said to be sighes and groans which cannot be uttered , not in regard of their greatnesse ; but ( as Master Perkins observes ) in regard of their weaknesse . Gods children at first wanting ability to expresse their own thoughts . To be sensible of the want of grace is grace ; for nature cannot make a man duly sensible of the want of grace , nor sensibly to complain of that want . 4. Earnest desire after more grace , argues there is grace in the soul , though it be but small . I do not place the beginning of grace in an ability to exercise grace ; but rather in an earnest desire after grace . Desire after grace , is accounted by God the grace it selfe we desire ; for so we finde that Nehemiah's desire to fear the Lord , is counted for actuall fearing God. Desires are the seeds of grace , and the graces themselves are the blossomes and sweet fruit that spring from thence ; grace exercised is the fruit of a holy desire after grace . That the desires after grace is in Gods acceptation grace , may be thus demonstrated . 1. Gods people have appealed unto God , concerning the uprightnesse of their hearts , meerly by their desires ; — so saith the Church . The d●sire of our soul is to thy name , and the remembrance of thee ; and with my soul have I desired thee in the night . 2. God hath made many gracious promises , not only to the acting and exercising of grace , but to the desires after grace . Blessed are they that do hunger and thirst after Righteousnesse : for they shal be filled . — If any man thirst ( saith Christ ) let him come unto me and drink ; nay there is a general and universal invitation to every one that thirsteth , to come to the waters ; and God hath promised to give to him that is at hirst of the fountain of the water of life freely . The Lord hath promised to fulfil the desire of those that fear him , and wil heare the desire of the humble . So that by these promises it doth appear , that hungring and thirsting , & desires after grace , are graces in Gods account and acceptation . Now lest men should rest in lazy and sluggish desires , and thereby neglect the exercise of grace , I shall give you an account in what sense the Scripture reckons upon desires after grace , to be grace . 1. They are supernatural desires . 'T is true there are natural desires in the soul after that which is good , — it is the language of nature , Who wil show us any good ; now these desires may and do arise from the motion of the natural and unsanctified will of man ; and these desires are after happinesse , and not after holinesse ; such were the desires of Balaam : who said , Let me die the death of the righteous , and let my last end be like his . This was but a natural desire . But true desires in the soul are after heaven , for holinesse sake . Bernard notably sets out these desires of natural men , — That they have a desire of the End , and not of the Means . 2. Desires after grace are joyned with holy indeavours ; and therefore the Apostle joyns desire and zeal together ; to intimate that true desires are alwayes joyned with zealous indeavours . Thus the Apostle also joyneth a readinesse of will , and performance together . God will never accept the will for the deed , unlesse there be an indeavour to performe , what we say we are willing to do . And therefore Solomon rightly describes , how pernicious desires are without indeavours . The desires of the flothfull ( saith he ) kil him , because his hands refuse to labour . Bernard describes the lazinesse to the life : Carnal men love to obtain , but love not to follow Christ : they will not indeavour to seek him whom they desire so finde . 3. Desires which are true and gratious are unsatisfiable ; thus David speaks of his desires : My soul ( saith he ) breaketh for the longing it hath to thy judgments at all times ; yea he further describ es the ardency and unsatisfiablenesse of his desires by the Harts panting after the water-brooks . The Hart is naturally the most thirsty of all creatures , but this thirst is much increased when the poor beast is chased with dogs : even so the true desires of the soul after grace , are earnest , ardent and vehement desires . 4. You may know true desires after grace by their Object . Desires they are not gracious , if they be more after outward things then after God. So David , My soul thirsteth after God , after the living God. My soul thirsteth for thee , my flesh longeth after thee in a dry and thirsty land where no water is . Thus his soul longed , and did break with longing after Gods judgements . — Now therefore wouldest thou know whether thou hast any begining of grace in thy soul , examine what thy desires are ; perhaps thou canst not pray , but thou desirest to pray : perhaps thou canst not mourn for sin , but dost thou mourn that thou canst not mourn ? Perhaps thou dost not believe , ( as thou fearest ) but dost thou desire to believe ? Perhaps thou canst not repent , but dost thou desire to repent , and dost thou labour to repent ? Then thou mayest conclude that thou hast some beginnings of true grace in thy soul . 5. We may know the truth of grace though it be little , by the earnest desire after the Word and the means of grace . — Thus Peter sets forth our desires , As new born babes desire the sincere milk of the Word , that ye may grow thereby . There is in a child a natural instinct as soon as ever it is born , to desire after the mothers breast : the Apostle makes it a resemblance of a spiritual man ; a man spiritually new born , wil desire after the Word , the means of grace , that he may grow in grace . 6. An indeared love to those that have grace . By this you know you are past from death to life , because you love the brethren . Casuists upon this text , say , that love to Gods children is the first grace , and first appears in young converts . The natives in New England , it is observed , upon their conversion , ( for God hath begun there to bring some of those poor creatures from darkness to light , and from the power of Satan to himself ) the first appearance of grace in them , is in their love and respect to those that are truly gracious . Thus I have shewed you an answer to the question , what are the least measures of grace , without which , or some of them , a man cannot be said to have grace , and wheresoever any of these are , that mans condition is safe , and these little measures of grace will bring a man to heaven . I shall here lay down some cautions to prevent mis-application . — Though these small measures of grace are saving , yet you must not content your selves with them . Take heed , lest what I have said , for the support of the weaknesse of some Christians , become not a pillow for the idleness of others ; But let us striue to go on unto perfection . We must not sit down with any measure of grace . And to perswade you hereunto ; 1. Consider , that things meerly necessary and sufficient to maintain a natural life , wil not content a man : what man is content , though he hath clothes enough to hide his nakedness , and food enough to keep life and soul together ? — But he desires not onely clothes for nakedness , but ornament , & not only food for hunger and necessity , but delight . Now shall men be unbounden after their desires for outward things , and shall they sit down and say they have enough for heavenly things ? 2. Consider , if thou contentest thy self with a small measure of grace , though thou shalt have the fruit of thy grace when thou diest , yet thou wilt want the comfort of thy grace whilest thou livest . It is strength of grace that gives assurance . Weak grace will bring thy soule to heaven , but it is the strength of grace will bring heaven into thy soul . The work of Righteousness shall be Peace , and the effect of Righteousness shall be quietness and assurance for ever . A childe of God hath seldom peace and comfort from the habit of Righteousness , but from the exercise of Righteousness . He that lacketh these things ( saith Peter ) is blinde , and cannot see afar off , &c. This is not spoken of wicked men who have no grace , but of such who have grace : and because they exercise it not , do not discern the comfortable fruits of grace in their souls . A little faith unexercised , is as to comfort ( as we have shewed ) as good as no faith . — They that adde not to the ftocke of grace , will want the comfort of grace . So that a weak Christian , who is compared by Peter to a pu●blinde man : He cannot see ( because the eye-sight of his faith is weak ) afar off ; he cannot see his name writ in heaven ; — He will want the comfortable evidence of grace in his heart , who contents himself with measures of grace . The second caution is , Take not those things to be evidences of the truth of grace , which are evidences onely of the growth and strength of grace . Weak Converts do involve themselves in a Labyrinth of misery , in judging themselves by those symptomes , which are evidences only of the strength of grace . Thou must not judge thy self whether thou art in the state of grace by this ; as whether thou hast ravishing joyes and comforts of the Holy Ghost ; these are things that God indulgeth to some few , and those of a long standing in the school of Christ . In a School , a scholler must not compare himself with one of the highest Form : if thou wouldest judge of the truth of thy grace , judge by the lowest measure . The reason why hypocrites and low-form Christians do mistake , is this : hypocrites judge they have grace because they have gifts , and weak Christians judge they have no grace because they do not finde such measures of grace in them as are in others . We do not use to say , it is not day because it is not noon . — It is unthankfulness to God , and uncharitableness to our selves , to argue a nullity of grace from the weakness of it ; & therefore if thou canst not say , I see my grace , yet it 's well if thou canst say , Blessed be God , I see my sin ; If thou canst not say that thou leavest sin , yet it 's well if thou canst say , I have a full purpose of heart to do so : if thou canst but cry out for the want of grace , yet comfort thy self , and do not conclude thou hast no grace Do not conclude you have small measures of grace , because you have but smal measures of comfort ; this is the fault of young converts , they take measure of their grace by their comfort , which is a false and deceitful rule ; growth of grace is not to be measured by the working of joy : the sweet blossome of joy may fall off , when the fruit of grace may come on ; yea sometimes Christians of the greatest measure of grace , may have the least measure of comfort ; and all to let us know , that as the being and exercise , so the comforts of our graces comes from free grace . Our Lord Jesus Christ , who was annointed above his fellows , and was full of grace and truth , yet in the time of his desertion was without comfort , when by reason of the suspension of the favour of God his Father , he cryed out , My God , my God , why hast thou forsaken me . And so sometimes Christians that have but little measures of grace , may have much comfort ; and this is the reason of that flash of joy that young converts have ; it is Gods indulgence towards them , to give them great joy at their first conversion : and indeed their joy at that time is the more taken notice of , because usually such have much trouble of minde when they pass through the pangs of the new birth , the change is then specifical , which afterwards is but gradual : and so though they have afterwards more grace , more setled joys and comforts , yet at their first conversion they may have more sense of their joyes , though afterwards they may find an increase of grace , when joy may be as real , though not so sensible ; and therefore do not judge thy grace by thy comfort . Do not conclude the measure of thy grace little , because thou hast but a little measure of gifts . Gifts are the issues of time and experience , and the fruits of studies advantaged by the strength of natural parts . A man may have a quick and pregnant invention , a profound judgement , a retentive memory , a clear elocution , and the like , and yet none of these things can be arguments of grace , but all are but natural endowments . Gifts may be high , and grace may be low : Thus it was with the Church of Corinth , they were inriched with utterance and knowledge , and they came behind other Churches in no gift ; and yet the Apostle speaks of these very Corinthians , that they were very low in grace : for so he taxeth them , 1 Cor. 3 1. that they were not spiritual , but carnal men , Babes in Christ , that by reason of their envying , strife and divisions , they were carnal , and walked as men ; thus the Church of Laodicea was rich , and increased in gifts , and grew proud of it too , and yet for grace was poor , and naked , and blinde , and miserable . It is with some Professors as it is with a well read Schollar , who having read many books of Geography and the Description of places , can discourse of them very well , but if he were to travel those countries , of which he hath so often read , he would soon be at a loss : — So gifts may carry men far from matter of discourse about Religion , but its only grace that inables a man to practice Religion . A childe of God that hath but a little measure of gifts , may have for all that much grace . Of all the seven Churches of Asia , it is said of Philadelphia , that she had but a little strength that is but little strength of parts and gifts , and yet that Church was very eminent for grace ; for she with as much , if not more faithfulness then the other Churches , did keep the word of Christs patience , and did not deny his name . Judge not therefore they grace by thy gifts . It is good to covet earnestly the best gifts , but the way of true grace ( though but weak ) is a more excellent way . I shall conclude this point with some further consolation to the people of God , that have but weak measures of grace . Though thou art but weak in thy self , yet thou hast much strength from without thee , or rather it is in thee , because of the Spirit of Christ that dwels in their hearts , that do believe the devil doth all he can to make a little faith faile , — but Christ prays that it fail not . Great are the confederacies of the world , the flesh and the devil against thy little grace , but be of good comfort . Ye are of God little children ( saith St. John ) and have overcome them , because greater is he that is in you , then be that is in the world : and the weaker thou art , the more advantage hath God to magnifie the glory of his power in thy weaknesse . 1. Comfort your selves ye weak Christians , for you have a strong God. In the Lord Jehoboah is everlasting strength . — Your God is able to keep you from falling , and to present you faultlesse before the presence of his glory with exceeding joy . He is able through his Almighty power through faith to keep you unto salvation . — you have a strong God , fear not , his power will be magnified in your weakness . 2. You have a strong Saviour , though your grace is weak , yet he is able to save them to the uttermost that come unto God by him . — Christ is the a Wisdom and the power of God to those that are called ; Yea he is called a strong Redeemer . Our Redeemer is strong , the Lord of hasts is his name — Satan is indeed the Prince of the power of the aire : for so he is called , Eph. 2. 2 but Jesus Christ is truly the great power of God , who is able , because b stronger then the strong man arm'd , to bruise Satan under the feet of his Saints . 3. You lie under a strong Word , which is able to carry on the work of grace , which is begun in you . The Word of God , though it bee foolishnesse to them that perish , yet it is the power of God to them that are saved ; yea it is an Engine , mighty through God , to the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it selfe against the knowledge of God , and bringeth into captivity every thought to the obedience of Christ ; wherefore the Apostle prayes , Now brethren , I commend you to God , and to the word of his grace , which is able to build you up , and to give you an inheritance amongst all them that are sanctified ; so that cheer up , though faith be weak , yet the word of God is strong ; it is that ingrafted Word which is able to save your soules : yea , in a word , The Word of God is profitable for doctrine , for reproofe , for correction , for instruction in righteousnesse , that the man of God may be made perfect , and throughly furnished unto all good works . 4. You are weak but you stand on a sure foundation . 1. It is a foundation . 2. A sure foundation . 3. It is a foundation of God : And 4. it is the foundation of God that cannot shake , but standeth firm . Now the weak believer stands by the immutable decree of God , which here the Apostle cals the foundation of God. 5. Weak believers are assisted by a strong spirit . The spirit of God is not only a spirit of grace and supplication , but it is also a spirit of power . And therefore let weak believers chear up themselves , though they have but little grace , yet that little grace is upheld and maintained by the great power of God unto salvation . The truth and essence of grace is not discern'd so much by good acts , as by good affections . — How fair is my love , my sister , saith Christ to the Spouse ? God reckons of our beauty by our love , and of our perfection by the sincerity of our affections . Natural abilities , to which formalists and hypocrites may come up , may and doe resemble good actions , but they cannot come up to good affections . A Painter may paint the colour of the face , but his art cannot give heat unto the picture . Good actions may give you the resemblance of a Christian . So what Jehu did resembled a true Reformer ; but they are good affections that doe set out the life and heat of true grace . Judge they grace therefore by thy affections , and take comfort in this , though thou art little and low in actions , if thou art warm and working in thy affections . The third and last comfort is this , That little grace shall be lasting grace . Adam had perfection , but had not perserverance ; and thou ( poor soul ! ) hast imperfection of grace , but hast perserverance in grace . The most violent and impetuous flood of corruption shall not quench the least measure ; the least spark of true grace , the most boysterous blast of temptation shall not extinguish this poor smoaking flax , not one drop of his divine oyntment shall be spilt as water upon the ground . Comets may blaze a while , and then they fall ; to shew that it was a Comet and not a Star. — True Stars doe not , cannot fall . Oh then blesse God , who though in his anger , he breaks the Nations like a Potters vessel with an iron mace ; yet such is his tendernesse over weak believers , he will not break the bruised reed and though he put out the candle of the wicked , yet he will not quench the smoaking flax . The seeming graces of hypocrites shall perish and come to nothing , when true grace shall hold out . — The painted face decayes soon , but the naturall complexion lasts . A child of God may be tossed by reason of corruption and temptation in a troublesome sea , but that ship shall never be shipwrackt , whereof Christ is the Pilot , the Scriptures the Compasse , the Promises the Tacklings , Hope the Anchor , Faith the Cable , the holy Ghost the winds , and holy affections the Sailes , which are filled thus with the gales of the Spirit — &c. Fear not therefore little flock ; for it is your fathers pleasure to give you a Kingdome . V. Sermon At Lawrence Jury , London . March 23. 1651. 1. KINGS 14. part of the 13. verse . — Because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam . HAving finished the former part of the doctrine about little measures of grace ; I come now to the second part , which is this , That God doth exactly take notice , tenderly cherish , and graciously reward the least beginnings , and the smallest measures of grace in the hearts of his people . In the prosecution of which point , I shall proceed in this method . 1. I shall prove the truth of it . 2. I wil also endeavour to give you the grounds hereof , and then make application . First , that God doth thus cherish the smal beginnings of grace , wil appear , if we consider , 1. These Scripture-instances , Mat. 12 , 20. He wil not quenh the smoking flax , that is , by the figure Meiosis , ( as I have shewn already ) he wil kindle it . — He wil not break the bruised reed , that is , he wil strengthen it . — God regards not the flame only , but the smoking of grace ; not the ripe fruit , but the tender buds . Christ would have accepted of green sigs of the fig-tree , though the time of ripe fruits was not yet come ; so some expound that place , Mar. 11. 13. Christ accepts not only the honey , but the honey-comb too , that is , say Expositors , not only the excellent services , but even the meaner services of his people ; God takes notice of the cries of our heart , even the desires of the humble , even the most inward groanings of the soule ; not a good word but God takes notice of it ; nay , God takes not onely notice of the least good that is in his people , but he eyes also the common good that is in such as have no grace ; thus when the young man came to Christ , — though he had no true grace , yet it is said , Jesus loved him . And he took notice of that discreet answer of that Scribe mentioned by St. Marke , and said unto him , Thou art not far from the Kingdom of heaven . 2. The truth of this point , may be made out by those sweet and gracious promises , God hath made to grace though weak I wil give you one instead of many , mentioned by the Prophet Isaiah , He shall feed his flock like a Shepheard , he shall gather the Lambs with his arm , and carry them in his bosome , and gently lead those that are with young . 3. By counsels that Christ giveth to us , how we our selves should carry our selves to those that are weak , viz. to use them with all tendernesse . — Now if God would have others , then surely himselfe wil deal with weake believers with much tendernesse . 1. God would have the strong to bear with the weak , to bear with their infirmities , and not to please our selves , and surely then God will bear with them , and forbear them . See Psal . 103. 2. We are to receive them into our fellowship . — Him that is weak in the faith receive you . And surely God will not reject such out of Communion with himself and Son. 3. We must do nothing that will or may justly offend or grieve the weak . We must not walk uncharitably , and grieve our brother with our meat . We must not make him stumble that is weak . 4. We should restore a weak Brother that is fallen , and put him in joynt again , with the spirit of meeknesse● you that are spiritual , that is , strong Christians , help up such as are fallen through weaknesse . 5. We must strengthen the weak hands , and confirm the feeble knees , and say to them that are of a fearful heart , be strong . We must help to lift up hands that hang down , and strengthen the feeble knees , lest that which is lame be turned out of the way , but rather that it be healed . We must not be like the Herd of Deere , who push away from them the poor wounded Deere , but we must endeavour the healing of the wounded , and comfort the feeble-minded , and support the weak , be patient towards all men : Support the weak , i.e. Set your shoulder to bear them up , who will stand , but are weak . — Hold them up as a Crutch doth a body that is lame : help to stand , who is for weaknesse like to fall . — Let your charity helpe to hold them up , even as a beame holds up a house that is ready to fall . Now it God enjoynes us to have all this care of those that are weak in grace , to cherish , support and comfort them , then surely the God of Mercy and Compassion , will be very careful to cherish the smallest measures of grace in the weakest Believers . Why doth God cherish the least measures of grace in his people ? Because the least measure of grace is of a very great value ; the least grace and least measure or degree of it , is the purchase of Christs blood , and the merit of his great sufferings . The smallest spark of a diamond is precious ; pearles and precious stones are but little for quantity , but great for quality and esteem . The least degree of grace is the Work of God , and God will not forsake his own Work. — Little grace is of the same manner and excellency with the greatest degree of grace ▪ for as the very filings of gold are of the same nature with gold , so the least measure o● of grace is grace . — The faith of all believers is the same faith specifically , though not the same gradually , their faith is in all alike precious , but not alike strong . Because God is the Author of weak grace as well as of strong . — Solomon gives a good rule why the rich should not sleight the poor . Because God is the Author and maker of them both . And God will not sleight the poor in spirit , no more then those that are rich in grace ; for he is the maker of them both . It is an argument to us why we should not despise the poor , because God made him ; and therefore surely much more because the Lord made the poor and weak Christian , he will not depise , &c. — Job saith , He did not despise the cause of his man servant or maid servant , and he gives a reason for it , vers . 15. Did not be that made me in the womb , make him , and did not be fashion us in the womb ? which holds as a very firm argument why the rich should not despise the poor , and so why the rich in grace should not despise those that are poore in grace ; for God made and fashioned them both . Now what is a reason unto us , God is also pleased to make a reason unto himself , That he will not forsake what he hath formed ; for so the Prophet Isaiah , The Lord that created thee O Jacob , and be that formed thee O Israel , fear not ; for I have redeemed thee ; I have called thee by thy name ; for then art mine . And again , Thus saith the Lord that made thee and formed thee from the womb : Fear not O Jacob my servant , and thou Iesurun whom I have chosen ; yea though he be the worme Jacob , yet God that made him will not crush him , but cherish him . See a gratious promise made to those that have but little grace , upon this very ground , that God is the Author of that little grace . Thy people also shall be all righteous , they shall inberit the land for ever , the branch of my planting , the work of my hand , that I may be glorified . A little one shal become a thousand , and a smal one a strong Nation ; I the Lord will hasten it in his time . The Lord will perfect his work that concerneth his People , i.e. He will perfect and encourage the least beginnings of grace , because Grace is his work in his servants . It is a very good argument in Prayer , O Lord , for sake not the work of thy hands . And though in respect of outward things God may destroy him whom his hands have made and fashioned , but it is otherwise in respect of grace . God will not destroy any measure of grace which is the work of his hands . Property is the ground of love , care and tendernesse : as a man will look to a weak childe , because it is his childe , and will repair a weak house , because it is the house wherein he dwells . And that is the third demonstration of Gods tender care over his people , that the meanest measure of grace shall not be deserted or forsaken , because God is the Author of it . A fourth reason may be drawn from the Covenant of grace , the nature and tenor whereof , is to accept of sincerity in stead of perfection , desires for deeds , purposes for performances , pence for pounds , and mites for millions ; and therefore God will accept and reward the least measure of grace , that is , in truth and sincerity . God requires of Abraham , when he renewed with him the Covenant of grace ; Be thou perfect , ( i.e. upright ) and walk so before me , and I will be thy exceeding great reward . To make some Application of this truth . We may from hence deduce these inferences following : If God doth cherish and will reward the smallest measures of grace ; Then it will follow , That God takes notice of the smallest sins to punish them . He that graciously eyes the very buddings of grace , will also justly eye the buddings of corruption in his own people . That he was ready to have slaine Moses for his neglecting of circumcising his son ; and thus the Lord made a breach upon Vzzah , when he put forth his hand and stayed the shaking of the Ark : You have I known ( saith God of his people , ) only of all the Families of the earth , therefore I will punish you for all your iniquities . It is true , it is said , The Lord beholds not iniquity in Jacob , neither sees perversnesse in Israel , — but this is not , as the Antinomians glosse upon it , as if God did not see sin in his people , and is never displeased with their sins : But the meaning is , that God sees not sin in his people , so as eternally to punish it . — And moreover , the most proper sense of that place is this , That whereas Balak hired Balaam to eurse the People of Israel , and that false Prophet for the wages of unrighteousnesse was ready enough to have taken all occasions of cursing them , yet he could not fasten any curse upon them at that time , because there was no provoking sin amongst them ; and therefore he gave Balak counsel to tempt them to sin , and so by the stumbling-block of the Midianitish women , he drew Israel to idolatry and adultery , and so made them fall . But God doth see sin in his own people , yea the least sin , yea he eyes their failings , though not to damne them for them , yet to chastise them for them . God sees the purposes of sin , as well as the purposes of grace . It is said of Balak , that he arose and warred against Israel . Now we doe not read that ever Baalak did actually wage warre against Israel , onely he did intend and purpose it , and for that end sent and called Balaam the son of Be or to curse them , and yet the Holy Ghost reckons upon his wicked purpose as if he had accomplish't it . Learn from hence , That the same minde should be in Christians of greater growth to the weak , as was in Christ Jesus ; who though he be higher then the highest , yet he looks upon the poor and lowly without disdain , and so should we . The heaven is the throne , and the earth is the footstoole of the Lord , and yet this great God will not despise the weakest Saint , but will look even to him that is poor and of a contrite spirit , and trembleth at his word . He will look on the poor , weak , trembling soule , and shall we look off from such with pride and disdain , and set such at our footstoole ? shall Christ give the Lambe i● his Scutchion , and wilt thou give the Lion shall he like a Lambe be meek and gentle , and thou like the Lion be stout , haughty and stately , that contemns all the beasts of the Forrest ? Oh be not you supercilious and contemptuous towards weak Christians , who are injured and discouraged by strong Christians . 1. When they are put upon such austerities of Religion , as are far beyond their strength and growth . When these poor , torn tottered and rent bottles are put upon to hold new wine , alas poor souls , they are discouraged ; wherefore Christ proportions his doctrine to their capacities , and will not say that to them which they cannot at present hear , and so proportions out their duties to their abilities , and will not out match their strength with his commands . Fasting and suffering was a hard duty , and therfore he will excuse them till they have had more time and more experience in the wayes of God , till the Holy Ghost come down upon them , and they have more grace ; which is a good rule for us , not to discourage young beginners in the schoole of Christ , not to put them to read such Authors as are above their capacities . 2. When strong Christians are too sharp and rigorous in bitter reproofs , for the failings and infirmities of weak Christians . Young converts like young twigges must be gently handled , else you will break them ; you must excuse their failings , hide their wants , commend their performances , cherish their forwardnesse , resolve their doubts , bear their burdens , and by this gentlenesse bring them into a love of Religion , that they may not distaste it as soon as they know it . 3. By setting light by their gifts . Alas , how soon is the smoaking flax quenched , by the too much superciliousnesse of those that think themselves bright torches ? how easily is the poor spark of grace trod out by the foat of pride ? 4. By puzling them with doubtful disputes , contrary to that of the Apostle , Him that is weake , in the faith receive , but not unto doubtfull disput ations . 5. By giving them ill example . Weak Christians are more apt to be led by example then by Precept : When Peter , who was a Pillar in the Church , and a strong Christian , for fear of Persecution for sook the Gentiles , and separated and withdrew himselfe , then others of the Jewes , ( which in all likelihood were weak Christians ) dissembled also . Thus Paul argues to abstain from giving ill example , about the eating the Idolothyta ; If any man see thee which hast knowledge , i.e. who art a strong Christian , sit at meas in the Idols Temple , shall not the conscience of him that is weak , he imboldened to eat those things that are offered to idols ? And therefore let Christians learn from , God , to cherish the weak beginnings of grace in the people of God. Look not on me , saith the Church , because I am black , because the Sun hath looked upon me , i.e. look not on me with a lofty and disdainful look , and with a coy countenance ; and then the Church addes , My mothers children were angry with me , that is , other Congregations and People did disesteem and disdain me for my infirmity . But this should not be amongst Christians , but the strong should cherish the weak . Angels despise not the poorest Christians , but do minister unto them . Learn from hence , how God doth by leasure and degrees , carry on in the hearts of his people the work of grace unto further perfection . Mushromes and such like worthlesse things , like Jonas his gourd may spring up in one night ; but things of most moment , are of longest growth before they come to perfection . The Elephant amongst the Beasts , and the Oake amongst the Trees , and Man amongst the rational creatures , are longest before they grow up to their full and perfect dimensions . And as it is in nature , so it is in grace ; there is a progresse from lesse to greater : all this work is by degrees . The godly are called Trees of Righteousnesse , and yet this is by degrees . There is first the budding forth of the earth , and then those things that are sown spring forth , &c. v. 11. And therefore let young Converts learne from hence not to be discouraged . Gods works both of nature and grace are perfected by degrees . 1. Though God regards the least measures of grace , let not this make you regardlesse to grow in grace . In the first creation God said to the creatures , Increase and multiply , and by vertue of that word the earth brings forth to this day . Now it is so in the new and second Creation ; the Lord expects that our grace should increase and multiply . 2. Though you have but a little grace , yet do not despise it , or disparage it . — Oh , do not despise the day of small things in the soul . Do not tread upon the bunch of grapes , upon the new wine in the cluster , but say , there is a blessing in it . Do not despise a little grain of mustard-seed , it will grow to a tree ; true grace is a spark of heaven , do not tread it out ; despise not the least , and be not satisfied with the greatest measure of grace . 1. Let this comfort thy poor soul ( Oh weak Christian ! ) whose burden it is , that thou hast much corruption and but little grace . God will look over a great deale of sin , and will take notice of the least grace . God will not in refining his gold and silver lose one dram of grace , though it lie among a heap of rubbish . Christ is said , to have his Fan in his hand , he will throughly purge his floore , and gather his wheat into his garner . Now the use of a Fan is to cast out the worst and keep in the best , to drive away the chaffe and save the wheat : so Christ , though he purge out the chaffe of corruption , yet he will save and preserve every grain of grace . It is otherwise with the devils Sieve . Christ tells Peter , that Satan desired to sift him . Now the use of the Sieve is contrary to the Fan , for that keeps the waste and le ts out the best . The devil doth all he can to destroy our grace , and to increase our sin . But 't is otherwise , God will kill thy corruptions and cherish thy graces , and if the least grace be in the soul , though with a mixture of much corruption , God will not despise it . God carries the most tender regard to those that are weak in grace ; the weak child is still carried in our armes , and the weakest of the flock the good shepherd will carry in his bosome . Christ gave Peter charge in the first place to feed his Lambs . 1. Gods care over weak Christians is such that he will not suffer them to be tempted above what they are able , but with the temptation will make a way to escape , that they shall be able to ●●ar it . God doth consider we are but dust ; and the wise Physician of our soules will mercifully weigh every grain of every dose , and will not outmatch their strength whose strength is small . 2. God will not put them on difficult duties at the first . — Christ taught his disciples such doctrines as their weaknesse could bear . 3. God will bear with their infirmities ; he teacheth his children to go , and holds them up by the armes . VI. Sermon At Lawrence Ju●y , London . March 30. 1651. 2 TIM . 2. 1. Be strong in the grace of God that is in Christ Jesus . HAving lately handled the Doctrine of the small beginnings , and the least measures of true grace , and shewn you how God will accept and reward them , by opening to you that passage in 1 Kings 14. 13. — Concerning Jeroboam's sonne , in whom there was found some good . — And lest that doctrine should accidentally ( through the corruption of our deceitfull hearts ) beget in us spiritual sloth , and satisfaction in weak degrees of grace ; therefore I shall prosecute my discourse concerning the degrees of grace , and shew you , that though God regards weak grace , yet we must all labour to obey this Apostolical injunction , to be strong in the grace of God which is in Christ Jesus . In the whole verse you have three parts . 1. A loving Compellation , My son . 2. A pressing exhortation , Be strong in grace . 3. The reason of it , in the illative , Therfore . 1. For the Compellation . Qu●●re , How Timothy could be Pauls son , for his father was a Greek , but Paul was a Jew of the Tribe of Benjamin ? Timothy then was not Pauls son in the flesh , but in the faith . Now , A further question is , Why is he called Paul's Son ? Baldwin gives this reason , Because ( sayes he ) Paul begat him to the faith , al Iedging that in 1 Cor. 4. 17. compared with vers . 14. where Paul calls the Corinthians , whom he had converted to the faith , his beloved sonnes , vers . 14. and so he calls Timothy , vers . 17. But Timothy was not Pauls son in that sense : for as Estius shewes , he was converted long before Paul knew him , by the godly instructions of his Grandmother Lois , and his Mother Eunice . The true reasons , why Paul called Timothy his son , were 1. Because Paul was aged , and Timothy young , and it was usual for the old to call the younger sonnes . 2. Because he confirmed him in the faith . 3. Because he loved him as a sonne , and Timothy loved Paul as a father . 4. Because as a sonne with the father he served Paul in the Gospel . Before I come to the main doctrines , let me observe something in the passage to it ; upon these reasons Paul calls Timothy his son : From the compellation , My son , Observe 1. That Ministers should use loving insinuations towards their hearers , to usher in useful instructions . Soft words turn away wrath , and hard flints are broken upon soft pillows . This was Pauls practice here and elsewhere ▪ he gained their affections , the better to reform their judgements . 2. And then in that he calls him My Son , in relation to himself as a father , Observe That religion puts men into the neerest union and the most indeared relations . They who are glued together in the bloud of Christ , are knit together in the strongest bonds . Now from the reason of the duty , Therefore my son , &c. Expositors do vary what this illative particle hath a reference to : Some make it to refer to v. 7. of the foregoing chapter , and so Estius , God hath not given us the spirit of fear , but of power , of love , and of a sound minde ; and if so , Then observe , — That the receiving the first degrees of grace , should be a swaying reason to move us to grow in grace . Others refer it to Pauls example , v. 8. or to the example of One siphorus , v. 16. from whence may be observed , That the good example of good men , should be an argument to us to increase in goodnesse . If it referre to the 15. verse . This thou knowest that all they which are in Asia be turned away from me , of whom are Phygellus and Hermogenes ; and thus Theodoret refers it : Then observe That other mens Apostacy from the Profession of grace , should make the godly more careful to grow strong in grace . But I shall handle the text without any relative consideration . Be strong in the grace which is in Christ . Jesus . ] Timothy may be considered in a double capacity , either as a Minister , or as a private Christian ; If as a Minister , then the force of the exhortation lies in this : that he should increase in ministerial gifts and graces ; whence may be observed , That Ministers of all men should grow in the truth , and in Ministerial gifts ; because as they grow , so will the people grow under their Ministry . Ministers do receive grace and Apostleship for obedience to the faith among all Nations , Rom. 1. 5. And grace is given unto them , that they may preach unto others the unsearchable riches of Christ , Eph. 3. 8. 2. If he be considered as a private Christian , then he is exhorted not to content himself with grace received , but to labour after more strength of grace . — Be strong in the grace which is in Christ Jesus . ] Grace may be said to be in Christ two waies : either 1. As the subject recipient of grace , or 2. As a fountain redundant and overflowing to his people . Grace is in Christ in all fulnesse , from whence his people receive grace for grace . There are two observations which I shall note from the words , considering the exhortation , without reference to what went before , or follows after . That believers are not to rest satisfied in weak measures of grace already received , but to endeavour to attain greater strength of grace . That Christ is the subject in which all grace is , and the fountain from which believers must receive all their grace . In the opening of the first doctrine , the first thing is to make it appeare , That believers must not rest satisfied with weak measures of grace received , but must labour after more grace . And this I shall prove 1. By instances of two sorts . 1. That believers have grown from weak grace to strong grace , who out of weaknesse were made strong . There are expositors who refer this place to Hezekiahs recovery , 1 Kin. 20. — but it may have a more general extent and application . The Psalmist speaking of Gods people ( saies he ) They go from strength to strength , every one of them in Zion appears before God. It is true , the proper reference of these words is to the Jewes going up to Jerusalem to worship , when the males went thrice a yeere up to Jerusalem to worship , according to the law , Exod 23. 14 , 17. yet Ainsworth understands it of our growth in grace ; so we are said to be changed from glory to glory , that is , from little degrees of grace to greater ; grace is but glory begun , and glory is but grace perfected ; true grace is still aspiring unto perfection , and therefore sayes Paul , if by any means I might attain the Resurrection of the dead , his meaning is , that I may attain that perfection of holinesse which accompanies the state of the Resurrection a Metonymie of the subject for the adjunct ; he is still pressing forward that he might attain further degrees of grace ; and for that end Paul , he forgat what was behind , and reached forth to those things that were before , ver . 13. And though Paul , Eph. 3. 4. had very great knowledge in the mysterie of Christ , yet he stil desired to know more and more of Christ . 2 By instances , wherein Gods people have prayed for the strength of grace . I how my knees ( sayes Paul ) unto the Father of our Lord Jesus Christ , that he would grant unto you according to the riches of his glory , to be strengthned with might by his Spirit in the inner man. And speaking of the Romans , Rom. 15. 13 , 14. he sayes , I am perswaded you are full of goodnesse and knowledge ; yet because the best and most learned know but in part , and see but darklie through a glasse , 1 Cor. 13 12. he prays that God would fill them with all joy and peace in believing , that they might abound in hope through the power of the holy Ghost . So he prayes , that their love might abound more and more in knowledge , and in all judgement ; and that they may be filled with the knowledge of his will , in all wisdom and spirituall understanding , that they might walk worthy of the Lord unto all pleasing , and be fruitfull in every good work , increasing in the knowledge of God. Thus Gods people have prayed for a further increase in grace . Paul after his conversion increased more in strength , whereby he was enabled to confound the opposing Jewes at Damascus , Acts 9. 22. 2. By Commands . Leaving the first principles of the doctrine of Christ , we must goe on to perfection ; we must give diligence to adde grace to grace ; so we are commanded to be strong in the Lord , to stand fast in the faith , to quit your selves like men , and be strong , and to abound more and more . Many such commands are scattered up and down the Scripture , which shews our duty to grow more and more , and to attain unto greater measures of grace . 3. By promises , that Gods people shall do so . The path of the just is as the shining light , that shineth more and more unto the perfect day , that is , they shall increase more and more in strength . Gods gentlenesse makes his people great , and inlargeth their steps under them . The feeble among them at that day shall be as David , and the house of David shall be as God , as the Angel of the Lord before them . Pareus in his short notes which he cals his Adversaria , saith , He that is weak in faith , shall be as David , strong in faith . Why should believers not rest satisfied with the first beginnings of grace , but labour to be grown and strong Christians ? The reasons may be drawn , 1. Partly from the necessity of it , Why you must doe it . And 2. From the danger , If you doe it not . 1. From the necessity of it , there are these reasons : 1. If you consider the strong temptations you are like to meet withall from the divel . We are therefore commanded to be strong in the Lord ; to put on the whole Armour of God , that we might be able to stand against the wiles of the devil . For we wrestle not against flesh and blood , but against Principalities and Powers , and against the Rulers of the darknesse of this world . Now shall the divel be strong and armed , and shal we be content to be unarmed and weak Christians ? it is worth your noting in the Epistle of John , ( saies he ) I write unto you yong men , because ye are strong , and the Word of God abideth in you , and ye have overcome the wicked one . But when he writes to children , he sayes , I write to you , because your sins are forgiven for his names sake ; intimating that though weak grace be sufficient to evidence to us the pardon of sin , yet it is strong grace which is able to overcome the temptations of the devil . The devil shall not overcome the weakest measure of grace , but the stronger our grace is , the more able we are to rest and overcome that enemy of our salvation . The divel is called a roaring lyon , whom we must resist stedfast in the faith ; it is not weak faith which is able to grapple with the devil , therefore ought we to be grown and strong Christians . 2. If we consider the strong opposition we are like to meet with from the world ; we may be put upon it as Paul , to fight with beasts ; such manner of unreasonable men we may meet withall , and therefore we are commanded to watch , and to stand fast in the faith , to quit our selves like men , and be strong ; and the reason is given , v. 9. There are many Adversaries we are like to meet with ; and therefore we had need to pray with the Psalmist , to be strengthned and saved by the right hand of the Lord. Weak faith , it is not fit to be in a crowd of opposition ; and therefore we should labour to grow strong in the grace of God. 3. We have many strong corruptions in our hearts , which weak grace wil never be able to mortifie ; strong passions , strong lusts , and how shall weak grace be able to grapple with , and have a conquest over these ? If thy graces are weak when thy corruptions are strong , thou wilt be miserably foiled by thy corruptions ; therefore pray for strengthning and assisting grace , whereby thou mayst be able not only to resist , but to subdue and mortifie the strongest lusts and passions in thy heart . Another ground of the doctrine is taken from the danger , if you grow not strong in grace● As 1. Others that made profession of Religion after you , in time wil goe before you in measures and degrees of grace : so it is said , That many that are first shall be last , and the last shall be first . Those who were first in the profession of the Gospel shall be last in the degrees and measures of grace , because they have not improved grace to a further increase of it . 2. If thou dost not grow strong in grace thou wilt be sure to decay , and to grow weaker : for not to go forward in grace , is to go backward . Grace may be lost in some degree , and to its exercise and comfort , though not to its being and therefore sayes the Apostle , If these things be in you and abound , they make you that ye shall neither be barren , nor unfruitfull . Intimating , that you will be barren if you doe not adde grace to grace . Weake things , if they be not watched over , and strengthned , will be ready to die . 3. Though thou canst not lose the being of thy grace , yet thou wilt lose the comfort of it , and thou mayest be in as much trouble and perplexity as if thou hadst no grace at all . It s true , weak grace will bring thy soul to heaven , but it s onely strong grace which will bring heaven into thy soule . Little grace is like a little mote , which is not seen because it is little . Little grace is as it were no grace , as that man in the Gospel , he cals his faith unbeliefe ; Lord ( sayes he ) help my unbeliefe . Weaknesse of grace makes mens perswasions of Gods love to be presumption , their zeale to be lukewarmnesse , their grace to be but gifts , and ( as here ) their faith to be but unbeliefe . It is strong grace which gives gladnesse of heart , and hope in God ; therefore saies Jeremy , My strength , and my hope is perished from the Lord. When strength in grace decayes , there hope & comfort decayes also . It is the Apostles prayer in the Inscription of many of his Epistles , that grace and peace may be multiplied : If therefore you doe not increase your graces , you wil neither increase nor keep your comforts . He that lacketh these things is blind ( sayes the Apostle Peter ) and he cannot see afar off ; it is not meant of a total lack of grace , ( as hath been shewn ) for as after is expressed , he is purged from his old sins , though he forgets it , having lost the sense of pardon for want of adding grace to grace . — 4. Weak grace under great trials wil expose a man to doubts and falls , as if he had no grace at all ; little grace wil keep a man in small trials , but not in greater . Little grace , as to the strait a man may be in , may be as good as no grace ; and therefore when the disciples were at sea , and a great tempest arose , in so much that they were afraid ; that which in Matthew is said to be little , in Mark is said to be no faith . Intimating , that as to that particular exigency and strait they were in , their little faith did stand them in no more stead , then if they had had no faith at all . So Peter , Christ cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Because though he began to walk upon the waves , but 〈◊〉 When the wind grew boysterous , he was 〈◊〉 & began to sink . Peter did not sink into the sea , before his faith began to sink in his soul . He that faints in the day of adversity , it argues his strength is small , so saith Solomon . I should now proceed to a second particular , and that is to give some Scripture-notes of that man who is grown in grace ; — b●● let me shut up this Sermon , with a sharp and just reproofe of many professors in our time , who go from one ordinance to another , and yet make little progresse or increase in Religion . They may be fitly compared to a company of Ants , who are very busie about a mole-hill , and run to and fro , but never grow great : Even so we have many Christians , they run from one Church to another , from one Preacher to another , and it may be from one opinion to another , but never grow up in the true grace , and in the true knowledge of Jesus Christ . — But I shall meet with such people hereafter in this discourse . — VII . Sermon at Lawrence Jury London . March 30. 1651. 2 TIM . 2. 1. — My son , be strong in the grace that is in Christ Jesus . HAving in the former Chapter observed from this Apostolicall injunction to Timothy , which is obligatory to all Christians : That it is the duty of all believers not to rest satisfied in weak measures of grace which they have received , but they are to endeavour to attain unto greater strength of grace . — This point we have proved both by Scripture-instances , as also by severall reasons . Now I proceed to answer this question , viz. VVhat are the notes the Scripture layes down of strong and grown Christians ? We are to know there are marks in Scripture , both of the truth of grace , as also of the strength of grace , and these must not be confounded but distinctly considered . Our present question is about marks of growth in grace . 1. Such as are grown in grace , do ordinarily enjoy a grounded assurance , and comfortable manifestation of the love of God in Christ to their souls . So St. John saith , Perfect love casteth out fear ; The more perfect love is , the lesse of tormenting fear is in the soul , and the reason of our fear and doubting is for want of love . We cannot comprehend the great love of God in Christ to our souls , till we are strengthened with might by his Spirit in the inder man ; which you will see in the Apostles Prayer for the Ephesians , that God would grant unto them according to the riches of his glory , to be strengthened with might by his Spirit : that Christ might dwell in their hearts by faith , and that they might be rooted and grounded in love : and that they might be able to comprehend with all Saints , what is the breadth , and length , and depth , and height , and to know the love of Christ , &c. So that the more strength of grace is in the soul , the clearer is our comprehension of Christs love to the soul . 2. Strong and grown Christians are able experimentally to comfort others with the same comfort , wherewith they themselves are comforted of God ; and when they are converted they are able to strengthen their brethren , as Christ speak● to Peter . By Conversion in that place , is not meant the first work of grace wronght in the soul ; for that was wrought in Peter before his fall , but the meaning is , Peter , when thou art strengthened and recovered from thy fall , when thou hast recovered strength again , then see that thou be careful to strengthen others , who perhaps may fall into the same weakness with thy self . — If any man be overtaken with a fault , ( saith Paul to the Galatians ) you that are spiritual restore such a man in the spirit of meeknesse . You that are spirituall , i.e. you that are grown and experienced Christians , see that you do indeavour to recover such a fallen brother . Paul prayes for the Philippians , that their love may abound yet more and more in all knowledge and judgment ; that is , that they might have knowledge with judgment and experience , so as they might use their judicious knowledge in love for the edification of others , that were but weak in grace : and in the Epistle to the Romanes , the same Apostle layes down this Character of a strong Christian , — I am perswaded of you my Brethren , that you are full of goodnesse , filled with all knowledge , able also to admonish one another : from whence we may gather the Character mentioned , that the more perfect any Christian is in knowledge , or any other grace , the more able he is to admonish others for their edification . Grown Christians are such as understand the great and profound mysteries of Religion ; they are not only such as use milk , and understand only the first and plain Principles , such as the Apostle calls Babes and unskilful in the Word of Righteousnesse : — but they are such as are able to digest strong meat , i.e. the deep mysteries of the Gospel , they doe in some measure understand , and have their senses exercised to discern both good and evil , that is , to judge between true doctrines and false . Strong and grown Christians have such an eare , as is able to try words , ( as it is in Job ) even as the mouth tryeth meats . — It is an observation of the learned Mercer , that the same word in Hebrew which signifies an Eare , in the duall number signifies a pair of ballances , — to note thus much , that an experienced and judicious Christian will weigh whatsoever he heareth , before he believeth it . For as the tongue of the ballance standeth as a Judge between the two scales , so should the heart of every man weigh what he hears , and so will every grown and judicious Christian . He will not take up truth upon trust , but he considereth first , and believeth afterwards . — Nor will a grown Christian take up with inferiour knowledge but will like a grown Scholler , be searching after the deep things of God. A grown , experienced and strong Christian , is most conversant and imployed in the most strict and severe exercises of Religion which tend most to mortification : weak Christians are all for easie and ordinary exercises , as hearing and reading good books ; but a strong Christian is much in spirituall watchfulnesse , secret prayer , frequent fasting , self-denyal , and heavenly meditation , and such like duties as have a special influence upon the mortification of sin and corruption . A childe whose parts and strength is weak , is not conversant about such arduous and great undertakings as a grown man. He can believe the accomplishment of Promises and Scripture Prophesies , though Gods Providence seeme to make against them , and though there seem no outward probabilities for them . Thus it argued Abraham was strong in faith , who against hope believed in hope ; and being not weak in faith , he considered not his own body now dead . — There were severall things might have staggered Abrahams faith , had it not been very strong . 1. There were fifteen years at least between the making of the promise of giving him a son , and the fulfilling of it . 2. Abraham was about an hundred yeares old before he had a son , and so unlikely to have children . 3. Sarah's womb dead , and no ordinary hope of Procreation . 4. And after the promised sonne was born , God calls upon Abraham to offer him up , and yet notwithstanding all this , he staggered not at the promise ●of God through unbeliefe , but was strong in faith , giving glory to God , and was fully perswaded , that what he had promised , he was able also to performe . A strong believer can suffer as well as do for the sake os Christ . Greater strength of grace is required to suffer for the truth , then to professe the truth ; and therefore our Saviour propounds this to the ambitious suitors , the sons of Zebedee ; Are yee able to drink of the Cup that I shall drink of ? and to be baptized with the Baptism wherewith I am baptized withall ? implying thus much , that they did not well understand their own strength , that there was more grace required to suffer for the name of Christ , then to believe on the name of Christ , and accordingly as is our strength of grace , so is our courage for the cause of Christ , lesse or more . Nicodemus when he had but little grace , he came to Jesus , but yet in the night , by stealth ; he durst not openly appear for Christ , but afterwards as he grew in grace and knowledge of Christ , so he grew in courage for Christ , And when the cause of Christ was debated in the assembly of the chief Priests and Pharisees , there Nicodemus boldly pleads the cause of Christ . — Doth our law judge any man before it hear him , and know what he doth ? Nay we reade afterward of a higher resolution of this once fearful Nicodemus , when Christ was crucified and at the lowest . — We finde that Necodemus , which ( saith the text ) came at first to Jesus by night , brought a hundred pound weight of mixture of Myrrhe and Aloes for the Burial of Christ . The like instance we have in Ioseph of Arimathea , who was a disciple of Christ , but secretly for fear of the Jews . — But afterwards , when he had got more strength of grace , the Scripture tells us , He went in to Pilate boldly , and craved the body of Iesus . To professe Christ boldly , in a time when dangers and difficulties attend that Profession , argues a strong faith ; a weakly Constitution dare not go out , unlesse the weather be faire ; But a strong body can indure the hardest weather . A weak and young Convert is fitter to live in the prosperity of the Gospel ; but an old experienced Christian like an old tried souldier , will not shrink in the hardest trials . — If thou faint in the day of adversity ; it is because thy strength is small . He is one that is able to govern his tongue , that though passion be in the heart , yet through the strength of his grace he bridles it in , and restraines it , so as it shall not break into open railings , revilings and clamours as others do . St. James gives this character of a strong Christian ; If any man offend not in word , the same is a perfect man ; not legally but Evangelically ; He is a perfect man. i.e. He is grown strong in the grace of God. He is one that dares trust Gods providence for outward things , however he is in straits ; as it argues littlenesse of faith , to distrust Christ for food and raiment : so it argues strength of faith , that though the vision tarry , and no deliverance appear , yet then to live by faith , as the just are said to do , this argues strength of faith . He is one that labours for unity in the Church , as wel as for purity in the Church . He will labour for his power that Christs coat shall be without rent , as well as with out spot . This character I gather from that exhortation of the Apostle , Let us therefore , as many as be perfect , be thus minded , and if in any thing ye be otherwise minded , God shall reveal even this unto you . Neverthelesse , whereto we have already attained , let us walk by the same thing . It is a note thou art weak , when thou makest a stirre in the Church about thy opinions ; weak children are most froward ; when children are weak and sickly , nothing will please them : so it is with some weak ones in the Church , their humour is such ; you know not how to please them ; but a grown experienced Christian is sober and wise , and very earnest to preserve unity in the Church of Christ . Before I proceed to speak any more about strength of grace ; I shall make some application of what I have delivered about the marks and signs of strong grace , and the use I shall make , shall be to give you some cautions about these foregoing characters , and there is need of a twofold Caution . 1. Take heed you do not imagine your selves strong in grace , when you are weak ; this is a dangerous mistake . 2. Take heed of thinking and judging your selves weak in grace , when you are strong in grace ; this is an uncomfortable mistake . There is a man ( saith Solomon ) that maketh himself rich , and bath nothing ; and there is a man that maketh himself poor , and yet hath great riches . I would therefore caution you that you may neither live above nor beneath what you have , that you may not proudly fancy you have what you have not , nor discouragedly fear you want what you indeed have . 2. You are not to measure the strength of grace by the length of your Profession . Many who are long standers in the Profession of Religion , are but slow walkers in the wayes and practice of Religion ; the souls Proficiency in grace , is not the issue of length of time , but the fruit of free grace . There were those in the Church for so long a time , that they ought to have been teachers of others , but they had attained but little growth or strength of grace . They that came at the eleventh houre had their penny , as well as those that came early into the Vineyard . The scope of which Parable is ( as some interpreters say ) to shew that those who come late to the Profession of Religion , may yet out-go many in gifts and graces , who have been long before them in Profession . How many amongst us , their years speak them eighty , but their knowledge and grace not eighteen . 2. Measure not the strength of grace , by the strength of your affections to some of the wayes of God. The love of a newly married Couple may be more found at first , afterwards it 's more solid . Women who are the weaker vessels are usually more affectionate . Weak Christians are usually most affectionate . When the Creeple was cured , we read that upon his first cure he leaped for joy ; it 's likely he did not continue to do so : the newnesse of the change did much affect him , and so it doth young converts . 3. Measure not the strength of grace , by the abundance of the means of grace which you enjoy . Alas , Laodicea had a glorious light shining amidst her ; she was one of the seven Candlesticks . And because she had such meanes of grace , she mistook her selfe , saying , I am rich , and increased with goods , and have need of nothing . But said Christ , Theu knowest not that thou art wretched , and miserable , and poor , and blinde , and naked . 4. Measure not the strength of grace by the strength of your gifts . There is a new disease amongst children called the Rickets , when children grow big in the head , but weak in their limbs : this disease is spiritually upon the souls of many our of Professors ; their heads grow in respect of gifts & knowledge , but they do not grow strong to walk in the wayes of God ; they are like the Moon , increasing in light , but not in heat . In the dayes of the Schoolmen the gifts of men were very high , and yet the power of godlinesse was at a low ebbe in those dayes ; there were in those times many sublime notions , Seraphical speculations , curious distinctions , subtile objections , and elaborate answers to them , grave and weighty sentences ; but alas , but a little of the power of grace in the hearts of those men and them they taught . 2. Caution is , to prevent mistakes of those who are apt to judge themselves weak in grace , when indeed they are strong in grace . 1. Because thou hast not perfection of grace , do not therefore conclude thou hast not strength of grace . Truth of grace is one thing , and strength of grace is another ; so strength of grace is one thing , and perfection of grace is another . You must stay for perfection till you come to heaven ; it is there only , where the spirits of just men are made perfect . It is a witty observation that one hath ; In Grammar ( saith he ) tbe Present tense is accompanied with the Preter-imperfect tense , but the Future with the Preter-pluterfect tense . Even such is our present state of grace , it 's accompanied with imperfections ; — but our future shall be more then perfect ; There is no Perfection here . There is not a just man on earth that doth good , and sinneth not , ( saith Solomon ) Who can say , I have made my heart clean ? If I wash my hands with snow-water , ( saith Iob ) and make my self never so clean ; yet shalt thou plunge me in the ditch , and my owne clothes shall abhorre me . i.e. Though I have by Regeneration some grace , yet all my defilements shall never in this life be put away . In the Prophesie of Zechariah we have the Lord speaking thus : I will refine them as silver , and well try them as gold is tryed ; and yet in the Prophet Isaiah God saith , I have refined thee , but not with silver ; to reconcile both places , The meaning is , that though God begin to refine his people , yet they are not perfectly refined . 2. Do not judge thy self weak in grace , because thou hast not strong affections . God doth make up in the experience of old and grown Christians , what is wanting of the great affections they had at their first conversion . Holy Greenham often prayed that he might keep up his young zeal with his old discretion . What is wanting in affections God makes up to thee in solidity of judgement , clearnesse of knowledge , abundance of experience , and stablenesse in the faith . 3. Judge not the strength of thy grace by the strength of thy comforts , the fruit may grow strong , when the blossome is off . I have spoken of this before ; and therefore will adde this , that heavenly joyes and raptures are very sparingly found among Gods people . They are Gods special indulgences to some of his special children . I wil conclude with a Saying of that godly and learned Scotchman , Whilst I live ( saith he ) I never expect to see perfect Reformation in the Church , or feel perfect ravishing joyes in my heart VIII . Sermon at Lawrence Jury London . April 6. 1651. 2 TIM . 2. 1. Be strong in the grace of God that is in Christ Jesus . I Proceed now to answer some cases of conscience , which may be deduced from the Doctrine I have laid down . 1. Whether strong temptations may be consistent with strong grace ? This is a needful and practical Case , because the People of God , when tempted by the devil , they do not only question the strength , but the truth of their grace . Before I resolve this Case , I shall premise these general positions . 1. It is certain , where there is truth of grace , there may be strong temptations from the devil . The devil is like a thiefe , which robs not out-houses , where there is nothing but dung and straw ; but the Cabinets that are in the Closet : so this great thief of the world , he is not so eager to rob and spoil the out-houses , wicked and ungodly men ; but those who have the riches of grace in the cabinets of their hearts , these he labours to rob and spoile : or as a Pirate , who sets not upon an empty vessel , but upon a ship laden with rich merchandize ; those who are fraught with the rich gifts of grace , the devil by his temptations , will labour to make prize of for himself . 2. Let the temptations of the devil be never so strong , yet they shall not be above the strength of grace , which believers have received from God. God is faithful , who will not suffer you to be tempted above that you are able . He will proportion the burden to the back , and the stroak to the strength of him who is to bear it ; if temptations increase , our strength shall also increase , whereby we may be able to grapple with them . 3. It is evident , that the temptations of the devil are alwayes ordinarily most strong , after Gods people have discharged some extraordinary duties to God , or have received most discoveries of grace from God. In both these Cases the devils temptations are usually great . You finde that immediately after the Celebration of the Lords Supper the devil desired to winnow the disciples ; after they had performed that extraordinary service to God , the devil was desirous presently to set upon them . So you finde that after Christ had in an extraordinary manner , fasted forty dayes and forty nights , he was immediately after tempted of the devil ; and so also after his baptisme , no sooner was he out of the water of Baptisme , but he was in the fire of temptation . The Israel of God can be no sooner out of Egypt , but this hellish Pharoah pursues them . And Hezekiah had no sooner kept the solemn Passeover , but Senacherib comes up against him . All this is to shew us , that after we have put forth most grace in a duty , then the devil will labour to play his aftergame with us , if he misse of his fore-game ; if Satan cannot keep us from duty and from inlargment in duty , he will flie-blow our duties by pride and so marre them . And then after we have received the most especial manifestations from Gods love and favour in Christ , then may we expect to be assaulted by the devil : Thus Paul , after he had those heavenly raptures , and abundance of Revelations ; the devil set upon him with vile temptations ; he had the messenger of Satan to buffet him , a thorn in the flesh ; which is not to be meant of any disease , but of some sharp temptation from the devil . So you finde that immediately after that voice to Christ , This is my well beloved son , in whom I am well pleased , that then the Tempter came to him . Hence you may gather from that connexion between those two Petitions in the Lord Prayer , Forgive us our trespasses , and lead us not into temptation : to note to us , that no sooner can we get the evidence of our pardon , but we may expect to be tempted of the devil . 4. That men who have the greatest strength of grace , are like to meet with the fiercest assaults , and the strongest temptations from the divel ; and this brings me to answer the Case , That strength of grace may be consistent with strong temptations . To clear and confirm this , there are these two particulars to be enquired into . 1. Wben temptations may be said to be strong ? 2. How , and why such strong temptations may be consistent with strong grace ? 1. When temptations may be said to be strong ? 1. Then may temptations be said to be strong , when the sollicitations of the devil to sin are urgent with the soule , when they are not weak and faint suggestions , but violent assaults , which wil not be removed until assented to ; when the divel haunts a man so that he wil not let him alone , then may they be said to be strong . Thus it is said , Satan stood up against Israel , — i.e. He set himselfe to tempt David . And provoked him , i. e. He would not let him alone , but haunted him with hellish importunity , — till he had numbred the people . 2. When they are frequent and continued . Small temptations often suggested become strong . Small drops of water by frequent falling make hollow the hard stone ; which a few great and forcible blows wil not doe : so temptations , though but to small sins , if they be continued , may have greater entrance into the heart then a violent assault may . 3. When they are suited by the devil to a mans disposition or present condition ; so was that temptation by which the devil set upon Christ , after he had fasted forty daies and forty nights : Command , says he , that these stones be made bread . It was suited to his present condition , meat for his hunger . If you offer meat to a naked man , he values it not , or cloaths to a hungry man , because it is not suited to his present exigence : but if the gift you offer be suited to the mans necessity , cloaths to him that is naked , and meat to him that is hungry , then it becomes acceptable . The devil doth not cast temptations at random , he is more subtil then to row against wind and tide , he knowes which way the stream of our affections and dispositions runs , and he suits his baits accordingly . Every man ( sayes the Apostle ) is tempted , when he is drawn away by his own lust and enticed . It is a metaphor taken from Fishermen , who have this skill , that according to the nature of the fish , so they wil suit their bait , whereby they lie in wait to deceive either the sight or the taste of the poor fish . The divel is the great fisher of souls , and makes use of such temptations which are most likely to take ; he observes to what sins a mans Relations , Calling or opportunities lay him most open & obnoxious , and accordingly he layes his snare , and spreds his net . Though its true , that every man hath a principle within him suiting to every sinne ; yet it is as true that every man is not equally active for , or disposed unto every sin . The divel sees what sin is most predominant in man , and so he frameth a temptation sutable ; He sets a wedge of Gold before a covetous Achan ; Cozby an harlot , before an adulterous Zimri ; a faire preferment before an ambitious Absalom : he knows well , that a fit object presented is a victory half obtained . In these three cases temptations may be said to be strong . How doth it appear that temptations so urgent , so continued , and so suited , may be consistent with strong grace ? By instances , whereby it appears the best of Gods children have been most tempted . Job a holy man , yet with what strong temptations was he assaulted ? the devil impoverished him in his state , and so would tempt him to distrust Gods providence ; took away the lives of his children , to make him question providence ; tormenting him with grievous diseases , to make him clamour against providence ; and above all this tempted him to curse God and die , by the instigations of his wife ; and yet though Job was thus haunted by the devil , he was a believer strong in grace , and the most eminent Saint in that age , and that part of the world at that time , as God himselfe testifies of him , that there was none like him upon earth , a perfect and an upright man. — He was not only for riches the greatest of all the men of the East , but for holinesse the greatest upon the earth ; yet thus was he afflicted and assaulted by the devil . Another instance there is of David , an eminent believer , and hath this commendation , that he was a man after Gods own heart , and yet how furiously was he tempted by the devil ? one while Satan moved him to number the people , another time to defile another mans wife , another time to counterfeit himselfe mad before Achish King of Gath , another time to judge all his holy duties to be in vain , and at another time to question the faithfulnesse of God in his promise to make him King. He said in his haste that all men were lyers , even Samuel the Prophet also . Thus Peter an eminent Apostle of Christ , after he had made such a glorious confession of his faith , and had discovered more grace then in all his life time before , you finde him suddenly after by an instigation from the devil , begin to rebuke Christ , and counselling him to spare himselfe . And thus Paul that had such high and heavenly raptures , such divine extasies , yet had he the messenger of Satan to buffet him . But above all instances , you have Jesus Christ , who though he had perfect grace , and was full of grace and truth ; yet this could not exempt him from the temptations of the divel . He was full of the holy Ghost , yet was he forty daies tempted of the divel , & that with strong temptations ; if you consider their continuance , their urgency one after another , and suitability to that his present condition . So that it is plainly manifest , that strong temptations may be consistent with strength of grace by these instances given . 2. It appears also by reasons drawn , 1. From God , for the clearer illustration of the glory of his own Attributes : and therefore the Scripture is clear in this . Particularly to shew how the temptations of Gods people make his Attributes to be more illustrious . As first , his Faithfulnesse : God who is faithfull will not suffer you to be tempted above that you are able . And then his Wisdom : The Lord knoweth how to deliver the godly out of temptation . He will by his wisdom finde a way for their escape . And then also hereby will his pitty and compassion be made glorious ; therefore Christ became like unto us , that he might be a merciful High-Priest , able to succour and pitty those that are tempted . And then lastly , the glory of his Power . In our weaknesse God wil manifest his power , for his strength is made perfect in weaknesse . Thus it pleases God to exercise his people with great afflictions and temptations ; for the setting out of his own glorious Attributes , and magnifying of his own name . 2. Another Reason may be drawn from Gods people themselves . 1. God in afflicting his children aimes at their good . Thus when the devil tempted David to number the people , and when he was sacrificing at the floore of Ornan the Jebusite , there did God tel him that the Temple should be built , this was the issue of his temptation . So when Job was so tempted and afflicted , the issue of all was for his good . Jobs graces had never been so illustrious , had not the divels temptations been so furious . This is one end of Gods afflicting his people , that their graces may become more orient . 2. Another may be to check pride . There is no greater temptation in the world to pride , then eminency in grace . Pride it is that worst fruit , which growes upon the best stock . 'T is not so much the ornaments of the body , as the endowments of the mind which stirs up pride ; and this was Pauls case , after his abundance of Revelations , there was a thorn in his flesh , a messenger of Satan to buffet him , lest he should be lifted up . God wil suffer those which have strong grace to be strongly tempted , to check the pride of their hearts . 3. The godly are more able to grapple with strong temptations then weaker Christians are , and so God suits the service and sufferings of his people , to the proportion of the strength of grace . 3. Another reason may be taken from the devil , from that malice which he bears to all the people of God , and especially to those who have most grace ; whom God loves most , the devil hates most . When the voice from Heaven said to Christ , Thou art my welbeloved sonne , then came the devil to assault and to tempt him ; if you are the objects of Gods dearest love , you wil be the objects of the devils deepest rage : and though he cannot damne thy soule , yet he wil trouble thy conscience ; if he cannot break thy head , he will bruise thy heel . 2. It also proceeds from the devils knowledge , as wel as his malice ; he knows , if he can but get those which are strong in grace to sin , he shall doe the more mischiefe , as 1. It wil open the mouth of wicked men to blaspheme God and Religion , as in the case of David , By this deed thou hast given great ●ecasion to the enemies of the Lord to blaspheme . How were the mouths of Gods enemies opened to blaspheme his name ? 2. It wil imbolden the weak to sin with more freedom , when they shall see those which are eminent to fall : and thus the example of Peter made the Gentiles to Judaize . When the strong shall abuse his liberty , he becomes a stumbling block to those which are weak . When Phigellus and Hermogenes turned away from the faith how did all Asia turn aside also ? Men of eminent gifts , when they shall apostatize , how doe they draw others in abundance ? 3. It wil provoke God to inflict heavy judgements on the places where you dwel . Thus the divel knew that if he could get David to number the people , it would procure a judgement upon them ; and therefore it is not said , he stood up against David , but against Israel , and provoked him to number the people ; he wel knew , if he could prevaile with David , all Israel should suffer for it . Thus we see , that where there is strength of grace , there may be and are strong temptations . But here may an objection be raised from that of John , where it is said , He that is born of God sinneth not , and keepeth himselfe that the wicked One toucheth him not , & that they which are strong have overcome the wicked one . And if this be so , how can that be truth , that strong temptations from the devil , may be confistent with strong grace in the heart ? When it is said , the wicked one toucheth him not , it is not to be taken absolutely , as if the divel did not tempt a man at all , therefore there must be a restriction of the clause , he touches him not , that is , with a deadly touch ; and so Cajetan , This phrase exeludes not the kinds of temptations , but that we are not burt or eternally dostroyed by them But I conceive rather that these words have a peculiar reference to the 16 verse , where is mention made of a sin unto death ; the divel shall not prevaile , or touch a man so , as to commit that sin which is unto death . Though he may tempt , and wil be continually assaulting a man , yet he shall never prevaile against him , so as to draw him to the committing of that sinne . 1. From hence we may learn the indulgence of God to weak Christians ; whilst their graces are weak their temptations shall not be strong . God wil not put weak Christians upon such strong trials , as those 〈◊〉 have obtained greater measures of grace Not every man in Davids Army was put 〈◊〉 break through the Army of the Philistin● to fetch of the waters of the Well of Bethlehem , but Davids three Worthles . God will not put young Converts to break through an Host of temptations , until they shall have obtained experience and strength of grace to grapple with them . 2. Hence also learn , that men of the strongest and most eminent gifts and graces ought not to presume upon their own strength . Consider thy self , lest thou also be tempted . Thou which art most spiritual , take heed lest thou be foiled . Some mens pride may make them think they are above Ordinances , yet their own experience may satisfie them that they are not above temptations ; and certainly they which are not above temptations , wil stil stand in need of Ordinances ; now no man in the world , either is or shall be above temptation ; if any , surely Adam would , yet he in Paradise , the best of places ; and in In noeency , the best of states , was not exempted from the temptations of the divel , and thereby fell ; therefore let no man presume upon his own strength . 3. Remember this for thy comfort , that though the divel tempt thee with strong temptations , yet he shall never have his wil against thee . It is true , a godly man may fall into that particular act unto which the devil tempts him , yet as to the devils general aime ( the damning of thy soul ) he shall never have his wil. It is a notable expression that of our Saviours to Peter , sayes he , Satan hath destred to have you , that he may sift you as wheat : Satan hath desired to have thee , that was the devils general aym . Though he may have his wil as to a particular act , and thou mayest yield to his temptation , yet he shall never carry thee with himself into Hell. 4. Remember to your great comfort , you who are the people of God , and harrassed with the divels temptations ; thou complainest that they are great for kind , long for continuance , and the more dangerous because suited to thy present condition . Remember , that thus the divel dealt with Jesus Christ , his temptations were suited , continued , and for kinds gross , being to distrust providence , to self-murder , and to blasphemy ; and why was all this , but for thy comfort ? he suffered being tempted , that he might be able to pity , compassionate , and succour thee , being in the same condition . IX . Sermon at Lawrence Jury London . April 6. 1651. 2 TIM . 2. 1. — My son , be strong in the grace that is in Christ Jesus . WE proceed now to the second Case of conscience , concerning strength of grace , which is this : Whether strength of grace may be consistent with strength of lust and corruption in the he art ? In the answering whereof I shall speak to these particulars : 1. When may corruptions be said to be strong ? 2. Why those that have strong grace , have many times strong corruptions ? 3. What strong corruptions are they that those that are strong in grace , are most subject unto ? 4. In what cases , and with what limitations may strength of corruptions consist with strength of grace ? 1. When may corruptions and lusts be said to be strong in the soule ? 1. When sins are committed with complacency . Sin at first is like a snake that is almost starved by reason of the cold , and is very weak and feeble ; but if it be laid in the bosome , then it gathers strength , and after a while sin revives and becomes a delight in the soul . If thou were at first troubled at sin , and afterwards takest pleasure in sin , it s a signe that sin hath a great hand over thee . Thus God complaines of his people , What hath my beloved to doe in my house ? — When thou dost evil then thou rejoycest . We may know the power and strength of corruption in us , by sins activity in us , and by our chearsulness and complacency in sin . 2. By the frequency of sin , as a relapse into a disease , argues the strength of that peccant humour in the body : so reiterated and multiplied acts of the same sin , argue the power and strength of that sin in our hearts . Corruption gathers strength even as grace doth by the frequent acting and exercise of it . 3. When sin is persisted in against the cheeks of conscience . And it argues the strength of a streame that it beares down before it whatsoever bank would check the course of it : So it also argues that there is a strong current of corruption in thy soul , that bears down before it all the warnings , checks and reproofs of conscience . 2. Why have those that have the strongest graces , many times also the strongest corruptions ? 1. It ariseth from the natural temperature and constitution of the body , which doth dispose men to some sin more then another , although they have such eminency of grace ; and hence it is , that those who are naturally and constitutionally passionate , and given to anger , though they may have a great measure of grace , yet what ado have they to bridle in their anger ? what ado to be greatly angry , and not greatly sinful ? And so such whose temperature inclines them to be lustful , though they have much grace , yet all little enough to suppresse lustfull thoughts and wanton looks in them . 2. God suffers this to humble his People , and to keep them humble under their great measures of grace . It is observable in nature , that those creatures which have the most excellency in them , have something also of defect and deformity in them , as if the God of nature did it to keep them humble . The Peacock hath glittering feathers , and yet black feet ; The Swan hath white feathers , but under that a black skin ; The Eagle hath many excellencies , quick sight , and high flight , but yet very ravenous ; The Camel and Elephant are great and stately creatures , but of a deformed shape : So it is in the state of grace , God doth suffer some strong & unsubdued corruptions to remain in them , who have not only truth , but strength of grace , and this is to keep them humble . Thus Paul after his great Revelation , had a messenger of Satan to buffet him , and a thorne in the flesh to afflict and keep him humble ; the thorn in the flesh did let out the impostumated matter of pride out of his heart ; and the considerations of their corruptions doth much affect the hearts of the godly , that they become , 1. More condescending and compassionate to the weak . 2. They do depend lesse upon their own righteousnesse . They see it is in vain to think of establishing their own righteousnesse , and that it is too weak a foundation to lay the weight and stresse of their salvation upon : the Covering is too narrow , and the Bed is too short for them to rest quietly upon . 3. They are hereby brought to think better of others then of themselves , yea to judge themselves the least of Saints , and the greatest of sinners . 3. This is from Satans malice , who if he can draw out great corruptions from them who are eminent in grace ; 1. He thereby aims to blemish Religion and to darken the honour of Profession , and in this case usually fights against none , great nor small , but the King of Israel , viz. such as are eminent for holinesse . When David fell into those great sins of murder and adultery , Satan had a main end granted him , to make the way of true Religion stink and be abhorred . 2. Hereby Satan hath his end to imbolden those that are weak to sin . The sins and great miscarriages of such as are great Professors are great stumbling blocks in the way of the weak to make them fall . 3. Hereby the peace and purity of conscience is violated ; the devil will play at small game rather then at no game : and if he cannot prevail to damn thy soul , yet he will endeavour to disquiet thy conscience . 3. What are those great corruptions and sins unto which strong believers are incident ? 1. To lose those strong affections which they had at their first Conversion . Holy Greenham complained , that it was very difficult to keep together his old discretion and young zeal . — Young Christians ( as hath been already observed ) have strong affections , and but weak judgements . Their heat is more then their light . Their present apprehension and sense is great and high , their experience little and low ; And so also strong Christians , who may have much grace , yet tha flood and flush of affections may be much abated , and it is the fault of old professors , that they do not labour to maintain the primitive vigour and vivacity of their first affections ; they are too apt to leave their first love , yet we must know they do not decay so as to be bankerupts , in grace . In the godly the decay and declining , though it may be great , yet it is neither total nor final ; though he may fail , yet he is not a banquerupt , he hath still a stock remaining which can never be quite spent , a fountaine which can never be quite dry . He hath in him a Well of water springing up to eternall life . The water of a fountain may be mudded , but it will clear it self again . It may be damm'd up in one place , but it will break out in another ; so it is with grace . A tree , you know , in Winter-season , the fruit and leaves fall off , and it seems as if it were dead , but there is life in the root ; so it is in Christians , their beauty and blossom may fall off , their fruit dry up , their leaves drop off , the beauty , the exercise and the fruits of grace may cease for a time , and yet the root of the matter is in them . It often fares with old Professors , as it did with old David , of whom it is said , that all the cloaths he did wear , could not get or keep beat in him : So they , all the duties they perform , and all the Ordinances they enjoy , cannot keep up that youthful heat of vigorous affections which once they had . Many of Gods children have not now as once they had , such complacency in God , such fervency in prayer , such attention in hearing , such delight in Sabbaths , such mournfulnesse and tendernesse of spirit , such hatred of sin . Now they have not such aggravating thoughts of sin , as in former times , nor the occasions unto sin , so avoided as formerly . How many are there , who heretofore look't on every sin as an hainous evil , but now do not so : time was when every gnat seemed a camel , and every mote a beame , and every mol●hil a mountain , but now they can extenuate and excuse their sin . Heretofore the most pleasing sin was abominable , the smallest detestable , and the highest intolerable , but it is otherwise now through spiritual decayes and abatement in our affections . There are many heretofore when they fell into sin , were wont to walk sadly , to ●igh deeply , weep bitterly , pray affectionately : but now do not these things with those warme and working affections as formerly . The time was when many Professors of Religion , prepared themselves for holy duties with more care , attended to them with more diligence , delighted in them with more complacency , and gained more profit and edification by them then now they do . And that 's the first sin , that those who have grace , both in truth and strength , are apt to fall into , viz. spiritual decay . 2. Such as are strong Christians are very subject to spiritual pride , and to be highly conceited of their own gifts , parts and graces . Spiritual pride is a secret spiritual corruption , that is in the most spirituall and gracious heart ; it is a bad fruit that growes on the best root : there is nothing better then grace , and there is nothing more abominable then sin , and there is no sin so bad as pride , and there are none so apt to fall into this sin of pride , as they that have much grace , and there is nothing weakens a strong Christian more then pride , and nothing argues weaknesse more then this boasting . 3. To behave themselves with contempt and superciliousnesse towards weak Christians , is an ordinary fault of the strong . There is not any one thing in Scripture more often mentioned then this , that we should not despise or discourage the weak , which notes an aptnesse in the strong to be faulty herein . Let us not judge one another any more . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes , they were wont to do so before . Spiritual pride is a root of bitternesse , which bears these two bitter fruits . 1. An over-valuing of our selves . 2. An undervaluing of other mens persons and gifts . 4. Strong Christians are apt to put too much duty and task upon the weak . — Johns disciples failed in this towards the disciples of Christ about fasting . Strong Christians should deal tenderly with the weak , they should excuse their failings , conceale their weaknesses , commend their performances , cherish their forwardnesse , resolve their doubts , bear their burdens , and hereby make the way of Religion to be lovely and amiable to them , whereas by their too much austerity the weak are disheartned at their first entrance . 5. To be content with measures of grace . How apt are they that have grace to say in one sense , as he said in another , Soul , take thine ease , thou hast goods laid up for many years ; and hereupon many grow slack and carelesse in holy duties , and do not improve ordinances for the increase of their graces . The best of Christians are apt to fall into this satiety , then which nothing can be more prejudicial to the soul . The devil tempts those that have but a little grace to thinke they have none , and those that have more grace to think they have enough . The best are apt to mistake themselves in this , to think that there is a just dimension and full growth of grace attainable in this life : Whereas indeed the best improvement of having much grace , is to desire more , and not to be satisfied with any measure of grace till we come to a perfect man , unto the measure of the stature of the fulnesse of Christ , and that 's not attainable in this life . Perfection is the aime of this life , but it is the reward of another life . We should endeavour after Perfection in grace , but we shall not attain it till grace be perfected in glory . 4. In what cases , and with what limitations may strength of corruptions consist with strength of grace ? The resolving of this question is of very much use to the soul : for that soul that is over-mastered with strong corruptions , may not only question the strength of his grace , but the being of it . How may I then know , that I have both the truth and strength of grace in me , though I am overpowered sometimes by strong and prevailing corruptions ? 1. If you maintain in you a strong opposition against your corruptions . The flesh lusteth against the Spirit , but doth the Spirit lust against the flesh ? though you cannot fully subdue sin , yet do you strongly oppose it ? if so , there is grace and strength of grace too , which is able to make and hold up this opposition . An uncontrolled subjection unto sin , argues the strength of sin ; but an irreconcileable opposition of sin argues the strength of grace . Strength of grace is not so much seen in those particular acts of suppression , and actual overcoming of it , as in that constant and habitual frame of heart in the opposition of sinne . 2. Though sin be strong , yet grace may be strong too in thy soul . If thou hast a strong measure of humiliation , though thy sin be great , if thy sorrow be great too , it evidenceth thy grace is so also . It was great grace in Manasseh , that he humbled himself greatly , though he had been a very great sinner . 3 ▪ If thou hast strong cryes to God against thy sins , this argues grate , though it be ready to be d●flowered by thy corruptions . If when corruptions and temptations prevaile , thou prayest to the Lord with strong cry● and teares , this argues grace , yea and the strength of grace . 4. If thou hast strong affections that carry thee to Christ , certainly thou hast grace , though thy strong corruptions often carry thee from Christ . Peter had more infirmities and corruptions and sins , then all the disciples besides ( excepting Judas . ) He tooke Christ aside , gave him carnal counsel , and said as to his sufferings , Far be it from the Lord , this shall not be unto thee ; for which Christ said to him , Get thee behind me , Satan . He dreams of merit , and boasts of what he had done for Christ , at it is observed of him , when he said to Christ , Behold , we have forsaken all and followed thee , what shall we have therefore ? Peter of all the disciples was the most confident of his own strength ; and boasts what he would do and suffer for Christ ; Though all men should be offended because of thee ; yet will I never be offended . And if I should die with thee , yet will I not deny thee . Nay and presently after this confident undertaking , Peeer denies Christ , and swear : and curses that he knew him not . Some observe , that Peters cursing , was not only his cursing of himselfe if he knew Christ , but that he also cursed Jesus Christ , that so he might appear to them to be none of his disciples ; and yet notwithstanding all this Peter had not only truth and reality , but eminency and strength of grace : for though temptations and corruptions did sometimes prevail , yet he had strong affections towards Jesus Christ ; he did and suffered that which few or none of the other disciples did . 1. He was the man , that of all the disciples wept most bitterly for his sins . 2. Peter was the first that ran to the sepulchre , and went into the sepulchre to see what was become of Christ . 3. He was the man , who hearing that Christ was risen and on the sea-shore , leap't into the sea for joy . 4. He was the man that made the first Sermon , and first preached the Gospel after the Ascension of Christ . 5. He had that love to Christ which was as strong as death ; for he suffered death , and was crucified , ( as say Ecclesiastical Writers ) but would not be crcuified , but with his heels upwards , deeming it too great an honour to be crucified in the same manner that his Lord and Master was ; so that the strength of his affections , did argue notwithstanding his great failings , the strength of grace in him . To make application of what hath been spoken in this case of Conscience . — Though in the cases before mentioned , strength of grace may be consistent with strength of corruptions ; yet there are other cases wherein they are altogether inconsistent . 1. When the strength and workings of corruptions are not clearly discovered to the soul ; for grace alwayes , as a light set up in the soul , doth discover the darknesse of corruption . 2. Where corruptions are not sensibly bewailed , it is to be feared that there is not strength of grace . 3. Where occasions to those strong prevailing sins and corruptions are not heedfully avoided . Certainly if thou hast grace to make thee sensible of what corruptions thou art incident unto , thy grace will make thee walk so circumspectly , as to avoid all occasions leading thereunto . 4. If they be not strongly resisted , and the beginnings of each corruption not diligently suppressed , in this case strength of grace and strength of corruption are utterly inconsistent . 5. Though there may be strong grace and strong coriuption in the soul , yet the reign of any one corruption is utterly inconsistent with grace and the strength of it . Let not sin reign in your mortall bodies . Sin shall not have dominion over you , for you are not under the law but under grace ; which is not to be understood in the Antinomisis sense , that believers are not under the mandatory power of the moral Law : But the meaning of the word ( Law ) as Beza interprets it , is the law of sin , and so the Apostle Paul , chap. 7. 23 , mentions a law in his members that did war against the law of his minde , and did hring him into captivity to the law of sin , that is ; sin would have swayed in him with the power and force of a law . And this argued grace and the strength of grace in Paul , that though he was over-born by the strength of corruption and sin , and taken Prisoner by it , yet he never yielded to it as to a lawfull Soveraign ; for so he addes , vers . 29. So then with the mind . I serve the law of God , but with my flesh the law of sin . It may be said of the corruptions in Gods children , what was shewed to Daniel concerning the beasts , They had their dominion taken away , yet their lives were prolonged for a season . 6. When we say there is a consistency between grace and corruption ; I would be understood of spiritual and inward corruptions , as hardnesse of heart , spiritual pride , deadnesse in duties : for into grosse external , open acts of evil , strong Christians do seldom fall . 7. We must also be further informed , that if we consider particular acts of sin , some one lust may seem to be more strong in a godly Christian , then in a meer moral man. As for instance , in the case of lust , when we consider how David did abuse his neigh bours wife , and how Abimelech would not touch another mans wife ; one would have judged David the heathen , and Abimelech the believer , and therefore the strength of grace or corruption must not be judged by any one particular act when some impetuous temptation hath prevailed . 8. Lastly , we are to know that a corruption may be really weak'ned when sensibly strong . As a man in a Feaver is seemingly strong , but is really weak : so corruption may be then most enfeebled when in our apprehension it is most inraged ; it may rave and rage when it is in crucifying . As a cole glows most just before its going out ; a candle burnt't down in the socket gives a blaze a little before it be extinct : so it is when corruption is ready to expire . As in a meer moral man sin may be restrained when it is not subdued ; corruption may be quiet where it is not mortified : So in a regenerate person it may be subdued and mortified , where yet it may rage as if unrestrained . A mans last gaspe may be the strongest breath : So when corruption is ready to give up the Ghost it may seem to breath strongest . As a bird may flutter when his neck is broken : so sin may seemingly resist grace , when the power , strength and life of it is utterly broke . X. Sermon At Lawrence Jury , London . April 13. 1651. 2 TIM . 2. 1. Be strong in the grace of God that is in Christ Jesus . WE have already handled two great Cases of Conscience about strength of grace , about the consistency of strong temptations and strong cortuptions with the strength of grace , and shall now proceed to a third Case , which is this , 3. Whether strength of grace may consist with the want of those strong affections , which Christians have had at their first conversion ? In answering whereof I shall endeavour to shew three things . 1. When a man may be said to lose his first affections ? 2. In what Cases may a strong Christian want strong affections ? 3. Whence it is that those that have strong grace may want such strong affections as they had at their first Conversion ? 1. When may a Christian be said to lose his first affections ? Affections are fitly compared to the pulses of the soul , by which may judgement be given of the state and temper of the soul ; and that we may know when these affections beat low and are decayed , we may make judgement hereof . 1. When we have not such eager desires after duties . It is very remarkable , that at a Christians first conversion , he is so earnest and eager after holy duties , that he will hardly allow time for the duties of his particular calling ; nay how have men at first tyed themselves to hear so many Sermons , make so many Prayers , read so many Chapters , spend so many houres in holy Meditation by our selves , and good conference with other Christians ? But alas , afterward this fervour begins to cool and remit , and men pray lesse , and hear more seldome , and this is from the multitude of their wordly occasions . Usually men at their first conversion , ( which as Divines have observed ) ordinarily doth fall out between the eighteenth and twenty eighth year of their age ( though God indeed be tyed to no year ) yet men at that age have usually lesse of the world , and so it comes to passe , that afterward when the cares and profits , and pleasures of the world steal away their affections , that they grow much more remisse then they were at the beginning . 2. Affections may be judged to be decayed when men have not such ravishing joyes as we were wont to have . How many have been at first in Davids frame of heart , I was glad when they said to me , come let us go into the house of the Lord ? but afterwards the overeflowing of this flood of joy by dogrees hath abated . 3. When sensible profit by Ordinances is abated . A man may profit by Ordinances , and yet not be sensible of that his profiting . A Christian may grow at the root in solidity of grace , though it may be not shoot up so much in blossomes of affection . 2. In what Cases may a strong Christian want strong affections ? 1. In case you have lesse sin in duties , though lesse affections . A weak young convert hath oftentimes much affection in holy duties , but much corruption too . They are very subject to rashnesse and precipitancy in their Prayers , and to be proud of any small measures of grace in duty , and too apt to have carnal dependance upon their duties : But old experienc't Christians , as they have often lesse affection , so lesse sin in duties . Papists have very much affection in the performance of their devotions : but alas , they have the leaven of this errour in their best duties , that they think they merit by them : but grown and knowing Christians , though they may not be so affectionate in duty , as the weak , yet they may exercise much more grace then they do . And so also it is after duties are performed . Weak Christians are apt to indulge their corruptions afterwards , thinking they have made a compensation for their sins by their duties : But an experienced grown Christian , though not so affectionate in duty , yet he is carefull afterwards that he do not by sin spoyle all his duties . 2. A strong Christian may want strong affections , in case he hath strength of judgement to recompence the want of his affections . Young trees are more sappy , but old trees are more solid ; Wherefore the Apostle prayes for the Philippians , not only that tbeir love might abound , but that their judgement might also abound . As a man that is come to his full age , though he do not grow in bulke and extension of parts ; yet he grows intensively , and in the consolidation of the parts of the body : so old and experienced Christians , ●hough they have not so much affection ; yet they have more solidity and clearnesse of judgement , more experimental knowledge in the profound mysteries of the Gospel , and more distinct apprehensions of the deep things of Christ . A strong believer , what he wants in affections he hath compensated to him in a distinct and experimental knowledge of the deceitfulnesse of his heart , of the vanity of the world , of the sinfulnesse of sin , and of the transcendent excellency of Christ . New converts are rash , inconsiderate , injudicious ; and therefore we have a promise made to new converts , that they shall proceed in grace . It is a promise made to the Gentiles when the Kingdom of Christ shall come amongst them , that though at the first they were rash , yet it is said , The heart of the rash shall understand knowledge , and the tongue of the stammerers shall be ready to speak plain . Affection without knowledge will be but rashnesse , which ( like metal in a young horse ) will be apt to precipitate him and make him stumble . An experienced Christian though he have not so much seeming metal in his affection , yet shall rid more way to heaven by farre then a young Convert , and that without fear of stumbling . At the first kindling of the fire , there may be more smoak , though afterward the flame will be clearer : So when at first thou hast much affection , afterwards thou shalt have a clearer judgment . 3. A strong Christian may want strong affections in case it proceed from a natural temper , and not from a sinful carelesse distemper . There are some persons that are naturally of a soft and tender disposition , and these are naturally more affectionate ; nay the woman who is the weaker vessel , commonly her heart holds most affection : And so likewise there are some who naturally are more bound up in their affections , and are of a reserved temper , who naturally do not break out into any great expression either of the passion of joy or grief . We read in the Gospel , that they that exprest most affection to Christ at his death , and made the most passionate lamentation for him , were the women , who naturally are of a more melting disposition . Some mens dispositions are like ice , they will easily thaw and melt ; others like iron , it must be a a hot fire that will 〈◊〉 them down : So it is , some men will be more affectionate upon a small occasion then others upon a greater , and this is from naturall disposition . Melancthon was not so affectionate as Luther , but it is observed that he was more judicious . 4. In case of sicknesse and old age , and bodily weaknesse , He that hath strength of grace may yet want strength of affection . The expression of our affection depends much upon the temperature of the body , if bodily strength and vigour be impaired , our affections must needs flag . As the ebbing and flowing of the sea depends upon the motion and influence of the Moon : So our affections do ebbe and flow much what , as the strength or weaknesse of the body hath an influence upon them . As a Musician when he is grown old , cannot so dexterously handle an instrument , as when he was young , though perhaps he hath now more judgement and experience in musick ; so it is in old age , that brings experience in the wayes of God , yet may abate affections . Old age and sicknesse makes the body like a tyred horse to the active soul ; an active traveller would faine ride away to his journeys end , but his horse is tyred . An aged sickly Christian may have as much grace and more then ne had at first , and yet not be so able to pray ; and so a Minister not so able to preach affectionately as before ; and this from the indisposition of the body . 3. Whence it is that those that have strength of grace , may yet want those strong affections which they had at their first conversion ? 1. Because at first conversion grace was but particularly imployed , which afterwards was more diffused and generally imployed . When much water runs in one Channel it makes the stream the stronger ; but when there are many rivulets cut out , though there is as much and more water , yet there is not the same strength of stream : So it is at our first conversion , all our affections made but up one stream , and so our affections seemed the stronger . A new convert hath not so many duties to performe as a grown Christian hath , because he doth not know so many duties . It may be at first all his affections run out to pray , and hear the Word , and read good books , and whilest all the affections run in this one channel they seem to be very strong ; whereas a grown Christian he hath not only these generall duties , but many particular duties of his calling and relations to follow , he hath many duties to perform to God and men , which a new convert knowes not , and therefore it is that though his affections may seem weaker , yet his grace is as strong as before & stronger . 2. This is from the newness of the condition . Naturally we are much affected with any new thing , as for example , for a man that hath been many years in a dark dungeon , to be suddenly brought into the light , the suddennesse of the change would much affect a man. This is the state of our souls at our first conversion ; we are therefore brought from darknesse into light , and from the power of Satan unto God. By the grace of conversion , God calls us out of darknesse into his marvellous light ; and because it is so marvellous , therefore it doth so much affect . The change at first conversion is very great , a man be comes another man , and man is so affected , that he is put into a kinde of astonishment . Yet in this case we must distinguish between solid affections , and floting and transient passions , which do wear off presently , and vanish suddenly . The affections of some Christians , especially young ones , are like those colours which are not in grain , they will soon fade . It is with a young Convert as with a man going to execution , while he is upon the ladder a pardon is unexpectedly brought , how will this man be transported with joy ? he will leap for joy , he will in that case be all joy & exultation for the present , and it may be afterward the flush & torrent of his joy is abated , though his life be as dear to him as ever : So when the soul hath been brought by the Law of God to a sight of its lost condition , & then the Gospel hath proclaimed a pardon , & the Spirit of God hath set on the comfort of that pardon upon his heart . Oh what ravishments hath that soule for the present ! which perhaps he shall not long retain , the violence of his joy is abated , but the solidity of it remains . The soule is much affected with its first meeting with Christ , and though the flush of that joy be over , yet the souls love to Christ is as much , and its prizing Communion with Christ the same . The Creeple when he was restored to strength , went leaping and praising God , because the unexpectednesse of the cure did mightily affect his heart ; and this is a second reason why those who are grown and solid Christians , yet perhaps may not retain the same measure of affections they had at their first conversion . 3. A third Reason may be taken from Gods indulgence to young Converts , who usually gives in comfort according to the necessity of his people . It is with God our heavenly Father as with naturall Parents , they are most tender over their new-born children . That parable of the returning Prodigall is very full to this purpose ; his father did not onely receive him mercifully , but bountifully too , he gave him more then was for necessity ; not onely sho●s , but a ring ; not only clothes , but the best robe ; not only bread , but the fatted calfe , and musick at this Feast , and all this was for this newly converted and repenting son , though his father did not entertain him so every day . So our God , at our first conversion expresseth much of his bounty and indulgence to his children , though afterward we may have the same love of God , & the same love to God , though the expressions may not be the same now , as formerly in those daies of Gods bounty . Let us from hence learn , that though we have lost those affections which we had , yet we must 1. Labour to be sensible of , and humbled for those decayes . A decayed condition is an uncomfortable condition ; though thou hast so much grace as will bring thee to heaven , yet by thy decayes thou wilt be very uncomtable here on earth . 2. Labour to get those decays repaired . If thou hast left thy first love , repent and doe thy first works . 3. Make up the want of former affections in solidity of knowledge and judgement ; and if the candle give not so great a blaze , let it give a more clear and constant light . 4 Labour to keep up the primitive vigour of your affections . 1. Remember you may lose that in a short time , which you may be a long time in recovering . A man may lose more strength in one weeks sicknesse , then many months will make reparation . A wound may be quickly made , but not so soon cured . Philosophers wil tel us , that the way from the habit to the privation is far easier , then from the privation to the habit ; it is far easier to make a seeing man blind , then to make a blind man see ; so it is far easier to lose our holy affections , then it is to recover them . 2. Labour to keep up your holy affections : for the truth of grace is more discerned by our affections then our actions . Acts of grace may be easier dissembled then gracious affections . A Painter may paint the colour , but not the heat of the fire . 3. Labour to keep up affections as they were at first , because it is very hard to retain them : it is hard to keep them wound up to any height . Flush of spirituall joy is like the sea ; the tide doth not so flow , but the ebbe doth fall as low . Bernard said of these strong gusts and great flush of these spirituall joyes and gracious affections , They come but seldom , and stay but a short time . As in nature there is a spring , and then the fall of the leafe , and one day is clear , and another is cloudy : so it is with the best Christian , his affections are not alwaies at the same pitch , at the same height ; but it should be our endeavour to cherish and maintain in our soules our first flourishing affections , in and towards the waies of God. XI . Sermon at Lawrence Jury London . April 13. 1651. 2 TIM . 2. 1. — My son , be strong in the grace that is in Christ Jesus . HAving dispatched three Cases of conscience concerning strength of grace ; I now proceed to a fourth , viz. VVhether a man that hath strength of grace , may want the comfort of his grace ? I shall answer this question affirmatively ; A man that hath the strength of grace yet may want the comfort of it : Strength of grace ( as you have heard ) doth not exempt a man from temptations from the divel , nor from desertions from God. It is an undoubted rule , there may be strength of grace , where there is not the comfort and evidence of it . A child of light may walk in darknesse for a time ; and though he have the holy Ghost working grace , and encreasing grace in his heart , yet he may want the oyle of gladnesse , though he have received a precious anoynting of grace . A child of God , as to his spirituall condition , may for a time be in the same condition that Paul and the Marriners were in , who for many daies had neither sun nor stars appearing , being under no small tempest , hopes of being saved being taken away : So it fares with Gods dearest children , they may be in the dark and can see no light , they may have the graces of the Spirit , and yet want the comforts of the Spirit . In the opening of which point I shall thus proceed . 1. I wil prove this from Scripture , that a child of God may be strong in grace , and yet want the comfort of his grace . 2 I wil lay down some reasons , why it is thus . 3. Some directions , how those that have grace , and yet doe want the comfort of their graces , should procure unto themselves the comfort of their graces . 4. And then I shall commend some comfortable considerations to such as have grace , but want the comfort of it . 1. For the first , I shall give you instances both in the Old and New Testament , that those that have been strong in grace have wanted comfort . 1. Job a man eminent for grace , a perfect and upright man , and one that feared God and eschewed evil : and yet you have Job complaining , Wherefore hidest thou thy face , and holdest me for thine enemy ? nay , God did not onely hide his face , but handle him as his enemy ; for he thus makes his moan , He tears me in his wrat● , that is to be referred to God , and not unto the divel , or to Jobs unmercifull enemies , or uncharitable friends . He teareth me , that is , God teareth me . Who in my apprehension ( saith Job ) hateth me , and gn●sheth upon me with his teeth , and as an enemy , sharpneth his eyes upon me . And that these sad apprehensions were upon Job , that God was his enemy , see him further lamenting himself , He hath destroyed me on every side , and I am gone , and mine hope hath he removed as a tree , he bath also kindled his wrath against me , and counted me unto him as one of his enemies . Yea , destruction from God was a terrour to him . 2. Asaph , a holy man , yet thus complains , Will the Lord east off for ever , and will he be favourable no more ? is his mercy clean gone for ever ? doth his promise faile for evermore ? hath God forgotten to be gracious ? hath he in anger shut up his tender mercies ? These are the sad expostulations of a troubled spirit cast down under deep dejections , and in the dark , by reason of the suspension of divine favour . 3. David , a man after Gods heart , whose gracious breathings though the whole book of Psalms , shew that he was a man of an excellent spirit , and had much grace . Yet David wanted the comfort of his grace , when his soul was cast down , and his spirit was disquieted within him . And so 4. Heman , a man who for wisdom so eminent , that the Holy Ghost useth him as an instance of wisdome , As wise as Heman , and yet in the 88. Psalme , quite through that Psalme , was a straine of as sad a complaint as you shall meet withall in the whole book of God. Thou hast laid me in the lowest pit , in darknesse , in the deep , thy wrath lyeth hard upon me , and thou hast afflicted me with all thy waves . So little comfort had these holy men though they were eminent in grace . It is true of many dear children of God , what was said of the Apostles and disciples of Christ ; Whither I go ( saith Christ ) ye know , and the way ye know : To which speech of Christ , Thomas answers in the next verse , Lord , we know not whither thou goest , and how can we know the way ? Augustine doth thus reconcile this , They did know whither Christ went , but they durst not once believe that they had such knowledge , they did not know their own knowledge : The expressions of Christ were different from those words of Thomas , the Lord Jesus spake as it was ; and Thomas spake as he thought . The Apostles had grace , and yet wanted the comfort and assurance of it . I will not instance here of the Lord Jesus , who though he was full of grace and truth , yet he wanted comfort when he was in that bitter agony , and cryed out , My God , my God , why hast thou forsaken me ? Indeed in the new Testament there are not so many instances of those that wanted the comfort of their graces , as we finde in the Old Testament . And the reason is this , Profession at the first publishing and promulgation of the Gospel , met with so many and such sharp afflictions , that God did indulge them , and made their inward graces to abound , as their outward sufferings did abound . These instances may suffice to prove that it is truth , believers who are strong in grace , yet may want the comfort of their graces . 2. To give you some grounds of this , the reasons may be drawn , either 1. From God , Or 2. From our selves . Or 3. From the devil . 1. Reason is from the Lord , to with-hold from them to whom he hath given grace the comfort of their grace . 1. To manifest his divine authority and absolute soveraignty over his people . As the natural light of the day , and darknesse of the night are at Gods dispose ; so also is this spiritual ligh of comfort , and the darknesse of a deserted and dejected spirit . God gives divi●e and spiritual consolations out of the goodnesse of his will , and withdraws them , to shew the absolutenesse and soveraign liberty of his Will. 2. To let his people know , that comfort is not essential to holinesse , neither inseparably and necessarily belonging to grace . Though there cannot be true peace , where there is no grace ; yet there may be true grace , where there is no peace . 3. God in the dispensation both of grace and comfort , shews himself a free and gracious Agent ; and all our graces which God works in us , are meerly from Gods grace to us . He will give comfort when and to whom he pleaseth , but still as a reward of his own free grace , the comfort of a pardon . The comfortable knowledge of our pardon is as well from Gods free grace as the pardon it self ; and therefore God suspends the comfort of grace to make us looke up to him for it . When thou repentest , God gives a pardon , but therein he rewards his owne work in thee . To give a pardon or sense of a pardon is an act of meer liberality in God. 4. God doth this to put a difference between heaven and earth . Heaven is a place for comfort , earth for duty : earth is for the getting of grace , heaven for the rewarding of grace . Our Lord Jesus Christ , like the good Master of the Feast , reserves the best for last . The sons of Nobles , when they travel into forraign parts , have no more allowances then what will accommodate their travels , the inheritance is reserved for them , when they come to their fathers house : So believers , who are strangers and pilgrimes here , they have so much grace and comfort as befits their passage to heaven ; but they have an inheritance incorruptible , undefiled , that fadeth not away , but is reserved in the heavens . God thinks it not sit to give constant comforts in an inconstant world , nor full comforts in an empty world , nor lasting comforts in a transitory world . 2. Reason may be taken from our selves , and that in many regards , that have much grace , yet may have but a little comfort ; and this may spring from a threefold root in us ; 1. From something that is meerly natural in us . 2. From something that is spiritual and good . 3. From something that is evil in us . 1. This may arise from the prevalency of a natural melancholy in the body , whereby the understanding may be darkned , the fancy troubled , reason perverted , and the soul sadned . Melancholy is the mother of discomfort , and the nurser of doubting . It was ( as some think ) depth of melancholy that prevailed upon Nebuchadnezzar , that he did not know , whilest under the power of that distemper whether he was a man or a beast : And in the like manner may this bodily melancholy so far distemper thy soul , that th●● who hast grace , yet mayest not know whether thou art a childe of God , or a childe of the devil . It is no more wonder to see a melancholy man doubt and question his spiritual condition , then it is to see a childe cry when he is beaten , or to heare a sick man groan . You may silence a melancholy man when you are not able to comfort him , and though you may resolve his doubts and scruples by evident and convincing answers and arguments , yet let but such a man retire alone , and brood over his melancholy thoughts , by the prevalency of this perturbing humour , all is forgotten , and he is as unsatisfied , as if you had said nothing to him . And you may perceive , that it is the power of melancholy , that is the cause of a mans distemper , when he is very much troubled , and yet can give no distinct account of any particular thing that doth trouble him . 2. This discomfort often ariseth from that which is good in us , viz. from that holy jealousie and tendernesse of conscience , which makes a childe of God suspect and inquire into his condition : and though he have true grace , and much grace , yet he is afraid lest all be but a delusion ; in such cases the soul doth so pore on sin and infirmities , that it cannot see its own evidences . A tender conscience is more apt to be dejected in the sight of sinne , then to be comforted in the sense of grace , and the reason of this is , because sin doth more directly fall under the cognizance of our conscience , especially a natural conscience . The works of the flesh are manifest , but the fruits of grace and of the spirit are not so easily discerned . 3. This discomfort usually springs from a root of bitternesse , even in the best of Gods children , and that whereby God doth punish the sins of his people . 1. Their quenching the motions of the Spirit . If you grieve the Spirit of God , it is just with God to grieve your spirits : you never send Gods Spirit sad to heaven , but God may make sad your spirits on earth . 2. Sleightinesse and fearlessenesse of heart towards God. When children grow saucy , peremptory and malapert before their parents , 't is no wonder if a fathers frown correct not their irreverence . Most of those who lie uncomfortably under sense of displeasure of God , may thank themselves for it , they have provoked God by their bearing them selves too much upon his love , and growing secure and fearlesse to offend God. God loves to have his children come near him in an holy confidence that he is their father , but yet to keep their distance by humble reverence . 3. Another sin that God punishes in his children , by withholding comfort from them that are strong in grace , is their superciliousnesse , contempt and uncompassionatenesse towards others that are but weak in grace . God own people are very much to blame herein , in rigour and unmercifulnesse towards those that are weak in the faith , despising all that are inferiour to them in gifts and graces , whereby they often break the bruised reed , and quench the smoaking flax , and want bowels of pitty and tendernesse towards their brethren . To take down pride , God often brings such , even his own people , to be low in comfort ; and it is but just that they should want comfort , who have neglected to comfort and cherish those that were weak in grace . 4. A growing cold and lazy , and heedlesse in holy duties . If we put off God without true service , God may justly put us off without true comfort . This rule holds in spiritual affairs , He that will not work shall not eat . If we abate in the sanctifying work of the Spirit , it is but just that God withhold the comforting work of the Spirit . The sluggard saith Solomon , hath poverty enongh , so if we grow lazy and sluggish in holy duties , it is just that our stock of comfort do decay . Though holy duties do not merit comforts , yet comfort usually riseth and falls according to our diligence in duties . True grace is never so apparent to , and sensible in the soul , as when it is in action ; and therefore want of exercise must needs cause want of comfort . As fire in the flint is never seen or felt , till it be struck out by the Steel : so is grace and the comfort of grace , never so sensible as when it is exercised much in holy duties . 5. Any one sin indulged by , or concealed in the conscience , is enough to marre all your comfort . Concealed guilt contracts horrour . The Candle will never burn clear whilest there is a thief in it . Sin in the conscience is like Ionah in the ship , which causeth a tempest , that the conscience is like a troubled sea whose waters cannot rest : or it is like a mote in the eye , which causeth a perpetual trouble while it is there : or like the winde gathered in the caverns of the earth , makes earthquakes and terrible eruptions . It is just with God , that a mans own iniquities should correct him , and his back-sliding should reprove him . Concealed guilt , though it may not bring a childe of God to hell , yet for a time it may bring hell into his conscience . So that by all these particulars we may see , that if our comforts be abated , we may thank our selves for it . 3 Reason is taken from the restlesse rage and malice of Satan , who when he cannot do the greater , will do the lesse : and if he cannot damn thy soul , he will labour all he can to disquiet thy conscience . The devill aim● principally to make us walk sinfully , and if not so , then uncomfortably : if he cannot make us live without God and Christ , and grace in the world , then he indeavours to make us live beside the comfort of our grace . And hence it is , that many dear children to God , who have truth and strength of grace in them , yet heark'ning too much to Satan , live beside the comfort of their grace . 3. But what shall I do , that want the comfort of my grace , to procure it , that so I may have comfort answerable to grace ? 1. Live more in the exercise of grace ; and and that is the ready way , not only to increase grace , but to obtain the comfort of grace . It was the Apostolical salutation , Grace and Peace be multiplied . If grace be multiplied , ( and that it will by the exercise of it ) then peace will also be multiplied . The work of Righteousnesse shall be peace , and the effect of Righteousnesse , quietnesse and assurance for ever . Great peace have they which love thy law , and nothing shall offend them . 2. Leave no sin unrepented of ; take heed of guilt of sin lying on the conscience ; take away the thief out of the candle , and it will burn clear . If iniquity be in thy hand , put it far from thee , and let not wickednesse dwell in thy tabernaoles ; for thou shalt then life up thy face without spot , yea thou shalt be stedfast , and shalt not feare . Behold now ( saith Iob ) I have ordered my couse , I know that I shall be justified ; the more ordered our wayes are , the more steddy and full are our comforts , the more sin in the soul , the lesse comfort in that soul . 3. Call to minde former experiences that thy soul hath had of God. Thus did David , when by reason of the discomfort of this soul , he cried out , Why art thou cast down , O my soul , and why art thou disquieted in me ? Oh my God , my soul is cast down within me , therefore will I remember thee from the land of Jordan , and of the Hermonites , that is , I will remember thee , and what thou didst at Jordan , when thou didst dry up the river , and thy people passed on dry land into Canaan . And I will remember the land of the Hermonites , that is , what thou didst unto Og King of Bashan , and to Sihon King of the Amor●tes , for Hermon was part of the Countrey of those Kings . So the Psalmist was under great discomfort , when he cried , Will the Lord cast me off for ever ? Is his mercy clean gone from me , &c. But he recovers himself out of that sad case by remembring former experiences , for so he addes , vers . 12. I will remember the works of the Lord ; surely I will remember thy wonders of old , I will meditate of all thy works , and talk of thy doings . Past experience should be present incouragements . 4. Attribute to God the glory of his own grace , and this is the way to enjoy the comfort of our grace . Say with the Church , Not unto us O Lord , not unto us , but unto thy name give the glory . It will be just with God to deny you the comfort of grace , if you deny him the glory of his grace . Want of comfort is Gods Physick , to cure our souls of spiritual pride : and humble thankfulnesse for the least grace , is the way to enjoy the comfort of all our graces . 5. Spend more time in cherishing thy comforts then in questioning of them . It is the fault of some Christians , to spend more time in fruitlesse complaints of the want of comfort , then in faithful indeavours after comfort in Gods way . There are those who are more inquisitive how they lost their comforts , then careful how to recover them ; and so indeed they weaken their own hands , but do strengthen the hands of Satan . A fourth general propounded in the solution of this Case , was this : What may be the comfortable considerations which may be gathered from the truth delivered , viz. That strong Christians may be but weak in comfort ? Now the handling of this last , wil be an application of the other three particulars , by way of consolation to those that may perhaps now have strong grace , but weak comfort . 1. The godly are never without the ground of comfort , though they may be without the sense of comfort . Though they may be without present feeling , yet they do not want real cause of consolation . They have an undoubted right to comfort , though not a clear sight of comfort . A childe may have right to an inheritance , though he be not able to demonstrate and prove his right . Perhaps a man cannot read his evidences for his land , and yet those evidences give him a right to his lands : So it is with a childe of God , he hath comfort sowen , though perhaps he cannot presently reap it . Light is sowen for the righteous , and joy for the upright of heart . As it was with Hagar in the wildernesse of Beer-sheba , her water was spent in the bottle , and she cast her childe away from her , because she could not endure to see him die ; she lift up her voice and wept that she and her child should both miserably perish by thirst , and yet there was a Well of water hard by her , but she saw it not : so it is with many a poor soule , who are athirst for comfort , and ( as they think ) ready to perish , and yet there is a Well of water of life and comfort fast by , but they want the eye of faith to see it . And this is a great comfort , that a child of God , though he may want comfort , yet he hath right unto comfort , in that he hath truth of grace in him . 2. At that time when God withholds comfort from thee , yet he doth really love thee . Jesus Christ doth sometimes serve his children , as Joseph served his brethren . He spake roughly to them , and he put them in prison , and yet Joseph did dearly love his brethren , and his bowels did yern towards them . Thus Jesus Christ , his real love is the same to his children at all times , though the manifestation of it may not be alwaies alike ; Joseph knew his brethren , though his brethren did not know him . The Lord knows who are his , though those that are his perhaps do not know that they are so . Jesus knew Mary , though she did not know him . There may be as much mercy to us in withdrawing of comfort , as in the giving of comfort . God many times in wrath lets a man be filled with the ungrounded comfort of supposed grace . Oh ( beloved ) it is farre better to want comfort then grace . Many a man that hath no true grace , yet hath seeming comfort ; but a child of God is often without comfort , that he may examine and exercise his grace , and so at last enjoy a wel-grounded joy , and a wel-bottom'd consolation . Grace is the best foundation of spirituall consolation . XII . Sermon At Lawrence Jury , London . April 20 , 1651. 2 TIM . 2. 1. Be strong in the grace of God that is in Christ Jesus . I Have already handled four cases of conscience , concerning strength of grace , viz : 1. Whether strong temptations may be consistent with strength of grace ? 2. Whether strong corruptions may consist with the strength of grace ? 3. Whether a man may be strong in grace , and and yet want those strong affections which he had at his first conversion ? 4. Whether a man may have strength of grace , and yet want the comfort of his grace ? I shall proceed now to a fifth Case of Conscience , viz. Whether a man may be said to have strength of grace , who hath but weak gifts ? In the opening of which Case I shall thus proceed : 1. I wil premise some propositions . 2. I shall positively resolve the Case . 3. And then give you some practicall in reference , by way of Application . I le begin with the first , namely the Positions , and they are these four following : This first Position is this , That though all believers they have the same Spirit , yet God in his wisdom thinks it fit they shalnot have the same gifts . There are ( saith the Apostle ) diversities of gifts , but the same Spirit . As it is with flowers , there is not the same smell but different smels to different flowers , and yet all their sents have the same influence from above ; and as it is with instruments of musick , there are divers sounds in the Organ , but the same breath doth cause the severall sounds : So in the Church of God , though there is the same influence of the Spirit of God , yet not the same measure of gifts in each member of the Church . The second Position is this , that diversity of gifts is not to be ascribed to mans industry , diligence or education , but to the free pleasure and dispensation of God. It is true , much may be ascribed to study , and industry , and diligence in a way of gifts , which was the ground of the Apostles exhortation , Give attendance to reading , to exhortation , to doctrine , &c. and meditate on these things , give thy self wholly to them , that thy profiting may appeare to all . The Apostle speaks there of profiting in ministeriall gifts : which gifts , diligence and study doe much advantage and promote : yet though we were all equall in study and diligence , there would be a diversity in our gifts , lest men should vaunt of their industry in acquiring gifts , and thereby exclude Gods bounty in bestowing them , Psal . 127. 1. Except the Lord build the house , they labour in vain that build it . ( saith Hildersa●● ) Suppose that two men were to read the same books , and to study the same matter every day , yet the one may be a dun●e , and a man of low gifts , and the other may have rare parts and excellent endowments ; this is to shew who we are beholding to , that is God , whose dispensation of gifts are many and variously bestowed . Hence it is the Apostle telleth us , That all these gifts worketh that one and the self-same Spirit , dividing to every man severally as he will ; so that though one man differ from another in gifts , yet it is God that maketh him to differ . The third Position is this , That a man may be excellent in one gift , and yet defective in other gifts , one man shall not have all ; this is very observable by instances you have in Scripture . The first instance is between Paul and Barnabas ; if you look unto Paul , his gift was the gift of utterance , and freedom of speech , insomuch that at Lyst●● Paul was taken for Mercury the God of Eloquence , because he was the chiefe Speaker , and though it is said of Paul , that he was rude of speech , that is , not as if it were so indeed , but in the opinion and conceit of the Corinthians , who being seduced by false teachers , hearkned to their disparagements of Paul. Paul he was a most eloquent man , and had much of the gift of utterance , but now B●rnabas did excel Paul in another gift , to comfort those who were troubled in conscience ; he was a son of Consolation , to comfort troubled consciences . So likewise in the case of Peter and the other Apostles ; Divines gather from Christs commission to Peter , singling him out , when he said , Peter , feed my Lambs ; Peter , lovest thou me ? The Reason that some Expositors give , why Peter was singled out , was this ; because Peter had an excellent gift in preaching , and in feeding the Lambs of Christ , that is , weak Believers . Moreover , it is said of James and John , that they were called Sonnes of Thunder , as having a more powerfull gift from God , to terrifie and awake a sinners conscience , then Peter and other Apostles had . So that though some of the Apostles had most excellent gifts , yet some of them excelled others in some one gift . The fourth Position is , That there are Cases , wherein men may have great gifts , but weak grace . God is pleased sometimes to carry mens gifts very high , when their graces have not a proportionable elevation , and the reason is , because gifts are for the good of others , for the edification of the Church of God , and not for the good of a mans self only ; They were wanting in no gift , and had all knowledge ; and yet when he mentions their graces , he saith , I could not speak to you as spirituall , but carnal ; They outstrip other Churches in gifts , yet they came short of other Churches in grace . Such was the Church of Laodicea , she was rich in gifts , and poor in grace . Now there are foure Cases wherin men may have strong gifts , and yet but little grace . 1. When mens notions are clear and strong , but mens experiences and affections but low and weak , to have more expression● then impressions ; to be like the Moon , that though from the waine it grows big , and increases to the full ; yet it increases only in light , and not in heat : So men when they meerly increase in light of notions and speculations , and not in heat of affection towards God , and the practical part of Christianity ; and it is to be feared , that much of the Religion of these times is of this stamp , it is more in notion then motion , more in talking then walking , more in parts then grace . 2. When thy gifts are not influential upon thy life . Look as it is in that disease of the Rickets , that children are liable to , they may grow big in the head , and yet decay in the lower parts : So there are some ( as it hath been shown ) who have the disease of the spiritual Rickets , they do grow big in the head , big in gifts , and yet decay in their vitals , decay in grace and the exercise of it . 3. When their gifts do but tend to the promotion of division in the Church , and pride in their own hearts . This was discovered in the Church of Corinth , they came behinde in no gift ; but see what he saith in Vers . 11. For it hath been declared unto me of you ( my brethren ) by them which are of the bouse of Cloe , that there are contentions among you . And then in vers . 12. Now this I say , that everyone of you saith , I am of Paul , I of Apollos , I of Cephas , and I of Christ , they were carnal as to grace , and walked as men , though they were high in gifts , and when gifts engender strife in the Church and pride in a mans own heart , and when they doe elevate and puffe up the heart with vaine and high conceits ; this is an argument they are but meere gifts . The Corinthians were in every thing inriched by God ; in all utterance and in all knowledge , so that they came behind in no gift , they had abundance of knowledge , but knowledge puffeth up , charity edifieth . 4. When gifts are encreased meerly by vertue of continuall study and industry , when gifts proceed meerly from strength of natural parts , advantaged by education , study and diligence ; if gifts do meerly proceed from that fountain , there may be much gifts , but little grace . The greatest schollers are not alwaies the best men , the reason is , because their gifts are gotten by industry and diligence ; their gifts may be high , when their graces are low . The fifth Position , there are cases wherein men may decay and be weak in gifts , and yet may be said to have strength of grace . 1. If it proceed meerly from a naturall , not a sinfull defect . If weak gifts proceed from sinfull defects , it argues grace is but weak , as if it proceeds from negligence , from sloth , from carelesnesse to attend upon Ordinances , from idlenesse in not reading , in not meditating , in not praying , not using holy conference , then grace decayes with gifts , these are sinful defects ; but now if gifts proceed meerly from naturall defects , as a man of a shallow capacity , of a slow speech , of a bad memory , of a weakly body , that either through sicknesse or old age the body is weakned , in that there are natural decayes in the body , because the putting forth of gifts depends upon the temperature and disposition of the body . As it is with an instrument of musick that is out of tune , it make● no melody though the instrument be good : So a body out of tune , hath not that use of , or putting out of gifts . As it is with an old Preacher , his gifts may decay when he is an old man , that he may not have such freedom of speech , such clearnesse of judgement , such strength of memory ; as the body decayes , the gift of Elocution wil decay , and his memory may decay , that he may not be so ready in delivering the Word , but yet he may have as great ability in preaching , yea more experience , more solid judgement , and more clear understanding in the mysteries of the Gospel , then a young man can have : so it is with Christians , their gifts may decay , as the temper of the body decayes ; as it is with a Musician , when he is a young man his joints being more plyable , playes more nimbly and melodiously upon an instrument of musick , but when he comes to be an old man he cannot play so nimbly and melodiously , his joynts being stiffe , but yet he hath more skill then a young man hath . When this doth not proceed from sinful defects , but from natural defects , then may a mans grace be strong , though his gifts and parts be weak . 2. If you want those externall advantages to further and promote the growth of gifts , as for example , A Christian that follows an ordinary trade , which carries a Water-tankard on his shoulder , he may attain more brokennesse of heart , more humility and self-denial , more experience of the goodness of God toward his soule , and of the method of God , then he who perhaps is in some great , honourable , and eminent imployment : But that Christian who hath this mean imployment , and such poore education , shall not attain those gifts , that others have attained who have greater advantages . As it is with a Scholler that hath been divers yeers at the University , he hath those external advantages , as education and literature , that his gifts and parts may be much increased ; when perhaps a poore man that follows the Plough , may attain to more grace , and more acquaintance with the waies of God. Now if such a man have not so many gifts as others , it is not his sin : God doth not require more then he gives . 3. If you have not a calling to use or put forth the exercise of your gifts . Your gifts may decay , though grace do not decay . Gifts are encreased by exercise , the lesse they are exercised the more they decay : if thou hast not an opportunity to exercise thy gifts as in former times , to pray in company , to use holy conference , as in former times thou hadst ; in such a case a Christian who is strong in grace may grow weaker in gifts . 4. If what you want in gifts you make up in humility . Strength of grace is not to be measured by notions and speculations in the head , but by humility in the heart ; therefore if thy gifts be weak , if thy humility be great , thou hast strength of grace : the lesse blossomes there are on the branches , the more sap there is in the root . He that hath great parts , and is proud of them , it is much to be feared hath lesse grace , then that man who hath but few gifts , and low parts ; but in the sense of their own weaknesse , hath low and self-denying thoughts of himself . 5. Lastly , if what you want in gifts you make up in your practice , by a holy and conscionable walking . That Martyr that said , I cannot dispute , but I can burn for the truth , had more grace , then those that could dispute , but not burn . The application of this Case is onely for Caution , and I shall give you a threefold Caution . 1 Caution . Take heed ye be not proud of the greatest measure of gifts you have ; there is nothing in the world that a man is so apt to be proud of as his gifts ; a man is not so apt to be proud of grace , because he hath a principle to check his pride , but he is apt to be proud of his gifts ; a man is not so apt to be proud of outward endowments , as clothing , riches and the like , as he is apt to be proud of his gifts . Expositors that do handle the prophesie of Ezekiel , they say that Ezekiel is called ninety three times ( Thou son of man ) in that Prophesie ; now there is no other Prophet that is mentioned in all the Bible , but onely one , which is called The son of man , and that is Daniel . Now expositors give this reason why he is called by this title , because he was a Prophet of the greatest gifts , and had the most glorious visions of all the other Prophets . Compare this Prophecy with Isaiah , Jeremiah , Daniel , Hosea , or all the rest , yet Ezekiels prophesie is a more dark , mysterious , profound book . Now Ezekiel being a Prophet of the greatest gifts ; God takes this care to keep his heart low , Thou Son of man , Thou Son of man , and all is to keep his heart low ; which doth teach us thus much , that those that have great gifts , they ought to spend a great deal of time to keep their hearts humble and low , because there is a flatuous humour in our nature , whereby we are apt to swell and be puft up in the sense of our own gift . 2. Caution . Prize a little grace before a great measure of gifts ; ye will prize a pearle though no bigger then a pea , more then a great heap of stones . There is great reason why we should prize a little grace before much gifts . 1. Grace will last when gifts are withering . Blazing Comets will fall when the Star never falls ; a falling Star is no Star but only a Comet : So the hypocrites may have a great blaze of their gifts , and yet may fall like Comets that hover in the aire . Grace is like a Star that keeps fixed in its orbe ; there is a great deal of difference betwixt a painted face and a natural complexion , the painted face will not alwayes last , but natural complexion that will alwayes remain . Gifts are put paint , the ornament of the creature , but true grace which is as the natural complexion that will remain . 2. Prize a little grace before much gifts , because gifts will leave thee short of heaven . Christ told the learned Scribe , that he was not far from the Kingdome of heaven , but alas , for all his gifts and learning , he fell short of heaven . Many will say to me , ( said Christ ) in that day , Lord , have not we prophesied in thy name , and in thy name cast out devils , and in thy name done many wondrous works . You see it is observable , these men might pretend to high and great gifts , and yet they to whom God opened the sacrets of his Kingdome , against them he shut the gates of heaven . A man may be a Preacher , and have the secrets of heaven opened to him , and yet have the gates of heaven shut against him . A man may attain the gift in Christs name to cast out devils , a great and a miraculous gift , and yet those men that cast out devils were themselves cast to devils . We have done many wondrous works , they that did wonders were made a wonder ▪ they that had so much gifts came short of heaven , yea they who may preach to others may themselves be cast-awayes . 3. Do not mistake strength of gifts to be strength of grace . Parents would not judge their children strong when their heads and breasts are big , and their feet but feeble ; so you may grow big in your heads , in notions and speculations , in gifts , and yet feeble in practice of grace . Now that you may not mistake your selves , and may not be deceived ; I 'le shew you how you may know the difference betwixt those that have strong gifts , and those that have strong grace . In the generall take this : As Art resembles nature , so gifts resemble grace . Now there are four differences . 1. As grace strengthens , corruption weakens . It is with grace and lusts as it was with the house of Saul and the house of David . As Davids house grew stronger and stronger , so Sauls house grew weaker and weaker . As the Ark was set up , Dagon was throwne down ; the Dagon of corruption will be thrown down before the Ark of grace , and the Ark of the Covenant ; But gifts may strengthen , and yet corruptions never the weaker . Indeed gifts discover corruption , but we are not able to mortifie and subdue it . Gifts discover many corruptions , but mortifie none . Gifts take a cognizance of many a sin , but never put a period to any . Men that have gifts are resembled to the Moon , and men that have grace are resembled to the Sun ; the Moon hath an influence upon the water to make that move ; to ebbe and flow : the Moon sheds light upon all creatures , but no heat , to make those creatures grow and spring : So a man of gifts may have light , but no heat to those gifts to make grace to grow , and make sin to fade and wither . Gracious men are like the Sun , that doth not only give light but heat , by the influence thereof things spring and grow out of the earth ; the great parts of a gifted man , often occasionally strengthen his corruptions , but do not weaken them , Augustine could say , Ignorant and illiterate man , they take heaven ; when others with all their Schollership go to hell . 2. Where there is strength of grace , there the heart is more humbled under the measures of grace received ; the stronger the graces are , the more the heart is humbled . But strength of parts in most men makes them proud and lofty . Empty vessels make the greatest noise , and so do shallow streams : So men that have great gifts are often empty of grace , 1 Cor. 8. 1. They are puft up with pride , who have more gifts then grace , and by the humility of the soule you may know whether that soule be stronger in grace then in gifts . 3. He looks more after the supply of the grace he wants , then in a way of contentment in the grace he hath . This argued Paul had much grace , when he thus speaks , I doe strive after more and more grace , if by any means I might attain the resurrection of the dead , that is , I doe labour after perfection of grace , which those shall have that are raised from the dead , and exalted in heaven , but now a man that hath gifts , is more apt to look what he hath then what he wanteth . Men of gifts are more apt to look upon their attainments then their imperfections , they look upon their gifts in a multiplying glasse , more then they are ; and upon their failings in an extenuating glasse , lesse then they are . 4. The more grace any one hath , the more communicative he is , that others may be partakers of the same grace , When the Apostle speaks of the duties of husbands and wives , he would have them further one another in the way to heaven , considering they are heires together of the grace of God. Christ also speaks to Peter , When thou art converted , strengthen thy brethren . By Conversion is not meant Gods first act in bringing Peters soule home to Christ , but it is meant by an establishing worke of grace , as if Christ should have said , Peter , now thy grace is weak , and it will be weaker by thy fall , but when thou art recovered from thy fall , and deniall of thy Master , then strengthen thy brethen , labour to strengthen the graces of other men , when thy graces are strong , and thy strength recovered , and this is a very good evidence that thou hast not onely grace , but strength of grace thy selfe , when thou art carefull to strengthen others : but such as have gifts only , with little or no grace , they are loath to communicate their gifts unto others , they would willingly monopolize their gifts , and grudge to impart them to others , they would not have other men have the like gifts with themselves , lest their glory should be darkned . They are not of John Baptists mind , who cared not though he decreased , so as Christ encreased , but rather they are like to one Aspendius a skilfull Musician , who would never play on his instrument before any of his profession , lest they should learn his skill . This is a notable discovery whether thou hast strong grace , or strong gifts only , which thou mayst know by thy willingnesse and readinesse to communicate unto others , what God hath imparted unto thee . XIII . Sermon at Lawrence Jury London . April 20. 1651. 2 TIM . 2. 1. — My son , be strong in the grace that is in Christ Jesus . YOu have heard the first Doctrine opened , viz. That believers are not to be satisgfied in weak measures of grace already received , but ought to endeavour to attain greater strength of grace . I shall now proceed to the improvement of this point by making some application of it ; and I shall direct the use to two sorts of Christians . 1. To such as are weak in the faith . 2. To such as are strong and grown Christians . 1. With weak believers I would leave these directions and consolations following . 1. It is your wisdom to looke more after the truth of your grace , then after the measure of it . It is an errour in many Christians , especially young Converts , that they bring their graces rather to the ballance then to the touch-stone , they weigh them when they should try them . Peter being asked by Christ , Simon , l●v●st thou me more then these ? he answers not about the measure of his love , but about the truth of his love , Lord , I love thee , and thou knowest that I love thee . It is not the quantity or measure , but the nature and essence of grace , which is mainly considerable . If thou hast grace in truth and reality , it will encrease ; be sure thy grace be right , and as the light shineth more and more to the perfect day , and as the nature of the leaven is , that it doth spread through the whole lump , so is grace , it is of a spreading and encreasing nature ; and therefore be carefull thy grace for nature and for essence be true , and for the measure of it , it wil then encrease . 2. In sinding out the truth of grace , we must not measure it so much by actions as affections and holy dispositions of the heart : the bent , frame , and tendencies of the heart are the best discoverers of grace in the heart . When a Christian casts up all the stock of grace he hath , he wil finde that it doth consist more in desires then endeavours , & more in endeavours and attempts to perform holy duties , then in performance it self . Natural life is more discernable by the heat , then by the colour : a Painter may counterfeit the one , but not the other . When the Lord Jesus is describing the beauty of his Spouse , he doth not say , How faire are thy looks , but , How fair is thy love . 3. Be not discouraged , though men of glorious gifts fall away : for the poorest Christian that hath but the smallest measure of grace shal never fall away . The gifts of a Formalist may quickly wither , for they have their root in nature : but the graces of a true Christian shal never perish , because they have their root in Christ , A Christians life is hid with Christ , hid in him as in a root , as in the fountain of life . A painted face may soon fade , so doth not a true and natural complexion ; the varnish of a formal hypocrite is soon wash't out , but when true grace like a colour in grain , hath grown habitual in the soul , it is not removeable ; sooner will the Sun discard its own beams , then Christ will desert and destroy the least measure of true grace , which is a beam from that Sun of Righteousnesse . 3. Improve your little grace well ; this is the way to have more . To him that hath shall it be given , i. e. more shall be given . God never gave any man a talent to hide it in a napkin . The least measure of grace is accountable for . God is improved , 1. When we ascribe all the glory of grace unto God ; as he said right , Lord , thy pound hath gained ten pounds . Thy pound , and not my pains ; We should do all to the praise of the glory of Gods grace . If we give God the glory of his grace , he will give us the comfort of our grace , and the increase of it . 2. When for the edification and building up of others in their most holy faith : to do good to others is the best way to get more good our selves : The more the Well is drawn , the more water comes , and the better the water is ; so the more thy grace is exercised , the more grace thou wilt have , and the sweeter will the comfort be of thy grace . 5. To weak Chaistians . Do not deny the truth of grace in your souls , because you cannot finde the strength of grace in your souls . A poor weak man in a Consumption cannot lift up such a weight , nor can he bear such a burden as a man in strength and health can do , yet he hath life as well as the strongest man in the world . It may be day when it is not noon , thou mayst in respect of spiritual estate , have the strength of a child , though not the strength of a man. It is not only an act of untbank fulnesse to God ; but also of uncharitablenesse to a mans own soul , to conclude a nullity of grace from the weaknesse of it . 6. Look not so much on your sins , but look upon your grace also , though weak grace . Weak Christians look more on their sins then on their graces , yet God looks on their graces , and overlooks their sins and infirmities : saith the Holy Ghost , Ye have heard of the patience of Job . He might also have said , Ye have heard of the impatiency of Job , but God reckons of his people , not by what is bad in them , but by what is good in them . Mention is made of R●habs entertainment of the spies , but no mention is made that she told the lie when she did so , that which was well done was mentioned to her praise , and what was amisse is buried in silence , or at least is not recorded against her and charged upon her . He that drew the picture of Alexander with his scarre on his face , drew him with his finger on his scarre . God layes the finger of mercy upon the scarres of our sins . Oh it is good serving such a Master , who is ready to reward the good we do , and is ready to forgive and passe by what is amisse ; and therefore thou that hast but a little grace , yet remember God will have his eye on that little grace . He will not quench the smoaking flax , nor breake the bruised reed . 7. Learn this for thy comfort , that though thou hast but a little grace , yet that little grace shall not be extinguished by thy strong corruption , but at last it shall over-master your corruptions . What was said of Esau and Jacob , the one shall be stronger then the other , and the elder shall serve the younger , and so it came afterwards to passe in the time of Jehosaphat , when there was no King in Edom ; That may be fitly applyed to the affairs of the soul , the elder shal serve the younger ; corruption in the soul is elder then grace in the soul , and corruption is so opposite to grace , that it labours for the extinction of grace , but this sparke shall live in the midst of the sea of corruption , till at last that great deep shall be made dry ; and the house of David shall at last quite put down the house of Saul , the Name of the Lord will perform this . And therefore thou that art but a weak Christian , learn to stay thy self on the Name of the Lord , till judgement be brought forth into victory . 2. Vse of this doctrine is unto strong believers , such as have attained unto a higher forme of grace in the school of Christ . 2. Though you are strong in grace , yet remember it is not the grace of God in you , but the free grace of God towards you , by which you are justified . It is not our inherent righteousnesse , but the imputed righteousnesse of Jesus Christ that is our Justification . Oh consider , you that have most grace , what would become of you were it not for free grace ? Free grace is the surest and only refuge for a soul to flie unto . God can finde matter of condemnation against you not only for your worst sins , but your best duties . The best Christian hath no reason to venture his soul on the best thought that ever he conceived , nor on the most holy duty that ever he performed , nor on the highest grace that ever he exercised . A famous instance hereof we have in Nehemiab , who had much grace , and did much for God , his people , his house , his cause , yet prayes after all this , Spare me according to the greatnesse of thy mercy . Intimating that God might finde therein matter enough to ruine him , if God did not spare him for his mercies sake . So Paul in the discharge of his Ministery , proceeded with so much uprightnesse , that he speaks thus of himself , I know nothing by my selfe , yet am I not hereby justified . He knew that all the grace and excellency , and uprightnesse in him would not make him righteous in the sight of God. We read of Iehosaphat , that when he had mustered up all his strength , which was very great , for he had eleven hundred thousand men in his militia , yet he goes to God , and prayes , Lord , we have no might or power against these multitudes , and we know not what to do , only our eyes are up to thee : So when a Christian hath mustered up all the strength of his grace , and considers the great power of his corruptions which do set themselves against him , he had best go to God and say , Lord I have no power against these many and great corruptions , but my eyes are to thy grace that thou mayst help me . As in a pair of Compasses , one foot is fixed in the Center , whilst the other turns about the circumference : so must the soul fix and stay it selfe on Christ , whilest it is exercised about holy duties . Though Christ ( as I formerly mentioned , ) commended many parts of the Spouse , yet not her hands , to teach us , that all the Spouse could do , could not make her amiable in the eyes of Christ , nor the Spouses working for Christ , but Christs work in the Spouse made her beautiful . Oh it is very hard through strength of grace to abound , in the work of the Lord , and yet keep the heart humble : And therefore 2. Consider , they that have most grace , yet have great cause to be humbled , and that in many respects . 1. Thou hast not so much grace and perfection as once thou hadst : Once man was beautified and bespangled with many glorious perfections before the fall , it might have been said of man , that he was perfect as his heavenly father was perfect , for God made man upright , that is , perfect , nothing was wanting then to make man both an happy and holy creature ; but alas , the image of God in us is now obliterated and defaced . 2. He that hath most grace , hath not so much as he shall have in heaven . Not that I am perfect already , but I forget those things that are behind , and I presse forward unto those things that are before , yea I presse ( saith the Apostle ) toward the mark of the price of the High Calling of God in Christ Jesus . We read under the law of severall things that were to be a cubit and half high and broad , it being an imperfect measure , it was to note , that no man in this life hath an exactnesse and perfection , the uttermost that is attainable by us in this life , is but imperfect . In this life there is a plus ultra , something still to be attained in religion , but in heaven men shall be perfect . We shall in heaven be like to Jesus Christ , whom though we now see but darkly and in a glasse , then we shall see him as he is . 3. They that have much grace , yet should be humbled , for there are those that have more grace then you , and yet have had lesse time and fewer advantages then you have ; there are those that have gone before you much for strength of grace , and yet have come behind you for means of grace : there are those who were the last and are first , and before you . 4 Be humbled under much grace ; for ye have not so much grace as you should have had , concerning the means of grace you have lived under . How many years have you been in the school of Christ , and yet what little proportionable progresse have you made in the knowledge of Jesus Christ ? we may all blush to think what dunces we have been in the school of Christ . The trees of the garden should bear nore fruit then the trees of the forrest : the Fig-tree therefore which was unfruitful , was the more intolerable , because it was in the garden , in the vineyard . What the Apostle complains of the Hebrews , we our selves may justly take up the complaint against our selves , that For the time we ought to have been teachers , and yet have need that one teach us again what are the first Principles of the Oracles of God , and are become such as have need of milk , and not of strong meat . 5. They that have much grace , and are strong in grace , yet have cause to be humble , because its likely they had more grace and did more good heretofore then now ; and who is there almost that is not decayed , that hath not in some degree or other left their first love ? have you not had ( I speak to grown and experienced Christians ) more love and zeal to God , more hatred of sin , more griefe for sinne , more feare of offending God then now you have ? are there not many that have and do expresse lesse desire after duty , lesse fervency , lesse frequency , lesse delight in holy duties then formerly ? Alas ! how many through pride and spiritual improvidence , through neglect of Ordinances , and worldly mindednesse have much abated in their spiritual estate ! 6. Be humbled , that though you be strong in grace , yet you have many corruptions in you more strong then many graces . More are our vain thoughts then our meditations , and more are the things we are ignorant of then the things we know . Corruption is strong enough to keep grace low , but in the best grace is not strong enough to bring corruption under . When we would do good , evil is persent and powerful with us , to hinder us from doing of good : but when we are doing of evil , good is not present to hinder us from that evil : we are more in sinning then in obeying . Our corruptions are like Goliath our grace as David . We exercise more kinds of sins then graces : as in a sield there are more briats and thorns then usefull trees , and in a garden more unprofitable weeds then roses and lilies ; so in the souls of the best there are whole swarmes of vain , earthly and sinful thoughts , when there are but very few holy and heavenly thoughts . 7. Another argument why strong Christians should be humble , is this , that though they may have grace , yet they are subject to fall into that sin , which is most contrary to that grace wherein they are most eminent . Abraham was most eminent for faith ; he is said to be strong in faith , he is called the father of the faithfull . They which be of faith are blessed with faithfull Abraham : and yet for all this Abraham fell into distrust of Gods providence and power , when he spake untruly , and denied his wife . So Job was renowned for his patience , You have heard of the patience of Job , ( saith St. James , ) and yet we read in the story of Jobs trials , that his impatiency did break out in many rash speeches and wishes . So Moses was eminently meek , it was said of him , The man Moses was very meek , above all the men which were upon the face of the earth . And yet it is said of him , that his spirit was provoked , so that he spake unadvisedly with his lips : and you shall finde meek Moses thus expostulating with God himself , I am not able to bear all the people alone , because it is too heavy for me , and if thou deal thus with me , kill me I pray thee out of hand ; and if I have found fovour in thine eyes , let me not see my wretchednesse . 8. This further consideration may also humble us , that in the highest and greatest exercise of grace there is much mixture of sin . We may observe , that even those good actions , for which many of the People of God are recorded in Scripture , are yet blemish't with some notable defect R●hab's faith in entertaining the Spies , was blemish't with this failing , in telling a lie concerning them . It was also good the Midwives did when they refused to obey that bloody decree of the King of Egypt , and would not kill the male-children of the Hebrews , and yet they miscarried as some observe in their answer to the King , when they made their excuse . Wee are apt to mingle sin with the best action we do , and so apt to plough with an Oxe and an Asse ; and our corruptions are apt to discover themselves , even while we are upon the exercise our grace . 3. Let the strong labour to be more strong , that so they may be strengthened with all might , according to his glorious power , unto all patience and long-suffering with joyfulnesse . And therefore it is that the Apostle prayes for the Romones , that they may be filled by the God of h●pe , with all joy and peace in believing , that they might abound in hope through the power of the Holy Ghost ; and yet in the next verse he told them , I my self am perswaded of you ( my Brethren ) that ye are full of goodnesse , and that ye are filled with all knowledge . And as he prayes for the Romanes , upon the same termes he presseth the Thessaionians , of whom he thus speakes . Now as touching brotherly love ye need not that I write unto you , for ye your selves are taught of God to love one another . And indeed you do it towards all the Brethren which are in all Macedonia , but we beseech you , Brethren , that ye increase more and more . The righteous ( saith Job ) shall hold on his way , and he that hath clean hands shall be stronger and stronger . To quicken you hereunto , consider 1. The more grace we have on Earth , the more glory we shall have in Heaven . As God doth unequally dispense his gifts in this life , so accordingly he crowns . There are degrees of torments in hell , the hypocriticall Scribes and Pharisees , who devoured widows houses , and for a pretence made long prayers , are doomed by Christ himselfe to receive greater damnation , and that servant who knew his Lords will , and prepared not himself , neither did according to his wil , shall be beaten with many stripes . Now if there are different degrees of torments in hell , then surely there are different degrees of glory in Heaven , and those according to different degrees of grace here on earth . 2. It is of the nature of grace to grow and increase ; and therefore if thou hadst grace , either in truth of it , or in strength of it , it wil certainly grow . Grace in Scripture is compared to a grain of mustard-seed , the least of seeds , which afterwards sprouts and springs so , a● that it becomes the largest of plants . In the same chapter grace is compared unto leaven , which being put into the heap of meale , leaveneth the whole : so grace ( as I touched before ) in the heart , is of a spreading nature , and wil diffuse it selfe into all the parts , powers , and faculties of soule and body . Christians are therefore compared to the branches of a Vine , which of all trees grows most , and brings forth most fruit . A Picture doth not grow , but a living child wil grow . 3. Such as are strong Christians should yet grow more and more , because in this world there is not stint and measure set for spiritual growth : the maximum quod sic of a Christian , is this , he must grow in grace til his head reach up to heaven , til grace be perfected in glory . 4. Shall worldlings set no bounds to their desires after wealth and land , and yet wilt thou take up with poore measures of grace for Religion ? The ordinary answer of ignorant people is , What ? must we be wiser then our forefathers ? and yet those people would be richer then their forefathers were , and those that have great wealth left them by their forefathers , yet are not satisfied with it unlesse they increase their estate : let this shame that slothfulnesse and supine negligence of many , who content themselves with measures of grace . 5. And lastly , consider , that those who were eminent for grace , in what esteem were they in the Church of God , and with what honourable mention are they recorded in the Word of God ; such are remembred to be of note in the Church of God. See what an Eulogium the Holy Ghost gives Job , that there was none like him in the earth . God loves those that are singularly and excellently good , and ordinary pitch doth not so please him . What do ye more then others ? Solomon was so renowned for wisdome , that it is said , That amongst many Nations there was no King like him , that is , for wisdom . So Hezekiah was eminent for trusting in God , Who feared not to break in pieces the broken serpent , but trusted in God , none like him of all the Kings ●f Judah . And so eminent was the zeale of good Josiah after a thorough reformation , that he is also crowned with this commendation , And like him was there no King before him , that turned to the Lord with all his heart , and with all his soule , and with all his might . By all which instances it is cleare , of what honourable esteem have the eminent particular graces of Gods servants been in the sight of the Lord. XIII . Sermon at Lawrence Jury London . April 20. 1651. 2 TIM . 2. 1. — My son , be strong in the grace that is in Christ Jesus . HAving in the last foregoing Sermons , treated of grace in its strength and growth , I am come to speak to this additional clause in the text , viz , That is in Christ Jesus : which passage is here inserted by the Apostle , that he might let Timothy know to whom he was beholding , for all the grace he had received , even unto Jesus Christ . In the tenth verse he speaks of salvation that is in Christ Jesus ; and here of grace that is in Christ Jesus : so note , 1. That Jesus Christ is the fountaine and foundation , both of grace and glory . Jesus Christ gives grace , and Jesus Christ gives also salvation , with eternall glory , Ver. 10. 2. That those who receive grace from Christ Jesus , shall also receive salvation by him , for there is an inseparable union between grace and glory . The grace of God that is in Christ Jesus . Grace may be said to be in Christ 1. As a subject recipient , and so Christ is said to be full of grace and truth ; he had the Spirit without measure , it pleased the Father , that in him all fulnesse should dwel . 2. In Christ Jesus , as a fountain redundant over-flowing & ever-flowing to his people , for of his fulnesse we receive grace for grace . Again , when it is said that grace is in Christ Jesus , we must consider Christ 1. As God co-essential with the Father , and he is the Author and giver of grace , and of every good and perfect gift . 2. Consider him as Mediatour God-man , and so he is the purchaser and procurer of grace , and of all the blessings of the New Convenant , for the blessing of Abraham commeth upon the Gentiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through Christ Jesus . So that by this phrase , In Christ Jesus , there are three things implied . 1. That Jesus Christ is the Author and Giver of grace ; he onely is the Author and Finisher of faith , and every grace in his people . 2. That Christ is the purchase of grace , so that all the grace that is bestowed upon us by God , it is through Christ , and for his sake ; Grace is from Christ as a fountain , and by Christ as a Conduit . 3. That Christ is the preserver of grace , all the grace that is in us is in Christ Jesus , he keeps all our graces for us : As the beams of the Sun may be said to be the Sun , because they are preserved by their union with the Sun. Our life is bid with Christ in God , hid as the life of a tree is hid in the root , and the being of a stream is hid in the fountain . And herein is the comfort of believers , that their condition is more stable and immutable and safe , then ever Adam was in innocency , for he had all perfections of a creature , but they were in their own keeping ; but now all the grace that is in a believer is in Christ Jesus , by whom and in whom grace is safely preserved , so as it shall never perish . The point of doctrine I observe from these words is this : That all those measures of grace , whereof believers are partakers , they receive them in and from Jesus Christ . In the handling of which point I will thus proceed : 1. Shew you the truth of it . 2. Give you the reasons and grounds of it . Now to prove that all grace is received in and through Christ . 1. I will shew the truth of this by many resemblances , to which Christ is compared in the Scripture . 2. By many types of Christ in the Old Testament . 3. By many expresse testimonies in the New Testament concerning this turth . ● . There are many resemblances in Scripture which do illustrate this , that all grace is from Christ Jesus . 1. He is compared to a root . He is called the root of Jesse , not only because he came of the stock of David , but that he gives grace to Jew and Gentile that do believe : for to him shall the Gentiles seek , as it followes in the next words . Now that the Prophet there speaks of Christ , is plain by the Apostles expresse application of that prophesie unto Christ , calling him the root of Jesse , in whom the Gentiles should trust . And Christ speaks of himselfe , I am the Vine . As the branch cannot bear fruit of it self except it abide in the Vine , no more can ye except ye abide in me ; the life , sap , nourishment , growth and fruitfulnesse of a branch is altogether from the root , with which the branches have union and communion . 2. Christ is called the Head of his people ; He is the Head of the body of the Church . Now as sense and motion is derived from the head to the members of the body ; so also is grace derived from Jesus Christ to every true believer , every living member of his body . 3. Christ is called the Sun of Righteousnesse because as heat and light are communicated by the Sun to things here below , so there is a sweet influence of grace from Christ upon believers . As by vertue of the Sunnes influence the vegetable and sensible creatures live , move and grow ; so also the life and growth of grace in the soul is from that divine influence which Jesus Christ doth shed upon believers . 4. Christ is compared to a fountain , even a fountaine opened to the house of David , and to the Inhabitants of Jerusalem , for sin and for uncleannesse . So that as water doth stream forth in the river from the fountain , so grace flowes down from Jesus Christ upon believers , who is a fountain , where all fulnesse of grace for ever dwels , and from whence all grace is drawn and derived ; and this is the first proof . 2. This truth may be demonstrated by the many types of Christ in the old Testament which did shadow out unto us this , that all grace is from Jesus Christ . I shall mention some . 1. Aaron the High Priest was to lay his bands on the People , and to blesse them . And herein he was a type of Christ our great and heavenly High Priest , through whom we are blessed with all grace . God having blessed us with all spiritual blessings in heavenly places in Christ . Jesus Christ is sent by God to blesse his people , and to turn every one of them from their iniquities . And therefore it is recorded by St. Luke that a little before the Ascension of our blessed Saviour , he laid his hands upon his disciples , and blessed them : and so he doth still blesse all true believers with the spiritual blessing of grace . 2. Another type of Christ was Joseph , who in many things was a type of Christ , Joseph was the best beloved of his fathers children ; so was Jesus Christ , the son of his fathers love : Joseph was hated of his brethren , and sold for twenty pieces of silver ; so was Jesus Christ , he came unto his own , and his own received him not , he was rejected by them , and sold for thirty pieces of silver . Joseph was carryed into Egypt ; and so persection drove Christ into Egypt presently after he was born . Joseph was falsly accused and condemned : so was Christ . Josephs troubles ended in his advancement ; so all the troubles of Christ , wrought for him a far more exceeding and eternall weight of glory : God having therefore highly exalted him , and given him a name above every name , for now Christ is sate down at the right hand of the Father ; But especially in this , Joseph did type out Jesus Christ , that in that dreadfull lasting famine in Egypt , Joseph had the custody of all the corne in the land , and he had the issuing out of all the Provision for bread , in all the land of Egypt : So the Lord Jesus is the Lord Keeper of all that store of grace , with which believers are furnished , which grace is given to help them in time of need . Jesus Christ hath the Key of David , he hath the Key of the treasury of grace . 3. Another type of Jesus Christ was Ioshua , who gave unto Israel entrance and possession of the good land of Canaan . He will give grace and glory , and no good thing will be withhold from them that walk uprightly . Our Jesus gives his people a better rest then ever Ioshua brought Israel unto . 4. Another type of Christ was the Candlestick of the tabernacle , the seven lamps whereof did give light unto the whole tabernacle . Now these seven lamps , what did they type out but the graces of the Spirit of Christ , for so it is said , that there were seven lamps of fire burning before the throne , which are the seven spirits of God. The Holy Ghost and the graces of it , being so described by seven spirits in this regard , because of the variety and protection of that grace which is in the Lord Jesus , and by his Spirit communicated to all his members . 3. The third proof of this doctrine may be drawn from the consideration of those clear testimonies of this truth in the New Testament . St. John speaks thus of Christ that of his fulnesse we have received , and grace for grace . In Christ there is not only plenty , but bounty ; not only an abundance of all grace , but a redundance of grace . Christians have the fulnesse of a vessel , but Christ hath the fulnesse of a fountain . Take a drop of water out of a vessel , and it is not so full as before , but draw as much water as you please out of the Well of the water of life , and there is no want of water . From Christ we receive grace for grace , that is , say some , the grace of the New Testament , added to that grace which was revealed under the Old Testament . Or grace for grace , that is , say others , a perfection of grace according to the Perfection that is in Christ . As in a natural generation , the childe doth receive from his Father limme for limme , and part for part : so in this spiritual regeneration , Jesus Christ ( the everlasting Father ) doth give grace for grace . Or you may understand this expression grace for grace , that Jesus Christ is not only the Author of grace , but gives grace for grace , that is , one grace after another , grace upon grace ; the being of grace , and the increase of grace are both from Christ . This also appears that Christ is the Author and bestower of all grace , by that ordinary prayer wherewith the Apostle doth usually close up his Epistles , The grace of our Lord Jesus Christ be with you all . The like Prayer we have to the Romans , to the Galatians , brethren The grace of our Lord Jesus Christ be with your spirit . So also in the close of the Epistles to the Philippians , Thessalonians , and to Timothy , Grace be with thee . Amen . All this is to note that Jesus Christ is the fountain from whence , and the Conduit by whom all grace is conveyed unto believers . As in the vision that the Prophet Zechary saw , There were two Olive Branches , which through the two golden Pipes , did empty the golden oyle out of themselves : So Jesus Christ , that true Olive tree , doth drop and distil grace upon his Church , whereby they receive from his fulnesse grace for grace . But in giving this honour unto Christ , do you not derogate from God the Father , when you say that all grace is from Christ ? 1. It is no derogation to God the Father to ascribe this unto Christ , because it pleased the Father , that in him should all fulness dwell . 2. And beside , Christ and the Father are one . In saying all grace is from Christ , we also say all is from the Father too ; and in saying it is from the Father , we say it is from Christ too . And therefore it is an ordinary prayer prefixed in the beginning of most of the Epistles ; Grace be unto you , from God the Father , and from our Lord Jesus Christ . So that in the subscription , and in the inscription of each Epistle , grace is ascribed to God the Son , but so as not excluding God the Father , and to God the Father not excluding the Son. 3. And then again , Jesus Christ is commissionated and designed by the Father , to give out grace to his people : for so Christ speaks of himself , I came down from heaven , not to do mine own wil , but the wil of him that sent me . Now it is the will of God , that from Christ believers should receive both justifying and sanctifying grace . Our sanctification is Gods Will , and Christ came to fulfil that will of God : for so speaks the Apostle , Sacrifice and offering , and burnt-offerings , and offering for sin , thou wouldest not , neither hast pleasure therein , then said I , Lo , I come to do thy will ( Ob God ; ) by which Will we are sanctified , through the offering of the body of Iesus Christ once for all . So that the Will of God the Father , and the Will of Jesus Christ are the same in the bestowing of grace . Jesus Christ received a commission from God the Father , to bestow grace upon his people ; and will you see how that Commission runs , you shal finde it in the Prophet Isaiah ; The Spirit of the Lord God is upon me , because the Lord hath anointed me to preach good tidings unto the meek , he hath sent me to binde up the breken hearted , to proclaim liberty to the Captives , and the opening of the prison to them that are bound . Christ had a Commission under his Fathers hand and Seale , For him hath the father sealed : Joseph received authority from Pharaoh , and it was no dishonour to Pharaoh that Ieseph was commissionated to issue out all the stores of corne to the Egyptians in the time of that famine : no more is it any dishonour to the Father , that Jesus Christ doth bestow and convey grace upon believers . But doth not this put the Spirit out of office , who is called the holy Spirit , and the Spirit of grace , because he doth work grace and holinesse in the hearts of the People of God ? What Christ is said to work , that the holy Spirit also doth ; because by the Spirit of God Christ worketh . It is a good rule , that the works of the blessed Trinity ad extra are undivided , all those works which are external , and relative to the creatures , as to create , preserve , redeem , sanctifie , &c. are in respect of the things wrought equally common to all the Persons of the blessed Trinity . So that we may say , whatsoever things that the Father doth , those things doe the Son likewise , and those things also doth the Holy Ghost ; the work of Sanctification is equally ascribed unto all the Persons . God the Father sanctifies his people . God the Son doth sanctifie his members , for he is their sanctifications . He loved the Church , and gave himselfe for it , that he might sanctifie and cleanse it , with the washing of water through the Word . And yet the work of Sanctification is most frequently ascribed to the Holy Ghost ; Goodnesse , Righteousness and Truth , and indeed all grace being called the fruit of the Spirit ; and the Spirit is called the Spirit of grace and supplication , and the Spirit of holinesse and sanctification . So our Regeneration is ascribed unto God the Father . Blessed be the God and Father of our Lord Iesus Christ , which according to his abundant mercy , hath begotten us again to a lively hope . And so also we are the children of Christ by Regeneration , for in this respect Christ is called the Father of Eternity . Behold ( saith the Prophet in the name of Christ ) I and the children which thou hast given me ; and that there the Prophet speaks of Christ , is cleare from the application of it to him in the Epistle to the Hebrews . Behold I and the children which God hath given me . Neither is the Holy Ghost excluded from this working of grace & regeneration in us , for Christ tels Nicodemus , that except a man be born again , except a man be born of water and of the Spirit , he cannot enter into the Kingdome of God. So it is said , that God the Father blessed Abraham ; and yet the blessing of Abraham came upon the Gentiles through Christ , that they might receive the promise of the Spirit . By all which instances it doth appear , that though there are divers●ties of gifts , yet the same Spirit , and though there are differences of administrations , yet the same Lord Jesus Christ , the Author of all grace through the holy Spirit . 2. The reason and ground of this , why Jesus Christ is the Author , Purchaser and conveyer of grace to his People , is , 1. Because God the Father hath appointed Jesus Christ , as Mediatour , to transact the great work of sanctifying and saving his Elect . 2. Because by this shall the reproach be rowled away from Christ , who in his life time was reputed the greatest of all Male-factors , and accordingly suffered death . They were wont to say , can any good come 〈◊〉 of Nazareth ? God hath therefore given him a name above all names , that he should not only be anointed with oyl above his fellows , by his receiving the Spirit without measure , but that the oyl that was poured upon the head of our High-Priest should run down upon the skirts of his garments ; and that grace which was abundant in him , should also be redundant to his Church , and run down , and diffuse it self to all his members . 3. To manifest that Jesus Christ was the second Adam , and came into the world to repaire the breaches which the sin of the first Adam had made . For by the fall we did not only contract upon our selves the guilt of Adams sin , to take off which we have need of the righteousnesse of Christ imputed , but we have drawn upon our selves the filthinesse and pollution of sin , to take away the power whereof , only the grace , holinesse , and inherent righteousnesse of Christ imputed to us doth avail : and as the first Adam was the Author and conveyer both of the guilt , filthinesse , and punishments of sin to his posterity ; so Jesus Christ the second Adam conveighs the life of grace into all his . As the first Adam was the author to communicate natural life , as he was made a living soule ; so the second Adam did communicate the spiritual life of grace as he was made a quickuing spirit . From the first Adam by natural generation and propagation , we receive corruption for corruption ; so from the second Adam we receive grace for grace . 1. Vse of this Doctrine is for Confutation . 1. Of the Socinians errour , who say that all grace in Christ , whether his active or passive righteousnesse , was only to qualifie his person , and to merit his own glorification , without any reference unto us , unlesse as an exemplar or patterne . But this opinion is sufficiently confuted by this Doctrine , by which hath been shown , that as all our grace is from Christ , so that abundance of grace that is in Christ is for us . As the woman hath abundance of milk in her brest , not for her self , but for her childe ; and the Sun hath abundance of light , not for it self , but for the world : So Jesus Christ is full of grace and truth , but this fulnesse is in order to the filling of his members . As in the natural body there are some special parts , that do stand as officers unto all the rest ; the stomack receives much meat , not for it self , but that it might communicate it to all the members ; the head hath the senses seated in it , not for it self , but for the whole body : So it is in the mystical body , whereof Christ is the head ; the abundance of grace , which is treasured up in Christ , is in order to supply every member with grace . For their sakes ( saith Christ himself of his elect , ) I sanctifie my selfe ; that they also might be sanctified through the truth . Some do refer this to Christ , being set apart to the office of Mediatour , that it was not for his own sake , but for the sake of his members , and though there be grace enough in Christ to qualifie his person , yet also there is grace enough in him to justifie our persons too , and sanctifie our natures . 2. This also reproves the errour , pride and folly of the Pelagians , Papists and Arminians , who derogate from God , and arrogate to themselves . These people like Sampson , have lost their spiritual strength , but do not , will not know that it is departed from them ; They are poor , and yet are proud , and while they are setting up the praeise of nature , they do prove themselves the enemies of grace . Alas , while they boast of a liberum arbitrium , they have cause to bewail a servum arbitrium , a● Luther calls it . It is true , man by the fall did not lose the faculty it self , but he hath lost the rectitude of it . And yet proud man will be like the spider , spinning out a thread of his own , and thinking to climbe up to heaven by threads spun out of his own bowels , but let such who rejoyce in this Mihi soli debeo , take heed at last , that his hope be not cut off , and that his trust become like a spiders web . Alas poor proud wretch ! who made thee to differ ? Grevincovius the Arminian makes this proud answer to the Apostles question , I my self made my self to differ . This is Divinity much like that of the Heathens . Seneca said , That we live , this is of God , but that we live well , that 's of our selves . And Cicero hath also this saying , and he tells us it is the judgment of all men , That prosperity and sccesse is from God , and must be sought of God , but wisdom that is gotten by our selves , which gave Augustine occasion to passe this censure upon him ; ●icero in endeavouring to make men free , he made them sacrilegious . But let us take heed of this proud leaven of Arminianisme , and learn from hence to be convinced of the emptinesse and insufficiency of our nature to any supernaturall good . For alas ! We are not sufficient of our selves to think any thing as of our selves , but our sufficiency is of God. We have no grace but what we receive from Christ , And grace is no way grace unlesse it be every way free . We have little reason to boast of the freedome of our will to any thing that is spiritually good , because our wil is not free til it be by grace made free . We have no power to become the sons of God , till it be given us to believe on his name , and such are born not of the flesh , nor of the will of man , but of God. XV. Sermon At Lawrence Jury , London . April 27. 1651. This was the last Sermon that ever Mr. Love preached . 2 TIM . 2. 1. — My son , be strong in the grace that is in Christ Jesus . FRom the last clause in this text , viz. Grace that is in Christ Jesus , we have gathered this observation , that All those measures of grace whereof beli●vers are partakers , they doe receive them in and from Jesus Christ . That this is so , we have proved , not onely by the types of the Old Testament , but also by the expresse testimony of the New Testament , and have also given the grounds and reasons of this point , with some Application , by way of reproofe and confutation of the Arminian and Socinian errours . It remains we make some further Application of this point , and so conclude the whole discourse . 2. Vse is by way of exhortation unto these duties following . 1. Dost thou receive all thy grace from Jesus Christ , then labour to be humble in the acknowledgement of this . Let the consideration and conscientious application of this doctrine , quell all boasting in us of any excellency received . Our wisdom , righteousnesse , and sanctification , and redemption , are all from Christ , and therefore he that gloryeth let him glory in the Lord. Consider , who maketh thee to differ from another ? and what hast thou that thou didst not receive ? now if thou didst receive it , why didst thou glory as if thou hadst not received it ? Who but a proud foole would magnifie himselfe in that , which either another giveth him , or another hath done for him . We count it an odious pride and folly in a man to boast himselfe of that which another hath done . And therefore the Apostle professeth , that he did not carry himselfe as those false teachers had done , who were crept into the Church of Corinth . saith the Apostle , We doe not boast of things beyond our measure , that is , of other mens labours , nor boast in another mans line of things made ready to our hand . Now all grace is made ready to our hands , and is onely the worke of Jesus Christ in us , who worketh all our works for us . Ammianus Marcellinus tels us of one Lampadius , a great person in Rome , who in all parts of the City , where other men had bestowed cost in building , he would set up his own name , not as a Repairer of the work , but as the chiefe Builder . Such folly are they guilty of , who wil set their owne names before Gods , over the work of grace in their own souls . Oh remember that boasting is excluded by the law of faith . Faith is that grace which emptieth the creature of all its conceited excellencies , and faith is that grace which wil give God the praise of the glory of all his grace . Shall the groom of the stable boast of his masters horses ? and the Stage-player of his borrowed robes ? shall the mud wall be proud that the Sun-shines upon it ? We must say of all the good that is in us , as the young man said to the Prophet of his hatchet , Alas Master , it was borrowed . The Church of God is compared to the Moon . Now all the light which the Moon giveth to the world , she doth but distribute what is lent her ; all our graces and the shining of them , whereby our light is seen before men , is but a borrowed light from the Sun of righteousnesse . David sets us an excellent pattern , when he makes that humble acknowledgement : Blessed be the Lord God of Israel our Father , for ever and ever . Thin● ( Oh Lord ) is the greatness , and the power , and the glory , and the victory , and the majesty , for all that is in heaven or in earth is earth is thine ; thine is the Kingdom ( Oh Lord ) and thou art exalted as head above all . Both riches and honour come of thee , and thou reignest over all : and in thine hand is power and might , and in thy hand is to make great , and to give strength unto all . Now therefore our God , we thank thee , and praise thy glorious name . But who am I , and what is my people , that we should offer so willingly after this sort ? for all things come of thee , and of thine own have we given thee , Oh Lord our God all this store that we have prepared to build thee an house for thine own name , commeth of thine hand , and is all thine own ; which is an excellent pattern of humility after inlargement in duty . David and the people had offered both bountifully and willingly towards the house of God , the Lord had enlarged both their hearts and their hands . Now all they did for God , is here ascribed to Gods grace and bounty towards them . It is excellent humility to ascribe our enlargement of Gods service , to the enlargement of Gods grace towards us ; the way to have grace increased , is humbly to acknowledge from whence we receive every grace . 2. Ascribe unto Jesus Christ the glory of all the grace you have been made partakers of . Thus did Paul upon all occasions , I laboured more abundantly then they all , yet not I , but the grace of God which was in me , and by the grace of God I am what I am . I live , yet not I , but Christ liveth in me , and the life which I now live in the flesh , I live by the faith of the Son of God. It was wel done of that good and faithfull servant to say , Lord , thy pound hath gained ten pounds ; he doth not say , Lord , my pains , but thy pound hath gained . When we give God the glory of his grace , God wil give us the comfort and increase of our grace . Learn therefore to ascribe unto Christ , the initial , progressive , & consummative work of grace in your souls , Jesus Christ only , who hath begun a good work in you , wil perform it until his own day . Jesus Christ is the author and finis●er of our faith . He is the Alpha and the Omega . And therefore the Apostle prayes , The God of all grace , who hath called us unto his eternal glory by Jesus Christ , after that ye have suffered awhile , make you perfect , stablish● strengthen , and settle you . Grace is rather like Manna that comes from heaven , then the Corn that grows out of the earth . Grace is inspired from heaven . Gifts and parts are acquired by industry and pains here on earth . What God said by way of comparison between Canaan and Egypt , is very applicable to this purpose . For thus the Lord speaks to Israel , The Land whether thou goest in to possesse it , is not as the Land of Egypt , whence tho● camest out , where thou sowest thy seed , and waterest it with thy foot , as a garden of hearbs , but the Land whither ye goe to possesse it , is a land of hils and valleys , and drinketh water of the rain of heaven , a land which the Lord thy God careth for . Thus it is with grace and nature ; nature may be , and is improved with industry and pains , and is like Egypt , which might be watered by the foot , i.e. with digging gutters and trenches , which is the labour of the foot , to let in the streams of the river of Nilus , when he yeerly overflows his banks , but grace is like the rain from heaven , which onely falleth where God doth appoint , who causeth it to rain upon one City , and not upon another , and one piece is rained upon , and the piece whereupon it raineth not , withereth . 3. Disclaim all merit and self-sufficiency , for so much as we arrogate to our own merit , so much as we derogate from the free grace and mercy of God. If with Ephraim God hath enlarged his grace towards thee , that thou art like a green fig-tree , yet let God have the glory of all thy fruitfulnesse , and let him say , from me is thy fruit found . Oh consider , that thou bearest not the root , but the root thee . Say , Not unto us , O Lord , not unto us , but unto thy name do we give the praise . A gracious heart knows his own inability , and his own insufficiency and imperfection , that he is unable to overcome the least sin though never so small , to exercise any grace though never so weak , to perform the least duty , though never so easie : and as we have cause to acknowledge our inability , so also our sinfull imperfections ; if God should enter into judgement with us , he might condemne us , not only for our worst sins , but for our best duties . 4. Have an eye to Jesus Christ ; Look up to him the author and finisher of our faith . The word looking unto , signifies in the original , such a looking unto , as that we look off those things which may divert our looking up to Jesus . Labour ( my beloved ) to look still unto Christ as the author of grace , when you have the greatest exercise , or increase , or comfort of your grace . Say when thou hast the greatest strength of grace , as Iehoshaphat did , when he had that great strength of men 500000. Lord , we know not what to do , only our eyes are upon thee . There are these three things which we should eye in Christs giving us grace . 1. How voluntarily and freely Jesus Christ doth issue out his grace to his people . Never did a mother more willingly give her child suck , when her breast● did ake and were ready to break , then Jesus Christ doth bestow grace upon his people . Christ doth not like a merchant sell his grace , but like a King freely bestow● all : see the tenor of the Covenant of grace how free it was , Ho , every 〈◊〉 that thirsteth , come ye to the waters , and he that hath no money , come ye , buy and eate , yea come , buy wine and milk , without money and without price . Let him that is athirst come , and whosoever will , let him take the water of life freely ; nothing is so free as grace : it is offered and is bestowed upon the freest termes imaginable . All that Christ requires , is but our receiving it . It is the delight of Christ to shew mercy , and bestow grace upon his people . It is the meat of Christ to do the Will of God that sent him , and to finish his work . Never was man more willing to eat his meat when he is hungry , then Jesus Christ was to do good and bestow grace upon them that wanted it . So also it is said of Christ in Psal . 72. ( which is clearly a prophesie of Jesus Christ ) that he should come down like raine upon the mowen grasse , and as showers that water the earth . Now there is nothing comes down more sweetly and freely , then the rain upon a dry and thirsty ground . 2. Secondly , look unto Jesus the Author of grace , how irresistibly he doth communicate his grace . I will work , and who can let it ? It 's true , not only of Gods eternal deliverances , but is as true of Gods working grace in the hearts of his people . Who shall let ? 1. Satan shall not , for though he be a strong man , and armed , and hath got possession , yet when Christ comes , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stronger then Satan . 2. Sin shall not be able to hinder Gods work of grace . Grace shall be too hard for the strongest opposition , that is made against it . It is true , a man may and doth resist the grace of God , with a gainsaying and contradicting resistance , but not with an overcoming resistance . 3. Thirdly , look up to Jesus the bestower of grace , how proportionably he gives grace suitable , and answerable to thy temptations and need . God divides to every one his grace ●nd gifts , severally as he will , and yet he gives grace that shall be enough . My grace is sufficient for thee , said God to Paul , sufficient to quell corruptions , sufficient to repell temptation , sufficient to make thee wait upon me , ●ill I give thee deliverance . 5. Be exhorted to have recourse to Jesus Christ for supply of grace . Go to Jesus , and by the Prayer of faith approach to the Throne of grace , and beg grace to help thee in time of need . Go unto God by Christ , and God through Christ will supply all your wants . My God , saith Paul to the Philippians , shall supply all your need , according to his riches in glory by Iesus Christ . Go to this God , and expresse your selves before his throne , with sensible complaints , and earnest requests , say , Lord , seeing there is so much water in the fountain , why should my cisterne be empty ? such fulnesse of grace in Christ , and so little grace in my heart ? Lord , hast thou not gifts for men , yea for the rebellious also , and that 's the worst that can be said of me , and hast thou not a blessing for me also ? 3. Vse of caution , though we say that all grace is in and from Christ . 1. This should not cut off our endeavours after grace : we should so earnestly labour to get grace , as if there were no way to have it but by our endeavours , we should so strive to get heaven , as if it were to be gotten by by our fingers , by our own pains . Gods promises and purposes of giving grace should rather quicken , and greaten , then any ways slacken our endeavours after grace . See how the apostle makes Gods working grace in us , a ground why we should work : Work out your own salvation with fear and trembling , for it is God which worketh in you both to will and to do of his good pleasure . And again , I know the thoughts that I think towards you ( saith the Lord , ) thoughts of peace , and not of evil , to give you an expected end ; but see also how God joyns their duty with his promise , the means unto the end : Then shall ye call upon me , and ye shal go , and pray unto me , and I wil hearken unto you . So also in the prophesie of Ezekiel , the Lord had promised to do great things for them , and then addes , Thus saith the Lord God , I will yet for this be inquired of by the house of Israel , to do it for them . Gods promise to David to build him an house , did not at all slack his prayer to God for that purpose ; for thus we finde David praying , Thou , O my God hast told thy servant , that thou wilt build him an house , therefore thy servant hath found in his heart to pray before thee . And now Lord ( thou art God , and hast promised this goodnesse to thy servant ) now therefore let it please thee to blesse the house of thy servant , that it may be before thee for ever , for thou blessest , O Lord , and it shall be blessed for ever . Thus also did Paul , By the grace of God I am what I am , and his grace which was bestowed upon me , was not in vaine , but I laboured more abundantly then they all , yet not I , but the grace of God which was in me . See how he joyns Gods grace and his own indeavours together . Thou must then so indeavour after grace , as if it were to be gotten by labour , and not bestowed by favour , yet when thou hast done all thou canst , thou must acknowledge grace to be free , as if thou hadst not laboured at all . 2. Though there be abundance of grace in Christ , yet let all such as have no interest in Christ , take heed how they flatter themselvs into a conceit , that they shall receive grace frō Christ ; Interest in the Person , gives communication of his grace . As it was in Christs Person , he could not have had those excellencies and attributes which were in God , had not his two natures humane and divine been personally united in him . And therefore it is said by vertue of the hypostatical union , that in him , i. e. in his Person , dwelleth all the fulnesse of the Godhead bodily . So unlesse there be that mystical union between Christ and us , we could not be Partakers nor grow strong in the grace that is in Christ Iesus . Vnion is the ground of Communion , and therefore we read first of receiving Christ , and then afterwards of receiving of his fulnesse grace for grace . Though thou art near Christ by Profession , yet if thou art not one with Christ by faith , thou canst not receive any vertue from him . If a man tie food to any part of his body , it will not nourish him , because it is not received , concocted or concorporated ; that only nourishes , which becomes one and the same substance with us . So we receive strength and increase of grace from Christ , as we are united unto him by faith Take a graft , and tie it to a tree , and it brings forth no fruit , but let it be united unto a tree by implantation , then the graft growes fruitful : so without Christ , ( or as it is in the Original ) separate from Christ you can do nothing . He that by faith is not planted together in the likenesse of Christs death , shall never receive spiritual nourishment from him . He that doth not abide in Christ , is cast forth as a Branch , he was never a true Branch , only seemed to be one . Christ is a fountain of grace , but it is faith that draws out of this fountain , Christ is a treasury of grace , but it is faith that unlocks this treasury . By our communion with Christ we receive grace for grace . We are made by love , meeknesse and patience like unto Christ , but by faith we are made one with Christ ; and that Union is the cause of communion , and therefore Christlesse persons are gracelesse persons . 3. If men want grace , yet let them know , that not Christ , but themselves are to blamed . There is fulnesse in Christ , there is grace enough in Christ , in him there is fulnesse of sufficiency , of efficiency , and of redundancy ; but if a vessel be stopt , cast it into the Sea , and it will receive no water ; and the fault is in the vessel which is stopt , there is no want of water in the Sea. They that have the river-water or conduit-water come into their houses , if no water come , you must not conclude there is no water in th● river or fountain , but that the Pipes are either stopt or broken ; So it is , if ever you are straitened , you are straitned in your own bowels , and not straitened in your God. If a house be dark , it is not for any want of light in the Sun , but for want of windowes in the house : So if thou wantest grace , it is not for want of grace in Christ , but for want of faith in thy soul , to draw and derive more grace from Christ . 4. Envy not the grace of God in others . Though Christ should bestow more grace on others then on thee , yet thy eye must not be evil , because he is good . Thou shouldst not have an envious eye , because Christ hath a bountiful hand . It is not only a fault in wicked men , to envy the grace that is in good men , as Cain envied Abel , because his sacrifice was accepted , and his own rejected , but also even good men are too apt to envy one another . Iosephs brethren envied their brother , because he was beloved of his father , and Peter ( it is thought ) envied Iohn the beloved disciple . But take heed of envy , it 's dishonourable to God , and often hinders us from receiving mercy and grace from God. To envy Christs dispensing of his grace , to whom and in what measure he pleases , is unbecoming a Christian ; to rejoyce in others happinesse , is to do as the Angels of heaven ; to envy others good is like the devils in hell . Would a father take it well that his children fall out about their portions , which their father hath given them . God is absolutely free , to give one or two , or five talents , as he pleases , and if another have more grace then thou , yet be thankful for that grace thou hast , and envy no man. Lastly , Lessen not thy grace thou hast received . As there is no sin small , because it is an offence against the great God : so there is no grace little , because it comes from the great God. Unthankfulnesse hinders this oyl from running . As a man must not be contented with the greatest measure of grace , so he must not be unthankful for the least measure of grace . Consider , it is Jesus Christ that hath begun the work of grace : that there is some little good wrought in thee , is the work of Christ , and he that hath begun a good work will also finish it ; he that hath given grace a being in thy soul , will also strengthen thee with strength in thy soul , and perfect what concerneth thee . Do not thou thy self quench the flax that begins to smoak , nor break the reed that is bruised , but be thankful to Christ that hath handled this smoaking flax , and wait upon him , who wil so accomplish his work , that he will send forth judgement unto victory . A Funeral Sermon preached by Mr Love at the Funeral of Mistris B. at Lowrence Ju●y London . April 29. 1651. being the last Sermon that ever he preached JOB 30. 23. For I know that thou wilt bring me to death , and to the house appointed for all living . IN the handling of these words 't is needfull I should dispatch these two things . 1. Give you the scope . 2. The sense of the words . For the first , the scope of the words , because they are usher'd in with an illative or causal particle ( For ) which carries a reference to somewhat that goeth before , and that you may distinctly take notice of the reference , you must look back to the 18. verse of this chapter , there Iob tells you of a strong disease under which he laboured , By the great force of my disease is my garment changed , it hind●th me about as the collar of my coat . It seemes the disease was so strong upon him , it even strangled his breath , it was as a collar about his neck , upon the sense of this his disease , he breaks out into this holy meditation , For I know that thou wilt bring me to death , and to the house appointed for all living . Now take a hint from the scope and context , that sieknesses and diseases they should be remembrancers of us about our dying . Sick men should alwayes think with themselves they are dying men , and they that die daily , need not fear dying suddenly . So I come to the sense of the words , I know . It is not to be understood of a notional or speculative knowledge , that doth signifie a bare and naked knowledge of a general truth ; but such kinde of knowledge as is practical and experimental : and so also did Junius translate it . This experimental knowledge wrought in Iob holy preparations for death I know , and by experience can tell , I have such a kinde of knowledge , that hath practicalnesse and experience in it . ( That thou wilt bring me to death ) This shewed the holinesse of Iob in opposition to the doctrine of the Heathens , who guest that all such events fell out by fate and fortune , and not by the determinate decree and counsel of the most High. ( And to the house appointed for all living . ) Though he doth not speake here where this house is , yet it doth in Iob. 17. 13. If I wait , the grave is mine house , and I have made my bed in the darknesse . Now that which was his house , must be the house of all living , that is , the grave . Now the grave is compared to an house . 1. Alluding to the Egyptian Sepulch●es , which were made like a house with several arched rooms . 2. Because there we dwell in silence . Thus ye have the words briefly paraphrased unto you . Now I shall give you some practical deduction from them , For I know that thou wilt bring me to death . These words are the gracious speech of Iob , touching his own mortality , and in them we have three particulars . 1. The Rationality of this speech . He brings it in with an illative . For , 2. The Particularity of it . He drawes a particular meditation of death , &c. Me. ● 3. The piety of it , he acknowledges Gods hand in bringing him to death . Thou , and not chance or fortune . For the first , the Rationality of it . Holy Job doth not speak of his death without some cause , but for the ground and reason foregoing . By the great force of my disease is my garment changed , it bindes me about as the Collar of my Coat ; and then he breaks out into this holy meditation , For I know thou wilt bring me to death . From thence observe , That it is a very Rational thing in weaknesse to have holy meditations about death . Job lay under a disease , that even was ready to choak and strangle him , and then he breaks out into this holy meditation , For I know thou wilt bring me to death , &c. It is observable , the Ancients take notice that David made three Psalmes , when he lay upon his sick-bed , Psalm . 6 Psalm 30. Psalm 39. and in all those Psalmes there are divine raptures and holy meditations about death . Iob. 17. 1. My breath is corrupt , my dayes are extinct , the grave is ready for me . He doth not mean an ill savour in his breath , but it was an obstruction and stopping in his breath , that is , he was short-breathed , and straitned under a violent disease . It is conceived that Job had that disease which is called the Tissick , and the consideration of this disease , made him think that the grave was ready for him . So Heman lay und● a violent disease , Psal . 88. 3 , 4 , 5. For my soul is full of trouble , and my life draws nigh to the grave , I am accounted with them that go down into the pit , I am as a man that hath no strength , free among the dead , like the stain that lye in the grave , whom thou numbrest no more , and they are cut off from thy hands . When sicknesse is in the chamber , then death is at the window . Diseases are but the messengers , harbingers and fore-runners of death ; in the Prophets phrase , Death is come up into our windowes : When diseases are in the house , then death is at the threshold . So Job reckoneth , When I lye down , I say , when shall I rise , and the night be gone ? and I am full of tossings to and fro , unto the dawning of the day , and then he saith , My flesh is clothed with wormes , and clods of dust . My skin is broken , and become loathsome . First Vse , is to condemn those , that when they lye on a sick-bed , they hope for life , but never think of death , their own guiltinesse and their own wickednesse of living doth so fill them with fear and horrour , that the thoughts of death are irksome and tedious to them . Just like Lewis the eleventh King of France , when he lay sick of a dangerous disease , he charged his servants and attendants , that they should not speak of death in his hearing . Many mens bodies are Magazines and Hospitals of diseases , who when they are living never think of death , though there is but little betwixt them and the grave . Second Vse , is to those that are healthful and strong ; 't is true , diseases are the immediate harbingers and fore-runners of death in an ordinary way , yet you may soon dye though a disease seize not on you . As the fruits of a tree do more perish by extraordinary windes and tempests , then do stay upon the tree , and are gathered by the husbandman : So violent diseases may soon kill you , though marrow be in your bones , and strength in your joynts . Paracelsus a skilful Physician , he gloryed , that if any man would follow his Physical Prescriptions , he should not dye any violent death , but meerly through age , and yet that boasting man before he was forty yeares of age , he himself dyed of a Feaver . Thus I have done with the first consideration , the Reasonablenesse of this ; I am under a sore disease , and therefore I do think of death . Secondly , the Particularity of Johs speech is to be observed . Job doth not stand upon that general conclusion , There is no man that liveth but he shall see death , Psal . 88. 48. He doth not speak in general so , but I know I must die . From thence observe this point , That general Conclusions about death , should be enforced upon the soul by particular applications . Beloved , we should not only have general notions and empty speculations about death , but practical and particular conclusions concerning our death , such as may lay an awe upon the conscience . Thus in the case of the godly , said Eliphaz , Thou shalt come to thy grave in a full age , like as a shock of Corne cometh in his season ; and then he addes , vers . 27. Lo this , we have searched it , hear it , and know thou it for thy good . General Conclusions that all must dye , must be enforced upon the soul with particular applications , to turne you from the world , to beget in you serious thoughts touching your future and eternal welfare . General truths do not carry that force upon the conscience , unlesse they are drawn by applicative inference ; and therefore . Ps . 73. ult . The Psalmist saith not only It is good to draw near unto God , but it is good for me . The third particular , is the Piety of J●bs speech , in these words , Thou wilt bring me to death . Now there are three particulars in it which note Iobs Faith and Piety . 1. He doth not ascribe dying to fate and fortune , but to the Providence of the most High. From thence observe , That it is the property of the godly , to see Gods band in taking away men by death . It was but the dotage of the Heathen that knew not God , to ascribe events to blind fortune , and it was the corruption of the Chaldeans to overlook the Deity in all fatal events ; Yet Iob he desired to see and submit to death , and to Gods hand in bringing it upon him . Thou wilt bring me to death . Another thing observable is this , I know thou wilt bring me to death . It is not a notional and bare knowledge of the understanding , but such a kinde of knowledge that is considerate and practical , which works upon the affections . From thence observe , That though all men do know notionally they must dye , yet only godly men know it practically and considerately . To know practically of your dying , consider before hand , how shall I do to launch into the eternal gulfe ? what shall become of me in another world , when I leave this ? Is my peace made with God ? Is my person justified ? Am I in a state of grace ? Now Iobs speech hath latitude in it , I know thou wilt bring me to death , that is , I do so know it , that I will provide for it , and I will prepare for it , and I will lay a foundation for eternal life . Solomon speaking of Funeral solemnity , saith he , It is better to go to the house of mourning , then to go to the house of feasting , that is the end of all men , and the living will lay it to his heart . I but all men that do do not lay death to heart , they may perhaps talk of death at a Funeral , but the living they shall lay it to heart , lay it upon the heart , as the Hebrew , they shall lay it to heart , and lay it upon their hearts , so Tremelius . A wicked man layes it upon his tongue , but a godly man layes this truth upon his heart . There is none but a godly man , that so knowes any thing of dying ; as to know it so practically , affectionately and considerately , and so as to do these three things . 1. None but a godly man considers of his dying , that he dies deservedly , he tastes the bitternesse , and feels the burden of sin ; in his diseases and sense of approaching death , he considers with himself , that it is not a disease that will bring him to his grave , but the sins of his life that kill him . 2. None knowes that he must dye so as a godly man , whose care it is to dye preparedly . A godly man he knows he must dye , and this knowledge makes him prepare for a dying time , to live every day as his last day . The Prophet he spake of death in the former part of Psal . 90. that the dayes of man are threescore and ten . See what followes , So teach us to number ●ur dayes , that we may apply our hearts unto wisdom ; he doth mean by numbering our dayes , to live so exactly as to count the number of our dayes to be so few , every day● as if this were the last day ; and this time as the time of the coming of Christ to judgement . 3. None but a godly man knows of his dying , so as to consider that there is a necessity that sin must dye in him before his body dies . 〈◊〉 an Heathen could say , Let thy vices dye before thee . There must not be only a suspension , but a mortification of sin . A godly man considers , though I live blamelesly , that men cannot say , Black is mine eye to any outward practice , yet I must have my inward lusts and corruptions dye before my body dye ; and therefore they ought to be conversant in things that tend to mortification● this is to know death considerately and affectionately ; whereas wicked men consider of death notionally , their senses tell them that all must die . They say all men , men , young and old , rich and poor must dye ; but this is but matter of discourse in them , but the godly know it with savoury knowledge . Thirdly , Iobs Piety was , in that he doth represent death to himself , not in a formidable and dreadful way , but under a comfortable representation ; For I know thou wilt bring me to death● and to the house , &c. He doth represent the grave under the notion of a house , as he represents it elsewhere . From thence observe this point . That a child of God that hath not allowed guilt upon his conscience , he may and ought to re-present death to himself in such familiar representations , as may make it lesse dreadful and more desirable . Sometimes it is represented as going to bed , They shall rest in their bed . A godly man when he lyeth upon his death-bed , and by sicknesse is weary of his life , tossing to and fro till the dawning of the day , let him think the grave will be but a bed of rest unto him ; so death is often stiled a sleep . And many of them that sleep in the dust of the earth , shall awake , some to everlasting life , and some to shame and everlasting contempt . Death is embalmed with sweet and comfortable language . The grave is the house for all the living to be lodged in . If I wait , the grave is mine house , I have made my bed in the darknesse . The grave is the house that I must go to , as after a hard dayes labour in my house I go to bed in a dark night : So we go to our beds , as into our graves for a long night ; going to bed is but for a short night , but going to the grave is for a long night ; death is somtimes represented with dreadful considerations , but with amiablenesse too . There is an abhorrency in nature against death , it is embalmed by Jesus Christ ; he lay in the grave three dayes , to embalme the grave to you , though your beds be cloudy and dark , yet ye rest in them till the Resurrection-day . For the opening of the doctrine . I shall dispatch these two Queries . 1. I shall shew you , why the grave is compared to an house . 2. I shall shew you , what kinde of house the grave is . For the first Query , why the grave is compared to an house ? 1. This Reason some Authors give , because in ancient times , ( as hath been hinted ) among the Egyptians their graves and sepulchres , they were made after the fashion of houses , with Arches , and such kind of superstructures ; therefore they say it is called an house . 2. Other Authors give this reason ; because that as a man after a dayes labour abroad , he comes to his house for rest , so a man after a lifes labour in this world , he comes to his grave , as to his house for rest . The second Query is this , what kinde of house is the grave ? Now I will give you these four properties of this house . 1. It is a desolate and a lonesome house . 2. It is a dark house . 4 It is an old house . 4 It is a silent house . For the first , the grave is 1. A desolate and a lonesome house . I shall be , said Iob , with Kings & Counsellers of the earth which build desolate places for themselves , that is , they build tombs , and monuments where they shall lye , and then they shall leave all their attendance . When I shall bring thee down with them that descend into the pit , with the people of old time , and shall set thee in the low parts of the earth , in places desolate of old , with them that go down into the pit , that thou be not inhabited . Job 17. 14. I have said to corruption , Thou art my Father , and to the wormes , Thou art my mother and my sister : there is all the company you will have , corruption and the wormes ; friends bring you to your grave , and there they leave you . 2. Your grave is a dark house , I have made my bed in the darknesse , that is , in the grave . The grave is like the sleeping room in a house , not like the dining room and working room . The dining room is to be light , and so the working room , but the sleeping room is dark . 'T is but the stopping of the mouth of the grave , and it is but the drawing of the Curtains of the bed , where thou shalt lye in darknesse till the Resurrection● day . In the grave there is neither the light of the body , which is the eye ; nor the light of the aire , which is the Sun : the Sun it shall not shine there , nor the body see there ; Therefore Eccl. 11. 9. Rejoyce , Oh young man in thy youth , and let thy heart cheere thee in the dayes of thy youth , and walk in the wayes of thy heart , and in the sight of thine eyes , but know thou that for all these things God will bring thee unto judgement . And vers . 8. He had said remember the dayes of darknesse ; for they shall be many . The meaning is this , The continuance in the grave , which is the house of darknesse , shall be long , even to the end of the world . 3. The grave is an old house , as old as Adam , he digged his grave with his owne fingers ; Wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . The grave it is a lasting house , a house where thou must stay a great while . Eccles . 11. 5. Also when they shall be afraid of that which is high , and fear shall be in the way , and the Almond tree shall flourish , and the Grashopper shall be a burden , and desire shall faile , because man goeth to his leng home , and the mourners go about the streets , 'T is a long home , a kinde of a house of eternity , a long while till Christs comming to judgement , our long home , in opposition to our present houses , that is ; our short home . Your houses are your short homes , but the graves are your long homes . 4. The grave is a silent house , Psal . 31. 17. Let me net be ashamed , Oh Lord , for I have called upon thee : let the wicked be ashamed and let them be silent in the grave . The Psalmist prayes here for deliverance from his Persecutors , here is nothing but clamour , persecution and opposition , and one shall not have a good word from them . But as Iob comfort● himself in the grave , There the voice of the Oppressor shall not be heard : So may we , we shall be at rest and silence there , there the weary shall be at rest , and there the Prisoners shall rest together . For the Uses of this point . The first Vse , is an use of comfort to the godly , they may be comforted upon this doctrine . This doctrine is a doctrine that is dreadful to wicked men , their graves are dungeons to them ; but to Gods children the grave is an house . Now you may be comforted upon these four consideratious . 1 That though the grave be an house , yet be comforted , it is a resting house , Iob ▪ 3 17. There the wicked cease from troubling , and there the weary be at rest . He speaks here of the grave in vers . 13. For now should I have lien still and been quiet , I should have slept , then had I been at rest . There is no work to be done in this house , Eccles . 9. 10. Whatsoever thy hand findeth to do , do it with thy might , for there is no work , nor device , nor knowledge , nor wisdom in the grave whither thou goest . Isa . 57. 2. They shall rest in their beds . 2. That though the grave be a house , yet be comforted , it is but a sleeping house , it is not a house where thou shalt be everlastingly . Beloved though it be a house , yet it is but a sleeping house ; it shall not alwayes keep your bodies ; that is the meaning of Pauls exultation : O death , where is thy sting ? Oh grave where is thy victory ? He refers it to the Resurrection ; the grave though it compasse us , yet it shall not conquer us . 1. Though the grave be a house , yet be comforted , it is but a hiding house , such a house as is but a hiding place for Gods people . Job . 14. 13. Oh that thou wouldst hide me in the grave , that thou wouldest keep me in secret untill thy wrath be past , that thou wouldst appoint me a set time and remember me . Times may be so calamitous , that there may be more safety under ground then above ground , they that have layen a long time in their graves , may be more happy then those that are living , Isa . 26. 20. Come my peeple , enter thou into thy chambers , and shut thy door about thee , hide thy self , as if it were for a little moment until the indignation be overpast . Though some refer this to a temporal deliverance , yet others refer it to the grave , where God lodges his children , when he takes them from the evil to come . Though the grave be a house , yet be comforted it is a perfumed house , a house imbalmed and perfumed by Christs lying in the grave . All the acts that Christ did , they were for our sakes . Christ died to save us by dying . Christ lay buried in the grave , to make the grave a bed of rest , he rose again from the dead to sanctifie our resurrection , and by his presence there he hath persumed this bed ; this house the grave . Second Vse for instruction . 1. Here is matter of meditation ; when you are in your own houses , bethink your selves thus , Now I am here walking in my house , from chamber to chamber , but ere long my chamber shall be in the dust . Now I am comming to my bed in a dark night , but ere long God wil put out the candle of my life , and wil lay me in the grave , as in a bed of darknesse . Now I am in my own house , but ere long my house wil cast me our to my grave , and that is the house that wil take me in . 2. Let it check in you all covetous and inordinate desires after worldly things ; Thou shalt come from lying in the dark house in the womb , to lye in the dark house of the grave . Oh what a vast company of inordinat and luxurious desires are there in the hearts of men . In the womb one foot , in the cradle three foot wil content you , and in the grave six foot , but when thou livest in the world a whole world wil not content you , there is such inordinate and luxurious desires in mens hearts , when they have all affluence and confluence of creature comforts ; Now they must have their variety of Houses , a Countrey-house , a Summer-house , a Winter house , yet thou must exchange thy many houses for one house , 'T is worthy your notice that passage you read of in Scripture , 1 Sam. 10. 24. Samuel when he had anointed Saul King , and the people had chosen him ; what signal doth he give him to confirme him anointed , it was to goe to Rachels Sepulchre ; now the reason is this , that he might not be glutted with the preferments & honours he was entring upon . The Emperours of Constantinople , in their inaugurations , on their Coronation daies , had a Mason came and shewed them severall Marble-stones , and asked them to choose which of those should be made ready for their Grave-stone . And so we read of Joseph of Arimathea , that he had his Tombe in his garden to check the pleasures of the place . Now in thy house thou hast superfluity and abundance . I can goe now to variety of houses ; bu● one day thou shalt leave all thy houses , and go to one house , and there leave all your company and your friends . But how can this be true , when the Scripture saith , Joh. 8. 51. Verily , verily , I say unto you , if a man keep my saying , he shall never see death . To this I answer , that this Scripture intends not a natural and corporal death , but a spiritual and eternal death , and it is said , John 11. 25 , 26. I am the resurrection and the life , he that believes in me , though he were dead , yet he shall live , and whosoever liveth and believeth in me shall never die : That is , though he die naturally , yet he shall live eternally . But you will say , Enoch was not buried , and Elijah was carried up in a chariot . Particular examples doe not frustrate general rules ; though they were not laid in their graves , yet they underwent something equivalent to death . There was a particular reason why God translates Enoch and Elijah , because they were to be types of Christs Resurrection , and pledges of ours . But some wil say , 1 Cor. 15. 51. We shall not all sleep , but we shall be changed ; therefore at the last day they shall not be buried , and the grave not the house of all men , but those that are then living shall be suddenly carried up to Heaven . To this I answer , that at the last day , though men shall not come to the grave , yet they shall be taken up when the trumpet shall sound , and shall goe through the fire , and they shall in their translation undergoe something that shall be equivalent to a death , and to a buriall . 2. Lastly , we are tied to this decree of death , though God be not tied , Rom. 5. 14. and Rom. 9. 27. By those places we are to understand , all men doe deserve to die , though God may exempt some , as those that live to see the end of the world , from a death as ours is . Death is the end of all men , and the grave is the house appointed for all living . Death hath passed upon all men because all have sinned . All deserve to die ; and even those that are changed at the last day undergo something equivalent to death it selfe . FINIS . An Alphabeticall Table . A ADmiration of mens persons page . 22 Affections rather then actions evidence the truth of grace 54 Strong assurance 26 Strong affections 121 Why we should be carefull to preserve our first affections 126 Holy affections arguments of grace 160 Our All to be ascribed to Christ 189 B BAd company a snare 12 Good in bad places commendable 13 Misery to live in bad places ib. We must shun bad company and places 11 Against boasting of our own merit 189 , 193 None blameable but our selves , if we want grace 197 C GOod company 16 Be not content with measures of grace 25 Communion of Saints 29 Reasons why we must not content our selves with a little grace 33 Complaint of our corruptions 41 Little comfort of much grace 49 God will cherish least measures of grace 57 Comfort of grace may be lost 78 Experienced Christians must comfort others 82 Cases of conscience about temptation 92 About corruptions 104 Strong corruptions cōsistent with strong grace 105 Case of conscience about affections 127 Case of conscience about the comfort of grace 128 A man may have grace and want comfort 131 A godly man hath right to comfort 142 True grace is communicative 155 How grace is said to be in Christ 176 Christ is the author of grace 177 Christ commissionated by God the Father to give grace 197 D. BEst must die 4 Dependance on duty 19 Dependance on divine influxe 27 Why there are different degrees of grace 28 Desires after more grace 43 Desires supernatural and active , earnest after grace 44 Devils malice and knowledge in tempting us 98 Devil shal never have his wil on Gods people 101 Devil may mar our comfort 139 Divers Christians have divers gifts 148 Of division in the Church 150 Decay of gifts unexercised 151 , 152 We must not despise the least grace 199 Diseases should mind us of death 202 We should meditate on death 204 And on our particular death 205 Gods hand must be seen in Death ib. Sin cause of death 206 E. VAine excuse of wickednesse 46 Evidences of the growth and strength of grace differ 49 Good example 72 Exercise grace 139 Former experiences comfortable 146 One may excel in one gift , and not in another 148 Eminent for grace in great esteem 175 We must have our eye on Christ 192 F FAlling from First love 19 Precious Faith alike in all Believers 36 Frequency in sinning 103 Men of great gifts may fall away 162 Christ a Fountaine 179 All fulnesse in Christ 178 God the Father and Christ one 179 Against Free-wil 186 G. SAving grace unloseable 12 Smallest measures of grace are cherished by God 16 Some of Gods children have but small measures of grace 18 Different degrees of grace 19 A little grace not so useful , nor so evidential 34 True grace wil grow 36 We must grow in grace 74 Commands and promises of growth 75 Not to grow better , is to grow worse 78 Glory of Gods Attributes seen in succouring us in great temptation 97 God a free agent in giving grace , or comfort of grace 134 Glory of grace due to God 141 Though believers have the same Spirit , yet not the same gifts 147 Little grace better then great gifts 156 Difference between gifts and grace 157 None have so much grace as they should 168 Glory in heaven proportioned to our grace here 173 It s of the nature of grace to grow 174 Grave is an house 218 H. COrruptions are to humble us 104 Humiliation suitable to corruptions 102 They that have much grace have much cause to be humbled 167 Christ a head 178 What kind of house the grave is 220 I. INjuries to weak Christians 64 Judgement and spiritual knowledge 119 Holy jealousie 136 Indulgence to any lust marres our spiritual comfort 138 Improvement of grace 163 We are justified by Gods free grace , and not by grace inherent in us 166 Joseph a type of Christ 182 Joshua a type of Christ 181 Christ gives grace irresistibly 193 We must endeavour to get grace 195 Interest in Christ , and then in his grace 196 K KNowledge of the mysteries of the Gospel 83 Weak in knowledge 23 Practicall knowledge 201 Considerate knowledge of death 204 L. SPiritual light in the soule 40 Love of the Word , and of the Saints 46 Little grace shall be lasting , and shall not be extinguished 54 , 165 Losse of first love , and first affections 106 , 128 Spiritual lazinesse 138 M. AGainst Popish merit 35 Of the least measure of grace 39 Ministers must use loving insinuations 71 Ministers should grow in grace 72 Mistakes about measures of grace 86 VVe must not measure our grace by our profession or gifts , &c. 87 Natural melancholy , hinders comfort 135 N. NEglect of our callings 21 Some affectionate by natural temper 121 All things new at first conversion 123 O. OLD-age may make affections flag 9 P. WE are not perfect at once 27 , 66 Gods power can preserve weak grace 31 Purpose of soul to leave sin 40 Promises made to the desire after grace 43 We must labour after perfection 47 Promises must be believed , though Providences seem to crosse them 82 Pride checkt by temptations 98 Strong Christians must not presume 101 Professors sins gratifie Satan 105 , 106 Spirituall pride 109 Pride in our gifts 153 Pride of Papists and Pelagians 185 Christ gives grace proportionably 194 Preparation for death 206 Q. OF quenching the Spirit 137 R. REigne of lust 115 Christ a Root 178 Reproach rowled away from Christ 182 Socinians enemies to the Righteousnesse of Christ 183 Rest in the grave 212 S A Note of sincerity to be good in bad places 12 Signes of weak grace 20 Spiritual failings and sins 21 A scrupulous conscience ib. God wil not try us beyond our strength 38 Christians have a strong God , a strong Saviour , strong promises 53 God sees the least sin in believers 62 Satans Sieve , and Gods Fan 68 VVhy Timothy called Pauls son 70 How grace is said to be strong 72 Strong grace because strong temptation and oppositions , and strong corruptions 76 Signes of strong Christians 81 Suffering for Christ a duty , as wel as doing for Christ 83 Sins of Gods people provoking 99 Superciliousnes towards weak Christians 109 Gods Soveraignty to give or withhold comfort 133 Sleightnesse of Spirit 137 Christ Sun of Righteousnesse 178 Neither Satan nor Sin shall hinder grace 194 Goe to Christ for supply of grace ib. T. MAny dare not Trust God for outward things 25 Government of the Tongue 84 Great and strong Temptations consistent with strong grace 90 Temptations shall not exceed grace 91 Devils tempts best most , of which instances 93 95 VVhen temptations strong 93 Reasons why best most tempted 96 God by temptations aims at our good 97 Jesus Christ was tempted 102 Natural temperature disposeth to some sins 104 Types of Christ 180 , 181 V REligion makes neerest Union 70 Unity in the Church 87 Uncompassionatenesse 138 Ungrounded comfort and joy 143 Christ gives grace voluntarily 192 W WEake easily seduced 23 Weak in knowledge ib. Weak in judgement 24 Weak Christians not bear Reproofe ib. Weak Christians must not be discouraged 25 Gods wisdom seen in the variety of measures of grace 31 More weak then strong Christians 32 How we must carry our selves to weak ones 60 Gods care over weak Christians 68 Of weak gifts 144 Directions to weak Christians 163 Works of the blessed Trinity relative to the creature , undivided 181 Y COmmendable to good in Youth 6 Youth subject to temptations ib. Examples of good young men 7 Sins of youth trouble us when old 8 , 9 Gods indulgence to young convers 125 FINIS . Notes, typically marginal, from the original text Notes for div A49244-e170 Libri rerum non verborum soecundi . Heb. 5. 14. Pro. 27. 23 a Gen. 4. 3. b Ex 9. 27 c 1 Kings 21. 27. d 1 Sam. 24. 16. e 2 Kings 10 16. f Mat. 27. 3 g Act. 8. 13 h Mar. 6. 20. i Acts 24. 25. Plus scientiae , minuf conscientiae . Isa 5. 8. 2 Pet. 1. 6 , 7 , 8. Plus valebit conscientia pura quàm marsupia plena . Rev. 13. 10 1 Kings 19. 7. 2 Pet. 3 ● 7 18. Notes for div A49244-e1210 a 1 Kings 15. 29. b 2 Cor. 12 19. Gal. 1. 20. c Jam. 2. 27 d Luke 12. 21. e As 20. 21. f Act. 24. 16. 1. Observation . g 1 Kings 16. 26. 2. Observation . 3. Observation . 4. Observation . Isa . 57. 1. 1 — 5. Observation . 6. Observation . Rom. 2. 28. 1. Doct. h 1 Kings 18. 12. i 2 Tim. 3. 15. k Joh. 13. l Jer. 2. 2. m 2 Epist . John 4. n Mar. 10. 21. o 2 Tim. 2. 22. 1 Vse . Ps . 71. 9. compared with v. 5. 1 Sam. 16. 11 , 12. p Gen. 48. 14. q 1 Cor. 7. 33. r Quae fueru●● inania juven●utis gaudia , haec sunt ac●rba senectutis gravamina . Job 13. 26. Job 29. 11. 1 Tim. ● . 6. Tit. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 22 Eccl. 11. 10 Prov. 7. 7. Eph. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 movit de loco in locum . Mat. 19. 22. 2 King. 2. 23. Job 30. 1 , 12. Eccl. 11. 9. Judg. 14. 10. Job 1. 4. Prov. 31. 1. Rev. 2. 13. Phil. 4. 22. Heb. 12. 15 Vse . 1. 2. Isa . 6. 〈◊〉 Psal . 120 5 Gen. 25. 13 2 Pet. 2. 7 , 8. 3 Phil. 2. 15. 4 Gen. 20. 11 Non ego s●m ambitiosus , sed nemo Romae aliter vivere potest : non ego sum sumptuosus , sed urbs ipsa magnas impensas exigit . Sen. 5 6 Bonus mali consortio fecilè pej●ratur . Jude 23. Lev. 15. 4. Deut. 22. 10. 1 Cor. 5. 9 , 10. Psa . 26. 4 , 5 7. Pro. 13. 20 Notes for div A49244-e4520 Doct. Mat. 12. 20 Verba p●●iu● ad cor nostrum quàm ad cor Dei accommodata . Psal . 51. 17 Cant. 2. 13. Cant. 7. 1● . 1. Propsition . 1 Quest 1. Answ . s Rom. 15. 1 t 1 Cor. 3. 1 1 Joh. 2. 14 u Isa . 61. 3. Psal : 92. 12 Mat. 12. 20 x Cant. 1. 8. 1 Joh. 21. 15 , 16 , 17. y Isa . 4. 4. 2 Answ . z Gal. 4. 19 1 Pet. 1. 23 &c. 2. 2. 1 Joh. 2. 13 ibid. Cant. 2. 14 Brightman . 2 Quest . Answ . 1. Aasw . 2. Answ 3. Rom. 14. 1. Rom. 15. 1. * Rom 14. 21. 1 Cor. 8. 7. c. 9. 2. Answ . 4. Dr. Sibbs . Answ . 5 , 1 Cor. 3. 1 , 4. Jam. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Answ . 6. Eph. 4. 14. 2 Pet. 3. 17 18. Answ . 7. Heb. 5. 12 , 13. a Luke 9. 45. b Mar. 9. 10. c John 10 , 16 , 17. Answ . 8. Answ . 9. 2 Sam. 12. 7. 2 Chron. 16. 10. Ans . 10. Mat. 6. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 16. 8. 1 Vse . Mat. 17. 20 2 Vse . Notes for div A49244-e6130 3 Quest . Answ . Heb. 12. 23 Eph. 4. 13. 1 Cor. 12. 21. Pro. 30. 26 Cant. 2. 14. 2 Cor. 12. 9 , 10. Ver. 10 ▪ 1 Kings 18 44 , 45. Ezek. 47. 3 , 4 , 5. 1. Posit . Jon. 4. 11. Quò perfect●●res , ●ò pauciores . Jer. 46. 23. 1 Sam. 20. 36. 2. Posit . Heb. 5. 12. Mat. 19. 30 3. Posit . Miserationes Dei sunt merita nostra . Deus coronat non merita nostra , sed dona sua . Cant. 2. 14 Cant. 1. 15 Cant. 1. 10. Cant. 4. 1 , 2 3 , 4 , &c. Ezek. 16. 14. 4. Posit . Mat. 8. 26. compared with Mar. 4. 40. Rom. 14. 1 , &c. 15. 1. Gal. 6. 1. Luk. 22. 32 Mar. 16. 16 17. Pareus . Vers . 14. Joh. 16. 12 Joh. 15. 8. 5. Posit . Luk. 19. 17 1. Vse . Mat. 13. 31 32. Mat. 13. 33 1 Kings 18. 44. Ezek. 47. 3. 4. Arbor procera Cypressu● . Mat. 12. 20 Phil. 1. 6. 1 Thes . 5. 24. Heb. 6. 1. Luke 14. 28 , 29. Psal . 138. 8. 2 Pet. 1. 1. Isa . 27. 8. 1 Cor. 10. 13. Isa . 57. 16. Rev. 3. 8. Notes for div A49244-e7890 A case of conscience resolved . 1. Thes 4. 1 Psal . 119. Acts 26. 18 Job 33. 30. Luke 15. 17 , 18. Greg. Psal . 32. 5. August . Psal . 17. 3. Psal . 119. 106. Act. 11. 23. Mar. 9. 24. Mat. 5. 3. Rom. 8. 26. Perkins . Curae leves loqueuntur , ingentes stupent . Neh. 1. 11. compared with Neh. 5. Isa . 26. 8 , 9. Mat. 5. 6. Joh. 7. 37. Isa . 55. 1. Rev. 21. 6. Psa . 145. 19 Psal . 10. 17. Psal . 4. 6. Numb . 23. 10. Veluntatem fi●is , non mediorum . Bern. 2 Cor. 7. 11. 2 Cor. 8. 11. Pro. 21. 25 Conales cupiunt Christum consequi , sed non se quinon cu rant quaerere quem desiderant iavenire Bern. — Psal . 119. 20. Psal . 42. 1. 2 Cor. 7. 11. Psal . 42. 2. Psal . 63. 1. Psa . 119. 20 1 Pet. 2. 2. 1 Joh. 3. 14. 1. Caution . Heb. 6. 1. Isa . 32. 17. 2 Pet. 1. 9 , 10 , 11. Mat. 8. 26. compared with Mar. 4. 40. 2 Pet. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Caution . 3. Caution . 4. Caution . 1 Cor. 1. 5. & v. 7. 1 Cor. 3. 1 , 3 Rev. 3. 17. Rev. 3. 8. 1 Cor. 12. 31 1. Comfort . Luk. 22 32 1. Joh. 4. 4. 2 Cor. 12 9 Isa . 26. 4. Jude 24. 1 Pet. 1. 5. Heb. 7. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. perfectè & perpetuò — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non solùm perpetui tatem temporh significat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed omnimodem perfectionem . Camer . in Myr. a 1 Cor. 1. 24. c Rom. 6. 10. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . po● . 1 Cor. 1. 18 Rom. 1. 16 , 2 Cor. 10. 4 , 5. Act. 20. 32 Jam. 1. 21. 2 Tim. 3. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 19. Singula verba ponddui haebent , certitud● haec nititur primò fundamento , secunc ò non quocunque , sed firma , tertiò non hominis , sed Dei , quartò non vacillante , sed stante & obs●gnaro . Dr. Prideaux . Zech. 12. 10. 2 Tim. 1. 7. In te sta● & non stas . Aug. 2. Comfort . Cant. 4. 10. 3. And last comfort . Stella cadens non est stella . Notes for div A49244-e10520 Second part of the doctrine . Mat. 12. 10 Cant. 2. 13. Mar. 11. 13 Cant. 5. 1. Trap. in loc . Exo. 14. 15 1 Pet. 3. 6. Mar. 10. 21 Mar. 12. 34 Isa 40. 11. Rom 13. 1. Psa . 103. 6. Rom. 14. 1. Rom. 14. 15. 21. 1 Cor. 8. 12 Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isa . 35. 3. Heb. 1● . 12 13. 1 Thes . 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sublevat infirma● alia qui ruitures Beza . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè ni●entem , & con●ntem , sed non sufficient●m , nec sa● virium h●bentem adjuvare . C.A. Lap. 2 Quest . Answ . 1. 2. Answ . 1. Pet. 1. 1. 3. Answ . Prov. 22. 2. Job 31. 13. Vers . 15. Isa . 43. 1. Isa . 44. 1. Isa . 66. 21 , 22. Psal . 138. 8. Job 10. 8. Gen. 17. 1. & 25. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De victimis perfect is & immaculatis dicitur . Vse . 1. Inference . Exod. 4. 24 2 Sam. 6. 7 Amos 3. 2. Numb . 23. 21. Vid. Gataker in loc . Josh . 24. 9. 2. Inference . Isa . 66. 1 , 2. Mat. 9. 16 , 17. Rom. 14. 1. Gal. 2 , 12 , 13. Heb. 1. ult . 3. Inference . Isa . 61. 3. 2. Vse of Caution . 2. Caution . Zech. 4. 6. 3. Vse of Comfort . Mat. 3. 12. Luk. 22. 31 2. Comfort . Isa . 40. 11. Joh. 21. 15 Hos . 11. 1 , 3 Notes for div A49244-e12690 Act. 16. 2. Phil. 3. 5. 1 Tim. 1. 2. 2 Cor. 4. 17 compared with Vers . 14. 2 Tim. 1. 5. 2 Tim. 3. 15. Phil. 2. 23. 1. Observation . 2. Observation . Sanguine Christi conglutinati . Salvian . 3. Observation . 4. Observ . 5. Observ . Explication of the text ▪ Rom. 1. 5. Eph. 3. 8. 6. Observ . 7. Observ . Joh. 1. 16. Doct. 1. Doct. 2. Heb. 11 ▪ 34. Psal . 84. 7. 2 Cor. 3. 18 Phil. 3 11. Eph. 3. 16. Rom. 15 , 13 , 14. Phil. 1. 9. Col. 1. 9 , 10 2. Proofe . Heb. 6. 1. 2 Pet. 1. 5. Eph. 6. 10. 1 Cor. 16. 13. 1 Thes . 4. 1 1. Cor. 15. ult . Pro. 4. 18. Psal . 18. 35 , 36. 2 Sam. 18. 3. — Erit bic fortis fide & spiritu qualis David praedicatur . Par. Adversar . ● Quest . Answ . Reason 1. Eph. 6. 10 , 11. 12. 1 Joh. 2. 14. Vers . 12. 1 Pet. 5. 8 , 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Reason . 1 Cor. 15. 32. Ch. 16. 13. Psal . 138. 3 , 7. 3. Reason . Mat. 19. 30. compared with Mat. 20. 12 , 16. Non pr●gredi , est regredi . 2 Pet. 1. 8. Re● . 3. 2. — 3 Mar. 9. 24. Lam. 3. 18. 2 Pet. 1. 9. Mat. 8. 26. compared with Mar. 4. 40. Mat. 14 31. Ver. 29. Pro. 24. 10 Vse . Notes for div A49244-e15360 Doct. Quest . 1 Answ . 1 Joh. 4. 18 N●n ità pellitur timor quin animo● nestros sollicitet , sed it à pellitur ut non turbet , nequ● impediat pacem nostr●m . Calvin . Eph. 3. 16 , 17 , 18. 2 Answ . 2 Cor. 1. 4. Luke 22. 33. expounded . Gal 6. 1. expounded . Phil. 1. 9. expouuded . Rom. 15. 14. 3. Answ . Heb. 5. 13. Vers . 14. Job 34. 3. Job 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurtum & staterae idē● est nom●n in Hebraeo , du● enim aures sunt quasi bilances quib●● expenduntur quae audimus . Mercer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut 〈◊〉 ci●um , sic mens verba . Chrysost . 4. Answ . Luk. 5. 33 , 34 , 35 , &c. 5. Answ . Rom. 4. 18 , 19. 20. expounded . Compare Gen. 15. 4. with Gen. 16. 16. & with Gen. 21. 5. Rom 4. 20 , 21. 6. Answ . Mar. 20. 22 23. John 3. 2. John 7. 50. Joh. 19. 39. Ver. 38. Mar. 15. 43 Prov. 24. 10. 7. Answ . Jam. 3. 2. 8. Answ . Mat. 6. 25 , 30. Hab. 2. 4. Answ . 9. Phil. 3. 15. Vse 1. Prov. 13. 7. 1 Vse of Caution . Heb. 5. 12. Mat. 20. 16 expounded . Acts 14. 10 Rev. 3. 17. 2. Caution . Heb. 12 23 Ecel . 7. 20. Pro. 20. 9. Zech. 13. 9. Isa . 48. 10. Mr. Greenham . Mr. Rollock . Notes for div A49244-e17330 Case 1. Posit 1. Posit . 2. 1 Cor. 10. 13. Posit . 3. Luke 22. 31. Mat. 4. 2 , 3 Dr. Halls observations . 2 Cor. 12. 7. Mat. 3. 17. Posit . 4. Quest . 1. Answ . 1. 1 Chron. 21. 1. Mat. 4. 3. Jam. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — Metaphora à Piscat●ribus , qui inescant , & h●me captant . Beza . 2 Quest . Answ . 1. Job 2. 8. Mat. 16. 16 17. compared with 16. Ch. 22 , 24. Reason 1. 1 Cor. 10. 13. 2 Pet. 2. 9. Heb. 2. 17. 2 Cor. 12. 9 Reason 2. 2 Chron. 21. 1. 1 Chron. 3. 1. 2 Cor. 12. 9 Reason . 3. 2 Sam. 1● . 14. Gal. 2. 14. 1 Cor. 8. 9. 2 Tim. 1. 15 2 Chron. 21. 1. Object . 1 Joh. 5. 18 1 Joh. 2. 18. Sol. Vse 1. Vse 2. Gal. 6. 1. Luk. 22. 31 Heb. 2. 18. Notes for div A49244-e19060 Case 2. Quest . 1. Answ . 1. Jer. 11. 15. Answ . 2 Answ . 3. Quest . 2. Answ . 1. Answ . 2. 2 Cor. 12. 7. Answ . 3. 2 Sam. 12. 14. 1 Cor. 8. 10 Quest . 3. Answ . 1. Rev. 2. 3 , 4. Joh. 4. 14. Job 19 28 1 King. 1. 1. Answ . 2. Answ . 3. Rom. 14. 1 , 2 , 3. Vers . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 9. 16 , 17. Luk. 12 19 Eph. 4. 13. Quest . 4. Answ . 1 Gal. 5. 17. Answ . 3. 1 Chron. 23. 12. Deut. 22. 26. 27. Answ . 4. Mat. 16. 22 Mat. 19. 27 Mat. 26. 33 35. Mat. 26. 75 Joh. 20. 5. Joh. 21. 7. Act. 1. 15. Applicatian . Vse 1. Rom. 6. 12 , 14. expounded , and compared with Rom. 7. 23. Rom. 7. 25. Dan. 9. 12. Notes for div A49244-e20530 Case 3. Quest . 1. Answ . 1. Answ . 2. Psal . 122 , 1 Answ . 3. Quest . 2. Answ . 1. Answ . 2 Phil. 1. 9. Isa . 32. 4. Answ . 3. Luke 23. 27. Answ . 4. Quest . 3. Answ . 1 Answ . 2. 1 Pet. 2. 9. Act. 3. 8. Answ 3. Luke 15. 22. Vse . Rev. 2. 4 , 5. Rara hora , brevis mora . Notes for div A49244-e21350 Case 4. Answ . 1 Joh. 2. 27 Act. 27. 20 Job 13. 24. Job 16. 9. Job 19. 10 , 11. Job 31. 23. Psal . 77. 7 , Psal . 42. 5. Psal . 88. John 14. 4 , 5. expounded and reconciled . Aug. 2 Cor. 1. 4. Gal. 5. 17. Res delicata est , spiritus Dei ità nos tractat , sicut tractatur , Jer. 2. 19. Pro. 14. 14. Quest . 3. Answ . 1. Isa . 32. 17. Psal . 119. 165. Answ . 2 Job 11. 14 , 15. Job 13. 18. Answ . 3. Psal . 42 , 5 , 6 Josh . 12. 1. Ps . 77. 6 , 7 , 8 , 9 , 10 , 12. Answ . 4. Ps . 115. 1. Answ . 5. Consolat . Gen. 12. 16 17. Joh. 20. 15. Notes for div A49244-e22930 Case 5. Posit . 1. 1 Cor. 12. Posit . 2. 1 Tim. 4. 13. Ver. 15. Psal . 137. 1 1 Cor. 12. 11. Posit . 3. Act. 14. 11. 2 Cor. 11. 6 Act. 4. 36. Act. 11. 24. Joh. 11. 15. Mar. 3. 17. Boan●rges . Posit . 4. 1 Cor. 5. 7. compared with 1 Cor. 3. 1. Rev. 3. 11. Case 1. Case 2. Case 3. 1 Cor. 1. 7. Vers . 11. Vers . 12. 1 Cor. 15. 7. 1 Cor. 8. 1. Case 4. Posit . 5. Case 1. Case 2. Case 3. Case 4. Case 5. Vse 1. Dan. 8. 7. Reason 1. Reason . 2. Mat. 7. 22. 3. Cant. 1. Difference . Surgunt indocti & rapiunt ●aelum & no● cum doctrin● nostra perimus . Aug. 2. Difference . 3. Difference . Phil. 3. 13. expounded . Munera non vulnera ostendit . 4. Difference . 1 Pet. 3. 7. Luk. 22. 32 33. Notes for div A49244-e24610 Vse 1. Joh. 21. 1● . Cant. 4. 10. Col. 33. Luke 19. 1 Luk. 19. 10 Jam. 5. 13. Mat. 12. 20 Gen. 25. 23 1 King 22. 47. Nehem. 13. 22. 1 Cor. 4. 4. 2 Chro. 11. 19. 1 Chro. 11. 19. 2 Chro. 10. 12. Cant. 4. 1. to 8. Phil. 3. 12 , 13. Ex. 25. 10. The errour of the Familisticall Perfectists very pernicious . Heb. 12. 23 1 Joh. 3. 2. Mat. 20. 16 Luke 13. 6 , 7. Heb , 5. 12. Rev. 2. 5. Quantum est quod nescimus . Rom 7. 21. Rom. 4. 20. Gal. 3. 9. Gen. ●0 . 2. Jam. 5. 11. Job 6. 9. Num. 12. 2. Ps . 106. 33. Num. 11. 14 , 15. Exod. 1. 17 , 19. Col. 1. 11. Rom. 15. 13 , 14. 1 Thes . 4. 9 10. Job 17. 9. Sicut Deus suae d●na in hac vita inaequaliter c●mmunicat , sic coronat . Bucha . Mat. 23. 14. Luk. 12. 47 Mat. 13. 31 32 , 33. Joh. 15. 1. Si dixisti sufficit periis●i . Rom. 16. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 1. 8. Mat. 5. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nehem. 13 26. 2 King. 18. 4 , 5. 2 King. 23. 25. Notes for div A49244-e26470 John 1. 14. John 3. 34. Col. 1. 19. John 1. 16. Gal. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through Christ . Heb. 12. Col. 3. 3. Doct. Isa . 11. 10. Rom. 15. 2. Joh. 15. 1. Col. 1 18. Mal. 4. 2. Nisi desuper . Zech. 13. 1. Lev. 9. 22. Eph. 1. 3. Act. 3. 2● . Luk. 24 50 Gen. 37. 3. Mat. 30. 17. Col. 1. 11. Gen. 37. 20 , 21. Joh. 1. 12. Gen. 37. 28 Mat. 2. 20 Gen. 39. 20 Phil. 2. 9. Gen. 41. 55 , 56 , 57. Psa . 84. 11. Heb. 4. 8 , 9. Exo. 25. 37 Rev. 4. 5. Zech. 42. Joh. 1. 16. expounded . Plenitudo repletiva & dissusiva Plenitude vasis Plenitudo fontis . Perf●ctio partium , non graduum . Isa . 6. 9. Gramati nova gratiâ cumulat●m . 2 Cor. 13. 14. Rom. 16. 24 Gal. 6 18 Phil. 4. 23. 1 Thes . 5. 28. 1 Tim. 6. 21 Zech. 4. 12. 1 Object . 1. Answ . 2. Answ . Col. 1. 19. Joh. 10. 30 Rom. 1. 7. 1 Cor. 1. 3. 2 Cor. 1. 2. Gal. 1. 3. Eph. 1. 2. Phil. 1. 2. Col. 1. 2. 1 Thes . 1. 1 , &c. Joh. 64●● 1 Thes . 4. 3 Heb. 10. 9 , 10. Isa . 61. 1. John 6. 27. 2. Object . Solution . Opera Trinitatis ad extra sunt indivisae . John 5. 19. Jude v. 1. 1 Cor. 1. 30. Eph. 5. 25 , 26. Eph. 5. 9. Gal. 5. 22. 1 Pet. 1. 3. Isa . 9. 6. Isa . 18. 8. Heb. 2. 13. Joh. 3. 3 , 4. Gal. 3. 14. 1 Cor. 15. 45. Joh. 17. 19. Sub laudibus naturae la●●nt inimici gratiae . Aug. Job . 8. 14. Voluntas libera liberata . Aug. Notes for div A49244-e29500 1 Cor. 1. 30 31. 2 Cor 4. 7. 2 Cor. 10 15 , 16. Ego & 〈…〉 . Rom. 3. 27. 2 King. 6●5 Cant. 6. 10. Lucem acceptam refere . 1 Chron. 29. 10 , 11 , 12 , 13 , 15 , 16. 1 Cor. 15. 10. Gal. 2 , 20. ● Luk. 19. 16 Phil. 1. 6● Heb. 12. 2. Rev. 1. 8. 1 Pet. 5. 10. Deut. 11. 10 , 11 , 12. Amos 4. 7. Hos . 14. 8. Rom. 11. 18. Heb. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Chro. 20. 1● . Isa . 55. 1. Rev. 22. 17 Prov. 8. 31. Joh. 4. 34. Psal . 7● . 6 Isa . 43. 13. 1 Cor. 12. 11. 2 Cor. 12. 9 Phil. 4. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal . 58. 18 Cant. 1. Phil. 2. 12 , 13. Jer. 29. 11 , 12. Ezek. 36. 37. 1 Chro 17. 25 , 26 , 27. 1 Cor. 15 , 10. Cant. 2. Col. 2 9. Joh. 1. 12 , 16. compared . John 15. 5 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 6. 5. Job 15. 6 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Caut. 3. Caut. 4. Mat. 20 15 John 21. 20 , 21. Caut. 5. Psal . 138. ● 8. Mat. 12. 20 Notes for div A49244-e31310 Vers . 18. Non solùm ●em notam ' sed quasi peculiari experientiâ sibi persuasam , significa● . Pined . Experio●● Jun. Job 17. 13. ●oct 1. Psa . 88. 3 , 4 5. ler. 9. 21. Job 7. 4 , 5. Vse 1. Vse 2. Dect . 2. Job 5. 26. 27. Doct. 3. Doct. 4. Ec●l . 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabit ad Cor suum Ar. Mont. Inditur●● est istud anim● su● . Tremel . Psal . 90 11. 12. 〈◊〉 ant● 〈◊〉 viti● . Sen. Doct. 5. Isa . 57. 2. Dan. 12. 2. Doct. 6. Job 17. 13. Query 1. Query 2 Job 3. 14. Ezek. 26. 20. Rom. 5. 12. Job 3. 18. Job 3. 1● , 1● . 1 Cor. 15. 57. Isa . 26. 20. Isa 57. 1. Elige ab his saxis ex quo invictissime Caesaer ipse tibi tumulum me fabricare velis . Object . 1. 2. Object . Sol. 3. Obj. Sol. Rom. 5. 13. De jure mortis in omnes homines loquitur Apostol●● , licet Deus aliquos à morte pesset eximere . Rivet . 
A70256	----	The priveledge of the saints on earth beyond those in heaven in respect of gifts and graces exercised, duties and services performed, sufferings and tryals undergone by them which the glorified are not capable of : being the sum of a discourse upon a part of Hezekiah's Song of thanksgiving ... : to which is added A short discourse of the nature and extent of the Gospel-day : reaching from the destruction of the old to the erection of the new Jerusalem out of Zech. 14, 6, 7 / by William Hooke. Hooke, William, 1600 or 1601-1678. 1673 Approx. 210 KB of XML-encoded text transcribed from 83 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A70256 Wing H2628 ESTC R28112 10409866 ocm 10409866 44972 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Isaiah XXXVIII, 18-19 -- Criticism, interpretation, etc. Eschatology. Grace (Theology) 2006-01 TCP Assigned for keying and markup 2006-01 Aptara Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE PRIVILEDGE OF THE Saints on Earth , BEYOND Those in HEAVEN , In respect of Gifts and Graces exercised , Duties and Services performed , sufferings and Tryals undergone by them , which the Glorified are not capable of . BEING The Sum of a Discourse upon a part of Hezekiah , Song of Thanksgiving after his Recovery from his Sickness . To which is added , A short Discourse of the Nature and 〈◊〉 of the Gospel-day , reaching from the Destruction of the Old , to the 〈…〉 of the New Jerusalem out of 〈…〉 . By WILLIAM HOOKE , Preacher of the Gospel . LONDON , Printed for John Wilkins , and are to be sold at his Shop in Exchange-Alley , next door to the Exchange-Coffee-House , over against the Royal-Exchange , 1673. Courteous Reader , Thou art desired to correct with thy Pen these following Errata's . PAge 9. Line 15. for imparted , read imported . P. 11. in the Margin , r. Eph. 3. last . P. 13. l. 6. f. hence , r. here . P. 16. l. 10. for Spiritual , r. special . P. 22. in the Margin , r. Job 7. 2. P. 23. l. 10. for the , r. this . P. 35. l. 13. blot out yet . P. 51. l. 28. r. bridled . P. 53. in the Margin , r. Luke 8. 48. Luke 7. 50. P. 65. l. 9. for the , r. your . P. 91. l. 23 , 24. for Argumentations , r. Augmentations . P. 92. l. 8. for for , r. so . P. 92. l. last , for were not the , r. were it not for the. P. 95. l. 20. f. from plain to Plain , r. from Place to Place . P. 101. l. 22 , for lon , r. long . In the second Sermon in the Epistle , for go , r. therefore . TO THE READER . THe greatest and highest Honour of the reasonable Creature is to serve him , who is the best Good , and last End. Herein do we communicate with Angels , whose glory it is that they are Ministring Spirits , always beholding the face of God our Father for this very purpose . How diligent then should we be to lay hold on , and to improve all opportunities of service , seeing our time is so short , our work so great , and our salvation nearer than when we first believed ? The Son of God hath given us a glorious pattern herein , I must work the work of him that hath sent me , &c. Christ Jesus our Master improved all opportunities , went up and down doing good , filling all places where he came with the favour of his Doctrine and Miracles , because he knew his time was short , and the recompence of reward at hand . The serious thoughts hereof would exceedingly spur us to a holy diligence , especially considering that Heaven is a place not of work but reward , where the Saints will be divested of serving and honouring God in many of these ways , wherein now ( through grace ) they are enabled to bring much glory to his Name . Many Graces , Duties , Gifts have here their place , while we are Viatores , but shall have no room when we come to be Comprehensores . And this is the design of the worthy Author in this little Tract : viz. to set before thee the great opportunities thou hast of service to God , while thou art on this side Heaven , beyond what are to be enjoyed there . Were this throughly weighed , how would Holiness be promoted , Saints thrive , Families flourish , Churches revive ? we should not so passionately desire death meerly to be rid of all sufferings , but should prize life , if with it Christ Jesus might be magnified . It is glorious work that God calls his Saints to ' ere they get to Heaven . Is not suffering for Christ , glorious work ? is not the exercise of Faith , Hope , and Patience , glorious work ? To do good , and to communicate both to the bodily and spiritual necessities of Saints and others , is not this glorious work ? In a word , to propagate pure Religion , & undefiled , to the generations to come , is not this glorious work ? Why , herein are the Saints on Earth priviledged beyond those in Heaven , where there is no room for the exercise of these Graces , and Duties . Oh! who would not pray that he might live to do God service ? spin not out precious time unprofitably . Pray that thou mayest be counted worthy of this calling ( which is indeed a high calling ) and fulfil all the good pleasure of his Goodness , and the work of Faith , Hope , and Patience , with power , that the Name of our Lord Jesus Christ may be glorified in you , and ye in him , according to the grace of our God , and the Lord Jesus Christ . Isaiah 38 18 , 19. For the Grave cannot praise thee , Death cannot celebrate thee : They that go down into the pit , cannot hope for thy truth . The living , the living , he shall praise thee , as I do this day : The Father to the Children shall make known thy Truth . THe words are a part of Hezekiah's thanksgiving for his recovery from his sickness ( beginning at the ninth verse . ) This good King was not simply afraid of Death , as appeareth , ver . 3d. But First , He had then no Son to succeed him in the Kingdom , ( for Manasseh was not then born ) and he was sollicitous for a Successour , and the fulfilling of God's Promise to David , which we have four times expressed , ( viz. 2 Sam. 7. 12 , 13 , 16. 1 King. 8. 25. Psal . 89. 28 , 29. & 132. 12. In all which places we find this Promise to David , that there should not fail a Man of his Seed , to sit upon the Throne of Israel , so that his Children took heed to their wayes , to walk before the Lord in truth , as David their Father had done . Here was a Promise with a Condition . And hence it is , I suppose , that Hezekiah in his Prayer ( vers . 3d ) makes mention of his fulfilling that Condition , viz. That David's Children must take heed to their way , ( if they desired to sit upon his Throne ) that they walk before him , as David had done . For , saith Hezekiah , Remember now , O Lord , I beseech thee , how I have walked before thee in truth , and with a perfect heart , & have done that which is good in thy sight . As much as to say , Lord ! I hope thou wilt not cut me off , and leave the Kingdom without an Heir of the Seed of David , seeing thou did'st promise him that thou wouldest not ; provided that his Children took heed to their way , that they walked before him as David did . And , through thy Grace , I have so walked in my measure , and therefore , I hope , thou wilt not take me away , who have performed the Condition . So that Hezekiah ( though a very good Man ) was afraid of Death ; yet not simply , but lest the Kingdom should want an Heir of the Seed of David . And this that I have said confirms the Opinion of those that say , that Hezekiah was loth to dye , because then he had no Heir ; though that was not all the reason . For , Secondly , He was also loth to dye in God's displeasure , so as a Child of God my do . For God doth testifie his temporal displeasure many times against his own Children . If his Children forsake my Law , and walk not in my Judgments : If they break my Statutes , and keep not my Commandments ; Then will I visit their transgressions with the Rod , and their iniquity with Stripes . And he testifies it sometimes in their death , as he did in the death of the Prophet that came out of Judah , and Prophesied against the Altar it Bethel , who was slain by a Lion for his disobeying the Word of the Lord. And Hezekiah was afraid , that God had some controversie with him , and he was loth to dye in God's displeasure . Peradventure , he was somewhat lifted up with his miraculous deliverance from the Host of Senacherib , mentioned in the former Chapter : For God did wonderful things , as you know , to effect that deliverance , and this sickness was immediately after the destruction of Senacherib's Army ; for that happened in the 39th year of Hezekiahs life , who lived fifteen years after his recovery from his sickness , which two numbers make the whole number of Hezekiah's years , which were 54 , 2 King. 18. 2. So that this sickness of his fell out presently upon that great deliverance . And the good Man was not so thankful ( perhaps ) as he should be , but somewhat elevated . For this was his weakness after his recovery . His heart was lifted up , and he rendred not again according to the benefit done to him , for which God was angry with him . What the sin was , I will not positively determine , only I thus conjecture ; but that he apprehended God's displeasure for his sin , is evident from the words immediately before my Text , saith he , Thou hast cast all my sins behind thy back . Therefore , it seems , his sins lay before the face of God , till his recovery , and upon this account he was loth to dye . Thirdly , He was loth to dye , as fearing what should become of his Reformation . For he knew what became of Jehoshaphat's though he left a son behind him ; and of Jehojadah's , though he left a well-educated Nephew behind him . Add hereunto , that he found the Church in a very deplored condition , when he came to the Crown . And as for his present Reformation , it had not lasted so long as his Father's Deformation and Idolatry ; and his Reformation had scarce taken root as yet ; therefore he was willing to live longer , and not , as yet , to dye . Fourthly , That which made him the more unwilling , was the nature of his Disease , which ( by the Remedy , and way of Cure , a lump of Figgs laid for a Plaister upon the Boyl , Ver. 21. ) I say , which by the Cure , seems to have been the Pestilence : And he was not willing to go to Heaven that way ; though good Men may dye of that Disease , and many times have done . But yet a Child of God would , for several Reasons , willingly decline that way of dying , if it might stand with the good will and pleasure of God. Thus you see the Reasons why Hezekiah was loth to dye . Now then being recovered , and having a lease of his life for 15 years granted him , he writeth down his thanksgiving , as much affected with God's mercy towards him , vers . 9 , &c. In the Text read unto you , there is , 1. A Declaration of the state of the Dead , as to the loss of all opportunities ever to praise and magnifie God any more , or to hope for his truth in this world . Secondly , An Assertion of the opportunities enjoyed by the living , thus to praise God , and to make known his Truth , that is , His Truth and Faithfulness in his Promises . For , I conceive , Hezekiah hath here a special respect to the Truth and faithfulness of God in his Promise made to David and his Seed , in the foremtioned Texts of Scripture . And therefore it is very likely , that Hezekiah made known this Truth and Faithfulness of God to his son Manasseh , who was twelve years old when Hezekiah dyed . Though Manasseh ( it seems ) did little mind it , or made any good use of it . That Point of Doctrine , which I shall insist upon , is this , That Doctrine . There are opportunities of service to be performed to God in this life , which are not to be enjoyed after death . Or thus , The people of God may do that for him in this World , which they cannot do in Heaven . David therefore makes an Argument of it in his Prayer , and sad Complaint in his Sickness : For , saith he , in death there is no remembrance of thee ; ( not but that the Saints in Heaven do remember God , ( for they see him there ) but they cannot keep up his memorial any longer among the living ; he goes on ) In the Grave who shall give thee thanks ? The like we have in the 30th Psalm , entitled , A Song at the Dedication of the house of David , viz. after his return ( as 't is conceived ) from his victory over Absalom , who had dreadfully defiled David's house with Incest , in abusing his Fathers Concubines ; which house therefore David endeavours to purge and cleanse in a solemn holy manner at his return , and to dedicate it anew to God. And in that Psalm he sheweth , how he cryed to the Lord in the day of his trouble , when Absalom rose up against him , & when he was afraid of his life , and was loth to dye by the hand of his son ; saith he , What profit is there in my blood , when I go down to the pit ? shall the dust praise thee ? shall it declare thy Truth ? And dark deserted Heman makes use of the same argument , Psal . 88. 10 , 11. Wilt thou shew wonders to the dead ? and shall the dead arise and praise thee ? Selah . Shall thy loving kindness be declared in the Grave ? or thy faithfulness in destruction ? Shall thy wonders be known in the dark ? and thy righteousness in the land of forgetfulness ? saith he , Thy people may make known thy wonders in this life , but not in the Grave . But then , do not the Saints , when they are dead praise the Lord ? Yes ; But the Psalmist speaketh not of that , but of praising God , and declaring his loving kindness , faithfulness , and righteousness in the land of the living . And all their service that way is at an end , except by Miracle any be raised from the dead , as Lazarus and Tabitha were . So Psal . 115. 17. The dead praise not the Lord , neither any that go down into silence . And hence saith David , I shall not dye , but live , and declare the works of the Lord , Psalm . 118. 17. As much as to say , there is no declaring of them after death ! But what are those services that may be done here , which cannot be done in Heaven , that so we may see the Point in Instances ? They are many ; and let me begin with these in my Text. The living , the living , he shall praise thee . i. e. He shall praise thee before the Children of Men in the Land of the living . Now , this is a glorious service , containing as much as is imparted in the first Petition of the Rule of Prayer , i. e. Hallowed be thy Name ; which , though it be a service done in Heaven , yet in the presence of glorified Saints only , without any propagation of praise to the Name of God , for that is the priviledge of the Saints while they live in this world , where they make the Name of God known to them , that knew it not before . This is the first and highest Petition of all in our prayers , and therefore of greatest concernment . Secondly , There is another service in my Text , which cannot be performed in Heaven , and it is contained in these words , The Father to the Children shall make known thy Truth . And is not this also a most blessed service ? for it contains what is imported in the second Petition in the Rule of Prayer , ( viz. ) Thy Kingdom come . For this is one excellent way of advancing and enlarging the Kingdom of God in this world , ( viz. ) when Parents shall make known the Truth and Faithfulness of God to their Children . To which purpose consider , Psal . 78. 2 , 7. Deut. 4. 9. and 6. 6 , 7. And this is the great service of the Saints upon Earth , both Ministers and People . The things ( saith Paul to Timothy , 2 Epist . Ch. 2. Ver. 2. ) That thou hast heard of me among many witnesses , the same commit thou to faithful men , who shall be able to teach others also . And this is a service , which cannot be done in Heaven . For the dead Saints cannot contribute ought to the enlarging of the Kingdom of Grace in this World ; and as for the Kingdom of Glory , there are but two wayes of enlarging that , which are by the departure of the Saints on Earth to Heaven , and by the Resurrection ; in neither of which doth God use the service of the glorified Saints at all . The care therefore of the choicest Saints hath been , not only for the time of their lives , but for the Generations to come , that they might know what God had done . The time would fail to tell of Moses , and Joshua , and David , and Paul , whose Epistles close with this Doxology and hearty desire of glory to be given to Christ in the Churches for ever . The truth is , the whole Scripture is a Book of the Acts and Monuments of the Lord 's wonderful works in gathering , and building , protecting , saving , and doing good to his Church , and that for this end , that the Generations to come might put their hope and trust in God. And this was the unanimous design of the Pen-men of holy Scripture . This shall be written for the generations to come ; and the people which shall be created shall praise the Lord. Thirdly , Here in this world the Saints may live exemplarily , blameless and harmless , as the sons of God without rebuke in the midst of a crooked and perverse generation . And this is a great service also ; For First , Hereby some may come to be converted , 1 Pet. 3. 1. and so the Kingdom of God is enlarged by this way also . And Secondly , Many hereby will be convinced , and left without excuse in that great day . For this is one way whereby the Sains shall judg the world ; they shall judg it exemp●arily , and ( in concurrence with Christ ) sententiarilly : Now ( I say ) this is a service , which cannot be done in Heaven ; where , First , There is no evil person : Nor Secondly , Any need of examples for the glorified Saints to walk by , who are all perfect , and under the immediate and sole Government of the Spirit of God. There is but one example in Heaven , and that is the exemplary cause of the glorification of our bodies , viz. The glorified body of Christ . For in this life the Saints conform to the grace of Christ actively , and at the Resurrection , they conform to his glorified body passively , as to their patern . Here in this world the Saints have opportunities of reproving Sin , confuting Errors , instructing the Ignorant , warning the Unruly , comforting the Feeble minded , praying for their Relations and Friends , &c. Now there are no such things in Heaven , where there is no Sin , no Error , no Ignorance , no Unruliness , none Afflicted , no praying for Relations . I remember how dying Mr. Rollock was much offended with a Kinsman , for desiring his Prayers when he should come to Heaven . God will have but one Intercessor there . Hence they may do good to the bodies , of Men. For they may feed the hungry , give drink to the thirsty , lodge the harbourless , clothe the naked , visit the sick and imprisoned ; whereas in Heaven there are no necessities or wants . Here the Saint , may suffer for Christ & give a testimony to his Cause , and to the Truth , by the loss of their Relations , and Friends , of their Goods , Health , Ease , Credit , Liberty , Houses , Lands , Countries , Life , &c. For , Blessed are the dead which dye in the Lord , from henceforth , yea , saith the Spirit , that they may rest from their labours , and their works follow them . And this is such a service , as the very Angels are in no wise capable of . So that you see , there are many services which the Saints may do here for Christ , which they cannot do in Heaven . Indeed , if they could return to this life again , they might do such works as these . For when Lazarus was raised from the dead , he entertained Christ again . And when Tabitha was raised from the dead , it is very probable that she fell to her good Works and Alms-deeds again , to her making of Coats and Garments again for the poor , as she had been wont ( Act. 9. 39. ) But these are rare examples of the returning of the dead Saints to this world again . For as the Cloud is consumed , and vanisheth away : so he that goeth down to the grave , shall come up no more . He shall return no more to his house , neither shall his place know him any more . Lastly , There are some gifts of grace which cannot be exercised in Heaven . For First , Here the Saints do believe , whereas in Heaven Faith is turned into Vision . Here they walk by Faith , and not by sight , as they shall do in Heaven . And Faith is a gift of Grace , whereby God is much glorified ; for it empties and humbles the Heart , and carrieth it forth to Christ , and glorifies God in all his Attributes . Whereas in Heaven the Saints have all in hand , and therefore they live by sight , and not by Faith. There is but one thing there to come to them ( to the compleating of their happiness ) and that is , the resurrection of the dead , in the Faith whereof they live , but yet this Faith is of another nature , than that which justifieth and saveth in this life . Secondly , It followeth hence , That here ▪ in this life the Saints do exercise Hope , waiting for the good which is held forth in the Promise , which their Faith believeth they shall have . Whereas in Heaven , Hope is turned into fruition and enjoyment . For Hope ( that is , the thing hoped for ) that is seen , is not Hope : for what a man seeth , why doth he yet hope for ? There is no hope in Heaven ( the Fathers to the Children cannot hope for thy Truth , as Hezekiah here saith ) except it be of the Resurrection , whereof the Saints have a most joyful expectation . They are glad , and rejoyce , in that their flesh doth rest in hope . Not that their flesh doth hope , but that resteth , and their Souls hope for its rising again . Accordingly it followeth , That here in this life the Saints do exercise their patience , which ceaseth in Heaven , because our hope ceaseth there . For patience is the servant of Hope , ( 1 Thes . 1. 3. ) called there the patience of hope ; For if , we hope for that which we see not , then do we with patience wait for it . There is nothing in Heaven to put our patience to it . It is true indeed what the Apostle saith , 1 Cor. 13. last . Now abideth Faith , Hope , and Charity , these three ; but the greatest of these is Charity . Because Charity ( i. e. Love ) never faileth ; ( ver . 8. ) that is Heavens grace in a Spiritual manner . But yet , notwithstanding , even Love it self hath a larger Object here in this world , than in Heaven . For there is a Love here , which cannot be exercised there . And that is , To love our enemies , which is the Command of the Gospel , and a great Duty , and was one of the last Acts of Christ upon the Cross , Luke 23. 34. And the very last Act of Stephen the Protomartyr , who was never like to act it more , Act. 7. last .. Lord , saith he , lay not this sin to their charge . Here in this life you may love all Unregenerate men , and shew it in your desires and endeavours for their conversion . Here also you may exercise a Love of sympathy with all , both good and bad , in their sufferings . But in Heaven there is no room for this Love. And as these gifts of Grace forementioned do greatly glorifie God , but cease in Heaven ; so do Parts and common-Gifts also cease there . For whether there be Prophesies , they shall fail ; or , whether there be Tongues , they shall cease ; or whether there be knowledge ( that is imperfect , mediate , and the communication of it to others ) it shall vanish away . And yet Prophesying is much to God's glory . For , He that Prophesieth , speaketh unto men to Edification , Exhortation , Consolation . And Tongues do also edifie . So likewise for knowledge . So that put all this together , and there is much to be done here , whereby God may be glorified , and men edified and benefited , which cannot be done in heaven . And thus you see the Point made good in several Instances , That there are opportunities of service to be performed to the Lord in this life , which are not to be enjoyed after death . Quest . But if it be thus ; why have some of the Saints mentioned in Scripture desired to dye ? Answer . Some of the Saints have done ill in so doing , but others upon good ground . First , Some of them have not done well in desiring death , for they have passionately desired it , and to their own loss , if God should have answered their desires herein . For instance . 1. Moses , he was the meekest Man upon the Earth , yet he seems to be in a passion , when he said , If thou deal thus with me , kill me , I pray thee , out of hand . Why ? was there no remedy , but God must kill him , and presently too , if the burthen of the people lay a little longer upon him ? This was a passionate expression and desire of death . And had he died there presently , he had incurred a double loss ( to say no more in it ) 1. He had been cut short of the opportunity of doing that eminent service in conducting the people through the Wilderness . For he lived 38 years longer , and did much for God and his people during that time . 2. If he had died then out of hand , he had not dyed , and been buried so honourably , as he was afterwards upon Mount Nebo , even by God's hand . 2. And though Job was a patient Man , yet he passionately desired death . Oh! saith he , that I might have my request , and that God would grant me the thing that I long for : Even that it would please God to destroy me , that he would let loose his hand , and cut me off . Whereas God meant Job better than so , ( viz. ) to turn his Captivity , and to give him twice as much as he had lost , and the full number of his former Children , and so , to double their number also ; shewing him , that his first number was not last . Moreover , he shall yet live 140 years longer to serve and honour God in this world . Again , 3. Elijah was a Man subject to like passions as we are , and being persecuted by Jezebel , he requested for himself that he might dye , and he said , It is enough now , O Lord , take away my life , for I am not better than my Fathers . Whereas God intended better for him , ( viz. ) that he should live yet longer , and finish his Testimony against Ahab , Jezebel , and Ahaziah , and then be carried triumphantly to Heaven in a fiery Chariot . So 4. Jonah would needs dye in a fret , Oh Lord , saith he , Take I beseech thee , my life from me , for it is better for me to dye , than to live . No , Jonah was not in case to dye at present , God would not take him at his word , but he must live yet longer and repent . Secondly , As for some others of the Saints , death hath been desired by them , and not impatiently , nor any way sinfully , but very well , and upon good ground . You know 1. Just and devout Simeon , when he had taken up Christ in his arms , he blessed God , and said , Lord now lettest thou thy servant depart in peace ; and the ground of this request lies in the words following — according to thy Word . His Prayer , it seems , was grounded upon a word from God. For as God had told him , that he should not see death , before he had seen the Lord's Christ ; so he had promised him , that then he should dye , and so his Prayer was grounded upon a Promise . 2. And as for Paul , He desired to depart , and to be with Christ , which ( saith he ) is far better , i. e. for me . Nevertheless , to abide in the flesh is more needful for you . And having this confidence , I know that I shall abide and continue with you all , for your furtherance and joy of Faith. So that 1. When he desired to dye , he looked upon the benefit thereof abstractedly , and absolutely , but not comparatively . 2. When he looked upon it on comparison with the benefits of life , he was not so positive in the desire of death , but having done great service , and , that too , a long time for Jesus Christ ( for then he was Paul the aged , Philem. ver . 9. ) and being then in prison at Rome , he hung for a time in Aequilibrio , mid-way between two , till at last the Scale turns to a desire to live , further to serve Jesus Christ , and his Church and people . For though Paul was then in prison , yet he did very much good there , which had been lost , had he then gone to Heaven . For his bonds furthered the Gospel . And they strengthned the Brethren , and wrought upon several in Caesars Palace . And there be converted Onesimus ; and there he wrote his Epistles to the Galatians , Ephesians , Philippians , Colossians , and the second Epistle to Timothy and that to Philemon . In all which are many excellent Points of divers kinds , which greatly conduce to the Churches edification : And better a thousand times that Paul had been kept 20 years out of Heaven , than that the Church should have wanted these Epistles . But is it not lawful then in any case , to desire to dye ? Yes ; with subjection to God's will , in case especially there are appearances that a Man's work is at an end . For a Child of God may live so long , that his faculties may be impaired , his strength decayed , his spirits spent , and he may be full of pain too , and so shut up , that he can do little good . And as Job saith , A servant that hath wrought hard all the day , and is weary , earnestly desireth the shadow . And so it is with a Child of God in this case . The weary body naturally desireth the bed . And sometimes God makes a clear discovery to some of his servants , that their work is at an end . Thus it was with Paul , I am ready to be offered up , and the time of my departure is at hand ; I have fought a good fight , I have finished my course , I have kept the Faith. And it is with gracious Souls ; as with the Fruit of the Tree , which when it is ripe , drops naturally from it . There is a Spiritual instinct , inclining the Soul of a Believer Heaven-ward , when the Fruit is ripe : So that they come to their graves , as a ripe Shock of Corn cometh in its season . And a desire to dye in such a case is still the better , when it proceedeth from a longing to be freed from sin , and a desire to be with Christ , Phil. 1. 23. Application . If there are opportunities of service to be performed to God in this life , which are not to be enjoyed after death ; and , that the Saints may do that for God in the world , which they cannot do in Heaven ; we are then 1. Informed , That Heaven is the place of the Saints reward , and not of their work . When they dye , they cease from their labours , and their works do follow them . They do not follow the Saints , as if the Saints were there to follow their work , but they follow them to be rewarded and crowned . For their course is now finished , their race is run , and henceforth is laid up for them a Crown of Righteousness . Heaven therefore is not their working-place , but their resting-place ; they rest from their labours ; there is much to be received there , but nothing to be done there , but to live in the high praises of God and the Lamb to Eternity . If our opportunities dye together with us , then we are further informed , That ( as there is no working in Heaven , so ) there is no returning after death to work again in this world . If a Man dye , shall he live again ? No , saith Hezekiah ( ver . 11. ) I said in the cutting off of my days , I shall go to the Gates of the Grave ; I shall nor see the Lord , even the Lord in the Land of the living , I shall behold Man no more with the inhabitants of the world . That is , I shall no more appear before the Lord in his Sanctuary , to perform any more service there to him . As if he should say , I shall see the Lord in Heaven , but I shall see him & serve no more in the Land of the living , which I desire to do . For when Isaiah brought him the welcome tidings of his recovery , one of first things that he saith to him is , what is the sign that I shall go up to the House of the Lord ? For a King to go to the House of the Lord , and to lead the way to the Worship of God , was a very glorious service . He looked upon it as a very great mercy , to see and serve the Lord in the Land of the living ; but he thought he should see him so no more , nor behold Man any more with the inhabitants of the world ; and therefore he should return no more . Men have but one Soul , and but one opportunity to act for the eternal salvation of it ; when they are dead , the Eye that hath seen them , shall see them no more , and he that goeth down to the Grave , shall come up no more . And therefore it was not Samuel risen from the dead , but the Devil that appeared and spake to Saul in the house of the Witch at Endor . For the appearance ascended out of the Earth in the house of the Woman , which was in the Tribe of Issachar , whereas Samuel was buried at his house at Ramah , which was in the Tribe of Benjamin . Besides , he was buried in his Grave-clothes , whereas he is described rising in his Mantle . And he was ( as all the Saints are after death ) at rest ; where●s he that is there called Samuel saith to Saul , Wherefore hast thou disquieted me to bring me up ? And it is not in the power of all the Devils in Hell to disquiet the Saints after death . Other Reasons I might urge , but these may suffice . The dead return not again ; as David said of his Child , when dead , I shall go to him , but he shall not return to me . Opportunity is a part of time , and hath nothing to do in Eternity . Neither is there any regress or returning , but by miracle from the Land of forgetfulness . 2. Instructed in matter of Reproof , To such as live long , and do but little ; whereas we may reckon our lives by the good that we do in this world . For as for lost time , it cannot come into the account of our lives ; and it is a pitiful thing to be old only in time : And all the good of many stricken in years will lie within a very little compass ; and to be an ancient Man or Woman of two or three years old , sounds like a Contradiction . So teach us ( saith Moses ) to number our dayes , that we may apply our hearts to wisdom . And surely this is one special way of numbring our days ; to know how long we have lived in serving our Generation , and what time we have spent that way : and he never applyed his Heart to Wisdom , who hath not learned so to number his dayes . There are but two lives , that can be lived in this world , viz. a Natural , and a Spiritual ; and all live the first , but few the second : whereas it is our wisdom to live spiritually ; and so to live , is to live , First , for the Generations that succeed us , so as Hezekiah here desired to live . Secondly , To live for Eternity . To live only a natural life ; is for Brutes , and not for Men. And therefore you that are entred into years , and have done but little , are justly reprehended , as having lived more like Fools than wise Men. Secondly , What shall we say to such as have lived to no purpose at all ? All that they have done , hath been to eat and drink , and make a number . And there are multitudes of these , who have profaned their lives , in not answering the end of them . They are meer Earth-cumberers , and such who have lived only to themselves . Thirdly , But ( which is worse ) some have lived to wicked purposes , having spent their days in sin , and been offensive both to God and Men , who as last will come to dye like Jehoram , without being desired . And such another was Hezekiah's Father , even that King Ahaz , who when he died , was buried like Jehoram , and not brought into the Sepulchres of the Kings of Israel . And such another was that persecutor Jehoiakim , for whom they lamented not , saying , Ah Lord , or ah his glory . Oh! these are to be exploded out of the Land of the living ; For Men shall clap their hands at them , and hiss them out of the world ; he never did good work while , he lived , and he shall have never a good word when he dieth . So much for Reprehension . This Point instructs us in matter of Humiliation . What hath been said , should humble even the very best of God's people , in that they have done no more service for Jesus Christ in their Generation . You have ( possibly ) done something for him , but you might have done more : You might have praised him more , declared the Truth more to your Children ; you might have projected and designed more for the glory of God , and the good of Posterity ; you might have devised liberal things , & lived more exemplarily , been more zealous of good works , more edifying in your conversation ; you might have adventured more for Christ ; and whereas you have gained two Talents for him , you might have gained five . Truly ( for my part ) I might have done more , and it humbleth me that I have done so little . I remember it is said of Doctor Vsher in the Narrative of his Life and Death , that when he was a dying , he was humbled for his omissions . And indeed they are great sins , and the judgment of Christ , at his appearing , will pass much upon good works on the one side , and omissions of them on the other . And therefore we had need to sit in judgment upon our selves for our omissions before we dye . For it is not enough to do good sometimes , but we should be rich in good works , and prepared unto every good work , always abounding in the work of the Lord , giving a portion to seven , and also to eight , going about as Christ did , doing good . And he that is thus exercised , is fit to live , and fit to dye . But let us be humbled this day for our neglects . For have not our hearts sometimes checked us , upon reviews of the loss of our opportunities to do such or such a good work ? Saith a gracious and tender heart , when he is come from such a person , or such a place , or such a company , or occasion ; Alas ! what have I omitted ? I might have put in such a word for Jesus Christ , I might have reproved such a sin , or given such or such counsel , or stopt such a vain discourse , or given such an example , or moved for such a good work , &c. Alas ! who knows the errors of his life this way ? and therefore this consideration calls for deep Humiliation , and self-judging at this time . 3. Exhorted . We are here Exhorted , and the Point affords Exhortation several ways . To do all the good you are able , during your abode here below , seeing death will put an end to all your opportunities . If God enable you to speak a good word to his honour , and to the edification of others , when you lye a dying , you are never like to do so much good again to Eternity . When you take your leave of the world , you take your leave of doing good . And therefore you had need bestir your selves , while your Bodies and Souls abide here together . Whatsoever therefore thy hand findeth to do , do it with thy might ; for there is no work , nor device , nor knowledge , nor wisdom in the Grave whither thou goest . And suppose you have done well hitherto , like a good and faithful servant , be not yet weary of well doing , but up and be doing still , and in due time you shall reap , if you faint not . What a deal of good had Hezekiah done , before he fell into this sickness ? He destroyed the Monuments of Idolatry , set up a notable Reformation , brought back the Tribes of Israel to the Lord God of their Fathers . And yet you see here , he is willing to live longer to do more . So Peter had done much good in his time ; you know he converted about three thousand Souls at the beginning of his Ministry , he had a most happy hansel , Acts 2d . And yet he takes another opportunity , and sped well . And after this , he passeth through all quarters , and came at last to Lydda , & Saron , and Joppa , & you know what good he did in the house of Cornelius , &c. At length he becomes old , & then he writes to the Saints ; For , saith he , I think it meet , as long as I am in this Tabernacle , to stir you up , by putting you in remembrance , knowing that shortly I must put off this my Tabernacle , even as our Lord Jesus Christ hath shewed me . Moreover , I will endeavour that you may be able after my decease , to have these things always in remembrance . First , saith he , I am aware of death approaching . Secondly , I will therefore do all the good I am able , both with my Tongue and Pen. Thirdly , I will endeavour that the good I do may live when I am dead ; that you may be able after my decease to have these things always in remembrance . Even thus we should endeavour to live in this world after our departure . Survive your Funerals , and out-live your deaths . For it is not enough that we shall then live in Heaven , but we should endeavour to be doing of that good while we live , that may make us live on Earth ; even when we are dead . And in this way the memory of the Just shall be blessed , and the Righteous had in everlasting remembrance . It is the Saints happiness to have Glory , and Honour , and Immortality in Heaven ; but it is much to the glory and honour of God for the Saints to be immortalized on Earth , and to live in their good Examples , good Counsels , good Names , and good Works , when their Souls are shining in Heaven . Particularly , 1. Dilate and diffuse the praises of God , and make his Name glorious to the utmost of your power . And let this be often sounding in your ears . The living , the living he shall praise thee . Speak much , and live much to his praise . Let the high praises of God be in your mouthes . Ainsworth , and the Dutch Interpreters render it , Let the exaltations of God be in your throat , and it suits with the Original , as also with the Translation of the 70. The Exaltations , i. e. the lifting up of God in his Name , Attributes , Precept , Promises , Threatnings , Providences , &c. let them be in your throats , i. e. exalt your voices in exalting these praises , cry with the throat , and lift up your voices like Trumpets . And this argues , that God's praises comes from your hearts , when they are thus sounded , as it were from your throats . And this work exalteth you , and that as high as the Heavens , for it is the very service of Heaven , only it is a greater service , seeing the Proclamation of God's praises upon Earth , tends to the propagation of them , so as it is not in Heaven . And truly , he that is good at this , is good indeed . He is no Hypocritie ; for he is a self-denying man , and one that loves God far above himself , one that lives in God , and delights in him , and gives him the highest place in his heart . Do what you can therefore this way , and it will redound to a singular evidence of your sincerity . 2. Endeavour also the Propagation of Christ's Kingdom ; pray for it , and according to your capacity promove it . You may remember what is written , Psal . 72. 15. where it is said of Solomon in the Type , and of Christ in the Truth , He shall live , and to him shall be given of the Gold of Sheba , Prayer also shall be made for him , and daily shall he be praised . Why ? must we pray for Jesus Christ ? yes , by all means . Of all that we pray for , we must be sure to pray for Jesus Christ , but not considered personally , but Mystically . You know how the people , and the children prayed for Christ , when they cryed , saying , Hosanná to the Son of David ; Blessed is he that cometh in the Name of the Lord ; Hosanna in the highest . The words are taken out of the 11th Psal . ver . 25 , 26. They cryed , saying , Hosanna , that is , Save , I beseech thee . It is as much as , God save the King , send now prosperity . It is meant especially of Christ as King , Christ and his Kingdom . And we never say , Thy Kingdom come , but thus we pray for Christ , who prayeth for us every day , or else we should be in a very sad case . And truly , if the Kingdom of Christ be within us , we shall be very sollicitous and active for the Kingdom of Christ without us , which Kingdom of his this day is in a very low condition , as to the professed power and purity of the Gospel . And yet if we can do little or nothing else , yet we may pray for the Kingdom of Christ . Let us therefore lay the state thereof to heart this day . How often do the Saints under the Old Testament , pray for the Kingdom of our Lord Jesus under the New ? say they , God be merciful to us , and bless us , and cause his face to shine upon us ; That thy way may be known upon Earth , thy saving health among all Nations , &c. Mark ye , That singular blessing , which God commanded Aaron and his Sons to pronounce upon the people of Israel , The Lord bless thee , and keep thee ; The Lord make his face to shine upon thee , and be gracious unto thee . The godly in David's time turned it into prayer for the enlarging of the Kingdom of our Lord Jesus under the Gospel , accounting it a great blessing to themselves , to have it enlarged by the accession of the Gentiles ; though ( yet ) it was to be accomplished in the rejection of the Jews ; but it is ( as if we should say ) Let God do what he pleaseth with a Nation , so that his Gospel may be propagated , and his Kingdom enlarged in the World. If God's way may be known upon Earth , and his saving health among all other Nations , We should account that the Lord is merciful to us , aud blesseth us , and causeth his face to shine upon us ; We should love the Kingdom of Christ above all the Kingdoms in the World , and That it shall come to pass in the last dayes , that the Mountain of the Lords house shall be established upon the top of the Mountains , and exalted above the Hills , and that all Nations shall flow unto it . You know what great heaviness and continual sorrow of heart Paul had for his Brethren the Jews , and kinsmen according to the flesh ; and yet he magnified his Office , in that he was the Apostle of the Gentiles . That is , he accounted it to be a glorious Office to be a Preacher to the Gentiles . So that , Le● the Kingdom of the Lord Jesus come , whatsoever become of any Kingdom , or of all the Kingdoms under Heaven . Thirdly , Live exemplarily , that your paterns may survive you , and live when you are dead . Thus Paul lived , Brethren , saith he , be followers together of me , and mark them which walk so , as ye have us for an ensample . And he denied himself , to make himself an example to others . You know , saith he , how ye ought to follow us ( viz. in orderly walking in your particular Callings ) for we behaved not our selves disorderly among you , neither did we eat any mans bread for nought ; but wrought with labour and travel night and day , that we might not be chargeable to any of you . Not because we have not power ( that is , night to be maintained at your charge ) but to make our selves an ensample unto you , to follow us . And thus also he did unto the Corinthians . For thus did Christ deny himself to give us an example , Joh. 13. 14 , 15. If I then your Lord and Master have washed your feet , ye ought also to wash one another's feet . For I have given you an example , that ye should do as I have done to you . Consider also , 2 Cor. 8. 9. For ye know the Grace of our Lord Jesus Christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . And when Paul took his leave of the Elders of Ephesus , who were never like to see his face more , he leaves his example with them ; I have , ( saith he ) coveted no mans Silver , or Gold , or Apparel ; Yea , you your selves know , that these hands have ministred unto my necessities , and to them that were with me ; I have shewed you all things , how that so labouring , ye ought to support the weak . — The like did Samuel . Thus also David left his example behind him , for God set him up for a patern to all succeeding Kings in Israel , whose Life and Reign God therefore measureth by their care to follow him , as you may read frequently in the Books of the Kings and Chronicles . For of such & such Kings it is said , They walked in the ways of David ; and of others , that they did not so walk . Examples are very prevalent in utramque partem , either one way or t'other , either for good or evil . And therefore so walk according to God , that others may follow you , seeing your example will live whilest you live , yea , and when you are dead too . For it will be said , such a one lived thus , and walked thus , and thus he behaved himself in his family , and thus in his fellowship with the Saints , and thus in his dealings with his neighbours , and with all men ; and thus he carried it under his tryals and oppositions in an evil day , and this and that was the Rule he walked by . For he was a wise Man , or she was a wise Woman , and very consciencious , and tender-hearted , and sincere , and active , and stirring , and zealous for Jesus Christ , and fearful to give the least offence , and ready to every good work , and pitiful to the poor Saints , his Heart , and Purse , and House were open for Jesus Christ . And he was a just and peaceable Man , and one that could govern his Spirit , and Tongue , and that could keep down his passions , and one that was a mortified person , dead to the world , and the things thereof , &c. Now , what a blessed example is this ? and what a glorious report ? what an edifying patern , and for the glory of God , and our Lord Jesus Christ ? Yea , this example will preach your funeral Sermon , ( you need no other to do it ) and it will keep you alive when you are dead , and immortalize you upon Earth , make you of blessed memory indeed , and to be had with the righteous in everlasting remembrance ; when the names of others shall be written in the Earth , which will soon be obliterated , and quite blotted out ; and when it shall be said of them as of Hezekiah's Father , by way of reproach , This is that King Ahaz . And such a good example many have left behind them , and we are ever and anon speaking of such as these are , whose names are as a precious Oyntment , and which were embalmed when they dyed , with the Graces , Vertues , and good Works of their Lives , that still they send forth a sweet savour to surviving posterity . And thus was that good Womans name embalmed , who poured out a very precious Oyntment on the Head of Christ against his burial . Verily , saith Christ , wheresoever this Gospel shall be preached in the whole world , there shall also this , that this Woman hath done , be told for a memorial of her . So that this good Woman is still alive in her memory , and she 〈◊〉 thus lived these 1600 years and more , and shall never dye so long as the world standeth . And such another was Tabitha . And the like I may say of many more , whose names are recorded in holy Writ , who obtained a good report , and though they are now dead , yet still they both speak , and are spoken of . Brethren , will ye think upon these things ; And will ye now study & endeavour to live exemplarily , and to live lives for posterity , and so to live converting lives , and convincing , and edifying lives ; yea , and to live the lives of such , as must be the world's Judges ? And will it not be greatly to the glory of our Lord Jesus Christ , and to your Eternal Consolation , to hear of your lives and examples in that great day of Christ's appearance , when your examples shall have their resurrection as well as your bodies , when Christ shall produce your paterns before all the world , and convince and judge the ungodly world by them ? As if he should say to those on his left hand , who lived in your dayes , and saw your examples ; Loe , do you see these Men and Women on my right hand , who lived thus and thus in your sight , and gave you a blesse● example , which either you censured , or were unwilling to follow ; they lived and conversed in direct opposition to you ; they lived so and so , when you did thus and thus : Therefore they shall be your Judges . Methinks I cannot speak enough of this Subject , which is of very great moment , viz. the transmission and recommendation of paterns to posterity , as one grieved , that I can see no more of it , but rather such a common and ordinary kind of walking , as hath little or nothing of singularity in it . Alas ! How few , that profess the fear of God this day , are writing of Copies for posterity to walk by ? And where is singularity of life to be seen ? Yea , how many are there among the Professors of the Gospel , by whose failings we may learn more than by their Vertues ? and this I speak to my grief ; Oh , let your light so shine before Men , that they may see your good works , and glorifie your Father which is in Heaven . Jesus Christ there speaks of the light of good works and good examples , which are visible to standers-by , and such as do occasion them to glorifie our Heavenly Father . And know thus much also , That Men live much by example , either on the one side or other . And where good examples are given , God expecteth that others should follow them , and that not only the examples of the living , but of the * dead also , For what saith the Apostle ? Remember them which have the rule over you , who have spoken unto you the Word of God , whose Faith follow , considering the end of their conversation . The Apostle there speaketh of such as had been their Guides , but were now dead ; for the words in the Original are not , remember them : that have the rule over you , but , remember your Rulers , i. e. Ministers of the Gospel , who are now with the Lord. And he exhorts the Hebrews not to forget their Faith , and holy lives , who had no other end in their conversations and good examples , but God's Glory , and the Salvation of them that beheld them . But I must pass from this Particular , though somewhat loth to leave it , and should much rejoyce , if what I have said of it , may take place in all your hearts and lives . Live exemplarily , that your paterns may outlive you , and edifie others when you are dead . And this is a work which cannot be done in Heaven . And take heed of scandals and visible infirmities , which edifie beholders to ruine . For there is a sinful mischievous edification , of which the Apostle speaketh , 1 Cor. 8. 10. For if any Man see thee , which hast knowledge , sit at meat in the Idols Temple : Shall not the Conscience of him which is weak be emboldened to eat those things which are offered to Idols ? The word rendred , Emboldened , is Edified in the Original . You may so live in your Examples , that you may edifie and teach beholders to sin in following them , as Jeroboam the son of Nebat did , who made Israel to sin . And many that profess to the Gospel , do so live and walk , the Consideration whereof is very sad and miserable . O beware of giving such examples , for they will diminish your glory in Heaven , if you shall be so happy , at least , as to arrive there . But so much for this 3d Particular . Embrace and improve all opportunities of appearing and speaking for Christ ( another service peculiar to the Saints on Earth , who cannot speak a word for Christ in Heaven . ) And many such seasons are providentially administred to us , viz. sometimes of reproving sin , both in such as fear God , and such as fear him not . In the Scriptures you find the Saints reproving one another ; Moses reproveth Aaron , and Nathan David , and Hanani Asa , & his son Jehu Jehoshaphat , and Paul Peter , and one private Brother another . And how often also do the Saints in Scripture reprove the wicked and ungodly ? I need not give you Instances for that . It is not enough that we have no fellowship with the unfruitful works of darkness , but we must also reprove them . We must appear for Christ , his Truth , his Rules , and Glory ; or where is our love to him ? Sometimes you shall hear cursing , and swearing in your presence , sometimes reproaching , slandering , flithiness , foolish talking , and sinful jesting ; sometimes you shall see Covetousness , Pride , Passion , Anger , and uncomely Language , and sometimes inordinate affections , and somtimes gross omissions of duty either to God or Man. Here now are opportunities of doing a service for Christ , and of appearing and witnessing for him , so as you cannot do hereafter in glory . In such cases therefore consider your duty , and what the Lord requireth of you , who will take it very ill , if you have never a Tongue for him . And do not say , I am loth , or I am afraid to speak , and it will be ill taken , or I shall do no good by testifying , or I shall be accounted a busie-body ; but attend your duty , and leave the event to God ; only beg Wisdom , which is profitable to direct : And however a Reproof take , or speed , yet you have done a better service for Christ , than any Saint in Heaven can do . I know , indeed , that such testimonies for Christ are soldom well taken , but that ariseth from the pride of Man , and however , that must not hinder your duty , for I am sure , that the with-holding such testimonies , when you are called to give them , is very ill taken by Christ ; and if he take them well , let proud spirits take them as ill as they please . The like I may say as to the opposing of Error and Heresies , according to your capacities , and of informing and instructing the ignorant , when a season is offered , and of warning the unruly , &c. And you know not , but you may do much good in such cases , and your work may live when you are dead ; however your rewerd is with the Lord , for whom you have performed this service . There are other good and gracious Offices to be discharged , which cease when you are dead . I did briefly mention some of them in the Doctrinal part . Let me now exhort you to attend them also ; As to pray one for another , which Duty ends with our Lives . For ( as I have said ) God will have but one Intertercessor in Heaven , but here he requireth many . Here we may , yea must be trading one with another , viz. Prayers for Prayers , Ministers with people , and people with their Ministers , and one Saint with another : Not but that we must pray for others also . Oh! what a trade did Paul drive this way ? I have sometimes thought , what a Catalogue of Churches and Saints he had to commend to God in his daily prayers . How many Churches did he usually pray for ? saith he to the Church at Rome , God is my witness , that without ceasing I make mention of you always in my prayers . The like for the Church at Ephesus , saith he , I cease not to give give thanks for you , making mention of you in my prayers . So for the Church at Philippi , saith he , I remember you always in every prayer of mine for you all , making request with joy . And thus too , he saith , he prayed for the Church at Colossus . The very same for the Church at Thessalonica , We give thanks to God always for you all , making mention of you in our prayers , remembring without ceasing , your work of Faith , labour of Love , and patience of Hope in our Lord Jesus Christ — And doubtless , had he written Epistles to all other Churches , we should have heard of his prayers for them . Neither did he pray only for Churches , but also for several Saints in particular ; For he saith , that he prayed for Timothy night and day ; that is , Morning and Evening , the whole put for the part . And as for Philemon , he saith , That he made mention of him always in his prayers . What a Catalogue then had Paul of Churches and Saints to recommend to God in his daily prayers ? For it is very likely , that he prayed for many more , than we find in his Epistles . And as he prayed for the Churches , so he desireth to be remembred in their prayers . For , as I said , he drove a holy trade this way . He begs the prayers of the Church at Rome , in the very Language of a Begger for an Alms. Now I beseech you , Brethren , for the Lord Jesus Christ's sake , and for the love of the Spirit , that ye strive together with me , in your prayers to God for me , that I may be delivered . — So of the Church at Ephesus and of the Philippians , and of the Colossians , and of the Thessalonians , and of the Hebrews ; ( for the greatest Apostle had need of the prayers of the meanest Christian ) only he begs no prayers of the Church at Corinth , in his first Epistle to them , as looking upon them under many and great offences , for which he there reproves them : Nor of the Churches of Galatia , whom he look't upon as greatly backsliden from the Faith : And he would not trade with broken men . But here you see , I have given you a notable example for your imitation in this Point . Pray therefore for one another , and trade together as you shall see occasion . Yea , you must pray sometimes for such as never desired it . So likewise , if you do hear of the afflicted condition of such and such of the Saints , suppose in great poverty , or in prison upon the account of Christ , and a good Conscience , or in some great distress otherwise , or under sickness , and in danger of death , look upon your selves as obliged to put up one Prayer for them . You know what the Apostle saith , Remember them that are in bonds , as bound with them , and them which suffer adversity , as being your selves also in the body . Remember them ; How ? To sympathize with them , to pray for them , and ( to your power ) to help and relieve them . And think it not enough , that you pray for Saints , but perform the like service for sinners also ; for your prayers may contribute much to their conversion , as Christ's prayer , Luke 23. 34. did to the conversion of many that were his enemies , Acts 2. and Stephens prayer ( probably ) was heard in the conversion of Paul. And be sure to pray for Children , and Childrens Children , that they may live in the sight of God , and bear up his Name in their generations . Neither rest in particular persons , but pray also for the Churches of Christ this day , in whom he is so much concerned , as exercising his special Government in and over them . Pray therefore for their peace and purity , and progress in holiness , and that they may be edified , and walking in the fear of the Lord , and comfort of the Holy Ghost , be multiplyed . And this is to pray for the peace of Jerusalem . And when you hear of a Church bereft of its Pastor , pray to the chief Shepherd , to supply the empty room with a meet successour : As Moses said in another case , Let the Lord , the God of the Spirits of all flesh , set a man over the Congregation , which may go out before them , and which may go in before them , and which may lead them out , and which may bring them in , that the Congregation of the Lord be not as sheep which have no Shepherd . Oh sirs ! There is a great service to be done for Christ by prayers , during the opportunity of our intercession , which dieth together with us . What great things have been , and still are done by prayers ? By these was the Church delivered out of Babylon , and Peter out of Prison . By these was Zion built . By these is the Gospel upheld , the enemies thereof brilded , and liberty obtained , &c. And when God will do great and wonderful things , he will gather his praying Saints together , and pour out a mighty Spirit of prayer upon them . Sixthly , Comfort the feeble minded , and support the weak . Speak a word in due season to the weary . For sometimes you shall meet with such as want it , and who walk in darkness and see no light , and are ready to complain like Heman , Psal . 88. at large . In such cases , Strengthen the weak hands , and confirm the feeble knees , and say to them that are of a fearful heart , be strong , fear not . And this ( it seems ) was Jobs practice . He strengthened the weak , and his words upheld him that was falling . And if they were in affliction , the moving of his lips asswaged their grief . For , heaviness in the heart of man maketh it stoop , but a good word maketh it glad . And this savoureth sweetly of the Spirit of Christ , who would not break the bruised Reed , nor quench the smoaking Flax. The words are diminutive , for the meaning is , he would strengthen the bruised Reed , and blow up the smoaking Flax. For he carries his Lambs in his bosom , that is , he tenders them , and laies them near his heart . As when the Church was in affliction , and sick of love , he stayes her with flagons and comforts her with Apples ; his left hand is under her head , and his right hand embraceth her . Not his right hand under her head , and his left hand embraceth her ; for that is not next the heart of Christ . He is our High Priest , who is touched with the feeling of our infirmities , & hath compassion on us in just proportion . He speaks to the heart of the trembling Haemorrhoiss , when she fell down at his feet , and saith unto her , Daughter be of good comfort , thy Faith hath made thee whole , go in peace . And he takes part with that brokenhearted sinner that sate behind him at his feet , weeping , and washing , and wiping , and kissing them , and rebukes censorious Simon ; and saith to her , Thy sins are forgiven , thy Faith hath saved thee , go in peace . Oh the sweet Spirit of Christ ! Let the same mind then be in you which was in him . And comfort them that are in trouble , with the comforts wherewith you your selves have been comforted of God ; And be kindly affectioned one toward another in brotherly love . And when the case requires it , shew your self a son of Consolation . Seventhly , In Heaven ( you know ) are no necessities , whereas here are many , which will give occasion therefore to such service as Heaven hath no need of . For here are poor Saints , and the poor are always with us , who sometimes want Food , sometimes Clothing , sometimes Lodging , sometimes Money , &c. You then that are able must follow Job's example ; saith he , I have not with-held the poor from their desire , nor caused the eyes of the Widow to fail , nor eaten my morsel alone , but the Fatherless hath eaten of it also . Neither have I seen any to perish for want of clothing , or any poor without covering , but his loynes have blessed me , and he was warmed with the fleece of my sheep . The stranger did not lodge in the street , but I opened my door to the Traveller , &c. and the eyes of our Lord Jesus are much upon such good works as these ; for he beheld how the people cast their money into the Treasury . Heaven affordeth no such objects of your Love and Compassion . There are indeed many Beggers at Heavens Gates , but never a Begger within Heavens doors . And there are many Widows and Fatherless Children here , but never a Widow nor Orphan there . Brethren , Be ye then merciful , 〈◊〉 your Father in Heaven is merciful . And blessed are the merciful , for they shall obtain mercy . And it is that which will lengthen out your lives . Mercy , even to the bruit , creatures , shall prolong your dayes , much more then to Men , especially to the houshold of Faith. Lazarus shall rise , and have a new lease of his life to entertain Christ again . And so shall Tabitha to make Coats and Garments for Widows again . Life is well bestowed upon merciful ones . And life is the time of acting this Grace , for bowels are shut up in Heaven , and no pity shall be shewed to the nearest perishing relations in the day of Christ . Again , Here you may entertain Jesus Christ in his Members , and Ministers . Here you may be fellow-helpers to the Truth and Gospel . And what says John of that ? We ought therefore to receive such , that we might be fellow-helpers to the Truth . And , saith the Apostle , Be not forgetful to entertain strangers , for thereby some have entertained Angels unawares . We cannot entertain Angels in Heaven , ( for they have their places there as well as we , and there we are rather entertained by them , Zech. 3. 7. ) but here it hath been done , as by Abraham and Lot. And though we cannot expect to entertain them as they did , yet , ( if we could ) what is that to the entertainment of Christ himself ? And if we entertain his Members at our houses , or do any Office of Love for them , we do it unto Jesus Christ . Eighthly , Let us be willing also ( if need be ) to suffer for Christ , which is a service peculiar to this life . But I say , If need be , because we are not to cast our selves upon suffering , uncalled . We must take up , but not make a Cross . But when the providence of God , and his Word calleth us to witness for Christ to the loss of ought that is nearest and dearest to us , let us remember , that this is one of the services , which termineth with our lives , and cannot be performed in glory . It hath indeed been our portion hitherto to escape those sufferings , which many of our brethren have undergone . But have we been sufferers in affection ? Have we been prepared for the Cross ? Or , have we not been among the fearful ? And have we sympathized with our Brethren in their sufferings ? and have we accounted them happy that have endured , yea , and their sufferings honourable for the sake , and in the quarrel of such a Lord and Master ? Consider what I say : For it is a very honourable thing to suffer for Christ , his Gospel , and Kingdom . For the Spirit of God , and of glory resteth upon all such . And what are all the sufferings of this present time , in comparison with the glory which shall be revealed in us ? But though we have escaped what others have undergone , yet we know not what may be our portion , as to suffering before we dye . Perhaps there is the more behind . God hath appointed the number of them that shall suffer for Christ . And who knows what God hath appointed for him this way ? But what ever it be , Heaven will put an end to it , where are no sufferings but Crowns , even incorruptible Crowns of glory . You know what is said of them that came out of great tribulation , they were clothed with white Robes , and had palms in their hands . Ninthly , Exercise those fruits of the Spirit , which are proper to this life . You have heard of several , as Faith , Hope , Patience , love to Enemies , and to Men out of Christ , Sympathy , common gifts for Edification , Communication of Knowledge , which is mediate in this life . All these are the gifts of the Spirit on this side Heaven , in the exercise whereof God is much glorified , and others edified , which is that which should be the scope and aime of us all . Tenthly , and lastly , There is one thing more , which we are exhorted to do in this world , which cannot be done after death , and it is a very great service , and highly incumbent on us , and I was willing to reserve it to the last place , that it might the rather abide by us ; and 〈◊〉 this , Endeavour to transmit pure Religion and undefiled to posterity , by commending it to your Children . The Fathers to the Children shall make known thy truth . And we may run it through Fatherhood at large . But Let me speak of Domestical Fathers , that is , Fathers of Families . This is a great matter , and is the special work of the godly in their generations . How else shall that be made good , which is written , His Name ( that is , Christ's ) shall endure for ever , his Name shall be continued as long as the Sun. Some render it , His Name shall be continued as a son continueth his Father's name , for the Original Jinnon , or Janin cometh of Nin , 〈◊〉 son . As if one should say , Filiabitur nomen ejus , or sobolescet nomen ejus , as Tremellius renders it ; That is , Christ shall not only himself live for ever in his person , but his Name also shall endure for ever , and be derived to his Children , who therefore shall prolong his days , ( as Children mete out their Fathers mortality ) in bearing his name , being called Christians , and the sons of God , and the Children of Christ . And this shall be ( saith the Psalmist ) before the Sun , that is , as long as the Sun endureth . Now God will use means to bring this to pass , and what are those means ? one special one is this , The Father to the Children shall make known thy Truth . For how should the Name of Christ be childed from generation to generation , ( as some render it ) if care be not taken by Parents to Child Christ's Name downwards to their Off-spring ; that his Name may be put upon their Children , by being not only Christians by Baptism , but by Regeneration . And this is one of the great works and ends of our lives ; for Hezekiah , here mentioneth , First , Praising of God , and Secondly , Making known the Truth to our Children ; which was a great Statute in Israel , and obligeth us no less then them : saith the Psalmist , I will open my mouth in a Parable , I will utter dark sayings of old , which we have heard and known , and our Fathers have told us : We will not hide them from their Children , shewing to the generations to come , the praises of the Lord , and his strength , and his wonderful works that he hath done . Here 1. Are such as are worthy of the name of Fathers , viz. who transmit to posterity the Truths of God contained in the Scripture , so as these here did , as appears in the sequel of the Psalm . And 2. Here is the only infallible sort of Tradition , viz. that which delivereth to posterity , what God first delivered to the Prophets , Apostles , and holy men of God , and is now contained in the Scriptures . 3. From these words we are taught , that the godly in every age ought to have the same care to transmit the Word of Truth to their posterity , as their Ancestors had to transfer it unto them ; and so to pay the debt which they owe to their godly Ancestors , unto their succeeding Children : for our Children are here called their Children , vers . 4th . And if you descended not from such Parents immediately , yet ( peradventure ) mediately you did . However , this here is your duty , out of love to God , to Truth , and your Posterity . Mark therefore what followeth in the same Psalm . For God established a Testimony in Jacob , and appointed a Law in Israel , which he commanded our Fathers , that they should make them known to their Children , that the generation to come might know them , even the Children which should be born , who should arise and declare them unto their Children . You see this transmitting of the Truth and true Religion to Posterity , is God's love and Testimony , because it testifieth and witnesseth for God , and against us , if we break it . And this Law and Testimony we have several times in Moses . So that the Law and Testimony is , to transmit the Truth to Posterity . For God did not deliver the Truth , and true Religion to a person or people for the use of themselves alone , but for the benefit of their Children also : And he never loved the Truth truly , who is careless , whether it dye with himself , or out-live him . Let such Parents and Masters look to it , who have been negligent in instructing their Children and Families . The handing of Religion from Parents to Children , & from the Living to the next succeeding Age , is a standing part of our Generation-work . It is said of David , That after he had served his generation , he fell asleep . And truly , such as fall asleep before , go to bed before they have done their work , and that is the way to make them start , as many do , when they are newly setting themselves to sleep . Oh sirs ! care and pains for the godly being of posterity , is a great and necessary business . I many times think of the care and endeavour of the nine Tribes and half , lest their Children should lose their interest in the God of Israel . To which end they built the Altar Ed , as they tell the two Tribes and half in their Apology . Say they , The Lord , God of Gods , The Lord , God of Gods he knoweth , and Israel he shall know that we have not done it in rebellion , to turn from following the Lord , &c. But we have done it rather for fear of this thing , lest in time to come your Children might speak unto our Children , saying , What have you to 〈◊〉 with the Lord God of Israel ? For the Lord hath made Jordan a border between us and you ; ye Children of Reuben , and Children of Gad , ye have not part in the Lord : So shall your Children make our Children cease from fearing the Lord : Therefore we said , Let us now prepare to build us an Altar , not for burnt-offering , nor for Sacrifice , but that it may be a witness between us and you , and our generations after us , that we might do the service of the Lord before him with our Burnt-offerings & our Sacrifices , and with our Peace-offerings , that your Children might not say to our Children in time to come , ye have no part in the Lord , &c. Here you see the care and endeavour of the two Tribes and half for the preservation of the true Religion , and way of God's Worship among their posterity , which is the Point that I am now pressing . I beseech you lay it to heart ; for I fear that many are guilty in this matter , and that posterity is like to be little beholding to them . Admit of a few Expostulations , and consider , What will your Children and Servants say , when they come to succeed you , and peradventure dye at last in ther●● sins ? Lord , our Parents and Masters did not make known the Truth to us ; they did not Catechize and Instruct us ; they did not deliver to us the form of sound words , nor any brief sum of the Articles of Faith , and true Religion ; but we lived and dyed in ignorance , for they had no care of our Souls ; and if others dealt thus with their Children and Servants . Religion it self might have perished , as we have done . Now would not this be most miserable ? And are you willing to be thus indited by your Children and Servants in that great day . Doth not Hezekiah here say , The Father to the Children shall make known thy Truth ? And is it not exprest as a duty , and a great one too ? And doth not Hezekiah look upon this as one of the great works to be attended in this World , without which it is not worth while to live ? Hezekiah indeed had no son at this time , but he resolveth here , that if God shall give him one , he will make known the Truth and Faithfulness of God to him ; for he looks upon it as his duty , when he saith , The Father to the Children shall make known thy Truth . And what is the reason , that many are so ignorant this day , but because they wanted Family-instruction from Parents and Masters ? For it is not enough , that such do live under the preaching of the Gospel , if they want instruction in the Families wherein they have lived ; the want whereof makes the Ministers Plow to go so heavily . Oh let not the Children and Servants rise up in judgment against you , and charge their ignorance and damnation upon the neglect of your duty towards them . Thirdly , Consider with whom God hath betrusted the Gospel and true Religion . 1. He puts his Ministers in trust with it . For , saith the Apostle , We are allowed of God to be put in trust with the Gospel . And it is a great trust , and we must be faithful in the discharge of it ; and you must not be offended if we deal plainly with you . 2. He betrusteth all his people with his Gospel and pure Religion , expecting their discharge of this trust by their utmost endeavors to transmit it to posterity , as you heard but even now from that Text , Psalm 78. 3 , — 7. For he doth not , as I said , put the trust into your hands for your selves only , that you should make use of it during your lives , and then dye , and let others that shall come after you shift for themselves ; for this were to be cruel , like the Ostriches in the Wilderness , who leave their Eggs in the Earth , and warm them in the dust , forgetting that the Foot may crush them , and the wild Beast break them ; but he expecteth and requireth your faithfulness , and utmost care and labour to recommend the same Religion to your Children and Servants that live with you . And what saith Solomon ? My Father taught me , and said thus and thus to me , Prov. 4. 4. And my Mother also taught me , and she said so and so to me , Prov. 31. — But how have you taught those that are under your care ? and what have you said to them ? And where is the Altar Ed , that you have built for them , as a witness and memorial of the true Religion and Worship of God , which you have commended to them ? No marvel that Religion decayeth in many Families , when their Governours have wrapt up their Religion in a Napkin , and professed only for themselves , and not for them that should come after them . You that are guilty in this part , will have a sad reckoning to make , when you shall be called to give an account of your discharge of that trust , which is commended to you , and have never an Ed to witness your care of conveying the Truth to the generation to come . Know therefore , that it is your duty , according to this trust committed to you , to turn and wind your Religion for God's Glory & the advantage of posterity ; which , if you neglect , take beed you be not numbred among the wicked , and slothful servants , and have your portion with them . Consider the common care of Parents to bequeath their Houses , Lands , and Goods to such as are to succeed them . They leave their substance to their Babes , saith the Psalmist . And the inward thought is , that their houses shall continue for ever , and their dwelling places to all generations , and they call their Lands after their own names . That is , they are thoughtful for the upholding of their Families , and the continuing of their names from one generation to another . But as for the Gospel , which they profess , and the Religion which they own , they have little or no care at all . They leave their Earthly substance to their Children , but that which is the most substantial thing of all , they leave it not to them ; and they leave their names to their Children , but the Name of God and Christ they leave not , nor have they any care , that Christ's Name be named upon them , by endeavouring to make them Christians indeed , according to their duty , as the Psalmist saith , I will make thy Name to be remembred in all generations . They care not that his Name should be childed from generation to generation . Truly it were just with God , that their names should be blotted out from under Heaven , who love their own names better than Christ's . Consider the Covenant that pious Parents are entred into with God. For when God saith , I will be thy God , and the God of thy Seed ; He expecteth and requireth , that Parents do not only give up themselves , but their Seed also unto God. As Hannah said in her prayer , If thou wilt give unto thine Handmaid a Man-child , I will give him unto the Lord all the days of his life : She spake indeed of more then an ordinary devoting him to the Lord , viz. in the way of Nazariteship : But yet she bound however , to have given him back to the Lord , in and by an ordinary way of dedication , common to her self with all Parents , who are bound to this duty by the Law of Nature , and by many commands in the Word of God , which I have already mentioned . Train up therefore a Child ( or Catechize him ) in the way he should go . So did David deal with Solomon , as you have heard , and so Lois with Eunice , and Eunice with Timothy , and so the godly Fathers in their generations . It was as you have heard , a Testimony and a Law in Israel . And when you brought your Children to Baptism , you did solemly engage unto this duty . For the Covenant which gave your Children right to that Ordinance , and which sealed it to them , strongly obliged you to give them up to God in the use of all such means as he hath appointed . And therefore you are a Covenant-breaker in the neglect of this duty , which is the ruine both of many Children and Families , as of Elie's in particular , and yet Eli did reprove his sons , but did not do his utmost . And this is the reason why many Children of godly Parents prove lewd and vicious , and their Families at last , lose all power of godliness , if they grow not loose and prophane . For it is with Children , as with the Flowers in your Gardens , which without care and culture will soon degenerate . Remember therefore your Covenant , and attend the terms thereof , which concern you in relation to your posterity . And say , I am not only naturally , but also federally bound to use all means to train up my Children in the nurture and admonition of the Lord , and to serve the purpose of God as to their Eternal Salvation . For do you think it enough , that you breed them up to live in this world ? And is it enough that you provide Meat , and Drink , and Apparel , Portions , and Trades , aud ways of livelihood for them ? Or , that you give them civil Education , and teach them how to carry themselves as men ? will you love their bodies , and neglect their souls ? Do you know the price of your own souls , and not of theirs too ? Or , are not theirs as precious as yours ? Or , is it all one to you where you spend your Eternity , and whether you go to Heaven or Hell ? In the mean-while , where is your Religion ? where your love of God , and Godliness ? Where your Conscience as to your Covenant ? Or , what care have you , that Godliness may flourish in the next generation , who take not the course that it may thrive in your own Family ? Take heed lest you prove to be an Hypocrite at last . Oh , remember the care of good Manoah , when the Angel told him , he should have a son ; But , saith he , How shall we order the Child ? and what shall we do do unto him ? And seeing you are a Covenanter with God , and have given up your Children to him , who hath accepted of them , and sealed the Covenant to them ; you should now consider , that they are his Children , his Sons and Daughters , as well as yours , as he expresly calleth them . And he puts them out to you to Board and Breeding , and you must give an acount to him , how you have bred them up for him . And what ? will ye rob God of his Children , and bestow them upon the world , or sacrifice them to devoured , and cause them to pass through the fire , as God challengeth those Parents in the aforesaid place of Ezekiel . I mean to be devoured of that roaring Lion , and ( not to pass through the fire , but ) to dwell with devouring fire , and with everlasting burnings . Doth not Nature teach Men to propagate their kind ? And doth not Grace teach them to propagate the Truth , and true Religion ? without the first , Mankind would perish ; without the second , Religion would soon be extinguished : or , have you more care to uphold the World , than to propagate the Gospel of Christ's Kingdom ? if so , you are no better than a Man or Woman of this generation . I perceive , there are many Bills presented for prayers in behalf of ungodly Children . It is well , if their Parents have not been wanting in their duty towards them . If they have not , let them not despond as to the success of their endeavours . I have lived to see the blessed fruits of pious Education , and that though Children so Educated have gone astray for a while , yet they have been graciously reduced at the last , & made their Parents joyful . And I think , it is not usual , that a Father should be a true fearer of the Lord , and one that conscionably dischargeth his duty towards his Children , and yet all of them should prove ungodly , and none of them be converted sooner or later , but perish in the uncircumcision of their hearts . Perhaps Parents may not always live to see it , but it is well enough if their Children come to Heaven after them . I have insisted the more upon this Point , it being the great duty of my Text , and of such concernment as to generation-service . The Exhortation reacheth Ecclesiastick Fathers , such as are the Ministers of the Gospel . For such Fathers also to their Children shall make known the Truth . And that is the reason why we make known those Truths to you , viz. that we may discharge our duties to our Children , that you may discharge the like to yours . And every week , and every Sabbath , and every Sermon we preach can testifie , that we are careful to make known the Truth unto you . For we have kept back nothing that was profitable for you , nor have shunned to declare unto you all the Counsel of God. For as John saith to Gaius , We have no greater joy , than to hear that our Children walk in truth , even in the Truth that we make known unto them . And let all that fear the Lord , bless his Name , that in such a day as this is , there are yet such Spiritual Fathers , who know the Truth , and labour to make it known to their Spiritual Children . For the time may come , that you may want them , when the Truth which is now made known to you by us , may be impugned by them that shall come after us . There are also Scholastick Fathers , who have the care of training up Children in Learning , and these have their place as well as the former in the fifth Commandment . And a great advantage is put into their hands to make known the Truth unto their Children , as well as to inform their understandings in a way of Humane Learning . And I know no Calling , nor Relation , excepting that of the Ministry , that hath the like opportunity of making known the Truth unto posterity . There are likewise Fathers Political . For there is the Father in the Family , the Father in the Church , the Father in the School , and the Father in the Common-wealth , or Countrey . And some think , that Naaman's servants called him Father , because he was a great Commander and Prince in his Country , to which also he had been a Father , having wrought great deliverances for the same . However , such a Father was the good King in my Text , and he owns himself as such an one in the very entrance of his Reign , when he was but 25 years old : For saith he to the Priests and Levites ( exhorting them to their duty ) My sons , be not now negligent , for the Lord hath chosen you to stand before him , to serve him , and that you should minister unto him , and burn Incense . They were ( themselves ) Fathers , for Hezekiah calls them God's Ministers , and so they were Fathers to Hezekiah ; but as he was their King , he was their Father , and they his sons . They his Spiritual Fathers , he their Political , and so , he was not only Pater patriae , but also Pater patrum , not only the Father of his Countrey , but the Father of his Fathers , i. e. the Political Father of those who were his Fathers Ecclesiastically . But here is no opportunity of speaking to such Fathers as these , whose duty it is also to make known the Truth unto their Children , as Hezekiah did , as appears at large in his Reformation , 2 Chron. 29th , 30th , and 31th Chapters . There are Fathers in age , gravity , & seniority , viz. such as are well stricken in years . Such are they , 1 Tim. 5. 1. Rebuke not an Elder , but entreat him as a Father , the younger Men as brethren , the elder Women as Mothers , the younger as sisters . The Elder here is not a Church-Officer , as some ( perhaps ) may think . For though it is Presbyteros in the Original , yet the same word is applyed to Elder Women also , in ver . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Elder Women , or ( as if I should say ) The Presbyteresse● . So that the Apostle here speaketh only of the several degrees of Age in each Text , Elder and Younger , calling the Elder Men Fathers , and the Elder Women Mothers , and the younger Men and Women , Brethren and Sisters . And that this is the true meaning of the Apostle , appears also , Titus , 2. 2 , 3. where the Elder here , is called Aged there . Now there is a duty also incumbent upon these , as touching the transmission of the Truth to the generation to come . Make it known therefore by your Examples , Counsels , Encouragements upon all occasions ; for you have heard much , and seen much , and known much , and treasured up experiences , and therefore certainly , you should have much to say to such as are of the younger sort , and your years , gravity , wisdom , experiences will the better recommend the Truth unto them ; for there is an honour due to you also , by vertue of the fifth Commandment . Let me commend to you that Text of Scripture , Oh God , thou hast taught me from my youth , and hitherto have I declared thy wondrous works ; Now also when I am old , and gray-headed , Oh God , forsake me not , until I have shewed thy strength unto this generation , and thy power to every one that is to come . The Psalmist was now an old Man , one of much experience , being taught of God from his youth ; and as God taught him , so he taught others : For saith he , Hitherto have I declared thy wondrous works ; Hitherto , that is , to old Age , for now he was aged , and gray-headed . And had he not done well ? and was it not time now to dye ? Yes , he had done very well , but yet he is willing to live a little longer , to do more , and therefore ( saith he ) Forsake me not , until I have shewed thy strength unto this generation , and thy power to every one that is to come . As if he should say , I am willing yet to live a little longer to do more generation-work , there is a care and zeal for posterity upon my heart , there are young people ready to come after me , and peradventure they will listen to the Counsel of an old experienced servant of God ; and upon this account I am willing to spend a few days more upon Earth , to serve God and Posterity , without which it were not worth while to live . Think upon this Text of Scripture , you that are old and gray-headed , and improve the little remainder of your lives to serve the succeeding generation . For you do not love Religion , if you do not love that it should live when you are dead ; neither are they worthy of experiences , who dig and hide them in the Earth . When God had shewed his singular care and power in the preservation of his Church against her Enemies that attempted the ruine thereof , saith he , Walk about Zion , go round about her , tell the Towers thereof , mark ye well her Bulwarks , consider her Palaces , that ye may tell it to the generations following . So when God ariseth to build up Zion , and appears in glory upon the prayers of his poor people , This must be written for the generations to come , that the people which shall be created may praise the Lord. Lastly , There are such , who though they are not called Fathers , yet are called Elders , viz. the Members of the Gospel-Churches . And they are so called , not in respect of age , but of state in these Gospel-times , wherein the Church is past her non-age , and is now in an Elderly state , requiring more Knowledge , Wisdom , Strength , Seriousness , Gravity , and Solidity in the things of God. How should such , as these walk before others , so as to answer the Character of Elders ? Let such take heed then of carrying it below their state . It is not for Elders to behave themselves like Children . I have thought many times of that description of the Gospel-Churches in the Revelations , and how little it is answered this day by many that relate to such Societies . Take heed then of scandals , answer your State , live up to your Priviledges , shine in Holiness , that you may adorn the Doctrine of God and our Saviour , and commit and commend your State , Examples , and holy Lives unto the Generation to come , that they may attain to the knowledge of the Truth , by your walking in it ; and say , These Truths and Ways of holy Walking were made known to me by the Gracious , Grave , and serious Lives of such as did relate unto the Churches of Christ . The Exhortation hitherto hath been to do all the good we are able , during our abode here below , seeing death will put end to all our opportunities . And I have propounded to you several Particulars wherein to be exercised this way . Now before I proceed to any further Use of Exhortation , Let me mind you of that which may conduce to the attendance of this Duty , and that is , an heart enlarged unto publick service . For that which greatly hinders the prosecution of this work , is the narrowness and straightness of the Spirits of Men , whose concernments are commonly bounded within themselves . Therefore you must endeavour to abound in love . First , To the glory of God. For this was at work in Hezekiah's heart , when he said , The living , the living , he shall praise thee . This was uppermost , this was the first thing that was in his Eye , in his desire of prolongation of life . For indeed , it is the chief good of Man , whom God made for himself , and who therefore is to have this end continually in his aim , and to be often thinking , What shall I do to glorifie God ? For of him , and through him , and to him are all things , to him be glory for ever , Amen . And all is lost that ends not in him that is Omega , to whom you may well afford this honour , when you consider that he is Alpha. He that is the first , must be the last . Take heed then of a narrow selfish Spirit , which never looks so far as to this end ; and that makes many so unactive for God , and his Glory . You must therefore believe more , and love more , and then you will act to this end more , &c. Secondly , Your love to the glory of God must extend to the Generations to come . You must not therefore limit it to the present Generation , and never be concerned that God may be glorified in future Ages , even to the Worlds end : But your desires herein must reach to the very end of the World. For note the words of the Apostles Paul , To God be glory in the Church by Christ Jesus , throughout all ages , world without end , Amen . His love to God's glory ran through all Ages even to Eternity . And so should your love do , or else you do not sincerely love it ; neither indeed can you love that his Glory be upheld during your own time , and not love the continuance of it to the Worlds end . And such was the love of the Saints in the Scriptures , to the praise and glory of God ; say they , We will shew forth thy praise to all generations . And therefore , 1. They desired the continuance thereof to the Worlds end . 2. They would also endeavour it . With my mouth , saith the Psalmist , will I make known thy faithfulness to all generations : And this hath been their care still , That the people which shall be created may praise the Lord. Thus you must love God's Glory both Intensively , and Extensively . As you must love the Glory of God , & that it may be extended to future Ages ; so likewise you must love his Kingdom , or else you will never attend this great work unto which you have been exhorted . God's Kingdom , Power , and Glory must go together in your prayers . And this was much upon Hezekiah's heart , when he said , The Father to the Children shall make known thy Truth . For he doth not say , I will make known thy Truth to my Children , though he purposed so to do , but the Father , that is , every Father that feareth God , not only in my time , but in the generations to come . Thus must your love be extended to the Kingdom of God , and , Thy Kingdom come , must be always in your desires and endeavours . Come ; how long ? even to the end of the world , and never cease coming , till Christ himself come . Now if this be upon your heart , and if you love that Christ should reign in the world , you will do your utmost to promote it , in your capacity , in attending to the several Particulars propounded . As you love God's Glory and Kingdom , so must you love his Gospel . For it is the Word of the Kingdom ; That is , The Word whereby God's Kingdom is erected , enlarged , governed , perfected . It is that in which , and by which our Lord Jesus doth reign in the world , viz. as to his Spiritual Kingdom therein , of which I now speak especially . And you see in my Text , Hezekiah's love to the Truth , and to the making of it known from Generation to Generation ; whereas the Gospel is the Truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Truth with an excellency , called therefore , The Word of Truth , and The Word of the Truth of the Gospel : The Truth made known not by the Light of Nature , but by Revelation ; a mysterious Truth , and therefore a great Truth , that we use to say , As true as the Gospel . Now if you love this Truth , ( as you have cause enough so to do ) you will do any thing that may tend to the publication and propagation of it , by your praiers , pains , purses , Counsels , &c. Fourthly , As you must love God's Glory , Kingdom , and Gospel , so you must love Souls . The Father to the Children shall make known thy Truth . Therefore the Father must love the Souls of posterity , and have a zeal for the salvation of them that shall succeed . And this will quicken your endeavours to the service of your Age , when you shall look upon the Souls of successours as of equal value with your own , seeing the ransom given for all Souls is the same . And it is a blessed thing to be a lover of souls : it makes a man like unto Jesus Christ , whose love to Souls shines in his own blood , wherein the kindness and love God our Saviour towards Man appeareth . His kindness and Philanthropy , i. e. love towards Man. For God and our Saviour are great lovers of Men ; so should we be . And Christ's delights were with the sons of Men from eternity . We should not therefore terminate our love in Men's bodies ; we should love the Jewel far above the Cabinet , and be frequently looking upon Mens Souls . 1. In comparison with our own , and 2. In the Blood of the Son of God ; and 3. In relation to Eternity ; especially the Souls of such as are near to us . And the enlargement of our affections this way will amplifie our endeavours . In Heaven we shall love Souls that are saved , but here we must love Souls that they may be saved ; A work which determineth in Glory . Now all this requireth a publick Spirit , and an heart carried far beyond our selves . For a narrow Spirit acteth within a narrow compass , and is limited to private concernments ▪ And that is the reason why there is so little Generation-service performed . All Men seek their own , and not the things which are Jesus Christs . Whereas our care should extend far beyond our own salvation ; and love to God's Glory , future Ages , Christ's Kingdom , Gospel , and precious Souls , should all have a large room in our hearts and affections . Thus you have had a great deal of work set before you , which will dye together with you . And to quicken you to it , Consider , That you know not how soon you may leave this world : As Isaac said to Esau , I am old , and know not the day of my death , and yet he lived 43 years after that . Few men in Scripture knew the day of their death , so as Hezekiah here did , to whose life 15 years were added , and he resolveth to spend them for God's Glory , and the good of Posterity . So do you as for the remainder of your days , which may not be a quarter so many as his . Only have a care to perform better than he did . For when he was recovered , he rendred not again according to the benefit done unto him . Why ? what was the matter ? His heart was lifted up . Hezekiah saith here , The living , the living he shall praise thee , as I do this day ; Yea , but how many days did this continue : For by and by he is praising himself . Ye see the deceitfulness of the Heart of Man. This by the way . Only consider the uncertainty of the opportunity , and how soon it may be at an end , and that the dead cannot praise God , nor they that go down into silence . Now your Tongues may speak for God , and so may your Lives , and Examples too ; but shortly there will be nothing but silence . Oh! be not silent before death , for then you will be silent for ever . Peradventure you have spoken too little already , in order ( I mean ) to the work of your day . Speak therefore and act to God's honour , and the benefit of others , whil'st you live , or for ever hold your peace . I have laid several particulars before you , concerning the service of this life ; & have you not been wanting in many of them ? And is not your day also far spent ? and are not the shadows of the evening stretched out ? make it up for the future , as far as your remaining dayes will give you leave . And to this end ▪ Consider the account you are to give when your opportunity is ended . What saith the Apostle ? Every one of us shall give an account of himself to God. And this is the very next thing after death ▪ It is appointed unto Men once to dye , and after this the judgment . Once to dye , not twice ; for there is an Emphasis in that little word , once , as appeareth by the next verse , So Christ was once offered , &c. And after this the judgment . 1. Dye . 2. But once . 3. Men , that is , all Men. 4. Then to judgment ; and there is a statutum est upon all this four . And the judgment will pass upon your managing your present opportunities . For when the Lord cometh , he cometh to reckon ; so when you go to the Lord , you go to reckon , viz. how you have praised him here among the living , how you have endeavoured to further his Kingdom , according to your capacity , how you have lived exemplarily , embraced and improved all opportunities to appear and speak for Christ ; how , and for whom you have prayed , how you have comforted the feeble minded , and supported the weak , supplyed the outward wants of the Saints according to your ability , how you have stood for Christ in a suffering time , how you have improved those Gifs of Grace which are proper to this Life , how you have endeavoured to transmit pure Religion and undefiled to your Posterity , by recommending it especially to your Children . I tell you these are the great things , and all of them are the Work of the Living , and not of the Dead . How far you have attended them hitherto , you best know ; If you have been wanting , you had need to make up in repentance , what hath been lacking in duty ; and a great part of your repentance must be exercised in fruits worthy amendment of life . For so soon as ever your Soul is quit of its earthly Tabernacle , you must presently appear before God's Judgment-Seat . Consider the greatness of the reward of good and faithful servants . They shall have as much joy as their hearts can hold . For they must enter into it , seeing it cannot enter into them . Neither the Sufferings , nor the Duties and doings of this present time are worthy to be compared with the glory which shall be revealed in us . But our Eyes are too seldom upon the recompence of reward , nor do we consider what God hath prepared for them that love him : Whereas , did we seek for Glory , Honour , Immortality , we should continue patiently in well-doing . But few that fear God have Faith enough to take in the exceeding eternal weight of Glory that is prepared for them . If glorified Saints were to return to live again upon Earth , they would double and treble their duties beyond what they did in former times . For , what do they think when they are entring into the joy of their Lord ? what ? All this Glory , all this Joy , an Heart full , and a Heaven full , and to Eternity also , and that for so few imperfect services ? And must I now spend Eternity in the enjoyment of God , and do none of those services any more for him , which were proper and peculiar to my temporal life ? And must I be on the receiving hand as to all this Glory for ever and for ever ? Certainly , if it were possible , This would make the Saints repent in Heaven , that they had done no more for Jesus Christ on Earth . But if such thoughts were incident to glorified Saints , they come too late , when once they are in Heaven : Now is your time to be working for that inestimable reward . When therefore you come to God , you must have a full perswasion , not only of his Being , but Bounty , that he is a rewarder of them that diligently seek him , as the Apostle speaks . But remember that it must be diligently . And be you never so diligent , he will abundantly reward it . And if Saints could but look into Heaven , and see how 't is there , before they come thither , they would soon double their diligence , and work their fingers to the stumps for Christ . But many want Faith to believe so great a reward , or to apply it to themselves , as that which God will certainly bestow upon them after their work is ended . Consider yet further , That the good you do upon Earth may encrease when you are dead ; and as that encreaseth , so shall your glory still be enlarged . For though the least Glory above is unconceivable , and the words there spoken unutterable , yet there are aboundance of Argumentations in Heaven , and the ywho at their first entrance , wore but single Crowns , after a while wear double ones . For it is said , God will give to every Man according to his wayes , and according to he fruits of his doings . So that , if their former doings on Earth do fructifie after they are dead , God will reward them according to the Fruit thereof . For not only their works , but the fruit of them also doth follow them . And so do the evil works of wicked men follow them , as Jeroboam's did for above three hundred years together after his death ; for that at last he felt a sevenfold Hell for what he did at first . Upon this account it is conceived , that Dives desired Abraham to send Lazarus to go and preach to his five brethren , that they might avoid that place of torment ; why ? is there charity in Hell ? no , it was not out of love to his brethren , but to himself , because he had corrupted them with his wicked life , and left a bad example behind him , which they followed , therefore he desired , that they might ( if not be saved , for that I think a damned Soul cannot desire , yet that ) they might not for his cause and example be brought into that place of torment , because this would be the encrease of his torment too . In like manner on the other hand , the glory of the Saints receives encrease as their labours and pains are fruitful , as Divines say of Paul's glory . One Heaven is too much for the best Saint that ever lived , were not the reward of Grace , and yet your Heaven shall multiply according to the fruit of your good doings which you left behind you . And this will be instead of doing good in Heaven , when the Saints leave that behind them , which keeps fructifying after they have left this world . Why ? what is that which they may thus leave behind them ? Their good Works and Words , and Examples , and holy Lives , their Instructions , Exhortations , Counsels , Encouragements , their remarkable Actions and Sufferings for Christ . By all which they act and speak even after death . And there is no other way that I know whereby to do good when you are in Heaven . And in this way shall the glorified Saints know in Heaven , whether the good works which they left behind them do fructifie , for they shall find and feel it in their enlarged Crowns , further Augmentations , and additional Glories . And then they shall break out into new Songs of praise to God and the Lamb , for helping them to sow their Seed on Earth , which still fructifieth after they are gone to Heaven . And in this way a Father may convert his Child , or Children after his death , as ( as I doubt not , but ) many have done . And then he heareth of it in Heaven , two wayes . 1. By his additional Glory . 2. By the joyful Acclamations of the Angels for the conversion of a sinner . Wherefore let us endeavour so to live here a little while , that our good Works may live when we are dead , and act when we are at rest , and speak when we are gone down into silence , and bring forth fruit unto holiness , when we are in endless happiness ; and bring Souls to Heaven after us to tell us that our good Works , and Words , and Examples , Instructions , Exhortations , Counsels , sufferings , Graces , are yet all alive and well , and like to yield a further Crop and Harvest of Joy and Honour to them that sowed them before their death . Oh , it is a blessed thing , and the Wisdom of Saints to leave a stock of good Works behind them , whereby to have a Trade going here on Earth , which will afford them fresh Incomes of Glory , whil'st they are already shining as the Sun in the the Kingdom of their Father . And thus much for the first Use of Exhortation , to do all the good we are able , during our dwelling here on Earth . 2d Branch of Exhortation . Let the second Exhortation be to call upon you to value your Opportunities , & to make the best improvements of time whil'st you are in the Land of the living , so as the World is often called . For Hezekiah began now to consider the price of time , who but lately was at the Gates of the Grave , and deprived ( as he thought ) of the residue of his years , that is , which he might have lived according to the ordinary course of Nature . Saith he , Mine age is departed , and removed from me as a Shepherds Tent , That is , which the Shepherd removeth from Plain to Plain , according to his occasions , as the matter shall require . Now I am living here , by and by my Body must lodge in the Tent of the cold Grave , and my Soul return to God that gave it . I have cut off like a Weaver my life , he ( that is , God ) will cut me off from the Thrum , Ver. 12. I have cut off my life by my Sins , and God hath cut it off by his righteous hand upon me . Saith he , I reckoned till morning , Ver. 13. I shall be dead by the morning . And now Hezekiah begins to prize time , and cries , The living , the living he shall praise thee . Thus when once the swift Shuttle of your life is come to a Thrum , then you will see the value of Opportunity , and cry , The living , the living , &c. and reckon till the morning , and say , There is but one day more between my life and Eternity . And it may not be long ere that Morning or Evening cometh . For little did Hezekiah a few dayes before think that he had been so near unto death , being now but thirty nine years old , and God having wrought so wonderfully for him in his late preservation from Senacharib : For saith he , Behold , for peace I had great bitterness . God lately destroyed the Host of the King of Assyria , and gave me peace , and I said , I shall now now dye in my Nest , and multiply my dayes as the Sand , but I little thought of such a sickness to ensue my peace . It seems he was surprized ; and so may you be , if you look not well to it , for God now gives fair warning of it . They that will not prize Opportunity , shall have an opportunity to prize it : If they prize it not living , they shall prize it dying . Wherefore manage your seasons for the best ends while you have them , and fill up your dayes with duty , and be not so eager upon the World , and the things thereof . Opportunity is a golden Mattock to dig for Heavenly Treasure ; do not wear it out , as many do , in digging for Pibbls , and at your latter end become a fool . Beware therefore of idleness on the one side , and cumbring your self with Worldly Occasions on the other ; but consider , wherefore hath God given you life and time , but to be serviceable in your day , and to work for him in whom you live . He did not give you time to play the Truant , and design and labour to be rich , and to grow great in the World , and to arrive at such a Revenue , and proportion of worldly Estate ; but he sent you into the World to do his work , and to improve your Time and Talent for him . And therefore , when the World , or the Flesh is putting such Employments upon you , which will devour much time , and divert you from the one thing necessary , tell them ; That you must give an account of your time , and you must not rob your Lord and Master of his hours , which he sent you to improve in his service , &c. And certainly it is an undervaluing also of Heaven , to think to go thither , and to do little or nothing for God upon Earth , though yet the recompence of reward is purely gracious , or of meer Grace , let our Labours for the Lord be never so many ; for what are all our Studies , Works , Sweat , and blood , and Spirits , and Cost ; and Care , and Time expended upon Christ , in comparison with an exceeding Eternal weight of Glory ? Prize therefore and improve your times . Here are several of you that are young , or in your middle age , or about Hezekiah's years . Call your selves to an account , and enquire of your own hearts what you have done : Peradventure but little for God , and what will turn to a comfortable account . What then , if God should now lay you ( as he did Hezekiah ) upon your sick Bed , and threaten to cut off the Thrum of your lives ? Would you not with him turn your faces to the wall , and weep sore ? And yet I tell you , Hezekiah had done a great deal of Work for God , during the time of his Reign unto this sickness . He lost no time , but fell hard to the Work of Reformation in the first moneth of the first year of his Reign . And he did a great deal during his fourteen years before his sickness , and he did it also in Truth , and with a perfect heart . But still , what have you done , if you were now as near the gates of the grave , as here he was ? And to these Gates you must come at last , and pass through them also to the highest Tribunal , to answer to this Question , What hast thou done ? How hast thou improved time , occupied with thy Talent , filled up thy Relations , maintained good Works for necessary uses , been active for the highest end ? Peradventure you will plead your small capacity , and that you are but of mean degree , an obscure person , and ezercised in Low Employments , and of weak parts , &c. Yea , but still what saith Hezekiah ? The living , the living he shall praise thee . And are not you living ? Are you not alive ? For any Man or Woman living may praise the Lord , or else Hezekiah saith not well ; But it is true what he saith , for any Man living may do his his generation-work . Is your capacity than such , that you cannot praise the Lord ? what saith the Psalmist ? Praise ye the Lord ; who ? Kings of the Earth . Yea , they are in a capacity indeed . Such as Hezekiah may do much that way , they are great Men , and have great opportunities . But what followeth ? Kings of the Earth , and all people : Princes and all Judges of the Earth . Both young Men and Maidens , and old Men and Children . Let them praise the Name of the Lord. Men and Maids , old and young , all may ; and all must attend the service , none excepted . And therefore plead not your mean capacity , but serve your age according to your Talent . For he that had but one Talent , doth not say , Lord , I had but one , and what can a Man do with one ? My fellow-servants had , one five Talents , the other two , and they might well employ and improve them . No , he saith not thus ; He was convinced that one Talent might be improved to advantage as well as five , and that every one is bound to be Trading for God with what he hath given him ; for , saith the Text , He gave to every Man according to his several ability . So that all of them had an ability , though several ● One had a five-fold ability , another a two-fold , another a single . And he that had but a single capacity , was called to an account for his unprofitableness , and cast into outer darkness . The meanest therefore among you hath some ability , and woe be to him , if he doth not improve it . A young Man , a Servant , a poor Man , a mean Man , may do many things in tendency to God's Glory , and the good of others , whil'st he is living , and the living , the living , he shall praise thee . You that are stricken in years , you have much to account for . For you have lived lon , and perhaps are now grown old , but have you been old Traders ? Yes , as to a worldly account : Yea , but there is another , and a better Trade , & what have you done therein ? God will call you to a reckoning for your worldly Trade , and especially for your Spiritual . You have gained thus much in the world , he will say , but what redounds to my share of all that you have done ? This is the great Question . Think ye ; Oh how many opportunities have you out-lived , which will never have their Resurrection : If therefore you should say as John Baptist's hearers , what shall we do then ? I answer , First , Be humbled for your former neglects , and mispence of time , who in doing much , have hitherto done nothing ; and judge your selves for your omissions , before your Lord and Master calleth you to account . For if you judge your selves , you shall not be judged . Bring forth fruit mee● for Repentance . For though it is as impossiibe , that your former individual opportunities should return , as that you should grow young again , yet God may please to minister new occasions to you upon your repentance , whereby to bring forth fruit in old age . It seems , that Nicodemus was an old Man when he came to Christ by night ; For , saith he , Can a Man be born when he is old ? As much as to say , As I am . But when he is converted , he thrives apace , and comes to Christ at noon , and owns him in the place of publick Judicature , and is a mean to dissolve the Session . And afterward he owns Christ crucified , and is at much cost to embalm him , when his Disciples deserted him . The Old Man got the start of them all , and of many others that set out before him . So it is sometimes , The first are last , and the last first . Now therefore bestir your selves , and redeem lost time by improving what remaineth to the utmost , and see what you can do with a little remnant of life , and whether you cannot grow as fast as Old Nicodemus did . Project improvments of life , which is a kind of Saveall , now that your light is near extinguishing . Make up in affection what may be wanting in action . If you cannot do much , yet love much . and you have cause enough to do so , in that God hath given you to live so long , who have done so little . If our Servants should work no better for us , than many have done for God , we should soon turn them out of doors . And therefore love the Lord the more , and that will also provoke you to do the more . Stir up others to work for God , that what you cannot do by your own hands , you may do by others . For you shall have a share in their good actions , who work by your incitement . What good was done by the hands of thousands in the dayes of the reforming Kings of Judah , is still imputed to the Reformers that set them on work , as you may see in the Reign of Asa , Jehosaphat , Hezekiah , and Josiah . And though the persons imployed might act from Principles of Hypocrisie , as some ( at least ) did in Josiah's Reformation ; Yet the works were done in sincerity , as to the Reformers : They were done in Hypocricy as to the Instruments , in sincerity as to the principal Agent . Your time therefore is but short , and you cannot do much with your own hands , see what you cad do by others , as by your Wife , Husband , Children , Relations , Friends , Neighbours , and it shall be imputed unto them , if they do it sincerely , but to you howsoever , if you did set them on work in the uprightness of your heart . Pray for death-bed Grace , Faith , Hope , Patience , Peace of Conscience , composedness of Spirit , & such a frame as is fit to glorifie God , and edifie others at your last farewel to friends . This is that which we should all pray for , and it is that which God is pleased to grant to some , and it is a great mercy where it is vouchsafed , for it is not so eminently granted unto all that fear the Lord. Had Hezekiah now dyed , his Distemper was so violent , that he could not have dyed so comfortably , I reckoned till morning , that as a Lion , so he will break all my bones : From day even to night , wilt thou make an end of me . Like a Crane , or a swallow , so did I chatter ; I did mourn as a Dove : Mine eyes fail with looking upward : Oh Lord , I am oppressed , undertake for me . But they that have done but little for the Lord , and are not now like to do much , had need to pray more , especially , that thus they may finish their course . And if God grant you this mercy , you may perhaps do as much good dying , as ever you did living . The few words of the penitent Thief have done good to thousands , though he was a Man that never did good , but much evil , till he was converted upon the Cross . And thus much for the Exhortation to value Opportunities , and to make the best improvement of time while it lasteth . 3d Vse of Exhortation . If there are opportunities of performing service to God in this world , which are not to be enjoyed after death , and that the Saints do that for God here , which they cannot do in Heaven ; Then , be not too eager in your desires to dye . It was Jobs weakness , though indeed he was then in great distress and misery . He longed for death , and digged for it more thân for hid Treasures . We must not be too forward to dig our own Graves : We may prepare them , as Joseph of Arimathea did , and also we must prepare for them ; but let us not dig them impatiently , or importunately . Life is a great mercy , yea , and length of dayes . It is annexed to the obedience of the fifth Commandment . With long life will I satisfie him , and shew him my salvation . Why ? will not a Child of God be satisfied without length of dayes ? Yes , he is satisfied to dye when God pleaseth . If God will take him away sooner or later , he he is satisfied . It is said of Abraham , Isaac , David , and Job , that they dyed full of dayes . And it was true , both passively , in that they were old Men ; and actively , in that they were well satisfied to live so long . And therefore Job left off digging for death , long before he dyed . Peradventure you have your exercises both outward and inward , and withall you have good hopes of a blessed state in a better world ; and now you long for death , and would fain be gone . Take heed , it is time enough to go to a glorious Eternity , and when you are there , you will never say , you came not thither soon enough . Here is , more service for you to do : Do not love your Reward beyond your Work. A lazy servant will be often listening to the Clock , or looking upon the Sun , and longing for the Evening , not minding so much his Work as his Wages . It is said of Jehojada also , that he was full of dayes , when he dyed , being one hundred and thirty years old . He was full of days passively , and full actively , he was satisfied with this great length of dayes , and very well contented and thankful to live so long . He was deep in years ( I suppose about , if not above , an hundred years old ) when his Nephew Joash came to the Crown . For he lived to see Joash married , and after that the Temple repaired . And he died not long before Joash , who reigned but forty years . But few men lived so long in those dayes , and yet he did a great deal of good service unto the last . And when he died , they buried him in the City of David among the Kings , because he had done good in Israel , both towards God , and towards his house . And the most of it was done in his old Age. 4th Use of Exhortation . If the people of God can do more service for him on Earth than in Heaven ; Be exhorted to prize their lives pray for them , and improve them . If Hezekiah here had died of his sickness , the people of God would soon have missed him , as when ( at last ) he died , they did , for you know what came after . Consider what a deal of good ceaseth with the li●e of a good Man : It is true , his Works live , but his working is dead . Ministers shall preach no more ; Church-Officers rule no more , dispense no more ; Benefactors lay out themselves no more ; publick Spirits act no more . True ; their Examples , Sayings , Writings , Memorie , Fruits of their former Works may survive : But their persons , personal actings , delightful presence , sweet fellowship , wholesome Counsels , and ready helpfulness are dead and gone . Whereas these are great mercies , and many will say so when they are gone , who made but little of them while they had them . You know how the Elders of Ephesus , and the Brethren at Miletus wept at Paul's parting , sorrowing most of all , that they should see his face no more ; and yet after that he lived many years , and wrote an Excellent Epistle to the Church at Ephesus . Oh , how would they have wept , had he then dyed at Miletus ! But few precious ones are prized enough till dead , and perhaps not then neither . The Israelites did not sufficiently value Samuel when he grew old , but when they had tasted what Saul was , and that Samuel also was taken away by death , then they all lamented him . Yea , and Saul himself also wanted him , who little regarded him whil'st living . Bring me up Samuel , saith he to the Witch at Endor . He that before would not go to Samuel , will now go to the Devil for him . Bring me up Samuel ; Yes , Rake him by all means out of his Grave : And , oh , that Saul could but once more speak with Samuel ! How few are they who have a just valuation of these living mercies , or that duly lay to heart the loss of them ? For it is our duty also to bewail the death of such , as when the Church lost Stephen , devout Men carried him to his burial ; and made great lamentation over him . Oh know the price of living Saints , especially the most useful ones . You that are Children , and have godly Parents , who have made known the Truth to you , take heed you think not they have lived too long ; but know that it is your mercy , if they dye full of years , and come to their Graves in a full age , like as a shock of Corn cometh in its season . Improve their lives , and lament their deaths . Sarah was an hundred twenty and seven years old when she dyed , and yet Isaac lamented the loss of her for the space of three years , and nothing could comfort him , but his marriage with a dear Rebekah . I beseech you love and honour your godly Parents , beg their continuance with you , and your profiting by them , and be very obedient to the first Commandment with a Promise . Joash had that benefit by his old Uncle Jehojada , who was instead of a Father to him , that it went well with him and his Kingdom whiles he lived , but miserably with both afterwards . Many Children have lost themselves together with their Parents . Consider what I say . And then you that have such Ministers of Jesus Christ , as labour in the Word and Doctrine , and watch for your Souls , prize them , pray for them , and improve them , for you know not the consequences of their removal . 5th Use of Exhortation . Lastly , Seeing there is more service to be done on Earth than in Heaven ; how should this exalt Christ Jesus in our hearts , and enlarge them in love to him , who as he wrought so much for us on Earth , so still is he at work for us in Heaven ? He , He is the great Worker in the highest World. You know what he saith in his prayer to his Father , I have glorified thee on Earth , I have finished , the work which thou gavest me to do . Yea , but we are to understand it of his Work upon Earth , for his Work in Heaven is not as yet finished , nor will before the end of the world . Alas ! we can do little for Christ in Earth , and less in Heaven . Yet Jesus Christ , whether in Earth or Heaven , is still at work for us . It is not with him as with us . Heaven takes the work out of our hands , but it puts it into his . For thither is he gone to take and keep possession , and to prepare places for us . There he executeth his Mediatory-Office , continually appears and makes intercession for us , sheds abroad his Spirit , gives Commission to the Angels , and Gifts unto Men , calleth and gathereth in his Elect ones , enableth us to work on Earth , governs the World , upholds his Church , and subdues their Enemies . All the Work of Heaven lies upon Christ's hands ; and it is well it doth , o● what would become of us on Earth ! And as this should raise our Esteem an● Love of Christ , so should it quicken us the more to work for him on Earth , seeing he is still at work for us in Heaven . He wrought above thirty years for us here on Earth , but in Heaven above sixteen hundred , and thus he will continue his work to the end of the world . To him therefore be glory , and honour , for ever and ever . Amen . A short Discourse OF THE NATURE AND EXTENT OF THE Gospel-Day , Reaching from the Destruction of the OLD , to the erection of the NEW JERUSALEM : Zach. 14. 6 , 7. And it shall come to pass in that day , that the Light shall not be clear , nor dark . But it shall be one day , which shall be known to the Lord , not day nor night ; but it shall come to pass , that at evening time it shall be light . By W. H. London , Printed for John Wilkins , and are to be sold at his shop in Exchange-Alley , next door to the Exchange-Coffee-House , over against the Royal-Exchange , 1673. COURTEOUS READER . THou hast added a brief Treatise of the nature of the Gospel-Day in its Rise , Progress , and Perfection . The Morning of which Day ( beginning in the Apostles times ) had much darkness mingled with a little light . You know what stiff and earnest contentions there were for the Jewish Rites and Ceremonies ; yea , the very Articles of Faith called in question , the Spirit of Anti-christ working even then in the Evangelical Churches , which in after Ages grew to a greater height in the exaltation of the Man of Sin. But still the Light and Purity of the Gospel prevailed , though sometimes the darkness was such , as to threaten an utter extirpation : God raising up some faithful Witnesses in all Ages to hold forth , and vindicate the Light against all that opposition made against it . The Truth had its Champions even then , when the whole World wondred after the Beast . And from them to us it is continued by an uninterrupted succession , being still of a growing and encreasing Nature like the path of the Just shining more unto the perfect day . What cause have we to bless God that we see the Truth and Gospel going on conquering and to conquer all Errour and Opposition ? Well , the night is far spent , and the day is at hand , and go , let us cast off the Works of Darkness , and put on the Armour of Light , and so much the more as we see the Day breaking , when Shadows shall flee away , & Light shall overspread the face of the whole Earth . Peace , Truth , Holiness , and Comfort shall then abound . In the mean time it is no wonder if Light and Darkness conflict together . Light of Peace with Trouble , of Truth with Errour ; and go , let us not be secure , God may soon bring a Cloud over our Peace and Liberty . And let us also who are of the day be sober , bearing with and forbearing one another , forasmuch as yet we know but in part , and see through a Glass darkly ; but when the Evening of this Gospel-Day cometh , the Lord shall be one , and his Name one ; Zech. 14. 7 , 9. ) one heart and one way , Jer. 32. 39. In the Faith and Hope hereof , Let all the Children of Zion rejoyce , and endeavour to be a People prepared for the Lord. Reader , I shall detain thee no longer from this useful and seasonable Discourse . The blessing of God go with it , and make it fruitful , so prayes Jan. 18 th 1673-4 . Thy Servant in the Gospel . H. J. ZECH. 14. 6 , 7. And it shall come to pass in that day , that the light shall not be clear nor dark . But it shall be one day , which shall be known to the Lord , not day nor night ; but it shall come to pass that at evening time it shall be light . THis Chapter begins with the revenge of God upon Judah and Jerusalem for their crucifying the Lord of glory ( Ch. 13. 7. ) of which vengeance Christ himself foretold , and he calls them days of vengeance , where he amply fieth what the Prophet here speaketh briefly . Yet God threatneth to be avenged on the Nations that dealt thus with Jerusalem and the Jews . They should have no thanks for this their service , as minding only the fulfilling of their own wills , and not Gods ; ( Ver. 3. ) But though Jerusalem should be overthrown , and the Temple burnt , and the Temple-Worship abolished ; yet the Lord would have a care of his Church , and make way for the conversion of the Gentiles , and expose the Truth and Way of his Worship to the open view of the Jews and Gentiles from East to West . For the Truth and Way of God's Worship , and of Salvation was pent up before Christ's coming , in the narrow confines of Judea , and obscured also , and darkned with shadows and Ceremonies , as Jerusalem ( the Seat of God's Worship ) was with Hills . But now all should be laid open before all the world , from East to West . And this here is signified by an Allegory of the cleaving of Mount Olivet ( one famous Hill being put for the rest ) in the mid'st towards the East , and towards the West , whereby the City of God ( which is the Church ) should no longer be obscured , but patent , all Shadows and Ceremonies , and Partition-walls being removed . This , I suppose is the purport of Vers . 4. After this followeth a very great Commotion , compared to that great Earthquake in King Uzziah's dayes , which made Men to flee for their lives . But it is to be understood Spiritually ( viz. ) of Christ's voice in the Gospel , shaking , not the Earth only , but also Heaven ; whereby a great change is made even in the Church , by the shaking and removing of the Ceremonial-way of Worship , and the Partition-wall , and causing both Jew and Gentile ( as many as would be saved ) to flee to the Gospel , and Gospel-way of Worship , and Christ therein , from the wrath that is to come : This , I conceive is the meaning of Ver. 5. Only , whereas it is said , And the Lord my God shall come , and all the Saints with thee ; This may be meant , Firstly , Of the coming of our Lord Jesus Christ to set up his Gospel-Kingdom , whither his Elect should be gathered unto him their Head : But lastly , and chiefly of Christ's second coming , whereof Paul makes mention , speaking of the coming of our Lord Jesus Christ with all his Saints . For this Chapter leads us so far , that nothing remaineth but this last and great coming of Christ , unto which the Prophet cannot forbear to look , and he looketh at it with much Faith and Joy. 1. In that he applyeth the Lord God to himself . The Lord my God shall come . 2. In that he turneth his speech unto him . And all the Saints with thee . Briefly as for the Chapter , it begins with the destruction of the Old Jerusalem , and endeth with the erection of the New. And whereas there is a Day spoken of , so and so described as in my Text , It is the day or the time , that lyeth between these two Jerusalems , Old and New. It is not a Natural or Artificial day , for such a day cannot suite with the scope of this Prophecy ; Nor was there ever any such day , wherein it was lighter in the Evening than in all the day before . And therefore by Day here , we must necessarily understand a large tract of time , for so Day is many times taken in the Scripture , particularly the time of the Gospel is called the Day of Salvation . And it is called that Day , sixteen times in this and the two preceding Chapters , which treat of the last times , wherein such work is to be done , as will take up many hundred years , as you may see if you consult the Chapters at leasure . And you see here when this day began , ( viz. ) when the Gospel was first published , viz. about the time of the destruction of the Old Jerusalem , or somewhat before it , and continueth to the setting up of the New. Let me then put all the description of this day together into one Point , and it is this . Doctrine . The Gospel-times , unto the conversion of the Jews , are one day intermixed with Light and Darkness , known to God , in the evening whereof it shall be light . First , The Day here is plainly meant of the times of the Gospel , till the dayes of the new Jerusalem . For you find this Day again , Vers . 8. and again , Vers . 9. & so , till you are led to the conversion of the Jews , and the New Jerusalem , Ver. 10 , 11. to the end . Secondly , This day is one day . 1. A Day . 2. One. A Day . And that for these Reasons . 1. In that it hath light in it all along . For Christ and the Gospel run through it . And these carry light with them where ever they come . It is true , there is a mixture of darkness in it , yet it is not called night ; but , because it hath light in it , therefore is called Day ; for the better part carries the denomination . 2. It is a Day in comparison with the dark times under the Law , especially the times immediately preceding the coming of Christ , when besides the shadows of Ceremonies , there was great darkness of ignorance . 3. It is such a Day , as is distinguished with remarkable periods , ( viz. ) of Seals , Trumpets , Vials , even as the Natural day is with hours , and distinct divisions . This we see at large in Johns Revelation . 4. It is a Day , in that it hath in it a blessed opportunity of working , Luke 19. 42. Joh. 9. 4. & 12. 35. 5. A Day , in that it hath a Morning , and an Evening . The Morning began with the rising of the Sun of Righteousness , when the day-spring from on high did visit us , and the people that sat in darkness saw great light . And the Evening lies in my Text , immediately before the Jews conversion . Thus it is a Day . It is One day , i. e. one and the same from Morning to Evening . And 't is so upon two accounts . First , In that every part of the day is mixt with light and darkness , though not equally mixt , for sometimes it is more light , sometimes more dark , but more or less light and dark always . And so the day is one and the same for constancy of light and darkness , though not for the equality of both . Secondly , One and the same , and like to it self , because there is in it but one and the same Covenant , and way of Administration according to what God hath promised , saying , Yet once more I shake not the Earth only , but also Heaven . And this word , Yet once more , signifyeth the removing of those things that are made that those things which cannot be shaken may remain . The Legal Administration was shaken and removed at the coming of this day , but the Evangelical shall remain to the very end of it . And hence it is , that the Church still appears in all the Periods of this day , under the same form to the very last , viz. of four living Creatures and twenty four Elders . And thus it is unus idemque dies , One and the same day from first to last . This is the Second Branch of the point , 't is One day . Thirdly , It is such a Day as is intermixed with Light and Darkness , so that it is neither Day nor Night , vers . 7. But why then is it called a Day in the same Verse ? The meaning therefore is , that it is neither perfect Day , nor perfect Night ; but yet such , as may well be called a Day for the reasons aforesaid , onely with intermixtures of Light and Darkness . But what is the Light , and what the Darkness ? The Light is the light of Truth : for these two go together ; Send out thy Light and thy Truth . And the Darkness is the darkness of Ignorance , Error , Heresy , Idolatry , and Superstition . And such a mixture there hath been in this Day , and will be to the very Evening of it . The clearest part of this Day was in the Morning thereof , when the Apostles lived ; yet even then there was a mixture of this Darkness . The Churches in Galatia were infected with the leaven of false Teachers , mingling Law and Gospel in the point of Justification . And some in the Church at Corinth denied the Resurrection of the Dead ; and others held that it was already past , ( as Hymeneus and Philetus ) and their word did eat like a Gangrene . And some such there were that turned the Grace of God into Lasciviousnes , &c. Both Peter and Jude give us a sad character of them . And in John's time , there were many Antichrists and Apostates from the Faith , and many false Prophets were then gone out into the World , who denied that Christ was come in the Flesh . And Pride and Ambition began then to appear in Diotrephes . And false Apostles we meet with several times ; and with Balaamites and Nicolaitans in the Church at Pergamus , and the woman Jezebel , a false Prophetess , and a Seducer in the Church at Thyatira . You see the Morning of this Day , red and lowring , presaging foul weather throughout the remainder of it . In the times succeeding the Apostles , arose the Simonians , Menandrians , Carpocratians , Cerinthians , Ebionites , Marcionites , Apollinarians , &c. which did somewhat darken the Primitive Day , wherein yet there was a comfortable mixture of Light held forth by Ireneus , Lactantius , Tertullian , Justin Martyr , Cyprian , and others . Afterward arose the Arrians , ( who denied the God-head of Christ ) greatly obscuring the Day , but were opposed by Athanasius , Hilary , and several others , and condemned by the Nicene Council . Not long after , the Heresy of Macedonius ( who denied the Personality of the Holy Ghost ) was condemned by a Council at Constantinople ; And so was the Heresy of Nestorius , ( who held that Christ had two Persons , as well as two Natures ) opposed and condemned by a Council at Ephesus , not long after the same time . Opposite to this Heresy was that of the Eutychians , who held Christ to have but one Nature ; confounding his Natures , as the Nestorians had divided his Person . For thus we find most of the Primitive Heresies to be about the Natures and Person of Christ , the great Light of the World , which the Prince of Darkness endeavoured to extinguish , that so he might turn this Day into Night . But still you will find that there was Light in opposition to his Darkness . And when afterwards the Devil stirred up Pelagius to assert the Freedome of Mans Will , God raiseth up Augustine to oppose him . Onely what shall we say about the close of the Sixth Century , when the bottomless Pit was opened , out of which there arose a smoak , as the smoak of a great Furnace , insomuch that the Sun and Air were darkened by reason of the Smoak . Where now was the Light ? and where was the One Day in my Text ? Yea , and as the Centuries encreased , so did the Darkness , by a continual succession and series of Errors and Heresies , for many Hundreds of years together . And you know what dark Lights the Schoolmen were in their Generations , who did rather obscure than illustrate Theology . These things are true ; And a man had need of a great deal of knowledg in Church-History , and the Centuriators , to give particular satisfaction in this point , and it would also require a large Discourse . I shall therefore give you some general grounds of Proof , that still the Light did run through the darkest Times . First , Christ promised that the gates of Hell should never prevail against his Church , and that he would be with it to the end of the World. Secondly , It is held by several Learned and Orthodox , That the Seven Churches of Asia had their Antitypes , one after another , throughout the day of the Gospel in my Text. And then , surely there was alwaies Light in the Candlesticks . Thirdly , When Christ began to shew John things to come , the First thing that he shewed him , was God sitting upon his Throne , with the Church round about Him , and so described , as you know , Revel . 4. For in shewing John things to come , at so great and vast a Prospect , God must needs shew him great and dreadful things , as . He did under the Seals , Trumpets , and Vials . And therefore at the very entrance of this Discovery , God secureth to John the safe condition of the Church in all times , and let● him see that his Eye was still upon that , as standing round about his Throne encompassed with ten thousand times ten thousand of Angels , that so what sights soever John should afterwards see , he might be assured , that the Church was safe enough . For God is before , and his Angels behind the Church . And hence it is that ever and anon the Church puts up her head in such and such periodical times , and daies of danger and darkness in the Revelations . Fourthly , When God intended great Mutations in the World , He made provision for his Church and People ; so that the four Angels must not hurt the Earth , nor the Sea , nor the Trees , till the Servants of God were sealed in their Foreheads ; and the number of the sealed was 144000. And when the four first Trumpets sounded , though there followed alwaies a sore judgment , yet still a third part escaped under every one of them ; And with this agreeth that of Zechary , Two parts shall be cut off and die , but the third part shall be left therein . And when again the fifth Trumpet sounded , and the mouth of the bottomless Pit was opened , out of which a dreadful smoak ascended , and Locusts out of the smoak , they had not power to hurt the grass of the Earth , nor any green thing , nor any tree , but onely those men , which had not the Seal of God in their foreheads , Rev. 9. 4 Fifthly , If we come to the Sixth Trumpet , which began to sound about the Year 1300. when the Ottoman Power arose , which yet continueth to this day ; it was a very dark and dismal time , yet not void of Light. For the Waldenses and their Followers were up long before that time , and Wickliffe arose somewhat about the same , and ( as I take it ) Bernard . Afterwards John Huss and Hierome of Prague . But seeing the time was so doleful , and that it might well be admired , what was become of the Church , and where the Light was to be seen ; our Lord Jesus Christ cometh down from Heaven , in the form of a mighty Angel , clothed with a Cloud , and a Rainbow upon his Head , and his Face shining as it were the Sun. For this was in the dark times of the Sixth Trumpet , when although Christ was much clouded to the World , and little of him seen , yet the Sun did shine through the Cloud , even in those times ; for he was mindful of his Covenant , signified by the Rainbow . And moreover Christ had in his Hand a little Book open ; so that there was some Light shining in those very dark times . Sixthly , When Antichrist was at his greatest height , a little before the Light so brake forth , that some Reformation began , our Lord Jesus Christ , the Lamb of God , appeareth standing on Mount Zion , and with him an Hundred and forty four Thousand , having his Fathers name written on their Foreheads : shewing us , That Christ had his Church in the times of the greatest Apostasie , and that there was not wanting Light in Darkness . The sealed Number ( Rev. 7 ) ran through ( about ) a thousand years , and at last lifted up their heads upon Mount Zion . Seventhly , Suppose the rise of Antichrist should commence ( as it is apprehended ) between the fourth and fifth Centuries , you know the rise of the two Witnesses contemporates therewith ; after which they continue their prophesying , during One thousand , two huudred and sixty Daies , a day put for a year . And so too , upon this account , the darkest Daies did not want the Light of the blessed and everlasting Gospel ; yea , so much Light , as to uphold the denomination of a Day . But since the Second spring of the Gospel , arising from the Light introduced by Luther , Melanchton , and the German Theologues , it is visible to the eyes of Adversaries , how the Darkness hath declined , and the Light shined more and more to this very day . And thus it will be light and dark , light as to Truth , and dark as to Ignorance , Error , Heresy , Idolatry , and Superstition more or less unto the very Evening of the Day . Secondly , In this day there is a mixture of Light and Darkness in another respect , viz. Trouble mingled with Tranquillity , and Persecution with Liberty . You know the sad times under the Seals , by the rage of the Roman power against Christianity . Yet some liberty was now and then enjoyed , and silence in Heaven for half an Hour . You have heard also of the Arrian Persecution under Constantius , Julian and Valens , yet all liberty was not destroyed . For though Persecution and Liberty in their height are inconsistent , as light and darkness , the one in its height expels the other , yet there was an interchange by the succession of one to the other sometims , if not an intermixture of both as to a moderate degree . For though Persecution and Liberty have not stood together in one and the same time and place in their height , yet as for the light of the Gospel , and Truth thereof , that hath sometimes shined in showres of Persecution , like as we have now and then seen the Sun to shine , and the Rain to fall at one and the same time . And thus you see how the Day of the Gospel hath all along hitherto been intermixed and interchanged with light and darkness . The light of Truth and the darkness of Errour , the light of Liberty , and the darkness of Persecution . And thus much for the third Particular of the Point in hand . Fourthly , This one day thus intermixed , is known to God. In some respects it is known to us , and hath been known to others before us , ( viz. ) that there is such a day , and thus intermixed as aforesaid . But it is known to God , so as it is not known to us . First , It is known to him as the Efficient of it . As it is said of the Natural day , The day is his , the night also is his , he hath prepared the light of the Sun. And again , I form the Light , and create Darkness ; I make Peace , and create Evil ; I the Lord do all these things . Thus it is with this Gospel-day ; The Lord is the Former of it , who hath determined the times before appointed . Secondly , This day is known to God , as being wholly in his power to order all things in it after the Counsel of his own will. He knew the end from the beginning , and what lyeth in the Womb of this day , from the Morning to the Evening of it . He knew what light , and what darkness there would be in every period of the day , whereas we know not what a day may bring forth ; and little did we think a year ago what Light of Liberty we should now enjoy , nor do we know what darkness of trouble and confusion may arise again ere long . We look sometimes , for good , and lo , evil cometh , and we wait for Light , and there cometh darkness . For it is not for us to know the times and seasons , which the Father hath put in his own power . We cannot make a Divine Almanack , and define what day ( in this great day ) it shall be calm , & what day tempestuous , what day it shall shine , and what day rain . We know not the Ordinances of Heaven , nor can we set their Dominion in the Earth ; we cannot lift up our voices to the Clouds , that abundance of Waters may cover us ; neither do do we know the way where the Light dwelleth , and as for Darkness we know not the place thereof . Known unto God are all things . Thirdly , This day is known to God , in the Hebrew Phrase of knowing , which includeth also the affections . And therefore this day is so known of the Lord , that it is regarded and cared for by him . His Eyes are upon it , that nothing falls out in it , but by his special Providence . And though darkness hath sometimes increased , and far prevailed in this day , yet the Light was never extinguished , nor ever shall : He hath still preserved a Lamp , as he did in the Kingdom of David , at the lowest ebb thereof . About one hundred and fifty years ago , when darkness lay upon the face of the Earth , presently God commanded light to shine out of darkness , which hath continued and encreased unto this very day . Fourthly , This day is known unto God , in respect of the termination of it , which we know not . For what great mistakes have there been , about the time of Antichrist's ruine , and the calling of the Jews ? We know in the general , that this Day shall have an Evening , and that in the Evening it shall be light : But when this Evening shall be , we know not ; we cannot take the Light and the Darkness at the bound thereof . But God doth perfectly know the Epocha of the reign of the Beast , and his Number , 666. And thus this day is known to the Lord , and to the Lord only . Fifthly , In the evening of this day it shall be light . First then , What is this Evening ? It is the darkest part of this Day , throughout which there was still more or less Darkness intermixed with Light , as you have heard , but now at the Evening-time there shall be more darkness than in any of the preceding parts of the Day : How else were it an Evening ? But how can it be , that the Evening should be so dark , and yet that at Evening-time it should be light ? 1. In some respects it shall be the darkest part of the Day , for it will be a time of very sore Troubles , Wars , and rumors of Wars , and great Commotions . For I cannot tell where to fix this Evening , but under the Sixth Vial , which shal be poured out upon the great River Euphrates , That the waters thereof may be dried up , and the way of the Kings of the East prepared : In which words is held forth ( as our best Interpreters hold ) the conversion of the Jews . At what time The three unclean Spirits , like Frogs , shall go out of the mouth of the Dragon , and out of the mouth of the Beast , & out of the mouth of the false Prophet , which are the spirits of Devils , working Miracles , and going forth to the Kings of the Earth , and of the whole World , to gather them to the battel of the great Day of God Almighty . And that must needs be a very sad Evening , especially in respect of trouble , great oppositions and commotions . For there shall be as terrible Signs and Presages fore-running the erection of the New-Jerusalem , as there were before the Destruction of the Old. Hinc illae Tenebrae . But how then shall it be light at this Evening time . Secondly , In some respect therefore , it shall be the most lightsom part of the Day hitherto . And indeed it will be the light of the Evening , that will very much occasion the Darkness of it : I mean the Light of the Truth , that shall then shine forth , shall darken the Kingdom of the Beast , and cause his Followers to gnaw their very Tongues for pain . For that is under the Fifth Vial ; and if the Kingdom be full of Darkness , it must needs be that Christ's Kingdom will then be full of Light. For the Witnesses will be ●isen long before the effusion of the Fifth and Sixth Vials , and Antichrist be greatly consumed with the breath of Christs mouth , viz. in the Preaching of the Gospel . And therefore in this respect , it must needs be a lightsome Evening , and a time of greater Light than ever shined since the daies of the Apostles . Thus you see what a time the Evening shall be . But shall this Evening then determine this Day , so that the Conversion of the Jews shall become another Day ? No ; But as this Day is one and the same , and constant to it self , as we have heard , so shall the Day of the Jews Conversion , and the time following be one and the same day with this . But how ? Not in respect of Light and Darkness intermixed , so as in the Day before the Evening , but in respect of one and the same Covenant , and way of Holy Administration still continued : For the Ordinances now used shall be continued to the coming of Christ . For it is observable ; First , That this dark Time is not called , The Evening ; but the Evening-time , Quo tempore advesperascere , & Nox esse solet : At what time it begins to be Evening ; or , to look like an Evening , and the Sun seems to be setting . And therefore Se●●ndly , Though it is called an Evening-time , yet there is no Night said to follow it . Sol occubuit , Nox nulla secuta est . It is such an Evening , wherein the Sun setteth , and no Night succeedeth . It is true , One would little expect light in the Evening , especially more light than in the Day before . But such an Evening-time is this , after which shineth the greatest Light that ever was seen since the daies of Jesus Christ . You see then what this Evening is . Secondly ; What is that Light , that shall shine so gloriously at the Evening-time , especially at the end of it ? Answ . It is the same in kind and quality with that which shined before this Evening-time , only it differeth in degrees . For now the Light shall excel , and that shall be fulfilled which was spoken by the Prophet ; Arise , and shine , for thy Light is come , and the Glory of the Lord is risen upon thee , &c. Now ( as I may say ) the light of the Moon shall be as the light of the Sun ; and the light of the Sun shall be seven-fold , as the light of seven Daies : Yea , The Sun shall be no more thy light by day , neither for brightness shall the Moon give light unto thee : but the Lord shall be unto thee an everlasting Light , and thy God thy glory . The Sun shall no more go down , neither the Moon withdraw it self , for the Lord shall be thine everlasting light . But wherein shall this Light consist ? First ; There shall be a great effusion of the Spirit of God in those times , whereof a Pledge was given in the Morning of this Gospel-day . It shall come to pass in the last daies , that I will pour out my Spirit upon all Flesh . And the like we find in the words following my Text ; And it shall be in that Day , that living Waters shall go out from Jerusalem , &c. And hereby is meant the Spirit of God with his Gifts and Graces , compared to living Waters . And these I take to be the same with Ezekiel's waters , which rose at last to a very great depth . Secondly , Hence it followeth , That there will be a very great light of Knowledg in this Day , so that there shall not be so much need , as now there is , for one to teach another ; saying , Know the Lord , for they shall all know him from the least to the greatest . And that shall be the time especially , when The Earth shall be full of the knowledg of God , as the Waters cover the Sea. Thirdly , This Light of Knowledg shall have a great influence into the Hearts and Lives of Men , who shall shine eminently in Holiness ; insomuch that the inscription upon the Fore-head of the High-Priest shall then be put upon the bells of the Horses , and the very Pots in Jerusalem and Judah shall be Holiness to the Lord ; Even Carters , Cooks , and Kitchin-Maids shall then shine in purity of life , and there shall be no more the Canaanite in the House of the Lord of Hosts . Fourthly , That Day shall shine with the Light of Peace , Tranquillity , and Joy , for these go together , Esth . 8. 16. Swords shall then be turned into Plough-shares , and Spears into Pruning-hooks ; Nation shall not lift up sword against Nation , neither shall they learn War any more . Fifthly , In that Day there shall be the Light of Comfort ; for this will follow necessarily from all the former ; and the Consolation will be both External and Internal , viz. When the Spirit of God , the Comforter , shall be poured out so plentifully , and when the Spirit shall have his Day , as the Father and the Son had theirs . And when Knowledge , Holiness , and Peace shall abound on the Earth ; when Turk and Pope , and all that oppose the Kingdom of Christ shall be destroyed , and Satan bound and confined to the bottomless Pit , during the Thousand years . I say , This must needs be a very comfortable time . Great then shall be the peace of Zions Children , when God shall make her an eternal Excellency , and a joy of many Generations , when violence shall no more be heard in her Land , wasting and destruction within her Borders ; but men shall call her Walls , Salvation ; and her Gates , Praise ; and when they shall come and sing in the height of Zion , and shall flow together to the goodness of the Lord , who shall turn the former Mourning of his People into Joy , and comfort them , and cause them to rejoice from their sorrow , For they shall come to Zion with Songs , and everlasting Joy upon their Heads , they shall obtain joy and gladness , and sorrow and sighing shall flee away . And thus you see the Light that shall be at the Evening-time , and the Doctrine cleared in the several parts of it ; the Uses whereof now follow . Uses . First . What hath been here said answereth that Challenge of the Papists ; Where was your Church before the Dayes of Luther ? We answer , Where the Light was . For though great Darkness was introduced by Antichrist for many years before the breaking out of the Light in the daies of Luther , yet there hath been alwaies a mixture of Light in the obscurest times , and there the true Church hath been . There have been Witnesses to the Truth ever since the rise of the Man of Sin , and their testimony witnesseth to the true Churh , distinct from Antichrist , in that it witnesseth to the Light where the true Church hath alwaies dwelt , which Church still professed against the Additions and Impositions of the Man of Sin , hating and abominating his Idolatrous Corruptions and Superstitious Inventions , and held to the Faith and Truth of the Gospel . And as this Church , like the Light , did still bear witness to it self : So did the continual opposition made against the Light and Truth professed , bear witness to the same . And therefore we remit the Papists to their own oppositions and persecutions , for an Answer to their Challenge . Yea , and this true Church hath been visible at all times to them that are of the Light. ( For what can men in darkness see ? ) The Day , you hear , hath been one all along , and therefore the Sun did never set in it , and the Light hath still been , Index sui & tenebrarum , A discoverer both of it self and of darkness . All things that are reproved ( or discovered ) are made manifest by the Light : For whatsoever doth make manifest , is Light. And therefore the true Church hath alwaies seen both her self and the false Church ; but the false ( wanting Light ) could never see the true . Vse 2. The Doctrine may serve to shew us the parallel between the Day of the Gospel , aud the Day of them that do profess it , which is also intermixed with Light and Darkness , so that it is neither Day nor Night . For , First , There is Knowledg mingled with Ignorance , and Truth with Errour , even in the best of God's Children , who know but in part , and prophesie in part , till that which is perfect , in another world , is come . For now we see through a glass darkly , but then face to face ; now we know in part , but then shall we know , even as we are known . Thus it is , and thus it will be , till our Sun is set , and then it will be perfect light . 2. There is also Trouble mingled with Tranquillity , Adversity with Prosperity , Light of inward Peace and Comfort with inward Doubts and Darkness , whiles we live here below . Vse 3. We are shewed , That the darkest time of the Gospel-Day is yet to come . For that time is to be expected in the Evening , which is the darkest part of all the Day . Only this Darkness will not be ( as I conceive ) in respect of the withdrawing of the Light of Truth , but of the Light of Peace and Tranquillity : For at the Evening of this Day , Men shall look unto the Earth , and behold Trouble , and Darkness , and Dimness of Anguish . And this will immediatly precede the Conversion of the Jews , through the opposition of Turk and Pope . For this will be the time when the Kings of the Earth , and of the whole world shall be gathered together to the battle of the great Day of God Almighty . At what time Men shall beat their Plough-shares into Swords , and their Pruni●● hooks into Spears . But though that will be the darkest part of the Day , yet we must expect gloomy times till then , though with intermixed beams of Light , wherein God will still be setting this over against that , to the end that Men should find nothing after him . And thus God will Chequer out the Gospel-day , till that be fulfilled which is spoken by the Prophet Isaiah , Arise , shine , for thy Light is come , and the glory of the Lord is risen upon thee . And seeing the day shortneth , and the shadows of the Evening begin to be stretched out , let us expect no more Dayes of Tranquillity and Peace , but Wars , and rumours of Wars , Nation lifting up Sword against Nation , and learning of War , the confused noise of Battle , and Garments rolled in blood ; For the Man upon the red Horse is gone forth , to whom power is given to take Peace from the Earth ; and nearer the Evening still the darker . That which concerns us , is to be in a Posture of Humiliation and Preparedness , for the reception of these dark Dispensations . Here is the Faith and Patience of the Saints . Use 4. Let what hath been said be for Exhortation . First , To pray for the Conversion of God's ancient people , the Seed of Abraham , Isaac , and Jacob , for whose sakes they are beloved . Till when , the Day shall not be clear nor dark , but then the Sun shall no more go down , nor the Moon withdraw it self , but the Lord shall be an everlasting Light , & the dayes of mourning be ended . Therefore hold not your peace day nor night , ye that are the Lord's Remembrancers , keep not silence , and give him no rest , till he establish , and till he make Jerusalem a praise in the Earth . Secondly , Though you want the Light of Peace , be thankful and improve the Light of Truth . For it is a mercy that we have this part of the Light , though we want the other ; and of the two , it it is far the better , seeing we should part with Peace for Truth , but not with Truth for Peace . The Text saith , It shall come to pass in that day , that the Light shall not be clear nor dark ; or ( as after the Original ) not be precious nor thickness , which sheweth us , that the Light of Truth is precious , and though that of Peace is so likewise , yet not of equal value ; for Christ came not to send Peace on the Earth , but the Sword , by the publication of the Truth ; which was of so great esteem with Him , that He bore witness to it to the Death , even when He witnessed a good Confession before Pontius Pilate concerning the truth of his Kingly Power and Government , which the Apostle adjureth us to attend , as of great moment , though Pilate slighted it , saying , What is Truth ? For he did not propound that question for satisfaction , in that he stayed not for an answer , but shewed thereby , that he looked upon truth , and particularly that truth , concerning the Kingly Power and Government of Christ , as a pittiful Cause whereon to hazard the Life of Christ . Oh! The Truth there confessed by Christ , is a precious Truth , a very great Truth , and the Foundation of many Truths , which Christ sealed with his Blood , which therefore we are adjured in the sight of God , who quickeneth all things , and before Jesus Christ , who before Pontius Pilate witnessed a good Confession , to keep without spot , unrebukeable until the appearing of the Lord Jesus Christ . Let us then love the Truth , and this Truth , and improve it . Thirdly , Seeing the Gospel-day is not equally lightsome in all the periods of it ; how thankful should we be , that we were born in a Time and Place of Light ? For great was the Darkness , and little the Light , about Six or Seven-score years past , when England lay under the Darkness of Antichristian Ignorance ; since when , it hath been turned from the Valley of the shadow of Death , into a Valley of Vision . This heighteneth the account of the Land we live in , for the enjoyment of so great a mercy , as no other Nation this day hath enjoyed the like , especially as to the clearness of the Light that hath shined in it . And though it will not be accompanied with outward peace , yet it will not want inward , if we keep close to the Light , and live up to it in this our Day . Fourthly , This Day being thus intermixed with Light and Darkness ; Let us not wonder , nor be offended , that there are such varieties of Persuasions , differing one from another , and therefore all of them cannot be of the Light , whatever is pretended by them that do profess unto them ; but the Light hath influence upon some of them , and Darkness upon some other . So that God's Heritage is unto him as a speckled Bird , which the Birds fly round about against her : But however let us not fly one against another , lest we fly against our selves , whiles we have our several feathers and colours in this one Bird ; but let us bear with one another as to particular Light and Darkness , so long as we are all enlightened with the saving Knowledg of the Truth . We ought not indeed to be Scepticks in Religion , but every one to be perswaded in his own mind , yet in some things peradventure thou art in the Light , and I am in the Dark ; in others , the Day perhaps shineth unto me , and not to thee . Let us yield to the Dispensation of the Day , and keep the Unity of the Spirit in the Bond of Peace ; and if in any thing we are differently minded , God shall reveal even this unto us : Nevertheless , whereunto we have already attained , let us walk by the same rule , let us mind the same thing . For thus there are some in the Visible Church , who are be-misted , when others are enlightened , and yet all agree in Fundamentals , who ought to live in Unity , and the Stronger to exercise Charity towards the Weaker ; that God , who hath begun to enlighten them in other things , will acquaint them in due time with those Truths , whereof at present they are ignorant : For it is God alone who revealeth the Light unto us . And He that formeth the Light , and createth Darkness , may in some things make it Day to one man , and night to another . We are all ( who truly fear the Lord ) Children of the Light , and of the Day , and not of the Night , nor of Darkness , as to our states , yet as to particular apprehensions in Truths of an inferiour nature , it may be Day to one & Night to another . And thus it will be till the Evening cometh , but then there shall be one heart , and one way , one Lord , and his Name one . Use 5. Lastly , What hath been held forth , administreth a word of Comfort , That this Gospel-Day is known to the Lord , from the Morning to the Evening of it . He knoweth the Light and also the Darkness , and who are in the one , and who in the other , and how far . And therefore He knoweth what is done by the Children of the Night to introduce Darkness , and to obscure the Day of the Gospel . For the Day is his , and the Night is his , He formeth Light and Darkness , and therefore he ordereth the Rulers of the Darkness of this world , that no more either of Ignorance , Error , Heresie , Superstition , and Idolatry on the one side ; or of Tribulation , Persecution , and hostile Opposition to the Truth and Peace on the other , shall prevaile further than He hath determined . And whatsoever He hath appointed to be the portion of this Day , as to the darkening of it , yet it is our Comfort , that the Day is known to the Lord , and that He will have a care of it . For he seeth the Darkness as well as the Light of the Day , the darkness and the light are both alike to Him. He hath seen the Day from the Morning of it to this moment , and hath ordered and disposed of the darkeness of Ignorance , Error , Heresie , and Idolatry , and likewise of Affliction and Persecution in it , in times of Pagan , Arrian , or Antichristian opposition . And his care of this Day is no less towards the Evening of it , nor his love to to it , & abilitie to see to it , any less than in the Morning , or Noon of it . He that said , I have seen I have seen the Affliction of my People which are in Egypt , and have heard their cry , by reason of their Task-masters ; for I know their sorrows ; knows all the Sorrows and Sufferings of his People in this Hour of the Gospel-day . It was a very dark Night with Israel in Egypt , when God spake these words to Moses ; for then was fulfilled in the Truth , what was signified to Abraham in the Type , when an horrour of great Darkness fell upon him . And yet , I have seen , I have seen , and I know , saith the Lord , in the midst of that horrid Darkness . And therefore however the Day prove , and Clouds and darkness arise , as perhaps they may do , marvel not at the matter , for he that is higher than the highest regardeth . Men and Devils may be high , but God is higher , yea , higher than the highest , which is a degree above the Superlative . God hath a care of his Church and Gospel , & of such as Preach it , and profess it , only it is our duty to be humbled for the sins of Churches , Ministers , Professors , which may otherwise the more darken and imbitter the Day that we are now entring into , which calleth us to Prayer , Humiliation , Mourning , and Reformation , wherein if God assist us , it shall be well in the end ; and though weeping may endure for a time , yet joy cometh in the evening . For it shall come to pass , that at Evening-time it shall be Light. FINIS . Notes, typically marginal, from the original text Notes for div A70256-e390 Heb. 1 14. John 9. 4. Heb. 12. 2. 1 Pet. 4. 14. 2 Thes . 1. 11 , 12. Notes for div A70256-e550 Psal . 89. 30 , 31 , 32. 1 King. 13 ▪ 21 , 22. 2 King. 18. 2. 2 Chron. 32. 25. Psal . 6. 5. 2 Sam. 20. 3. Psal . 30. 3. Psa . 88. 10 , 11. Quest . Answ . Psal . 118. 17. Quest . Answ . 2 Tim. 2. 2. Deut. 31. 19. Josh . 2 last Chap. 2 Chr. 2. last . Ch. Eph. 5. last . Psal . 102. 18. Phil. 2. 15. Mat. 12. 42. with 1 Cor. 6. 2. Phil. 3. 21 Melch. Adam in vit . ejus . Matth. 25. 35 , 36. Rev. 14. 3. John 12. 2 Acts 9. 39. Job 7. 9 , 10. 1 Cor. 13. 12. 2 Cor. 5. 7. Rom. 8. 24 Psal . 16. 9. Rom. 8. 25 1 Cor. 13. last . Ver. 8. Mat. 5. 44. Tit. 3. 2 , 3. 1 Cor. 13. 8. 1 Co. 14. 3. Ver. 5. Numb . 11. 15. Deut. 34. Job 6. 8 , 9. 1 King. 89. 4. Jonah 4. 3. Luke 2 , 29. Ver. 26. Phil. 1. 23 , 24. Phil. 1. 12. ver . 13. Quest . Answ . Job 2. 2. 2 Tim. 4. 6 , 7. Rev. 14. 13. 2 Tim. 4. 7 , 8. Job 14. 14. Ver. last . Job 7. 8 , 9 , 10. 1 Sam 28. Chap. 1 Sam. 25. 1. 1 Sam. 28. 15. 2 Sam. 12. 23. Psal . 90. 12 2 Chr. 21. last . 2 Chr. 28. last . Jer. 22. 18 , ●● . Job . 27. last Mat. 25. 35 — end . 1 Tim 6. 18. ● . 1 2 Tim. 2. 21. 1 Cor. 15. 58. Eccl. 11. 1. Act. 10. 38. Eccles . 9. 10. Gal. 6. 9. 2 King. 16. 3 , 4 , 5. 2 Chron. 29 , 30 , and 31 Chapters . Acts 2d . Acts 3d , v. — 44. Acts 9th . Acts 10th . 2 Pet. 1. 13 , 14 , 15. Prov. 10. 7. Psal . 112. 6. Psal . 149. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. Isa . 58. 1. Psal . 72. 15 Mat. 21. 9. Psal . 67. 1 , 2. Numb . 6. 24. 25. Isa . 2 , 2. Rom. 9. 2 , 3. Rom. 11. 13. Phil , 3. 17. 2 Thes . 3. 7 , 8 , 9. 1 Cor. 9 , 4. — 16. with 11. 1. 2 Cor. 8. 9. Acts 20. 33 , 34 , 35. 1 Sam. 12. 2 , 3. 2 Cor. 8. 23. Mat. 26. 13 Acts. 36. Heb. 11. 2 , 4. ●●t . 5. 16. * Such are often reco●●●●ded , Heb. 12. 1. Jam. 5. 10. Heb. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Exod. 32. 21. 2 Sam. 12. 1 Chron. 16. — 19. 2 Gal. 2. 11. Lev. 19. 17. Mat. 18. 15 Ephes . 5. 11. 1 Tim. 2. 1. Jam 5. . 16. Rom. 1. 9. Eph. 1. 16. Col. 1. 3. Phil. 1. 3 , 4. 1 Thes . 1. 2 , 3. 2 Tim. 1. 3. Philem. v. 4 Rom. 15. 30 , 31. Ephes . 5. 18 , 19. Phil. 1. 1● Col. 4. 3. 1 Thes . 5. 25. Heb. 13. 18. Heb. 13. 3. Acts 9. 31. Psal . 122. 6. Numb . 27. 16 , 17. Jer. 29. 12 , 13. Act. 12. 5 — Psal . 102. 16 , 17. Psal . 50. 5. 1 Thes . 5. 14. Isa . 35. 3 , 4. Job 4. 3 , 4. Prov. 12. 4 25. Isa . 50 4. Mat. 12. 12 Song 2. 5 , 7 Heb. 4. 15. with 5. 2. Luke . 740. Luke 7. 40 Phil. 2. 5. 2 Cor. 1. ● . Rom. 12. 10. Job 31. 16 , — 21. Mat. 25. 35 Luke 6. 36. Mat. 5. 7. Deut. 22. 7. Gal. 6. 10. Joh. 12. 2. Act. 9. 3 Joh. v. 8. Heb. 13. 2 ▪ Mat. 24. 40 1 Pet. 4. 14. Rom. 8. 18. Rev. 6. 11. Rev. 7. 9. Psal . 72. 17 Isa . 53. 10. Acts 11. 26 Heb. 2. 13. Psal . 78. 2 , 3 , 4. Ver. 5 , 6. Exod. 12. 26 , 27 — 13. 14. Deut. 4. 9. — 6. 9. Josh . 4. 6 , 7. Act. 13. 36 Josh . 22. 22 — 30. 1 Thes . 2. 4 Psal . 17. 14 Psal . 49. 12 Psal . 45. ult . Psal . 72. 17 Gen. 17. 7. 1 Sam. 1. 11. Prov. 22 6. 2 Tim. 1. 5. Psal . 44. 1. — 78. 3. — 1 Sam. 2. 23. with 3. 13. Judg. 13. 12. Ezek. 16. 20 , 21. 1 Cor. 4. 15. Gal. 4. 19. Act. 20. 27 ▪ 3 John v. ● 2 Kings 5. 1. with v. 13. 2 Chron. 29. 11. 1 Tim. 5. 1. See Lev. 19 ▪ 32. Psal . 71. 17 ▪ 38. Ps3l . 48. 12 , 13. Psal . 102. 16 , 17. Rev. 4. 4. Rom. 11. 36. Eph. 3. 21. Psal . 79. last . Psal 89. 1. Ps . 102. 18. Mat. 13. 19 Eph. 1. 13. Col. 1. 5. Jam. 1. 18. Exod. 30. 13 , 15. Tit. 3. 4. Prov. 8. 31. Psal . 2. 21. Consid . 1. Gen. 27. 2. Caution . 2 Chron. 32. 25. Psal . 11 ▪ 5. 17. Rom. 14. 12 Heb. 9. 27. Ver. 28. Mat. 25 , 19 Mat. 25. 2● Heb. 11. 6. 2. Cor. 12. 4. Jer. 17. 10. Rev. 14. 13 Quest . Answ . Heb. 11. 4. Luk , 15. 10 Ver. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à peniculamento , quod Textor in extrema tela relinquit . Ver. 17. 1. Particularly . 2 Ch. 29. 3. Isa . 38. 3. Observ . Sol. Psal . 148. 11 , 12. Matth. 25. Ver. 15. 2ly . 1 Cor. 11. 31. John 3d. John 7. 50. — 19. 39. Mat. 19. 30 Jer. 3. 10. Ver. 13 , 14 Luke 23. 40 , 41 , 42. Job 3. 21. Ps . 91. last . 2 Chr. 24. 15. 2 Chr. 24. 3 , 4. — 1 Sam. 25. 1. 1 Sam. 28. 11. Isa . 57. 1. Acts 8. 2. Gen. 24. Joh ▪ 17. 4. Notes for div A70256-e12730 Mat. 24. Luke 21. 22. Psa . 25. 2. Ver. 4. Vers . 5. Heb. 12. 26. 1 Thes . 3. last . 2. Cor. 6. 2. Heb. 12. 26 , 27. Rev. 4. 4. 11. 16. 14. 3. 19. 4. Qu. Answ . 1. Psal . 43. 3. 2 Tim. 2. 17. 1 John 2. 18 , 19 1 Joh. 4. 1 , 2. 3 Joh. 10. Rev. 2. Rev. 9. 2. Mat. 16. 18 28. last . Rev. 7. 1 , 2● . Rev. 7. Zech. 13. 8. Rev 9. 4. Rev. 10. 1 , 2. Rev. 14. 1. Psal . 74. 16 Iia . 45. 7. Job . 30. 26 Acts. 1. 7. Ejus modiest quem curabit & conservabit Deus . Jun. Trem. Obj. Sol. 1. Rev. 16. 12 Revel . 16. 13 , 14. Luke 21. 9 , 10 , 11. Rev. 16. 10 Quest . Answ . 1 Cor. 11. 26. 2 Cor. 3. 11. Heb. 12. 28 Isai . 60. 1 , 2 , 4. Isai . 60. 19 , 20. Quest . Answ . Zech. 14. 8. Joh. 4. 14. 3. 38 , 39. Ezek. 47. 1-6 . Isai . 11. 5 Zech. 14. 20 , 21. Mic. 4. 3. 1. Eph. 5. 13. Use 2. 1 Cor. 13. 9 , 10-12 . 2 Cor. 6. 8 , 9 , 10. Isai . 50. 10. Use 3. Joel 3. 10. Isa . 60. 1. Use 4. Isa . 60. 19 , 20. Isa . 62. 6 , 7. Phil. 3. 15 , 16. Zech. 14. 9. Use 5. Gen. 15. 12 
A61026	----	Free grace, or, The flowings of Christs blood free to sinners being an experiment of Jesus Christ upon one who hath been in the bondage of a troubled conscience ... / by John Saltmarsh. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A61026 of text R28122 in the English Short Title Catalog (Wing S485). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 287 KB of XML-encoded text transcribed from 111 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A61026 Wing S485 ESTC R28122 10409971 ocm 10409971 44983 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61026) Transcribed from: (Early English Books Online ; image set 44983) Images scanned from microfilm: (Early English books, 1641-1700 ; 1389:16) Free grace, or, The flowings of Christs blood free to sinners being an experiment of Jesus Christ upon one who hath been in the bondage of a troubled conscience ... / by John Saltmarsh. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A61026 of text R28122 in the English Short Title Catalog (Wing S485). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread 216 p. Printed for Giles Calvert, London : 1646. Imperfect: pages 3-22 lacking. Reproduction of original in the Union Theological Seminary Library, New York. eng Grace (Theology) A61026 R28122 (Wing S485). civilwar no Free-grace: or, The flowings of Christs blood freely to sinners. Being an experiment of Jesus Christ upon one who hath been in the bondage o Saltmarsh, John 1646 45389 39 0 0 0 1 1 77 B The rate of 77 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2005-12 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2007-04 Robyn Anspach Sampled and proofread 2007-04 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion FREE-GRACE : OR , THE FLOWINGS OF CHRISTs Blood free ' to Sinners . Being an Experiment o●Jesus Christ upon one who hath been in the bondage of a troubled Conscience at times , for the space of about twel●● yeers , till now upon a clearer discovery of Jesus Christ , and the Gospel : Wherein divers secrets of the se●●● of sin and temptations , are experimenta●●●●●ed , and by way of Observation , con●●●●ing a natural condition , and a mixed conditio● of Law and Gospel : With a further revealing of the Gospel in its glory , liberty , freenesse , andsimplicity for Salvation . By John Saltmarsh Preacher of the Gospel at Brasteed in Kent . The second Edition corrected . London , Printed for Giles Calvert , dwelling at the black Stred-Eagle at the West-end of Pauls . 1646. TO My Honorable Friends Sir John Wray Knight and Baronet , Sir William Strickland Knight and Baronet ; Both Members of the Honorable House of Commons . HONORABLE ; IKnow ye both well to have loved the acquaintance of Truth long , and in those times when truth was an errour , and light darknesse in the account of most ; therefore I hope the same Lord will not cease to reveal to ye more of himself , till ye come to know as ye shall be known . The truths ( if I mistake them not ) I here present you , are of Free-grace , such things as if cleared to the World , would enlighten us more in the mystery of iniquity then any other . There is one thing appears to us in the discovery of this , which is love , God loving us freely , and sending out his Spirit of love into our hearts ; this should be that onely principle of power in beleevers now under the Gospel : love began all the work of salvation in God , and love should carry on this work of salvation in men· This is a way of service which none know , but those whom the Son hath made free indeed . The Lord fill ye with this love , that ye may obey as gloriously as ye are commanded in the Gospel , and that the experiences of Free-grace may dwell richly in ye ; that ye may spiritually judge of the siner and more subtile parts of Antichrist . All is not in that grosse Idolatry , which is seen and felt ; there is more of mystery then so in it . I could not but thus publikely acknowledge ye , who are such publike Assertors of that Liberty we of this Kingdom enjoy at this day , and because ye have acknowledged me in many favours to my self formerly ; for which I am Your Servant in the Lord , JOH. SALTMARSH . AN Occasional Word . IT would be matter of much peace amongst beleevers , if the names of Antinomian , and legal Teacher , and the rest , might be laid down , and no mark or name to know one another by , but that of beleevers that hold thus and thus for distinction : Surely , carnal suspitions and jealousie do much encrease our differences . Some , hearing the doctrine of Free-grace , think presently there will follow nothing but loosenesse and libertinism ; and the other , hearing of holinesse , of duties and obedience , think there will follow nothing but legalnesse , and bondage , and self-righteousnesse ; and upon these jealousies , each party over-suspecting the others doctrine , bends against one another in expressions something too uncomely for both ; and there are some unwarrantable notions to be found on all sides . But let us consider : Can the Free-grace of Jesus Christ tempt any one to sin of it self ? Can a good Tree bring forth evil fruit ? And shall we call every one Antinomian that speaks Free-grace , or a little more freely then we do ? If any man sin more freely because of forgivenesse of sins , that man may suspect himself to be forgiven ; for in all Scriptures and Scripture-examples , the more forgivenesse , the more holinesse ; Mary loved much , because much was forgiven to her ; and righteous and holinesse , blood and water , Jesus and Lord and Christ , called and justified , are still to be found together in the Word . There are some too of another sort , who make some noise of Free-grace ; but if all were well observed , it is not so free as it seems . I have heard of a Gentleman , that because he would seem very free to his Neighbours , bid fill out Wine freely ; but he had commanded the servants beforehand to burn it , that it should be too hot for any of them to drink . I wish the Wine in the Gospel ( by some ) be not over-much heated by the Law , and conditions and qualifications , that poor souls cannot taste of it freely , and yet seem to fill it out freely too . Free-grace may be there in the notion of it , yet not in the truth of it . The Arminians boast themselves to be as great Patrons of Free-grace as others : And why ? Because they teach , that all that is still given to man , is for Christ , and in Christ ; and though by Faith and works , yet all that is free-gift . So the Papists boast of Free-grace , That Christ is given freely from the Father for sinners ; and it is of Free-grace that we are accepted , though of works too : So as surely there is some other way of carrying Free-grace , then by joyning men so into the work ; for else it is but a Popish , an Arminian Free-grace . Jesus Christ hath appeared more of late , and his glory hath been more abroad , then this Kingdom ever saw before ; and indeed Antichrist goes never rightly down , but when Christ is lifted up ; and if Jesus Christ had been more in the divinity of these latter times , and in their Preachings for Reformation , and Moses lesse , we had not onely had more of his grace , but more of his glory then we yet see . Yet I do not see that the power of Christ crucified , is so abroad among beleevers as it should be ; but some several Ordinances are rather the businesse of this age : Yet thus it hath been alwayes , whenever there were any shadows or carnal Ordinances , beleevers went more after them , then Christ himself . Under the Law it was so , and under the Gospel it is so ; some outward truths of Christ are sought after more then Christ himself , and we make more of the beams then the Sun of righteousnesse , and rather warm our selves by the sparks then the fire ; like those Souldiers who cast lots for his Garments , but let his Body alone upon the Crosse ; not but that every thing of Christ is precious , yet nothing so precious as himself . So as These things ought we to have done , and not to leave the other undone . I hope by this time Free-grace is no Antinomianism amongst beleevers ; yet it hath been ever Satans policy and the Lords providence to manage a truth sometimes through a whole age , yea , and ages too , in another name then its own ; and some other age have seen it for a truth , which God would not reveal to those unthankful times . Light hath walked abroad in a vail of darknesse , and Truth in the likenesse of errour ; and Christ hath been crucified by those who after knew him for their Lord of glory , and were wounded for him whom they had wounded themselves . O that the times we live in , had not too many of these , who would persecute that Christ now , whom hereafter they may preach . But I have done ; and if I have erred in any thing ( for I see but in part , and know but in part ) it is in filling out that Wine too freely ; which the Master of the Feast , if I mistake not , hath bidden me , saying , Drink , yea drink abundantly , O beloved , Cant. 5. TO THE READER . IN the Experiment of this soul , you may see a Spirit of adoption in Bondage , and one made poor in Spirit through the ignorance of the riches of grace , and by a legal faith ( as I may say ) both under Grace and the Law at the same time . Surely such legal beleevers are as much subject to death and bondage in their own apprehensions under the Gospel , as they were before under the Law . You have here the frame of this soul , or the constitution and condition of a Spirit before conversion , under conversion , and under the relapse or falling back into the same sins , and under the temptations for those sins , and under a legal recovery out of those temptations , and under a fuller revelation of grace and truth , onely drawn out of their own experiences ; by which we may see what the want of the knowledge of Jesus Christ is . And the more Christ is known , and that love of God to the Sons of men which was manifest in the flesh , the more that glorious liberty from the Law , Sin , and Satan , is manifested in that soul . This made Paul desire so to know nothing but Jesus Christ and him crucified : And the more this light of the Gospel shines in the face of Jesus Christ , the more doth the ignorance of flesh and blood dissolve ; and the shadows of the Law , as doubts , fears , terrours which are cast in , vanish before it : For the day breaks , and the shadows flie away . The onely scope of this Discourse and Observations is , to hold forth the glory of Free-grace ; and that by this one Experiment , Wisdom might be justified of her Children . O the riches of his grace ! O the fountain of his love ! O the exceeding and comprehensive freenesse and the flowing of his blood washing us , when we are polluted in our own ! Thus he cals us beloved , when we are not beloved ; and we who had not obtained mercy , do obtain mercy . And I thought my self not a little happy to have such an effectual door as this opened , to deal with the experiences of a soul in this kinde . And for the following Conference , and for my Observations , and other particulars , I took this occasion to draw out my discourse of Grace and Gospel-glory , from the faithful experiences of such a soul , wherein the work of nature and grace , and spirit and Satan , was clearly visible and discernible , rather then to found them upon meer notions and conjectural Principles . For in the experiences of a soul , we may more clearly discern the deep things of the Spirit , reading them in the spirits of such as possesse Christ , ( as in the Counterpane of the Scriptures ; ) for there truth answers to truth , as in water face answers to face . THE CONTENTS Of the Book . CHAP. I. OF the Parties natural condition , and how they felt themselves in their state of nature , before they could perswade themselves they had taken Christ . Pag. 1. Observations . 1. Of the bondage that a meerly carnal man sins in , and where true spiritual freedom is . p. 3. 2. Of the resistings of sin , and sorrowings for sin , which are in a natural man . p. 5. 3. How far many go in a formal profession and meer natural Religion , raised up a little by the power of the Word . p. 7. CHAP. II. OF the Parties first trouble for the sins they lived in , which is supposed to be the time of conversion , or calling , or light from Christ . p. 11. Observations . 1. Of the Preachers several dealings with this Party to settle them , and not in a way of beleeving first . pag. 26 2. The unstablenesse of such as are not converted in a pure Gospel-way . p. 33. 3. The several wayes which the Lord makes use on to salvation . p. 35. 4. The want of true Gospel-knowledge in Jesus Christ , is the cause of many distractions in beleevers . p. 36. 5. The opening Jesus Christ in the Gospel , is the best and surest way to deal with sinners . p. 39. 6. A further opening of the doubtings of a soul not clearly discerning the power of the Gospel . p. 43. 7. The working of the Spirit of Christ in a soul , though not so clearly enlightned . p. 46. CHAP. III. OF the Parties falling into the same sins in some measure which they had lived in , in their unregenerate state , from whence all their late bondage hath been . P. 50. Observations . 1. The danger of placing assurance most in mortification of sin . p. 53. 2. The danger of drawing our comforts most from the change in the outward man . p. 54 3. The spiritual condition in this life , more in being justified from sin then cleansed from sin . p. 56. 4. The greatest temptations upon sinning in an enlightned condition . p. 57. 5. That back-sliding or relapsing , is much mistaken , and mortification of sin ; of the more mystical mortification beleevers have . p. 59. 6. The sum of the mystery of mortification of sin in a beleever . p. 65. 7. That there is danger in putting too much upon the sin of relapsing or back-sliding in beleevers . p. 69. 8. The conclusion concerning the mystical and spiritual mortification . p. 73. 9. Some Scriptures concerning falling away interpreted . p. 75. CHAP. IV. THe Party , after such openings of the frame of their spirit , is now discoursed with upon certain particular Questions . p. 78. The Parties several Doubts answered . 1. That they are not therefore beloved of God or in Christ , because they fell back again into sin . p. 79. 2. Because they found not a change in the whole man . p. 80. 3. Because they feel not themselves sanctified , they think they are not justified . p. 81. CHAP. V. THe Parties great Doubt concerning faith or beleeving . p 92. 1. The great Gospel secret , concerning faith or beleeving . Ibid. 2. We are first to beleeve , and all other gifts will follow . p. 97. The several wayes opened , how the mystery of Godlinesse and Free-grace hath been received in , and in what degrees it hath been enquired for in this present age . p. 106. 1. GOds first revealing himself to man in goodnesse and Free-grace . p. 107. 2. Gods Free grace to sinners more discovered . p. 111. 3. More of Gods Free-grace and Love ; of mans sin , and redemption , discovered . p. 114. 4. The Son of God how considered in the work of Salvation . p. 119. 5. Gods love manifested in the Gospel-expressions . p. 124. 6. The new Covenant , no Covenant properly with us , but with Christ for us . p. 125. 7. Gods manner of Covenanting . p. 127. 8. They that are under Grace revealed , are no more under the Law . p. 128. 9. When God is said to be in Covenant with the soul . Ibid. 10. A justified person is a perfect person . p. 129. 11. Sin separates not his from God , but from Communion with God . p. 130. 12. Christ in the flesh . Ibid. 13. Christs being in our own nature . p. 131. 14. Christs love . Ibid. 15. Christ doing and suffering for our sakes . p. 132. 16. Christs Mediatorship . Ibid. 17. The right general Redemption , by the second Adam . p. 133. 18. Christs love . p. 134. 19. Christs blood . Ibid. 20. Christs blood powred out . p. 135. 21. Christs Vesture dipt in blood . Ibid. 22. Christs comelinesse . p. 136. 23. Christs beauty . Ibid. 24. Christs names . p. 137. 25. Christ and His . Ibid. 26. Christs love in Heaven to us , or Christ exalted . p. 138. 27. The Gospel is Christ revealed . Ibid. 28. The mystery of Christ in the Gospel , a mystery of love . p. 139. 29. A beleevers glorious freedom . p. 140. 30. All the sins of beleevers done away on the Crosse . Ibid. 31. Christ offered to sinners . p. 141. 32. A beleever must live in Christ , not in himself . Ibid. 33. How Christ and a beleever were one in sin and righteousnesse . p. 143. 34. We must come before God as having put on Christ first , not as sinners and unrighteous . p. 144. 35. The Law is now in the Spirit , and in the Gospel for a beleever to walk by . p. 146. 36. Legal and Gospel-commands and duties . p. 147. 37. The Gospel in the holinesse and grace of it . p. 150. 38. The new Covenant further set forth to be meerly a promise . p. 15● . 39. The way of assurance for beleevers . p. 155. 40. The Gospel Ministration very glorious . p. 157. 41. In what kinde the Gospel is glorious . p. 160. 42. The form of the Gospel , or way of dispensation . p. 163. 43. Gospel promises . p 164. 44. God under the Law ; and the Gospel legal , and Gospel-worshippers . p. 166. 45. God and His in Reconciliation . p. 169. 46. The fears of weak beleevers ; and their remedies . p. 171. 47. Remedies to each fear . p. 175. 48. Legal conversion . p. 177. 49. When the Spirit of adoption works not freely . p. 179. 50. Opinions make men legal . p 181. 51. Jesus Christ offered to sinners as sinners . p. 184. 52. The simplicity of the Gospel salvation , easie and plain . p. 190. 53. Christ and every part of Christ to be studied and beleeved in . p. 194. The several wayes of Free-grace , and the general point searched . p. 197. THe first way of Free-grace , free without all conditions of Grace . Ibid. A second way of Free-grace , free onely with conditions . p. 198 A third way of Free grace , free onely upon condition . p. 199. A fourth way of Free-grace , free meerly in extent . Ibid. Some Truths of Free grace sparkling in former Writers , and in some famous approved men of our times , in Testimony to what is in this Discourse of Free-grace . p. 204. THe Law by the Preaching of it , cannot reform , but onely Faith . Ibid. No preparatory works before Christ . p. 205. Free-grace hath many enemies . We should stand for Free-grace . p. 206. Faith is no condition of the new Covenant of Grace . Ibid. We have all in Christ . p. 207. Christ is every thing to us . p. 208. God was never an enemy to his . p. 209. That we and those commonly called Antinomians differ little . Ibid. Concerning our not resting on sight , or our own graces for assurance . p. 211. The Law as given by Moses , no rule to Christians . p 212. Faith before Justification is no Grace . p. 213. God is never an enemy to his though sinning . p. 214. Christ promised to sinners as sinners . p. 215. A beleevers Law is Christ , and his Spirit . p. 216. ERRATA . Page 198. lin. 19. and pag. 199. lin. 17. and pag. 202 , lin. 21. for intervenings read interfeerings . The flowings of Christs Blood freely to Sinners ; Occasioned by an Experimental Discourse . CHAP. I. Of the Parties natural condition , and how they felt themselves in their state of nature , before they could perswade themselves they had taken Christ . Quest . WHat manner of life did you lead ▪ as you can well remember ? Answ . I continued in a course of some particular sins long . Quest . Had you no fits of terrour of conscience in your continuance in those sins ? Answ . I had some gripings and accusations in my continuance in those sins ; but they tarried not with me . Quest . Had you any reluctancy in sinning , or did you it with full consent ? Answ . Yea ; with full consent , to my remembrance . Quest . Were you much delighted in those sins , so as you committed them with greedinesse , or were you over-powred partly through the strength of corruption ? Answ . I delighted in them , and felt no over-powring of that kinde . Quest . In this your natural state , how far did the light of conscience check you or put you upon any Reformation ? Answ . Upon some duties of Prayer , and hearing the Word ; and checks divers times I had . Quest . Were not your checks such as put you upon some other religious duties ? Quest . Did you not see any need of Christ ? Answ . Yea ; but it was I thought rather for my self-ends , then for love to Christ . One asked me , if I could be contented without Christ , if it were possible that I had my sins pardoned , and peace of conscience , and not have Christ : I answered , I did not know . Quest . But after all these proceedings , and soul-conflicts , which I perceive you had , and your dealings with many concerning your condition : How came you to that assurance of your calling and the spirit , as you were once perswaded you had ? Answ . I shall relate unto you my experiences which I had ( as I was then assured on ) of my calling . First , When I was minded to make away my self for my sin , the Lord sent into my minde this word , I have loved thee with an everlasting love : Ah thought I then , hath God loved me with such an everlasting love , and shall I sin against such a God! Secondly , I had many doubts and fears , but through the strength of Christ I overcame all : These doubts and fears arose from the examination of my self how I could finde the work in my soul agreeable to that testimony ; for I was much afraid of being deluded . Thirdly , The promise in Isai. 55.1 . did stay my heart , and Christ in my partaking of him in his Ordinances , did sweetly witnesse , and exceedingly , that he was my Christ . Fourthly , I went on for some time full of joy and of comfort , upon these promises , and another I had , Fear not , I will be with thee , I will never leave thee , I will never forsake thee . Fifthly , I was in fears again , that I could not pray , but I had a promise , I will fulfill the desires of them that fear me : These , and many more , were my grounds and evidences , which I thought were right then when I had them . Sixthly , Sometimes in hearing the Word , Christ did witnesse to my soul , yet but seldom . But , O how I did strive against this work , as I thought , of my being called , to put away all promises of mercy from me : I may justly say , The Lord saved me whether I would or no . Sometimes I was dead and could not pray , sometimes very much quickned and stirred up , and I could powre out my soul in much sorrow and remorse for sin . O me thought I could spend a whole night in praying for what my soul wanted ! That which I much desired in prayer , was still , that my sinful soul might be healed of sin ; and that running issue of sin that ran and ceased not , might be stopped . Yet in this my time , and those dayes , I seldom desired pardon of sin till I were fitted for mercies : But now I see we are pardoned freely , I cannot even now but say this , O rest not therefore in your own duties , lest you perish in the sparks you kindle , as I had almost done . I observed a good providence of the Lord to me , in providing me still many Christians to complain to in this my condition . OBSERVATIONS on the former Discourse . I. Of the Preachers several dealings with this Party to settle them , and not in a way of beleeving first . I Observe , That now this soul questioning the truth of all their assurances , they labour to perswade it to faith or beleeving , upon a ground of Sanctification in themselves , which hath no evidence , nor for the present can bring any demonstration to the spirit : For Satan and the Parties own suspecting heart , will not let them beleeve any truth in that which they have found so faulty ; As for instance , a man that hath had cause to be jealous of his wife , & hath seen some miscarriages , all the friends she can make , are not able to satisfie and take away all grounds of fear & jealousie from him by their perswasion , but he will still suspect , because he once had some real ground ; and unlesse they can take away this , they cannot perswade him to that : So in that soul where there hath been real failings , and a spiritual discerning of its own unrighteousnesse , all the perswasions of others , cannot make it have any good opinion of it self , nor perswade it of its righteousnesse , unlesse they can take away that unrighteousnesse & sin , and make it to be no sin and no unrighteousnesse ; For the soul which is onely troubled for sin , must be setled upon some thing which is not sin ; and upon a righteousnesse , either in it self , or some other , or there can be no setlement , peace , or comfort in that soul : And yet this is the common way of dealing with souls , and bringing them up into assurance , as thus , Repent and pray , and live an holy life , and walk according to the Law of God ; and if they answer , they cannot do thus , O then say they , can you not desire to pray , and repent ? and if they say they cannot desire , O but then say they , can you not desire that you may desire ? And thus they winde them up by acts of their own spirit , and run them out to the end of their own workings ; when alas , these desires of desires , and the spining of such fine threds in divinity , are not strong enough to binde up a broken spirit : This is but the broken work of a soul ; for how many have desired to enter in & have not been able ? Nay , Who is there not that have a desire ? All the world of common beleevers are carried on by this principle of a desire . We see now the vanity of such reasonings with a soul troubled for sin , and questioning the truth of the spiritual work in themselves : Such kinde of arguing may give some hints to the soul that hath the Spirit of God in it , & some spiritual actings to pacifie and perswade it a while , because it findes something in it self agreeable to such a discourse ; but these are too narrow and weak to bear up the burden of sin , and legal terrours ; like the bottom and point of a top , which being so small , may for some time that it is in motion bear up the body of the top as wee see ; but when the motion is done , the top fals having nothing proportionable to support it : So the soul turns upon some hints of comfort a while , but flattens again . And this is the furthest and strongest satisfaction the discourse of such Divines can give ; yet I despise them not in this Light they have , so they contend not against the more glorious light of truth ; but the Lord ( if he please ) reveal more unto them . But you will say , how will you deal then with a soul thus puzzled ; and questioning ? I answer , I shall not dare to place them on any bottom of their own righteousnesse , or to satisfie themselves by something only in themselves ; that were to take the disease for the Physitian , & to give them no oyntment but blood of their own wound to heal them ; nor should I take that other way which many do that are of this legal strain too , as to apply promises to them first , which many times instead of drawing the soul to Christ , puts it further off , bringing some conditions , which the soul questioning in themselvs , dares not meddle with before it be prepared by Christ and his freenesse . But you will say , what way will you take then ? I answer , That way which the Scriptures reveal to me ; First , the laying down , and establishing , and bringing forth a perfect righteousnesse , even the righteousnesse of Christ , and then shewing forth the way of common right and interest to this righteousnesse , which is contained in the freest promises for bringing souls to close with and partake of this perfection , and righteousnesse ; more plainly thus ; Christ crucified is the foundation , and corner-stone , and rock , for sinners . The righteousnesse of this Christ is every way perfect and compleat : This righteousnesse is that which hath taken away the sins of the world , so as no sin is now to be satisfied for , nor no new righteousnesse to be wrought by any for salvation ; onely , all that will be saved are to beleeve their interest and right in this righteousnesse and already purchased salvation : And for the way of coming by a right or purchasing an interest in this righteousnesse or salvation ; it is held out without price or works in the freest , clearest promises of salvation to sinners onely , for taking and receiving , & beleeving in , all being wrought to our hands : So us this is as good a ground for one to beleeve on as another , without exception ; and in this way of salvation , to beleeve is life eternal , and not to beleeve is condemnation ; He that beleeveth hath everlasting life , and he that beleeveth not is condemned ; and this being a Scripture way , I would leave the soul upon these principles , and under this Commandment , Beleeve on the Lord Jesus Christ ; for this is the Commandment that ye beleeve on his Son , &c. But you will say , what if a soul answer , I cannot beleeve , I am not elected ? I shall answer then to such a soul thus , You are bound to beleeve , because it is a Commandment , and you are not to make an objection from election or reprobation , against your beleeving ; for that were to set one part of the truth against the other : And thus you misinterpret both God and his Word . But you will say , How if a soul answer , I cannot beleeve for all this ? I answer , This being a Scripture-way , and the clearest way revealed to salvation , I shall commend such to the Lord , who is the onely Author and finisher of Faith , Heb. 12.2 . And for establishing souls upon any works of their own , as a way , means , or ground of assurance , as that upon such a measure of repentance or obedience , they may beleeve by , I dare not deal in any such way of our own righteousnesse , because I finde no infallible mark in any thing of our own sanctification , save in a lower way of perswasion , or motive I finde in the Old or New Testament scarce any beleever that stood the surest , but they had some cause through sin and corruption , and that unregenerate law in their members to suspect their righteousnesse , as David , and Peter , and Paul , &c. And likewise the stream of the Word runs all against our own righteousnesse . But you will say , What are all the divers Scriptures which set us upon trial and examination of our saith and works ? I answer , There is another kinde of analogy and rule to interpret these by more principal , and not of assurance for salvation . These are rather marks for others , then our selves , to know us by ; as in the Epistles of John and James , &c. And for those other few Scriptures they are rather to be interpreted to the testimony of the Spirit of God witnessing and perswading , then to the mixt , spiritually carnal works of our obedience and holinesse , which can give but a mixed act of assurance at the best , being of a mixed nature of flesh and spirit . But you will say , What way of assurance would you commend to a soul thus troubled ? I answer , Christ in the Word and Promise to beleeve in for assurance . This was that way the Lord himself commended to his Disciples , as to Peter , when he knew he should deny him , and foretold him of it , and knew how it would discourage him and wound him ; yet he puts not Peter to this course , saying , Peter , thou art an holy , obedient , loving Apostle ; remember this to comfort thy self under thy denial : But he says , Peter , I have prayed for thee , that thy faith fail not . And thus he laid him in an encouragement from a word or promise to beleeve by , and not from any thing in himself ; and so to his Disciples when he was to leave them , he laid them not in assurances thus , O my Disciples , though I am from you , yet ye have been thus and thus penitent , humble , loving , obedient ; and let this be your ground and assurance when I am gone : But he layes in words and promises , You beleeve in God , beleeve also in me , I will s●●d the Comforter , and I will see you again : And these are the grounds for their assurance to beleeve by ; and this was Abrahams way , He beleeved the promise in hope against hope : And so all that walk in the steps of the faith of our father Abraham . II. The unstablenesse of such as are not converted in a pure Gospel-way . I observe , that the calling and conversion which souls have in a legally-Gospel-way , not from a pure and clear apprehension of Jesus Christ revealed in the Gospel , Covenant , or Promises , though there may be truth in such a calling , and Christ received , yet the manner being not in the way of pure Gospel-dispensation , the soul may be exceedingly puzzled and perplexed ; so though Christ may be truely there , yet being not in a Gospel-form , but a legal , the soul may mistake and lose the knowledge of Christ , as when Christ was in the habit of a Gardiner , many knew him not , and when he walked with the two Disciples to Emans , they knew him not . And thus many under the Law , though they had Christ as truely then as now , yet not in that form , not manifested in the flesh , and the free Promises , as now : And Christ observes this to his Disciples , Ye beleeve in God , says he , implying how their Faith was more carried out to God as then , then to himself ; and therefore he addes , Beleeve also in me , that is , Now let me manifested in the flesh be the truth whom you beleeve . III. The several wayes which the Lord makes use on to salvation . I observe , That the Lord doth improve many ways and means to bring a soul under the power of the Gospel , as several accidents and occasions , though those things are not properly or principally to be called the ministery of Christ , or the Gospel-Ordinance for revealing Jesus Christ ; but they are like the Chariot in which the Eunuch rid , which was onely an outward accommodation to his receiving Christ ; but the proper and more immediate means , was the Book of the Prophets which he had with him in his Chariot . We see Paul was by a sudden accident brought into a way for the Gospel , to have the free passage to his soul ; nor did that accident or occasion serve as the means of his receiving Christ , but Ananias was sent to him , the means instituted by the Lord to be a way of conveying the power of Christ upon his soul . Faith cometh by hearing , and the Gospel is that Power of God unto salvation , and the Spirit comes by the preaching of Faith . IV. The want of pure Gospel knowledge in Jesus Christ , is the cause of many distractions in beleevers . I observe , When the Lord sends the light of Jesus Christ into a soul that hath formerly been in darknesse , and in the shadow of death , then it begins to see its corruptions and lusts ; and if there were any master-sin , or chief-sin which had dominion , as lust in some , pride in others , revenge in others , worldly mindednesse in others , then the soul presently is pricked upon the discovery of that , and there is a remorse and perplexity in the soul : They in the Acts , after Peter had laid open their sin of shedding the blood of Christ , were pricked to the heart for it , and were inwardly troubled , and wounded , saying , Men and Brethren what shall we do ? And if there be not a clear understanding of Jesus Christ and the Gospel , the soul thus wounded , will groan under many legal convictions , & the soul will hardly distinguish its condition from a worse or more miserable , even that of sorrowing under the power of the Law . Had not Peter been assured of the love of Christ , and had his word that his faith should not fail ; his tears , and Judas sorrowing , had been all of one colour and kinde , to the present and not clearly enlightned apprehension : as Joseph , who till he had opened himself to his Brethren , was mistaken by them for a cruel and a harsh Governour ; but when they saw it was their Brother Joseph , O what meltings and embracings were then amongst them ! Many a soul convinced by that Spirit which Christ hath sent to reprovo the world of sin , walks sadly under the wound or burden , not knowing the nature or condition of such a spiritual wound ; and many Preachers like some Chirurgions who keep their Patients from healing too soon , that they may make the cure the more admired , do accordingly keep such souls with their wounds open ; and if they powre in any thing , it is rather Wine then Oyl , rather something of the Law then the Gospel ; so as they are not onely long in healing and getting peace through Jesus Christ : But they carry a scar with them still , and are as it were lame in their consciences a long time after , like some poor Patients that have had as much of the sound flesh cut a way as the rotten , and so have been healed , though but to a bodily infirmity all their life time . All this is for want of the knowledge of the Spirit of Adoption being in such a soul , and the spirits workings in the clear apprehensions of Christ , ( as it is not enough to enlighten the world that there is a Sun , but there must be a clear body of Air for this Sun to shine through ) and of the application of Gospel-promises , of perswading to faith and beleeving in Jesus Christ for the pardon of sin , which settle , and assure , and establish a soul more ; and the light that comes in through such Gospel-applications , and power , will exceedingly melt a soul , and wound a soul : But they are the woundings and meltings of love , and the Spirit of Adoption , not of fear and bondage , but of power , love , and of a sound minds . Mary wept , and washed Christs feet ; Peter wept bitterly , not in fear , but in love ; witnesse her Box of Oyntment , & Peters profession , Lord , thou knowest I love thee . The passions which this Gospel-way works in the soul , are such as bring inlargements , and flowings , and powrings out of Spirit : But the passions which the Law works , bring in a straightning , a contraction , or gathering up , or narrownesse into the Spirit ; and therefore it is called bondage and fear . V. The opening Jesus Christ in the Gospel , is the best and surest way to deal with sinners . I observe , They that are wounded for sin and are enlightned to discern it , and are so wrought on by the spirit as to feel and be sensible of it , being taken into Covenant with God in Christ , & their stony heart taken out , and yet dark in the purer conceivings of the Gospel ; such are ready rather to put away Gospel-promises , then receive them , and imagine themselvs rather in fitnesse for judgement , then mercy or grace : And then if Preachers run to the Law in their dealing with such souls for their thorow humiliation , as they say or pretend , and not to the Gospel , & Faith in Jesus Christ ; they bring fire , and not water to quench them , and so kindle them the more ; and setting the everlasting burnings of the Law before their souls , put them all into a spiritual fla●m and vexation . Nathan delt otherwise with David , though under the Old Testament , where there was more priviledge for the Law , 2 Sam. 12.13 . I have sinned ( saith David : ) The Lord hath put away thy sin ( saith Nathan . ) This is as Solomon saith , To give strong drink to him that is ready to pe●ish , and wine unto those that be of an heavy h●art , Prov. 13.6 . If any one sin , saith John , we have an Advocate with the Father , Christ Jesus the righteous . Here is Gospel applyed to the very sin , and the Physitian brought home to the sick , and Jesus Christ brought to the very gates of a groaning spirit . I know the Divinity of some former ages to these present times , made up all their receipts for distempered souls of so much Law , and so much Gospel , and usually but a grane or dram of Gospel to a pound of Law ; not being then clear enough in judgement , to unmingle things which Antichrist had confounded and put together , as the two Testaments , and two Covenants , and not rightly discerning Christs manner or way of preaching , and the Apostles , both in their holding forth Law and Gospel . Now we know that the Apostle saith , Received ye the Spirit by the preaching of the Law , or the preaching of Faith ? Gal. 3.2 . And therefore , they that would make the Law the Ministery of life , and of the spirit , are not of such a spiritual discerning as the Lord hath now revealed : and such put a soul upon a legal method of conversion , or coming to Christ . First , they must be kept so long under the Law for humiliation , and contrition , and confession , and then brought to the Gospel , as many Books and Teachers do : when as the Law is not of any power to infuse such gracious passions into the soul as the Gospel cals for . Blessed are they that mourn , and they that are poor : But this is not the mourning spirit under the Law , nor the poor spirit under the curse of the Law for sin : But the Gospel-mournings , and Gospel-poverty , even mournings of love , like the groanings of the Turtle , Cant. 2.12 . If they be onely such as the Law brings forth , and presses the soul into , they are no better then the contritions of Esau and Judas ; but if they be such as the Law or Spirit of Jesus Christ , or the Law of life works in the soul , then they are of a more spiritual and pretious nature ; but this is from the Gospel and the preaching of Faith . What Law did Peter preach to Cornelius , or Philip to the Eunuch , or Ananias to Paul , or Paul to the Jaylor , and his houshold , but only Jesus Christ ? nor can you finde the Law , I mean the Law in its form , or Covenant , preached , but to those that were under the Law , and pretended to stand by the Law , and to set up a righteousnesse by the Law , as the Pharisees and Jews , &c. Though in all this , I esteem no lesse of the Law then any other , as it was a Law for the people of God under Moses , and hath something of the Image of God in it : But now we are under a better Law , a more excellent Law , and a more spiritual Commandment . Even that Law which was but a few single beams of righteousnesse , even ten , but a decalogue of righteousnesse ; yet now in the Gospel , the righteousnesse of God is brought forth in more glorious and spiritual Commandments ; and for ten , there are scores ; and with this righteousnesse of God , the righteousnesse of Christ is brought forth , which makes the condition of Gods people a blessed condition ; so as they stand righteous now in all their obedience to the righteousnesse of God , which is the more pure , transcending , and excellent Law of the Commandments of the Gospel , or the more perfect Rule of the righteousnesse of God in the righteousnesse of Christ ; so as the New Testament is both the Law and Gospel , or the righteousnesse of God and Christ more excellently manifested . Do we therefore make voide the Law by the preaching of Faith ? Yea , We establish the Law , Christ being the end of the Law for righteousnesse . VI . A further opening of the doubtings of a soul not clearly discerning the power of the Gospel . I observe , A soul that is not informed by a pure Gospel-light , nor apprehends not clearly the way of Faith , of Christ , and the Promises , and the glory of the New Testament , is ever unsetled , unstable , full of fears , doubtings , distractions , questioning ; and the more such a soul is reasoned with concerning their condition , the more they question the truth of every spiritual working in them ; and this comes from the power of the Law still upon their consciences , which is more powerful to convince and accuse them , then the Gospel is to excuse or acquit them , having more of the ministery of condemnation before them , or in their eye , then of the ministery of life , & Jesus Christ ; and Satan he takes advantage of their legal condition , and stirs up jealousies and doubts ; and so much as there is of legal apprehensions , so much there is to hinder the bringing in of the Kingdom of God into the soul , which is not onely righteousnesse , but peace and joy ; and therefore under the Old Testament , where they saw the Blood of Christ onely , through the blood of Bulls and Goats , and heard the Apostles afar off in the Prophets , and were brought to the Mountain that smoaked , they lived in much bondage , and being under the Law till the fulnesse of time that the Seed came , were like servants , though they were heirs too ; the heir as the Apostle saith , then differing nothing from a servant , though he was lord of all . There is nothing but the taking in of the Law , and accusings or condemnations of it , which can trouble the peace & quiet of any soul ; for where there is no law , there is no transgression , and where there is no transgression , there is no trouble for sin , all trouble arising from the obligement of the Law , which demands a satisfaction of the soul for the breach of it , and such a satisfaction which the soul knows it cannot give , and thereby remains unquiet like a debtor that hath nothing to pay , and the Law too being naturally in the soul , as the Apostle saith , the conscience accusing or else excusing : It is no marvel that such souls should be troubled for sin , and unpacified , the Law having such a party & ingagement already within them ; which holding an agreement with the Law in Tables or Letters of Stone , must needs work strongly upon the spirits of such as are but weakly & faintly enlightned , and are not furnished with Gospel enough to answer the indictments , the convictions , the terrours , the curses which the Law b●ings ; therefore all the power of Christ , and the Gospel , is to be applyed to raise up such souls from under the power of those stones and burdens which the Law would ●oll upon them : Such are to have more Gospel then ordinary applied , because they have so much Law naturally within them . Such are to know , they are not now under the Law , but under Grace ; and the Law hath no more dominion over them , and they are dead unto that Husband , and they are now upon a new foundation , Jesus Christ himself being the chief corner-stone ; and we should say to such , Let not your hearts be troubled , ye beleeve in God , beleeve also in Jesus Christ . VII . The working of the Spirit of Christ in a soul though not so clearly enlightned . I observe , That in a soul though legally enlightned , or receiving Christ , yet there are certain Gospel-workings , whereby it will appear that Jesus Christ is there . 1. There is a closing or fastning , or clasping about Christ in the Promises of the Gospel , especially some of the freest and fullest of Grace ; for such souls can onely finde some freedom of going out to Christ in them , as some who delights most in men of easiest and hearty behaviour , and can sooner make a friend of them then any other ; and if there be but any promises with the least condition of repentance , &c. they dare not meddle with such , suspecting themselves not enough prepared for them , and suspecting the promises like strangers of too narrow behaviours for them to be familiar with , like some modest homely Maide that is unwilling to go abroad into company of greater quality then her self , lest she should not be well thought on , or received as too mean or ill-bred for their society : So are the souls of such as cannot close with the conditional promises . 2. There is in such , some breathings of soul to God , some flowings out of Spirit , some meltings of heart in prayer and dispositions ; like a birth newly quickned , where there are many motions of life , so where Christ is new formed ; like a Lock in tune , where there is in every wheel put turnings and stirrings . My beloved , saith the Spouse , put in his hand by the hole of the door , and my bowels were moved for him . I rose up to open to my beloved , and my hands dropped with Myrrhe , and my fingers with sweet smelling Myrrhe upon the handles of the lock . 3. There is in such , a secret working against sin and lust , or corruption ; the spirit that is come in , is a pure , a clean , an holy spirit ; and all the motions and operations of it , are to make the soul and body clean , and spiritual ; as they that are of a neat and finer disposition , they will not live in a room unswept , and ungarnished : I have put off my coat , saith the Spouse ; how shall I put it on ? I have washed my feet ; how shall I defile them ? And he that hath this hope , saith the Apostle , purifieth himself , even as he is pure ; and having received such promises , there will be a cleansing themselves from all filthinesse , both of flesh and spirit : What communion hath light with darknesse ? 4. There is in such , some acts of Communion with God in his several Ordinances , and with the Spirit , and Christ ; such will finde a power and efficacy , a rellish and sweetnesse , a stirring and awakening in the Word preached , in prayer , in spiritual conference , in every Ordinance , which others that are yet meerly carnal , do not experience : though it fares often with such , as with Samuel when he was young , and the Lord called him ; he thought it had been Eli that had spoken ; he was not acquainted with the voice and speakings of the Spirit , or of God : So the souls of such , know not the Word not Spirit in their souls many times ; the voice of Christ is not heard for the voice of Moses ; nor the voice of Grace for the voice of the Law ; and they know not when the Lord breathes or comes as Eliah , whether in the winde or in the fire , when as he is in the still and small voice of the Gospel ; there are many things which hinder such in their discernings and perceivings of the Spirit of Christ ; not onely things without , as the Law , &c. but something within , the Passions and legalnesse of their own spirits , which troubles both their spiritual hearing and seeing ; and that makes many souls walk so little in the Spirit , and be at such a losse in their Communion with God ; and all this is for want of bringing the soul more out into the glory of the Gospel , being called the Ministration which exceeds in glory , till with open face they behold , as in a glasse , the glory of the Lord ; Which glory would exceedingly force away the darknesse , and clouds of ignorance , fears and doubts from the soul , which like smoak arises from the fire and kindling of the Law , in weak beleevers . We know green wood with any fire in it will set all the room on a smoak ; so beleevers whose spiritual Principles are but green , and have any sparks of the Law and the curse for sin kindling in them , will be fuller of smoak then light ; therefore they are called smoaking flax . I will not quench the smoaking flax . CHAP. III. Of the Parties falling into the same sins in some measure which they had lived in , in their unregenerate estate , from whence all their late bondage hath been . Quest . I Pray relate to me how long you continued in your back-sliding , till the Lord let you see it to the terrour of your soul as you thought ? Answ . No long time ; for I saw it shortly after ; then I had great terrours almost in a despairing way , and then I questioned all my assurances and evidences of Gods love I had , and promises I had received . Then I went to my friend the Preacher , full of terrour ; who desired to know the cause , and I told him . Then he asked me how it came to be so with me , I told him , through violence of temptation and natural corruption . He told me , the sin was not mine , but so far as I consented ; but that could not satisfie me . He asked me , If God were not able to forgive it ; I told him , I questioned not Gods ability , but his will . I desired some particular instances of him of any falling into the same sin again . I knew the Saints of God had faln into divers great sins , but not into the same : He then alleadged to me that of the Prophet of back sliding Israel ; but because he could not clear to me that it was the same sin , I was not comforted by it . Many and divers promises , both he and all the rest applied unto me ; I was sometimes refreshed , yet but for a while . They chid me oftentimes , and said , I lookt for such a measure of grace , which I did not , but the truth of grace in me ; and indeed they never told me of any promises , but still there was such qualifications in them as I questioned all . Quest . It seems then this was your case , You could not perswade your self of the truth of your light , because of your returning to sin ; nor finde such conditions in your self , upon which you could rightly as you thought , apply the promises . I pray let me know some particular temptations you have had , if you think good ? Answ . I was tempted to make away my self , lest the longer I lived , the more I should dishonour Religion . Satan came again to me , to eat something with pins in it , to choak my self , that it might not appear how I died ; which I did ; but , in mercy , I found no harm ; the Lord prevented it , I know not how . Many times I have been tempted by divers means to destroy my self , but was still prevented by several providences . I have been much tempted to keep alone : The temptations I had , came in alwayes most violently , and furiously ; I could scarce hold , I was not my self . The Lord once when I thought to have stabbed my self , sent in a wicked fellow , who brought a Book and read , by which I was mercifully prevented . I found still in all my temptations I was prevented by some providence , and upheld . If in the temptation , I could but get to consider once , then it ended ; and in this course I have lived and continued most . OBSERVATIONS . I. The danger of placing assurance most in mortification of sin . I Observe , That Satan doth tempt our naturall corruption exceedingly to the same sins which have reigned most in us in the times of our unregenerate condition ; for by that , he may the more easily draw us to unbeleef , and perswade us against the love of God in Christ , and to question our calling , because we are naturally apt to take measure of our graces and Gods love to us , first , by the mortification of sin in us , and dying to former lusts ; and if we finde that otherwise then we would , we presently let go our hold upon the promises , and slaken our beleeving , and perswade our selves that because it is thus and thus with us , and corruption quickening again , we were deceived in our selves , & that sure the Spirit was never in us , because we finde some goings back , and fallings again in the same way we did at first . I confesse in natural causes , and things , the outward working and effects do give the best assurance concerning the truth of their essence or being ; but that is not the onely way of spiritual assurances ; they are more by way of word and promise , then work and operation . Abraham beleeved in hope against hope , Rom. 4. II. The danger of drawing our comforts most from the change in the outward man . I observe , That the soul naturally examines its spiritual state or condition by calling to minde former wayes , and times of uncleannesse , and by comparing times and seasons , the latter with the former ; and the assurances and comforts of many , are raised upon this very foundation of comparison : Therefore if Satan can force them or entice them into any part of the former conversation , he knows he can exceedingly puzzle and perplex them , & keep them long under bondage . I know the Apostle sets forth the Churches state of Corinth , &c. by comparing times ; Such were some of you , but ye are washed , &c. But this is not by way of putting true beleevers upon a method for assurance ; but in describing and comparing the outward state of the Church-way with what they were before . And hence it is , that relapsing & fallings again into the same sins , do bring such anguish and terrour upon such souls , even almost to confusion of face ; nay , he makes many souls by this one snare , go desperatly forward to sin upon a new score or tally ; as if it were in vain for them to perswade themselves of Christ or the love of God , but rather to sin it out in this life , not considering that the Blood of Christ cleanseth us from all sin , 1 Joh. 1.7 . and that if we sin , we have an Advocate with the Father , 1 Joh. 2.1 . but go upon an empty and half despairing beleef for salvation , like some bankrupts , that having once broken , ran desperately into more and more debt ; and finding themselves unable to discharge some , they take no care for any ; as they who said , It is vain to serve God , and what profit is it that we have kept his Ordinance ? Mal. 3. III. The spiritual condition in this life , more in being justified from sin , then cleansed from sin . I observe likewise , That a soul which is once brought into these entanglements of back-slidings , & such as have no clear Gospel-light nor understanding to undeceive & unwinde themselvs , fall under very sad temptations at length : For whither may not Satan roll such a poor soul that is tumbling down the Hill already ? And they that weigh their state of grace onely in the scale of mortification of sin , as it is commonly taken for dying to particular acts , cannot be so infallibly or certainly perswaded , as they that place their assurance most in Christ , in the free promises , because sin hath ever a stronger side in us then the spirit ; And in this life , the sin is more taken away then the lust , and our blessednesse is more in having the curse of it removed , then the corruption ; and our justification is more glorious then our sanctification , and our forgivenesse from sin , more then our cleansing from sin . For the just shall live by Faith , which is not a life by sense and sanctification meerly , but a life by beleeving for life in another , in Christ ; and therefore our life is said to be hid with Christ , and Christ is called our life ; when Christ who is our life , &c. I speak now to the weak and wounded beleevers for sin , not to the carnal and unregenerate in sin . IV. The greatest temptations upon sinning in an enlightned condition . I observe , That the temptations of self-murdering and self-destroying , are much from an inward perplexity & restlessenesse of soul for sin in an enlightned condition , so as a wounded spirit who can bear ? And that a yeelding up the soul to the least violence of temptations is very dangerous ; and that the fury of temptations is best allayed by considering and gaining time upon the temptation , and not closing too soon . These are the fiery darts the Apostle speaks off ; Darts , because they come as shot into the soul , and fiery , as enflaming the spirit . Now the spirit of God is a more pure , peaceable , and easie to be intreated spirit , and the workings of it more gracious ; temptations being so quick , violent , & raging , are best resisted in Christs own way and method ; he did not stand hearkning and parleying , but applyed the Word presently in his own power against them ; It is written , thus and thus . And in the Apostles way , Resist the divel and he will flee from you ; neither give place to the divel . And amongst all the spiritual Artillery , the shield of Faith is the strongest ; and we may sooner beleeve Satan from us , and beleeve unto victory , and conquering through Christ , In whom we are more then conquerours , as the Apostle saith , then by reasoning or arguing ; for then we fight against a temptation in our own power ; but , by beleeving , in Christs power . V. That back-sliding or relapsing is much mistaken , and mortification of sin , of the more mystical mortification beleevers have . I observe , That this one mistake in some Preachers and people , hath deceived many ; That a soul converted , doth scarce fall back into the same sin ; and that such a fall or relapse is a ground for us to question all . Now we must know , that the spring and fount●in from whence that sin flows which was a powerful sin in the unregenerate state , is lust , or the law in the members , or the body of sin , or the flesh ; there are all these , and more names for sinful nature : Now the converting a soul to Christ , doth not heal this fountain of sinful nature wholly , nor take it away quite ; but there is still a power in the flesh lusting against the spirit : so as it is both possible and easie for the same particular sin or act of corruption , to break out and appear upon the juncture of the same temptations , and Gods taking off for a time his power of restraint and spirit . We know corruption may gather strength in the regenerate ones , and so the fountain may bubble at the same place after conversion as before . Conversion takes not away corruption from the nature of man , but ingrafts or plants in a new nature of spirit into the nature of man , which weakens and impairs and works out the flesh ; and the inward growing of the new man , causeth a perishing of the outward man ; and we being now in the second Adam who is the quickning Spirit , the old man or Adam is put off daily with his former lusts ; yet not so , but that we may be much lost in our account , as many are ; for there is great deceitfulnesse in mortification of sin as it is commonly taken ; for the not actings of sin , or conceivings of lust , is not pure mortification ; because there may be lust or sinful nature ; & yet that lust through the power of some Law , Covenant , Promise , or Legal watchfulnesse , as is usual with some under Legal conversion , may be so kept under , that it breaks not out , and yet it is there ; as in the paring of the nails , or cutting of the hair , or pruning of the tree , there is a cutting off , but not a cutting out , nor an eradicating or rooting up of such a nature ; and so long there may be a breaking out , a springing a gain ; and so in corruption or sinful nature : So as I conceive it is rather tradition then truth , that converted persons can scarce relapse into the same particular sin ; yet we have been told of a strange power which contrition or repentance brings with it to the melting away the former sin quite , or at least , to lay in such a spiritual restraint upon the soul , that it shall scarce ever commit the particular sin of its unregenerate state again . For my part , I like the notion well , if it did not cast a snare upon souls that are weak and of a back-sliding nature . As for example , If one ride through a stony way where he hath often faln , his fals may make him ride more watchfully , and carefully ; but they cannot secure him against falling again . But surely , mortification of sin is not purely understood ; it is not the restraint or legal watchfulnesse over a particular sin in which many a Papist as well as legal Professors abound ; and so a preserving the soul by a carnally-spiritual carefulnesse from tha● sin , as a Keeper that hath a Lion in a chain who is onely tame , because he cannot break out ; nor is it onely a spiritual change or transforming power the spirit brings with it into our nature , but it is a more spiritual thing ; yet it is an implanting or embodying with Christ in the fellowship of his sufferings , passion , death , and resurrection ; and it is a dying to the dominion of sin , more then to the nature of sin , even to the sting , and strength of sin , which is the Law , as the Apostle saith : For if the not acting such or such a sin , or the spiritually-carnal change , as the sanctification of this life is , there being no pure in dwelling inherent righteousnesse in any , were pure mortification : Then not onely your Popish Anchorites , or Eremites would excel , who live in their Cell and Wildernesse , and keep their corruptions , as Jaylours keep their prisoners in Irons and Grates , that they break not out and wander so abroad as other mens corruptions that have more liberty ; and yet they are as bad as the rest , as these in the prison , who are as very theeves in the dungeon , as they that are robbing by the high-way . But further , there would be something of our sanctification , which we might call righteousnesse ; and so in time be as confident , as they that will not lose the merit of their own works . I speak here , you see , to further and advance a Gospel-mortification , or a dying to sin in the power and life of Christ , as well as the spiritual nature or new man : But I would not have the power of mortification and conversion from sin , mistaken to be in the not acting such or such a particular sin which was acted before , or meerly in the particoloured change or inchoative sanctification onely ; we know what an overvaluing of that hath brought , because such a mortification is too low and legal for pure beleevers ; but in that implantation and mystical ingrasting the soul into the glorious fellowship of Christ his death , &c. As for instance , We put not a mans living and excellency of reason in an outward motion of the body , or some one or two reasonable words spoken , but in the life , and soul , and glorious spirit within him . We put not the glory of the light in the Windows or panes of Glasse where it shines , and cleerly too : but in the body of the Sun , the Fountain of light below ; So pure and spiritual mortification , is radically or principally in our fellowship and union with him who killed sin in our nature in the body ; and thus we are spiritually and mystically dead to sin , and that corruption which is within us , will not be able to live long under the power of such a spiritual death and nature as Christs is , but will waste and die daily , though still pure mortification consists not principally in the not indwelling of corruption , but in our implantation into fellowship with Christ ; for if such dying of corruption were true mortification , then they that are dead in the Grave and can sin no more actually , or they that are on their sick bed and disabled to former sins , were mortified persons : No , it is an higher mystery to be mortified to sin , then to not sin or not act corruption , or to be spiritually changed by the spirit , or spiritual nature within ; nor can any interpret , as if they that were thus spiritually mortified , need not strive against sin or the strength , or the growing of it in the flesh or nature : No , that were a contradiction , and is an impossibility ; for the cherishing corruption and fomenting or nourishing sinful nature , will no more stand with such ●spiritually , mystically mortified beleever , then liberty to sin will stand with assurance of pardon for sin in the fame Childe of God . Shew me any taken into the fellowship of Christs death , that can make such provision for sin : I speak not of some particular acts , and that is the reason we read in Scriptures of so little conversation in sin , or continuing in sin in the Saints & former beleevers ; nor do the Scriptures put the form of sin or wickednesse upon particular acts of sin , calling David an evil man for his uncleannesse , or Job for his passions , or Moses for his unbeleef , or Peter for his denial , but upon sinful and unregenerate nature , as in Cain , Esau , Jeroboam , Ahab , Judas ; such are wicked men in the Scriptures account , who are wicked by nature , not from any particular action . A Tree is not evil , because it bears evil fruit , but because it is naturally an evil Tree . The sum of the mystery of mortification of sin in a beleever . In a word , to gather up this mystery of mortification of sin into a few plain words , that it may be more clear , both to the comforting weak beleevers that are wounded for sin ; and to help all beleevers more powerfully against sin , in the mortifying of it . 1. First let this be considered , That mortification of sin is not in the not committing a sin ; for then children , and civilly-moral men were mortified persons . 2. That the fountain of sin or sinful nature , is not wholly taken away by the spiritual nature begun in regeneration or the new birth . 3. That pure mortification of sin , is not in the meer absence of the body of sin ; for then , dead or sick men were mortified persons . 4. That the pure spiritual and mystical fountain of the mortification of sin , is the being planted together in the likenesse of Christs death , our old man being crucified with him , Rom. 6.6 . Our union with Christ , our head , our righteousnesse , our Vine . Now from these things thus considered , we may raise up this consideration concerning mortification of sin , That they who are mystically and spiritually planted into Christ , are partakers of the power of his death , which that highest , purest , and most mystical mortification that any have ; and with this there goes a spiritual power , transforming and changing the whole man from former lusts ; & this latter is called a putting on of the new man , and a being renewed in spirit and in minde , and a putting off the old man which is corrupt , Eph. 4.22 , 23. Coloss. 3.10 . Now that power wherein we are perfectly mortified , is our union with Christ , our being planted in the fellowship of his death , &c. and that wherein we are imperfectly , or in part mortified , is in that transformed nature , or spiritual nature , the body of sin being in a beleever more or lesse , till he lay down this body , and take it up a more glorious one . So as a beleever is to consider himself dead to sin onely in the fellowship of Christs death mystically , and to consider himself onely dying to sin in his own nature spiritually ; so as in Christ he is onely compleat , and in himself imperfect at the best . We are compleat in him , saith the Apostle , Coloss. 2.10 . Yet there is such ● power , and efficacy , and mighty working in this mystical union and fellowship with Christ , that he shall finde sin dying in him from this , the spirit working most in the vertue of this ; this being like the spice or the spirit it in the wine that makes it powerful and quick : Therefore we are said to be risen with Christ and to die with Christ , and our life to be hid in Christ , Coloss. 3.1 , 2 , 3. Christ being the life , power , vertue , and energy of the spirit ; and the more of Christ we take against sin , the greater and surer will our Victory against corruption and sin be : And this would be well observed by those that are a little legally biassed , or carried to mortifie sin by vows , promises , shunning occasions , removing temptations , strictnesse and severity in duties , fear of hell and judgements , scarce rising so high for their mortification as Christ . Now these in themselves are but empty , weak means of prevailing against sin , like the mighty sails of a ship without either winde or tyde ; many of those do well in their place and order , like Oares in a Boat , which though it be carried with the tyde , if well managed , they may help it to go the faster ; as that of shunning occasions , strictnesse & severity in duties , and watchfulnesse : But it is Christ crucified , which is the power of all , and in all ; it is Christ lifted up as Moses lifted up the Serpent , which strikes in more soundnesse into the wounded beholder , then any other meerly legal way or experiment , wherein many beleevers have toyled and carnally fished all their time for power over some corruptions ; and like Peter and the rest , have caught little or nothing , because Jesus Christ was not in the company . There is danger in putting too much upon the sin of relapsing or back-sliding in beleevers . To conclude , I would have men tender now they make conversion such a mortification to that particular sin or act which was the sin of the unregenerate condition , lest while they lay down a law to prevent a sinning again , or a second wounding by the same sin , they make that sin if committed again , as it may be , wound the beleever more , even to the danger of unbeleef ; then which , there cannot be a greater to hinder true mortification ; because that any unbeleef keeps the soul and Christ as it were asunder , and from closing in the souls own apprehension ; and all that time , there can be little power brought home from Christ by Faith against that sin : My reasons are these : 1. Because that sinful nature is not wholly healed in this life ; so there remains a natural inclination to that particular sin as well as another ; nay rather , because nature is more byassed towards it then any other . 2. The wound , pricking , or sorrow that any soul enlightned by Jesus Christ , feels for that sin , is not of such an exceeding or rather infinite vertue , as to abolish it , or to lay in such a perpetual impression upon the soul , that the soul should live under the image of that remorse and wound , and so never dare or adventure to commit it again . I finde no such lasting and continuing , and firm or thorow work in the spiritual motions , operations , and impressions , but by degrees ; Christ upbraided his Disciples how soon their hearts were hardned ; and we finde the spiritual affection and resolution of Peter , wherein his soul was raised up on high , wasting and flatting in his denial : The gales and breathings of the spirit are like the winde , Joh. 3. which makes a thing move or tremble while the power of the Air is upon it ; but as that slakens , or breaths , so doth it . 3. There is no promise that I can finde for the present , against the never committing again such a particular act , or sin which he lived in , in his unregenerate state . I know there are differences made , and certain works set down to know a sin by , that is committed in a regenerate state , & before , as the weaknesse , and contrary dispositions or reluctancy in which it is committed , 〈◊〉 Paul implies in Rom. 7. &c. Though here , some of these Divines may be puzzled in this way of their differences too ; for take a man in the strength of natural or common light , living under a powerful word or Preacher , by which his Candle , as Solomon saith , is better lighted then it was , such a man shall sin against as seeming strong convictions as the other , if not more . But by the way , I humbly conceive there are certain dampings of Satan , and flesh and blood , together with the withdrawings of the Spirit on Gods part , that will puzzle the best that goes so exactly by marks and sense more then by Faith ; for the way of the spirit is not so grosse , & carnal , & discernible , as the Divinity of former times , and of some of this present age would make it . It is as hard to trace and finde the impressions of the Spirit , as the way of a bird , as Solomon sayes , in the Air . The Spirit that is of God , knows only the way of the Spirit . And the Apostle speaks many things too , as he says , because of the infirmity of our flesh ; We must not therefore form up the things of the spirit too much for the feelings of flesh and blood : And they that write so of a regenerate mans estate , and set us down such infallible signes as we meet with commonly , do take their experiences too low , and carnally , and mistaking the Allegory , and way of the Word or Scriptures which speaks of things because of the infirmity of our flesh , write upon spiritual workings , as Philosophers upon Moral vertues , and do bring down the spirit into the very Allegory , and so allegorize and incarnate or make fleshly the things of the spirit : And so do many , both preach and write of regeneration as a work of nature , though not a natural work . 4. The restraints of the spirit , or that Law of Jesus Christ in the soul , is not made sure to the soul , as concerning particular acts or sins , but onely concerning the power of sinful nature in general , and the weakning and destroying of that ; Neither are the particular Laws or Commandments in the Gospel , always in their power upon the soul ; but when the Spirit of Christ doth take them , and apply them , and quicken them unto the soul , and put a spiritual Majesty upon them . The Conclusion , concerning the mystical and spiritual mortification . To conclude , The experiences of the spirit in those that are spiritual , are not all in one degree , some more , some lesse ; and the Law of the spirit in those that are spiritual , will carry them against the law of sin and flesh ; because it is both contrary to the flesh , and likewise of a spiritual and transforming nature ; and so gathers strength in us against the body of sin , and is still working it self a greater part , and dominion in us , and fashioning us like unto Jesus Christ , both in righteousnesse and true holinesse ; and the people of the Lord are very rarely found in the great sins of their unregenerate estate , especially if they were grosse ones , such as the light of their natural conscience abhors , as well as the purer light of the spirit , as adultery , murder , &c. then they are doubly armed against them , and so may more rarely commit them ; but if they be such particular acts or sins as are not so clearly condemned by nature , as some kinde of lustings , with hypocrisie , passion , lying , &c. they may the more easily be committed again , because the light in nature is but faint or little th●● opposes them , or which takes part with the light of the spirit against them . These things may be sufficient to let us see into the nature of back-sliding in the regenerate ones , and to binde up the broken hearted that are faln , as well as to shew a more excellent way to keep from falling in the strength of Jesus Christ . And therefore let this be written upon the heart , and on the palms of the hands of all , both wounded and whole beleevers . That we are compleatly or perfectly mortified , or dead to sin , by our being planted into Christ , and the fellowship of his death : And we are but dying to sin in that spiritual mortification of our sinful nature in this life : And therefore let not any particular acts of sin discourage any , considering they are more excellently dead or mortified in Christ ; nor let such an excellent and glorious way of mortification , tempt any to a neglect of mortification of sin in the body , no more then the free-grace of God in forgivenesse of sins ought to tempt any to take liberty to sin . Some Scriptures concerning falling away , interpreted . BUt for all this , there are certain Scriptures which have a sound of much terrour in them against back-sliders , as in Heb. 6.4 , 5. For it is impossible for those that were once enlightned , &c. And in 2 Pet. 2.20 , 21. For it had been better for them not to have known the way ; and some others of this sort . Now , these places are much misinterpreted ; for these concern not true beleevers , but such as fall from the common enlightning , as in Heb. 6.8 . 2 Pet. 2.22 . and form of Profession which never had the power of God and the spirit in it ; but so far as to bring them into the number of beleevers , or Church of visible Saints , of which sort John speaks on , They went out from us , because they were not of us ; yet the Apostles write this to the Churches , because they should know that a form of Profession meerly , cannot secure any , unlesse there be the power ; and these Cautions , which do more immediately and directly belong to Apostates , and false Professors , yet have their use upon true beleevers and Saints too , as of quickning and watchfulnesse , and close walking with God , and of praise , that they whom the Lord preserves from such Apostacy , may be more awakened to glorifie his free-grace upon themselves that stand , as appears in Heb. 6.9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. In which places the Apostle raises up their thoughts into the immutability of the Covenant in which they now stand , and that they cannot fall away now God having assured it by an Oath . Yet if any shall object further , But these places shew how fair a Profession one may make , and how far one may go in the way of Christ , and then fall off : And here the soul may doubt , and say , But , O , am not I one of this kinde , because I am faln back ? But I answer , No soul can make any such application in true a Gospel-sense , unlesse it fall or apostate from the Faith of Christ , which is here spoken on and meant , and not of particular sins , or failings committed . But against the power of these , and all other places which Satan would interpret , to the wounding of a spirit ; we must know the onely remedy is beleeving , as Abraham did , in hope against hope ; and that can never fall away that can beleeve ; and no sin can damn it , if it will but beleeve the pardon of that sin , which every beleever ought to do . This is the Commandment that ye beleeve , 1 Joh. 5. Not considering sins singly , and by parts , but considering himself a righteous person in Christ , and justified when Christ rose for our justification . For the consideration of the pardon of sin in this sense that our Divines have commonly taught and preached it , not minding the spiritual Analogy of the Word , concerning the righteousnesse of a beleever , breeds all this distraction ; for some delt out Christs blood as the Pope his pardons , for one sin after another , never stating a beleever in the righteousnesse of Christ , and so in a fully pardoned condition , Ephes. 5.27 . Revel. 1.5 . CHAP. IV. The Party , after such openings of the frame of their spirit , is now discoursed with upon certain particular Questions . Quest . LEt me know now in order , what your doubts are , which you think , if you were satisfied in , your soul could be at peace ? Answ . I question whether I am in Christ . Quest . What grounds have you to question your being in Christ ? Answ . 1. My falling back into sin . 2. I do not finde that change in the whole man . 3. I cannot beleeve . Quest . Doubt 1. This is then your first Doubt : That you are not therefore beloved of God or in Christ , because you fell back again into your sin , so as you did . Suppose I prove to you , that no sin can make one lesse beloved of God , or lesse in Christ ! Answ . Then I shall conclude that sin cannot hinder the love of God to my soul . Quest . I shall prove , that no sin can make one lesse beloved of God or lesse in Christ . 1. The mercies of God are called sure mercies , his love an everlasting love , his Covenant an everlasting Covenant ; I am perswaded , saith Paul , that neither death nor life , nor principalities , nor powers , &c. shall be able to separate us from the love of God , which is in Christ Jesus our Lord : So then , to whom he is once merciful he is ever merciful ; whom he once loves he ever loves ; whom he once takes into Covenant , he is ever theirs . I am the Lord , I change not . 2. Whom the Father loves , he loves in the Son in whom he is well pleased ; and his Son is alwayes alike beloved of him ; the same yesterday and to day , and for ever ; and whom he loves in his Son , he accounts as his son ; he is made unto us righteousnesse , sanctification , and redemption : So as we being not beloved for our own sakes , but for the Sons , nothing in us can make God love us lesse because he loves us not for our selves , nor any thing in our selves , but in and through his Son in whom he is well pleased . 3. If God should love us lesse or more , as we are lesse or more sinful , then he should be as man , and as the Son of man ; and if beleevers stood upon these terms with God , then how are these Scriptures true , He rose again for our justification , who shall lay any thing to the charge of Gods elect ? Who shall condemn ? There is no condemnation to them that are in Christ Jesus : The Foundation of God standeth sure : He ever liveth to make intercession for them . So as God is ever the same that loves , and his love is as himself , ever the same ; and Christ in whom we are beloved , ever the same . Doubt 2. Your other doubt is this . You finde not a change in the whole man . What mean you by this change , in your own sense ? Answ . I mean not a perfect change , but a newnesse in all the powers and parts of soul and body , which I suppose to be sanctification . Quest . Is the end which you propound to your self in finding out this change of the whole man , for grounding any assurance on , of Gods love , and your being in Christ ? Answ . Yea , because they that are in Christ , are so changed , and there is such a work wrought ; all things are become new , and old things are passed away : Now , I finde not this . Quest . The scope of your doubt then is , that because you feel not your self sanctified , you think you are not justified . I shall allow you your sanctification so far as the Scriptures do , as a lower motive , and more carnally mixed and uncertain way of perswasion and assurance of justification . But a little to note to you two sides sadly mistaking one another in points of this nature : The one cryes out against the other , as if they held we were justified partly from our being sanctified , or from our works ; the other on the contrary , cry out that such would cast out all sanctification : Now such opinions are in neither of them . Justly in them , I mean in those of both that can spiritually judge : But there are some expressions on both parts , which make the one passe for legal Teachers , and the other for Antinomians ; The one giving too much in their Sermons and Books to Faith and Works , in an unwarrantable jealousie lest holinesse should be sleighted ; some other lesse then is fit , lest free-grace should lose her due ; and both in an unwarrantable jealousie . And indeed , the latter I must prefer before the former : For if I must erre , I had rather cry down men to exalt Christ , then Christ to exalt men , though I would do neither ; but let both have their place and order . In this point I hope in the Lord , to keep from dashing against the Scriptures either way ; the Spirit of the Lord lighting my candle . The Doubt . Because I feel not my self sanctified , I fear I am not justified . The Doubt being thus , I shall lay down these particulars . 1. If you suppose that God takes in any part of your faith , repentance , or new obedience , or sanctification as a ground upon which he justifies or forgives you , you are clear against the Word ; For if it be of works , it is no more of grace , otherwise work is no more work . 2. It must then be onely the evidence of your being justified that you seek for in your sanctification . And these two things premised , I now proceed . 1. We must allow any to take in any thing of their sanctification to help their assurance , which the Word allows , as the Spirit , and the fruits of it , repentance , mortification of sin , new obedience , &c. But then it must be done in the Scriptures own cautions and way . 2. The Scriptures lay down these following things . 1. Christs sanctification to ours , or his true holinesse . 2. Faith about our own sanctification . 1. As first , Christ is revealed to be our sanctification : Christ is made unto us righteousnesse , sanctification . I live , yet not I , but Christ liveth in me . Ye are Christs ; but ye are sanctified , but ye are justified in the name of the Lord Jesus , He hath quickned us together with Christ : We are his workmanship created in Christ Jesus unto good works . Jesus Christ himself being the chief corner stone . Christ may dwell in your hearts by Faith . That new man which after God is created in righteousnesse and true holinesse . We are members of his body , of his flesh , and of his bones . And be found in him , not having my own righteousnesse . I can do all things through Christ which strengthneth me . That we present every man perfect in Christ Jesus . But Christ is all and in all . Your life is hid with Christ in God . See Heb. 13.20 , 21. All these Scriptures set forth Christ , the sanctifi●ation and the fulnesse of his , the all in all . Christ hath beleeved perfectly , he hath repented perfectly , he hath sorrowed for sin perfectly , he hath obeyed perfectly , he hath mortified sin perfectly , and all is ours , and we are Christs , and Christ is Gods . 2. The second thing is faith about our own sanctification . We must beleeve more truth of our own graces then we can see or feel , which the Lord hath in his infinite wisdom and dispensation so ordered , that here our life should be hid with Christ in God ; that we should walk by faith and not by sight : So as we are to beleeve our repentance true in him , who hath repented for us ; our mortifying sin true in him , through whom we are more then conquerours ; our new obedience true in him , who hath obeyed for us , and is the end of the Law to every one that beleeveth ; our change of the whole man true in him , who is righteousnesse and true holinesse . And thus without Faith it is impossible to please God . This is the Scripture-assurance for a childe of God , or beleever , to see every thing in himself as nothing , and himself every thing in Christ . Faith is the ground of things hoped for , and the evidence of things unseen , Heb. 11.1 . All other assurances are rotten conclusions from the Word ; and such things as true legal Teachers have invented , not understanding the mystery of the Kingdom of Christ . The Scriptures bid you see nothing in your self , or all as nothing . These Teachers bid you see something in your self ; so as the leaving out Christ in sanctification , is the foundation of all doubts , fears , and distractions : And he that looks on his repentance on his love , on his humility , on his obedience , and not in the tincture of the Blood of Christ , must needs beleeve weakly and uncomfortably . But now , to propose some questions to you . Quest . You say you feel not the change of the whole man . Answ . Yea. Quest . Then , I must prove your sanctification to you , not your justification . Answ . Yea ; for they that are justified , are sanctified too , which I cannot finde in my self ? Quest . Will you say a thing is not there because you feel it not there ? Answ . But I do not know it to be there . Quest . But will you conclude it is not there because you know it not to be there ? Answ . Nay . Quest . You say well ; for David cryed out in the bitternesse of his soul , that his sin was ever before him , and then his sanctification was out of his sight , and that God had forgotten to be gracious : But I said , says he , this is my infirmity : You know in a house when it is dark , all things are there that were before ; but you see them not till the candle be brought in : The womans groat in the Parable was in the house , but she found it not till she had lighted her candle : Therefore you must say as David , Light my candle O Lord ; and the spirit of man is the candle of the Lord . Answ . But I feel corruption more violent which would not be if it were mortified . Quest . You are mistaken in that , it is from life in you , and spirit in you , that you feel corruption ; if you were dead in sins and trespasses , you could feel nothing no more then a dead man ? These oppositions in you shew a twofold law within you , A law in your members , with the law of your minds : Two natures in you of flesh and spirit ; the flesh lusteth against the spirit ; nor is the light of a meer natural conscience , or a soul commonly enlightned such a strange opposer and complainer against the law of sin in the flesh , as you seem to have in you ; besides , John saith , If we say we have no sin we deceive our selves . But I dare not carry you on too far by signs of this nature without Christ , who is a beleevers sanctification as well as righteousnesse . But to stop the issu● of the soul in these questions and scruples with this Question : Quest . Can you have any assurance that the change that is in any childe of God , in this life , or their sanctification , is such in any particular act or work , as there is no spot of sin in it ? Is it not mixt of flesh & spirit ? Why then do you feel after it so as you do ? Since the best and throrowst sanctification in any , is not pure enough for the eyes of the Lord ; why make you it then any bottom for assurance ? You see all the while you have so done , you can finde like Noahs Dove , no rest for the soal of your foot ; for saith Christ , When you have done all you can , you are but unprofitable servants ; and all our righteousnesse is but as filthy rags ; and while you gaze on your work of sanctification , you finde a rottennesse in every part of it , and call all into question , and finde fault both with your repentance , mortification , and new obedience and all ; therefore you must take Christ in here for sanctification still , to settle and establish your spirit . Answ . But what use is there then of my sanctification ? Are not the fruits and effects of the spirit in me , such as follow immediately upon my being justified ? Quest . Yea , they are the natural flowings and workings of your faith , they help to evidence your faith , and comfort your faith in their kinde and degree : But as I said before , they are given to be a light in some measure to your own , and others consciences : Let your light so shine before men ; and glorifie God in your bodies , and in your spirits . Shew me thy faith by thy works ; they are the bracelets of the Spouse , they are the beams of Christ the Sun of righteousnesse . Now , clouds may hinder the beams from enlightning a room , but the Sun is still where he was ; the Tree you know is there where it was , when the Apples or Grapes may be blown down ; so the glory of sanctification may be often darkned , and the fruits of it blown down by the winde of temptation , spoken on in the Parable : Yet then , such promises as these are laid in for such a season ; Who is among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darknesse , and hath no light ? Let him trust in the Name of the Lord , and stay upon his God , Isai. 50.10 . And the vision is for an appointed time , but at the end it shall speak and not lie ; though it tarry , waite for it , waite for it , because it will surely come and not tarry : But the just shall live by faith , Habac. 2.3 , 4. Answ . But why do the Apostles presse sanctification , and the new man so , and love , and new obedience , &c. in all their Epistles ? Quest . I answered this partly before . Sanctification is the beginning of the forming of Christ here in this life in one part of him , which is Holinesse , which shall be perfected in the life to come , when we shall be fashioned like unto his glorious Body . Sanctification is the witnesse to the Righteousnesse of Christ , which being a glory out of sight , to the soul and the world , is made clearer by faith and holinesse to both : So as in sanctification , both soul and body , flesh and spirit joyn to glorifie the riches of Christ . Ye are bought with a price , glorifie God in your bodies , and in your spirits , and walk as children of the light , and of the day . So as the wisdom of the spirit is seen much in the Word , in pressing sanctification , and praising sanctification , both to set forth the nature of the spirit in beleevers , and to quicken flesh and blood against an empty formal Profession . CHAP. V. The Parties third Doubt concerning Faith or Beleeving , which I call the Great . The third Doubt is WHether you do beleeve or no ? The great Gospel-secret concerning Faith or Beleeving . FIrst , I shall shew you my thoughts concerning the nature of this Doubt . It is one thing to beleeve , and another thing to know we beleeve . I suppose , none ought to question whether they do beleeve or no , but to beleeve till they be perswaded that they do beleeve , & more and more of the truth of their faith or beleef , righteousnesse being revealed from faith to faith . My grounds for this , are these : 1. Christs command to beleeve , and this is his Commandment , That we should beleeve on the Name of his Son Jesus Christ . Now , Commands of this nature are to be obeyed , not disputed . Good servants do not reason their duty out first with themselves , but fall to doing as they are commanded . 2. I finde not any in the whole course of Christs preaching or the Disciples when they preached to them to beleeve , asking the question , Whether they beleeved or no , or whether their Faith were true Faith or no ? I finde one saying , Lord , I beleeve , help my unbeleef : But not , Lord whether do I beleeve or no ? And Lord encrease my faith : But not , Lord whether is this true faith I have or no ? It would be a strange question in any that were bidden to a Feast , to ask the Master of the Feast whether his dainties were real or a delusion ? would not such a question disparage him for a Sorcerer ? So in the things of the Spirit , to be over-jealous of the Truth of them as many poor tempted souls are , doth not be come the faithfulnesse of Jesus Christ . The way to be sure of the truth of the good things , is to taste and see how good the Lord is . Spiritual things are best felt and tasted with feeding upon them . Eat O friends , drink , yea , drink abundantly , O beloved . 3. For any to doubt whether they do beleeve or no , I finde to be a question onely fit and proportionable for Christ himself to satisfie , who is called the Author and finisher of our Faith . None can prove more properly to a soul it beleeves then he on whom it beleeves . Who can more properly shew one that he sees , then the light which enlightens him for that very purpose ? 4. Faith is truely and simply this ; A being perswaded more or lesse of Christs love ; and therefore it is called , A beleeving with the heart . Now , what infallible signe is there to perswade any that they are perswaded , when themselves question the truth of their perswasion ? There may be some things which may strengthen and help , which I shall hereafter shew you from the Word , which are by way of effects and properties of this faith and beleef ; but none can simply perswade a soul that it doth beleeve , but he on whom it doth beleeve : God shall perswade Japhet . Who can more principally , and with clearer satisfaction perswade the Spouse of the good will of him she loves , but himself ? Can all the love-tokens or testimonial Rings and Bracelets ? They may concur and help in the manifestation ; but it is the voice of the beloved , My beloved spake and said unto me , rise up my Love , my fair one , saith the Spouse . 5. We ought to beleeve till we be perswaded that we do beleeve , because the more we do beleeve , the more we shall be perswaded to beleeve , according to that place in the Ephesians , In whom also after ye beleeved , ye were sealed with the holy Spirit of promise : And he that beleeveth hath the witnesse ; though there is more to be said to this last Scripture . The way to be warm , is not onely to ask for a fire , or whether there be a fire or no , or to hold out the hands towards it , and away , and wish for a greater ; but to stand close to that fire there is , and to gather heat . 6. We ought I suppose , no more to question our Faith , which is our first and foundation Grace , then we ought to question Christ the foundation of our Faith : For as all Christian Religion is destroyed by the one , so all the salvation in that Religion to any soul in particular by the other : Therefore it is said , they entered not in because of unbeleef ; And again , The Word did not profit being not mixed with Faith in them that heard it : And hence is the Apostles caution , Take heed lest there be in any of you an heart of unbeleef . 7. It is Satans greatest policy to put a soul upon such a question : For by this he sets on the soul for evidence from things which he knows can afford little but a questionable assurance , as perswasion most upon marks and signes of our own sanctification , or works , which cannot hold good without Faith it self , to bring down Christ upon them ; For he puts us clean back if we observe . We are proving our faith by our works , when as no works can be proved solidly good but by our faith ; for without Faith it is impossible to please God . We know that every piece of coyn or money is valued according to the image and superscription that it bears ; and if Cesar be not there , though it be still silver , yet it is not coyn , it is not so currant ; and he that hath it , cannot make such use of it , and so assure himself to trade with it , as otherwise he might do . So there is not any thing of sanctification currant , and of true practical use & comfort to be a beleever , unlesse Jesus Christ be there , and the Image of Christ which is righteousnesse , &c. or true holinesse . While Satan puzzles us in questioning our faith or beleeving , he keeps us off from beleeving , knowing that this is the condemnation . He that beleeveth not , is condemned already . We are first to beleeve , and all other gifts will follow , &c. HEre I cannot but wonder at any that keep souls in acts of preparation and qualification , from the act of beleeving , as if we could beleeve too suddenly ; and many a one loses some degrees of faith while they are seeking it thus in the evidence of their works ; for while faith is kept off from Christ , and the soul suspended , faith decayes , and becomes weaker and weaker ; when as if it were still exercised upon Christ in the promises , it would soon bring a clearer and more undeceivable evidence with it , then can any other way be ministred unto it . In the Gospel all are immediately called to beleeve ; to day if ye will hear his voice : Sirs saith the Jaylor , what must I do to be saved ? Beleeve say they on the Lord Jesus Christ . And this is the work , that ye beleeve on him whom he hath sent , saith Christ ; and saith Philip to the Eunuch , If thou beleevest with all thy heart thou mayst ; and he answered and said , I beleeve . So as I shall draw this conclusion for many that are in the dark in this point , both Preachers and people : That none can beleeve too hastily in Jesus Christ our righteousnesse , because righteousnesse is revealed from faith to faith ; and while we beleeve not , we live not properly ; for the just shall live by faith ; and while we beleeve not , we may after a sort be said to be under condemnation ; for he that beleeveth not is condemned . So as we ought not to stay the exercise of our faith , either for repentance or humiliation , or any other grace ; but we ought to beleeve , that we may have these ; for faith worketh by love , &c. And adde to your faith vertue , saith the Apostle , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godlinesse , and to godlinesse brotherly kindnesse . All these , are to be added to faith , or work from faith ; nor are we to stay our beleeving till we be assured by some signes that we do beleeve ; we must beleeve that we may know that we do beleeve ; for the witnesse comes by beleeving , The spirit bearing witnesse . Yet to these I allow you any examination or tryal of your faith , which may consist with beleeving . Well , I shall put some Questions to you after these grounds . Quest . Is faith alwayes with full assurance ? Answ . Nay . Quest . Can you conclude you have no faith , because you have no full assurance ? Answ . Nay . Quest . You say well ; for there are degrees of beleeving ; one degree is to beleeve , another is to be assured you beleeve . There are in the Word beleevers of several ages ; some are called little ones , weak ones , babes , children , strong men ; some are such as have been sound beleevers , and are made weak through sin , and temptation , and ignorance of the Covenant of free-grace and their righteousnesse in Christ , and the glorious estate of a beleever under grace , as a man that is not perfectly healed of some infirmity . For the nature and properties of true saving Faith , which I told you on , They are better discerned in the Word & Christ , then in the soul that hath them , because they are not in the soul purely , but with mixture of corruption ; which like mud in the water troubles the sight , and the spiritual discerning ; and that makes so many beleevers who can spiritually judge , care so little to see themselves in their own righteousnesse ; but in Christs ; as Paul , and be found in him , not having mine own righteousnesse . The nature and properties of true saving faith , is almost the businesse of the whole new Testament . 1. The nature of faith is this , It is called the ground of things hoped for , and the evidence of things that are unseen . 2. The properties are everywhere described by repentance , and humiliation , and love , & godlinesse , and purity , and charity , & meeknesse , and all holy conversation , and prayer , and hearing , and obeying the Will of God . All these are with true faith ; and a beleever is one , who though he hath all these , yet he will not behold them in himself , but in Christ , and as Paul , I live , yet not I , but Christ liveth in me . Now the great mistake which I finde in this and ages before , is , the singling out the properties of a true faith , and sending a beleever for his assurance most thither , in himself ; which caused the beleevers of former ages , to walk in bondage , though with the spirit of adoption ; and to make up their assurance much like the beleevers under the Law , from their obedience and repentance , and humiliation in themselves , Christ being much in the dark to them , and little seen then . And much of the same darknesse covers this age we live in , who are very dark in that mystery of glory which Paul speaks on in beleevers , as sorrowing , and yet alwayes rejoycing , as dying , and yet behold we live , as having nothing , and yet possessing all things . But I pray , what temptation had you concerning your not beleeving ? Answ . I thought I was one of those that could not beleeve , and that I being such a sinner , it was not for me to beleeve . Quest . For your being one of those that could not beleeve , I shall speak to it in these Questions . 1. Is there any exception against you in particular , in the whole Book of God ? As to say , you , such a one , or such a one , cannot beleeve , you have no right to Christ ? 2. Can the counsels of God , concerning the vessels of wrath be known ? Can any say I am not elected , seeing his wisdom is unsearchable , and his wayes past finding out ? 3. Are not some called at the eleventh hour of the day ? 1. The thief upon the Crosse at the hour of his death ? Is not this Satans temptation then to perswade you to conclude any thing for your condemnation before hand ? 2. For your other doubt of being such a sinner , and therefore not daring to beleeve , I shall put these Questions to you . 1. Do not they that would beleeve , onely if their sins were lesse or lesse hainous , beleeve rather upon some ground in themselves , then Gods command ? 2. Do not the promises belong to sinners as sinners ? Answ . Yea ; but as repentant sinners . Quest . What were the Churches of the Corinthians , Ephesians , Colossians ; and what was Paul before Christ came to him ? Were they sinners or qualified ? And what were all that beleeved , before they beleeved ? Answ . They were sinners . Quest . Came not the promise to Adam , even then when he was dead in sin ? Answ . Yea. Quest . Whether were not you in their condition or no , that is , a sinner , according to your own apprehension ? Answ . Yea. Quest . Whether are not you then as free for Christ to come to , as they were ? Answ . Yea. Quest . Whether are not the promises as free , and open to you , as to them : You being all alike sinners , and Gods will being revealed no more for ones election then anothers , no more for their election then yours ? Answ . Yea. Quest . Whether are any promises made to any in Christ , or out of Christ , onely in themselves ? Is not Christ the onely qualified person for all promises ? And so through Christ derived upon all his , we being said to be compleat in him ; Doth not all fulnesse dwell in him , and all receive of his fulnesse ? And are not all the promises in him , Yea and Amen ? These Conclusions then I shall draw forth . 1. Election and condemnation being secret things , belong to the Lord ; and were not revealed in the Word to the end to hinder any from beleeving ; for that were against Gods goodnesse and mercy revealed ; and they that make such use of them , serve not the Lords ends , but Satans ; for such an end is against the sweet simplicity of the Gospel of Christ . 2. The onely ground for any to beleeve , is the Word or Promise , not any thing more or lesse in themselves . This is the Commandment that ye beleeve on the Son of God . 3. The promises of Christ are held forth to sinners as sinners , not as repenting sinners or humble sinners , as any condition in us upon which we should chalenge Christ ; for then it is no more of grace , but of works . Now we are freely justified by his grace . 4. What ever promise there is , which hath any condition in it , it is ours in him , that is in Christ , who was the onely conditioned and qualified person for all promises , all being in him Yea and Amen ; and all being compleat in him who is the fulnesse . A short Preface . HAving thus far discoursed occasionally upon these Temptations , I shall adde a few Observations more for clearing the way of Salvation a little further , and then I shall open the several wayes of Revelation that the Mystery of Godlinesse hath been received in , and in what seekings , and in what degrees Free-grace hath been enquired for in this present age . I. Gods first revealing himself to man in Goodnesse and Free-grace . GOD hath revealed himself under several notions and names , and orders of working to man ; and in them we are to rest , and not to form up Meditations beyond them ; for beyond them is infinitenesse , and glory , and we may sooner be dazled then discern any thing of God or the workings in himself . There lie the depthes of the wisdom of God , and the unsearchablenesse of his wayes ; and who can know the minde of the Lord ? or who hath been his counsellour ? God then that he might make himself out to the creature , first reveals himself in goodnesse , and makes man according to something in himself ; so as there is more Image of a God in him , then in any other thing below : For God said let us make man in our Image after our likenesse , Gen. 1.26 . And herein is the goodnesse of God , that he gives any being to any thing but himself , and any glorious being to man , more then to any other ; For what is man that he regardeth him , or the son of man that he visiteth him ? He hath made him a little lower then the Angels , and crowned him with glory , Psal. 8. Man being thus created , must know himself to be but man , and a creature ; and therefore hath a law given out to live by , & to order his obedience to him that made him : But man being made meerly by the will of God , is made onely to continue by the same will , and not unchangeably good ; that the creature might consider the glory he had , not to be his own , but onely at the pleasure of him that made him ; which will and pleasure was revealed in the law of the Tree of life , and executed upon the obedience and disobedience in the creature or man to this law : And now man sins and disobeyes , and by this is brought to see the power of him that created him , who in this beginning of things revealed himself onely in glory , power , and dominion , to the world , and in no other form or notion to the creatures he made but of Lord , or Creator , or Law-giver . I finde there was infinite wisdom of God appeared in the suffering the fall and disobedience of man ; for by this , the creature came to see and acknowledge it self under the power of a law , and in subjection , and dependency to him that created it : So as the glory of God was much advantaged by such a change ; which if the creature had never experienced , could not have been so evident nor clear : And hence it is , that the Angels or spirits of an higher order fell too , as well as man ; so as by this , the power of God was made known to the creature , and the creatures subjection or dependency upon God , to it self : This change running through the order of the whole Creation , Rom. 8. The creature being thus brought by it self under a change of condition , God raises himself advantages and glory from hence , to make out himself before the creatures in his power , will , mercy , love , &c. that the world may know him more , and know that there is yet an infinitenesse in him not to be known ; and all our knowledge is bounded in those things which he hath made out for himself to be known by . To the time of sinning then , or the first disobedience , the Lord revealed himself only in glory and goodnesse ; his glory was in the creating and commanding ; his goodnesse in giving any thing a created being or subsistence for obeying and laying out his Image or resemblance upon one creature above all the rest , and making man to have dominion under him , yet for him , over the Creation . But man now failing under the power and curse of a law , God reveals himself in mercy , and in a notion of compassion and pitty , and seeks out man who was now a sinner , and brings to him the tydings of something in a promise ; which though it might be dark to him , who was now in the region and shadow of death , yet God made it something clearer by his dealings and carriage towards him , making coats for him , and cloathing him , and taking care for him ; and so holding forth something of compassion towards him ; yet mingling it so with the curse and change in the creation , and his condition , that he might live as well under the anguish of the curse , as the power and comfort of the promise : And how much of Christ Adam knew , how much the first Adam knew of the second , is not revealed , not much surely ; for this time and that under the law , was the time of the hiding of this Mystery in promises and sacrifices , and the keeping it secret till that which was called the Fulnesse of time was come , and Christ was manifest in the flesh . II. Gods Free-grace to sinners more discovered . WE find the Scriptures set forth God in a notion of Free-grace ; and therefore we must so order our apprehensions and conceptions of God , that we may know him in his Free-grace , as well as in his Love , and look on him and consider him in this order of working . God first and more properly , had mercy upon man faln and under the curse ; and he is called a God shewing mercies , and great in mercy , and rich in mercy , and plenteous in mercy , abundant in mercy , and father of mercies , and the Lord God merciful and gracious : So as sinful man , who by the power of sin and the curse , was under condemnation ( for death entered by sin , ) yet by a power more infinite then that of sin and the curse , was raised up to be the subject of this mercy , and that onely thing about which this free-grace or mercy was exercised : And thus light was wrought out of darknesse , and good out of evil . And now a work of redemption , more glorious then that of creation , is beginning to the world ; and Gods work of mercy is exceeding the work of his power , and yet infinitenesse in both ; for God himself was to become a creature , or the son of man in this second work , which he was not in the first . And thus we see how this change in the creature makes only way and liberty for the fulnesse of God to work out to the sons of men , as well in a work of redemption as creation ; and saving those that were made , as well as making them ; yet this work of redemption was carried at first in a Mystery , rather of mercy then love ; for there was little but a promise of the womans seed revealed ; so as here was rather mercy appearing as yet then love , and a remedy propounded to man for sin , by that time the sin was committed , to shew that God was never an enemy , though man was . And so much of Gods good will onely revealed , as man might rather conceive himself not destroyed then saved , and rather not damned then redeemed ; And that in the Prophet , sets forth God rather at first in mercy and compassion to us , None eye pittied thee , to have compassion of thee ; when I passed by thee , and saw thee polluted in thy blood , I said unto thee Live , Ezek. 16.6 . And the Apostle cals us vessels of mercy , that he might make known the riches of his glory on his vessels of mercy . Rom. 9.23 . So as in this manner of revealing the infinite work of Salvation , we may be better satisfied , then by going out into the glory of Gods counsels , where we may lose our selves rather in the fulnesse of Truth then finde any . So as thus God hath drawn out things more to our reason ; for how can we think God who is infinitely pure , whose eyes are purer the● to behold iniquity , can love a sinner as a sinner ? All love is from something amiable in the thing loved ; But what is there in man faln , and corrupted , for God to love or delight in , to make his delight with the sons of men ; where is the comelinesse ? Therefore God must from m●er grace more properly then love , order some righteousnesse or new glory for man ; in which , he may beautifie , adorn , and love him . And this is the righteousnesse of Jesus Christ , in which we are said to be chosen and predestinated to the adoption of sons . Thus God in free-grace had mercy on us , and gave Christ for us ; and in him we are made capable of the love of God , and ●ccepted in the beloved , Ephes. 1.6 . and not as some , that man was elected before Christ , the body before the head , and Christ for man , as shall appear more fully in another place . III. More of Gods Free-grace and Love ; of mans sin and redemption , discovered . THe Scriptures reveal to us a pure God , a just God , a perfect Law , the first man sinning , a Law broken , a Curse entering , mercy working in a promise of life , a way of salvation darkly discovered , Jesus Christ this way , this Jesus Christ given for sinners , and yet purchasing sinners ; all this wrought in time , and yet a predestination and election of grace before all time , God loving us and giving Christ for us , and yet loving us in the same Christ . These things are thus brought forth in the Word , and the Spirit of God can onely guide us into safe constructions of the mystery thus revealed , and how to draw the work of Redemption into such order , that sin & death by the first man may appear , and righteousnesse and life by the second , and something of the counsels of God concerning both , before either was brought forth to the world ; and yet but something , and not all . I finde , before sin and righteousnesse did thus appear in the world , that God is said to predestinate , and elect , and chuse us . I finde that all this work , thus wrought in time , yet is said to be present before God in all time ; and therefore he is called the Lamb slain so long ago ; and we are called chosen in Christ before the foundations of the world were laid . So as all I can finde out of this glorious mystery , which is made up of such contrary wayes , and workings , of sin , and grace , justice , and mercy , an old Adam and a new , and predestination or election of grace , will onely amount to this ; That man sinned , God had mercy , and gave his Son , which was God with him from everlasting , to be that for man , and in man , which he could not be in himself , righteousnesse and true holinesse : And thus man becomes a new creature to God again , not in himself , but in another . God still is the same , but man was not ; nor is God the lesse unchangeable because of some several carriages or distributions of the same work about man ; mans falling , and redemption in Christ ; mans sin and Christs suffering , may be said to be but the love of God ordering man to the praise of his free-grace through several conditions , of innocency , sin , and righteousnesse . Yet this I finde further , that the main and glorious work of Redemption , was that full and final work , ordered by God the Father with himself . So as mans sin was onely serviceable to this , and was but for the bringing about of this , though not decreed of God , but occasioned by man . God fore-knowing the changeablenesse of his creature , and so working by that , not taking any new counsels upon this change in man which he took not before , but ordering this to that salvation he had ever ordained ; nor is the revealing of Gods predestination or election in Christ , so much to let us see into the order of his Counsels ( for who hath known the minde of the Lord ) as to set up God in the glory of his power , will , and wisdom , before our eyes , that we may not look at any thing as happening from its own causes , and to order us from conceiving any change in God , as if our sin and Christs suffering had wrought any alteration in him , either to enmity or love . If you would know this Mystery without confusion , & yet in admiration , know that all this work of free-grace , and mans salvation in Jesus Christ , was ever the same with God , who calleth things that are not , as if they were ; and mans sinning , and Gods revealing Christ in promises , and in the flesh , and in the Gospel , is , That the creature may partake of it ; and whereas there is a work of sin , of time , of persons , of order , of Scripture-notions , of manifestation ; These are but so many several ways by which the work of grace , love , sin , Christ , and salvation , is finished in the things themselves . and all these several parcels of Law , Gospel , Sin , Righteousnesse , Free-grace , Election , &c. go to the making up this Body of Christ the Elect ; the law could not have been wanting , for then there had been no transgression ; and sin could not , for then there had been no free-grace ; and righteousnesse could not , for then there had been no redemption ; and free-grace could not , for then there had been no mercy ; and election could not , for then there had been no everlastingnesse of purpose of God . So as this one infinite work of salvation is manifested in many parts to us , who could neither enjoy it , nor know it otherwise , not in that fulnesse nor infinitenesse as it is in God . And these many parts make up that one work of our Redemption in Jesus Christ ; nor can we know any thing of it but thus in parts , not in the whole or glorious intirenesse of it , We know but in part . IV. The Son of God how considered in the work of Salvation . THere are certain Scriptures which contain the Mystery ; yet in the letter of them , hold it forth under a divers notion or word . 1. God so loved the world that he sent his onely begotten Son , &c. Joh. 3.16 . with other Scriptures of this kinde , as 1 Joh. 4.9 , 10. &c. 2. Of the other sort are these Scriptures , God hath chosen us in him before the foundations of the world , Ephes. 1.4 . God hath saved us according to his own purpose and grace , which was given to us through Jesus Christ , before the world was , 2 Tim. 1.5 . with other Scriptures of this kinde . Now these words say , that God loved us , and gave Christ , and that he loved us in Christ . And these may be both true , according to the manifestation of this mystery to us ; for one Scripture contains not all of this mystery of Gods love to sinners . Some holds forth onely so much of it , as to make power and will in it appear ; some , so much of it as to make free-grace appear in it ; some , so much of it as to make love appear in it ; some , so much of it as to make predestination and election appear in it ; some , so much of it as to make Jesus Christ appear as the Lamb slain before the world for sinners ; some , so much as to make Jesus Christ crucified in time for sinners ; some , so much as to make Gods love appear in giving Christ ; some , so much as to make Christs love appear in giving himself ; some , so much as to make Gods love appear compleat to us in Christ ; some , so much as to make Jesus Christ appear the Son of God ; some , so much as to make him appear a son of man , and a saviour of men ; some , so much as to make him appear to die for all , and for the world ; and some , so much as to make this all , and this world such onely as were his before the world , and onely all such as he had loved and chosen . And thus is the Mystery opened to the sons of men in each part of Scriptures , which like so many several Stars give out their beams and light for the manifestation of this Mystery of godlinesse , God manifested in the flesh . Now we must be sure in our conceptions and notions concerning this redemption , that we raise not up nor form any thing to comprehend this mystery which God himself would not fold up in any single word or notion , there being so many discoveries and appearances of God ; who though he be but one simple , pure , glorious essence , yet his creature man cannot behold him so , but as in so many scattered parts and beams of glory . Man cannot take God nor the mystery of God in , but by way of parts and several kindes of excellency , and so view him in one thing with another , and so in Jesus Christ . So as when we would consider the work of salvation in and by Jesus Christ , we must take heed of straitning it into any such thing as the effect of Gods love onely , lest something be left out by our narrow conception , whereby the mystery is but in part represented ; and the other parts of the work have no room , by which , though we may know more of one part , yet we may know lesse of another ; like one who pumping water through a narrow pipe , fils not his vessel , while another that works through a larger , filleth his : And indeed , the not taking in Scripture notions in their spiritual extent and variety , but going out into some one notion more then another , which agrees better with some principle in us , may make us rather opinionated then spiritually wise . But in the work of salvation , we must consider Jesus Christ as he is revealed without his incarnation , before his incarnation , & in it ; without it he is revealed to be the Word of God , the Wisdom of God , God with God , &c. Before it , he is revealed to be the seed of the woman ; the Promise , the Elect , the Covenant , the Angel of the Covenant , &c. In the Incarnation , he is revealed to be Emmanuel , or God with us , Jesus , Christ , the Redeemer , the Mediator , the Priest , the Propitiation , the Son , and the Son of man , &c. Now these several notions will direct us , & order us to a Scripture-revelation of this Mystery ; for when we read of this Son of God , under the names or notions last spoken of , as the Son , or Jesus , or Redeemer : Then we are to consider of this work of Redemption in the flesh manifested , and amongst us ; and then consider what part of the work comes under that notion . And when we read of his other names , we are to consider what part of the mystery fals under those , either without incarnation , or flesh , and so he was one with the father , &c. or else before incarnation , and so he was in the time of the Law of ceremonies and types ; and from all these we may safely draw this : That the Son of God , as Jesus and Christ , and so manifested in the flesh , was sent out , and given as it were of God ; foretold and figured before he was given , ever with God , being God himself , & everlastingly present , both as God , and as God and man in the election of grace , being the elect in whom we are chosen , and whose body we are . These notions of God as the Word , and as Jesus , Christ , and Redeemer , and Mediator , is but the drawing forth the Mystery of Redemption in its several parts and degrees : And all this is true , that God loved us , and gave Christ , and we were chosen in Christ , and he was the Lamb slain , both before the world in purpose , and in the world according to this purpose ; nor are we to consider Gods love to us without Christ , nor Gods love to us before Christ , nor ourselves out of Christ , in whom we are chosen ; But rather thus , God loved us in Christ , and yet gave Christ : And all this is true in the way and order of manifestation , beyond which we cannot see ; nor can we in a Scripture-way consider any act of grace from God but in the Son , there being no way of Vnion and Communion with God for man , but by him who is both God and man . V. Gods love manifested in the Gospel-expressions . WHereever there is any appearance of God in mercy , or grace , or love , there is Gospel ; and whereever there is any Gospel , there are such expressions and appearances of God : As in the old Testament we finde him under these names , the Lord thy God , the Lord , the Lord merciful , and gracious , long suffering , and of much goodnesse : A Lord passing by the transgression of his people , loving His freely , counting them the Apple of his eye , the signet upon his hand , his Jewels , his Vineyard , his Children . And in the new Testament , where God appeared in the fulnesse of love , there he is called a father of mercies ; and his grace , free-grace ; and his love , a love manifested , and unsearchable . And thus the soul is to look on him , and consider him in grace , not in glory ; in love , not in righteousnesse : And this is that which will draw on the soul to have communion with him . We have onely to do with him now in the Gospel-appearances and expressions . In our first man Adam we had to do with him onely in a way of subjection and righteousnesse ; But now in our second Adam , in a way of sonship , or adoption , and free-grace . VI . The new Covenant , no Covenant properly with us , but with Christ for us . GOd makes no Covenant properly under the Gospel as he did at first ; but his Covenant now is rather all of it a Promise . Man is not restored in such a way of Covenant and condition as he was lost , but more freely , and more by grace and mercy ; and yet God covenants too , but it is not with man onely , but with him that was God and man , even Jesus Christ ; he is both the Covenant , and the Messenger or Mediator of the Covenant . God agreed to save man , but this agreement was with Christ , and all the conditions were on his part : He stood for us , and articled with God for us , and performed the conditions for life and glory ; and yet because we are so concerned in it , it is called A Covenant made with us , I will make a new Covenant with them ; and yet that it may not be thought a Covenant onely with us , as the first was , it is called a new Covenant , and a better Covenant ; and Christ is called the Mediator of it . And lest we should think some conditions were on our parts , as in the first , it is added , I will write my Law in their hearts , I will put my spirit within them : So as in this new Covenant , God is our God of free-grace and righteousnesse on his part , not for any conditional righteousnesse on ours ; yet in Scripture it is called still a Covenant , because God is our God still in a way of righteousnesse , though of Redemption too , and of condition too ; yet not on ours , but on Christs part for us ; and yet it is a Covenant with us , because we are Christs , 1 Cor. 3. VII . Gods manner of Covenanting . GOD takes us into Covenant , not upon any condition in us before ; he brings with him Christ , and in him all the conditions , and makes us as he would have us ; not for the Covenant , but in it , or under it ; we are not his people before he be our God first . I will make a new Covenant with thee , I will be thy God , and thou shalt be my people . I will write my Law in your hearts , and put my spirit within you , Heb. 8.10 . You have not chosen me , but I have chosen you . VIII . They that are under Grace revealed , are no more under the Law . WHile we are out of Covenant with God , we are in our own judgement and others , under the curse for any breach of law or disobedience : But when we are once under grace revealed , we are ever under grace , and no more under the Law : The Law can only tell a beleever he sins , but not tax him for any . We are not under the law , but under grace . Who shall lay any thing to the charge of Gods elect ? Who shall condemn ? It is Christ that died . Rom. 8.33 . IX . When God is said to be in Covenant with a soul . A Soul is then properly , actually , or expresly in Covenant with God , when God hath come to it in the promise , and then when it feels it self under the power of the promise , it begins onely to know it is in Covenant ; and yet to yeeld and obey , as if it were but to enter into that Covenant which God hath made with it in Christ , before it could do any thing ; so as they that beleeve , do rather feel themselves in that Covenant which God hath made with them without any thing in themselves either faith or repentance , &c. X. A justified person is a perfect person . A Person justified or in Covenant , is as pure in the sight of God as the righteousnesse of Christ can make him , ( though not so in his own eyes , that there may be work for faith ) because God sees His onely in Christ , not in themselves ; and if they were not in such a perfect righteousnesse , they could not be loved of him , because his eyes are purer then to behold iniquity , or to love a sinner as a sinner . XI . Sin separates not his from God , but from Communion with God . NO sins can make God who loves for ever & unchangeably , love us lesse ; and yet a beleever will grieve for sin , because it grieves the Spirit of his God ; and though he know sin cannot now separate from God , yet because it once separated , he hates it ; and because it separates still ; though not from God , yet from Communion with God , grieving the holy Spirit of God . XII . Christ in the flesh . CHRIST in the flesh was God himself ▪ who that he might reveal his love to us , made us partakers of the divine nature by fashioning our nature for his own glory to live in , and by being both God and man amongst us and for us ; and herein is the mystery of reconciliation : None but the nature of God could reconcile God , and no nature but mans that had sinned could properly suffer for man ; therefore there is one Mediator betwixt God and man , the man Christ Jesus . XIII . Christs being in our nature . CHRIST was love , mercy , and riches of free-grace manifested in the flesh , and in our nature , that they might slow out more abundantly upon our nature , on the vessels of mercy , chosen in this Christ before the foundations of the world . XIV . Christs love . CHRISTS love must needs exceed all the love of the children of men ; for he was the very love of God clothed in flesh and blood . This is he that was red in his apparel , as he that treadeth in the wine-presse . XV . Christ doing and suffering for our sakes . CHRIST came into the world , that he might do what we could not do to the fulfilling of the Law , and suffer what we could not suffer for the breach of the Law . XVI . Christs Mediatorship . CHRIST standing now as a Person betwixt God and the children of men , takes in the fulnesse of righteousnesse and sin from both natures ; righteousnesse from God , and sin from men , whereby all the sins of his people are fully done away by the infinite glory of that righteousnesse , both from himself and us . XVII . The right general Redemption , by the second Adam . CHRIST is the second Adam , in whom all are made alive , as all in the first Adam were dead ; but not so as if all who were dead in the first Adam , were made alive in the second ; but as the first Adam was the person in whom all that are dead did die , so Christ is the second Adam in whom all that are alive do live ; for Christ is the common nature of the living mankinde who live unto righteousnesse , as Adam was the common nature of the dead mankinde who die unto unrighteousnesse : For as by one mans disobedience many were made sinners , so by the obedience of one many are made righteous : God hath concluded all under sin , That the promises by faith of Jesus Christ , might be given to them that beleeve , Gal. 3.22 . XVIII . Christs love . THe love of Christ exceeded in this , that he gave himself to die for us when we were enemies to him , and crucified him our selves , who came to be crucified for us ; and could neither love him , nor pitty him for what he did ; For while we were as yet sinners , Christ died for us ; and greater love then this hath no man . This is the mystery that man could not live in Christ , till he had killed Christ first : And thus he was wounded in the house of his friends . O all ye that passe by the way , behold and consider if ever there were mystery like unto this mystery . XIX . Christs blood . THe blood of Christ was not the blood of man onely , but the blood of the Son of God , and therefore it was a price for sin : the very power of the Godhead as it were bleeding for sin ; by which it is called , The Redemption of his blood , and the blood of the Son of GOD . XX . Christs Blood powred out . THe Blood of CHRIST powred out , wrought greater compassion in GOD towards men ( I speak as a man ) then the sufferings of all the men in the world could do , because he being begotten of GOD himself , and the expresse Image of his person , though he could not suffer being so infinite a glory , yet because that person suffered which was GOD and man , or the Son of GOD in man , the Father in an unspeakable way beheld the travel of his soul and was satisfied . XXI . Christs Vesture dipt in blood . CHRISTS Garment which he was described in by the Prophets under the Law , is of a colour to set forth love and suffering under the Gospel ; for this is he that came from Bozra with his garments died red . XXII . Christs comelinesse . THe comelinesse of Christ in the Gospel is a most desireable comelinesse for the sons of men to love ; it is the glory of the onely begotten Son of God , full of grace , the ●weetest object for those in misery to delight in . This is that beloved which is more then another beloved . XXIII . Christs beauty . CHRIST hath both the form and power of love in him , and therefore it is that his Spouse , or His , behold him as white and ruddy , and the fairest amongst ten thousands ; white in the glory of his Godhead , and ruddy in the sufferings of his Manhood ; and because of his sweet oyntments or powrings out of spirit , the Virgins follow him ; for his hands drop myrrhe upon the soul , even spiritual graces upon the handles of the Lock . XXIV . Christs names . CHRIST will be known to His by no other names but names of love and grace , a Lover , a Bridegroom , a Physitian , a Saviour , an Emmanuel , or God with us , an onely begotten Son of God , the brightnesse of his glory , a merciful and faithful high Priest , a Sacrifice for sin , a Mediator , an Advocate for sin , a Beloved ; and he brings a soul to the banquetting house of spiritual things , and his banner over it is love . XXV . Christ and His . CHRIST having adorned his in the riches of his righteousnesse , looks on them and loves them in his own glory , so as they both love one another ; Christ and His , delight in one another , Thou hast ravished my heart , my sister , my spouse ; thou hast ravished my heart with one of thy eyes , with one chain of thy neck , saith Christ ; and saith the Spouse , My beloved is the fairest amongst ten thousands . XXVI . Christs love in Heaven to us , or Christ exalted . THe love of Christ is more now in Heaven towards us , by how much more the love of God is gloriously shed abroad within him , yet his nature is the same ; for he is no lesse man , nor more God then he was ; but more excellently God and man , even the man Christ Jesus . XXVII . The Gospel is Christ revealed . THe Gospel is Christ himself and love revealed , or the Word of God in the Word , or the glad tydings of what he hath done and suffered for sinners , and over whom he hath conquered , being Captain of our salvation , having spoiled principalities and powers , making a shew of them openly , and triumphing over them , Col. 1.15 . It is the ministery of life and peace , and glory , or God speaking to men from Heaven , and intreating them to beleeve , that he was born of the seed of David , suffered , died , and rose again for their justification ; and that they are sitting together with him in heavenly places . XXVIII . The Mystery of Christ in the Gospel , a Mystery of Love . THe whole businesse of Christ as it was begun in love , and brought forth in love unto the world , and all the actings and workings of it from Gods being in Christ , to Christs sitting at the right hand of God , are but a Gospel or Story of unspeakable love revealed to the world ; so , the carrying on of all yet , is in love ; man in this Gospel is only to be perswaded of such love in love , and sweetly tempted and drawn to love again in the ministery of the Gospel ; and the Spirit of love and adoption is shed abroad by the Gospel in the souls of men , to reconcile them who are otherwise enemies in their mindes by wicked works , and to make them love him , who never was an enemy to them in Jesus Christ , in whom they were chosen , though the mystery is revealed to us under a particoloured work of sin and grace . XXIX . A Beleevers glorious freedom . THe Spirit of Christ sets a beleever as fr●e from Hell , the Law , and bondage here on Earth , as if he were in Heaven ; nor wants he any thing to make him so , but to make him beleeve that he is so ; for Satan , sin , sinful flesh , and the Law , are all so neer , and about him in this life , that he cannot so walk by sight , or in the clear apprehension of it ; but the just do live by faith , and faith is the evidence of things not seen . XXX . All the sins of beleevers , done away on the Crosse . THere is no sin to be committed , which Christ did not pay down the price of his Blood for upon the Crosse ; making peace through the blood of his Crosse ; and yet a beleever will sin as tenderly , as if all his sins were to pay for yet ; knowing that he is not redeemed to sin , but from sin ; not that he may sin , but that sinning he may not suffer for sin ; Christ is risen for our justification . XXXI . Christ offered to sinners . CHRIST in the Gospel cals out of Heaven to sinners by that very name , and tels them he hath salvation for them if they will beleeve him . Nor doth he stand upon what sins , lesse or more , greater or smaller ; so as none can say they are not called on , and proffered salvation , be they never so sinful . XXXII . A Beleever must live in Christ , not in himself . A Beleever hath a twofold condition ; ( yet as a beleever but one ) in Christ , in himself ; yet he ought ever to consider himself in Christ by faith , not in himself ; in Christ he hath perfectly obeyed the whole Law , perfectly suffered and satisfied for all his sins to the Justice of God , and in Christ is perfectly just and righteous ; and therefore it is said that our life is hid with Christ in God , and we are raised up with Christ , and made to sit together in heavenly places in Christ Jesus , even already ; but in himself there is a body of lust , corruption , and sin ; and there is a Law revealing sin , accusing , and condemning ; So as if a beleever live onely by sense , reason , and experience of himself , and as he lives to men , he lives both under the power and feeling of sin and the Law ; but if he live by faith in Christ , beleeving in the life , righteousnesse , obedience , satisfaction , and glory of him , he lives out of the power of all condemnation , and unrighteousnesse . And thus a beleever is blessed onely in a righteousnesse without , not within ; and all his assurance , confidence , comforts , are to flow into him through a channel of faith , not of works , beleeving himself happy for what another , even Christ , hath done for him , not what he hath done or can do for himself . XXXIII . How Christ and a beleever were one in sin and righteousnesse . ALL the ground of a beleevers righteousnesse and salvation , and exemption from the Law , sin , and the curse , is from the nature , office , and transaction or work of Christ , and Gods accounting , or imputing ; Christ stood clothed in our nature , betwixt God and man , and in that with all the sins of beleevers upon him , God having laid on him the iniquities of us all : In his Office he obeyed , suffered , satisfied , and offered up himself , and now sits as a Mediator to perpetuate or make his sacrifice , obedience , suffering , and righteousnesse everlasting ; and thus bringing in everlasting righteousnesse : And God he accounts , reckons or imputes all that is done in our nature , as done by us , calling things that are not , as if they were ; and in his person , as in our person : And thus he is made sin for us who knew no sin , that we might be made the righteousnesse of God in him . XXXIV . We must come before God as having put on Christ first , not as sinners and unrighteous . A Beleever in all his dealings with God , either by Prayer , or other way of drawing neer , is to state , and consider himself thus in Christ in the first place , and to put on the relation of Sonship and Righteousnesse , and to look at or consider sins no otherwise in himself then as debts paid and cancelled by the blood of Christ ; and by this all bondages , fears , and doubtings are removed , and his Spirit is free ; For the Son hath made him free : And now he comes in the spirit of adoption , and calls God Father ; and here begins all faith , hope , confidence , love , liberty , when as others dare not beleeve themselves in such a condition till upon terms of humiliation , sorrow for sin , works of righteousnesse , they have as they think , a reasonable measure , price , or satisfaction to come with , and then begin to beleeve , hope , and be confident : And thus in way of compounding and bargaining with God , deal with him at all occasions ; but such submit not to the righteousnesse of God , and the free-gift of justification by grace , and give not glory to God : For they that beleeve upon something first in themselves , shall as they have kindled a fire , lie down in the sparks of their own kindling , and have nothing in Christ , because they will not have all in him ; for we must either have all in him , or nothing : And though some will have all in Christ for salvation , yet they will have something in themselves to beleeve their interest in this salvation ; and though this be not to reject Christ for righteousnesse , yet it is to reject his free-promise or Word of assurance for this righteousnesse , and rather to be perswaded upon sight then faith , and sense then promise , and something in our selves them in himself . XXXV . The Law is now in the Spirit , and in the Gospel for a beleever to walk by . THe Gospel is both a perfect law of life and righteousnesse , of grace and truth ; and therefore I wonder at any that should contend for the ministery of the Law or Ten Commandments under Moses , which is of lesse glory then that which is now revealed and exceeds in glory ; and should strive for a Law without the Gospel , which is in the Gospel ; Nor is the holinesse and sanctification now such as is fashioned by the Law or outward Commandment , but by the preaching of faith , by which the Spirit is given , which renews and sanctifies a beleever , and makes him the very Law of Commandments in himself , and his heart the very two Tables of Moses : And though the Law be a beam of Christ in substance and matter , yet we are not to live by the light of one beam now when the Sun of righteousnesse is risen himself ; that was a sitter light for those who lived in the region and shaddow of death : And it is with the Law now or light of righteousnesse , as it was with the light in the Creation , when that which was scattered , was gathered into one body of light : So Christ now being revealed , holinesse and righteousnesse , as well as grace and love , is revealed in him , and gathered up in him . And what need we light up a Candle for the children of the day to see by ? What , is there any striving for a stream in the channel , when the fountain is open ? Nor doth it become the glory of Christ revealed , to be beholding to any of the light upon Moses face . The word is now made flesh , and dwels amongst us , and we behold his glory as the glory of the onely begotten Son , full of truth as well as grace . XXXVI . Legal and Gospel-Commandments and Duties . GOspel-Commandments and Legal Commandments , do not commandin the same power , in the same manner , or to the same end ; The Law commands us to obey , to love , to fear , to be holy , that God may be our God , & we his people ; the Gospel commands us to obey , & love , because we are the people of such a God ; The Law commands us in the power of God as a Law-giver , and Tutor , or Minister ; the Gospel in the power of a Father ; the Law commands by promises and threatnings , blessings and cursings ; the Gospel perswades rather then commands , and rather by promises ; and exhorts rather then bids , and reasons us to duty rather then enforces , and rather draws us then drives us ; and by setting forth promises , and priviledges , and prerogatives , and works done on Gods part , and Christs part for us , and in love , rather argues us into doing & working , & loving reflections again ; and Christ is chiefly propounded , both for holinesse and obedience , for mortification and newnesse of life : So as the Gospel commands us rather by patern then precept , and by imitation then command , Heb. 12.1 , 2 , 3. Nor to the same End . The end of the Law was to bondage , fear , tutorship , revealing of sin , outward obedience and conformity : The end of Gospel-laws is to love , newnesse of spirit , praise and thanksgiving for righteousnesse , and life received , and testimony to our righteousnesse received in Christ . Having these promises , let us cleanse our selves from all filthinesse both of flesh and spirit , Rom. And thus , Christs yoke is easie , and his burden light , and his Commandments are not grievous ; for they are Commandments that carry life and power , & quicken to that duty they command , like the Sun who warmeth us in the very shining upon us ; and we work , and walk and live under the Gospel , as being saved already , and redeemed , and bringing , forth the power of this redemption and salvation , though the spirit of adoption , freely working to the praise of that free-grace , and freely obeying for such free redemption , and doing every thing in love , because of the love shed abroad in our hearts ; and neither taking in judgements , nor hell , or damnation ; nay , nor Heaven , nor glory , to force on the work , or quicken the duty ; but doing all from the Law of the Spirit of Life in Christ Jesus , except when corruption or temptation hinders the freenesse and spiritualnesse in the duty . XXXVII . The Gospel in the holinesse and grace of it . THere is doctrine of holinesse in the Gospel , as well as grace & love ; and there are commands for obedience , as well as tydings of forgivenesse : The grace of God that bringeth salvation , hath appeared to all , Teaching us , that denying ungodlinesse , &c. we should live soberly , righteously , and godly , Tit. 2.12 . And this kinde of Gospel is such in the revelation of it , as fits both God and man : God the Father may be seen in commanding holinesse , and the Spirit in forming the holinesse commanded , and the Son in redeeming us to holinesse , even to the will both of the father and the spirit . And this Gospel fits man , who is made up both of flesh & spirit , and so hath need of a law without , and in the letter , as well as in the heart and spirit ; The Law is spiritual , but we are carnal , Rom. 7. Nor can such a state of flesh and spirit , be ordered by a law onely within ; for the Word and Law of the spirit meerly is for a spiritual condition or estate of glory , as Angels , who onely live by a law spiritual , or word of Revelation : But our estate here being partly carnal , must needs be ordered yet in part by the Law of a carnal Commandment ; and yet this Law is not such as it was before , a meer Law in the letter , but it is now under the Gospel a law of life , spirit , and glory ; it is a Law in the hand of Christ , and with the promises of Christ about it to make it spiritual indeed . And this is according to the just , wise , and righteous distribution which God hath made to our divers estate of flesh and spirit , by dealing out to us both the word and spirit , the letter and life . Therefore the Word is called Scriptures given by inspiration , and is profitable for doctrine , &c. 2 Tim. 3.16 , 17. And the Spirit is called the anointing , and teacheth all things , 1 Joh. 2.27 . And I will put my Law in their mindes , Heb. 8.10.11 . And the comforter whom I will send , he shall teach you , Joh. 14.26 . 1 Thes. 4.9 . Acts 2.17 . Thus , whatever doctrine of holinesse is in the new Testament , we are to receive it , because it is now the doctrine of him who is the Lord , Jesus Christ , the Lord as well as Jesus Christ , and one who commands as well as saves : Nor is there any Covenant of works in such kinde of obedience : Life is given us to make us obey , but not for obeying . XXXVIII . The new Covenant further set forth to be meerly a promise . THe Covenant that is called the new Covenant that God makes with his now under the Gospel , is all on his own part , without any thing on mans ; he makes himself ours , and makes us his ; all is of his own doing ; though a Covenant in the strict legal common sense , is upon certain articles of agreement and conditions on both sides to be performed : Thus stood the old Covenant , there was life promised on condition of obedience ; and so in covenants and contracts betwixt man and man , but now there is a Covenant or rather promise in Jesus Christ , who is called the Mediator , or Mannager of the Covenant , in which God gives himself freely in Christ , to be the God of a poor sinner ; Christ undertaking all , both with the father and the soul ; such a kinde of covenant was established with Noah , Gen. 9.11 . Behold I establish my covenant , &c. nothing required on mans part : This is called a new Covenant ; for it is clear against the strain of the old , wherein man was to have his life upon condition ; yet it were good , that we did not rest too much in the notion of a covenant ; nor is it the way of a covenant that the Gospel uses , but rather the promise , or grace , or salvation ; for the Spirit uses the word Covenant onely by way of allusion ; and because the soul being under the power of the spirit , doth it self contract and covenant with God to obey , though God gives no life in such a way of a covenant or obedience . And I observe , that the usage of this word hath a little corrupted some in their notion of free-grace , & makes them conceive a little too legally of it : And I conceive , that the Doctrine of it in Heb. 8.10 , &c. I will write my law , &c. And I will take away your stony heart , &c. And put a new spirit within you , Jer. 31.31 . Hezek . 36.26 . doth clear it to be onely promise and grace , and free-love to a sinner ; for if any thing were to be done for life or salvation , we should darken the glory of free-grace , and make it a promise neither wholly of grace , nor wholly of works . And if it be of grace , it is no more of works , otherwise grace is no more grace , Rom. 11.6 . Nor is this promise of salvation given to sinners as sinners , barely , simply , and singly ; nor as qualified or conditioned ; not to sinners as sinners , for God can onely love in Christ ; nor as qualified and conditioned ; for so life should be purchased by us rather then for us ; so as we are onely sinners in our own and others judgements , but truely loved in Christ when the promise comes . And thus the Scripture cals us ungodly , and sinners , and children of wrath : Not that we are so , but seem so ; or not so in Gods account , but the worlds : So as here is ground enough for any to offer salvation to the veriest sinners , and for the veriest sinners to receive ; for God is in Christ reconciling the world unto himself , not imputing their trespasses unto them , and hath committed to us the word of reconciliation , 2 Cor. 5.19 . XXXIX . The way of assurance for beleevers . THe surest knowledge that any one hath that they have received the promise , is , the closing of their heart with Christ ; the real receiving and beleeving ; the relying and going out of the heart upon Christ ; The just shall live by faith , Rom. 1.17 . We walk by faith , and not by sight . This was the assurance the Father of the faithful had , who staggered not at the promise , but gave glory to God : Yet this assurance is such , as the soul cannot be content with onely ; there is something in man beside faith to be satisfied ; reason will have more light to see by ; and therefore the working of the spirit in new obedience , and love , and repentance , and self-denial , are such glimmerings as the soul may be refreshed by , though not strengthned by , and comforted by , though not supported by : Works though they cannot assure by themselves , yet raised up by faith , may with it cheer up the soul ; if we beleeve more of those works then we see or feel , and so strengthen them by faith , they may be like the tokens and change of raiment by which Jacob was perswaded that Joseph was alive ; by these we may be better perswaded that we live , and live in Christ : Therefore the soul being a reasonable and discoursive spirit , is much satisfied in such a way , when the Spirit of God helps it to reason , and draw conclusions , as thus , The Word sayes , Whosoever beleeves , shall not perish . But , I beleeve , saith the Soul ; and therefore according to this Word , shall not perish . The Word sayes , To beleeve , is to receive , or put confidence in , or trust , as in John 1.12 . But , I receive Jesus Christ for mine , I trust in him for salvation ; therefore I beleeve . The Word sayes , Repentance , love , self-denial , obedience to the Will of God , are all the fruits of the spirit ; but these are in me ; I can repent and love , and deny my self , and obey . The Word sayes , That we are compleat in Christ , and righteous in Christ ; but when I repent , or love , or obey , I beleeve I am in Christ ; and therefore , my love , and repentance , and obedience is such as I may beleeve , though not in themselves , yet in him to be good and spiritual . And thus a beleever may beleeve for assurance , and yet reason for assurance ; and some other questions a beleever may put to his own spirit , and draw it out into more conclusions for beleeving ; Am I Christs , or my own ? If I be Christs , do I walk with Christ ? And live to Christ ? And obey Christ ? Do I delight in Christ , and those that are Christs ? Or do I live to my self ? to my lust ? To my profit , or credit ? To others or the world ? XL . The Gospel-Ministration very glorious . THe ministration of the Gospel exceeds in glory ; for now under the ministery of Jesus Christ himself , the heavenly things themselves are brought forth ; the free-love of God in Jesus Christ , and the free-love of Jesus Christ himself , all the powrings out of spirit , and the full discoveries of love , were reserved for Christs own day ; the Kingdom of God , the righteousnesse , the justification , the forgivenesse of sins , the spirit of comfort , the glorious liberty of peace , and joy unspeakable , are the glory of Christ come in the flesh , the treasures that went with his own person ; they under the Law saw this day but afar off , they saw but the blood of bulls and goats , and grace and peace afar off : but blessed are our eyes , for we see ; and our ears , for we hear that which many Kings & righteous men have desired ; we see the Son of God bleeding himself , and are under a more spiritual sprinkling then they ; they were under a fleshly purifying ; they were as children and servants that were not at age , & so had neither the use , nor freedom of the heavenly inheritance ; they were subject to death and bondage ; we are delivered to serve him without fear ; they were kept under the school-mastership of the Law ; we ( now the fulnesse of time is come ) enjoy the pretious liberty of the sons of God ; the light which they lived in before , was glorious compared with the darknesse the Nations lived in even under a region and shadow of death ; but it was darknesse compared with the light of the Gosp●l ; now light covers the earth , and it is not such an enlightening as that of mount Sinai to bondage and fear , a light with smoak in it , and thunder in it , or a light with types and terrour in it ; but a more clear , comfortable , and soul-refreshing light ; the beams of Christ now shine with grace and love upon the souls of his people , like the Sun in the Spring-time , in whose light there goes a vertue which causes the earth to spring and blossom : so do the souls of the Saints under the Sun of righteousnesse now ; grace , mercy , and salvation is in the light thereof ; and love , joy , peace , with all the fruits of the spirit do appear . So as Gospel-times , have the substance and body of Christ , and all that is Christs ; the Gospel-ministery hath the flowings of the spirit Act. 2.17 , 18. Joh. 16.17 . hath power and life in it , to change the soul from glory to glory by the Spirit of the Lord 2 Cor. 5. Joh. 5.25 . hath spiritual freedom to set souls at liberty from death and the curse ; & everlasting righteousnesse is brought in , Dan. 9. and the fulnesse of age is come , so as the severity of the Law , the Schoolmaster , hath done whipping us ; we are now under grace , Gal. 4.5 , 6. the Gospel-ministery hath Jesus Christ himself , no signe of him , no type of him ; here is no sacrifice now , no Moses now , but the very Son of God , and with him a whole change of the Priesthood and Ordinances ; now no more Priests to reconcile God , but God reconciled , and Ministers of reconciliation ; the Ordinances , few , clear , and spiritual , and the ministery free and large ; no more to Jew onely , but to Jew and Gentile , even to the world . God so loveth the world now , that whosoever beleeveth , shall have life , Isai. 54.1 . XLI . In what kinde the Gospel is glorious . THough the Gospel tels of glorious things , yet they that overlook , this glory may soon see little of it ; for in the word , there is but a little noise : A sad story of one crucified , dead , and risen ; all the out-side is but mean ; the ministery onely a plain businesse of tydings , or the foolishnesse of Preaching , 1 Cor. 1.18 . The other wayes of it , plain and homely , some water for Baptism , a little bread and wine for food . The meanest and poorest most commonly for followers and friends of it ; not many noble , nor many mighty , 1 Cor. 1. The Ministers of it , or preachers and publishers of it , but homely ; What is Paul or Apollo's , but Ministers by whom we beleeve ? 1 Cor. 2.5 . The House of God , or family , or Church ; some poor ones called Saints in fellowship ; the Officers but few and plain , Pastors , Deacons , Elders ; the Laws , some bare words of entreaty , as well as command ; all , both Word , Ministery , Officers , with all the doings and administrations that concern Christ , all suited to a poor crucified , dying Jesus , to a state of humiliation : And thus , all so mean , as to the Jews a stumbling block , and to the Greeks foolishnesse , 1 Cor. 1.23 . Thus the Gospel looks on the worldly side of it , Thus Christ neither striving , nor crying , nor any one hearing his voice in the streets . Matth. 18.19 , 20. Thus is the work of salvation carried in a mystery : This is the wisdom of God in a mystery , 1 Cor. 2.7 , 8. And yet great is this mystery of godlinesse . First , In Jesus Christ himself , though he look like the Carpenters Son , yet he is the onely begotten Son of God , full of grace and truth : The brightnesse of his glory , and expresse image of his person , John 1.14 . Heb. 1.2 . The Word it self or Scriptures , though a Word or Book like a common writing , yet it is a Word of truth , The power of God unto salvation , Rom. 1.16 . The Ministery , though but a little plain teaching , yet mighty to save , to cast down high imaginations , to reconcile ; and the Ministers of it , Stewards of the Mysteries of God , Ambassadours in Christs stead ; their feet beautiful , with glad tydings to sinners , 2 Cor. 47. 2 Cor. 5.20 . The people of God , or friends of this Gospel , though counted the off-scouring of the world ; yet a spirit of glory resteth on them , 1 Pet. 4.14 . As dying , and yet behold they live ; as sorrowful , and yet alwayes rejoycing ; as poor , yet making many rich ; as having nothing , and yet possessing all things , 2 Cor. 6.10 , 11. The Kingdom of God , though a thing not seen , yet righteousnesse , peace , and joy , Rom. 14.17 . XLII . The form of the Gospel , or way of dispensation . THe Gospel is formed up of exhortations and perswasions . We beseech you to be reconciled , &c. And suffer a word of exhortation , &c. And of conditional promises &c. As , Whosoever beleeveth shall not perish , &c. Of threatnings , as , he that beleeveth not is condemned , &c. Of Commandments ; If ye love me , keep my Commandments , &c. Now this Gospel thus fashioned , is on purpose for the better dispensing of it to the souls of his people , that his divine and spiritual things might be more naturally conveyed , in a notional and natural way ; as the Key is made fit to the Wards of the Lock . And this is the end rather of this Gospel fashion , then any supposed free-will in man as some imagine ; for the Gospel is offered not upon freedom of will in any ; but that those who are made to receive it , should be wrought on in a way as neer to their own condition and nature or reason , as can be ; for none are converted against their will , but their will is spiritually changed , and so they are made willing in the day of his power . God doth not break up the hearts of his people , but doth open them , and stands and knocks . Lydia's heart was opened ; and he stands at the door and knocks , Revel. This is the Gospel-way of his enterance ; He doth not strive nor cry , nor doth any one hear his voice in the streets ; He doth not force in himself , nor any thing of his into the soul , but brings in spiritual things so naturally as they cannot , nay , will not resist . XLIII . Gospel-promises . THe promises are but words of Gods ingaging himself to man freely , and of grace ; and as his promises are of grace , so his performances are in faithfulnesse : And in these promises , the love of the Father , Son , and Spirit , are conveyed , and the treasures and riches of salvation to sinners . And thus in this life , all is passed over upon Word to us , and for our beleeving this Word , and taking in the things of Jesus Christ thus upon Gods bare ingagement ; he hath bound himself freely to give all hereafter , and yet all is of free-gift too , things freely given to us : And in this time of our waiting , and beleeving , and relying , we have one earnest , even a spiritual and glorious earnest , given to us here ; even the holy Spirit of promise , which is the earnest of our inheritance ; though some promises speak of conditions , as of faith and repentance , &c. Yet they are onely ours upon this condition that they were Christs before ; for in him all the promises are Yea and Amen . The promises that God makes thus in Christ are free , and being made in Christ are more free ; for Christ is all that to God that we should be unto him ; and we are in Christ so as Christ takes away all discouragements and excuses in any that dare not beleeve them to be theirs ; and therefore , The spirit and the bride say , come , and whose-ever will let him come , and take of the waters of life freely , Revel. 22. XLIV . God under the Law ; and the Gospel legal , and Gospel-worshippers . BEfore Jesus Christ came in the flesh , and offered up himself , God offered him beforehand in Types and Sacrifices of blood , &c. and the whole Ministery was a Priesthood , so as the Priesthood and Sacrifices of the Law did set forth and shadow Christ in way of offering , or sacrifice , to God the Father ; and therefore God under that dispensation , did appear rather under a condition of reconciliation then reconciled , though all were saved then actually in the same Christ who was to suffer : But how much of this salvation they knew , is a question ; it is very likely , and something clear from the Word , That God was very sparing in that time of the discoveries of himself in Christ ; and they rather saw him in his glory above then below ; and possessed the inheritance of the Redemption , rather then the Ministration or Gospel of it . God appearing thus , the whole ministery of the Law was taken in as agreeable to this manner or patern ; and the Law of Commandments revealed on Mount Sinai , did help to the form of this ministery , and made sin appear and abound more ; for which , such sacrifices were prepared . And thus the whole frame of the old Testament , was a draught of Gods anger at sin ; the Law revealing sin , and Jesus Christ offering for sin : And so God in this time of the Law , appeared onely as it were upon terms and conditions of reconciliation ; and all the worship then , and acts of worship then , as of prayer , fasting , repentance , &c. went all this way , and according to God under that appearance ; and every thing of worship seemed to bring something of peace and atonement in relation to the great atonement to come by Jesus Christ : And in this strain runs all the Ministery of the Prophets too , in their exhortations to duties & worship ; as if God were to be appeased and entreated , and reconciled , and his love to be had in the way of purchase by duty , and doing , and worshipping ; so as under the Law , the efficacy and power was put as it were wholly upon the duty and obedience performed ; as if God upon the doing of such things , was to be brought into terms of peace , mercy , and forgivenesse ; so as their course then , and the service then , was as it were a working for life and reconciliation . But now under the new Testament , God appears in Christ , & reconciliation is finished ; peace is made by the blood of his Crosse ; and now the Ministery of the new Testament , is not a Priesthood of any more offering Christ to God in sacrifice , but of offering and tendering the tydings of a fully reconciled God in Christ to man , and of a sacrifice already accepted for sin ; so as now there are no Priests , but Ministers , or Stewards , or Ambassadours for dealing out , and dispensing the love of God to man , and for publishing the glad tydings of peace ; so as all worship now , and spiritual obedience , is to run in the way of this dispensation ; not for procuring love or peace from God , nor for pacifying ; but for love procured , and peace purchased by Jesus Christ . If these things thus stated , were more fully & spiritually opened , there would be more Gospel-teaching and obeying ; for mans obedience towards God is not so notionally , nor orderly carried , nor so purely as the Gospel calls for , but they run in a legal strain , and would work God down into his old and former way of revealing himself as under the Law , when he seemed to be onely in the way to reconciliation and peace , rather then pacified ; and thus in prayer , and fasting , and other acts of obedience they deal with God as they did under the old Testament , not considering the glorious love revealed in Christ crucified , and how all Gospel-Ordinances are onely wayes and means for God to reveal this love and grace by the spirit of adoption , not any wayes and means of ours for getting some love from God which Christ himself hath not gotten for us . XLV . God and His in reconciliation . THey that have received the word of reconciliation , are in a very pretious , and comfortable and peaceable condition : they are lovers of God and Christ , they are no more such enemies in their mindes by wicked works , they oppose not the will of God as they did , they resist not the Word of the Gospel , they sleight not the communion of the spirit of God ; they are tender of any thing that is Gods ; they count not any thing their own for God ; he shall be welcome to all ; if he call for their credit , he shall have it ; they know they have a spirit of glory resting on them ; if he call for their possessions , they leave father , and mother , and brethren , and sisters , and lands , for his Names sake ; they know these are not to be compared to the glory which shall be revealed , and they shall have an hundred fold in this life ; if he call for their life , he shall have it ; they know , he that will lose his life for his sake , shall finde it . And being thus reconciled to God , they are friends with every thing of his ; every Gospel-Mystery they know they receive ; and every thing of his they know not , they wait till he reveal even this unto them : and though they do not receive it , because they know it not yet to come from God , yet they do not reject it , because it comes in the likenesse of his Word , lest they be found fighters against God , and crucifie the Lord of glory in ignorance , like the Jews . And being thus reconciled to God , they are lovers of all his ; they love the brethren ; and if there be a naked disciple , they cloath him ; if an hungry disciple , they feed him ; if an imprisoned disciple , they visit him : I was naked , and ye cloathed me , &c. And being thus reconciled , they behold God reconciled to them too ; they are now in the way of his love ; for now God freely communicates with them , and meets them in Christ ; he shines on them in the face of Jesus Christ . Now God and the soul thus reconciled , are in a full enjoyment of each other , as the husband and the spouse , the father and the son ; there is no parting rights and propriety ; God hath not any thing in Christ , in Heaven , or Earth , but it is theirs : all things are yours , and you are Christs , and Christ is Gods , and every thing of theirs is his . XLVI . The fears of weak beleevers ; and the remedies . WEak beleevers are like melancholy people , who think things far otherwise then they truely are ; right smoaking flax where there is more smoak then light , more ignorance then true discerning . The fears they are in , are of this kinde : 1. They cannot be perswaded their sins are pardoned indeed ; they would , and they would not beleeve it ; they cannot , from the spirit that is in them , but close with Christ , and clasp about him for salvation ; yet then they are not sure they have him ; they may be deceived they think in that . 2. If Faith carry them on to beleeve a little more or better of their condition ; yet the pride of some sins will not down with them : some of their sins which they have made their darlings more then others , and cherished themselves in , Oh , these they think are either too great , or too often committed to be all forgiven , and at once . The remainders of these sins lie like dregs in the bottom , and their conscience cannot be satisfied that God hath fully pardoned . 3. They look not upon God in the pure simplicity of his Word , and promise ; but they suspect and are jealous God hath some reckoning still behind , because they are sinful , and God is purer then to behold iniquity ; and they cannot beleeve that God can bear with all those corruptions and transgressions in them . 4. They think , though God may be reconciled with them and love them at sometimes , ( for they ( poor souls ) onely reckon the seasons of the spirits comforting and breathing for the times of forgivenesse ; ) yet God may be provoked again , and angry again for new sins and failings : and then they are as much troubled how to come at any peace again as they were before : and then it must be onely another Sunshine of the like comfort must warm them into peace and beleeving . 5. They cannot perswade themselves how they can sin as they do daily , but that they are accountable for all the breaches ; and so set up new scores of sins in their consciences , and keep reckoning for God , and disquiet themselves in vain . 6. They think every affliction or trouble that befals them , is a punishment for some sin they have committed , and they look on them as messengers of wrath from God , sent upon them in judgement , as if God were satisfying himself upon them , and powring out some wrath to appease his Justice for such sins . 7. They mistake the Gospel in the doctrine of it ; and every Scripture that threatens for sin , they interpret to belong to them , because they have committed that sin . In a word , these are the fears summed up : 1. They are , and they are not perswaded their sins are pardoned . 2. They are perswaded some sins are pardoned , but not some others which they have most sinned in . 3. They fear still God doth not intend them such grace as he profers and speaks ; and suspect the Gospel . 4. They think if God do pardon them , yet they may provoke him again soon after . 5. They suppose they cannot sin as they do , and not be accountable ; and they cannot but be sinners in Gods sight as well as their own . 6. They think afflictions are sent upon them for their sins ; and they cannot consider God in them but as angry , and so help the afflictions to afflict them . 7. They interpret every curse in the Law and new Testament for sin , their own , if it be against their sin . XLVII . The remedies to each fear . FIrst , We are commanded to beleeve forgivenesse of sins in Jesus Christ throughly , and not in part ; Through his Name whosoever beleeves in him , shall receive remission of sins , Act. 10.43 . 2. We are to consider that one sin cannot be forgiven but all is forgiven : Jesus Christ hath done away all sins , For this man after he had offered one sacrifice for sins for ever , sate down on the right hand of God . Heb. 10.12 . 3. We are to beleeve God in the plainnesse and simplicity he speaks in , in Gospel-promises , and words of grace even to our souls , as if he spoke out to us by name from Heaven , He that beleeveth not God , hath made him a lyer , because he beleeveth not the record that God gave of his Son . 1 Joh. 5.10 . 4. We must know , God is not as man , that he should be angry , and pleased , as we carry our selves : I will be merciful to their unrighteousnesse , and their sins and iniquities will I remember no more . Heb. 8.12 . I will be to them a God , and they shall be to me a people . v. 10. 5. We must remember our sins are no more ours , but Christs ; and his righteousnesse is ours : God reckons and accounts us as one now : so though we sin , yet every sin was accounted for in him ; and now , there is no condemnation to them that are in Jesus Christ . Rom. 8.1 . 6. And for afflictions , though they come in with sin , and for sin , and are the wages of sin ; yet to the righteous , and beleevers , they are no judgements for sin ; for every thing of Justice against sin was spent upon Christ : so as to us they are onely trials : Count it all joy when ye fall into divers temptations . Jam. 1.2 . They are chastenings of love to prevent sin , As many as I love I rebuke and chasten . Revel. 3.19 , They are in a word , a divers way or dispensation of love and grace ; love working by that which is evil in it self : We know that all things work together for good to them that love God . Rom. 8.28 . 7. We are to consider that though the Scriptures do often set forth the righteousnesse of God against sin , and his justice against sin ; yet that unrighteousnesse being satisfied by Jesus Christ , it hath no power against those that are in Christ ; no more then the pursuer had to do with the murderer in the City of Refuge : For sin shall not have dominion over you , Rom. 6.14 . Ye are not under the Law , but under Grace . XLVIII . Legal Conversion . THere is much mistake in the businesse of conversion or regeneration . For while it is lookt upon meerly as a change in affection , or conversation , there is much deceitfulnesse ; there are means which can work that , and yet that shall be no spiritual work neither ; the pressing things legal , and as meer commands from the Word , may ; there is something of the Law in the heart beforehand and by nature to side with the Commandments in the Word , and so to work something within as well as without ; and so there may be an obedience or conformity of the spirit of man , and yet no spiritual obedience nor conformity . 2. There are Gospel-terrours as well as legal , as Hell and Hell-fire , and the worm that never dies , and condemnation , and Jesus Christ Judge of quick and dead , &c. All these in the Word carry such an Image of wrath , as they work fear and passions , &c. which force on the soul to reform , and yet but to a form of godlinesse , not to the power . 3. There are certain ends nature propounds to it self for conforming , as life eternal , &c. and reputation , and men-pleasing ; there are exhortations , perswasions of preackers , or friends , or acquaintance ; there is education ; there is examples of judgement upon sinners , godly society , &c. All these carry in them a power to make men do something , and but something in the way of Religion . All these being of an operative and working nature , may bring forth a thing like conversion ; which indeed is but a restraint at best , or a more purely natural condition : Nature is of it self excellent , and if not originally corrupted , more excellent . We see how temperate , meek , just , wise , liberal , merciful many have been ; and amongst Papists , how self-denying , contemplative , divinely practical , and morally excelling ; and amongst Formalists in Religion , how severe , strict , professing and practising in Religious duties . So as the way for pure conversion , and to be spiritually renewed , is by Jesus Christ : He that hath the Son hath life : Faith and not works quicken us . XLIX . When the spirit of adoption works not freely . WHen they put something of satisfaction towards God , upon any thing they do , upon any performance , or obedience , as if God were prevailed with by any thing of their own . When they take in Christ for a Mediator but by the way , not resting wholly on him , and in him ; but as it were to make up all sure with God , they look rather on the by upon his intercession . When they are in bondage to some outward circumstances of worship , as time , or place , or persons , that they cannot pray but at such hours , or in such places , &c. When they do things meerly as commanded from the power of an outward commandment or precept in the Word , that brings forth but a legal , or at best but a mixt obedience , and service of something a finer hypocrisie . When they do because of some Vow , or Covenant they have made , &c. it is more properly the service of the old Testament , and part of their bondage ; for wanting the power and fulnesse of the Spirit of adoption to work them to obedience freely from within , they were under the power of outward principles to put them on from without . When they come to God in any act of worship , as prayer , &c. as to a Creator rather then a Father ; and as a God rather then a God in Christ , they put themselves under such an infinite glory , purity , and justice , as they can neither have accesse with Faith nor boldnesse . When they take any outward thing to move them , rather then apply to Christ for strength , life , and spirit ; for the more any motion or obedience is caused from things without , the more forced and unnatural is all such obedience , and the lesse from a spiritual power within . When they measure their forgivenesse by their sin and sanctification , and can beleeve no more then they have peace for ; and that peace upon something of their own performed , and not from beleeving on him who hath performed all . God hath not given us the spirit of fear , but of power , of love , and of a sound minde , 2 Tim. 1.8 . or of a minde not corrupted with any of these . L. Opinions which make men legal . THere are certain principles by which some are religious , which carry them off much from the Gospel-way of obedience . 1. Men naturally think it impossible that they should be accepted of God , and justified , and do nothing themselves for it , and in it ; Hereupon flesh and blood can hardly be brought off to beleeve forgivenesse of sins , nakedly and freely for nothing in themselves . But to take a way this , consider that forgivenesse of sins is of a meer grace , and mercy , and gift . By grace ye are saved ; it is the gift of God , Eph. 2.8 . and through Jesus Christ ; through the Redemption of his blood , Rom. 3.24 . As a Prince raises up a beggar , and Pharaoh's daughter brought up Moses ; so are we raised up freely , and in mercy . 2. Men think that whatsoever they perform in obedience to God , that God cannot but approve it , because they themselves approve it for good ; hereupon men come to look on themselves as doing something for life and salvation . But to take off men from any such self-love and opinion in the work os salvation ; consider there is sin in every thing they do . 1 John 1 8. If we say we have no sin , we deceive our selves : And there is none righteous , no , not one , Rom. 3.10 . Neither doth God judge as man judgeth . God seeth not as man seeth ; man looketh on the outward appearance , but God beholdeth the heart , 1 Sam. 16.7 . God hath ballances to weigh thy actions ; and to be laid in the ballance , they are altogether lighter then vanity , Psal. 62.9 . 3. Men naturally think it impossible to be damned for good works , and serving God in a mans own fashion ; and surely none are condemned simply for good , but as that good is evil in some kinde or degree ; and hereupon men raise up hopes and comforts to themselves from such a course of life as they live in with God . Thus from something they fansie good in their own way , and from something they fansie in God of mercy and forgivenesse to sinners , upon this they venture themselves . But to take away this , consider though God be merciful , yet he is onely merciful of his own fashion , not of ours , not in the way we may corruptly think him : Thou thoughtest that I was altogether such a one as thy self , Psal. 50.21 . Gods love , and grace have wayes and fashions of their own they move in ; and if we be not in their way , we shall not receive of his fulnesse : The Jews were very zealous after God , yet not in Gods fashion , but went about to establish their own righteousnesse . The Papist is a follower after God ; and the legal , formal , poor ignorant Protestant , runs in a course of obedience and serving God ; yet it is not in Gods way of righteousnesse ; and so they misse of ●alvation for not seeking it purely in Christ their righteousnesse . LI. Jesus Christ offered to sinners as sinners . THe Apostle hath a pretious doctrine , and it is this , This is a faithful saying , and worthy of all acceptation , That Jesus Christ came into the world to save sinners , of which I am chief , 1 Tim. 1.15 . As if he should say , doth any of your hearts tell ye you are sinners ? Let not that be any ground at all to keep you from Christ , let not any despaire because of that ; I my self was thus and thus , a blasphemer , a persecutor ; nay , as if that were not enough , I was the chief of sinners , or the sinner in chief ; the grand and supreme sinner , as if there could not well have been a greater ; and I ( says he ) obtained mercy . So as here the Spirit hath laid in answers to the objecting or doubting soul . If the soul should object , If I were not such a sinner as I am , I could beleeve ; the Spirit answers , Jesus Christ came into the world to save sinners : As if he should say , to save even just such as thou art . If the soul should object further ; but there is not such a sinner as I am ; the Spirit answers , yea : But here is one greater then thou ; here is the chief of all sinners , the Prince of sinners obtaining mercy , of which I am the chief . So as none can be such a sinner to whom Christ , and the blood of Christ , may not be tendered and offered ; and that upon these grounds . 1. From the order of Gods decree , he loved us , and gave Christ for us when we were sinners . God commendeth his love towards us , in that while we were yet sinners , Christ died for us , Rom. 5.8 . God so loved the world , that he gave his onely begotten Son , John 3. 2. The offering the Gospel and Jesus Christ to a sinner as a sinner , is but the bringing out this glorious love of God in time and dispensation ; it is but the offering that love which God loved them with from everlasting : Neither is it any more to offer Christ to a sinner , then to manifest God in his first love , when he gave Christ for sinners in his own decree . 3. It exalteth grace more , and sheweth as a gift indeed ; what can be more of grace , then that Jesus Christ should receive a sinner . one who hath no money nor price , no works nor righteousnesse to bring for him . 4. It is the right lifting up Jesus Christ as Moses lift up the Serpent in the Wildernesse ; not for the healed to look upon , but the stung and wounded . 5. It leaves men without all excuse , and brings the greater condemnation ; for when Christ is brought home to the very soul , and the blood offered at every ones door for receiving , then there can be no objecting ; Lord , had I been thus and thus fit and prepared , then I should have received thee ; but I was a foul sinner at that very time , so and so guilty . O , will the Lord answer , I come therefore to pardon thee , and to wash thee in my blood , because thou wert so foul ; and that is no excuse . 6. It is most agreeable to the Gospel-way of dispensation , and Christs own preaching , The whole need not a Physitian , but they that are sick : I came not to call the righteous , but sinners to repentance . 7. All that ever received Christ in the Gospel , received him in a sinful condition ; the many beleeving Jews in the sin of crucifying Christ ; all the Churches of Corinth , Ephesus , and Colosse , Such were some of you , but ye are washed , &c. And ye were sometimes darknesse , but are now light in the Lord , Ephes. 5. Ye who were dead in trespasses and sins ; and were enemies in your mindes by wicked works , yet now hath he quickned , Coloss. 1. So as to offer Jesus Christ to sinners as sinners , is but 1. To offer him in time , as God gave him before all time ; God gave him to us because we were sinners , and now he is but offered as he was given . 2. There is more of grace in it to offer him to a sinner as a sinner , that where sin hath abounded , grace may abound much more . 3. There is a clearer lifting up Christ as Moses , for the wounded to look on as well as the whole . 4. Men are left without excuse , because when he is held out to sinners as sinners , all are in a condition for him ; sin and a saviour are most suteable . 5. It is as Christ himself did , who both calls sinners , and converses with sinners ; with Mary Magdalen an harlot , and with the Publicans , and with the woman of Samaria , who lived in uncleannesse when the pure Messiah preached himself to her . 6. It is as all that ever received him , both in Jerusalem , Corinth , Ephesus , &c. who had they not been foul , had never been washed ; had they not been darknesse , had never been light in the Lord . But you will tell me of conditions in the Gospel , of faith , and repentance , &c. and certain legal preparations before Christ should be offered and brought to the soul . Yea ; but that ye may not be puzzled as many are . In the Gospel-way or dispensation , faith and repentance is to be preached , but Jesus Christ still with it . Beleeve in the Lord Jesus Christ : And you are not to consider repentance from beleeving , nor beleeving from repentance , nor either from Jesus Christ , nor Jesus Christ without them ; and yet neither of them as bringing in Christ to the soul , but Christ bringing in them , and working them more and more in the soul , and that upon these grounds . 1. Christ is not ours by any act of our own but Gods , God imputing and accounting : To make Christ ours , is an Almighty work , & not the work of any thing created ; So as Christ is ours without faith , by a power more glorious and infinite ; but we cannot here know him to be ours but by beleeving ; nor partake of him as ours but by beleeving . 2. If faith should give us our interest in Christ , then as our faith increases , our interest should increase , and we should be more and more justified and forgiven , which none allow , calling these other acts of faith faith of assurance , and acts of manifestation ; and if faith be thus in its other degrees of working , why not in its first ? It is the evidence of things unseen , Heb. 11. 3. If Christ should be ours by faith in this sense , then when faith ceases , shall we cease to be justified . Shall faith begin our interest here , and not be able to continue it hereafter ? 4. Can a sinner be too foul for a Saviour , and too wounded for a Physitian to heal , and too filthy for a fountain opened to wash ? 5. He that offers Christ , offers all the conditions in him , both of faith and repentance ; For Christ is exalted to give repentance , &c. And faith is called the faith of the Son of God , Gal. 2. 6. It is no more to offer Jesus Christ , then any grace of Christs or gift of Christs to a sinner ; for a sinner is as unprepared and unfit for the one as the other , equally in sin and pollution to both . 7. This spiritual work is a new creation ; and so works of preparation are not so proper in that : We are ( saith the Apostle ) his workmanship created in Christ Jesus , Ephes. 2.10 . And now , why shall any servant of Christ refuse to give out that blood of his Masters which runs so freely to sinners ? And any sinner refuse to receive it , because their vessels are not clean enough for it , when it is such a blood as makes the vessels clean for it self ? LII . The simplicity of the Gospel-Salvation , easie and plain . JEsus Christ , and forgivenesse of sins in his Name , and redemption through his blood , is the first and onely thing held forth in the Gospel to sinners ; the other Mystery of righteousnesse , is revealed to beleevers ; forgivenesse of sins is first taught , that they may beleeve ; and the other glorious Mysteries are taught , that they may know what they do beleeve : they are first to see Gods love , and afterwards his glory : Jesus Christ crucified is the best story for sinners , and Jesus Christ exalted for Saints ; and therefore it is that in all the Apostles Sermons , the story of blood , and redemption , was first preached ; and when they did beleeve that , then they wrote Epistles and Revelations of greater things unto them , so as they spake of Christ onely to make them beleeve , and wrote to them of him when they did beleeve . Salvation is not made any puzzeling work in the Gospel ; it is plainly , easily , and simply revealed ; Jesus Christ was crucified for sinners ; this is salvation , we need go no further ; the work of salvation is past , and finished ; sins are blotted out ; sinners are justified by him that rose for justification . And now if you ask me what you must do to be saved , I answer , Beleeve in the Lord Jesus Christ , and thou shalt be saved . All that is to be done in the work of salvation , is to beleeve there is such a work , and that Christ died for thee , amongst all those other sinners he died for . To beleeve now , is the onely work of the Gospel ; This is the work that ye beleeve on him whom he hath sent . Joh. 6.29 . This is the Commandment , that ye beleeve on his Son Jesus Christ . 1 Joh. 3.23 . That is , that ye be perswaded of such a thing , that Christ was crucified for sins , and for your sins ; and we are called on to beleeve , because they onely that can beleeve , are justified ; By him all that beleeve are justified . Act. 13.39 . So as salvation is not a businesse of our working , and doing ; it was done by Christ , with the Father ; sin , and Satan , and Hell , were all triumphed over by Christ himself openly for us ; and all our work is no work of salvation , but in salvation ; in the salvation we have by Christ , we receive all , not doing any thing that we may receive more , but doing because we receive so much , and because we are saved : therefore we work not that we may be saved , and yet we are to work as much as if we were to be saved by what we do ; because we should do as much for what is done already for us and to our hands , as if we were to receive it for what we did our selves . This is short work , Beleeve and be saved ; and yet this is the onely Gospel-work and way . Christ tels ye in few words , and his Apostle in as few ; As Moses lift up the Serpent in the Wildernesse , so must the Son of man be lift up ; That whosoever beleeves on him should have life , Joh. 6. Paul tels you , Say not in thy heart , Who shall ascend unto Heaven ? That is to bring Christ from above . Or who shall descend into the deep ? That is to bring up Christ from the dead . But what saith it ? The Word is nigh thee , even in thy mouth , and in thy heart , the Word of Faith which we preach . If thou shalt confesse with thy mouth the Lord Jesus , and shalt beleeve in thy heart that God raised him from the dead , thou shalt be saved , Rom. 10.6 , 7 , 8 9 , &c. So as here is but looking up on Jesus Christ , and salvation is in thy soul ; and beleeving with thy heart , and thou art saved ; thou wert saved by Christ before , but now in thy self . There are yet these grounds why salvation is so soon done . 1. Because it was done before by Christ , but not beleeved on before by thee till now . 2. Because it is the Gospel-way of dispensation , to assure and passe over salvation in Christ to any that will beleve it . 3. There needs no more on our sides , to work or warrant salvation to us , but to be perswaded that Jesus Christ died for us , because Christ hath suffered , and God is satisfied . Now suffering and satisfaction is that great work of salvation . 4. Because they , and they onely are justified , who can beleeve : Righteousnesse is revealed from faith to faith ; and all that beleeve are justified , Rom. 1.17 . Acts 13.39 . 5. That it may be by grace , and not of works . Being justified freely by his grace , Rom. 3.24 . LIII . Christ and every part of Christ to be studied , and beleeved in . THere is not any thing of Jesus Christ , but it should be matter for a Beleevers faith to be exercised in , from his divine nature to his incarnation , and so to his exaltation ; that they may be able to comprehend with all Saints , the height , and depth , and bredth of the love of God ; for God was infinitely influencing into every passage of his birth , his growing up , his infancy , his circumcision , his baptism , his preaching , his praying , his temptations , his fasting , his obedience to the whole Law , his sufferings , his reproaches , his poverty , his humiliation , his bloody sweating , his judgement and Judges , his condemnation , his crucifying , his peircing , his nailing , his drinking Vinagar and Gall , his strong cryes and tears , his crown of thorns , his blood flowing out from his feet , hands , and side , his giving up the ghost , his death , burial , resurrection , ascension , exaltation , and sitting on the right hand of God , his Priesthood , Mediation , Intercession , Dominion : There is infinite vertue in all these , and the Gospel is made up of these ; in these are those unsearchable riches of grace , love , and Redemption . These are to be the subjects of every Beleevers meditation , and he is to seek into the spiritual extent of these , and deepnesse of these : Out of these he is to draw strength , power , love , holinesse , spiritualnesse , regeneration , mortification , new obedience , faith , repentance , humiliation , meeknesse , temperance , &c. Christ and every thing of Christ , is to be matter for him , and meditation for him . These are those ministerial and instrumental means of grace and life to sinners ; not an historical or tragical use of these , but a beleeving use , a relying , resting , comforting , spiritualizing use : These were all but parcels of the work of redemption , but parts of the whole ; and to all these , there is an infinite depth of sin and temptations opposed ; And therefore the more we are improving our selves in these things of Christ , the more spiritual and infinitely provided shall we be against the other : It is not enough to look on Jesus Christ in his single person glorified and exalted , but to study every part and parcel , and passage of Jesus Christ : And thus to know nothing but Jesus Christ and him crucified . The several wayes of Free-grace , and the general point searched . FRee-grace is conveyed to us under several notions in these times ; and I shall in few words gather up the conceptions , intending a larger draught of it hereafter . The first way of Free-grace , free without all condition of Grace . THe first and purest conceive of the Mystery thus : That God the Father for manifestation of his mercy and love , purposed some to glory whom he loved freely , and gave his Son to be a way to them 〈◊〉 〈◊〉 and righteousnesse , knowing that th●●ould fall under sin and condemnation in the first Adam ( where he might justly have left them , as the rest , in their blood and pollution ) had it not been for that free-grace in himself ; and therefore that Son is called the second Adam or quickning spirit , and this mystery of salvation is free , infinitely free ; the Father loving freely , and giving his Son ; the Son loving freely , and giving himself freely ; and the spirit working from them both freely for the manifestation of this salvation in the souls of his elect , and through the ministery of a free Gospel , even to sinners as sinners , and children of wrath in themselves . A second way of Free-grace , free onely with conditions . THe second sort hold , which is called the Reformed opinion , and is the more general : That God did freely decree or purpose some to salvation in Christ , through the intervening and instrumental assistance of faith , &c. And that none are actually justified , nor partakers of this free salvation but by faith ; and the Go●●●● 〈◊〉 ministery of conditions or qualificatio● 〈◊〉 this salvation : And this I call a Decr●e with Graces . A third way of Free-grace , free onely upon condition . THe third sort hold , That God did freely purpose some to salvation , and therefore gave Jesus Christ , but it was onely to those whom he foresaw through the help of a Gospel-ministery and other spiritual sufficiency would embrace Jesus so given , yea given for all , if all would have embraced him . And this I call a respective Decree for Graces . A fourth way of Free-grace , free meerly in the extent . THe fourth sort hold , That God purposed some to glory and salvation in Jesus Christ , without respect to any thing but the intervenings of faith . &c. and gave this Jesus Christ to die for all , not that all should have sa●●●●●on by him , but onely the elect who are onely made to beleeve ; and that the Gospel-ministery reveals such a kinde of general Redemption ; otherwise the Gospel could not justly be tendred to all ; nor any be condemned for not beleeving , nor unbeleeving be any sin . This last I shall onely speak on . This is in part the general point , and it is answered thus : Some do it by a way of interpreting the general Scriptures ; as these of Gods loving the world , &c. Interpreting the world in opposition to Jews , and by that understanding the Gentiles who were called the world . And so of sending Jesus Christ to be a propitiation not for ours , but the sins of the whole world , &c. Rom. 11.11 , 12. And so where ever the word all is , that God will have all saved , &c. they interpret it with restriction to some of all , &c. Matth. 3.5 . And so for the general tenders of the Gospel , they interpret that by way of dispensation for the better gathering up the elect from all sorts and places , Matth. 24.31 . And so for not beleeving , they say men are not damned for not beleeving simply , but from the condemnation 〈◊〉 ●re left under , though their not bele●●●●● may make their condemnation greater . Some answer it by shewing forth the contradiction in this of Christ dying for all , and saving some , that it is as much as Christ died for all , and not for all . Some answer , by turning it into immortality for all , but not salvation for all . Some answer , by revealing Gods love , and Jesus Christ as the effect of this love , as it were the instrument and minister of this love ; and this love of God going out onely to the elect , for whom Christ is given : This way they conceive takes off general Redemption . But we must take heed of making Christ more instrumental and ministerial then the Father hath made him , and will stand with the honour of the Son , who is the first born of the elect the head of the body : And we must be spiritually wary in distinguishing too curiously upon Jesus Christ as Son and Mediator , &c. but onely in a Scripture-way ; for Christ is but one , and salvation is one . Thus far some worthy beleevers go in opposing the general point , but we must go a little further in finding out the Mystery of the general point , and meet with it there . Now I humbly conceive the mystery lies onely in a rational way of justice , and Gospel-dispensation , That God will not meerly , and arbitrarily damn any because he will . So as he hath put every one under a state of Redemption , and power of salvation ; and they are damned from their own will , not from Gods : Thus go the deepest and most notional of that way . And the other part of the mystery which is lowest , and most argued for , in these times , and by most , is onely , that the Gospel cannot rationally be tendred but upon some such general ground as Christ dying for all . Thus I have opened , though weakly , the mystery ; and the opening it may be enough , and the whole building of the universal Grations , is all upon a rational notion strengthned with some general terms in the Word : Now let them see whether meer Reason is a Principle high enough for a spiritual mystery . And if bringing salvation down upon such a ground , be proportionable to so glorious a work as that of Redemption , besides all the intervenings it hath with free-grace , and free-justification and election of grace , &c. Now let the Mystery be lookt on in their way , which is this , Christ died for all , else the Gospel cannot be preached to all . And in the other way , which is this , Christ died onely for his , and it is offered to all , that his who are amongst this all might beleeve ; and though he died not for all , yet none are excepted , and yet none accepted but they that beleeve , and none beleeve but they to whom it is given . And in this way of salvation there lies more mystery , which is more sutable to a divine work . Great is the mystery of godlinesse . And this ground , That none are excepted , is as clear , and spiritually rational for the Gospel to be preached to all , as this ground , That he died for all . Seeing upon both grounds , Some onely are saved , and not all , and a decree of meer grace and of faith foreseen , do equally imply an impossibility of all to be saved ; and therefore why is it so contended for that all are redeemed ? Some Truths of Free-grace sparkling in former Writers , and in some famous approved men of our times , in Testimony to what is in this Discourse in part asserted , and in these times , by others Assertors of FREE-GRACE . The Law by the preaching of it , cannot reform , but onely Faith and Grace . Dr. Preston in his Serm. on the new Coven . Comment. in Galat. 3.5 . which he quotes Pag. 347. IF I should onely preach to you the Commandments , &c. I might preach long enough ere you could keep them : Do you receive the Spirit by the preaching of the Law ? No , but by preaching promise of pardon and forgivenesse . Page 333. 2. If a man would desire to change his course to be made a new Creature , the way is not to consider the Commandments what he ought to do ; but my beloved , the way is to get assurance that thy sins are pardoned , to consider the Covenant of Grace , Heb. 9.14 . No preparatory works before Christ . Master Rogers in his Book of the right way to be saved , &c. P. 54. DIvers mistake , and look for something to ground on in themselves , and so are wofully bewildered , and in great perplexity : It is as if one should not set a young Tree , but let it lie above the ground till they see what it will bear . Free-grace hath many enemies . We should stand for Free-grace . Dr. Sibbs his Book of the excellency of the Gospel above the Law , Pag. 241. DO ye wonder why the Free-grace of God hath found such enemies , &c. The heart of man is in a frame of enmity against God , and sets it self most against that God will be most glorified in . Let us vindicate nothing so much as grace . We must live by grace , and die by grace , and stand at the day of judgement by grace ; not in our own righteousnesse . Faith is no condition of the new Covenant of grace . Master Perkins Commentary on the Galathians . P. 157. THe Gospel called by Paul the Promise , offers and gives life freely , without the condition of any work , and requires nothing but the receiving of that which is offered . It may be objected , that the Gospel promiseth life upon the condition of our Faith . Answ. The Gospel hath in it no moral condition of any thing to be done of us : Indeed Faith is mentioned after the form and manner of a condition ; but in truth , it is the free gift of God as well as life eternal , &c. Pag. 184. We have all in Christ . Thou must not receive the Promise immediately of God , but Christ must do it for thee ; though thou be unworthy , yet there is dignity sufficient and worthinesse enough in him . If thou say that thou must at the least receive the promise at the hand of Christ ; I adde further , That he will not quench the smoaking flax , &c. And ou● salvationg stands in this , not that we know and apprehend him , but that he knows and apprehends us first of all . Christ is every thing to us . Mr. Calvin in his Book of Institutions , Book 2. chap. 16. P. 167.8 . WE must take heed of drawing any part of Salvation but from Christ : If we seek Salvation , let it be in the Name of Jesus Christ ; if the Spirit , or any gifts or graces , let us seek them in his Unction ; if strength , let us seek it in his power ; if purity , in his conception ; if mercy , in his nature , which was touched with our infirmities ; if redemption , in his passion ; if forgivenesse , in his condemnation , or being a curse for us ; if satisfaction , in his sacrifice ; if cleansing , in his blood ; if mortification , in his Sepulcher and death ; if newnesse of life , in his Resurrection ; if immortality , in the same ; if an heavenly inheritance , in his entering into Heaven ; if all good things , in his Kingdom and Dominion here : All treasures are in him , and they who are not content onely with him , shall have no rest anywhere ; although too they may look principally at him . Nor can there be any unbelief , nor doubtings where his fulnesse is thus known . God was never an enemy to his . Calvin quoting Augustine in his Book of Institut . Tract. in Evangel . Johan . 110.2 . Chap. 16. P. 106.1 . INcomprehensible and unchangeable is the love of God , not that love which we obtain from reconciliation by the Blood of Christ , but wherwith he loved us before the foundations of the world ; therefore when it is said , Christ reconciled us , it is not to be understood as if then he begun to love those whom he hated before , but he reconciled us even to that love wherwith he loved us , Rom. 5.8 . therefore in a wonderful manner he loved us when it is said he hated us . That we and those commonly called Antinomians differ little . Mr. Gattakers Testimony in a late Treatise Gods eye , &c. in Epist. to the Reader . P. 10. THe matter in controversie between us and these men , is not how far forth sin is removed or abolished in Beleevers , or how far forth it is by Justification abandoned , or in what sense God is said to see or not see sin , or to take notice of it in beleevers and justified persons , &c. As if all these things were granted on both sides . Note . Men of learning you see and judgement , do not cry out Antinomianism on Free-grace , or free justification , as others do , &c. But acknowledge a consent in all these , &c. Why Luther is not quoted here . LVther I could quote , but he is now lookt on by some as one that is both over-quoted , and over-writ Free-grace , and bending himself against works , which was the Popery and Antichristianism of those times . He raised up grace , rather in opposition ( as some think , to whom I dare not so fully agree ) to the excesse of works , then to the just advantage of grace ; and yet they can allow him in other things . Thus we can pick and chuse from a Reformer what fits to the standerd of our own Light and Reformation , and cast the other by : I shall therefore quote some later . Concerning our not resting on sight , or our own graces for assurance . Mr. Tho. Goodwin in his Book Christ set forth , in Epist. to the Reader . Pag. 1 , 2. AN immoderate recourse unto signes , though barely considered as such , is as unwarrantable , when therby we are diverted , & taken off from a more constant actual exercise of daily thoughts of faith towards Christ immediately , as he is set forth to be our righteousnesse , &c. And yet the mindes of many are so wholly taken up with their own hearts , that as the Psalmist sayes of God , Christ is scarce in all their thoughts· But let these consider what a dishonour this must needs be unto Christ , that his trai● and favourites , our graces , should have a fuller court , and more frequent attendance from our hearts then himself who is the King of glory ; and likewise , what a shame also it is for beleevers themselves , who are his Spouse , to look upon their husband no otherwise but by reflections , and at second hand , through the intervention and assistance of their own graces , as mediators between him and them . Now to rectifie this errour , the way is not wholly to reject all use of such evidences , but to order them , &c. We are justified in Christs Justification , when he rose . Pag. 202. Christ his Resurrection was the original act of Gods justifying us in Christ , we were virtually justified then in Christ his being justified , as in a common person . God remembers not our sins . P. 207. As by reason of his Intercession God remembers not old sins , so likewise he is not provoked by new . The Law as given by Moses , no Rule to Christians . Mr. Bolton in his Book of the true bounds of Christian freedom . P. 74. OThers say we are freed from the Law as given by Moses , and are onely tied to the obedience of it as given by Christ ; and as Christ renews it , and as it comes out of the hand and from the authority of Christ ; and we have it immediatly from the hands of Christ . I shall not much dislike this , &c. Beleevers and God are never at enmity . P. 14. As none of our sins shall condemn us , so none of our sins shall put us into a state of ●ondemnation more ; none of our sins shall ever put us under the curse , under wrath again . God doth not punish Beleevers for sin . P. 14. We are freed from all miseries , afflictions , punishments , which yet are the fruits of sin as they may be conceived to be fruits of wrath or have wrath in them . Faith before Justification is no Grace . Mr. Rogers on the Articles , Art. 13. P. 57. WOrks done before Justification please not God , before men do please ; nothing that they do ; can please him ; hereby the vanity of them is perceived who think before mans justification , his deeds do please God . Note . What , is faith then to be accounted before Justification , according to this principle ? God is never an enemy to his though sinning . Mr. Herbert Palmer in his Charact. of a Christian in Paradox , &c. P. 10. HE beleeves the God that hates all sin , to be reconciled to himself , though sinning continually , and never making , nor being able to make him satisfaction . We are justified though ungodly . P. 11. He beleeves the most just God , &c. To have justified himself though a most ungodly sinner . We are not saved by any thing we do . P. 58. He knows he shall not be saved by his works , and yet doth all the good works he can . A beleever sins not . P. 68. He cannot sin , yet he can do nothing without sin . A beleever beleeves against hope . P. 74. He beleeves like Abraham , in hope against hope . God freely pardons . P. 12. He beleeves himself freely pardoned . Beleevers are pure in Gods sight . P. 13. He beleeves himself to be pretious in Gods sight . Christ promised to sinners as sinners . Master Tho. Goodwin in his Book of Christ set forth . P. 30. THere are absolute promises made to no conditions , as when Christ is said to come to save sinners , &c. Now in these it is plain , Christ is the naked object of them , so that if you apply not him , you apply nothing ; for the onely thing held forth in them is Christ . We are justified in Christs justification . P. 122. Even so it is in the matter of our justification ; it was done virtually in Christ ; and afterwards when we beleeve it is actually passed in , and upon our selves . So by Christs being justified , we are all virtually justified , and in Law , through a secret , yet irrepealable Covenant between God and Christ , who onely did then know who were his . A Beleevers Law is Christ and his Spirit . Mr. Perkins in his Comment . on the Gal. P. 128. THey which are true Beleevers are a free and voluntary people obeying God , as if there were no law to compel them ; they have Christ to live in them ; the Spirit of life that is in Christ , is in them , and that is their Law . It is the property of a childe of God to obey God , as it is the nature and quality of the fire to burn , &c. Thus in the quoting or citing these Divines concerning some pretious truths of Christ , I have done as Paul said to the Athenians when he would prove a God , As certain also of your own Poets have said . So the truths which are abroad mistaken by many , are truths , as also some of your own Divines have said . FINIS . 
A67743	----	The cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, A most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by R. Younge ... Younge, Richard. 1648 Approx. 379 KB of XML-encoded text transcribed from 152 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A67743 Wing Y143 ESTC R16605 12545839 ocm 12545839 63051 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67743) Transcribed from: (Early English Books Online ; image set 63051) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:31) The cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, A most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by R. Younge ... Younge, Richard. [60], 242 p. By R.I. for N. Brook ..., Printed at London : 1648. Reproduction of original in Bodleian Library. Index: p. [39]-[60] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Early works to 1800. Salvation -- Early works to 1800. Calvinism -- Great Britain. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE Cause and Cure of Ignorance , Error , Enmity , Atheisme , Prophanesse , &c. OR , A most Hopefull and Speedy way to grace and salvation , by plucking up impediments by the roote . Reduced to Explication , * Confirmation , Application : tending to Illumination , sanctification , devotion . By R. YOUNGE of Roxwell in ESSEX . They call evill good and good evill , &c. They justifie the wicked , and take away the righteousnesse of the righteous from him , Isai. 5.20.23 . Wherefore slew Cain his brother , but because his own works were evill , and his brothers good , 1 Joh. 3.12 . I was before a blasphemer , and a persecutor , and injurious , but I obtained mercy , because I did it ignorantly in unbeliefe 1 Tim. 1.13 . Printed at London by R.I. for N. Brook at the signe of the Angel in Cornhill , MDCXLVIII . Courteous Reader , HAving perused this Cause and Cure of Enmity ; Prophanesse , &c. we finde it to containe , a lively description of the worlds envy and hatred to the godly : Together with a perspicuous discovery , of the originall , Continuance , Properties , and Causes of the same . In which also the Ignorance , Atheisme , and Prophannesse of most men ; are pithily & pathetically painted out ; & the remedies of either prescribed , with many forcible inducements to a pious life , and religious conversation : saving knowledge , and true wisdome soundly described , and distinguished from their counterfiets ; with the meanes to attain both : The necessity of repentance , &c. prest home . All which , is laid down pithily , orderly , and ellegantly : with much , both sinuous strength of argument , and variety of gracefull , and delightfull illustration : which may draw on the Reader , to his no small benefit , and ( through Gods blessing ) prove of much use , to all sorts that shall reade the same : whether for information , or direction ; diswasion from evill , or confirmation in good : as tending much to the comforting of beleevers in their sufferings ; and to the reclayming , or ( at least ) the convincing of such as any way oppose the way of truth . So that whatsoever time , labour or dilligence ; thou shalt spend in often reading the same : we doubt not , but the profit wil recompence thy paines abundantly . George VValker . Edm. Calamy . Joseph Caryll . An Advertisement to all such ; as speake evill of the way of truth : and of the things which they understand not , 2 Pet. 2.12 . MY brethren , many of you to my knowledge ; have read this Cure , and highly approv●d of it : but for want of acquaintance with your owne hearts , you thinke it concernes others , not you . As David thought of Nathans parable , 2 Sam. 12.1 . to 8. And Ahab of the Prophets , 1 King. 20.39 . to 43. when it concerned no lesse , then his owne life . So that these lines to you ( for want of application ) are but as so many characters , written in the water , which leave no impression behind them . For you are the same men ●till , as bitter malignants to the power of godlinesse ; and as much forestalled with prejudice against the religious as you were before . Though I did hope better things , both of you and it : & that upon good probability . For it cannot be denyed ; but I have said sufficient in this , and the succeeding parts ( which sundry of you have read also ) if not to convert , yet at least to convince all gainsayers : and consequently to stop the mouth of iniquity , which is set so wide-open : To quench those tongues , which are set on fire from hell ; And to charm the mouth , of the most envious Momus , that ever hell did hatch ; from barking at professors , and practisers of piety . Which makes mee feare , that what this will not effect , no ordinary meanes are like to doe . As what can bee further expected ? No glasse can more lively represent your faces , than this booke does your hearts ; Onely this is the misery , as when a child beholds his owne face in a glasse ; hee thinkes hee sees another child's face , and not his owne : So fares it with you . Which is the sole cause , that in the middest of so much means so few are converted : for otherwise , the word of God is so powerfull ; and the Gospel so ravishing : that the World could not stand before it , without submitting to it . Whereas for want of applying it to their owne consciences : every one can evade , whatsoever their Ministers can speak to them out of the word . I have shewne you what God in his word speakes , and proved that your condition is no whit better then the condition of Caine , and Ishmael , and Hamman , and Eliab , a●d Goliah , and Michal , and Doeg and Shemei , and Rabshekah , and Tobia , and Sandballat , and Pashur , and Zedekiah , and Herod , and Saint Paul before his conversion , and Ananias the high Preist , and Demetrius the Silver-smith , and Alexander the Copper-smith , and Elimas the Sorcerer . What , doe you looke that Christ Iesus himselfe from Heaven should call to you severally by name ; as he did to Saul : and say ho Ishmael such an one ; Or ho Elimas such an one ; Why doest thou persecute me ? I am Jesus whom thou persecutest , Acts 9.4 , 5. And this booke is an Epistle , which I have caused to be writ unto thee ; therefore see thou bee warned by it , and perswaded to repent : or I will come against thee shortly , and will fight against thee , with the sword of my mouth , except thou amend , Rev. 2.6 . — & 3.20 . And yet if Christ himselfe should doe so : I question whether you would bee any more warned , or reclaimed by it ; than Hazaell was , when the Prophet told him what abominable wickednesse hee should commit , 2 Kings 8.12 , 13. &c. Abraham tels Dives as much in effect , Lu. 13.31 . I know you thinke well of your selves , and so did Hazaell : which made him answer the Prophet , what is thy servant a Dog ; that I should doe this great evill ? though hee afterward did it , and was worse then any Dogge . Yea , you call your selves Christians , and will face us downe , that you are the servants of God : and that the word may prove your baine , the prophanest of you can snatch the comfort of every promise you hear ; as belonging to you , witnesse my Sovereign Antedote , in which there is not one word of comfort for ; or intended , for you that are scoffers : but for such as suffer reproach for the name of Christ , and for well-doing . Yet it is admirable to consider , how you comment upon those comforts , and apply every passage therein ; to your selves , & against the godly : In which case it is hard to say , whether your applying the promises in that , and such like books and sermons : or your not applying the threats , and precepts in this , and the like , will most occasion your finall impenitency . And whether it best pleases Satan , that you thus read , and heare Gods word ; or that you neither reade , nor heare it at all . Oh the many wayes that Satan hath , to gull , and delude carnall men : and how willing , and apt they are to gul , & delude themselves ! But consider ! Hath God made any promise to Scoffers ? Or can the Crosse of Christ , save them that continue malitious enemies to his Crosse ? Phil. 3.18 . No , God hath promised to shew mercy unto thousands , of them that love him & keep his cōmandments Exod. 20.5 , 6. And to forgive the most unrighteous , if they will forsake their evill wayes , and returne unto him , Isay 55.7 . And Christ hath made a generall Proclamation , that whosoever ( have they formerly been never so wicked and vicious ) shall repent and beleeve , and obey the Gospell shall be saved , Marke 16.16 . Heb. 5.9 . But withall Christ hath no lesse told us , ( and I pray marke it ) that except we repent , and beleeve , we shall for ever perish , and bee damned Marke 16.16 . Luke 13.3 , 5. and threatned , that hee will come the second time , in flaming fire , to render vengeance unto them , that know him not ; and that obey not his Gospell , 2 Thess. 1.7.8 . Psalm . 11.6 . Adding , that no unrighteous persons , shall inherit the Kingdome of God : but shall have their part , and portion in that Lake , which burneth with fire and brimstone , which is the second death , 1 Cor. 6.9 , 10. Gal. 5.21 . Revel . 21.8 . And that without holinesse , no man shall see the Lord , Heb. 12.14 , and God no lesse tels us , that hee will recompence every man , according to his workes , be they good or evill , Revel . 20.13 . and 22.12 . Rom. 2.6 . Jer. 25.14 . and 32.19 . and 50.29 . and 51.56 . Ezek. 7.4.8 , 9. and 9.10 . and 11.21 . and 16.43 . Yea hee tels us expresly ; that he will not be mercifull unto such , as flatter themselves in an evill way : but that his wrath , and jealousie shall smoake against them ; and every curse that is written in his booke shall light upon them , &c. Deut. 29.19 , 20. And that if we will not regard , nor hearken unto him , when he calls upon us for repentance : he will not hear , nor regard us , when in our distresse , and anguish we shall call upon him for mercy : but even laugh at our destruction , and mocke when our fear commeth , Prov. 1.24 . to 33. Neither is salvation more promised to the godly , in any part of the Bible ; Old Testament or New : than eternall death , and destruction is threatned to the wicked . For though to all repentant sinners , he is a most mercifull God : yet to wilfull , and impenitent sinners he is a consuming fire Heb. 12.29 . Deut. 4.24 . Doe you indeed beleeve , that hee who is truth it selfe ; speakes as hee meanes in his word ? Or will you hearken to God , and Christ , rather than to Satan and your deceitfull Heart : that would gull you of your soule , and plunge you into everlasting horror ? If so , take notice ; that Christ came not to be a Patron for sin ; but that he might destroy the body of sin , and the workes of the Devill in us 1 Iohn 3.8 . and to sanctifie , as well as to save us , Rom. 6.5 , 6. Titus 2.11 , 12 , 14. Luke 1.74 , 75. And that the very end of Gods electing , and of Christs redeeming us , was : that we might be holy , Ephe. 1.4 . Matth. 19.17 . And therefore hee binds it with an oath : That whomsoever he redeemeth , out of the hands of their spirituall enemies : they shall worship him in holinesse , and righteousnesse all the dayes of their lives , Luke 1.73 , 74 , 75. 1 Pet. 2.24 . Nor ought any indeed , to call upon Christ ; or once to name him with their mouthes : except they depart from iniquity 2 Tim. 2 . 1● . And this do all that are spirituall , 1 Cor. 2.14 , 15. Such as resolve to doe Gods will , Psalm . 111.10 . ( to whom alone Christ reveales himselfe savingly , Iohn 15.14 , 15. 1 Iohn 2.20 . ) know : that if you were Christians indeede , as you say you are : you would immitate Christ , and indeavour to square your lives according to his Gospell , 1 Iohn 2.4 , 5 , 6. Iohn 15.14 , 15. Or if you were Gods servants , you would doe what hee commands ! 1 Iohn 1.6 , 7. Mall . 1.6 . Ier. 7.23 . and 26.13 . But certainly , as Linacre said long since , so may I now . Either the New Testament is none of Christ's Gospell : or you are not Christians , Iohn 8.31 . Gal. 5.24 . 1 Iohn 5.3 . And so of the Old , either it is none of God's word : or you are none of his servants . As marke what the Holy Ghost saith ; Rom. 6. Know ye not , that to whom ye yeeld your selves as servants to obey ; his servants ye are to whom ye obey ? v. 16. to 23. 2 Pet. 2.19 . And 2 Cor. 5. If any man be in Christ , he is a new creature , v. 17.2 Tim. 2.19 . and our saviour himself , who affirmes that wee are the Children of the Devill : if wee doe the workes of the Devill , Iohn 8.34 , 44. Luke 14.26 . And what worke , or service , can the Devil put you upon like this ? which both blockes up the way to heaven so ; and opens such a flood-gate to all prophanesse : that few , or scarse any , doe sufficiently discerne and deplore . But that Satan is your Father , your King , and your God : and how you advance his Kingdom , by your daily scoffs , reproaches , &c. 1 in detaining many from entering into a Religious course . 2 in staggering many Who have made some progresse in the way . 3 in keeping many From doing the good which they would , or appearing the same which they are . 4 in beating many Cleane off from their profession . 5 in hardening many And making them resolve against goodnesse . 6 in intentionally slaying many With death eternall . the insuing pages , sufficiently shew . Onely I would ( if it were possible ) make your selves acknowledge , that you are the men there spoken of . For though all experiensed Christians know , and God in his word tels you plainely : that Satan is the God of all unbeleevers , 2 Cor. 4.4 . And their King , Iohn 14.30 . and 12.31 . And their Father , Gen. 3.15 . Iohn 8.44 . And that they are all his Servants , kept by the Devill in a snare ; and taken captive of him at his will , 2 Tim. 2.26 . And that hee ruleth by , and worketh his pleasure in ; all the children of disobedience , Ephe. 2.2 , 3. Yet poore soules , you know it not : as those foure hundred of Ahabs Prophets , in whom this evill spirit spake ; did not know that Satan spake by them , 1 Kings 22.22 . Neither did Iudas know , when he eate the sop that Sathan entred into him ; and put it into his heart to betray Christ Iohn 13.2 . For hee had more plausible ends in it , as thinking that Christ could at pleasure , deliver himselfe out of their hands , and the like . Neither do Magistrates ( when they cast the servants of God into prison ) once imagine ; that the Devill makes them his Jaylors : but hee doth so , whence that phrase of the Holy Ghost , The Devill shall cast some of you into prison , Rev. 2.10 . They are his instruments , but hee is the principall Author . Neither did Ananias , and Saphira once thinke ; that Satan had filled their hearts , or put that lye into their mouthes , which they were strooke dead for , Acts 5. yet the Holy ghost tels us plainly , that hee did so , ver . 3. No , Eve in Paradise : had not the least suspision , that it was Sathan that spake to her by the Serpent : nor Adam , that it was the Devills mind in her mouth : his heart in her lips , when tempted to eate the forbidden fruite . Nor did David once dreame , that it was Sathan , which moved him to number the people , 1 Chron. 21.1 . Much lesse did Peter ; who so dearly loved Christ ; imagine that he was set on by Sathan , to tempt his own Lord and Master with those affectionate words ; Master pity thy self : for if Christ had pitied himselfe , Peter , and all the World had perished . Yet hee was so , which occasioned Christ to answer him ; get thee behind me Sathan Mat. 16.22 , 23. Whence we may argue , that if Sathan can make the best , and wisest of Gods children and servants : who hate the very appearance of evill , 1 Thess. 5.22 . Iude 23. Eph. 5.27 . 2 Pet. 3.14 . Iam. 1.27 . have the eye of faith , and the spirits direction , and know the minde of Christ , 1 Cor. 2.12 , 13 , 15 , 16. Iohn 10.14 above others ; to doe him such service unwittingly , and besides their intention : how much more can he prevaile with , and make use of his owne servants , and children ; that delight only in wickednesse , and have not the least knowledge of , or ability to discerne spirituall things , 1 Cor. 2.14 . 2 Cor. 4.4 . 1 Tim. 4.2 . But will you know , how it comes to passe ? that you call evill good , and good evill ; put darkenesse , for light and light for darkenesse ; bitter for sweet , and sweet for bitter : that you justifie the wicked , and take away the righteousnesse of the righteous from him , Isai. 5.20.23 . And so fight under Sathans banner against Gods people : And yet take your selves to bee ( not Sathans but ) Gods servants ? I will shew you five maine Reasons of it ; I pray marke them . First , So long as you are in your naturall condition ; you have eyes and see not , eares and heare not , hearts and understand not spirituall things : As Christ himselfe plainly affirmes Matth. 13.15 . and his Apostle , Acts 28.27 . and before them both the Prophet Isay chap. 6.9.10 . And the reason of that is , you have a vaile or curtaine drawne over your hearts : which is never taken away untill ye turne to the Lord by repentance : at which time it is taken away , as you may reade , 2 Cor. 3.14 , 15 , 16. Rom. 12.2 . 1 Cor. 2.14 , 15 , 16. Secondly long custome , and the commonnesse of this sinne ; hath taken away the sense of it , 1 Tim. 4.2 . Heb. 3.13 . Yea , quite turned it from a sin ( and that the greatest ) to a vertue . As how many in this land , for all they are Traytors to God ; and take up armes against all that worship him in spirit & in truth : would yet be counted ( and are so by the blind world ) not onely honest men ; but good Christians ? Whereas if it were not so common , and in fashion : they would be counted very Atheists , and Devills : and so they are accounted of all , but them that are Atheists . How many that scoffe at , traduce , and nick-name the conscionable Puritans ; and hate them , even for the graces of Gods spirit which shine in them : would yet be counted Religious men ? whereas if it were not so usuall , and that custome had not bleered mens minds : it would bee counted no better than open rebellion , and blasphemy against God : & so it is counted , by all but them that use it . This sin is counted no sin ; and yet it is the most desperate sinne ; and does more hurt than all his fellowes . Thirdly , To helpe forward : when God sends to you his Gospell , thereby to cure and save you ; you will not be cured , Jer. 51.9 . Yea , you so hate the light of the Gospell ; that you shun it all you can least your deeds should be reprooved , John 3.19 , 10. Or else you stop your eares , and shut your eyes ; least you should see with your eyes , and heare with your eares , and should understand with your hearts ; and should he converted , and Christ should heale you , as himselfe affirmes , Matth. 13.15 . And what is light to him , that will shut his eyes against it ? Or reason to him that will stop his eares from hearing it . Fourthly , Here upon ; because you will not receive the truth in love , that you might be saved : for this cause , God gives you up to strong delusions ; that you should beleeve a lye . That all of you might be damned , who beleeve not the the truth ; but take pleasure in unrighteousnesse : They are the very words of the Holy ghost , 2 Thess. 2.10 , 11 , 12. of which see more , Rom. 1.21 . to 32. Fiftly and lastly , Sathan the God of this World ; hath blinded your mindes , that the light of the glorious Gospell of Christ , which is the image of God ; should not shine unto you , 2 Cor. 4.3 , 4. Ephes. 2.2 . 2 Thess. 2.9 , 10. 1 Tim. 4.2 . For as Sathan is the Prince of darkenesse , so hee rules in the darkenesse of the understanding : dealing with wicked men , as Faulkoners do with their Haukes , who that they may carry them quietly , and doe what they list unto them : First blinde their eyes with a hood . Neither could men else hear the Gospell ( day after day , and yeare after yeare ) which is the strong arme of the Lord , and the mighty power of God to salvation , Rom. 1.16 . and the sword of the spirit , Ephe. 6.17 . and like as a fire or an Hammer that breaketh even the rocke in peeces . Ier. 23.29 , 30. And that irresistable Cannon shot , that is mighty to beat downe all the strong holds of sinne and Sathan , 2 Cor. 10.4 . quick and powerfull And sharper then any two edged sword ; and peir●eth even to the dividing asunder of the soule and spirit , and of the joynts and marrow , and to the discerning of the very thoughts , and secret intents of the heart , Heb. 4.12 . And stand it out , even refusing the free offer of grace and salvation . Neither could they other then hate sin , & love holinesse : For ( besides that any wise man , would rather be saved than damned ) Plato a very heathen could say , that vertue if it be clearly seene ; moves great love and affection . Yea , if wee could descerne good from evill perfectly ; that subtile Serpent , could deceive no longer . And because hee cannot force men against their wills ; ( which leaves us without excuse ) for though that old Sheba , blowes many an inticing blast , to carry us away from our true allegiance to Christ Iesus our King : yet the minde of man is not capable of a violation , either from man or Sathan : therefore he useth his utmost pollicy to perswade us . And by desception of our reason ( whereby we mistake vertue for vice , and vice for vertue ) hee cheefly prevailes . For no vice could ever bee loved but for the seeming good which it makes shew of . And Sathan is so cunning a Sophister , and so dexterous a Retoritian in perswading : that hee desires no more , then to bee heard speake . As what thinke you ; if that old Serpent and Sophister , did so easily perswade Eve by himself , and Adam by her to beleeve what hee spake : though they had heard God himselfe say the contrary immediatly before : what hope have wee to stand out ? being so extreamly degenerated . If they in the state of innocency , when they had wisdome at wil , and reason at command ; found him too hard for them ; when they fell once to argue the case with him ; how much more too weake shall wee finde our selves , that are as wee are ; and when our owne flesh is become our Enemy , and his cunning Soliciter . My brethren ! be no longer deceived , but hearken more to what God speaks in his word ; lesse to the Tempter : for hee will set a faire coulour , upon the foulest sinne that ever was committed , witnesse his words to Eve , when shee eate the forbidden fruite , at the price of death eternall , Gen. 3. Witnesse the glorious pretences which Hammon made to Ahashuerosh ; that he might procure that bloody decree , against all the Iewes , Ester 3. and a thousand more which I could reckon up . And so on the contrary , what good action can bee so splendent , and glorious ; but hee will bring reasons in appearance , to make it , not onely faulty , but odious ? witnesse our saviours casting out devills : which saith he ( by the mouthes of the Scribes and Pharisees ) is done through Belzebub : hee will make the people beleeve , that either the action is evill ; or if good , not God but himselfe will have the glory of it , Matt. 12.24 . Yea , through Sathans subtilty , Christ was made the greatest offender ; that offended not once in all his life , which would make a wise man suspect his owne judgement or the common fame , & to examin things throughly , before they condemne one , whom they know no evill by . But not to weary you with instances , If hee can perswade men ( as hee hath done millions ) that they shall doe God good service , in putting his prophets to death : as Christ himselfe expresly tell us , Iohn 16.2 . What can hee not perswade them to ? As what stone so rough , but hee can smooth it ? what stuffe so pittifull , but hee can set a glosse upon it ? for like a Beare , hee can lick into fashion , the mostmis-shapen , and deformed lumpe . Or like a Dogge , heale any wound hee can reach with his tongue . Yea , your selves cannot choose but know ( except you bee starke blinde ) what golden eloquence , he will whisper in your eares ; what brasen impudence , what subtile shifts , what quainte querks , what cunning conveyances ; what jugling , shuffling , and packing hee will use ; to make any sin feasible , like the Hare which if shee dare not trust to her speed ; she will try the turne . And so on the contrary , to discourage Gods people in good . Neither could concupisence bring forth sin , without the consent of reason : and reason would never consent , so long as the eyes are open . Yea ▪ if the light of knowledge , might freely shine in the soule ; Sathans suggestions would soon make him ashamed , and vanish with all his workes of darknesse . Or if temptations , might bee but turned about and shewne on both sides ; his Kingdome would not be so populous , wherefore when he sets upon any poore soule ; he shews the baite , hides the hooke . Whence it is , that Sathan hath more servants to fight for him here below ; then the Trinity which made us : Else how should that bee true , which our saviour Christ , and his Apostles so often inculcate ? viz. that the whole World lyeth in wickednesse , 1 John 5.19 . That the number of those , whom Sathan shall deceive , is as the sand of the Sea , Revel . 20.8 . and 13.16 . Isay 10.22 . Rom. 9.27 . That the greatest number , goe the broade way to destruction : and but a few the narrow way , which leadeth unto life Matth. 7.13 , 14. That many are caled ( viz. by the outward ministery of the word ) but few chosen , Matth. 20.16 . and 22.14 . sad predictions ! Oh that we could not apply them ! but experience shewes , that among them that call themselves Christians ; scarse one of an hundred ; whose practise is answerable ; either to the gospell , their christian profession , or the millions or mercies they have received . Yea , notwithstanding the Holy ghost tells us in the word ; and wee heare it dayly ; That every man shall be judged according to his workes ; be they good or evill , Revel 20.13 . and 22.12 . And that we shall give an account , at the day of judgement : for every idle word wee speake , Matth. 12.36 . And that wee neede no other ground of our last , and heaviest doome : then ye have not given , ye have not visited &c. Matth. 25.41 . to 46. and that the righteous , shall scarsly be saved , And that many shall seeke to enter in at the strait gate and shall not be able , Luke 13.24 . the which scriptures , if they bee true ? what manner of persons ought we to be in all holy conversation , and godlinesse as the Apostle speakes , 2 Pet. 3.11 . And yet most men live , as if the Gospell were quite contrary to the rule of the Law : as if God were neither to bee feared , nor cared for . As if they were neither beholding to him , nor affraid of him : both out of his debt and danger . Yea , as if there were no God to judge , nor Hell to punish , nor heaven to reward . I cannot think of it without astonishment ! I remember Cyprian , brings in the Devill triumphing over Christ in this manner ; As for my followers sayth the Devill ; I never dyed for them , as Christ hath done for his : I never promised them so great reward , as Christ hath done to his : and yet I have more followers than hee ; and they doe more for me , than his doe for him . Oh that men would duly consider how true this is , and amend before the draw-bridge bee taken up : but this is the misery , and a just plague upon our so much formality , and prophanesse under our so much meanes of grace : there bee very few men , that make not the whole Bible , and all the Sermons they heare ; yea , the checks of their owne consciences , and the motions of Gods spirit utterly in-effectuall for want of wit and grace to apply the same to themselves , whereas if they would rightly and ingenuously apply but one text or two , as Matth. 7.12 . and 16.26 . or the like unto their owne soules : as they can unto others ( being better able to discerne others moates , than their owne beames ) they might be everlastingly happy . But this is the gift of God alone , and naturall men love their sins , better than their soules . Objection , But you will say , what is this to us ? Wee live unrebukably , wee pay every man his owne ; wee are temperate , chaste , &c. wee goe duely to Church ; pray in our families ; make conscience of swearing , lying , &c. Answer , But does it flow from a pious and good heart sanctified by the Holy ghost , 1 Tim. 1.5 . Acts 15.9 . Is it done in faith , and out of right ends as out of love , and obedience ? because God commands the same ; that hee may bee glorified , and others edified thereby . Otherwise , all your best performances ; are no better in Gods account ; then the offering of swins blood : or the cutting off of a dogs neck , as himselfe shewes Isay 58. chap. and 66.3 . 1 John 3 12. Matth. 7.22 , 23. Againe doe you pay God his dues also : doe you repent , and beleeve the Gospell : precepts and menaces , as well as promises ? doe you declare your faith by your workes ? doe you pray by the power of the spirit ? and with the understanding also ? 1 Cor. 14.15 . doe you receive the word with good and honest hearts ? reade , conferre and meditate upon it ? and also bring forth the fruits of it in your lif and conversation ? doe you sanctifie his Sabbaths ? and see that all under you doe the same ? love his children , promote his glory , and strive to gaine others to imbrace the Gospell ? instruct your children and servants , and teach them to feare the Lord ? doe you feare an oath ? hate a lye , & c ? love zeale , and devotion in others ? make conscience of evill thoughts ? vaine , and unprofitable words ? grieve for your unprofitablenesse under the meanes of grace ? for the evill which cleaves to your very best actions ? and for sins of omissions , & c ? No , you may bee good morrall honest men : but none of these graces , grow in the Gardens of your hearts . You have a forme of godlinesse , but you deny the power of it : and are reprobate to every good worke 2 Tim. 3.5 . Titus 1.16 . Yea , have you not strange conceits , and base thoughts of the best men ? doe you not deeply censure , & condemne the generation of the just ? and thinke the worse of a man , for having of a tender conscience ? doe you not envy , hate , scoffe at , nick-name , raile on and slander the people of God ; and mis-consture their actions and intentions ? watch for their halting , and combine with others against them ? doe you not with Festus , account zeale madnesse ? and religion foolishnesse with Michal ? For men of the world , think the Religious fooles , and madde-men : but the Religious know them to be fooles and madde-men . Doe you not sharpen your tongues in gall ; and dip your pens in poyson , to disgrace the graces of God in his children ? yea , have you not beaten off many from being religious by your scoffes and reproaches ? and made them resolve against goodness ? and staggered others , that have made some progresse in holinesse ? yes , every place where you come , and all that you are conversant withall , can witnesse it . Yea , you hate zeale , and devotion so invetterately ; that you can in no wise , bear with it in others . I speake not by rote ; for would I be so uncivill as you are , or doe by you , as you by others : I could name hundereds of you : though you will not confesse it , when taken in the manner ; but justifie your so doing , by many collourable pretences . For poore soules , you are so ignorant of Sathans wiles , Ephes. 6.11 . That with Saint Paul before his conversion , you persecute the Church of God : even out of zeale , to the traditions of your fathers , Gal. 1.13 , 14. Phil. 3.6 . Which is the case almost of who not ! for this sinne , is so epidemicall that take forty men where you please City or Country , As they dwell , passe the streets , or sit in their pues : and nine and thirty of them are malignants to the power of religion . You will say it is a big word ; but I have warrant for it : doth not our Saviour say , you shall be hated of all men and nations for my names sake , Matth , 10.22 . and 24.9 . which infers , that all who are not hated for religion , are haters of religion . Neither is Christ's name , any where more spoken against , then in Israel , Luke 2.34 . where all professe themselves to bee Gods people . The like place you have Matth. 5.11 . And what is meant by these words ? I will put enmity betweene the seed of the serpent and the seed of the woman , Gen. 3.15 ? but that all men living , are either the womans , or the serpents seed . As for other sins , one man is given to lust , another to intemperance , a third to swearing , a fourth to cousening , some to more than one , some to all of them : but who is not tainted with this sinne ? who is not an open or secret enemy to holinesse ? by reason of that generall contempt , which is cast upon professors . Yea , who is there , even of those that have resigned up their pride , and their lust , and their lying , and their co●sening ; or what other sinnes they have beene prone to ? with whom this sinne doth not remaine , as though they had a dispensation for this evill . Yea , and thinke they doe wond●rous well in it for they delude themselves , with a multitude of mispris●ons , and false surmises against the godly ; the soules of most men , being drowned in their senses ; and carried away with weake opinions , raised from vulgar mistakes , and shadowes of things . And which is worst of all ; they have so hardned their hearts , and so seared their consciences , with accustomary using it , even from their infancy : that a man were as good speake to a stone , ( Ezek. 11.19 . ) as admonish them of it , having Pharoah's curse upon them , an hard heart , and a seared conscience . And a bruit beast , is as capable of good councel as they . Yea , braying in a Morter , as Solomon speakes would not alter them Prov. 27.22 . Neverthelesse , though they resemble those Beasts that went into the Arke uncleane ; and came out againe uncleane : yet it shall comfort me , that I have done my best , to plucke up this infectious weede out of mens hearts : that I have hopefully ministred unto them ; whom I cannot cure . And that I have brought water enough , to wash these Blackamores white : if it were in the power of water to do it Besides I did it as well for the godlies sake , as for theirs : I considered , how my selfe was formerly forestalled with prejudice against goodnesse ; and how extreamly I mis-judged both actions and persons ; by reason of that generall contempt , which was cast upon Professors : which for many yeares hindred me from entering upon a religious course . Yea , when God of his free grace , and good pleasure had brought me out of darknesse , into his marvellous light : and touched my heart with the load-stone of the Gospell : that I was not beaten off againe , from ever being religious ; ( through the daily scoffes , and reproaches which in every place I met withall ; for refusing to doe as others , with whom I was conversant ) no reason can be rendered but that of the Apostle , whom he did predestinate ; them he also called , and justified , and saved . Rom. 8.30 . And O the depth , Rom. 11.33 . Wherefore when once my judgement was cleared , and my prejudice cured : by the sage councell of a friend , and by pondering these few scriptures , 2 Tim. 3.12 . Mat. 10.22 , 23. &c. and 24 . 9●● Luke 2.34 . and 4.29 . Iohn 15.20 . Gen. 3.15 . 1 Iohn 3.13 . 1 Pet. 4.12 , 13 , 14. Luke 14 , 27. and 6.26 . Mat. 5.10 , 11 , 12. Phill. 1.28 , 29. Both of them being driven home , or set on by the rodde of affliction : By Gods grace , I not onely shooke off this slavish yoke of bondage and feare , in which Sathan for the present held mee : But probably conjectured , that God would inable mee to discover and sound this depth of malice in Sathan & his adherents , which makes them so swel and rage against the godly : And thereby so convince the one , that they should not dare to pervert the straight wayes of the Lord , by turning away the weake from the faith : And so furnish the other , with Armour of proof against their scornes that they might see there was no cause ; nor have the least thought , or purpose of returning . For the effecting whereof , I have not beene sparing in either paines or prayer to God ; for divine a●sistance ( it being a subject , that none , ( as I conceive ) have hitherto handled ) which I found extended to me , blessed bee his holy name beyond my expectation . Indeed we may speake to the eare , but God alone hath the key of the heart , Acts 16.14 . To whose blessing I leave the successe , and its use to the world . Humbly beseeching the Almighty , that these lines may not rise up in judgement against those Hazaells ; that have read them and are never the better : And so instead of curing their sinne , prove a meanes to increase their torment . R. Y. An Alphabeticall Table , both for the Book , and for the Advertisement . A. ACtions , our best actions abominable , except they proceed from right ends , and a heart sanctified . Advertisement . Aa . Accuse , wicked accuse the godly of many things , but prove nothing . Page 68 They will coyne matter to accuse us . 70 They dazle mens eyes with false accusations . 73 And have a great advantage therein of the godly . 63 They have so hardened their hearts , that we were as good admonish a stone . Ad. Ee Adversities , distinction of them . 27 Agree , impossible the good and bad should ever agree . 132 Carnall men can agree with any , so they be not religious . 133 Though they differ in other things , they will agree against the godly . 133 Agreement in some points doth but advance hatred the more . 136 Anthipathy , a secret enmity , and antipathy between the wicked and the godly . 2 Look enmity . All means ineffectuall for want of application . Ad. A. B Want of application the cause of all impiety . Ad. A. B.Z What chiefly concernes us wee apply to others . Ad. A. Z The most prophane can apply the promises which belong only to such as suffer for well-doing . Ad. D Hard to say whether their applying the promises , or not applying the precepts and threats , doth most occasion their finall impenitency . Ad. E Assitance , divine assistance in time of triall . 192 Atheisme , fruits of it wherewith the lands abounds . Look unbeleef . 23 Atheists on earth , none in hell . 214 Fire and brimstone shall confute all Atheists . 219 The most grounded Atheisme hath a mixture of beleefe . 215.217 Atheists would give all they have to bee sure there were no bell . 216 Their convicted consciences shall be witnesses against their unbeleefe . 218 None so confirmed in Atheisme , but will feare in time of danger . 211 At least on their death beds they confesse a God. 212 B. Beliefe , unbeliefe , a cause of persecuting us . 202 Proved by testimonies . ibid. By examples . ib. By experience . 204 Men think they believe , but do not . ib. Evidences of mens unbeliefe . 205 A carnall heart flint to God , wax to Satan . 221 That most men believe not an hell , proved undeniably . 226 Did men believe the word , or a judgement to come , they durst not live as they doe . 208.226 Carnall men believe the promises , but neither the precepts , nor threats . 222 All men apt enough to presume upon Gods mercy . 220. Ad. D All true believers the children of God. 131 All unbelievers children of the divell . ib. Sathan the God , King , and father of all unbelievers . Ad. K Admonition to beware , before it proves too late . 230 All that hath or can be spoken , will prove fruitlesse , except Gods blessing doe accompany it . Ad. Hh Bruising the head , what is meant by it . 32. And what by bruising the heele . 33. Byble Gen. 3.15 . an epitomy of it . 35 C Causes of hatred and persecution eleven . 127.239 Censure , they censure our actions , and misconsture our intentions . 64 They passe over our good parts . 69 Look murmuring . To censure all for the faults of a few , is only the part of a fool . 148 But most are such fooles and beasts . ib. If Christians , we will imitate Christ , if Gods servants , we will doe what he commands . Ad. H Christians , if a tithe of them be Christians that are so called , there are millions of Christians in hell . 232 They combine together , and lay divelish plots to destroy the godly . 105 They will easily finde occasion . 107 Our serving of God shall be ground sufficient . 108 Or a Ministers saving of soules . ibid. The manner of their consultations . 106 Would we accompany them in evill , their malice would cease . 144 They condemne us that themselves may be justified . 66. Look judging . Means to confirm , comfort and strengthen us against the worlds hatred . 12 To consider before it prove too la●e . 214 They will make an evill construction of whatsoever we doe or speake 6 Constancy , such as feare God as immoveable as a rock . 253. Looke profession . They contemne the godly which is not for want of ignorance . 56 Contempt of Religion makes many resolve against goodnesse . 6 Contrariety a maine cause of hatred and persecution . 130 They are contrary and differ , 1. In their judgements touching Wisdome , Happinesse , Fortitude , Sin , Holinesse . 138 2. In their passions and affections of Love , Feare , Anger , Ioy , &c. 139 3. In their practice , and this breeds many a quarrell . 139 Sufficient hath been spoken to convince the most malicious . Ad. B They give devilish counsell against us . 72 Miserable condition of cowardly Christians . 4 Christ and his crosse inseparable . 10 They use to curse the godly . 87 And those that least deserve the same . 90 Curse us that they may discourage us . ib. Though they curse , yet God will blesse . 91 How miserably cursers shall bee cursed . 91 They that curse us , would kill us if they durst . 89 D. Of denying Christ a memorable example . 5. Look profession . Foule mouthed men and women are devills in Scripture phrase 83 Good men may differ in many things , yet agree in the maine . 157 A vast difference betweene another discipline , and another doctrine . 158 Discretion eats up devotion . 156 Wicked men thinke they grace themselves by disgracing others . 79 How fitly they are called dogs . 81 E. An enmity or war proclaimed betweene the wicked and godly . 15 The author proclayming ib. The Captaines and souldiers betweene whom . 16 Severall uses of instruction . 17 The certainty of this war. 20 Foure lessons of instruction . 21 The end why , threefold . 23 God the author , without being the author of sin . 24 Of which sundry reasons . ibid. The same further cleared . 26 Originall sin the originall of this discord . 23 The time threefold . 28 Vse of comfort . 29 The manner of their venting it . 30 The place threefold . ibid. What will be the issue , and who shall get victory . 32 This war is perpetuall . 28 It was before the flood . 40 After the flood before the law . 41 After the law before Christ. ib. In the time of Christ and his Apostles . 42 After the Apostles in the time of the ten persecutions . 43 From the primitive times hitherto . 44 In the times wherein we live . 46 It will continue to the worlds end . 50 Application of the point . 52 Twenty two signes or properties of this enmity . 53 Foure mentall . ib. Eleven verball . 62 Seven actuall . 98 Eleven causes of this enmity . 130 First cause is contrariety . ibid. This enmity makes them forget all naturall affection . 49 Severall uses of their enmity . 124 , 125 To informe us whether we be children of the devill or members of Christ. 125 Application of the point . 52.168 They envy the godly , because better then themselves . 139 Application of the point 142 And because they fare better . 166 Application first to unhallowed Ministers . 168. Secondly to the rabble . 171 The good mans honour is the envious mans torment . 168 Envy the devils cognizance , as love is Christs 54 Example of the multitude . 239 Some of their excuses . 151 Genesis the 3.15 . opened and explained . 14 F. Triall of a Christian by the fruits of his faith . Ad. Aa , Bb Naturall men feare visible powers , not the invisible God. 210 Morall men count zeale madnesse , and Religion foolishnesse . Ad. Cc. To bee a Christian requires fortitude . 160 G. Wicked men manifest their enmity against the religious by their gesture . 98 As the tongue speaks to the ear , so the gesture speaks to the eye . 99 Gods goodnesse aggravates our wickednesse . 234 No living for the godly if their enemies hands were allowed to be as bloody as their hearts . 93 Nothing more contemned then goodnesse . 143 H. All naturall men hate the religious . 2.60 The best men most hated and spoken against . 1 All the Saints have been hated and persecuted . 11 They so hate holinesse , that they will hate men for it . Ad. Cc All hated for Religion , or haters of Religion . Ad. Dd Originall of this hatred . 14 They will hate a man to the death for being holy . 6. Look persecution . None but the desperately wicked will malice his brother for goodnesse . 165 They will hate us , because they have hurt us . 104 Causes of the worlds hatred eleven . 127 Many wives , children and servants hated for being religious . 135 Hatred for Religion the most bitter , implacable , &c. 136 Their hatred extends to the whole generation of the godly . 60 But they have not so much authority as malice . 61 Though their punishment shall be never the lesse . ibid. They will neither heare themselves , nor suffer others . 104 They come not to be caught by a Minister , but to catch him , 109 But are taken in the snare they spread for others . 110 As they belong to hell , so they speak the language . 89 A holy life cannot escape persecution . 47 We may appeale to themselves who are the honester men . 145 An humble man will never bee an heretique , 102 see pride . They will hurt and maime the godly . 115 I. Ignorance a main cause of hatred and persecution . 172 Proved by testimonies . 173 By examples , ib. By experience . 176 Ignorance the cause of all sin . 175 The more Ignorant the more malicious . 177 Ignorance ever makes the worst construction of things . 178 Ignorance causeth suspition , suspition hatred , &c. ib. Look wisdome , knowledge : Objection that great Schollers and wise men doe the same , answered , 179 They have inlightned heads , but darke hearts . 179 Their deeds prove them ignorant . 180 That Indifferent to one , that is not so to another . 58 To be scrupulous no ill signe , 159 In cases of a doubtfull nature , best to take the surest side . ib. It is well for the innocent , that the wicked cannot keep their own counsell . 94 They judge others by themselves . 67 Look censure , Meanes to cleare our judgements touching the worlds hatred . 8 Men may doubt , but the Devils beleeve a judgement to come . 219 The worst of men can justifie and think well of themselves . Ad. D. Five main reasons why they fight under Sathans banner , and yet thinke themselves Gods servants . Ad. N. 1 Their Ignorance of spirituall things , ib. 2 Long custome of this sin hath taken away the sense of it . Ad. O. 3 They reject all meanes of being bettered , Ad. P. 4 Because they will not receive the truth , they are given up to beleeve lies . ib. 5 Sathan the Prince of darkenesse blindes them . Ad. Q K. What knowledge is peculiar to the godly , and what common to them with hypocrites 188 No attaining supernaturall knowledge by any naturall meanes , 190 Saving knowledge such a jewell , that God gives it to none but his children . ib. Of which many instances , 191 The same further amplified , 192 See more of this in Wisdome and in Ignorance . L. Were it not for the Law , there were no living among wicked men . 49 The first part of conversion is to love them that love God , 180 Nothing hath proved more successefull to Sathan than lyes . 79 Wicked men lye , when they speak the truth , 88 Look slander . M. Carnall men think us mad , but wee know them so . 76 Malignants as witlesse as wicked , 175 Wicked mens malice , makes them like beasts or stocks . 116 Their malice a good signe wee belong to God , 13. Look hatred . Mercy , salvation not more promised to the repentant , than damnation is threatned to the impenitent . Ad. E Christ came not to be a patron for sin , but to destroy sin in us , and to sanctifie as well as to save us , Ad. G. If we will not hear Christ now , he will not hear us hereafter . ib. A powerfull Ministery most opposed . 101 Nor will they be appeased . 103 Of Misprisson , 239 Men mistake good for evill , and evill for good . Ad. R. Most men will doe as the most doe . 163 They murmure against the godly . 62 And against God himself . ib. For being better than themselves . 63 They would murther the Saints , 117 Look cruelty . Instead of arguments they take up armes , ib. Are exceeding salvage and bloody , 118 Of which five Reasons . 119 N. Naturall men want both the light of the spirit , and the eye of faith . 189 All naturall men the devils chidren , 131 Their manner is to nickname the godly . 78 Number few , compared with the multitude , shall be saved . Ad. X. The difficulty of entring the straite gate , Ad. Y. Most men live as if they had no soules . ib. O. We must obey God rather then great ones , 153 But this they call great disorder . ib. How far we fall short of primative Christians in our obedience . 333 Occasion of writing upon this subject , Ad. Gg. Where Christ comes , there will be opposition . 143 Order and distribution of the whole Book . 37 Originall sin , the originall cause of all discord . 23 P. No peace to be expected between the seed of the serpent , and the seed of the woman , 21 Wicked men persecute the godly for being better than they . 139 Of which many examples , 140 And further amplified . 142 Formall Christians the greatest persecuters of true Christians . 145 Yet none think better of themselves , 155 Tongue-taunts in Gods account is persecution . 165 The woful reward of persecuting Christs members . 64 , 77 , 206 But they blesse themselves , and think to speed as well as the best . 208 Why persecuters are not alwayes punished here , 207 Look hatred They cry up practise , to cry down preaching 170 The preaching of some Ministers the cause of hatred and persecution . 140 Prejudice blindes them . 65 No reclaiming such as are forestalled with prejudice , 7 Prejudice , how to have it cured , and our judgements cleared . 8. Ad. Ff. The Prelates more r●ady to yeeld their aide , then the rabble to ask it . 74 Wicked men all in extreames , and either presume or dispaire , 223. Look faith . They are prone to imprison us . 111 Not for any crime . 112 But to prevent further dispute , ib. And for other the like reasons . 113 Good men will hold their profession though they lose their lives . 161 Common Protestants can be of any religion . 154 R. They rejoyce at our supposed evill estate . 58 But most if they see us sin . 59 Religion most opposed by formall professors 9 Most men can be of any religion , which shews they are truly of none . 234 They think to adde to their own reputation by detracting from others . 104 They revile and raile on the godly , 80 They so hate righteousnesse , that they will hate men for it . 75 S. Satan speakes in and by scoffers , but they know it not , of which many examples , Ad. L Satan more servants here than God , Ad. X Satan prevailes most by desception of our reason , Ad. R. Satan desires no more than to be heard speak Ad. S. Hee will put a faire collour upon the fowlest sin , and make the best action odious , Ad. T He hath perswaded millions that they do well in persecuting the Saints . Ad. V If Satan shewed the book with the baite , his kingdome would not be so populous , Ad. X Scandalous lives of some Professors , one cause of hatred and persecution , 240 Wicked men use to flout and scoffe at the Religious . 75 Even for their zeale , purity and holines , 124 They would scoffe us out of our faith , 159 And would effect the same , did not God support us . 160 Millions beaten off from being religious , by their scoffes and reproaches , 3 Some will better abide a stake , then others a scoffe ▪ 164 Scoffing counted no sin , and yet worse than all its fellows , Ad. O. P The great evill that scoffers doe . Ad. I. K All scoffers as bad as Cain , Ishmael , &c. Ad. C They are Satans servants , Ad. I The reason why all are not beaten off from goodnesse by their scoffes . Ad. F f To be scoft out of our goodnesse , how ridiculous . 162 The character of a malicious scoffer . 149 No greater argument of a foule soule , 77 They scoffe at us , God laughs at them , 76 Good counsell for scoffers , 237 Separatiō a main cause of persecution , 240 Flocking after Sermons another cause . ib. Satan and sin doe besot the wicked . 220 They use to slander the godly , 83 They traduce whom they cannot sed●ce , 65 Slanderers do satan the best service , 84 Great wits not apter to raise slanders , then others to beleeve them , 85 A slander once raised , never dies , ib. At least it leaves the scar of suspicion , ib. Wise men wil examin before they believe 86 Their policy in slandering us , 87 They slander us out of policy . 147 Slanders both make and increase jealousies , & disable us from discerning the truth . 84 Their matchles malice in slandering us . 73 It is satan that speakes in and by the slanderer . 78 A slander is the devils heart in their lips 83 Singularity our great and grievous crime , 152 They use to smite the godly , and confute them with fists , 114 Their arguments are al steele and iron , ib. Because the Law bindes their hands , they smite with their tongues , 80 How satan playes the Sophister , 158 They speak evill of us , because they cannot do evill to us . 81 They think not as they speak , 146 Satan gets more by subtlety than by violence , 63 Suffering , our Saviour suffered 22 severall wayes from ungodly men , 121 Let none look to fare better than Christ. 126 What a multitude have lost their lives for professing Christ , 42 Comfort for such as suffer . 126 God will assist such as suffer for him . 22 T. They are wont to carry tales of us to the Rulers , 67 How to hear the talebearer , 70 No musick so sweet , as to hear well of themselves , ill of the Religious . 71 The tale-bearers End. ib. The Theefe , most forward to cry stop theef , 87 They use to threaten the godly , 93 Speaking of truth , a main cause of hatred and persecution . 239 Wicked men fly the light . 101 They use to withstand and contrary the truth by us delivered . 100 V. They will undermine us in talk that they may betray us . 95 Their cunning in this case . ib. And dissimulation . 96 They have borrowed this craft from Satan , who sets them on worke . ib. Beware we trust them not . 97 W. A War proclaimed between the wicked and the godly , 15 The time when . 28 Warning , No expecting a voyce from heav●n as Saul had . Ad. C And yet if they should it would not do Ad. D They are forced to give us warning that we may prevent them . 94 All wicked men are the serpents seed . 16 We cannot anger them worse then to doe well . 137 Wicked beholding to the godly for their lives . 174 How strangely they gull themselves , 150 Many that have a depth of knowledge are not soule wise . 181 Examples of many wise in the worlds esteem yet fools in Gods account . 182 With God the greatest sinner is the greatest foole : and he most wise that is most religious . 182 God regards not braine-knowledge , except it seaze upon the heart also . 183 Rightly a manknows no more then he practiseth . 184 Saving knowledge or wisdom described . 185. That the meanest beleever knows more then the profoundest clark . 186 In what sense the word calls worldly men wise men . 187 Strong braines too wise to be saved . 102 Vengeance makes wise , whom sin makes foolish . 213 They that would have this tallent , must resolve to improve it . 194 The way to obtain true wisdome , ib. Instruction from the premises , 195. First , for all naturall men , ibid. Secondly , for such as speak evill of the way of truth , 196. Thirdly , for Gods people , 198. A Fourth Vse , 199. A Fifth , 200. A Sixt , 200. A Seventh Vse 201 , Look more in knowledge . & in ignorance What is meant by the woman and her seed , 17 Their words are to be slighted , 82 If we cannot concoct ill words , we would never indure blows , 162 They will cavill against the very word of God , and oppose the Messengers . 101 Z. They are zealous against all that are zealous . 76 They per●ecute us out of zeale , Ad. Cc Which is the case of all morrall men , Ad. ib. THE CAVSE & CVRE OF Ignorance , Error , Enmity , Atheisme , Prophaness , &c. SECT I. Question . HOw is it , that the practice of Christianity is every where spoken against , under the name of Schisme , as the chiefe Iewes told Paul in his time ? Acts 28.22 . And that so soone as men become religious and conscionable , they are made a by-word of the people , Iob 17.6 . A song of the drunkards , Psal. 69.12 . And generally hated of all , Math. 10.22 . Answer . Know yee not ( saith St. Iames ) that the Amity of the World , is the Enmity of God ? And that whosoever will be a friend of the World maketh him●elfe the enemy of God ? James 4.4 . A wicked man ( saith Solomon ) is abomination to the just , and be that is upright in his way , is abomination to the wicked , Pro. 29.27 . There is a naturall Enmity , and a spirituall Antipathy betweene the men of the World and the Children of God ; whence it is that the holy Ghost ( who can give most congruous Names to Natures ) useth in the Scripture , Gods Dictionary , not only to call wicked men Adders , Alpes , Cockatrices , Serpents , Dragons , Lyons , Tygers , &c. Psal. 10.9 . & 74.13 . & 80.13 . & 140.3 . Esay 14.29 . Dan. 7. Zeph. 3. Math. 23.33 . which are the mortallest Enemies to mankind that live ; but most frequently Wolves , and the godly Sheep , Behold ( saith our Saviour to his Apostles ) I send you forth as sheep in the midst of Wolves , Mat. 10.16 . between whom there is a strange contrariety and antipathy living , and dead , as both Naturalists and Lutinists observe . It is an everlasting rule of the Apostles , He that is borne after the Flesh will persecute him that is borne after the Spirit , Gal. 4.29 . not because he is evill , but because hee is so much better then himselfe . 1. Iohn 3.12 . because his life is not like other mens ; his wayes are of another fashion , Wis. 2.15 . for therefore speak they evill of you , because yee will no longer run with them to the same excess of ryot , 1. Pet. 4.4 . SECT . 2. Quest. BVt are not many discouraged , and others beaten off from being Religious , through the daily scoffes and reproaches , which in every place the Godly meet withall , for refusing to do as others do with whom they are conversant ? Answ. Yea millions , there being no such rub in the way to Heaven as that generall contempt which the Devill and the World have cast upon Religion and the practisers of Piety ; which makes our Saviour pronounce that man blessed that is not offended in him , Math. 11.6 . For hereby it is growne to that , that men feare nothing more then to have a name that they feare God , and are more ashamed to be holy then prophane , because holiness is worse intreated then prophaneness : with Peter we are apt to deny our Religion , when we come in company with Christs Enemies : and with David , to dissemble our Faith , when we are amongst Philistims . Like those white-livered Rulers , Iohn 12.42 . who loved the praise of men , more than the praise of God , we choose to conceale our knowledge of , and love to Christ , lest we should be mockt , have so many frownes , and frumps , and censures , and scoffes , be branded with that odious and stigmaticall name of an Hypocrite , &c. True , with Nicodemus , we owe God some good will , but we dare not shew it because of this , we would please him , yet so as we might not displease others , nor our selves . Like the young man in the Gospell , we will follow Christ , so Christ propound no other conditions , then what we like of : but what will be the issue , our Saviour saith expresly . That he will be ashamed of such at the latter day , who are now ashamed for his sake , to beare a few scoffes and reproaches from the World , Mark 8.38 . A sad saying for all such : which considered seriously , would alter the case with many ; as it fared with Vstbazanes an old Noble man , and a Christian , that had been Sapores the King of Persias Governour in his minority : Who when Sapores raised a great persecution against the Christians was so terrified , that he left off the profession : But sitting at the Court Gate when Simion an aged holy Bishop was led to Prison , and rising up to salute him ; the good Bishop frowned upon him , and turned away his face with indignation , as being loth to look upon a man that had denied the faith : whereupon Vsthazanes fell a weeping , went into his Chamber , put of his Courtly Garments , and brake out into these words ; Ah! how shall I apeare before God , and my Saviour whom I have denied ; when Simion a man will not indure to look upon me : If he frown how will God behold me when I come before his Tribunall , &c. For this Phisick so wrought with him , that he recovered not only health , but such spirituall strength , that he went boldly to the King , profest himselfe a Christian , and dyed a Martyr gloriously . SECT 3. BVt secondly , it so forestaleth ( such as are without ) with Prejudice against goodness and circumspect walking , that they resolve never to be Religious so long as they live : As how many not only stumble at Christ , the living and chief corner stone , elect of God , and precious , but quite fall as at a Rock of offence : yea , ●tterly disallow of the things that are excellent , only through the contempt which is cast upon Religion ? 1 Pet. 2.7.8 . What such mens thoughts are we may heare from the damned in Hell , We fooles thought their lives madness &c. Wisd. 5.3.4 . And experience shewes , that they will hate a man to the death , though he have nothing to condemne him , but his being holy . Yea , where Satan hath once set this his porter of Prejudice , though Christ himselfe were on earth , that soule would stumble and be offended at his very best actions , as we see in the Scribes and Pharisees , who made an evill construction of whatsoever he did or spake : For when he wrought Miracles , he was a Sorcerer : When he cast out Devils , it was by the power of Devils : When he reproved sinners , he was a seducer : When he received sinners , he was their favourer : When he healed the sick , he was a breaker of the Sabbath , &c. Iohn 8. Nor can the highest eloquence of the best Preacher ever reclaime such . For first , words are vagabonds where the admon●shed hath an evill opinion of the Admonisher Secondly , they are resolved against yeelding . Thirdly , let them be convinc't by strength of argument , the thought of those things presently passes away like the sound of a Bell that is rung . O this is a difficult Devill to be cast out , even like that which we read of , Math. 17.16 . For as all the Disciples could not cast out that Devill , no more can all the Preachers this : for the Cure of prejudice alone in one man , is more then to cure the seaven deadly sins ( as the Papists tearme them ) in another . Nay ( if I may speak it with reverence ) what meanes can God use that shall be able to convert such an one ? The nine plagues shall not prevaile with Pharaoh , the graves opening , the dead arising , the vayle of the Temple renting the light of the Sun fayling , the Centurion confessing , &c. will do no good upon the Scribes and Pharisees : Yea , though Ahab be told from the Lord , that if he go to War he shall perish , yet be goeth and speeds accordingly . SECT . 4. Quest. BVt how should weak Christians know the mystery of this iniquity , shake off this slavish yoke of bondage and feare , in which Satan for the present holds them ? Answ. Search the Scriptures , and they will so cleare your judgement , and cure your Prejudice , that in some measure you shall be enabled to quench those fiery darts , Ephes. 6.16 . I meane , the reproaches of those evill tongues , which are set on fire from Hell , Iames 3.6 . for Virgil most excellently and profoundly couples the knowledge of cause , and the conquest of all feares together . First for the informing of your judgement , our Saviour Christ and his Apostles hath abundantly foretold the same . Of a multitude of predictions I 'le only instance three or foure . All that will live godly in Christ Iesus shall suffer persecution , 2. Tim. 3.12 . Not some , but all : and what all , but even all that will live godly ? Now , methinkes , if there were no other texts in the Bible but this one , it were omnisufficient to take away Prejudice and wonder touching the Worlds hatred and calumny : but the Scriptures are full of the like , Ye shall be hated of all men and Nations ( saith our Saviour ) for my names sake , Math. 10.22 . & 24.9 . Not of a few , but of all Men and Nations , that is , all naturall men , or the greatest part of men in all Countries and Nations , yea , and for no other cause , but for professing of Christs Name . Neither is Christ a signe to be spoken against of many in Babylon , or Assyria , but of many in Israel , Luke 2.34 where Religion is profest publickly . Yea , when sincerity is wanting , the nearer the line with any opposition , the greater Eclips . The Gadereans but besought Christ to depart , his own Country men drave him out , and cast him down headlong , Luk 4.29 . Yea , who was his greatest enemy but his greatest friend , even one of his houshold-Chaplains ? And who but Ieremies familiars watched for his haulting ? Againe ( saith our Saviour ) The servant is not above his Master , Iohn 15.20 . But Christ having suffered so much , if we should rest , the Servant were above his Master , which were senslesse to thinke : For could not his wisdome , innocency , and holinesse , fence him from these scornes , and can thine fence thee ? Besides , that ancient prediction must bee fulfilled , I will put emnity between the seed of the Serpent , and the seede of the Woman Gen. 3.15 . But , if there bee no war betweene the men of the World , and the children of God ; if they should not hate and persecute us , this Prediction were not fulfilled : Yea , all the former predictions of Christ , and many , that I omit , should bee false ; which were blasphemy once to thinke . Wherefore marvell not my bretheren , though the world hate you , as Saint Iohn speakes , 1 Iohn 3.13 . Neither count it strange , as Saint Peter hath it , concerning the fiery tryall which is among you , to prove you , as though some strange thing were come unto you , 1 Pet. 4.12 , for Christ and his crosse are unseparable , Luke 14.27 . Whence that definition of Luther that a Christian is a crosse-bearer . Againe , search the whole Bible over and you shall not finde one holy man mentioned , without mention of something hee suffered from ungodly men ; as it were easie to instance , how Abel , Lot , Noah , Righteous men Abraham the Father of the faithfull , Isaac , Iacob , Ioseph Patriarches and Fathers of the Church , meek Moses , upright Sam●●l , holy David , wise Solomon , all the Lords Priests , Prophets , Apostles ; yea the harmlesse Babes and our Saviour Christ himselfe , did severally suffer from wicked and ungodly men , yea , never man came to Heaven , but first hee passed through this Purgatory : God had one Sonne without sinne , but never any one without suffering ; which makes our Saviour say , Woe be to you , when all men speake well of you , that is , when evill men speake well of you , for so did the Iews of the false Prophets , Luke 6.26 . Whereas hee pronounceth them blessed , which heare ill for well doing , Mat. 5.11 . Which leads mee to the second point . SECT . 5. SEcondly , For Scriptures to confirme , comfort , and strengthen weake Christians against the worlds hatred and calumny , these would be applyed which follow . Blessed are they ( saith our Saviour ) which suffer persecution for righteousnesse sake , for theirs is the Kingdom of Heaven , Mat. 5.10 . And againe , B●essed are yee when men shall revile you , and persecute you an● say all manner of evill against you falsly for my sake , rejoyce and bee exceeding glad , for great is your reward in Heaven , for so persecuted they the Prophets which were before you , ver . 11.12 . And Saint Peter , Rejoyce , inasmuch as yee are partakers of Christs sufferings , that when his glory shall be revealed , yee may bee glad also with exceeding joy , for if yee be reproached for the name of Christ , happy are yee , for the spirit of glory and of Go● resteth upon you ; Which on their part is evill spoken off , but on your part is gloryfied , 1 Pet. 4.12 , 13 , 14. Loe here is reward enough for all that men or divills can do against us : And what will not men undergoe , so their reward may be answerable ? This hath made thousands even ambitious to imbrace the flames . Your cruelty is our glory , said the Martyrs in Tertullians time , to their persecutors ; for the harder wee are put to it , the greater shall our reward bee in heaven . It is to my losse ( said Gordius the Martyer ) if you bate mee any thing of my sufferings . But yet further , what saith Saint Paul ? In nothing feare your adversaries , whose malice is to them a token of perdition , but to you of salvation , and that of God , Phil. 1 28. Yea , in the same Chapter , ver . 29. He preferreth the gift of suffering before the gift of beleeving : And in his Epistle to the Church of Thessalonica peremptorily concludeth , that they are elect of God , from this ground , That they received the word in much affliction with joy in the holy Ghost . They that dwell where Sathans seate is , holding fast Christs name , without denying his faith : are Protestants indeed , Revel . 2.13 . Examine these Scriptures againe and againe , for every word of them is ponderous , and consider of whom and by whom they were spoken : then certainly thou wilt confess , that if their be any Nectar in this life , 't is in sorrows wee indure for Righteousnesse . And methinks , when I heare goodnesse calumniated , I beare it the easier , because the servants of vice do it . SECT . 6 Quest. WHat is the original ground of the worlds hatred ? Ans. That Proclamation which God himselfe made in Paradise Gen. 3.15 . where hee saith unto the Serpent ; I will put enmity between thee , and the woman , and betweene thy seed● , and her seed , hee , or it , shall bruise thine head , and thou shalt bruise his heele . Quest. As to the building of an house , it is needfull , first to lay a good foundation , before wee either raise the walls , or cover it with the Roofe : so this Text being the foundation , roote , or spring of our insuing discourse , it is necessary ( for the better supporting , and also conceiving of that which follows ) clearly to open it , or take it in peeces , that every part may bee viewed severally . Ans. The whole frame , or substance of the text being a generall Proclamation of VVarre , even of its owne accord , falls , or empties it selfe into ten parts ; And they especially leade us to consider these particulars , Viz. The Thing , proclaimed , The Author , proclaiming , The Captains & Souldiers , between whom , The Cause why , The End wherefore , The Time when , The Manner how , The Place where , The Continuance , The Issue & effects . Quest. The whole being thus let fall into parts , let us take up each severall in order , and view it . And first tell me what is intimated , by this Enmity which is here proclamed . Ans. By Enmity is ment , a bitter , inveterate , irreconsiliable and endlesse hatred and devision ; opposite to that amity and familiarity , which formerly had been betweene the Woman and the Serpent . Breifly it is the very gall of the Prince of darkenesse . Quest. Who was the Author and proclamor of it ? Ans. The Authour and principall efficient of it , is God himselfe : for it we looke a little backe to the preceding verse , wee shall see that this ( I ) is Iehovah ; the eternall God , and Lord of Hosts . Quest. Betweene whom was this Enmity proclamed ? Ans. Between the Serpent , and his seed on the one side : and the woman , and her seed on the other . Quest. What is meant by the Serpent , and his seede . Ans. By the Serpent wee are to understand Sathan who opened the Serpents mouth ; and caused it to speake with mans voyce . as the Lord by an Angell , opened the mouth of Balaams Asse , Num. 22. Secondly , by the Serpents seede , is ment the whole Generation of wicked men , as interpreters conclude generally : and other Scriptures make cleare , calling them Serpents , Generations of vipers , and Children of the Divell . Mat. 23.33 . Iohn 8.44 . and 1 Iohn 3.10 . yea ! when Sathan by seducing Adam , to breake Gods law in eating the forbidden fruite , had deformed him after his own Image ; as God had formed him after his : hee intituled all his heires to that name the seede of the Serpent . Iohn 8.44 . of which more hereafter . Quest. What is meant by the woman and her seed ? Ans. By the woman is meant Eve : by her seede , wee are to understand first and cheifely Christ ; the singular seede , who was so the seed of the woman , as that hee was not of the Man. Gal. 4.4 . being borne of a Virgin. Esay 7.14 . Secondly it implyeth all the elect his members ; who are not only Eves seede , as she was the Mother of all liveing by nature ; but by faith also : as else where they are called the seed , or children of Abraham Gal. 3.29 , Quest. What may bee gathered from these tearmes thus explicated ? and what instructions afford they ? Ans. 1. That there was a twofold Kingdom set up in this world : A Kingdome of darkenesse , of sinne , and of misery ; and a Kingdome of light , of holinesse , and of happinesse : the King , and cheife Commander of the one being Sathan , the Prince of darkenesse ; the God of this world , ( that is of all wicked men in this World ) And cheife of evill spirits , his subjects all the sons of Adam , without exception , or exemption of any ; even the Elect before calling , and Regeneration ; and the reprobate without limitation . And the King of the other being Christ , called in scripture the wonderfull Councellor , the mighty God the everlasting Father and Prince of peace , the Lord of Lords and King of Kings . Isa. 9.6 . Rev. 17.14 . who is also the chief of men , even the chief son of man. His Subjects , the godly alone , by which I understand so many of the Elect , as are regenerate : though indeed wee have all received our presse-money in baptisme , and ought every one according to our ingagement ; maintain this fight against the Devil and the World. 2. That Sathan hath more Subjects , th●n any Emperor in the world ; yea , more men to serve and fight for him ; th●n the Trinity which made us : that the little handfull of the Church , is invironed , and besieged with a numberless Multitude of deadly Enemies : All the Armadoes and Troopes of Devills , all the Companies of the wicked , all the forces and powers of Hell ; have bent their Bowes , and made ready their Arrowes , that they may privily shoote at the righteous ; who are the only marke of their malice , and white at which they levell . Psa. 11.2 . I confesse among us Christians : Christ is the subject of all tongues ; Oh that hee were the object of all hearts ! but whereas the Schoole disputes of him , the Pulpit preaches of him , Hipocrites talk of him , time servers make use of him , Polititians pretend him , Profane men swear by him , Civill honest men persecute him , Millions professe him , few love him , few serve him , few care to honour him . Godly men even amongst us Christians , are like timber Trees in a wood ; here one and there one ; yea , it is to bee feared , that as once in Israel , a thousand followed Baal , for one that followed God : So now in England , many serve the world , and the flesh and the Devill , for one that truely serves God in sincerity , truth and holinesse . 3 If our Enemies are so many in number , so great in might , in malice , in experience and cunning ; as from hence wee are informed : yea , if wee have Enemies inferiour , as wicked men , exterior , as the world ; interior , as the flesh ; superiour , as the Devill ; it behooves us not to trust to our owne strength ( Hercules himselfe could not coape with two adversaries at once ) but to implore the assistance of Almighty God , and Christ our Captaine ; whose weakenesse was too strong for all their power and might ; the which beeing done ; feare not a strong Enemie against thee , seeing thou hast a stronger friend with thee . SECT . 7. Quest. WHat collect you in particular from those words ; I will put Enmity &c. Ans. This shewes the stabillity , and certainty of it , for with God , neither doth his word disagree from his intention ( because hee is truth it selfe ) nor his deede , from his word , because hee is power it selfe : God is not as man , that hee should lye ; neither as the Sonne of man that he should repent : Hath hee said , I will put enmity , and shall be not do it ? Or hath he spoaken the word , and shall not hee accomplish it ? Numb . 23.19 . Heaven and Earth shall passe away , but one jott , or tittle of ●is word shall not passe , til all bee fulfilled , Mat. 5.18 . Quest. What instruction affords this ? Ans. 1 That to be without reproaches , or persecutions , wee may rather wish then hope ; for what peace can we looke for , betweene the seede of the woman , and the seede of the Serpent , seeing God himselfe from the beginni●g hath set them at Enmity ? yea , once to expect it were an effect of frenzy , not of hope . 2 Since we can expect no peace f●om the Serpents seede ; let as many as are of the womans seede , and of Christs side ; ●nanimously hold together . It is hard to say , whither Bazil ▪ and Eusebius , who perceiving the Arrians to improve a difference between them ; to the prejudice of the Orthodox ; soone reconciled themselves , and united their forces together against the common enemy , are more to bee commended , Or the Pope to bee abhorred , who was so busie and hot against Luther , that hee neglected to looke to all Christendome against the Turke . Which declared , that hee could easier disgest Mahometisme , then Lutheronisme . The case of too many in our dayes , that thinke they love Christ fervently , though wee may justly suspect the contrary , by their being so busie , and hot against the Reformation established . Against which they cannot bring any expresse scripture ; only they seek straws to put out their own eyes , & puzzell others withall . As Bernard speaks of som● in his time ; and sure I am , it would argue more love to Christ , and obedience to his gospell ; if they would ioyne with the godly party , against Atheists , and Papists . As , let but two Mastifes bee jarring betweene themselves : when the Bare comes they forget private strife , to assayle their common Enemy . And certainly they might bee as firme friends to truth ; although they were not such bitter enemies to peace . For as the case standeth it is hard to determine whether they more intend to doe God service ; or really doe the Devill and his instruments service ; by their contradicting , and aspersing all that are not of their owne judgement . 3 If the Lord have put this Enmity , betweene us and the wicked . Here is warrant in opposing , comfort in suffering . 4 If the seede of the Woman , fight on Christs side , and they have Gods word for their warrant : they are sure to have him assist them , and prevent their Enemies : and is not that God wee fight for able enough to vindicate all our wrongs ? SECT . 8. Quest. What occasioned the Lord to proclaime this enmity ? Ans. Adams si●ne in eating the forbidden fruite . a●d Sathans malice in moving , and seducing him thereunto , was the meritorious cause : the originall of this discord , is from originall sin . Quest. What was the finall cause or end why God proclaimed it ? Ans. His end was threefold , in regard of himselfe , the wicked , and the godly . 1 In regard of himselfe : his principal ●nd was his owne glory , which should a●ise from the manifestation , or admirable composition of his justice , mercy , holinesse , wisdome , power , and providence herein . 2 In regard of Sathan , and wicked men● that hee might for the present punish one sinne with another , and in the end take due vengeance on them in their greater condemnation , and finall Ruine and destruction . 3. In regard of the Godly for their greater good , as namely that they might , by this affliction and chastisement , be stopt in their course of sin , be brought to the ●ight of their evills pas● , and made repent of them , and prevented from si●ning for the time to come , and lastly to keep them in continuall exercise , that so they might walke on in the way of holiness which will bring them to eternall happiness , and not to be condemned with the world . SECT 9. Quest. But how can God be the Author of it , without being the Author of Sin ? Ans. Very well ; Even as the temporal Magistrate may put a fello● to death , without committing of Murther : That he , which is the fountaine of all good , is not the Author of any evill herein , may appeare . 1. By considering how the case stood at this time , with Adam and al his posterity , being condemned persons , every moment expecting , and waiting for that direfull sentence to be executed , and inflicted upon them , which God before had threatned , in case they should transgress his Royall command Gen. 2.17 . namely the sent●nce of death . Which was threefold , viz. of Body which is the temporall Death . Soule , which is the spirituall Death . Body , and soule which is eternall Death . Opposite to that three-fold life of Nature , Grace , Glory . The which if it had been fully , and universally accomplisht , we could have had nothing to say , but that God was just ( as now we have no reason to give why so many should be Redeemed , but because he is mercifull ) yet because he would , according to his nature in Justice remember Mercy , he ordained a Saviour , and Remedy even Christ implyed in the Pronoune Relative , Hee , for so many as he had before predestinated , to be borne againe by his word and Spirit . Iohn 3. to a lively faith , whereby they might lay hold on this Remedy , yet with all hee did appoint , that this their way to Heaven should be thorny and troublesome . To which end he mixed with the sweet promise of Salvation , the bitter Ingredient of griefe and sorrow , Implyed in the word Enmity , but yet more to justifie this Judgement of God : that is , to make it appeare just . 2 It will appeare if we distinguish the ends of God , Sathan , and wicked men . To which purpose I will instance in our Saviours example ; Iudas delivered him to death for gaine , the Iewes for Envy , Pilate for feare , the Devill provoked each of them , through this Enmity ; Christ himselfe to obey his Fathers will , God the Father in love to sinners , and for their Redemption , each did one and the same thing . But to contrary ends : so when this Enmity breaks forth in the wicked , Sathan hath a hand in it as a malicious Author , As when he entred into Iudas and made him betray Christ , Luk 22.3 . Man himselfe as a voluntary Instrument , as when Pharoah hardened his owne heart against the Children of Israel Exod. 9.34 . God as a most Righteous Judge , and Avenger , as when hee also hardened Pharoahs heart , Exod. 9.12 but how ? even by permitting the seed of the Serpent , from his owne malicious inclination to hate the seed of the Woman : not by infusing this malice , nor by withdrawing any grace , but only by denying that grace which hee was not bound to give : he doth not infuse corruption , he doth not with hold the occasion , Even as when the Rider gives his fiery horse the Reyns , we saie he puts him on ; In mercy infusing this Enmity into the seed of the Woman , against the seed of the Serpent : Not against their persons , as they are his Creatures , but only against their condition , disposition , and wicked conversation ; we and the Devill should never have falne out , we agree but too well , but that God hath put an enmity between us . Yea in the last place , as God turned the treachery of Iudas , not only to the praise of his Justice , Mercy , &c. but to the good of all beleevers , so he turnes this Enmity of Sathan and wicked men , to his Childrens great advantage , and his own glory . And hereupon is that distinction of adversities : as they come from Sathan , they are usually called temptations ; as they come from men , persecutions ; as from God , afflictions . And well may hee work good , by evill Instruments , when every Prince , or Magistrate hath the feat to make profitable Instruments , aswell of evill persons as of good : And each Physitian can make poyson medicinable . SECT 10. Q. This rub being removed , and the passage made cleere : proceed in the wayes of your Text , and shew me the time of this Enmity . Ans. First I will make a distinction , and then give the Answer . The circumstance of time is twofold ; the time when it was proclaimed , And the time that it is to continue . 1. If wee consider the time when it was first proclaimed ; It was immediatly after the fall ▪ when Adam had newly sinned : not long after the Creation : even when time it self was not a week old , as is probably conjectured by the learned . 2. If we consider the time that this Enmity is to continue , it is either generall , or particular ; The generall time is here set downe in the Text indefinitly , I will put Enmity between ●hee and the Woman , and between they seed and her seed , which being without limitation , is to be understood largely , and so signifies that it is perpetuall without end , from the beginning of time ▪ to the end of all time , when time ( saith one ) began , this malice first began , nor will it end but with the latest Man : It is an everlasting Act of Parliament , like a Statute in Magna Charta . 3 If we consider the time more strictly , then it signifies in the Subject possest of it , the whole time of a wicked mans life : or if in time he becomes the Womans seed by a new birth , then it signifies that part of his life , which went before Regeneration : But in the Object of it , for the whole time of a godly mans spirituall life , after he is become the Womans seed , even from the morning of his new birth , to the evening of his departure hence , without intermission which makes the Psalmist cry out , for thy sake are we killed all the day long , Psal. 44.22 . Quest. What way wee gleane from hence ? Answ. Some comfort , in that this War shall once have an end : The Israellites shall not alwayes live under the Tyranny of Pharaoh , or travells of the Wildernesse : Nor the seed of the Woman alwayes under this heavy yoak of affliction and persecution : for Death shall free us from our sorrowes , aswell as from our sinnes , yea as this is their time to persecute , ours to suffer , so their time will come to suffer , ours to triumph , let me rather feele their mallice , then be wrapt up in their vengeance . SECT . II. Quest. WHat is their manner of venting this Enmity ? Answ. Sathan the Prince of Darknes , and his adherents the wicked world : do war against Christ and his Members two wayes , by Persecutions , and by Perswasions , under which two Generalls , are comprised divers and sundry particulars , which I shall severally speak of , when I come to the Properties of this Enmity , In the meane time we are to take notice , that all Sathans businesse was , and is ( at , and ever since the fall of Adam ) to slay Soule● , 1 Peter 5.8 . Iob. 1.7 . Neither doth he want Instruments in all places , to further , and promote this his designe . Quest. Now a word of the place where . Answ. The circumstance of place , is threefold . 1. If we consider the place strictly , in respect of the Subject in whom it resides : then it is principally the heart of Man unsanctified . 2. If we consider the place , where it was proclaimed , then it is Paradise , or the Garden of Eden , as verse 23. shewes . 3. But if wee consider the place , where they exercise this Enmity , then it is the place of this miserable world , where the Church is Militant indeed , Revel . 12.7 . It is said there was warre in Heaven , Michael and his Angells , fought against the Dragon : and the Dragon fought and his Angells ; But this cannot fitly be construed of Heaven in Heaven , but of Heaven on Earth : For in Heaven the Church is triumphant , and the Devill in the beginning was cast out of that Heaven , 2. Peter 2.4 . And there is no Warfare , but all wellfare , no Jarr ; but love and peace ; yea such a peace , as passeth all understanding , So that by Heaven there , is meant , the Church of God on Earth ; called in holy Scripture Heaven , and holy Ierusalem above ; for that her chiefe treasure is in Heaven . Math. 6.20 . her affections in Heaven . Colos. 3.2 . her Conversation in Heaven , Phil. 3.20 . and for that the Lord of Heaven , dwells in her heart by faith . Ephes. 3.17 . SECT . 12. Quest. WHat is promised shall be the issue , or effect of it ; and who shall get the victory ? Answ. The issue or effect is declared in these words ; He shall bruise thine head , and thou shalt bruise his heele . The meaning whereof is this . 1. By bruising of the head , is meant Sathans overthrow , and finall Ruine and distruction by Christ , in respect of his Power , Dominion , and Workes , Iohn 12.31 . and 1. Iohn 3.8 . to which purpose the words of the Apostle , are very significant . Hee also himselfe tooke part of our flesh and blood that through death he might destroy him , that had the power of death , that is the Divell , Heb. 2.14 . And he being overcome , his seed are overcome , and perish with him , Revel . 12.9 . Iohn 14.13.30 . and 12 , 31.32 . And this is the first promise of grace , and life made to Eve , and all mankind , now dead in sin , and enemies to God. Collos. 2.13 . and 1.21 . Neither is it only meant of Christ in his owne person , but it implyes that all his Members , by resisting the Devill stedfastly through faith in him , shall have victory also 1 Corinth . 15.57 . given them by the God of peace , who shall bruise Sathan under our feet shortly , as the Apostle speaketh plainely , Rom. 16.20 . Faith in the Lamb , shall put this roaring Lyon to flight : They overcame him by the blood of the Lamb , Reve. 12.11 . Secondly by his heele bruising is meant , 1. First Christs holy wayes , which Sathan should by all means ( either of Temptations , or Persecutions ) seek to suppresse : 2. And secondly his humane Nature , which Sathan should afflict all manner of wayes , untill he brought upon him That Shamefull , Death of the Crosse , Ga● . 3.13 . That Painefull , and Death of the Crosse , Ga● . 3.13 . That Cursed , Death of the Crosse , Ga● . 3.13 . For then his heele was bruised , when his Body was crucified . And it was no more then the bruising of his heele ; his divine Nature being impassible and untouched ; where note that it was the politick malice of the Devill and the World , that aymed by the death of the Generall , to disband the Army . So long as Christ lived on earth , we read of no persecution against his Disciples , Math. 9.15 . But let him be once removed , and then there is havock made of the Church , Stephen is stoned , Peter crucified , Paul beheaded , some strangled , some burned , some broyled , some brained , all but only St. Iohn murthered . And Thirdly it is meant , that all who beleeved in Christs name , shall suffer bruising , in one kinde or other for his sake : And then his heele is bruised , when his Members are afflicted : But all the hurt they can do is , but to bruise the heele . Bruise them in their Persons , Estates , Good Names ; For to hurt their best parts , their Soules , they shall never be able : yea all this bruising in the end shall turne to the further good . Of their Soules , Here in Grace , Hereafter in Glory . And so you have the matter , the Author , the Subject , the Object , the Cause , the End , the Time , the Manner , the Place , the Continuance , the Issue and effects of this Enmity . SECT . 13. Quest. BY your opening of this Text , and unveyling of the termes : I see it looketh two severall wayes , and that it reacheth out as it were with one hand , a blessing to all beleevers , aswell as a curse with the other to all wicked men and Spirits . Answ. Yea it is like a Checker ; halfe white , halfe black . Consisting as Much of Mercy and Consolation , as Judgement and terror : resembling Moses who saved the Israelites , and slew the Egyptians . For as harsh as the words sound , they are so full of grace , and mercy ; and containe so much in a little , that this text may well be called the Gospells Epitome ; yea the marrow , or pith of the whole Bible , compiled by wisdome it selfe ; A short , yet absolute Sum of all holy faith , yea the foundation of all whatsoever the Prophets and Apostles have written , or Ministers do preach ; The key of the Scriptures , as Ambrose calls the Creed ; It is but of a short sound , but of a large extent ; little in shew , infinite in sence . In fine , it is so large for matter , so short for phrase , so profound for depth , so sweet for Consolation , and yet so terrible for severity , that it well suites with the Author who spake the words and none els . Quest. I perceive then , that to draw this Well dry , to dig this Mine to the bottome , and to speak of each severall , in this universe were an Herculean work , and fit for some divine Theseus , or Solomon . Besides it would require too large a vollume , for Common use : wherefore it shall content mee , you only Anatomize that part or Member of the whole which is here termed Enmity , by laying open the veines , and Arteries thereof ; it being the very point , or mayn Center , the pole , or Cardinall Axeltree , upon which this text moves , and is turned . And that will be sufficient : For where prevailing is by lyes , there discovery is victory ; yet lest the Pages should still grow , As fi●h into a multitude , garble your notions , and give us but the very Marrow of the matter . And because Method to the matter is as fashion to Apparell ; and form to building , propose what shall be your order of distribution . Ans. As the Throne of Solomon was mounted unto , by six staires : so this Throne of Sathan , this strong hold of the wicked , may be mounted unto ( for I only intend a discovery at this time ) by a Ladder of six steps , set upon this ground which is already laid , or if this originall , be counted for one step , then the Ladder consists of seaven staves , answerable to the seven steps which led up to that Temple in Ezekiels Vision , Ezek. 40.26 . For I will draw all our present discourse , to one of these heads : ( taking liberty so to place them , as may serve best for my purpose , and the Readers benefit . ) Viz. The Originall , of Enmity . The Continuance , of Enmity . The Properties , of Enmity . The Causes , Why wicked men hate and persecute the Godly . The Ends , Why wicked men hate and persecute the Godly . The Reasons why , God permits them ; The Reasons why , The Godly suffer it so patiently . These seaven shall limit my speech , and your patient attention , and I take them only to be inherent in the words , there be some short adherent circumstances , which I shall salute as I passe , they may be within the circumference , these are in the heart and Center ; And these alone as I suppose , may serve as spectacles , to see the Devill ●nd his Workes by , in the matter of hatred and persecution . SECT . 14 Quest. TO begin with the second point proposed ( having dispatched the first ) and to proceed from Explication to Confirmation , and so to Application . How prove you that there hath been in all Ages past , is now , and ever shall be between these two Kings Sathan and Christ , and their Regiments , the wicked and the Godly , a perpetuall War , Enmity and strife , according to the Lords prediction or Proclamation ? Ans. For proofe I could produce Testimonies and examples innumerable there being scarce a Page in the Bible , which doth not ●ither expresse or imply somewhat touching this Enmity , yea as if the Scriptures contained nothing else , the holy Ghost significantly calls them the book of the Battailes of the Lord , Numb . 21.14 . as Rupertus well observes . And because examples , give a quicker impression then Arguments : the proofe shall be by Induction of particuler instances collected from the Scripures and Ecclesiasticall History , wherein I will be briefe , and only mention , Three in every Age ( though the Sea of examples hath no bottome ) for that I shall be forced to speak more at large when I come to the properties and Causes of Enmity . The continuance of the worlds Enmity in all Ages . Viz. 1. In the old world before the flood . 2. After the flood , before the Law. 3. After the Law , before Christ. 4. Since the Gospell in the time of Christ and his Apostles . 5. After the Apostles for the residue of the ten Persecutions . 6. From the Primitive times and Infancy of the Church hitherto . 7. For these present times wherein we live . 8. For the time to come unto the Worlds end . 1. To begin with the first Age , Viz. the old World before the Flood . Wee read of this War , enmity and strife between Cain and Abell , 1 Iohn 3.12 . Betweene Lamech and the holy Seed , Gen. 4.23.24 . and between those wicked Gyants , which Moses speaks of , and the sons of God , Gen. 6.2 . to .12 . Yea , those Gyants bad battle to Heaven , as our Mythologists add , to ver . 4. SECT . 15. 2. AFter the Flood , before the Law , between all the men of Sodom and righteous Lot , Gen. 19.4.9.11 . 2 Pet. 2.8 . between Hagar and Ishmael , the Bond woman and her son , and Sarah and Isaac , the Free-woman and her son , Gen. 21.9.10 . Gal. 4.29 . And between Esau and Iacob , first in the wombe , the more plainely to shadow out this enmity , Gen. 25.22.23 . and after they were borne , Gen. 27.41 . SECT . 16. 3. AFter the Law , before Christ , between Doeg and the eighty five Priests , which he slew with the edge of the sword , 1 Sam. 22.18.19 . Between Iezabell and all the Prophets of the Lord , which she destroyed , 1 Kings 18.13.14 . And between the Heads in Israel in Micahs time , and all that were good , Micah 3.2 . SECT . 17. 4. SInce the Gospell , in the time of Christ and his Apostles this enmity so manifested it selfe , not only in the Gentiles , but in the Iewes , Gods ow●e people , who first moved those persecutions against Christ and his Members , that having beheaded Iohn Baptist his Harbinger , and crucified himselfe the Lord of life , we read , that of all the Twelve , none dyed a naturall death save onely Saint Iohn , and he also was banished by Domitian to Pathmos ; and at another time thrust into a Tun of seething Oyle at Rome , as Tertullian and Saint Hierom do report : See Acts 7.51 . to 60. & 12.1 . to 5. Rom. 8.36 . Iohn 21.18.19 . Now all these , besides many other of his Disciples , suffered martyrdome meerely for professing the faith of Christ ; whereof some were stoned , some crucified , some beheaded , some thrust thorow with Speares , some burnt with fire , with a multitude of other Beleevers , for Ecclesiasticall History makes mention of two thousand which suffered the same day with Nicanor , Acts and Monuments , page 32. which makes Saint Paul cry out , I think that God hath set forth us the last Apostles , as men appointed to death , 1 Corinth . 4.9 . SECT 18. 5. AFter the Apostles , if we consider the residue of the ten Persecutions , raysed by the Romans against the Christians , which was for three hundred yeares , till the comming of godly Constantine , we find that under Dioclesian , seaventeen thousand Christians , were slaine in one month : amongst whom also was Serena the Emperesse , yea under him and nine other Emperors , there was such an innumerable company of innocent Christians put to death and tormented , that St. Hierome ( in his Epistle to Chromatius and Heliodorus ) saith , There is no one day in the whole yeare unto which the number of five thousand Martyrs might not be ascribed , except only the first day of Ianuary , who were put to the most exquisite deaths and torments that ever the wit or malice of men , or Devils could invent to inflict : we read of no lesse then twenty nine severall deaths that they were put unto , if no other be omitted . SECT . 19. 6 FRom the primitive times and infancy of the Church hitherto the Turk and the Pope have acted their parts , in shedding the blood of the Saints , as well as the Iewes and Roman Emperours : touching which , for brevities sake , I referre you to the Book of Acts and Monuments . Yet because a tast may please some , I will insert what the Holy Ghost hath foretold in the Revelation , touching the Pope , who calls himselfe Christs Vicar and supreme Head of the Church : the Angell , speaking of the Whore of Babylon , saith , Shee was drunk with the blood of the Saints and with the blood of the Martyrs of Iesus , Revell . 17.6 . Which in part was fulfilled in England , under the raigne of Queene Mary , when in one yeare , a hundred seventy six persons of good quality were burnt for Religion , with many of the Common sort : and in France , for before these late bloody Massacres , there were more then two hundred thousand which suffered Martyrdome about Transubstantiation : For the chiefe persecutors of Christ and his followers , are not Atheists , or Turks , or Iewes , but such as hold great place in the Church , Antichristians and Pseudochristians , which makes our Saviour say they shall excommunicate you , that is , they shall blot out your names from among Gods people , or cast you out from the visible outward communion of the Saints . And indeed , vertue hath ever suffered most from those , which should and seeme to uphold her : and instruders upon other mens right can indure any man , how bad soever , rather to live by them , then the servants of him whom they intrude upon , as you may see , Mat. 21.33 . to 39. where those Farmers of the Vineyard killed the servants , who came to receive their Masters rent : they did not kill the Theeves and Robbers , and spoylers of the Vineyard , but the servants ; yea , and the Son too , and the end of all was , that they might take the inheritance . Yea , the godly have ever suffered most from such as professe the same Faith and Religion with them . It hath been the complaint almost of all the Fa●●ers and Saints of God , which have written , that the faithfull , in their several times , were hated , traduced , calumniated , slandered reproached , accused , persecuted and condemne● of such as professe the same Religion with them , ( ●hough under o●her pretences , yet only fo their au●ier and holy lives , that they stucke close to the truth , made conscience of their wayes , and would not rush so boldly into sin as others . Ecclesiasticall History . lib. 6. Chap. 4.5.16 . SECT . 20. 7 TO come unto these present times wherein wee live . Is the World mended with age ? Yea , I would to God we did not find , that as it is in the little world , the older it grows the more diseased ; so in the great world , the older the more vicious ; that the consummation of times and sins were not met together upon us . But as commonly in a diseased body all the humours fall down into the Legs or feet , and make an Issue there : so the corruption of all ages hath sliden downe into this of ours , as into the feete . Many ( saith the Apostle ) walke , that are enemies to the Crosse of Christ , Phil. 3.18 . If many in Saint Paules time , more now ; for Satan , who was then bound is now loosed again out of his prison , and hath great wrath ▪ because he knows he hath but a short time , Revel . 12.12 . To speake onely of the entertainment which piety finds among such as would be counted ( not only Christians but ) Protestants , which principally I intend . Is it possible for a man to live a conscionable and unreprovable life , abstaine from drunkennesse , swearing , prophaning the Lords day , separate himselfe from evill , yea , wicked company , be zealous for the glory of God , &c. Without being traduced , calumlumniated , hated , slandered and persecuted for the same ? No , it is not possible : for if our righteousnesse doe but exceed the righteousnesse of a swearer , or a drunkard , we are sure to be persecuted for our righteousnesse , as Abel was persecuted of Caine , because his Sacrifice was better than his . If a man walk with God , he is too precise : if he will be more than almost a Christian , he is curious , phantastical , factious , and shall be mocked with the Spirit , as if the spirit of God were a spirit of dishonour and shame . How common a thing is it to wound all holinesse under the name of Puritan , a name so full of the Serpents enmity , as the egge of a Cockatrice is full of poyson ? What should I say ? The world is growne so much knave , that 't is now a vice to be honest . O the deplorable condition of these times ! Even the Devill himself durst not have been so impudent , as to have scoft at holinesse in those ancient and purer times : but now I could even sinke downe with shame , to see Christianity every where so discountenanced : our very names come into few mouths , out of which they returne but with reproaches . Amongst the rest of our sins , O God , be mercifull to the contempt of thy Servants . True , blessed be God , and good laws , we suffer little but the lash of evill tongues ; but were wicked mens powers answerable to their wils and malice , they would deliver us up to be afflicted , put us out of the Synagogues , excommunicate and kill us , as our Saviour shewes , Iohn 16.2.33 . and Mat. 24.9 . Yea , their enmity and hatred would be so virulent and bitter , that the brother would betray the brother to death the Father , the Son , and the Children would rise up against their Parents and cause them to dye , the kinsman against the kinsman , and the friend against the friend , only for professing Christs name , & being religious , as himselfe affirmes , Math. 10.34 , 35 , 36. Luke 21.16.17 . Neither is it strange , for this was one of the endes of Christs comming into the World , as appeares , Mat. 10.34.35 . where himselfe saith , Think not that I am come to send Peace , but the sword ; meaning between the seed of the Serpent & the Seed of the Woman ; for I am come to set a man at variance against his Father , the daughter-in-Law against the Mother-in-Law , and a mans enemies shall be they of his owne houshold , Luke 12.51 , 52 , 53. Neither want we precedents of this ; For , by whom was upright Abel persecuted and slain , but by his owne brother Caine ? Who scoffed at righteous Noah , but his owne son Cham ? By whom was that vertuous and religious Lady Barbara put to death , for imbracing the Christian Faith , but by her owne Father Dioscorus ? Who made Serena the Empresse , a Martyr for her faith in Christ ? but her owne Husband Dioclesian . Who helped to burne Bradford ? but Bourne , whose life he had formerly saved . And lastly , by whom was our Saviour Christ betrayed , bu● by his owne Disciple Iudas ? SECT . 21. 8. FOr the time to come , As this strife and enmity in the wicked against the Godly , was early in its entrance , taking its first being in the beginning of time , and hath constantly continued hitherto : so it will be long in continuance , and endure to the end of time , as the Scripture shewes : Yea , the last remnants of time are likely to have the most of it , because as in them love shall wax cold , Math. 24.12 . so as love groweth cold , contention groweth hot . More expresly the Holy Ghost foretels , That in the last dayes shall come such perilous times , that all who will live godly shall suffer persecution , and that toward the end of the World there shall be scoffers , false accusers , cursed speakers , fierce despisers of them that be good , such as shall turne the grace of God into wantonnesse , and deny God the only Lord , and our Lord Iesus Christ ; And being fleshly , not having the Spirit , they shall speak evill of the things which they know not ; And whatsoever things they know naturally as bruit beasts , which are without reason , in those things they shall corrupt themselves ; And that many shall follow their damnable wayes , whereby the way of truth shall be evill spoken off : And that as Iannes and Iambres withstood Moses : so these also shall resist the truth , being men of corrupt mindes , reprobate concerning the Faith , being before of old , ordained to condemnation , 2 Tim. 3.1 . to 13. 2. Pet. 2.2 . & 3.3 . Iude 4.10 . 16 , 18 , 19. And so much of the continuance . Now to wind up with a word of Application : If it be so , that all the Godly that have gone before us have been envyed , hated , traduced , nick-named , and persecuted by wicked men , and all that come after us shall be ; let no particular member of the Church look to faire better then the whole body : we see the Patriarchs went this way , the Prophets this way , the Apostles this way , the Martyrs this way , this way went all the Saints and servants of God , and do we look for an easier way ? Yea , if the dearest of Gods Children in former ages have suffered so much for Christ , beene put to such cruell deaths and torments for keeping of a good conscience ; let us praise the Lord , who hath dealt with us farre otherwise ; and pray for good Magistrates to whom , next under God , we owe the thanks : Yea , if our Fore-fathers so willingly underwent those fiery tryals , let none for shame shrink-under the burthen of an aiery tryall only . 2. If the brother persecute the brother , the son , the Father , the Parent his Childe , the Hnsband his Wife the Disciple his Lord , thinke it not strange to be persecuted of any ; for lightly they which are not persecuted , are persecutors themselves . SECT . 22. Quest. HAving proved the Continuance of this Enmity in all ages , now tell us what be the Signes and Properties of it . Ans. They are either Mentall , Verball or Actuall . The first whereof are inward and secret , the two later outward and manifest . Quest. What are the mentall properties , which you call inward and secret . Ans. They are foure in number . It being their manor 1. To envy the good Estate of the Godly . 2. To contemne the meane Estate of the Godly . 3. To rejoyce at the evill Estate of the Godly . 4. To hate them . First , it is 〈…〉 ner of wicked men , out of Enmity to envy the vertuous and good estate of the godly : For envy shall lead the Troope , as Iudas lead the Souldiers ; and it may challenge the first place in the right-hand file ( as pride doth in the Popes Catalogue of the seaven deadly sinnes ) because it was the eldest and first borne sin that ever was in the Devill , after he was cast out of Heaven , and the first that ever he begate upon our nature , after we were cast out of Paradice ; which makes St. Austin therefore call it ( as by a kind of excellency ) the Devills sin . Thus Caine envied his brother Abel , Gen. 4.5 . Saul , David , 1 Sam. 18.28.29 . and those unbeleeving Iewes , Paul , Acts 17.13 . The wicked take as much delight to see the vertuous life of an holy man , as sore eyes do to look upon the Sunne . How contrary are good Angels and evill men ? The Angels rejoyce at that , whereat these powte and stomack ; they are ready to cry and burst for Anger , at that which makes musick in Heaven . But why is it ? These Antipodes to vertue , having lost all good themselves , are vexed to see it in another : a true note to know the Serpents Seed by , for it is the Devils cognizance , 1. Iohn 3.14 , 15. as Love is Christs , Iohn 13.35 . And as it is the very Lees of vice ; so it hath a punishment answerable : for by a just judgement of God , their owne malice turnes back into their owne bowels , as it is Psalm . 7.14 , 15 , 16. and slayeth them , as the swords of Gideons enemies kild themselves , Iudges 7.22 . For that none might have cause to envy the envious man againe , but all to pity him ; envy it selfe is a fire , which consumes that fuell ; a Worme which gnaweth that gourd ; a viper , which eats through those bowels ; a Moath , which fretteth that garment wherein it is bred , nourished and maintained ; it is the consuming of the flesh , and rotting of the bones : Prov. 14 30. And for hereafter , if wicked men thus envy the vertuous and good estate of the godly in this World , which is but their Hell , or at least their Purgatory ; How will it gall them , when they shall see Abraham , and Isaac , and Iacob , and all the Prophets and Saints of God in the Kingdome of Heaven , and themselves thrust out of doores , and cast into the Lake which burneth with fire and brimstone ? This shall make them gnash their teeth for envy , as our Saviour shewes , Luke 13.28 . Math. 8.11.12 . but how just is it with God , that this fire of envy should be punished with the fire of Hell ! SECT . 23. 2. SEcondly , it is their manner and property to contemne the supposed meane estate of the godly , as Samballat , Tobiah and Gershom , with the rest of that crue , contemned Nehemiah and the Iewes , Nehem. 4.1.2 , 3. Thus Rabshakeh contemned Hezekiah and his people , 2 Kings 18.19 . to 36. and the Epicurean Philosophers Paul , Acts , 17.18 . Whereas misery , with good natures , is made a loadstone of mercy ; with base mindes , it is contrarily made a footstoole for pride to trample on ; and nothing so midnights the soule of him that is falne , as scorne and contempt . But you may observe that arrogancy is a weed that ever grows on a dunghill , and from the ranknesse of that soyle , she hath her heighth and spreadings ; for they are but puft mindes , and frothy wits , that get so to the top , and bubble thus above inferiours . As what makes them contemne us , but , together with pride , their ignorance ? For alass● , they take notice of our misery , not of our happinesse . Noahs vertues are not Chams admiration ; but his drunkennesse is his sport . Wicked men are like those ill taught children , 2 King. 2.24 . that could upbraid Elisha with his bald head , but had not the wit to consider how God had crowned that head with vertue and honour . O that they could but see all , that they would but say all : as Ephialtes , when one cast him in the teeth with his poverty , answered , Why dost thou not make rehearsall of other things also , as that I love law , and regard right ? But indeed , this were to cleane our faces , and foule their owne . But let them insult for a while , they cannot sit upon so high a cogge , but may with turning prove the lowest in the Wheele : as it fell out with Hammon , who being now made Lackey to a despised Iew , begins to envy , where halfe an houre since he had scorned ; and misery , like a Vulture , must have some body to prey upon . There is a continuall vicissitude of things : The Righteous is delivered out of trouble , and the wicked cometh in his stead , Prov. 11.8 . The wicked shall bee a ransome for the righteous , and the transgressor for the upright , Prov. 21.18 . SECT . 24. 3. THirdly , it is their manner , to rejoyce at the supposed evill estate of the godly , as the Princes of the Philistims did at Sampsons blindnesse and bondage , whom they insulted over , and made their laughing stock , Iudg. 16.25 . Peninna at Hannahs barrennesse , especially when shee went up to the house of the Lord , 1. Sam. 1.6.7 . And the Iewes at the Disciples , and the rest of the Church , when Herod vexed some , and slew others , Acts 12.1.2 , 3. Wicked men feed themselves with others adversity , as Beetles are fed with their fellowes dung : and like Flesh-flies , make the wounds of Gods children their chiefe nourishment : Yea , Crocodile-like , they would , if they might , fatten themselves with the warmest blood of godly mens lives . And not so onely ; for we have a generation , whose onely rejoycing is , Cham-like , to see another fall into some grosse sin , or infirmity : Yea , as Luther speaks , they hunger and thirst after the scandals of the godly : and if at any time through humane frailty , they doe fall into some evill , like hungry Hogges , they muzzle in their excrements , and feast upon them , as upon dainties ; there being nothing that so glads their hearts , that so opens their mouths with so much insolency and triumph ; as what cure will they take to spread the same abroad by a common fame : Yea , it were well , if they would not play the Curres , and open when they are able to sp●ing no Game . But they must needs be filthy creatures , that feed upon nothing but corruption . To delight in mens sinnes , is the sport of devils : recovery from those sinnes , is the joy of good men and Angels . Cham derides his Fathers nakednesse ; it should have been his sorrow : he makes it his sport . But it is ill for a man to make himself merry , with that which angers God. SECT . 25. 4. IT is their manner to hate the religious , as all carnall men hate the members of Christ , Matth. 10.22 . thus Ahab hated Eliah , as himselfe confessed , 1 King. 22.8 . Yea , so inveterately , that there was not one Kingdome or Nation , where he had not sent to take away his life , 1 King. 18.10 . and Haman Mordecai , which was so deadly , that he thought it too little to lay hands on Mordecai only ; wherefore he sought to destroy all the Iewes , the people of Mordecai , that were throughout the whole Kingdome of Abashuerus , Hest. 3-5 , 6. For the effecting of which , he obtained that bloody Edict , ver . 6.9 . And lest it should want successe , he offered ten thousand Talents of silver into the Kings Treasury , to have it effected . Hest. 3.9.13 . And such another was cruell Arundel , sometime Arch-bishop of Canterbury ; who vowed and swore , he would not leave a slip of Professors in this Land ; For you must know , That their hatred extendeth not to this , or that person alone , but to the whole generation of Gods Children and people . As what saith the wicked in Davids time ? Come , let us cut them off from being a Nation & , let the name of Israel be no more in remembrance . Let us take for our possessions the habitations of God , Psa. 83.4.12 And the World is no changling ; for this age wants not many such Hamans and Arundels , who so hate the Children of God , that they wish , as Caligula once did of the Romans , That they had all but one neck that so they might cut it off at a blow , where it in their power , Mic. 3.2 . Ps. 83.4 But our comfort is , they have not so much authority as malice ; resembling the Serpent Porphyrus , which abounds with poyson , but can hurt none , for want of teeth : Though their punishment shall be never the lesse . For as the will to doe God acceptable service , is accepted , as if it were service indeed : so the intent and offer of wrong shall be judged for wrong , in that Court of justice . Good and evill thoughts and desires in Gods account are good and evill workes : And so much touching the Mentall properties of this enmity . SECT . 26. Quest. WHat are their Verball properties ? Ans. They are Eleven in number : And are manifested . 1. In murmuring against the persons of the Godly . 2. In misconstruing of their actions and intentions . 3. In carrying tales of them to others . 4. In perswading others against them . 5. In scoffing at them . 6. In nicknaming them . 7. In rayling on them . 8. In raysing slanders of them . 9. In cursing them . 10. In threatning of them . 11. In undermining of them by flattery . First , ungodly men verbally manifest their enmity by murmuring against the Children of God : as Labans sons murmured against Iacob , Gen. 31.1 . The Israelites against Moses and Aaron ; Yea , against God himselfe ; for which , the utmost part of the Host was consumed with fire from Heaven , Num. 11.1 . & 14.2 , 3. And lastly , the labourers in the Vineyard against the Master of the house , and their fellowes , Matth. 20.11 , 12. And have not we the like murmurers ? O that so many Loaves and Fishes , as did feede five thousand in the Wildernesse , would but stop their mouthes , who amongst us doe both vex at others plenty of grace , and their owne want ! that doe murmure against the godly , even for no other cause , but that they alone should bee the men in whom no crime , or fault scandalous can justly bee found : that make it their Grace , both before and after dinner , to disgrace some Innocent . But so it is , That the baggage World desireth nothing more , then to scarre the face that is fairer then her selfe : whence she takes occasion , in every company , to ●rect the faylings of holy men very high , like Saint Pauls , for the gaze of all ; whereas they hide their good parts under ground , like Saint Faiths , that none may note them . Wherein also is another disadvantage , that cannot be helped . The multitude will sooner beleeve them , then our selves . Affirmations being ap●er to win beliefe , then Negatives are to uncredit them : whereby ●t fals out , that Piety is every where pusht at , an● the religious murmured at , and clamoured against in all places . If such men would know their wages : let them looke , 2 Pet. 2.12 . and there they shall finde , that as their tongues have walked against Heaven , so they shall be confined to Hell : And in the meane time , Cursed is hee ( saith the Holy Ghost ) that smiteth his neighbour secretly ; and let all the people say , Amen , Deut. 27.24 . SECT . 27. 2. BY Censuring their actions , and mis-construing their intentions● as Eliab : did Davids zeale for Gods glory to be pride and malice , 1 Sam. 17.28 . And those wicked ones , his fasting and mourning to be Hypocrisie , Psalm . 35.13 . to 17. Thus Iobs friends condemned him for an Hypocrite , Iob 4.6 . to 11. And the Iewes , Christianity to be Heresie ; and Paul , the Preacher of it , a pestilent fellow , a mover of sedition , and maintainer of schisme ; yea , all the Disciples to be deceivers , 2 Cor. 6.8 . And thus too many in our dayes , will definitively censure men for Hypocrites , whom they scarce know superficially : Yea , ( which is worse ) only because their works are good . Prejudice casteth a false colour upon the best actions : and Basenesse , what it cannot attain to , it will vellicate and deprave . But what saith Sincerity ? While my conscience is innocent , the Worlds suppositions cannot make me culpable : Let me rather , with Eliah and Micah , doe well , and heare ill ▪ then , with Ahab and Iezabel , do ill and be flattered . The Accuser of the Brethren makes choyce of wicked men , to t●aduce those whom he cannot seduce as he desireth ; as we may plainly see in our Saviours example ; who notwithstanding he fulfilled all righteousnesse , and did all things well ; for in his mouth was found no guile , nor fault in his manners , nor error in his doctrine ; Which of you ( said he ) can rebuke me of sinne ? Yet the world traduced him for a Samaritan , a Blasphemer , a Sorcerer , a wine-bibber , an enemy to Caesar , and what not ? A Deceiver and yet true , was S. Pauls Motto , 2 Cor. 6.8 , &c. And as it was then , so it is now . Wicked men deale with the Godly , as sometimes a lustfull person will doe by a chaste woman , when he cannot take away her honesty , he will take away her credit ; brag of effecting his will with her , when yet he could never have admittance into her company . Bad natures , whom they cannot reach by imitation , they will by detraction : like the Fox , what they cannot attain to , they will depresse , and seem to despise : their cunning is to condemne others , that themselves may be justified . As Caligula took off the heads from the Images of the gods , to set up his owne : Or as Merchants , who to raise the price of their own commodities , will beat down the prices of others . And have they not reason thus to do ? Yes : for how is a vicious person discredited , and made contemptible , by the vertuous life of an holy man ? We know straight lines help to shew the crooked . And it is easie to guesse , the Pharaohs fat Kine made the lean ones more ill-favoured . A swarthy and hard-featured visage , loves not the company of cleare beauties . Again , another reason is , They judge others by themselves : now they doe all their good in hypocrisie , and so thereafter judge of others . Saint Chrysostome hath given the Rule , As it is a hard thing ( saith he ) for one to suspect another to be evil who is good himselfe : so it is as hard for him to suppose another to be good , who is himselfe ill . And we see it fulfilled in Nero , who verily beleeved , that all men were foule libidinists , because himselfe was such an one . SECT . 28. 3. WIcked men manifest their enmity against the religious , by carrying tales of them unto others : as C ham carried tales to his brethren of Noahs nakednesse , his tongue was the trumpet to sound forth his Fathers shame , Gen. 9.22 . Thus Doeg carried tales to Saul of David , and Ahimelech , 1 Sam. 22.9 , 10. and the Zip●ins , two severall times brought tidings to Saul , where David had hid himselfe , to the end Saul might slay him , 1 Sam , 23.19 , 20. & 26.1 . And those Libertines , with other suborned men against Steven , to the Counsell of Priests , Acts 6.8 . to 15. And of this burthen many amongst us are in continuall travell . For how frequently doe debauched Drunkards , and incorrigible sinners ( resembling their father the Devill , who both by name Revel . 12.10 . and by nature , Iob. 1.7 , 8 , 9. is a continuall Accuser of the brethren ) carry tales to their fellowes , of such as will not consort with them ? yea , of their faithfull Ministers , especially if hee thunders in his doctrine , and lightens in his conversation , as Gregory Nazianzen speakes of Basil ? Yea , and thinke they doe as good service in it , as Secretaries , and Espialls of Princes , do to the State , when they bring in bills of intelligence ? But doe they , as they ought , with an upright minde tell both our vertues and vices impartially , as Swetonius writeth of the twelve Caesars , and so leave the upshot to collection ? No , but rather , as the Iewes did by Paul , Acts 24. charge us with many things , as that we are pestilent fellowes , movers of sedition , and maintainers of Schisme , but proving nothing , verse 13. And indeed , how should they , when every word they speake is a slander ? Or if otherwise , they look on our infirmities , they looke not on our graces , on our repentance ? No these Flyes skip over all a mans sound parts , I meane his excellencies ; to fasten on a scab , or ulcer ; resembling our Prognosticators , that are more diligent to make mention of foule weather than of faire ; stormes and thunder they much harp upon , but calme and serene dayes passe them un-observed : whereas an ingenious nature would passe over the evill where he findes more good ; considering wee are full of faults by nature ; good , not without our care and industery ; for a minde well qualified , is often beholding to the industry of the owner : and Vlysses as Homer relates , was so applauded for the accutenesse of an ingenious minde , that men spared to object unto him the deformity of his body . But these contrarily , for want of matter to expect against , will coyne it of their owne heads . And that they may deliver themselves with the greater Emphasis , will affirme as that Gymnosophist in Plutarch did , of those Orators to Alexander , That every one of them doth exceed his fellowes , and sweare that the matter is so cleare and manifest , that all the Towne rings of him ( meaning the good fellows of the Towne ) and to speake truth , the parties faults are so cleare and evident , that you may see them as well in the darke , as with a candel , as appeares by the sequell . For ●re there not some godly and faithfull , both Christians and Preachers , that have beene often ( I say not ninety five times ) accused by them , as Aristophanes was by the Athenians , and every time found innocent ? though no thankes to their accusers , for they indeavour all they can to corrupt such as heare them , and fore-stall their judgements against the good and goodnesse . O that men were so wise , as to heare the tale-bearer with indignation , examin before they trust , beleeve his reports , if infallibly true , with unwillingnesse , acknowledge it with griefe , hide our neighbours faults with honest excuses , and bury them in silence : for commonly it fares with the first relator , as it doth with a stone throwne into the water , which of it selfe makes but one circle , but that one begets a hundred , and so both offends and infects many others , but alwayes prooves himselfe to be uncharitable . It were good for other men if tale-bearers would consider this , but better for themselves . True , the wise and honest are able , as so many Angels of God , to discerne truth from slander ; though to the grief of many good hearts , no musick can be so sweet to the eares of others , as to heare well of themselves , ill of the Religious . And these , as they often set the former on worke , so they are resolutely opinionated in beleeving of lyes ( as Saint Austin speaks of the Priscillianists ) whereby they supererogate of Satan . But what is the end of these tale-bearers , and informers against good men ? Follow them to their ends , and you shall see , that if ever the Lord open their eyes to see this their fact , they are even in this life rewarded with the strappadoes of an humane soule , rackt in conscience , and tortured with the very flashes of Hell fire , and not seldome forced to lay violent hands upon themselves , being never well , nor in their owne place , till they bee in Hell , Acts 1.25 . SECT . 29. 4. IT is their manner to perswade and give devillish counsell to others , like themselves , to persecute the godly , as Balaam gave w●cked councell to Balack against the Children of Israel . when he could not be suffered to curse them , Revel . 2.14 . Th●s the Princes and Rulers did to Zedekiah the King against Ieremiah , saying , Wee beseech you , let this man bee put to death for thus he weakneth the hands of the men of Warre , &c. Ier. 38.4 . and the Iewes of Thessalonica to the people of Berea against Paul , Acts 17.13 . That the enemies of the Crosse of Christ , are still accustomed to deale after this manner with the religious , I need not demonstrate ; plain things , which our selves are daily witnesses of , need no proofe . Onely note their matchlesse malice herein ; who , that they may be sure to prevaile , first dazell their friends eyes with false accusations against us , as true and certain , as that Naboth did blaspheme God and the King ; and their associates are as sure of it , as Darius was , that the Idoll Bell did eate and drinke every day forty Sheep , twelve Kakes , and six great pots of Wine , because threescore and ten of the Priests gave it out so : And that their mortall enmity may be taken for a zeale of the Churches good , as Iudas would have his covetousnesse taken for Charity , Iohn 12.6 . And the Pharisees their Cruelty thought Piety , Matth. 23.14 . All the reproaches that the Devill , and these his Scavengers , can rake out of the Channels , of Hell , shall be flung in our faces , the worst language that hath ever been dipt in the forge , or tipt at the fire of Hell , shall be bestowed upon us ; wherein they resemble those ancient enemies of the Gospel , who clad the Martyrs in the skins of wild Beasts , to animate the Dogs to teare them . This evill world hating true Christians ( as it did Christ ) without a cause ; readily takes up Arms against the most innocent , and so cloathing them with pretended causes , to colour that her hatred , ( For as no man loves evill , but under the shew of good : so no man will appeare to hate what is good , but under the appearance of evill . ) Truth it selfe is arraigned , as a deceiver : And he by whom Kings reigne , represented as an enemy to Caesar : and under such representations to the people , he is crucified by them . Though perhaps this is more then needs , for not seldome the counselled are more ready to yeeld their ayd , then they are to ask it ; being of Maximinus his humor , who seeing none offer themselves , set on work certain vile persons to accuse the Christians of heynous crimes , that so he might persecute them with more shew of reason ; for that one may supply the others defects , the first finds an head , the second a tongue , the third hands : As Vlysses may contrive , but Diomedes must thorow with it : so altogether deale with the poore Minister , or Christian , as the Soldiers did with Christ , first blind him , then strike him , and last ask him , Who is it that smote thee ? And he may answer the best man of them , It was thou , O mine enemy , thou wast an Achitophel in the one , a Doeg in the other , a Belial in both . And let such men know , that this their instigation will end at last , either in anguish or confusion , teares or torment will become their recompence . SECT . 30. 5. IT is the manner and custome of wicked men to scoffe at the righteous , as Ishmael scoft at Isaac , Gen. 21.9 . Rabshakeh at Hezekiah , and his people , 2 Kings 18.27 . And the Philosophers at Paul , Acts 17.18 to 21. And to this day the world is too full of scoffing Atheists , and mockers of Piety . Michal was barren , yet she hath too many children , that scorn holy exercises ; every houshold almost hath some in it , if not many , of the brood of Cham and Ishmael : so that if any one refrain from impiety , refuse to doe as the rest in all excesse of ryot , he is made both their prey and laughing-stock : Yea , if he be so bold as to preach righteousnesse to them , by voyce or by example , there is instantly some Tobiah , or Sanballat , steps up to flout him . They so hate righteousnesse , that they will hate a man for it , and say of good living , as Festus did of great learning , it makes a man mad . But they cannot know who are sober , that are mad themselves . Achish and his Courtiers thought David mad , yet he was the wisest man amongst them . Yea , as old men answer young men , You thinke us fooles , but we know you are not wise : so answer we these , You think us mad that are so hot against sinnes , but wee know you mad that are so cold for your soules . Dogges will bark at the Moone : and what all men commend , you have some Thersites take delight to blast . Lot vexed himselfe because hee saw men bad : these , because men are good : not because Gods Law is broken , but because others keep it better then themselves . But these are brinish & ill made candles , which so sparkle and spit at others : it is a cursed zeale in these men , to maligne the good zeale of all men . But let them alone , they need no help to be miserable : for as they scoffe at us , so God laughs at them , He that sitteth in the Heavens shall laugh , the Lord shall have them in derision , Psal. 2.4 . Yea , Judgements are prepared for these scorners , and stripes for the backs of these fooles , Prov. 19.29 . God shall raine down fire and brimstone upon such scorners of his word , and blasphemers of his people as thou art , said Mr. Philpot the Martyr , to mocking Morgan and the rest of his persecuters . If they smart not here , as Cham did , whose scoffing only brought his Fathers Curse , and Gods upon that : And the two and forty children who were devoured of wilde Beares for scoffing at Elishas bald head , 2 King. 2.24 . and Foelix , who for one malicious scoffe , did nothing day and night but vomit blood , till his unhappy soule was fetcht from his wretched carkasse : And Pherecydes , who was consumed by worms alive , for giving Religion but a nick-name ; a small matter if thou mayst be made Judge . And Lucian , who for barking against Religion like a Dog , was by a just judgement of God , devoured of Dogs . For this let me tell them , what ever the D●vil blinding them , they think there cannot be a greater Argument of a foule soule , then the deriding of religious services : Yea , to be a scoffer , is the depth of sin : such an one is upon the very threshold of Hell , as being set down in a resolute contempt of all goodnesse . SECT . 31. 6. IT is their manner and property to nick-name the godly , as Ahab nick-named Eliah , the troubler of Israel , 1 Kings 18.17 . The wicked , Iob and David hypocrites , Psalm 35.13.14 . Iob 4.6 . to 11. The Courtiers , Ieremiah an enemy to the Common-wealth of Israel . The Iewes , Paul a factions and seditious fellow , Acts 24.14 . Yea , they tearmed all the Disciples Sectaries , Schismatickes , subverters of the State , &c. 1 Cor. 4.9.10 . And the same Devill , who spake in Ahab , and those wicked ones of old , now speaks in our loose Libertines , who nick-name the conscionable , Puritanes , and seditious persons : For doe but examine who they be which cast these aspersions upon the godly , and you shall find , that the hand of Ioab , I mean the Devill , is in this businesse . Alas , poore soules ! they are but set on by that subtile Serpent , as Zebede was by her sonnes , Matth. 20.20 . Mark. 10.35 . It is but his heart in their lips . And Satan hath ever found it infinitely successfull , to give every vice a title , and every vertue a disgrace ; for still hee hath found , that the rude and unstable multitude , onely look upon the vizard and out-side of things , which he pleaseth to put upon them , and so judge according to appearance , not righteous judgement . Neither doth the Devill onely gain by fastning reproachfull nick-names upon the religious , but his servants gain too ; much like the Thiefe , who meeting with a full purse , not onely takes it away , but returnes a stab : For in making vertue contemptible , and in depraving the godly , they are at least upon even ground with them , if they have not the better : For were all the world ugly , deformity would be no monster . Among the Myconians baldnesse is no unseemly thing , because all there are born bald : and hereupon infamous persons love to mitigate their owne shame , with others discredit . As AEsops Fox , when she had lost her taile , would have redeemed her shame , by perswading all her fellow-Foxes to cut of theirs ; yea , by despressing the good , they may possibly get the start of them . Even Heliogabulus , that beastly monster , thought to make hims●●●e the sole God , and be only worsh●●pped , by banishing all other Religions o●t of the World. ●●t let these depravers take heed , lest im●●●ting the fact of Censor Fulvius , wh●● untiled Iunos Temple to cover his ow●● house , they partake of the like judgement , run mad , and dye despairing ▪ SECT . 32. 7 IT is their manner to revile and rayle on them , as Goliah reviled and rayled on the Host of Israel , and their God , 1 Sam , 17.45 . Shimei , upon David , calling him murtherer , and wicked m●n , 2 Sam 16.7 . And likewise the mig●●y men , Psal. 31.13 . And the Iewes up●n Paul and Barnabas , Acts 13.45 . Calumny is every good mans Lackey , which followes him wheresoever hee goes ; for the Devill hath his servants in every corner ; and rotten Lungs can never send forth sweet breath . If the Law bind their hands , yet they will be smiting with their tongues : and if the Law keepe them in awe for smitting on the mouth , yet they will doe what they dare , , they will smite with the mouth . It is with these men , as it was with Zoilus , that common slanderer , who being demanded why hee spake evill of such and such , answered , because I cannot doe them evill : or else , like another Parisian Vigils , wee should feele their swords , before we heard their alarums . When the Devills hands are bound , he vomits a flood of reproaches with his tongue Revel . 12.15 . What say they ? Since we cannot attaine to their vertues , let us revenge our selves with rayling against them . It is not for nothing , that wicked men are so often is Scripture called Dogs , as Psalm . 59.6 . deliver my soule , or my darling , from the power of the Dog : and they make a noyse like a Dog , and goe round about the City , Beware of Dogs , saith S. Paul , Philip. 3.2 . which either grin with malice , or barke with reproaches , or bite with mischiefe . But blessed be God , although some of these Dogs have teeth like swords , and jaws like knives , as Solomon speakes , Prov. 30.14 . And smite cruelly , as Ieremy complaines , Chap. 18.18 . which deserve , like Shepheards Curres , to have their teeth beaten out , to prevent their biting ; yea , and their chaps muzled , for feare of opening ; yet most of them are tooth-lesse Curres , which though they barke , yet they cannot bite ; and cowardly Curres , for if you note such an one , he seldome unbuttons his tumoured brest , but when he finds none to oppose the bignes of his looks and tongue . And for such our only way is , either to slight them , as King Philip did Nicanor in the like case ; who being told by Smitichus of his evill reports and raylings , answered , Nicanor is not esteemed by the worst in Macedonia . Or else stop their mouths with some good turne , as AEneas , in the fiction , cast Cerberus the hell-hound a sweet morsell , that hee might not barke against him . The doore , when it hath been oyled , leaves creaking ; and this is good policy : for barking Curres oft-times great mastiffs wake . But as if the tearme of Dogge , were of too narrow extent , the Scripture elsewhere calls them Devils . Saint Pau● , 2 Tim. 3.3 . ( as Bishop Andrews observes from the Originall ) foretels , that in the latter dayes there shall bee men Devils , foule mouthed men , evill speakers , and 1 Tim. 3 11 he speaketh of women-devils , whose speeches are calumnious . And wherefore is the Devill called by that name , but by reason of his foul mouth in defaming ? Yea A Calumny , saith one of the Fathers , is the Devils minde in the mouth of a man , his arrow shot by mans bow ; he lendeth him his lyes and malice , and borroweth his tongue to utter them because the Devill wants a tongue . I close up this point with those words of the Prophet , either convert the persons or confound the lying lips , O God , that speake against the righteous . SECT . 33. 8. IT is their man●er to raise slanders of the godly , as those wicked men slandered Naboth , saying , he hath blasphemed God and the King , confirming the same with an oath , 1 Kings 21. Thus the wicked slandered David , Psalm . 57.4 . And the multitude Iohn Baptist , saying he had a Devill , Matth. 11.18 . It is Satans policy ( because report both makes jealousies , where there are none , and increaseth those that are ) to abuse our eares in hearing , our tongues in speaking , and our hearts in beleeving lyes , to disable us from discerning the truth . Yea , this stratagem of raising slanders upon good men , like a huge and mighty Polyphems , hath done such service to the uncircumcised , that examples thereof in Scripture are like moats in the Sunne : and it were easie to parallel former ages with this of ours , for well may we take up those words of the Psalmist , The wicked bend their bow , and make ready their arrows upon the string , that they may secretly shoot at them which are upright in heart , Psalme 11.2 . Innocency is no shelter against evill tongues . Malice never regards how true any accusation is , but how spitefull . And great wits are not more ready , with the high Priests and Elders , Matth. 28.12 , 13. to raise these slanders , then the common sort are apt to beleeve the same ; as we see by our Saviours example , ver . 15. And how many particular persons know , to their smart , that a slander once raised will scarce ever dye ; for comming once into the mouth of the vulgar , true or false , like wild-fire it can never bee quenched ; for even death it selfe , which delivereth a man from all other enemies , is not able to deliver him from this of the tongue . Whereas Truth hath much adoe to be beleeved , a lye runs far before it can be stayed . However , a man once wounded in his good name , is not cured without scarres of suspition . Yea , commonly , as a little ball rowled in the snow gathers it selfe to a great lump : so the report that is but a little sparke at first , proves a great flame , by that it hath past through many mouths . But did not mens owne wickednesse blinde them , were they not absolutely turned fooles , they would thus argue : Not he that is accused , but he that is convicted is guilty , as Lactantius hath it . In the Chancery are many accusations they never meane to prove : Neither doth any Law condenme a man , till hee comes to his answer . Upright Cato was fifty times undeservedly indited and accused by his fellow Citizens , yet was every time acquitted and found innocent . The Orator Tertullus , when hee would plead against Paul , sayes , Wee have found this man a pestilent fellow , Acts 24.5 . But , if you marke it , this foolish Tertul●us mistooke the antidote for the poyson , the remedy for the disease : Indeed , he hath some wit in his anger , and so have his followers in slandering such as excell in vertue : for whereas formerly the splendor of the others vertues hath obscured the meannesse of their credit , as the lesser light of a candle is obscured by the greater light of the Sun : so now by clouding and depraving him and all his fellows , himselfe shall be judged vertuous , ve●y cheap , accounted a man of honesty and honour , though a Paricide or a sacrilegious person . And is it not good policy for a swinish drunkard , or a beastly liver to fling durt in a holy mans face , when , first , any colour seemes the fairer , when as blacke is by ? Secondly , when ( being conscious of their owne defects ) by this meanes they draw away mens thoughts , and consideration of the beholders , from climbing up into their faults , while they are fixed and busied upon a new object ? One colour wee know , being laid upon another , doth away t●e former , and remains it selfe . A Cut-purse in a throng , when he hath committed the fact , will cry out , my Masters , take heed of your purses ; and he that is pursued will cry , stop theefe , that by this meanes hee may escape unattached . SECT . 34. 9. IT is usuall with them to Curse the godly , as Goliah cursed David , 1 Sam. 17.43 . And also Shimei , 2 Sam. 16.7 . to 15. Thus the Heathen cursed Israel , Zach. 8.13 . And thus wicked in all ages shall be so drunke with malice , that they shall spew out cursing and slander against the godly , as our Saviour hath foretold , Mat. 5.44 . And experience proves , that not a few amongst us doe steep their words in hate and curses against the good , carrying this deadly poyson , these arrows , swords , knives , razors in their mouthes , wherewith to interlace their discourse , whether in reviling the present , or backbiting the absent . There is a generation ( pity they should be called Christians ) all whose Prayers are Curses , and all their relations lyes : Or if sometimes they lend the truth their voice , they are but false witnesses in speaking of it ; for their hearts are of another judgement . As let them say with their mouths , I beleeve in God , or Our Father which art in Heaven , or God spake these words , &c. even in this they lye , for in their hearts they thinke there is no God at all : or if with their hearts they beleeve , and with their tongues confesse that there is a God , at least by their works they deny him , and the power of his word . So that all the difference between them , and very infidels , is only this , the one are infidels in their hearts , the other are infidels in their lives , as Augustine pithily . And what 's the reason they curse us , but this ? They are the Devils best schollers , and of his highest Forme ; the language of Hell is so familiar unto them , that they speake not a word of our Countrey language : And indeed , how should they speake the language of Canaan , to whom blasphemy is become the mother tongue ? Secondly , they curse us because they cannot be suffered to kill us ; for in heart and Gods account they are no better then murtherers ; nor will it bee any rare thing at the day of Judgement , for Cursers to be indited of murther : they would kill us , if they durst : they doe kill , so far as they can . I would be loath to trust his hands , that bannes mee with his tongue . It is easie to guesse how they would deale with us , if we were at their mercy . He that smiled on David in his throne , curseth him in his flight : Now his unsound and treacherous heart discovers it selfe in a tongue full of venome , a handfull of stones ; and had not David been yet too strong for his impotent Subject , he had then breathed his last . Prosperous successe hides many a false heart , as a drift of snow covers a heape of dung : but when that white mantle melts , the filthy rottennesse will soon appeare . Neither is it any sinne we commit , or offence wee give them , that they Curse us . Who could have lesse deserved those curses , those aspersions , those stones , then David ? Had Shimei beene other then a dog , hee had never so rudely barked at so harmeles a passenger . That head deserved to be tonguelesse , that body to be headlesse , that thus blasphemed an Innocent , though hee had beene lesse then the Lords Anoynted . Againe , Why would they kill our bodies , but because they could not slay our soules ? For it is soule-blood which the Serpent and his Seed thirst after , as I shall shew afterward . But alasse , if all their Curses and threats , all their aspersions and Anti-christian slanders , could flout us out of the integrity of our devotion , when our forefathers feared not the flames , we were fearfull cowards . As for their banning of us , we have learnt from Solomon , That the causelesse curse shall not come , Prov 26.2 . or at least , it shall not come where the curser meant it . Yea , the Psalmist tells us plainly , That though they curse , yet God will blesse , Psalm . 109.28 . And his blessing shall doe us good , while their curses hurt none but themselves : for what saith the Holy Ghost in the same Psalme , speaking of the desperately wicked , whose brand is , that they love cursing . The words are these , As he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . As be cloathed himselfe with cursing , as with a rayment : so shall it come into his bowels like water , and like oyle into his bones . Let it be unto him , as a garment to cover him , and for a girdle , wherewith he shall be alwayes girded , ver . 17 , 18 , 19. Heare this all yee whose tongues run so fast on the Devils errand , Yee loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly , if you persevere and goe on . For if Christians be charged to blesse their enemies ; what will bee their case , that curse their friends ? Yea , if he which but curseth Satan curseth his owne soule , as it is , Eccles. 21.27 . What doth he that curseth the Saints and deare children of God ? Surely , their curses shall bound backe into their owne breasts , as the stones , which Shimei threw at David , did rebound upon Shimei , and split his heart ; yea , and at last knockt out his braines . Cursing mouthes are like ill made Peeces , which while men discharge at others , recoile in splinters upon their owne faces . Their words and wishes bee but whirle-winds , which being breathen forth , returne againe to the same place ; Cursed be he that curseth thee , Gen. 27.29 . Yea , hee shall be cursed with a witnesse , for even Christ , which came to save the world , shall say unto them at the last day , Depart yee cursed into everlasting fire , prepared for the Devill and his Angels , Matth. 25.41 . Where they shall doe nothing but curse for evermore , Revel . 16.11.21 . And indeed , Who should goe to Hell , if cursers should be left out ? Wherefore let all those learne to blesse , that looke to be heires of the Blessing . SECT . 35. 10. IT is their use to threaten the religious , as all the men of Sodome threatned just Lot , that they would deale worse with him then with the Angels , Gen. 19.9 . Iehoram , Elisha , saying , God do so to me , and more also if the head of Elisha shall stand on him this day , 2 Kings 6.31 . And thus Paul , before his conversion , breathed out threatnings and slaughter against the Disciples , Acts 9.1 , 2. It were no living for godly men , if their hands were allowed to bee as bloody as their hearts . But men and Devills are under restraint of the Almighty . Neither are their words more swelling , or their designes more lavish , then their atchievements be vaine , and their execution short . Benhadad sends great words unto the King of Israel , as if it were nothing to conquer him : but stay the proofe , Benhadad flyes , and Israel pursues . Commonly they that least can doe , best cavill can , and make the greatest flourish . However , it is well for the innocent , that wicked men cannot keepe their owne counsels , as God fetcheth their thoughts out of their owne mouthes , many times , even against their wills , for the good of his Children ; as we may see in Esau , when hee purposed the death of Iacob ; and in Saul , touching David ; and in Iezabel touching Elisha ; whose threats did preserve them , whom they meant to kill . The wisdome and power of God could have found evasions for his Prophets , with their enemies greatest secrecy : but now they need no other meanes of rescue , then their own lips . And it is a mercy ( deserving thanks ) from God , that the lightning of anger in a cruell mans eyes , gives us warning of the thunderbolt in his hand . But this concernes us only , when we are threatned by the potent : in other cases , our best way will bee to stand it out : for many a foe hath spoken bravely , who in the push hath made more use of his heels , then of his hands : their threats being but like a boyes squib , that onely flashes , and cracks , and stinks , but is nothing . SECT . 36. 11. IT is their manner by subtlety to undermine the godly in talke , that they may betray them , as Saul caused his servants to undermine David by flattery , thereby to worke his confusion , 1 Sam. 18.17 . And againe , verse 21.25 . thus those false Prophets , and other enemies of the truth undermined Ieremiah , seeking every way to destroy him , Ier. 18.18 . to the end of the Chap. And thus certaine of the Synagogue sought to undermine Steven , that so they might have matter wherby to informe the Councell against him , Acts 69 , 10. Their chiefe Principle is that of Lysanders , VVhere the Lyons skinne will not suffice , we must adde a scantling of the Foxes . Whereupon , as intelligencers for States , mingle themselves with all companies , but use their best art to keep themselves concealed : so doe these , you may travell with such an one as far as the Indies ; and yet finde the way into his heart a farther journey . For as High-way-men , lighting into true meaning company by the way , can talke of sincere dealing , and uprightnesse , against robbery and oppression , to take off suspition , till they spy their opportunity : so will they have semblances of religion , pretend great love ; yea perhaps doe you a reall curtesie ; but with the same intent that Saul gave Michall to David , which was only to ensnare him . Like Fowlers and Anglers , when they meane to catch and snare us , they hide their nets , and cover their hooks with the pleasing baites of flattery , setting a sunshine countenance upon cloudy thoughts : Yea , when they intend to murther , then speake they fairest ; when deadly malice dives deepest into their hearts , then the smoothest words floate in their mouthes , as no faces looke lovelyer then the painted . Now this kind of undermining they have borrowed from Satan , that old Serpent , and arch-polititian , who in the beginning useth this complement to our first Parents , Ye shall be as gods : when his drift was , to have them devils , Gen. 3.5 . Yea , he sets them on worke , who never ceaseth , either by himselfe , or by his servants to tempt and undermine the people of God , 1 Pet. 5.8 . especially at such times , as they are , or should be addressing themselves to some notable workes in performing the will of God , as we may see , Ier 1.6 . Ezek. 3.14 , 15. Nehe. 2.48.19 . & 6.5 , 6 , 7 , 10. Acts 6.9 , 10. Matth. 4.1 . But beware we trust them not , for these Hypocrites never wound so deadly , as when they stroak us with a silken ●and being like the mistaken Lanthorne in Eighty eight ; for under pretence of guiding , they will draw us into hazzard and losse among our enemies ; and whosoever puts confidence in their words , shall finde them to resemble sinking floores , which will then fail us , when our weight is on them . And so much of the Verbal properties of this enmitie . SECT . 37. Qu. IN the last place what are the Actuall Properties ? Answ. Thirdly , wicked men actually manifest their enmitie against the Religious in seven particulars : viz. 1. By scornefull gestures . 2. By withstanding their Doctrine . 3. By combining together against the Godly . 4. By imprisoning the Godly . 5. By striking the Godly . 6. By hurting the Godly . 7. By killing the Godly . First , by gesture , as Goliah against David , when he looked upon him with a disdainfull countenance , 1 Sam. 17.42 . Which is a kinde of brow-beating ; and other wicked ones , who made mowes , and nodded the head at him , Psalme 22.7 . Gaped upon him with their mouthes , as ramping and roaring Lions , verse 13. Gnashed their teeth at him , at publique meetings , Psal. 35.16 . Shaked their heads at him , Psal. 109.25 . Thus Iob complaines , That his enemies opened their mouthes against him , Iob 16.10 . And Isaiah , that the scoffing Idolaters gaped and thrust out their tongues against the godly , in his time , Isai 57.3 , 4. And the Labourers in the Parable are said to have an evil eye against the Master of the Vineyard , because he was good , Matth. 20.15 . Many will speak , that dare not strike ; and some will make mouthes , that fear to speak . Now this of gesture is a silent foe ; yet upon inquisition made , I finde none more guilty of the Serpents enmitie , than he , who speakes with his brow , and striketh with his eyes ; who , because his tongue cannot us●ly condemn a man , he will leave him suspected of ill by silence , or some disdainfull gesture : For , as his Ma●estie said most aptly and elegantly , As the tongue speaketh to the ear ; so the gesture speaketh to the eye . And though such an one be silent for want of words , yet he is not so for want of malice , even scoffes and nick-names , slander and cur●ing stickes in his teeth , and onely dares not freely come forth , because he is guilty of his owne faultinesse : and were he not a monstrous coward , not daring to speak or act for fear of ●ustice , there would be no dealing with him : yet bad as he is , being dumbe , I finde him uncapable of a verdict , and so dismisse him to leade the Van , which is both a punishment to himselfe and those that follow . SECT . 38. 2. IT is their manner to withstand and contrary the Doctrine which they are commanded by God to deliver . Thus Zidkiah the false Prophet withstood and contraried Michaia's Doctrine , 1 Kings 22.24 . The Priests , Prophets , and all the people , Ieremiahs , saying , Why hast thou prophesied in the Name of the Lord , that this house shall be like Shilo , and this Citie shall be desolate , and without an inhabitant ? Ierem. 26.8 , 9. And thus Elimas the Sorcerer withstood and contraried Paul and Barnabas in their preaching , Acts. 13.8 . And this is still the manner of wicked men ( being better acquainted with wrangling than reasoning , and deeper in love with strife that truth ) even to cavill against the good Word of God , and oppose the messenger , and what they cannot maintain by reason , a feminine testinesse shall outwrangle . These night-birds know right well , that where the Sun shines , there is small place for them to appear : whence the Ministers preaching is as great a vexation to them , as their conversation is to him : and in case he hath a ●ire in his tongue kindled with a coal from the Altar , they have a sea of water in their hearts to quench it . But if some one be more specially gifted in convincing of sin , he is sure to have treble opposition : if he molest Satan , and dispossesse him of his strong holds , Satan will molest him with a powder ; all the Drunkards in that Parish shall fall about such a Ministers eares ; yea , perhaps some neighbour Ministers that pretend gravitie and good will to God , shall more than set them on : for vertue fares hardest oftentimes from such as should uphold her . When Henry Zu●phen was Preacher at Breame ; the Catholiques sent their Chaplaines to evey Sermon to trap him in his words : but the greater part of them that were sent to hearken , were thereby converted : and did openly witnesse for him to his Adversaries teeth , that they never in all their life had heard the like , at which the Monkes and Cardinals were mad . The case of our Prelates , during the time of their High Commission . None so deep in Hell , as knowing men : strong braines are commonly too wise to be saved by the foolishnesse of preaching . But Paul the babler must be both heard and admired , before heaven can be had : yea , great Doctors must acknowledge themselves but great Dunces , in comparison of meaner men ; speaking by the Spirit of God : as it fared with the Philosopher , when he read the fir●t Chapter of Saint Iohn's Gospel , who said , This Barbarian hath comprised more s●upendious stuffe in three lines , than we have done in all our voluminous Discourses . And indeed , The wisedom from above is gentle , easie to be perswaded ; when better , reason is alleadged , Iames 3.17 . as in Peter , Iohn 13.8 . First , peremptory , but after conviction pliable . An humble man will never be an Heretique : shew him his errour , he will soon retract it . Iohannes Bugenhagius a reverend Dutch Divine lighting upon Luthers Book , De captivitate Babylonicâ , and reading some few pages of it as he sate at supper , rashly pronounced him the most pestilent and pernitious Heretique that ever the Church had been troubled with since the times of Christ : but a few dayes after , having seriously read over the Book , and well weighed the matter , he returned to his Colegioners , and recanted what he had said , affirming and proving , that Luther onely was in the light , and all the world besides in grosse darknesse , so that many of them were converted by him , and won to imbrace the same truth . Thus Satan and his instruments deal like our Pirats , who will set upon rich laden ships , but passe by those that are empty . Nor are they to be appeased after they have once begun , for that which rashnesse and follie have brought forth , pride afterwards and contumacie shall maintain to the last gaspe . Usually , an ill cause once undertaken , shall be maintained , though with bloud . Nay , rather than want cause , they will now hate such a Minister , because they have formerly hurt him : as many husbands hate their wives , onely because themselves have wronged them , or at least love them the lesse for their owne faults : all which they will defend with their tongues , though they condemne it with their consciences . Which men are like those wicked Iewes , Acts 13 45. who would neither believe the Doctrine which Paul preacht , nor abide that the Gentiles should be brought to the Faith of Christ : For they not onely forbear to hear such a Mini●●er themselves , but will dehort all their familiars : in imitation of the high Prie●●s , Scribes , and Pharisees , who in their own opinion were too good , too wise , too holy to receive Christ into their companie ; and , not content to seque●●er themselves from Christ , they disdained also that he should be conversant with Publicans and sinners . Pride was ever envious and contumelious , thinking she addes so much to her own reputation , as she detracts from others : and indeed the twinckling starres at the approach of the Sun lose their light , and after regain it not , untill darknesse be upon the deep : yea , the whiter the Swan is the more black is the Crow that 's by her . SECT . 39. 3. THey will combine themselves together , and lay devilish plots to destroy the godly , as the new King of Egypt with his people did against the children of Israel , when they perceived them to multiply so fast , Exod. 1.9 , 10. Thus the hundred and twenty Governours combined together to worke Daniels overthrow , Dan. 6. And thus Demetrius the Silver-smith , and the rest of the crafts-men , which made gain by the silver Temples of Diana , combined themselves together , to conspire the death of Paul's companions , Acts 19. And when Paul was rescued by Lysias , the next day there were more than forty of the Iewes , which bound themselves by a curse , saying , They would neither eat nor drinke ▪ till they had killed Paul ; in which conspiracie the chief Priests and Elders were likewise assistants , Acts 23.10 , 14. The Apostle saith , If God be on our side , who can be against us ? But Saint Chrysostome , in opening of those words saith , Nay rather , Who is not against us , if God be with us ? For , they cast their heads together , saith David , with one consent , and are confederate against God , and his secret ones , imagining crafty counsel against them , saying , Come , Let us root them out , &c. Psal. 83.3 , 4 , 5. How wicked men agree in persecuting the truth , and professours thereof , we may see , Acts 4.26 , 27. & Mark 14. where even old Annas , and that wicked bench of grey-headed Scribes and Eld●rs , are content to break their sleep to do mischief , and make noon of midnight . As for the manner of their consultations , they are lively exprest by the Author of the Book of Wisdom , who bringeth them in , saying thus , one to another , Come , let us lie in wait for the righteous , because he is not for our turne , but is clean contrary to our doings : he upbraideth us with our offending the Law : he was made to reprove our thoughts : it grieveth us also to look upon him , for his life is not like other mens , his wayes are of another fashion , he vaunteth to have the knowledge of God , and counteth us as bastards ; he withdraweth himselfe from our wayes as from filthinesse ; he commendeth the latter end of the just , and boasteth that God is his Father . Wherefore let us see if his workes be true ; let us prove and examine him with rebukes and torments ; let us condemne him to a shamefull death . And then gives the reason : Such things do they imagine , for their own wickednesse hath blinded them , and they do n●t understand the mysteries of God , neither hope for the reward of righteousnesse , nor can discern the honour of the soules that are faultlesse , Wisd. 2.12 . to 23. Qu. I , but what have they whereupon to ground their accusations ? For the religious mans life is commonly like Paul's , Phil. 3.6 . unrebukable , and he walketh in all the Commandments and Ordinances of the Law , without reproof , as Zacharie and Elizabeth did , Luke 1.6 . Answ. He that studies quarrels will easily finde occasion . When the Governours were resolved that Daniel should die , they soon found pretences . As suppose it be a private Christian , they will lie in wait to finde faults in him , and turne good into evil , and are of so prying an observation , that they will look farther into his actions , than the best man would willingly have them search . Nor can you easely finde the man that is not quick-sighted in other mens faults , blinde to his own . But being disappointed of their hopes , hear what they say , We shall not finde an accusation against him , he is so faithfull , Except we finde it concerning the Law of his God , Dan. 6.5 . And his punctuall obedience to Gods Lawes , and ●●icking close to the word of truth , shall serve for a need . Or secondly , If he be a Minister , they will assemble together to hear him pray and preach , that so they may catch something out of his mouth , whereof they may accuse him , as the Scribes and Pharisees dealt with our Saviour , Luke 11.54 . And those Governours with Daniel , wherein he shall not be able to speak so warily , but they will finde matter enough to insnare him , as the words shall be wrested , though indeed , to have a great audience onely shall be made crime enough : you know when the Jewes saw that a great companie were at Paul's Sermon , they were filled with envie , and fell to contradiction and blasphemie , Acts 13.45 . And the high Priests and Pharisees , when our Saviour was so flocked after , said among themselves , Perceive ye not , Behold , the World goeth after him , and if we let him thus alone , all men will beleeve in him , Iohn 11.48 . and 12.19 . They were like the Dog in the manger , that will neither eat hay himselfe , nor suffer the Horse ; yet they had a reason for it , as these have : Rome thinkes that the Gospels rising , must needs be her falling , as when the day comes , the night must end . Indeed , opinion makes them coyn that for a reason , which others will not assent unto : yea , what is truth to these men , is errour to others more wise . And when once he is questioned , every one , like Iael to Sisera , will drive a nail , to keep him from rising again . O the wicked mindes that many go to Church withall , and the great dangers that Ministers are liable unto , did not God mightily support them ! many of their hearers being like that Lawyer , which stood up to tempt Christ ; for they come not to be taught by him , but to catch him . In which case , let him preach like an Angel , yea , like Christ himselfe , he shall speak to no more purpose than Beda did , when he preacheed to an heap of stones . It is well known , saith Erasmus , that many points are condemned as hereticall in Luthers books , which in Austens and Bernards books are received for good and orthodox . But what saith David ? Though they have conceived mischief , and do travail with wickednesse , yet they shall bring forth a lye , Psal. 7.14 . For , the Lord breaketh their counsels , and bringeth their devices to naught , Psal. 33.10 . Yea , while the ungodly are whetting a knife to cut our throats . God is whetting a sword to cut their throats . Shall the powder thinke to blow up the house , and scape it selfe from burning ? No , it is a true rule , that of evil premises doth not follow a good conclusion , but from evil seeds come evil plants . SECT . 40. 4. THey are very proan to imprison the godly , cause or no cause ; as Ahab commanded Michaiah to be put into the prison house , and sed with the bread of affliction , and with the water of affliction , 1 Kings 22.27 . Thus the malicious Priests procured Ieremiah to be shut up in prison , Ier. 36.5 . And thus our Saviour shewing what entertainment the faithfull should finde in the World , foretelleth that wicked men shall lay hands on them , and deliver them up to the Assemblies , and into prisons , bring them before Kings and Rulers , for his names sake , Luke 21.12 . As Iohn Baptist , Peter , Paul , and many other of the Apostles , were put into the common prison by Herod , and the Synod of Priests , when they preached in Christs Name , Acts 5.18 . and 12.4 . and 4.3 . and 22.25 . and 28.17 . and 2 Cor. 11.23 . And ● presume the common people were more glad of the Churches losse herein , than they would have been of their own gain . But why into prison ? Why not unto death ? No thankes to Satan , nor his seed , they would destroy all . Yea , Why are not our Sanctuaries turned into Shambles , and our beds made to swim with our blouds , but that the God of Israel hath crossed the confederacie of Balak , and their wickednesse doth not prosper , their studies are the plots of our ruine , and the best they intend , is the destruction and overthrow of Religion , or the religious , or both . Again , Why these , and a thousand more in all ages shut up in prison ? What was their delinquencie ? Even this . They were too good , too holy to be endured . What was it but Iosephs goodnesse , that brought him to the stockes and Irons ? And so of Michaiah , Ieremiah , the Apostles , and all the Saints in succeeding Ages . And to speak truly , this is a deep point of policie in our Adversaries : for when all their arguments faile , by this meanes they get the better , and withall prevent further dispute . In the mid● of their anger they use this discretion , Stand not to argue , le●● thou be overcome , and let the accused plead what he can for his owne innocencie : the Wolfe would answer the Lamb , Indeed thy cause is better then mine , but my teeth are better then thine , I will devour thee : So the Devill puts off the Fox , and puts on the Lyon. Againe , we know the Moone hath so much the lesse light , by how much it is neerer the Sun ; yea , so long as the Sun shines above the Horizon , the Moone is scarcely seene . And we use to say of Homer , that the dazling beames of his Sunne makes all other Poets , like little Stars , loose their light . This made Dionysius , when he could not equall Philoxenus in Poetry , nor match Plato in discourse , condemne the one to the stone-quarries , and sell the other as a slave into the I le of Agina . And out of like consideration , have the wicked alwayes dealt with the godly , even as Iulian the Apostate did by our Saviour , who tooke down his Image in contempt , that he might set up his owne in the same place , and have the people worship it , which he knew they would never doe , so long as the other was reverenc'd . SECT . 41. 5 THey often manifest their enmity against the Religious by striking them , as Zedikiah , the false Prophet , strook Michaiah on the cheek , 1 King. 22.24 . thus Pasher strooke Ieremiah , Ier. 20.2 . And the Princes also , Chap. 37.15 . And thus Ananias the high Priest caused Paul to be smitten on the mouth , Acts 23.2 . and the Iewes whipt him five times with forty stripes save one , and others beat him with rods , 2 Cor. 11.23 , 24 , 25. And thus our rough adversaries of Rome stopt our Martyrs mouthes , and refuted them , not with reasons , nor by Law ( for the Law hath no power to strike the vertuous ) but with fists . When Polititians Rhetorick failes , Carters Logick must do the feat . Their arguments are all Steel and Iron , they speake dagger points : As Ioab discoursed with Amaza in the fifth Rib. So Zedikiah disputed with the Prophet a word and a blow ; yea , a blow without a word ; for hee smote him first , and spake to him afterwards . Every false Prophet is like Iulius the second , who threw Saint Peters keyes into the river Tiber , protesting , that thenceforth he would use and helpe himselfe with Saint Pauls sword . And in case they cannot have their wills , they resemble Achillis , who is fained to eate his owne heart , because he might not be suffered to fight . SECT . 42. 6 IT is usuall with them to hurt and maime the godly : as the whole Congregation of the Children of Israel would have served those true hearted Spyes , for seeking to appease the tumult , and speaking well of the Land of Can●a● , had not the glory of the Lord appeared in the Tabernacle of the Congregation , Numb . 14.10 . Thus the Philistims put out Sampsons eyes , when they had bound him , Iudg. 16.21 . and thus the Iewes of An●iochia and Ico●●m hurt Paul , when they ●toned him , and drew him out of the City , supposing he had beene dead , Act. 14.19 . Neither have succeeding ages wanted Alexanders , who have done much hurt to Gods people : for not seldome when reason and railing failed , have they come to plow-mans Logick , Gun-powder arguments , open violence , taking up swords to strike , or stones to cast at us , though they incurre by it the danger of the Law. Whereas religion makes wild beasts civill ; Atheisme , and Impiety makes of wise meu beasts and ●ools . How many have been known , like him in Esop , who willingly lost one eye , that his fellow might loose both . Yea , whereas the drift of such an ones preaching , in case he be a minister , is to make them like him , in whose name they preach : contrarily , the very word of God , by accident , makes them degenerate into stockes and stones : for hearing but their sins layd open , and the judgement due thereunto , they become so stupid and in sensible of reason , that now , maugre all admonition , the quarrell must end in blood : Yea , away with such a fellow from the earth , for it is not meet that he should live , Acts 22.22 . SECT . 43. 7 ANd lastly , It is their manner out of Enmity to slay the godly , as Doeg slew Ahimeleck and the re●t of the Prie●s , even fourscore and five persons , and Nob the City of Priests , whom he smote with the edge of the sword , both man and woman , child and suckling , at Sauls command , 1 Sam. 22.19 . Thus Iezabel slew all the Prophets of the Lord she could finde , 1 Kings 18.4 . And Herod , all the male children that were in Bethlehem , and al the coasts thereof , from two years old and under , that hee might make sure worke with Christ , Matth. 2.16 . And thus the Inhabitants of Ierusalem , Gods owne people , chosen out of all the World , used to make such havock of their own Prophets , that out Saviour bemoaning her case , cryeth out , O Ierusalem , Ierusalem , which killest the Prophets , and stonest them which are sent unto thee , &c. Matth. 23.37 . And thus it fares with the Saints & servants of God at this day , in such places where wicked men may have their wills . Whereas those Romish Doctors are appointed for the saving of many , they are all for distruction : like rash Empiricks , they can cure no way ; but by letting of blood ; and hereupon they turn their Massing into massacring ; the School into a Camp ; Arguments , into Armes ; teaching all their Proselytes dismall conclusions : as it hath been no rare thing , for some of their Priests in Queen Maries reign , when in arguments they have found the weaknesse of their pens , to fall to their pen-knives : In●●ead of arguments they take up armes ; and instead of zeale and the spirituall word , they use fire and the sword ; yea , treasons , are their best reasons ; the Spanish Inquisition , is their Grammer ; fire and fagot their Rheitorick ; Fleete and fetters , their Log●ck ; The Canons roar , their Musick ; poysoning , their physick ; Yea , their very building of the Church , is by blowing up of common-wealths ; and instead of fighting for God , they fight against God and his Leivtenant . And if at this day they catch but a Protestant in their net , it is a miracle if ever he escapes death , without making shipwracke of faith and a good conscience . For if we will not obey them rather then God , they have a Law by which men ought to dye , a Law like Draco's , written with blood , and sealed with death . Of which their savage proceeding , there are many reasons to be rendered . First , they must doe the workes of their father the Devil : he is a murtherer , and so his children are given to blood , Iohn 8.44 . Secondly , that their deeds of darknesse may not come to light Vriah must be put to death , least Davids adultery bee discovered , and himselfe disgraced . A living Curre you know , will doe more harme then a dead Lion : and it is a sure rule , that of Egges fried in the Pan come no ill Chickens . Thirdly , the wicked through malice seek by all meanes to cut off the godly , because their sinfull and wicked lives are reproved by their godly conversation : neither can they follow their sinnes so freely as they would , nor so quietly , without detection or check . Now if Abels good works reprove Caines evill deeds , let Caine but take away the cause , kill Abel , and the effect shall not follow . Fourthly , whereas the godly are too hard for them in disputing : take Steven for an instance : they will be even with him , by casting of stones , stop his mouth with brick-bats , fetch arguments from the Shambles ; and this they are sure will doe , when all other hopes and helps fayle . So they make their party good , if not with arguments of reason , yet with arguments of steele , and Iron . But this is a very hard way of confuting . Fifthly , their glory and credit with the World is ecclipsed , by suffering these which excell in vertue , This made Adrian and Nero to kill all such as ecclipsed their glory by any demerit : and Mercine , you know , was murthered of her fellowes , because she did excell the rest in beauty . Thus Herod , thought he could not be King , if Christ should reigne . Yea , as though hee had beene of the race of the Ottamans , he thought hee could not reigne , except the first thing hee d●d , hee killed all the males in Bethlehe , m from two yeares old and under : and the Pharisees that they should be despised , if Christ were regarded . And so much of the actual properties of this Enmity . SECT . 44. Q. IN how many of these kindes did our Saviour himself suffer ( whose example hitherto you have omitted ) in his own person of the Jewes , his Countrey-men and Kinsfolke ; yea , of the Chief Priests , Scribes , and Pharisees , who were Teachers and Expounders of the Law , and which sate in Moses Chair ? Answ. In every one of the 22. for as touching the Mental Properties . 1 They Envied him , Matth. 26.15 . 2 They Contemned him , Matth. 12.24 . & 13.55 . 3 They Rejoyced at him in his miserie and distresse , Matth. 27.29 . 4 They Hated him , Iohn 7.7 . 2. Touching the Verbal . 1 They Murmured against him , Luke 15.2 . 2 They Misconstrued his actions and intentions , Matth. 11.19 . 3 They Carried tales of him , Mat. 12.14 4 They Gave devilish counsel against him , Matth. 27.20 . 5 They Scoft at him , Matth 27 42. 6 They Nick-named him , Matth. 13 55. 7 They Railed on him , Luke 23.39 . 8 They Slandered him , Matth. 28 13. 9 They Cursed him , Gal 3 13. 10 They Threatened him , Iohn 11.53 . 11 They Undermined him in talke , that they might accuse him , Matth. 22.15 . 3. Touching the Actual . 1 They Used disdainfull gestures before him , Matth. 2● . 29.39 . 2 They Withstood and contraried his Doctrine , Luke 5.21 . Matth. 9.34 . 3 They Combined together , and laid plots to destroy him , Matth. 12.14 . 4 They Took him prisoner , Mat. 26.57 . 5 They Smote him , Luke 22.64 . 6 They Hurt and wonnded him , Matth. 27.29 . Iohn 19 34. 7 They Put him to death , even that cursed death of the Crosse , Matth. 27 . 3● . That the Scriptures might be fulfilled which saith , And thou shalt bruise his hell ; for all that he suffered was but in his Humanity , and so no more than the bruising of his heel . And why all this ? Not for any evil they found in him ; for their own words are , He hath done all things well , Marke 7.37 . He hath done , such was his power ; all things , such was his wisedom : well , such was his goodnesse : and yet crucified , and abused every way he must be . It was indeed for his zeal , purity , and holinesse , and because his life and practice was clean contrary to theirs , his Doctrine too powerfull and pure for such carnal hearts to imbrace or endure . So that it is plain , and all men may see , who are not dead in sense , how it would fare with us , might our enemies , the same Seed of the Serpent have their wils . SECT . 45. Q WHat Uses may this serve for , which hath been spoken touching the properties of this enmity , and our Saviours suffering ? Answ. First , by this tast of it's fruits learne we to detest them all . Secondly , it may serve to informe every man , whether he be of the Serpents Seed , a childe of the Devil , as he came into the world , or regenerate , and so become of the Womans Seed , a Childe of God , and Member of Christ : for as our Saviour saith , speaking of false Prophets , By their fruits ye shall know them : so I of the Seed of the Serpent , and children of the Devil , By these 22 fruits of enmity you shall know them , as well as you shall know the life by breathing , or the day by it's light . Wherefore all ye that read , reflect and cast your eyes on these Examples , which are such lively Emblems and Representations of your selves , if you be the Serpent's Seed , and yet in your sinnes . Yea , let it make you tremble ; for know assuredly , that if this spawn of enmity , formerly spoken of , remain in you ; if any of these ●ayes you persecute Christ in his Members , or but hate the good , because they will not be so evil as you are , you have not cast off this serpentine quality , which you drew from the loines of old Adam ; but it is an infallible signe , that you are of the Serpents Seed , children of the Devil , enemies to God , and all goodnes , the brethren of Cain , yea , Cain himselfe in another person , and without repentance , your portion shall be with Cain , and the rest of that cursed Crue . On the other side , doth any conscionable Christian finde himselfe hated & persecuted by ungodly men for wel-doing , for Christ's sake , for Religion and righteousnesse sake ? Let him be comforted ; for it is a manifest signe , and a notable strong evidence , that he is of the Womans Seed , regenerate and borne a new , the Childe of God , a Member of Christ's mystical Bodie , and an Heir of eternal Life . Thirdly , these Examples being written to admonish us , upon whom the ends of the world are come , may informe the Godly what they are to expect from the world : Shall any hope to be free from suffering , or t●●●ke it a strange thing , when he doth suffer for wel-doing , when our Saviour Christ himselfe suffered so much as he did , being the onely begotten Son of God , full of grace and truth ? No , the Disciple is not above his Master , nor the Servant above his Lord : If they have persecuted Christ , they will persecute you also , Iohn 15.20 . If they have called the Master of the house Beelzebub , how much more them of his household ? Matth. 10.25 . Yea , senselesse were it once to thinke , that the same enmity which spared not to strike at the Head , will forbear the weakest and remotest Limbe . Wherefore arme thou us , O God , with an expectation of that evil which we cannot avoid , yea , make thou us as strong , as Satan and his instruments are malicious , and then let them do their worst . And so much of the Kindes and Properties of this enmity . SECT . 46. The Causes . Q WHat are the Causes , why wicked and ungodly men thus hate , and persecute the religious ? Answ. The Causes being divers , may yet be reduced to three Heads , for either they be Causes in regard of God his Justice . Mercy . Wisedom . Power . Satan his permitted Malice . Subtiltie . Strength . Men Wicked . Godly . And these we might further branch , subdivide and distribute into Cause● Internal , Material , Formal , Natural . Artificial . External , Efficient . Properly . Improperly , Meritorious . Instrumental . Final . And those are either 1. Next : or , Remote . 2. By themselves : or , By accident . 3. Sufficient : or , Insufficient . But the time would be too short , o● this Treatise too long , if I should speak of every one : yea , talking Fabius would be tyred , before he could relate halfe of what is requisite to be spoken of each ; for they require whole Volumes : besides , Instructions , if they exceed , are wont , as nailes , to drive out one another . Q1 . Then select out the Principal , I mean , such as in regard of our edification , are most behoovefull for us to know . And least the pages should still grow , as fish , into a multitude , garble your notions , and give us onely the marrow of the matter . Answ. The Causes best deserving our discovery , and the worlds notice , I take to be Eleaven 1. Contrariety , 2. Ignorance , 3. Separation , 4. Speaking of Truth , 5. Infidelity , 6. Example of the multitude , 7. The preaching of some Ministers , 8. The scandalous lives of some Professours , 9. Flocking after Sermons , 10. Misprision , 11. That they may have more company here in sin , and hereafter in torment . First , a main Cause why wicked men hate and persecute the godly , is the contrariety of their natures . Q1 . How contrary are they ? Answ. As contrary and opposite one to the other , as are God and the Devill ; for the one are Children of God , 2 Cor. 6.18 . Gal. 3.26 Iohn 1.12 . And partake of the Divine Nature , 2 Peter 1.4 Being begotten , Iames 1.18 . And borne a new of God , Iohn 1.13 . 1 Iohn 3.9 By the immortal seed of the Word , Iames 1.18 . And the Spirit 's powerfull working with it , Iohn 3.5 , 8. whereby they are become like God in holinesse , 1 Peter 1.15 . And not children onely , but heires also , even the heires of God , and heires annexed with Christ , Rom. 8.17 . being his brethren , Rom. 8.29 . Members of his B●dy , 1 Cor. 12.27 . Bone of his bone , and flesh of his flesh , Ephes. 5.30 . having his Spirit dwelling in them , Rom. 8.9 to witnesse with their spirits , that they are the Children of God , verse 16. And being Temples of the Holy Ghost . 1 Cor. 6.19 . And the other are the Seed of the Serpent , and Children of the Devil , and so partake of his nature , 1 Iohn 3.8 , 10 , 12 , 14 Acts 13.10 . Iohn 6.70 . and 8 . 4● . and 14.30 . and 16.11 . Matth. 13. 38 ▪ 39. 2 Cor 4 4. 2 Tim. 2.26 . Gen. 3 15. and 5.3 . Ephes. 2.1 . to the end , and 5.14 . 1 Cor. 15.22 . Rom. 5.12.18 . Titus 3.3 . to 8. 1 Peter 2.9 , 10 , 25. Iohn 3.3.5 6. which being so , they must needs be very contrary , and if contrary , no marvell they should so ill agree , although God had not proclaimed an enmity between them . For there can be no amity , where there is no sympathy ; no reconciling of the Wolfe and the Lambe ; the Windes and the Sea ; no neighbourhood , no alliance , no conjunction is able to make the cursed ▪ Seed of the Serpent , and the blessed seede of the Woman ever agree : for Fire and Water , Light and Darknesse , Heaven and Hell are not more contrary . One bloud , one belly , one house , one education could never make Cain and Abel accord , Iacob and Esau , Isack and Ishmael at one : yea , though they be Man and Wife , Parent and Childe , yet if they be not like , they will not like , 2 Cor. 6.14 , 15. And indeed , what is the corporal sympathy to the spiritual antipathy ? Can there be such a parity between the Parent and the Childe , the Husband and the Wife , as there is a disparity between God and Satan ? No certainly , SECT . 47. A Wicked man can agree with all that are wicked , be they Papists , or Turkes , or Atheists , profane and loose persons , civil or moral men , for all these agree with him in blindenesse and darknesse : as who feeles the smart of their tongues , or hands ? not the Idolater or vile person , not the professed Atheist , the Canker-fretting Arminian , or State-betraying Jesuite : for with all these they are Haile fellow , well met : but with sincere Christians and Practicers of piety , he can never agree : the religious shall be sure of opposition , because their light is contrary to his darknesse ; grace in the one is a secret disgrace to the other . Yea , let wicked men be at never so much odds one with another , yet they will concurre and joyne against the godly : as for Example , Edom and Ishmael , Moa● and the Hagarens , Gebal and Ammon , Amalek and the Philistims , the men of Tyre and Assur had each several gods ; yet all conspired against the true God Psal. 83 5. to 9. Manasses against Ephraim , and Ephraim against Manasses ; but both against Iudah . He●od and Pilate two Enemies , will agree , so it be against Christ : they will fall in one with another , to fall out with God. The Sadduces , Pharisees , and Herodians were Sectaries of divers and adverse Factions , all differing one from another ; and yet all these joyne together against our Saviour , Matth. 22. The Libertines , Cyrenians , Alexandrians , Cilicians and Asians , differ they never so much , will joyne in dispute against Stephen , Acts 6.9 . Herod neither loved the Iewes , nor the Iewes Herod , yet both are agreed to vex the Church . I cannot think of a sitter Emblem of a naturall man , than Lime , which agreeth well with all things that are dry , and of it's own nature ; but meeting with Water , a thing directly opposite , it breakes , burnes , ●welles , smokes , crackles , skips , and scatters : so Nature will give a man leave to be any thing , save a sound Christian , and agree with all others , ●e their conditions never so contrary , provided they agree in the main , are all Seed of the same Serpent . But let the natural man meet with one that is Spiritual , they agree lik heat and cold : if one stays , the other flies ; or if both stay , they agree like two Poysons in one stomacke , the one being ever sicke of the other , be they never so near allyed . As how many a Wife is so much the more hated , because a zealous Wife ? How many a Childe lesse beloved , because a religious Childe ? How many a Servant lesse respected , because a godly Servant ? And no marvell ; for though they dwell in the same house , yet they belong to two several Kingdomes ; and albeit they both remain upon earth , yet they are governed by two severall Lawes , the ones Burguship being in Heaven , Philip. 3.20 . And the other , being a Denizon , belonging to Hell : as Irish-men are Dwelle●s in Ireland , but Denizons of England , and governed by the Statutes of this Kingdome . SECT . 48. NEither is this of theirs an ordinary hatred , but the most bitter , exorbitant , unlimited , and unplacable of all others . No such concord , no such discord , faith one of the learned , as that which proceeds from Religion . My name , ●aith Luther , is more odious unto them , then any thiefe , or mur●herer : as Christ was more detestable to the Iewer then Barrabas . Behold , saith David , mine enemies , for they are many , and they ●ate me with a cruell hatred , Psal. 25.19 . yea , so cruell , that it makes their teeth gnash , and their hearts burst againe , Act. 7.54 . which made the Truths adversaries give Saint Paul stripes above measure , 2 Cor. 11.2 , 3. And the Heathen Emperours to devise such cruell tor●ures , for all those which but profest themselves Christians . Yea , agreement in some poynts , when there are differences in the maine , does but advance hatred the more : Witnesse the Reigne of Queen Mary , and the Butchery over al France of above two hundred thousand Protestants ; besides the many thousands of late yeares : Yea , aske from East to West , from one Pole to the other ; search all Records under Heaven , if ever there was the like of the intended Powder-Plot . You cannot anger a wicked man worse , than to do well : Yea , he hates you more bitterly for this , and the credit you gaine thereby , than if you had cheated him of his Patrimony , with your owne discredit . But that there is no hatred so virulent and bitter , as that which is occasioned by vertuous living , and professing of Christs Name ; our Saviour himselfe proves copiously , Matthew 10. Luke 21. SECT . 49. Quest. WHerein consists their unlikenesse and contrariety ? Answ. Chiefly , in foure particulars ; though indeed there bee more differences between the Children of God and the Children of the Devil , than there are betweene men and beasts . First , they exceedingly differ in their judgements touching Wisdome . 1 Cor. 1.18.20 , 23. and 2.14 . and 4.10 . Luke 6.27 . to 36. Acts 26.24 . Wisd. 5.4 . Gen. 41.8 . Iob 5.13 . Prov. 28.11 . Ier. 4.22 . 1 Cor. 3.19 . Exod. 1 10. Iosh. 9.4 . Titus 3 9. Prov. 10. ver . 18. Rom. 16. ver . 19. Happinesse , Luke 6.26 . and 8.13 . Ia. 4.4 . Mark. 16.16 . Iob. 3.16 , 18. and 8.34 , 36. Rom. 6.16.18.22 . Psal. 2.3 , 4. and 10.3 . and 21.4 . 2 Tim. 2.26 . Mal. 3.15 . Revel . 3.17 . 1 Thes. 5.3 . Fortitude , Prov. 28.1 , 2. Rev. 13.6 , 7. and 12 , 13 , 17 Mar. 13.9 . Acts 7.52 . Mat. 10.28 . Gal. 4 29. Ioh. 16.2 . Sinne , Luke 16.15 . Prov. 13.19 . Marke 7.5 , 11 , 12 , 13 , Luke 7.33 , 34. Matth. 7.14 . 1 Pet. 4 18 Psal. 35.13.16 . Holinesse , Acts 26.9 . Exod. 8.26 . 1 Cor. 4.10 . and 2.14 . Prov. 13.19 . Psal. 14.1 Ier. 44.16 . to 19. Yea , they are of a reprobate judgement touching actions and persons Isa. 5.20 . and so speak , thinke and doe all by contraries , like Heliogabalus who wore shooes of Gold , and Rings of Leather . Or the Black-moores who judge of beauty by contraries . Wherefore read their words as Scholars doe Hebrew , backward , and you have the meaning : for instance do they call thee Puritan as nothing more frequent in their mouths , understand by it Saint for a Christian indeed ( as thou art ) is a Puritan in the Devils language , and a Christian in name onely ( as such an one is ) is an Atheist in Gods language . Secondly , They no lesse differ in their Passions and affections of Love , Psalm , 119.57 , 72 , and 17 , 14. Feare , Prov. 28.1 , 2. 1 Tim 4.1 . Rom. 2.14 , 15. Anger , Acts 7.52 . to 60. and 5.30 . to 34. Prov. 12.10 . Rev. 18.19 , 20. Joy , 1 Pet. 2.7 , 8. Ioh. 3.15 . Mat. 11.19 . And the like , which for brevities sake I forbeare . Thirdly they differ no lesse in practice , & this breeds many quarrels : as what more common than for all sorts and kinds of men to hate , scorne , persetute , reproach , revile , accuse , slander and condemn the Religious , because their owne workes are evill and wicked , and the others good , holy , and righteous . Wherefore slew Caine his brother , saith Saint Iohn , but because his own Workes were evill , and his brothers good ? 1 Ioh. 3.12 . Why was Ioseph accused of his Mistris for an adulterer , and thereupon committed to prison , but because hee would not bee an Adulterer like her ? Genesis 39. Yea , it was his party-coloured Coat , composed of all kinds of graces and blessings that formerly procured his Brethrens hate . And what is it that Iobs Wife expostulates with him about , but his integrity ? As if shee tooke it ill , that he took it no worse : his patience made her impatient . Wherefore was holy David , as himself complaines , almost in every Psalme Had in derison , hated , slandered , reviled , contemned and made a proverbe and song of the Drunkards , and other wicked men which sate in the gate ? but because he followed the things which were good and pleasing unto God and in him part his trust ? Psal. 11.2 . and 22.6 , 7 , 8. and 37.14 . and 69.10 , 11 , 12. And lastly ( for I might bee endlesse in the prosecution of this . ) Why were all the just , in Solomons time , had in abhomination and mockt of the wicked , but because they were upright in their way , and holy in their conversation , Prov. 29.27 . Or those numberlesse Martyrs , whose soules Saint Iohn saw under the the Alter ( Rev. 6.9 . ) killed , but for the Word of God , and for the testimony which they maintained ? And the Master himselfe ? not for any evill as themselves are forced to confesse , Marke 7.37 . which examples sufficiently prove , that all wicked men are like the women of Lemnos , who when they had every one slaine their husbands and kinsmen , exiled Hypsipyle the Kings daughter , for that she alone saved her Father alive . That great Dragon the Devill , and these his Subjects , make warre and are wroth with none but the woman , and the remnant of her Seed , which keepe the Commandements of God and have the testimony of Iesus Christ , Revel . 12.17 . All was quiet at Ephesus before Saint Paul came thither : but then there arose no small strife about that way ▪ Acts. 19.23 . &c. A Wolfe flys not upon a painted sheepe ; we can with delight look upon the picture of a Toa●● It is your active christian , that is most spighted , and persecuted . SECT . 50. BUt to apply this to our selves . I would faine know , whether the power of godlinesse , the sincere profession of the name of Christ , according to the Vow which we made in Baptisme , all kind of purity and holinesse , doth not live in persecution among us , as Protestants doe in Spaine ? Is it not a capitall crime to bee vertuous ? Is not the name of an honest man , who makes conscience of his wayes , growne odious ? Is not circumspect walking , the zeale of Gods glory in promoting the best things , frequent hearing of Sermons , singing of Psalmes holy conference , brotherly admonition , &c. counted a vice , and that vice called Puritanisme ? And must not hee who is called a Puritan , be derided , hated , persecuted , slandered and laught to scorne ? how many may complaine with Ieremy , that because they live a godly life themselves , and call upon others to doe the same , they are cursed of everyone , and counted contentious ? Ier. 15.10 . It faring with Professors , as it did with Caius Selius : of whom the Heathen were wont to say , that hee was a good man , but he was a Christian. Yea , let but a sparke of fervent devotion breake out in a Family , all the rest are up in clamors ; as when Bels ring disorderly , every man is ready with his bucket to quench the fire ; disgraced he must be for a Puritan , but onely by Laodiceans . Indifferency strives to dash zeale out of countenance , The reason is , wheresoever Christ comes , there will be opposition . When Christ was borne , all Ierusalem was troubled , and Herod cut the throats of all the children in Bethlehem : so when Christ is borne in any man , the soule is in an uproare , and Satan with his instruments are ready to kill in him every good motion , though it be never so little a Babe . That which the Antients did cheifly admire ( goodnesse ) we do most of all contemne : for is not the godly man more dispised for his godlinesse , then the wicked for his wickednesse ? Are not the members of Christ more hated , and worse intreated by us , then the limbs of the Devill ? What suppressing and disgracing is there of Hels , and Romes cheifest adversaries , under the aspersion and pretence of Puritanisme . Whereas if the same men , would but beare them company in their sins , bee drunke , sweare , temporise , contemne holinesse , mispend their time , haunt Play-Houses and Tavernes , play the good fellows , and doe as the rest doe , they should have the approbation & good word of the greatest number ; yea , if they would not be precise in their actions , nor reprove others for their evill courses ; if they would not speake against pluralities , Non-residents , lazy and good-fellow Pastors , who either starve or quite neglect , or else mis-leade their flocks ; if they would but bee prophane and wicked , and make no bones of sinne , their malice would cease , and wee should not have a Puritan in all the World. SECT . 51. AS let mee appeale from their tongues to their hearts , and from their mouthes to their consciences , whether this be not the greatest cause of their quarrell , We refuse to pledge them in their wicked customes . Or we will not breake Gods Law , to conforme to theirs . It faring betweene us and our adversaries ; as betweene Socrates , and the Athenians : who said unto them in his apollogie , I love , and imbrace you , O Athenians ▪ but yet I will obey God rather than you . Yea , may not all see ( saving such as the P●ince of darknesse hath blinded ) that those for the most part , whom the World speakes so basely of , are before men , in respect of any scandalous offences or open crimes , unblamable , and may say with the Lamb , whom they follow , Which of you can rebuke me of sinne , though with Paul , 1 Tim. 1.15 . they think themselves the worst of sinners ? And doe not their adversaries know , that the men whom they terme Puritans , are honester men , and more righteous than themselves , as Pharoah was forc'd to confesse touching Moses ? Exod. 10.16 , 17. And Saul touching David ? 1 Sam. 26.21 . Yea , I know they are perswaded well of them , even when they speake most to the contrary , though I expect not they should use them thereafter . We know Pilate judged Christ guiltlesse , but yet he put him to death . And Festus acknowledged that Paul was without crime , yet he left him in prison . I dare say Tertullus knew that he lyed , when hee called Paul a Pestilent fellow : his conscience could not chuse but answer him , Thou lyest in thy throat Tertulus , Paul is an honester man than thy selfe . And must not these mens consciences tell them , that the same they accuse so , are in their lives the most unreproveable of the Land ? Yea , I will appeal to their greatest adversaries , whether the Protestant at large , or those who are called Puritans , be of the purest Religion , and most reformed to the Primitive Church ? For not seldome are wicked mens judgements forced to yeeld unto that truth , against which their affections maintaine a rebellion ▪ And yet , as if they would stamp Gods Image on the Devills drosse , and the Devills Image on Gods silver , they justifie those actions and persons , which God condemnes , and condemn those which he justifies . True these enemies to holines spare not to cast asper●●ions on us , else how should they worke their wills ? How should Naboth be cleanly put to death , if he be not first accused of blasphemy ? 1 Kin. 21.13 . and the like of Ioseph , Eliah , Ieremiah , Susanna , Paul , Stephen , and our Saviour Christ himself But if you marke it , they are as guilty of the crimes whereof they be accused , as Ioseph was , in forcing of his Mi●tris , or as Naboth and the rest were , of those things which were layd to their charge . I speak not of those monsters , those white Devills who make Religion a stalking Hor●e to villany . I know too many dishonour God , by wearing of his livery . But what was Satan to the children of God , Iob 1.6 . though hee thrust himselfe into their company ? Or what wise man will tax all the Apostles because one was a Iudas . To argue , because some are so and so , therefore the rest are alike , is a saplesse reason , only becomming a foole . An argument , that deserves rather laughter , than beleife . Yet most men are 〈◊〉 fooles , or rather brute beasts , led with sensuality , and made to be taken and destroyed , as Saint Peter speaks , who because they love to speake evill of the way of truth , 2 Pet. 2.2.12 . If they see but an hipocrite discover himselfe , they not onely harden themselves in their sinnes , and , as it were , breake their owne necks at this stumbling block , being Satans trap , set on purpose to catch their blinde soules in , but condemn all the rest of his profession to be such as he is , save that they dissemble their hypocrisie more closly & cunningly ; which is as equal and ●u●t , as it was for Simeon and Levi to murder all the Sechemites for the offence only of Hamors Son. But as all are not theeves that Dogs bark at ; so all are not hypocrites which they terme so . But admit there were more than there are : the faults of many , should not make us uncharitable to all : Nor the goodnesse of some , make us credulous of the rest . SECT . 52. INdeed , as all our enemies are not alike witty , so they are not alike malicious , for some transcend this way , as Doeg did the rest of Sauls servants another way , you shall know such an one by these few markes ; his hatred is so inveterate and universall , that hee spends all his wits in frothy scoffes , and invectives against the whole people of God ? and as if the door were not wide enough except he set open all the windows , and break downe the walls to let in this infectious ayre , his tongue scrues something against the religious into all discourses ; and when his owne invention failes , it shall be supplyed with what he hath heard : for as the Papists never found any error spued out by the Ancients , but they have licked it up , superstitiously to abuse the same : so he never heares of any scoffe , slander , or devillish invective formerly devised , but he licks it up , that he may spit it out againe in the face of some Professor , or on the other side poyson those with whom he doth converse ; being to his company like a mad dog , that so biteth every one he meets , that they become madde too , and as apt to bite others as himselfe ; or in case he meets with another like himselfe in wit and malice , it may bee said of them , as Diogenes spake of two ill conditioned women , when hee saw them talking , See how the viper and the Aspe are changing poyson . And nothing so tickles the spleen , or glads the heart of such , as that discourse which may most shame profession , disgrace Relion , and dishonour God. But , O that ever those tongues , which dare call God Father , should suffer them●elves thus to be moved and possessed by that uncleane spirit ! Or that ever the church should own such for her children . In the Primitive times , the Church would have denied her blessing to such a Sonne , that should have thought himselfe disparaged by serving Christ , and wearing of his livery , although hee had not scoft at others : yet this man flatters himself that he is a Christian ; yea , you cannot beat him from it , but that he is as good a Christian as the precisest , and shall goe to Heaven as soone . But let him that reads , consider whether it be not a fearefull thing , to lend to Satan the heart for devinng , the tongue for uttering , and the eare for hearing of calumnies , and all this to disgrace the grace of God in his children , and make it fruitlesse to themselves and others . O impiety to be abhorred : Such sport on earth is only sport for the Fiends in Hell , and let them look to it , for such joyes may chance to cost them eternall mourning ; yea , certainly , if the infernall Tophet be not for them ( in case they repent not ) it can challenge no guests ; for I may well say unto such an one , Many sinners have done wickly , but thou surpassest them al ; thine is such a superlative , such a soul murthering sin , that no other sin can paralel it . SECT . 53. BUt thou hast plenty of excuses to pacify thy blinded and benummed conscience : Yea , thou wantest not some carnall reasons to make it good , as an easie in●ention may put false matters into true Sylogismes : And amongst the rest , thou wouldest not have men singular : wherefore that they may have lesse zeale and more temper , thou seekest to allay their heat with frumps , and scoffes , and taunts , and jeeres ; as how often doe we hear remisse professors strive to choake all forward holinesse and zeale by commending the golden meane ? For carnall men ( who cleave as close to custome , and example of the greatest number , as clay to a Cart Wheele ) thinke every one exorbitant , that walketh not after their rule , 1 Pet. 4.4 . As the Sodomites thought of Lot , Gen. 19.9 . the hundred and twenty Governours of Daniel , Dan. 6.11 . and the Caldeans of Shadrach , Meshech , and Abednego , Dan. 3.10 . to 30. Daniel of all Darius his servants was so bold as to pray three times a day , not in contempt of the King of Babilons decree , but in zeale and obedience to the God of Heavens command : the Governours ●●ranging at it , accuse him , and say , this Daniel which is of the captivity , regardeth not thee O King , nor the Decree which thou hast signed ; but doth so and so : wherfore command we pray thee , that he be cast into the Lyons den , for no decree , nor statute which the King establisheth may be altered , Dan. 6. Again , what disorder is this that I heare of you , saith Nebuchadnezzer to Shadrach , Meshech , and Abednego : will you not serve my Gods , nor worship the golden Image that I have set up , Dan. 3.14 . who answered no , be it knowne unto thee O King , wee are not carefull to answer thee in this matter : they were all as stiffe as if they had eaten a stake , and they could not bow to an Idoll : as the godly have been in all ages , not being able to wheele with the times . Yea , they that truely fear God are usually as immoveable as the Sun in its course , because they thinke , and speak , and live by rule , and not by example , and hold themselves as fast tyed , as if they had the oath given them , which the 〈…〉 solemnly presented to their Judges , 〈◊〉 to sw●rve from t●eir consciences wh●●●●mmand soever they should 〈…〉 themselves to the contrary 〈…〉 strictnesse is a great eyesore 〈…〉 men : who hate singularity , almost as they doe sanctity , which makes them so cry it down . And no marvell , for these men , and so all Protestants at large , so scorne to be singular , that they will conform to any Religion the State shall establish : yea , should they be commanded to worship a Calfe with the Israelites , Exod. 32.4 . or a golden Image with the Chaldeans , Dan. 3.7 . They would instantly doe it ; as the times of Queene Mary , witnesse : Good honest men , let them injoy their communities ; peace , and plenty : any Religion shall serve their turne . They are as indifferent as Doctor Kitching , who being Abbot , was first the Popes sworne Servant : then an halfe Papist , King Henry having cast off the Pope : a Protestant under Edward the sixt : a downe right Papist with Queene Marie : And a Parliament Protestant againe , when hee tooke the Oath of Supremasy under Queene Elizabeth . Of whose faith I take most Protestants at large to be ; For let them hear of a change in Religion , it shall never a whit trouble them : What cares a stupified worldling , for the removall of our Candlestick ? What is it to him if the superstition , and blindnesse of Popery did over-shadow the Land ? and turne day into night : It is nothing to him , if he can but see to get money . Light or darknesse , Scripture or tradition , the King or the Pope , Christ or Antichrist , are all one to him ; to heare a Sermon , or see a Masse , he likes them both alike . Perhaps they may thinke better of themselves ; and untill they be put to it , resolve stoutly : but a temporaries Religion , and flashes are but like Conduites running with wine at the coronation : that will not hold , or like a land flood , that seemes to be a great Sea , but comes to nothing . Now these are the men ( if you observe them ) that cry out so against singularity : which imputation , together with their extolling the meane , is a cunning discouragement , but it is the Devils Sophistry ; for the meane of vertue , is between two kindes , not betweene two degrees : it is a meane grace , that loves a meane degree of grace . Yet this is the onely staffe , with which the World beates all that are better then themselves . What will you be singular ? Or are you wiser then all ? Or what is this but want of discretion ? And to speake truth , that which worldly men call discretion , eates up all true wisedome : Their discretion and moderate stayednesse , devoures all true honesty , and goodnesse . But shall Lot ▪ leave his righteousnesse for such an imputation of singularity ? Or shall he not depart Sodom , because the whole City thinkes it better to stay there still ? Shall Noah leave building the Arke , and so himselfe , and his whole houshould perish , because all the World else thinkes him haire-brained ? Or must the name of a Puritan , dishearten us from the service of God ? No , but as Saint Paul said in his Apollogy , Acts 24.14 . after the way which they call heresie , so worship I the God of my Fathers : so wee in this case , After the way which prophane men call Puritanisme , let my soule desire to serve Iesus Christ. SECT . 54. Ob. I Grant ( will the more moderate worldling say ) in such cases wherein the word of God is expresse , singularity is not lawfull onely , but laudable : But ( which makes my spleene rise ) they will not conforme to things indifferent Answ. A seduced heart deceives thee in so saying , why else doest thou cast the same aspersions , upon such as are conformable . But admit they onely are thornes in thine Eyes ▪ doest thou well to hate al that are not of thy own judgement , or that have tenderer consciences then thy selfe ? No , for honest and good men may differ in opinion , not only in things triviall , but in matters of great moment ; provided they agree in the fundamental articles of the Catholique faith , and yet may , and ought to continue brotherly love and communion , as members of the same mysticall body : as many examples witnesse , both of eminent Christians , and Fathers of the Church : as also our Saviours words , who speaking of the fundamentall poynts , penneth the league thus , He that is not with us , is against us , but o● poynts not fundamentall thus , He tha● is not against us , is with us . Wherea● these differ from thee ( if thou beest a true Protestant as thou wouldest bee thought to be ) in nothing materiall , for there is a vast difference , between another discipline , and another doctrine : and they little differ , that agree in matter . Only their consciences are not so large as thine : and thou thinkest those things indifferent , which they cannot assent unto though they take more paines to satisfie and informe themselves then thou doest . But admit they be things of an indifferent nature , even actions of indifferency , when once they are felt to trench upon the conscience , lay deep obligations upon the soul , even whiles they are most slighted by carelesse hearts : there being no lesse difference in consciences , then stomacks , of which some will digest the hardest meats , and turne over substances not in their nature edible , whiles others surfeite of the lightest food , and complaine even of dainties . And indeed , every gracious heart is in some measure scrupulous , and findes more safety in feare then in presumption : And certainely , in cases of a doubtfull and questionable nature , it is ever good to take the surest side , and which draws neerest to probability . Many things are of so questionable a nature , that much may be said on either side : Now if I chuse that side , on which I am sure I shal not sin , I deserve to be excused , rather then censured ; if I use them it is possible I may sin , it may be they are not sinfull : yet I am not so sure of it that I shall not sin if I use them , as I am sure I shall not sin , nor break any of Gods Commandments if I doe not use them . This I may be bold to build upon , He that sayles amongst Rocks , it is possible hee may escape splitting , but hee is not so sure to keep his Vessell safe , and whole , as he that sayles in a cleare Sea , where no Rocks are at all . SECT . 55. Qu. BVt to speak really , and as the truth is , why doe they use all these discouragements ? An. Their onely aime is , to make us square our lives according to their Rule ; as that Gya●t did proportion the bodies of all his guests , to the bed of his Harlot ; Yea , if they would give their tongues liberty to acquaint us with their hearts and consciences , they must needs confesse , that they use that odious nickname ( devised by Satan himselfe ) for no other end , but to slout men out of their faith and holy profession , and to bring the very truth of Religion , and power of godlinesse into contempt and scorn . And indeed , whom not heroicall in fortitude ( the case standing as it doth ) would it not discourage and beat back to the world ? But thanks be given to God , his Spirit herein so hardneth and steeleth his servants , that their faces are like flint , and themselves like brazen walls , and defenced Cities , though otherwise soft in affection , and true professors of meeknesse . Yea , undoubtedly , he must be more then man ( that is , more spirit then flesh ) that can contentedly make himself contemptible to follow Christ , be pointed at for singularity , endure so many base and vile nicknames , as are every where cast upon the conscionable ( for there is scarce a house , but is haunted with these kinde of spirits , familiars , visible and carnall Devills , soule-murtherers ) have his religion ●udged Hypocrisie ; his Christian prudence , cra●t and policy ; his godly simplicity , sillinesse his zeale , madnesse ▪ his punctuall obedience to Gods Laws , rebellion to Princes ▪ his contempt of the world , ignorance : his godly sorrow , dumpishnes , &c. For these and the like as unseasonable fro●s , nip all gracious offers and beginnings in the bud , and as much as in them lyeth , with Herod labour to kill Christ in young professors Yea , the censures and scoffs of these Atheists and Worldlings , like the blasts of Rams-hornes before the wals of Iericho , lay al the strength of a young beginners vertues levell at one utterance : yea , it is the only Remora & greatest cause of arrest , if any looke heaven-ward , that makes them recoyle . True , a wise man will not be scoft out of his money , nor a just man be flouted out of his faith ▪ Yea , like Iohn Baptist , hee will hold his profession , though hee loose his head for it . If Christ have but once possest the affections , there is no dis-possessing him againe . The league that Heaven hath made , Hell wants power to breake . If the sweet doctrine of Christ be once gotten into the heart , it cannot be got out againe by all the torments which wit and cruelty can devise , as we see in the Martyrs . Neither would hee ever endure a blow , who cannot concoct a foule word . Hee that is discouraged and made returne with an Ishmaelitish persecution of the tongue : how would hee endure a Spanish Inquisition , or those Marian times ? Hee that is so frighted with a squib , how would he endure the mouth of a Cannon ? But to proceed . For a man to bee scoft out of his goodnesse , by those that are lewd , is all one , as if a man that seeth should blind-fold himselfe , or put out his eyes , because some blind wretches revile and scoffe at him for seeing : or as if one that is sound of limbs , should limpe , or maime himselfe , to please the Criple , and avoid his taunts . For my part , I had rather live hated of all men for goodnes , then be beloved of al for vice ; and rather please one good man , then content a thousand bad ones ; his single authority being sufficient to countervaile the disdain of a whole Parish of sensualists . Yet experience shewes , That divers are content to be misled with the multitude , rather then be an obiect of their scorne and derision . Yea thousands hold it the best and safest way , in differences of religion , without further question , to take the stronger part ; that so doing as the most doe , they may have the fewest to finde fault with them , and al through base cowardlinesse . Which bashful devill never leaves a great many , so long as they live ; whereby with the rich man , Luke 16. they never thinke of heaven , till tormented in the flames of hell . Whereas Satan formerly assaulted the Church by violence , now he doth it by deceit : and certainly the devill gets more by such discouragements , and the reproaches that are cast upon religion , then he did formerly by fire and Faggot ; for then the blood of the Martyrs was found to be the seed of the Church , others ( Phoenix-like ) springing out of their ashes , wheras now multitudes of souls are scoft out of their religion by wicked men . But I grieve to see how they wrong themselves , in thus wronging others : for in that wicked men do so mock and deride such as are in love with heavenly things , it is hard to say whether they doe most offend in hindering the honor of God thereby , or their neighbours wel-fare , or their own salvation . Alas , some men will better abide a stake , then some others can a mocke . Zedikiah was willing to hearken to the Prophets councell , but that this lay in his way , the Chaldeans would mock him , Ier. 38.10 . it was death to him to bee mock'd . A generons nature is more wounded with the tongue , than with the hand : yea , above hell there is not a greater punishment , then to become a Sannio , a subject of scorne : as Sampson , I doubt not , found . Alcibiades did professe , That neither the proscription of his goods , nor his banishment , nor the wounds received in his body , were so grievous to him as one scornfull word of his enemy C●esiphon . Thou thinkest not tongue-taunts to be persecution , but thou shalt once hear it so pronounced in thy bill of inditement , Ishmael did but flout Isaack , yet Saint Paul saith , he persecuted him , Gal. 4.29 . God calls the scorning of his servants by no better a name , then persecution . And what ever thou conceivest of it , let this sault be as far from my soule , as my soule from hell . And thus you see , That nothing but goodnesse is the whet●●on of their malice ; which being so , are not we heathenish Christians ? What honour of Christ is there among us , wher Religion makes one contemptible ? Is this Christian-like ? Such men may bee Christians in shew , or name , but they are devills indeed ( however they flatter themselves ) resembling the high Priests , Scribes , & Pharisees , who called themselves the Church : while they went about to kill the head of the Church : who the same night that Christ instituted the Sacrament , and consulted how to save them , did consult how they might destroy him : yea , let any indifferent stander by , ●udge whether thou beest not bottomlessely ill , who doest malice goodnesse in others , who art displeased with us , because we please God , and murmurest like the Scribes and Pharisees at the same things , whereat the Angels rejoyce : for none but a Caine , or a Devill in condition , will envy , because his owne workes are evill , and his brothers good . They are desperately wicked , that cannot indure so much as the sight of godlinesse : as he was fearefully idle , that Seneca speaks of , whose sides would ake to see another worke : Neither couldest thou doe so if the Devill were not in thine heart . And so much touching the third difference betweene the seed of the Serpent , and the seed of the woman . SECT . 56 4 FOurthly , as they hate and persecute the godly , because they doe well : so likewise , because they fare well , and are accepted before them . As why was Caine wroth with his brother Abel , and after slew him , as affirmeth the holy Ghost , but because , The Lord had respect unto Abel , and to his offering : but unto Cain and his offering , he had no respect ? Gen. 4.4 , 5. Why did Esau hate Iacob , and purpose to kill him , but because of the blessing wherewith his father blessed him ? Gen 27.41 . Isaacs blessing bred Esaus hate . Again , Wherefore did the Philistines and Abimelek envy Isaac , stop up his wells , and banish him from them , but because the Lord so abundantly blessed Isaac , as appeares , Gen. 26 12. to 18. Wherefore did Iosephs brethren hate him , not being able to speake peaceably unto him , and after sell him into AEgypt , but because his father more favoured him , and they feared he should reigne over them ? Gen. 37.4 . If Ioseph be his fathers darling , he is his brethrens eye-sore . Wherefore did Saul persecute David , and pursue after him from place to place to take away his life , but because he was so praised and preferred of the people before himselfe , and , The Lord was with David , and prospered him in every thing he tooke in hand , 1 Sam. 18.12 , 13 , 28 , 29. Davids successe is Sauls vexation : yea , he findes not so much pleasure in his Kingdome , as vexation in the prosperity of David . And lastly , ( for I passe by the elder brothers envy in the Parable against his younger brother , when his father so royally entertained him at his return , Luk. 15.28 . which is meant of the Iewes envying the Gentiles conversion ; and many the like instances . ) Why was Eliab wroth with his younger brother , 1 Sam. 17.28 . but because he should bee more exalted ? And I doubt me , whether Davids brethren were more glad , that Goliah was slaine , or angry that hee was slaine by their brother : for envy is sicke , if her neighbour be well ; and the good mans honour , is the envious mans torment : as it fared between Haman & Mordecai as hereafter the glory of Christ shall adde to these reprobates confusion , when they are driven to confesse , This is he , whom we once had in derision . SECT . 57. BUt to apply what hath been collected out of the Word . See whether these examples sute not with some , and not a few in our times . As , First , why doe a sort of Ministers ( none of the best ) I meane such as live ill and viciously , or preach ill and unprofitably , or both live ill , and preach ill , maligne , hate and traduce , yea , promote against such as preach more faithfully and powerfully , and live more holily and unblameably , but because God honours their Ministery with the conversion of soules , and their words are with such power , that the people flocke after them , as they were wont after Christ ▪ while in the meane time themselves are neglected and dis-esteemed , being as they suppose far greater scholers ( for if a Minister preach profitably , they will give it out hee is no scholer , neither can they doe Satan a greater pleasure ) and their Sermons more elaborate , for they will be as long in the conception and breeding of them , as an Elephant is of her young ; which being borne onely amazeth the hearers , and makes them at their wits end with admiration , their owne bosomes will tell them , that I speake truth . Againe , why doe these men inveigh and preach against preaching ? As , what needs so much preaching , say they ( and all stupified sensualists ) it was never a good world , since so many Lectures were set up : there was more love , and charity , and plaine-dealing among our fore-fathers ( they meane in time of Popery ) who were only verst in the Lords Prayer , Creed , and ten Commandments ; one Sermon well remembred , and put in practise , is better then ten ; yea , quoth a Minister in the pulpit , that preacht ( himselfe ) once in six weekes , that hee might silence his Parishioners , who complained for want of their daily food , you will finde this Sermon more then you will be able to practise this two months ; and no question , spake out of feeling ; for he having lived already above five ages , could never yet put those five words of his text into practise , viz. Repent and beleeve the Gospel . But the reason of this their murmuring is easie : Carnall worldlings cry up practise , to cry downe knowledge , as you may see by their own practise : even as cunning Papists will extoll Saint Iames , onely to disparage Saint Paul. This point would be further applied , but let conscience doe it ; for it is a sore that will not endure rubbing : onely this , if any man be vexed at his brother , because he fares better , and is better accepted , because he is favoured and respected of God and good men , while himselfe is neglected and disesteemed of both ; much more , if hee belch out his spleene against the religious , because they are praised and preferred before himselfe ; let him know , that this could not be if hee were not full of the venome of the serpent , Psal. 112.10 . Pro. 14.30 . SECT . 58. SEcondly , this may be applied to people of the looser sort . As , why doe their hearts rise against every holy man they see ? as some stomacks , rise at sweet-meats . Why doe all drunkards and vicious livers hate the religious , and so belch out their enmity and spleene against them , in raising and spreading of slanders as they doe ; but although , partly to rescue themselves from contempt , and procure a contrary esteeme , by putting a foule and ugly vizard upon vertue , and decking up vice in a gorgeous and comely attire ; yet chiefly , because they are precious in Gods sight , his peculiar , and chosen people out of all the world , the children of God , and members of Christ , temples of the holy Ghost : yea , chiefly , because they partake of the Divine Nature , and are one with the Father and the Sonne ? Iohn 17.14 , 21 , 22. 2 Cor. 6.18 . This is the eye-sore of our enemies and let envy looke herselfe blinde . And so much of the first Cause . SECT . 59. Quest. WHat is the second Cause , why ungodly men hate and persecute the religious ? Answ. Their ignorance of God , of Christ , and the Scriptures . Quest. How is that proved ? Answ. By Testimonies , Examples , Reason , and our own Experience . 1. First , by Testimonies : They shall hate and persecute you , yea , they shall excommunicate and kill you for my Names sake , saith our Saviour to his Disciples , because they have not knowne the Father , nor me , John 16.2 , 3. and 15.21 . And again they are an offence unto us , because they understand not the things which are of God , but the things which are of men , Matth. 16.23 . And are deceived , because they know not the Scriptures , neither the power of God , Matth. 22.29 . Luke 19.42 . 2. Secondly , by Examples and Reason . This the Apostle confesseth to have been the cause of his persecuting the Church , 1 Tim. 1.13 . Who so soon as he was inlightned with the saving knowledge of the truth , changed his note , with his name , and preached that faith , which before be persecuted , It s worth the noting , how he was no sooner informed , but he was reformed . Now if we looke upon him as Saul , wee shall see what we are by generation ; if wee looke upon him as Paul , we shall see what we are , or should be , by regeneration . Neither is it strange , that the world through ignorance , should hate and persecute the members of Christ : for upon the same ground , they even crucified Christ himselfe , Father forgive them , saith he of his murtherers , for they know not what they doe . And why have the Kings of the earth , in all ages banded themselves together against the Lord , and against his Christ , Psal. 22. But because they knew him not . John 15.21 . For if the Princes of this world had knowne , they would not have crucified the Lord of glory , as the holy Ghost speakes , 1 Cor. 2.8 . Alas poore ignorant soules , they did but imitate Oedipus : who killed his Father Laius King of Thebes ; and thought he had killed his enemy . And what do the Cavaliers now , in killing the Saints ? But as if one with his Hatchet , should cut off the bough of a tree ; upon which hee standeth . For they are beholding to the Religious , for their very breath . Neither is their great plot , any other peece of policy ; then as if the Sodomites , should make hast to turne out Lot and his Family : that fire and brimstone may make hast , to destroy them . For as when Noah , and his Family were once entred the Arke , the Flood came and destroyed the first World , Gen. 7.11 , 13. So the number of Christs Church being accomplished fire shal come down to destroy the second World , at which time , the Devill and all Reprobates shall be laid up in hell . Oh the wickednesse , and witlesnesse of our Malignants ! Methinkes the Parliament , may justly twit their unnaturall Country : as Themistocles once did his Athenians , with these words : Are yee weary of receiving so many benifits by one Assembly . And certaynly if ever it shal be dissolved without their consent , ( which God forbid ) it would faire with the causers of it , ( mens eyes being opened ) as it did with the Authors of Socrates his death : which I finde thus reported . After that Socrates was put to death at Athens ; Arastophones rehearsed a Tragedy of his , concerning Palamides : at the hearing whereof , the people were so moved : that they presently fel upon the Authors of Socrates his death , and drew them forth to punishment . But to return , to what we intend : If we consider it rightly , we shall find , that ignorance is the cause of all sin . Sin indeed at the first was the cause of ignorance , but now ignorance is the cause of sin : Swearing , and lying , and killing , and stealing , and whoring abound , saith the Prophet , because there is no knowledge of God in the land , Hos. 4.1.2 . It is a people that doe erre in their hearts . saith God , why ? because they have not knowne my wayes , Psal. 95.10 . SECT . 60. 3 THirdly , Experience proves , that none are so farre transported with a mad and supertitious zeale against the religious , as the rude rabble who can yeeld no other reason , or confession of their faith , if they be asked , then this , that they are no Puritans , or that they hate a Puritan from their soules ; when as the devill himself , who hates the Puritan they mean , most of any , can make as good a confession of his faith as this . For who are the greatest censurers , and the violentest opposers of goodnesse , are not the ignorant fry , who have more rage than reason and the more fottish still , the more insolent . As reprove one of them for swearing , or drunkennesse , or unjust dealing , or for prophaning the Lords day , for Atheisme , and the like , you are sure to be branded with the odious title of Puritane , yea you are factious , and schismaticall , if ye will not be drunke , and every whit as lewd as they are . It is worth a large smile , to observe what a clamour the blundering rabble will make against the people of God , if one in their company but mention the word Puritane , or tell them how scrupulous and precise such an one is . O what a number of sharp and deadly arrows will each of them shoot , both at the good and goodnesse , maugre all admonition ! For each being stung with the Gad-slie of mis-governed zeale , as Paul was before hee knew Christ , they presume to affirm with incredible impudence , accompanied with invincible ignorance , that there are not worse men in the world then the religious . Wherein it is hard to say , whether ignorance or malice , doe more abound : whether it be more out of the strength of will , or weaknesse of judgement . It is the nature of ignorant and carnall men ( that walke after the flesh in the lusts of uncleannesse , whom Saint Peter calls bruit beasts , led with sensuality ) to speake evill of the things they understand not 2 Pet. 2.12 . Especially in judging acts of zeale and piety , their opinion still lights upon the worst sense , like them in the s●cond of the Acts , who mocked the Apostles when they were filled with the holy Ghost , and hearing them speak languages , which they understood not , cried out , These men are drunke with new wine . Untill we be borne againe , we are like Nicodemus who knew not what it was to be born again , Iohn 3.4 . Untill we become zealous our selves , wee are like Festus , who thought zeal madnesse , Acts 26.24 . Untill we be humble our selves , we are like Michal , who mocked David for his humility , and thought him a foole , for dancing before the Arke , 2 Sam. 6.16 . Yea , to such as shall perish , or are for the present in a perishing condition , all religion seemes foolishnesse , 1 Cor 1.18 . And thus you see in grosse , that Ignorance is a main cause of hatred and persecution . Wee shall more clearly discerne how it comes to be so , if we note The Root , Ignorance , The Stem , Suspition , or Iealousie , The Sap , Hatred , The Fruit , Persecution . severally , and apart ; for ignorance causeth . Suspition ; and Suspition , Hatred ; and Hatred , Persecution . But I cannot stand upon these . SECT . 61. Qu. IF Ignorance be such a generall cause of hatred and persecution , as you have shewre , What is the reason , that so many great Scholers and wise men do also hate and persecute the godly ? Ans. Great scholers they may bee , and wise men also , in the worlds esteeme , but in the maine , and in Gods account they are nothing so : for admit they have inlightned heads , sufficient to leave them without excuse , yet because they withhold the truth in unrighteousnesse , and doe not glorifie God with their knowledge , neither are thankfull , but become vain in their imaginations , their foolish hearts are darkned ; and so while they professe themselves to be wise , in changing the truth of God into a lie , they become fools , and expresse it , by thus hating God and his children , Romans 1.18.21.22.25.30 . So that Ignorance is the cause even in them also . And indeed if they were wise , they would foresee the torments of hell , and prevent them , as Bernard speakes . Or if they knew God , they would keep his commandments , for hereby , saith Saint Iohn , is it knowne that wee know God , if we keep his Commandements , 1 John 2.3 . but he that saith I know him , and yet keepeth not his Commandements , is a lyar , and there is no truth in him , Ver. 4. Yea these have sworne to keepe the commandements , and to deny the world , and yet are not content with their owne disobedience , unlesse they cast aspersions upon them that obey . Againe thirdly , if they knew Christ , they could not but love him ; and loving him , they must needs love his members , not persecute them ; for it is the very first part of our conversion , to love them that love God , 1 Joh. 3.14 . and 4.7.8 . and Joh. 13.35 . But so many as are enemies to the crosse of Christ , shew that they never knew God in Christ. As for their wisdome and learning ; you must know that men may be ●xquisitely wise , and incomparably learned in the worlds opinion , and yet very fooles in Gods account , 1 Cor. 3.19 . As sharp-eyed as Eagles in the things of the earth , and yet as blinde as Beetles in the matters of heaven . And knowledge consisteth not so much in the quantity , as in the quality : not in the greatnesse , but in the goodnesse of it . For as a little precious stone is of more worth then many other stones of greater bulke : so one drop of wisdome guided by the feare of God , is more worth then all humane learning . One sparke of spirituall , experimentiall and saving knowledge , is worth a whole flame of secular wisdome and learning . One scruple of holinesse , one dram of faith , one graine of grace , is more worth then many pounds of naturall parts . But learning and grace doe not alwayes keep company together . Yea , O Lord , how many are there , that have a depth of knowledge , yet are not soule-wise ! That have a Library of Divinity in their heads , and not so much as the least Catechisme in their consciences ? no rare thing for men to abound in speculation , and be bar●en in devotion : to have full braines , and empty hearts ; cleare judgements , and defiled affections ; fluent tongues ; and lame hands : Yea , you shall heare a flood in the tongue , when ye cannot see one drop in the life . For example , I might instance in Balaam , whom the holy Ghost stiles a foole , 2 Peter 2.16 . And Iudas Mat. 27.3 , 4 , 5. And Paul , before his conversion , who ( even while hee was a persecuter like these men ) was eminent among the Pharisees for wit and learning , but a very Ideot among the Apostles . And lastly , the Priests , Scribes and Pharisees , who were matchlesse for their wisdome and learning , as wanting nothing , that either nature or Art could inrich them withall : yea , and they were chiefly learned in the Scripture , Gods Oracles , which will make a man wise , or nothing : and yet our Saviour ( who could not bee deceived ) calls them foure times in one Chapter blinde , and twice fools , Mat. 23.16.17.19.24.26 . Because they wanted faith and holinesse , which are the sinewes and nerves , yea the soule of saving knowledge , inlivening , feeding and strengthening the same ; for in the dialect of the Scripture , a fool is a naturall man , and a wise man , a man sanctified . Alas ! God regards not lip-learning , and tongue-wisdome , and braine-knowledge , except it ceize upon the heart also , and lead captive the affections to the government of the Gospel , whereby wee are changed and transformed into new men , after the image of Christ , 1 Cor. 2.12 . Eph. 4.20 . to 25. Col. 3.10 . except we digest our knowledge into practise , and imploy our wisdome to his glory that gave it , our neighbours good , and the furthering of our owne salvation : For with him wickednes is folly , and the greatest sinner is the greatest foole : and he most wise , that is most religious , and that offends least , Prov. 1.7 . Iob. 28.28 . Prov. 9.10.12 . and 11.3 . Deut. 4.6 . Hosea 14.9 . Iames 3.13.17 . 2 Tim. 3.15 . And he that is truly wise , thinks that to be wisdome , and folly , which God thinks so . Neither is that worth the name of knowledge which may be heard only , and not seen . Good discourse , is but the froth of wisdome ; the pure and solid substance of it , is in well framed actions . What saith the Scripture ? Keepe the Commandements of God , and doe them , for this is your wisdome and understanding before God and men , Deut. 4 6. And again , He that is a wise man and indued with knowledge , will shew it by his conversation in good works , Iames 3.13 . For , SECT . 62. RIghtly , a man knows no more then he practiseth . It is said of Christ , 2 Cor. 5 , 21. that he knew no sinne , because he did no sin : in which sense , hee knows no good , that doth no good . And certainly , they who wander in the by-paths of sin and errour , declare themselves ignorant of the right way of salvation , Rom. 3.17 . Saving knowledge of the truth works a love of the truth knowne ; it is an uniforme consent of knowledge and action , Iob 28.28 . He onely is wise , saith Solomon , that is wise for himself , Prov. 9.12 . He whose conscience pulleth all he hears and reads to his heart , and his heart to God ; who turneth his knowledge to faith , his faith to feeling , and all to walke worthy of his Redeemer he ; that subdues his sensuall desires and appetite to the more noble faculties of the soule , Reason , and Understanding , and makes that understanding of his serve him , by whom it is , and doth understand ; hee that subdues his lust to his will ; submits his will to reason , his reason to faith ; his faith , his reason , his will , himself , to the will of God , this is practicall , experimentall , and saving knowledge , to which the other is but a bare name or title . For , what is the notionall sweetnesse of honey , to the experimentall taste of it ? It is one thing to know what riches are , and where they bee ; and another thing to bee master of them . It is not the knowing , but the possessing of them , that makes rich . What saith one ? No more then the knowledge of goodnesse , maketh one to be named a good man ; no more doth the knowledge of wisdome only , cause any person properly to bee called a wiseman . And certainly , that wisdome and learning is little worth , which nothing profits the owner of it , either to vertue or happinesse . These things if ye know , happy are yee if yee doe them , Iohn 13.17 . So that he is the best Scholer , that learnes of Christ obedience , humility , &c. He the best Arithmetician , that can adde grace to grace . He the best learned , that knows how to be saved . Yea , all the Arts in the world are Artlesse Arts to this . But alas ! Naturall men are so farre from being thus learned , that not one of them doth really , and by his owne experience know the chiefe Points of Christian Religion ; such as are , Faith , Repentance , Regeneration , the Love of God , the Presence of the Spirit , the Remission of sinnes , the Effusion of Grace , the Possession of heavenly Comforts ; he knows not what the peace of Conscience , and joy in the holy Ghost is , nor what the communion of Saints means ; he knows not what it is to have a certaine and experimentall feeling , with a continuall proofe of Gods favour , in the whole passage of a mans life , and practise , &c. Prov. 24.7 . when every of these are easie and familiar to the meanest and simplest beleever . SECT . 63. Object . BUt the Word of God in divers places calls worldly men wise men ; yea ascribes the greatest wisdome and knowledge to the wicked . Answ. It s true , but in what sense ? Doe ye not perceive , that God either speaks it in a holy derision ? as , Gen. 3.22 . is to be understood : Or else hee speakes it in the person of the wicked , calling it wisdome , because worldly men deem it so : as in another place , he calls preaching , the foolishnes of preaching , because the wicked esteem preaching but foolishnesse : and as Christ calls the Pharisees just , because they justified themselves , Luke 15.7 . Or thirdly , he meanes the wisdome of the flesh , or of the world ; and that is as much , as if he had said in other words , foolishnesse : for the wisdome of the world is foolishnesse with God , and no lesse then twelve times infatuated by the wisdome of God in one Chapter , 1 Cor. 2. But to make it more plain , that no naturall man is a wise man , we must know that there is a speculative knowledge in the brain common to hypocrites with Gods children , Heb. 6.4 . And there is a spirituall and heavenly wisdom , a practicall , experimentall and saving knowledge in the heart , which keepes a man from every evill way , Prov. 2.12 . peculiar to the godly alone , Ephes. 4.8 . and 5.8 . The naturall man , saith Paul , perceiveth not the things of the Spirit of God , for they are foolishnesse unto him : but the spirituall , who have the mind of Christ , understand all things , even the deepe things of God , 1 Cor. 2.14 , 15 , 16. And again , We speake the wisdome of God in a mystery ; even the hid wisdome , which none of the princes of this world have knowne , 1 Cor. 2.7 , 8. See 1 Thess. 5.4 , 5. Whence it is , that naturall men are said to be in darknesse , Ephes. 5.8 . Matth. 4.16 . whereas the regenerate are called , Children of the light , and of the day , 1 Th●ss . 5.4 , 5. Luke 1.79 . Which comparison is very emphaticall . For as the Soule , is the lamp of the body ; and 〈◊〉 Reason , of the Soule ; and Religion , of Reason ; and Faith of Religion : so Christ is the light and life of faith . Whence it followes , that as meere sense is uncapable of the rules of reason : so reason is no lesse uncapable of the things which are supernaturall . And as to speake , is only proper to men : so to know the secrets of the kingdome of heaven is onely proper to beleevers . Sense is a meere beasts ; reason , a meere mans ; Divine knowledge is onely the Christians . Now if it be askt , Why a naturall man perceiveth not the things of the Spirit of God ? Saint Paul , in the place before quoted , answers ; He cannot know them , because they are spiritually discerned , 1 Cor. 2.14 . For if they be spiritually discerned , how should they discern them , that have not the Spirit ? For as no man can see the Sun , but by the light of the Sun : so no man can know the secrets of God , but by the revelation of God , 1 Cor. 12.8 . Mat. 16.17 . To know the mysteries of the kingdome of heaven , wee must have hearts ▪ eyes and eares sanctified from above , Deut. 29.2 , 3 , 4. Psal. 111.10 . Luk. 24.45 . Iohn 15.15 . Rom , 8.14 , 15. Neither is spiritual and ●●avenly wisdome the fruit of time and study , as the naturall is . It is not eloquence , nor Logicall demonstrations , that can make us capable of it . We cannot attaine to supernaturall and celestiall knowledge , by any naturall and terrestriall meanes . No learning , nor experience will serve to know that great mystery of godlinesse , and hid wisdome , spoken of , 1 Cor. 2.6 , 7 , 8 , 10 , &c. to know the riches of the glory of Gods inheritance in the Saints , to know the love of Christ , which passeth knowledge , &c. Ephes. 1.17 , 18. and 3.19 . Because this wisdome descendeth from above , Iames 3.17 . SECT . 64. 2 SEcondly , As none can attaine to this precious grace of saving knowledge , except it be given them from above : so , it is a jewell of such worth , that God gives it to none but his children the godly , and such as hee knows wil improve their knowledge to his glory . The servant ( saith Christ , meaning the ungodly man ) knoweth not his masters will , but I have called you friends ( speaking to his Apostles , and in them , to all that are converted ) for all things that I have heard of my Father , have I made knowne unto you , John 15.15 . Surely , saith Solomon , to a man that is good in his sight , God giveth wisdome and knowledge , Eccles. 2.26 . Intimating , that he doth not so to the evill man. The Wise , that is , the godly , saith Daniel , shall understand , but none of the wicked shall have understanding , Dan. 12.10 . A scorner seeketh wisdome , and findeth it not ; but knowledge is easie to him that wil understand . Pro. 14.6 . that is , to him that will be bettered by his understanding . Wicked men understand not judgement , but they that seeke the Lord , understand all things , Prov. 28.5 . and 3.32 . They which observe the Commandments , have a good understanding , saith David , Psal. 111.10 . the rest have an ill understanding , and a vain ; an understanding , like that of the Scribes and Pharisees , which was enough to condemn them , but not to save them . Such as are delivered up to councells , and brought before Rulers , and Kings in defence of the Gospell : are straitly charged by our Saviour , neither to premeditate , or take thought before hand how , or what to answer : because the holy Ghost shall teach them in that very houre ; what they ought to say , or rather , the holy Ghost shall speake in them , Mark. 13.9.11 . Luk. 12.11 , 12. And which of the Martyrs did not finde the same verified ? Alice Drivers , being a poore mans daughter ; and brought up at the Plow : in defence of Gods truth , and in the cause of Christ at her examination ; put all the Doctors to silence ; so that they had not a word to say , but one looked upon another . Indeed Bonner thought , hee had non-plust a plaine fellow with his Sophistry about the reall presence : But he answered him to the purpose , My Lord ( quoth he ) I cannot so well dispute for the truth , as you can against it : but I can burne for the truth , which you will never doe . And did it , a good argument to prove , that he knew truth from falshood , better than the Bishop . Thus as no man can see God , and live : so no man can see Christ , who is God , sitting at the right hand of his Father in heaven , so long as hee lives a meer naturall man , 1 Cor. 2.14 . God will not powre new wine , but into new vessells , Matth. 9.17 . Christ is said to have expounded all things to his Disciples apart , to shew , that if we will have Christ to teach us , wee must goe apart from the world . If any will doe Gods will , saith our Saviour , he shall know the Doctrine , whether it be of God , or no , Iohn 7.17 . So that no man can learne this doctrine , but he that doth it : as no man could learn the Virgins song , but they that sang it , Revel . 14.3 . Yea , if the feare of the Lord , as Solomon speakes , is the beginning of wisdome , how should they have wisdome , that have not the feare of the Lord ? All unrepentant sinners are enemies to God , servants to Satan : now we men , doe not tell our secrets to enemies ; neither will an Artificer teach another mans servant his trade : but the righteous are Christs friends , and brethren , and sisters , and father , and mother , between whom there is a kinde of familiarity , so that he makes them of his counsell , His secrets , saith Solomon , are with the righteous , Pro. 3.32 . And again , Psal. ●● . 14 . The secrets of the Lord are revealed to them that fear him , and his Covenant is to give them understanding . See this in Abrahams example , Shall I hide from Abraham that thing which I do ? saith God , Gen. 18.17 . As if this were an offence in God , if he should tell the righteous no more then he tells the wicked . Be●ides , What should he doe with a talent , that will not improve it ? And let a wicked man know never so much he is resolved to be never the better man. And they that are unwilling to obey , God thinkes unworthy to know : which is but equity . Indeed , if they will put off , concerning their former conversation , the old man , with his corruptions , and deceiveable lusts , and be changed , by the renewing of their mindes and by putting on the new man , which after God is treated in righteousnesse and true holinesse , Ephe. 4.20 . to 25. Col. 3.10 . 2 Cor. 5.17 . 1 Joh. 4.7 . Then they shall see what the good and acceptable , and perfect will of God is , as Saint Paul , and our Saviour Christ shews , Rom. 12.2 . Matth. 5.8 . For God in the person of wisdome hath made a generall promise to all that will serve him , Prov. 1. If thou wilt turne , saith God , at my correction , I will powre out my heart unto thee , and make thee understand my words , Verse 23. But else , they shall blindly goe on in persecuting Christ and his members , perhaps to the killing of his Prophets , and thinke also that they doe God good service , Iohn 16.2.3 . For as they like not to retaine God in their knowledge , saith the Apostle , so God shall give them over to vile affections , and to a reprobate minde , Rom. 1.28 . And because they will not receive the truth in love , that they might be saved , therefore God shall send them strong delusions , that they might beleeve lyes : that all they might bee damned , which beleeve not the truth , but had pleasure in unrighteousnesse , 2 Thes. 2.10.11.12 . And is it not iust with God , to say , they would none of Christ , let them welcome Sathan and Antichrist ? SECT . 65. Quest. WHat instruction from the premisses ? Ans. As it ought to stop all wicked mens mouthes : so it may both serve for direction and comfort to the godly , and to informe all . First , If it be so , that all naturall men are uncapable of divine and supernaturall knowledge , that they are blinde touching spirituall things : let not any carnall wretch hereafter dare to speake evill of the things , actions and persons , which are out of the reach of his capasity , but silently suspend his judgement , untill he is better informed . For as it pertaineth not to the rusticke to judge of Letters , so it belongeth not to naturall men to judge of spirituall things . And in matters of sensure , nothing but a certaine knowledge should make us give a certain judgement ; & in the mean time , confesse , that Ioseph may know his brethren although they know not him . He which is spirituall , discerneth all things ; yet he himselfe is Iudged of no man , 1 Cor. 2.14 . that is , of no naturall man. 2. Let those that have used to speake evill of the way of truth , learne to kicke no more against the pricks , lest they bring the same curse upon themselves , that those did , which brought up an evill report of the holy Land , viz. that , As they never entred into the terrestriall Canaan : So these never enter into the Celestiall . Yea , put case they shall think to doe God good service in it : for there is a way . saith Solomon , that seemeth right to a man , but the issues thereof are the wayes of death Pro. 14.22 . As many shall thinke , they doe God good service , in putting his children so death , Ioh. 16.2 . even that Monke thought no lesse , who poysoned Henry the seventh Emperor of Germany with the sacramentall bread . And so did the Powder Traytors , intending to blow up the whole State. Maximinian thought , the blood of christians would be an acceptable sacrifice to his Gods. So Francis the second of France ; And Phillip the second of Spaine : thought of the Lutherans blood in their dominions . In the sixth councell of Toledo it was inacted ; that the King of Spaine , should suffer none to live in his dominions that professed not the Roman Catholique Religion : Whereupon King Philip having hardly escaped shipwrack , as he returned from the Low Countries said : he was delivered by the singular providence of God , to root out Lutheranisme ; which he presently began to doe ; prosessing that he had rather have no Subjects then such . In which opinion many depart : But as men go to a Lottery , with heads full of hopes : but returne with hearts full of blankes ; so will it one day fare with these men . 3 If all who deride and persecute the godly , are ignorant persons , as hath been proved : then let not Gods children be discouraged , maugre all slander and opposition ; nor thinke the worse of themselves , if such reproach them never so . The Corinthians exceedingly slighted Paul , he was this and he was that ; But what saith Pa●l ? With me it is a very small thing , that I sh●uld be judged of you , 1 Cor. 43.3 , 4 ▪ Alasse ! the best of them ●aw no more than Saint Pauls outside ; the grace of his heart , the raptures of his soule , the ravishing delights of the inward man , and the like spirituall priviledges , more glorious than the states of Kingdomes , were to these sensualists as a covered messe . And indeed , naturall men are as ●it to judge of spirituall matters , as ●●●nd men are fit to judge of colours . We know Litle child●ē will often laugh at wise men when they are about serious & necessary affairs & busines , which notwithstanding is not an argument of the unworthines of the things they laugh at , but of the folly of them which laugh . Wil the Merchāt be discouraged , because his wine pleaseth not a sick mans palat ; when those that are in health commend it , and himselfe knowes it to be good ? Much lesse cause have we to be discouraged , having more certainety to rely upon . Our enemies have Sense , Reason , and Experience to confirme their judgements ; but we have them , with an advantage of three infalliable witnesses , Gods word , and Spirit , and Faith. Wherefore henceforward let us take our Saviours Councell , and seeke to justifie our judgements to the children of Wisdome , of whom she is justified ; and not to fooles , by whom shee is daily crucified . Neither let any thinke the better of such whom they extoll , for the blinde eate many a flye . 4 This shews that they suspect much , because they know little , as Children in the darke suppose they see , what they see not . They complaine , like the Owle , of the glory of the Sun , when the fault is in their own eyes , They are blind , yet the misery is , they see not that they are blinde ; and therefore believing that they see , they accuse others of schisme , when indeed themselves are only guilty of prejudice ; as a blinde man running against one that seeth , calls him blinde that did not shunne him . They are like Harpast , a blinde woman in Seneca's family , who would not be perswaded that shee was blinde ; but found fault with the house wherein she was , as being over darke . 5. If none are truly wise , but such as have past the second birth , it gives us to understand that the regenerate ( for the most part ) sleep nigh halfe their time in ignorance , that the wicked are never awake . And if this Wisedome commeth downe from the Father of lights , and that we cannot have it , except God vouchsafe to give it us ; It may teach us to be humble , Ioh. 42.6 . And not like the Ape , that is proud of his Masters Jacket . Heavenly notions grow not in us , we spin them not out of our owne breasts : And thankfull ; for it they be given , let us not forget the giver . 6. If all naturall men are like blinde Sampson without his guide , not able without the Holy ●hosts direction to finde out the pillars of the house , the principles of faith , let us not wonder that they swerve so much from the godly , in their judgements and practice . Is it any strange thing , to see a blinde man stumble and fall ? Yea , let us condole all their disasters , and drop some teares , in pity and compassion for their great and grievous misery . 7. And lastly , If with God one sparke of spirituall experimentall and saving knowledge be of more worth than all secular Wisdome , and Learning ; then strive we for that knowledge which will make the knower blessed . Let us so be learned ; that we may bee saved . Let us not in our hearing , and reading , and communication , doe as little children , that looke only upon the Babyes in a booke , without regard to the matter therein contained : but like men in years , have more respect to the pith and solidity of the matter , than to the phrase ; and to the profit of our soules than the pleasing of our senses . And so much of the second cause . SECT . 66. Quest. WHat is the third cause , why ungodly men hate and persecute the Religious ? Answ. Their infidelity and unbeliefe . Quest. How doth that appeare ? Answ. I will demonstrate it beyond deniall . Why doe the Heathen rage , saith David , and the people murmure , the Kings of the Earth band themselves , and the Rulers take counsell together , against the Lord , and against his Anointed , saying , Let us breake their bands , &c. Psalm . 2.1 . to 4. but this they thinke alwayes , there is no God , God is not in all their thoughts , Psal. 10.4 . And againe , They breake in peeces thy people , O Lord , and afflict thine ●eritage , &c. the reason followes , they say the Lord shall not see , neither shall the God of Jacob regard it , Psalm . 94.5 , 6 , 7. And what saith our Saviour to the Iewes , Ye seeke to kill me , because my Word hath no place in you , John 8.37 . that is , they beleeved not what he● spake , nor the Scriptures which testified of him . If yee will see it in Examples , look 2 King. 18.35 . Dan. 3.15 . Exod. 5.2 . Or if in the New Testament , see Acts 17. where the Holy Ghost makes a decision between such as did , and such as did not beleeve ; Paul , when in the Synagogue he disputed with them , by the Scriptures , opening and alleadging that Christ must have suffered , risen againe , &c. for saith the Text , So many of the Jewes as beleeved , and of the Grecians and chiefe women as feared God , joyned themselves in company with Paul and Silas . But those that beleeved not , mooved with envy , tooke unto them certaine Vagabonds , and wicked fellowes , with the multitude , and made a tumult in the City , and assaulted the house of Jason , drawing out him , and as many of the brethren as they could finde , and brought them before the people , and the heads of the City , crying ; These are they which have subverted the State of the world , and they all doe against the decrees of Caesar , &c. And lastly , looke but 1 Tim. 1. you shall heare Saint Paul most ingenuously confessing , I was a blasphemer , a persecuter , and an opposer of Christ , and his members ; but I did it ignorantly , through unbelie●e , v. 13. Now they which thinke , all whatsoever is written in Scripture , of God , of Christ , and of His Kingdome of Grace here , and glory hereafter , to be but a fable : as that impious Pope did , who was not ashamed blasphemously to boast what he had gained by Fabula de Christo : And all Machivillian Atheists , who thinke Religion to be but a Politicke device , to keep men in awe , do ; whose number is greater than is supposed . These , I say , must needs think them madde and foolish , who lose thereby either profit , or pleasure , and use them accordingly . SECT . 67. TRue , this might seeme an absurd position , if I should presume upon an Appeale to their owne blinded consciences ; for they thinke , they believe in God , and the Scriptures , as wel as the precisest : and so did those Iews , Iohn 5. which persecuted Iesus , and sought to slay him , thinke they beleeved Moses writings : but it is plain , they did not , by Christ's answer to them , who knew their hearts better than themselves : his words are , Had ye beleeved Moses , yee would have beleeved me , for he wrote of me : but if yee beleeve not his writings , how should ye beleeve my words ? ver . 46 , 47 , And againe , Ye have not my Fathers Word abiding in you , for whom he hath sent , him yee beleeve not , Ver. 38 , 39. So bring these , that persecute any of Gods Children for well doing , to the tryal , and their owne consciences shall testifie before God , that they neither beleeve the Old Testament nor the New. For did they beleeve that the godly are unto God as the Signet upon his right hand , Jer. 22.24 . Zach. 2.24 . Yea , as the Apple of his owne eye . Zach. 2.8 . and that whatsoever wrongs and contumelies are done to his Children , he accounts as done to himselfe , Psalm . 44.22 . and 69.7 , and 74.4 , 10 , 18 , 22 , 23 , and 83.2 , 5 , 6 , and 89 , 50 , 51 , and 139 , 20. Prov. 19.3 . Rom. 1.30 and 9.20 , Matth. 10.22 . and 25.45 . Luk. 21.17 . 1 Sam. 17.45 . Esay 37.4.22 , 23.28 . and 45.9 . and 54 , 17. Act. 5.39 . and 9.4 , 5. Iob 9.4 . 1 Thess , 4.8 . Iohn 15.18 , 20 , 21 , 23 , 24 , 25. Num. 16.11 . 1 Sam. 8.7 . They durst not hate , revile , slander , deride , nicke-name and persecute them , as they doe . More particularly , did they really and indeed beleive God , when he saith in his word , that whosoever shal offend one of those little ones , that beleeve in him , it were better for him rather that a Milston were hung about his neck , & that he wer cast into the sea , Marke 9 42. That he will destroy them for ever , and roote them out of the Land of the living , whose tongues imagine mischeife , and are like a sharpe Razer , that cutteth deceitfully , loving to speake evill , more than good , Psalm . 52.2 . to 5. That hee will confound such as persecute his Children , and destroy them with a double destruction , Jer. 17.18 ▪ Yea , that he will render unto their enemies seaven fold into their bosome , their reproach , wherewith they have reproached the Lord , Psalm . 79.12 . In fine , that he will rayne upon them snares of five and brimston , with storms and tempests , Psal. 11.6 . and after all , cast them into a furnace of fire , where shall be wailing and guashing of teeth , for evermore : when the just , whom they now dispise , shall shine as the Sun in the Kingdome of their Father : They durst not doe as they doe to the godly . Yea , if they did beleeve but that one place , 2 Kings 2.24 . Where God caused two and forty little Children to be devoured of wild Beares , onely for nick-naming Elisha , they durst not nick-name the religious as they doe . Indeed God doth not alwaies , nor often so eminently punish Persecutors in this life as here it fared with these children : or as it did with Lucian , who for barking against religion like a dog ; was by the just judgement of God devoured of dogges , Or as it did with Nighti●gall , parson of Crondall in Kent : who was strook dead in the Pulpit , while he was belching out his spleen against Religion and Goodnesse . Or as it did with Stephen Gardiner : who would not sit downe to dinner , till the newes came of the good Bishops burnt at Oxford . But then came out rejoycing , and saying to the Duke of Norfolk ; Now let us goe to dinner : but it was the last that ever he are , for it . Or as it fared with Arundal Arch-Bishop of Canterburys : and Stephen Gardiner Bishop of Winchester in their times : who putting to silence , both the word of God and those that purely preached it : were themselves put to silence , and so smitten in their tongues that they could not swallow their meat , nor speak for a good space before they died . True some flagitious persons God punisheth here : least his providence ; but not all , least his patience , and promise of a generall judgement should bee called in question . But , alasse ! they are so farre from beleeving wha● God threatens in his word , against these sinnes ; that they blesse themselves in their hearts , saying , we shall have peace , we shall speed as well as the best , although we walke according to the stubburnnesse of our own wills ; so adding drunkennesse to thirst , Deut. 29.19 . Yea , they preferre their condition before other mens , who are so abstemious , and make Conscience of their wayes ; even thinking , that their God deceiveth them with needlesse feares and scruples , as once Rabshekab would have perswaded the Iewes , touching their trust and considenec , 2 Kings 18.22 , 25 , 30 , 32 33 35. Yea , how ●'st possible , that any wicked man should beleive what is written of God in the Scripture , especially touching his justice , and severity in punishing sin , with eternall destruction of body and soule ? For did they really and indeed beleive God , when he saith , that his curse shall never depart from the house of the swearer , Zac. 5. They durst not sweare , yea and forsweare as they doe ; much lesse durst they take a pride inoathing of it , resembling Ballio the baud in Plautus , who was not ashamed , but even proud of Carting . Yea , which is worse , reprove a swearer , and hee will sweare the more to spite you : Which were not possible ; if beleeving God , they did not , what in them lies , give themselves over to the Devill . Againe , did they beleeve , that neither fornicacors , nor Idolaters , nor adulterers , nor theeves , nor murtherers , nor drunkards , nor swearers , nor raylours , nor lyers , nor covetous persons , nor extortioners , nor unbelevers , nor no unrighteous men shall inherit the Kingdom of Heaven ; but shall have their part in that lake which burneth with fire and brimstone , which is the second death , 1 Cor. 6 9 , 10. Revel . 21.8 they durst not continue in the practice of these sinnes , without feare , or remorse , or care of amendment . Did they beleeve that except their righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees , they shall in no case enter into the Kingdome of Heaven , Matth. 5.20 . And that without holinesse no man shall see the Lord , Heb. 12.14 . with many the like , it were impossible they should live as they doe . Yea , if they did in good earnest beleeve , that there is either God , or Devill , Heaven , or Hell , or that they have immortal soules , which shall everlastingly live in blisse , or wo , and receive according to that they have done in their bodies , whether it be good or evill , 2 Cor. 5.10 . they could not but live thereafter , and make it their principall care , how to be saved . But , alasse ! they beleeve what they see , and feel , and know ; they beleeve the Lawes of the Land , that there are places and kindes of punishment here below , and that they have bodies to suffer temporall smart , if they transgresse ; and this makes them abstaine from murther , felony , and the like : but they beleeve not things invisible , and to come ; for if they did , they would as well , yea , much more , feare him that hath power to cast both body and soul into hell , as they doe the temporall Magistrate , that hath onely power to kill the body : They would think it a very hard bargaine , to win the whole world , and lose their owne soules , Luk. 9.25 . But , alasse ! if visible powers were not more feared than the invi●ble GOD , and the Halter more than Hell ( naturall men being like beasts , that are more sensible of the flash of powder , than of the Bullet ) the World would be over-runne with outrage : Whereas now , even the worst of the Serpents seed , by reason of Authority , are kept in a meane between Devils & Christians ; so living like beasts because they think they shall die like beasts , without any answer for ought they have either acted , or left undone . SECT . 68. TRue , they doe not alwayes , nor at any time altogether , think there is no GOD , or judgement to come . Not alwayes , for though at present they thinke their villany is uns●ene , because it is unpunished , according to that in the Psalmes , The wicked thinketh there is no Go● , and the reason followes , his wayes alway prosper , Psalm . 10 4 , 5 yet none as Plato speakes , are so confirmed in Atheisme , but some great danger will make them fly to the aide of a Divine power . Extremity of distresse will send the prophanest to God : as the drowning man stretcheth out his hand to that bough , which he contemned whiles he stood safe on shore : Even Sardanapalus who for all his bould denying of God , at every hearing of thunder was wont to hide his head in a hole . Yea , in their greatest jollity , even the most secure heart in the world hath some flashes of feare , that seaze on them like an Arrest of Treason ; for conscience cannot but sometimes looke out of it selfe , and see what it would not . At least , on their death beds they would give all the world to bee sure what the Scripture speakes of Hell were not true ; though all their life they supposed it but a fable . How oft doe those ruffians , that deny God at the Tap-house , preach him at the Gallowes : and confesse that in sobriety of spirit , which they oppugned in wantonnesse . And not seldome are the most lethargized consciences so awakened ere they goe to Hell , that , Spira-like , they depart desolate and desperate in , and into hellish horrors . Prosperity doth so tympanize mens soules , and entranse them from themselves , that they forget they had a Maker . Who is God ? saith Pharoah . There is no God , saith Nebuchadnezar . What God can deliver out of my hand ? saith Rabshakeh . I am God , saies Alexander . But Nebuchadnezer found there was a God. Pharaoh found what that God was . Rabshakeh found , to his cost , that there was an Almighty God , able to deliver in the Valleys ▪ as well as on the hills . Alexander found hee was not as hee supposed , and confest that hee knew himselfe mortall by two things , viz. Sleepe ▪ and Lust. And so it shall fare with these in the end . They that would stultizare in culpa , shall be forced sapere in poena . Vengeance shall make them wise , whom sinne hath made , and left foolish . At least , in hell they shall know there is a righteous Judge , that will reward every man according to his deeds ▪ & confesse , that what they once vainly imagined , was but imagined . There may bee Atheists on earth , there are none in hell . A Pope of Rome being on his death bed , said , Now comes three things to tryall , which all my life I have made doubt of : Whether there be a God , a Devill , and whether the soule be immortall : It was not long ere hee was fully resolved with a vengeance . And so shall you , O yee fools , when that houre comes , though yee flatter your selves for the present , like that desperate Pirate , who when ( ransacking and rifling a bottom ) he was told by the Master , that though no Law co●ld touch him for the present , he should answer it at the day of judgement ; replyed , Nay , If I may stay so long ere I come to it , I will take thee , and thy Vessell too . Nothing more certain than death . Amongst Lawes , some are antiquated , as that of divorce : some changed , as that of Circumcision : some dispensed withall , as that of the Sabbath ( in cases of necessity , Matth. 12.1 . to 14. ) but this statutum est , that all shall dye , and come to judgement , it is neither antiquated nor changed , nor dispensed withall . And as nothing is more certain than death : so nothing more uncertaine than the houre thereof : thy pulse may leave beating , before thou canst fetch thy breath . Wherefore thinke not , as Lot's Sons in Law , that we speake in jest : least you feel the fire & wrath of God in earnest . SECT . 69. 2 SEcondly , nor at any time doe they altogether thinke there is no God , &c. For as the best faith is but like the twilight , mixed with some degree of darknesse and infidelity : so the most grounded Atheisme , is mixed with some degree , either of beleife or doubting . What saith David , The foole hath said in his heart there is no God : in his heart he hath said it , but in his heart hee never beleeved it : No foole ever thought it peremptorily ; he would fain have it so : he cannot beleive it so : it is an opiniō which he suggests to his heart , not which his heart suggests to him : and this makes him fearful to dye , & to dye fearfully . Tully speaking of Metrodorus , an Atheist in his time , saith , Nec quemquam vidi , qui magis ea timeret , quae timenda esse negaret . They that make a flout of Hell , Affirmant mihi & tibi , non sibi ; noctu , non interdiu ; their mouthes tell us so , their hearts doe not tell their mouths so . No hell I dare say , if there were a generall collection made throughout the whole world , that there might bee no judgement day , these men would be none of the backwardest . Yea , if they had as many Provinces , as Ahasuerus had , they would give an hundred and six and twenty of them to bee sure of it . The consciences even of wicked men can never bee so charmed , or over-ruled , either by arguments , or the temptations of Sathan , that they can let goe the sense of a God-head . We are all borne Idolaters , and chuse rather to adore the Sunne , the Moone , yea the meanest of all creatures , rather than not acknowledge a Deity . You may sooner get a Conscience to beleeve all the fables in the Popish legend , or Turkish Alcaro● , than that this universall frame is without a minde . — Prima est haec ultio , quod , se Iudice , nemo nocens absolvitur — So that to say truely , they doe not , and yet they do beleive there is a God , and a Hell : for when they admit conscience into their councell , they doe beleeve : but because they would rather not beleeve it , they stifle Conscience , stop their owne eares , and flatter their hearts with the contrary opinion : Like as it fared with the Philistims of Ashdod , 1 Sam. 6. who when they had stood out that sore judgement seven months , and brought upon their god Dagon , and the whole Countrey , a very great destruction , and perceived , that all which were guilty of keeping and prophaning the Arke , suffered in the judgement , and onely they ; at last could bring forth this conclusion , Peradventure it is God's hand that smote us ; yet , it may bee , it is but a chance that hath hapened unto us , Ver. 9. Wherein it is evident , they did half beleeve , and no more ; Their consciences told their hearts there was a powerfull God , to revenge the prophaning of his Arke ; but their hearts were very loth to give assent thereunto : and so fares it with these , when they wrong and persecute his Children , Or they may be likened to those untoward Israelites , Exod. 16. Who did in part beleeve God , when hee told them , If they reserved of the Manna untill morning , it should stinke ; and that if they went to gather it on the Sabbath , they should finde none , who would have thought it foule scorne , if one should have told them , they beleeved no such thing : for all they had seene so many Miracles , yet t is apparent , they did but halfe beleeve him : for what else made them try whether hee spake true or no , after they were flatly forbidden ? ver . 20. or , Lastly , they are like the unbeleeving Iewes , who considering the Oracles that CHRIST spake , and the Miracles which he wrought , were forced to testifie both these of him ( for all they hated him ) never man spake as this man doth ; and We never saw it on this fashion : yet this have yee seen , and beleeve not , saith our SAVIOUR Iohn 6. 36. They saw , they heard , they wondered , they were convinced , yet they beleeved not : therfore their own eyes in seeing ; their own eares , in hearing ; their own hearts , in wondring ; their own convicted reasons shall but witnesse against their unbeleefe , Ioh. 16.9 . And indeed , if they did not in some part beleeve a Judgement to come , they should be worse than the very Devills themselves : there is no Hell , Quis Daemonum hoc asseret ? What Devill will so affirme ? They know it , and feele it , Why ( say the Legion to Christ ) art thou come to torment us before the time , Matth. 8.29 . And shall not men tremble to deny , what the Devils confesse ? sayes Chrysostome . Wherefore beleeve it peremptorily , ● ye fooles & mad men ; yea believe it , & avoid it , & by beleeving to purpose , ye shall avoyd it : otherwise , if ye will give more credit to your deceitful hearts , than to what the Word speaks as Eve beleeved the word of the Serpent , Adam the word of Eve , both before the Word of God , God will leave you to be confuted by fire & brimston ; if you wil not beleive what is written , you shall feele what is written . SECT . 70. Ob. BUT here it will be objected , That the wickedest man that lives , presumes upon Gods mercy in Christ , and thinkes he shall be saved , as well as the ●heife upon the Crosse ; yea , hee will prove by Scripture , that at what time soever h● repents , his sinnes shall be pardoned , Ezech. 18.21 , 22. Yea , there is scarce a man on earth , but hee thinkes to goe to Heaven . Answ. True , the flesh prophesies prosperity to sin ; yea life , and salvation , as the Pope promised the Powder Traytors ; ●nd to this the Devill sets his s●ale : whe●●upon while prosperity lasteth , they can turne the grace of God into want●n●esse , and even apply Christ's Passion , as a warrant for their licenciousnesse ; and take his death , as a licence to sin ; his Crosse , as a Letters Pattent to doe mischeife . Yea , the Devill and sinne so infatuates and besots them , that they thinke to have part in that merit , which in every pa●t they have so abused ; to be purged by that blood which now they take al occasions to disgrace ; to be saved by the same wounds , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this ; and that Heaven will meet them at their last hour , when all their life long they have galloped in the beaten road toward Hell. The Devil makes large promises , and perswades his , they shall have what they desire ; yet ever disappoints them of their hopes , as he did our first Parents : Diabolus mentitur , ut fallet ; vitam pollicetur , ut perimat , saith Saint Cyprian . But all one , their carnall hearts shall be flint unto God , wax to the Devil , who blowes this presumption into them ; whereby they believe the promises , let go the threatnings : You shall die , saith God , is heard , but You shall not die , saith the Devil , is believed , as it fared with Eve , when she eat the forbidden fruit . Yea , they believe the promises , that they shall have them ; but they believe not the precepts , to do them ; nor the threatnings , that they shall suffer them , for their not believing and disobedience ; which shewes , that they truly believe neither . Yea , this makes it plain , that either they believe there is no God at all , or else that God is not just , and true , nor speakes as he meanes in his word ; which is worse : or if they do believe that he is a just and true God , they believe also that they shall be punished ( as he threatens ) for their provoking of him ; and they provoke him , that they may be punished ; which is worst of all . So that take them in the best sense , they are but like David's fool , which saith in his heart there is no God , and lives thereafter : which is never a whit strange , for it is usuall with them to thinke there is no God , for whom it would make that there were none : what we would have to be , we are apt to believe . I confesse , it is hard for men to believe their own unbelief in this case : they that be most dangerously sicke , are least sensible of their own sicknesse ; much more hard to make them confesse it ; for he whose heart speakes Atheisme , will confesse with his tongue , that he believes there is a God , and that he is just , and true , and that every tittle of his Word is equally ●rue : which being granted , this must necessarily follow , that God will as well punish the disobedient , as reward the obedient ; which in another fit they are apt enough , yea too forward to believe . For it is Satan's method , first to make men so senselesse , as not to feel their sinnes at all ; and then so desperate , that they feel them too much : in the first fit men live as if there were no Hell : in the last they die as if there were no Heaven ; for wicked men are altogether in extremes ; at first they make question whether this or that be a sin , at last they apprehend it such a sin , that they make question whether it can be forgiven : either God is so mercifull , that they may live how they list ; or so just , that he will not pardon them upon their repentance . SECT . 71. BUt to prevent after claps , let this point be argued in the Court of thy Conscience : say , whether thou art guilty , or not guilty . He that believes the promises of God , to be true , believes also the commands and threatnings , and thereupon feares God , and makes conscience of sin ; otherwise , if thou beest as it were a dead man , continuing under the burthen of notorious crimes , without sorrow , or fear , or remorse , or care of amendment , Ephes. 2 1. If thou art of a reprobate judgement touching actions , and persons , esteeming good evil , and evil good , if the Devil hath so bewitched thee , that thou preferrest Hell to Heaven , and blamest those that do otherwise : if , Ishmael-like , thou mockest ; or , Cham-like , thou scoffest at the religious , or usest bitter jests against them , Psal. 1.1 . Ephes. 5.4 . If thou raisest slanders of them , or furtherest them being raised , Psal. 4.2 & 31.18 & 35.20 . As the Red Dragon , Rev. 12. cast a floud of water out of his mouth , after the Woman , when he could not reach her with his clawes , verse 15. Or any way opposest them ; for the opposition of goodnesse , gives thee the title of wickednesse , which alone is the enemy thereof , and shewes that thou art a Souldier of the great Dragon , who goes out to make War with that blessed Seed , which keep the Commandments of God , Rev. 12.17 . These or any one of these , shew that thou hast neither part nor fellowship in the Christian beliefe ▪ that thou art an Infidell , yea an Atheist , which is a higher degree of infidelity , and that thou doest no way differ from an Heathen , but onely in the saying of a Pater noster , a Creed , and , it may be , the ten Commandments : neither hast thou any more of a conscience , than fear , which fear also arises more from the power of the Magistrate , than from the Omnipotency of a God. But to make thy selfe confesse this , examine thy beliefe by thy life ; for infidelity is the bitter root of all wickednesse , and a lively Faith the true Mother of all goodnesse . Indeed if pride , sw●aring , prophaning of the Lords Day , drunkennesse , adultery , contempt of Religion and all goodnesse were fruits of Faith , then the World were full of Believers ; but Faith purifieth the Heart , Acts 15.9 . and worketh by love , Gal 5.6 . Consumes our natural unnatural corruptions , and sanctifieth the whole man th●oughout , 1 Thes. 5.23 . Acts 26.18 So that our Faith to God is seen in our faithfulnesse to men : Shew me thy faith by thy workes , saith S. Iames , that is , thy invisible beliefe , by thy visible life : for the hand is the best Commentary of the heart . What a man does , I am sure he thinkes : not alwayes what he speakes . Men may say they believe the Word , but certainly they would never speak as they speak , thinke as they thinke , do as they do , if they thought that their thoughts , words and deeds , should ever come to judgement . If men believed that Heaven were so sweet , and Hell so intolerable , as the word makes them , they would be more obedient upon earth ; the voluptuous would not say , with Esau , Give me the pottage of pleasure , take who will the Birth-right of grace here , and glory hereafter ; the Covetous would not say , Take you Heaven , let us have money . I le clear it by a similitude . If a Physician should say unto his Patient , here stands a Cordial , which if you take will cure you ; but touch not this other Vial , for that is deadly Poyson , and he refuseth the Cordial , to take the Poyson ; in this case , who can chuse but conclude , that either he believed not his Physician , or preferred death before life ? But go on . If men but believed , that God alwayes beholds them , they durst not sin . No Thiefe was ever so impudent , as to steale in the very face of the Judge . O God , let me see my selfe seen by thee , and I shall not dare to offend thee . Againe , if men believed , that there is a place of Darknesse , they would fear the workes of Darknesse . If Lot's sonnes-in-Law had believed their father , when he told them the Citie should suddenly be destroyed with fire and brimstone , and that by flying they might escape it , they would have obeyed his counsel . If the old World had believed , that God would indeed , and in good earnest bring such a Floud upon them , as he threatned , they would not have neglected the opportunity of entring the Arke , before it was shut up , and the windowes of Heaven opened : much lesse would they have scofft and flouted at Noah , while he was building it : so if you did firmely believe what the Scripture speaks of Hell , you would need no intreaties to avoid it : yea , cast but your eyes upon that fiery gulf with a full perswasion of it , and sin if you dare ▪ You love your selves well enough to avoid a knowne paine , wee know that there are Stocks and Bridewells , and Goales , and Dungeons , and Racks , and Gibbits for Malefactors , and our very feare keeps us innocent : were your hearts equally assured of those hellish torments , ye could not , yee durst not continue in those sinnes , for which they are prepared : yea , if you did truly beleeve a hell , there would bee more danger of your dispaire , than of your security . Yea , had you but so much of an historicall faith , as to beleeve the Scriptures , touching what God hath already inflicted upon sinners ; as , upon the Angells , the old world , Sod●me and Gomorrah , Pharoah and the Egyptians , Nadab and Abihu , Chora , D●than , and Abyram , with their 250 Captaines , and many thousands of the Children of Israel , together with the whole Nation of the Iewes , Hammon and Balaam , Saul and Doeg , Absolon and Achytophell , Ahab and Iesabell , Senacherib and Nebuc●adnezar , the two Captaines and their fifties , Herod and Iudas , Annanias and Saphirah , with a world of others . Much more , if you did beleeve how severely he hath dealt with his owne Children , when they sinned against him . viz. with Moses , & Aaron , and Eli , which were in singular favour with him ; yea , with David , a man after his own heart , and that after his sin was remitted ; it were impossible but you woulde feare to offend so Jealous a God : for thus you woulde argue , If God be so just and severe to his owne children , who were so good and gracious ; how shall I , a wicked and ungracious servant , that never did him a peece of good service all my dayes , looke to be dispensed withall ? If the godly suffer so many , and grievous afflictions here ; what shall his adversaries suffer in hell ? If Sampson be thus punished , shal the Philistims escape ? If the righteous shall scarcely be saved , were shall the ungodly and sinner appeare ? as the Scripture speakes : 1 Pet. 4.18 . For thou canst not Imagine , that he will deale after a new and extraordinary way with thee , and so breake the Course of his so Just , and so long continued proceedings . SECT . 72. WHerefore dally no longer with your owne soules . Are ye Christians in earnest ? Doe yee beleeve the word ? or do you not ? if ye do not ye are worse than the Devill : f●r the Devills bel●eve and tremble ; they have both faith and feare , whereas thou hast neither feare nor faith . If you be Christians , there is an hell in your Creed : if there be an hell , How dare you teare Heaven with your bla●phemies , and bandie the dreadfull Name of God in your impure mouthes , by your bloody o●thes and execrations ? How dare you ex●rcise your saucy wits in prophane s●offes at religion , and disgrace that blood , whereof hereafter you would give a thousand worlds for one drop ? It is no light or sleight offence , to contemne the brethren of the Son of God : but thou fightest against the very graces of Gods Spirit , where-ever they appeare ? and notwithstanding thou didst vow in thy baptisme , to fight under Christs banner , against the world the fl●sh and the Devill , and to continue his faith●ull souldier and servant unto thy lives end ▪ as good reason , since he laid downe his life to redeeme thee , and hath ever since protected and provided for thee ; for a very Dog will fight for his master that feeds him : thou contrarily takest part with the world , the flesh and the Devill , his mortall enemies , and takest up armes to fight against Christ. Againe , if there be an hell , and but a tithe of them Christians , who call themselves so ; what meanes our grinding of faces , like edged tooles , and our spilling of blood , like water ? What meanes our racking of rents , our detention of wages , our incredible cruelty to servants , our inclosing of Commons , ingrossing of commodities , our griping exactions , with streining the advantages of greatnesse , our inequall levies of legal payments , our spightfull suites , griping usury , our bouzing and quaffing , our bribery , perjury , partiallity , our sacriledge , simonaicall contracts , and soule-murther , our scurr● prophanesse , cousoning in bargaines , breaking of promises , perfidious underminings , pride , luxury , wantonnesse , contempt of Gods Messengers , neglect of his Ordinances , violation of his dayes , & c ? When if the Word of God be true , we need no other ground of our last and heaviest doom , than ye have not given , ye have not visited &c. Mat. 25.41 . to 46 ▪ Certainely , if the tythe of us be Christians , which call our selvrs so , there are abundance of Christians in hell : For what eyes can but runne over , to see for the most part , what lives men leade ? There was a woman much spoken of in some parts of this Land , that lived in a professed doubt of the D●ity , yea , even after Illumination and Repentance , she could hardly be comforted ; she often protested , that the vicious and offencive life of a great learned man , in the Towne where she dwelt , did occasion those damned doubts in her minde . And we reade that Linacre reading upon the New Testament the fif●h sixth and seaventh Chapters of Saint Matthews Gospell , and comparing those rules with Christians lives , hee threw downe the booke , and burst forth into this protestation , Either this is not God's Gospell , or we are not Christians . Let any man looke upon the lives of most men , and then say , whether the argument be not without all exceptions . Or let any compare Christians , that live now under Christian Governours : with those that lived formerly , under Heathan Persecutors ; and it will force them to confesse the same . Athenagoras told the Emperor , in the Primitive times : that there was not one of the Christians evill manured ; unlesse it were such as dissembled themselves Christians for some by , and sinister ends . And Tertullian saith of the Christians in his time : non aliunde noscibiles quam de emendatione vitiorum . And Chrisostome speaketh of many in his daies , whose lives were angelicall , they so walked up to their principles . It is the abstract of Religion , to imitate him whom we worship : neither are we worthy to be called Christians , except wee be like him in workes : Wee are not like Christ , except we doe whatsoever God commands , and suffer whatsoever he inflicts : Now we are naught at doing , but when it comes to suffering , we are gone : it is the happinesse of these cold times , that wee are not put to the hot fire , for tryall of our faith and love : if the Wheele should turne , which the mercy of God forbid , how many would turne from Christ , rather than burne for him ? Alasse ! the greatest number are like Orbilius the Grammarian , who not onely forgot the Letters of his Book , but even his own name : for they not only forget what is written in Christ's Gospell , but they forget also that they are Christians , & can be of any religiō , for a need which shewes their hearts are truely of none . True , Gods seede is sowne , but the Devills fruit comes up : and , like the Iewes we bring Christ Vinegar , when he thirsts for Wine . But what a shame ? What a prodigy is this ? We are bound to praise GOD above any Nation whatsoever , ( for what Nation under Heaven in●oyes so much light , or so many blessings as we ? ) above any creature , for all the creatures were ordained for our sakes : and yet Heaven , Earth and Sea , all the Elements , all the Creatures obey the Word of God ; onely men , for whom they were all made , ingratefully rebell against it . The which , as it mightily aggravates our unthankfulnesse ; so when time comes , it will gall our Consciences to death . Yea , when we shall consider , that Christ hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought , or imagination ; and that our recompence of his love , hath been onely to do that which he hates , and hate those whom he loves : it will make us speechlesse ( like him in the Gospel , who wanted his wedding Garment ) as neither expecting mercy , nor daring to aske it : for know this , that thy own Conscience will once sting thee , like an Adder , to thinke what Christ hath given , and what he would have forgiven thee , if thou would'st but have repented : to thinke how often thou hast been invited to Heaven , how easily thou mightest have escaped Hell , how often Christ by his Embassadours offered thee remission of sinnes , and the Kingdom of Heaven freely , if thou wouldest but believe and repent , and how easily thou mightest have obtained mercy in those dayes , how near thou wast many times to have repented , and yet didst suffer the Devil and the World to keep thee still impenitent , and how the day of mercy is then past , and will never dawn again . For the same Devil that now shuts your eyes , and labours to keep you blinde , during the presumption of your Life , will open them in the desperation , that shall wait on you at death , or in Hell : as it fared with the rich man , who when he was in Hell , lift up his eyes to Heaven ; but never before , Luke 16.23 . Those scorching flames opened them to purpose : sinne shuts up mens eyes , but punishment opens them . Satan seldome lets us see our folly , till we be plunged into some deep extremity ; but then he writes it in capital Letters , and pines it on our foreheads ; like one riding to the Pillory : especially on our death-beds , hee shewes us all our sinnes , in multiplying glasses . That subtil Syren , with Orphean a●ers ; and dexterous warbles : leads us to the flames of hell , and then derides us with contempt , and triumph . Like a cunning courtezan ; that dallies the Ruffian to undoe himselfe ; and then paies him with a fleere and scorne . SECT . 73. BUT I hope I have said enough , and that thou art convinc'd in thine own Conscience , that hitherto thou hast been a meer Atheist , and that through Atheisme , thou hast hated , reviled , and persecuted the godly : If not , Truth is as much Truth , when it is not acknowledged , as when it is . Now if thou dost confidently , and without peradventure beleeve what the Scripture speaks of God , Heaven , Hell , &c. If thou beleevest the threatnings and precepts , as well as the promises , and if thou bearest any love to thine owne soule , Break off thy sins by repentance , and oppose the good no longer : give no credit to the flesh , or the Devill , which prophe●●e prosperity to sinne ; but beleeve God and the Scripture , which manifestly proves , that every man shall bee judged according to his works , Revel . 12.13 . & 22.12 . Make not Christ a boulster for sin , nor Gods mercy a warrant for thy continuance in an evill course . Bee not therefore evill , because hee is good , least like the foolish builder , thou commest short of thy reckoning ; for Christ came to destroy the workes of the Devill , Iohn 3.3.8 , 9 , 10. And not to be a Patron of sin ; and there is mercy with God that hee might be feared , not that he might be despised , blasphemed , &c. Psalm . 130.4 . Yea , know this and write it in the Table-booke of thy memory , and on the table of thine heart , that if God's bountifullnesse and long suffering towards thee , does not leade thee to repentance ; it will double thy doome , and increase the pile of thy torments : for every day , which does not abate of thy reckoning , will increase it , Qui numerat dotes , numerat dies ; and thou by thy hardnesse and impenitency , shalt but treasure up unto thy selfe wrath against the day of wrath , and the declaration of the ●ust judgement of God , Romans 2 ▪ 4 , 5 , 6. And so much of the third Cause . SECT . 74. THere are Eight other Causes ( as they make them ) why they thus hate and persecute us . The first is , Speaking of Truth , for which see 1 King. 22.8.17.23 , 24.26.27 . Ier. 11.19 . and 26.8 , 9.11 . and 36.23.26 . and 38.4 , 5 , 6. Amos 5.10 . Mark 6.16 . to 29. Act. 16.19 . to 25. and 17.5.6.7.13 . and 18.11.12 , 13. and 19.26 . to 34. and 21.27 , 28.30.31 . and 22.22 , 23. and 23.1 , 2.12 , 13.14 . Gal. 4.16 . The second is , Misprision , for which see Act. 24.14 . and 26.9.10.11.24 . 1 King. 18.17 , 18. Psalm . 14. 1 Ier. 44.17 , 18 , 19. Wisd. 5.4 . Matth. 7.14 . and 13.55 , 56 , 57. and 28 , 15. Mark. 5.39.40 . and 7 , 5 , 8.9 . Iohn 2.19 , 20.21 . and 3.3.4 . and 7.15.23 , 24. and 8.15.57 , 58 , 59. & 9.16 & 16.2 . Act. 2.13 . 2 Thess. 2.10.11 , 12 , Rom. 8.5 , 6 , 7 , 8. 1 Corinth . 1.18 . to 29. and 2.7 , 8 , 10 , 11.12 , 13 , 14 , 15 , 16. and 3.18 , 19 , 20. 2 Timothy 2.26 . 1 Pet. 2.7 , 8. Revel . 3.17 . The third is , Example of the multitude , touching which read Gen. 19.4 . to 12. Numb . 14.2 , 3 , 10. and 16.1 , to 4. Matth. 27.20.25 , 27 , 39 , 49. Act. 19.24 to 30. The fourth is , Separation , for which looke Gen. 39.12 . to 21. Psal. 26.4.5 . and 101.7 . and 119.63.115 . Prov. 5.8 . and 23.20 . Ier. 15.19 . Wisd. 2.16 . Ioh , 15.19 1 Cor. 5.11 . 2 Cor. 6.17 . Ephes. 5.7 . 2 Thess. 3.6.14 . 1 Pet. 4.4 . Rev. 18.4 . The fifth is , The preaching of some Ministers , for which see Ier. 5.31 . and 8.11 . and 23.13.14 , 15 , 16 , 17.21 , 22 , 26 , 27.31 , 32. Ezek. 22.25 , 26 , 28. Mat. 9.34 . Mar. 13.22 . Ioh. 5.43 . Act. 13.8 . and 20.29.30 . Romans 16.17 , 18. 2 Cor. 2.17 . and 11.13.14.15 . 1 Tim. 4.1 , 2 , 3. 2 Tim. 3.8 . 2 Pet. 2. ch . and 3.3 . The sixth is , The scandalous lives of some Professors , for which see Gen. 9.21.22 . and 12 , 18 , 19. and 19.33 , 35 , 36. and 20.2.12.16 . and 34.13 , 14 , 15 , 16.25 , 26. to 31. 1 Sam. 2.12 . to 18. 2 Sam. 12.14 . Mat. 7.15 . and 18.7 . and 23.3.14 23 , 24 , 25 , 27. and 26.14 , 15 , 16.70.72.74 . and 27.5 . The seventh is , Flocking after Sermons for which looke Ioh. 11.48 . and 12.19 . and 6 , 2. & Acts 13.45 . Matth. 4.24 , 25. and 15 , 30. Mar. 3.10 . and 8.1 . and 10.1 , 2. Luke 5.15 . and 6.17 , 18 , 19. Eightly , the finall Cause is , that they may have more company here in sinne , and hereafter in torments . For which turne to , Psal. 35.4 , 7 , 12. & 40.14 . & 56.6 & 59.2 , 3. Matth. 23.13 , 15. Luke 11.52 . Iohn 11.48 . and 12 , 10 , 11. and 15.19 . Act. 26.11 . 1 Pet 4.4 . Revel . 12.17 . and 13 , 15. But they are all so prolix , and yet so unmeete to be abbreviated , that if I should handle them , and make of all but one Volume , they would so swel the heape , that not a few would bee deprived of the whole . Hee will buy a Manuall , or Enchiridion , that will not buy , a Commentary : and hee will read a Curranto , that will not reade a Chronicle History . Yea , it may happen to meet with Patients so desperate : that although they acknowledge it is of absolute necessity for them to be informed touching these things , yet having Queasie stomacks ; if they see their Potion bigge , aswell as bitter : will resolve to suffer , yea , to dye rather than take it . That will bee swallowed by morsells , and easily disgested : which being taken all at once , will not only cloy , but surfeit . Wherefore I have devided the whole into parts ; of which five are already published Viz. The Cure of Misprision Compleat Armory against evill society Characters of the kinds of Preaching . Sin Stigmatized . The Victory of Patience . FINIS . Imprimatur , John Downeham . Notes, typically marginal, from the original text Notes for div A67743-e10 * of Gen. 3.15 . Notes for div A67743-e340 what chiefly concerns our selves , we apply to others . and this makes all meanes to prove ineffectuall . Sufficient hath beene spoken to convince the most malitious . The reason why so few are converted . Al scoffers as bad as Cain , Ishmael , &c. No expecting a voice from heaven , as Saul had . and yet if so , it would not p●evail with them The worst think well of themselves . The most prophane can apply the promises which belong not to th●m . hard to say whether their applying the promises , or not applying the precepts and threats most occasions their impenitency . Salvation not more promised to the penitent , then damnation threatned to the impenitent . If we will not heare Christ now , he will not heare us hereafter . Christ came not to be a patron for sin but to sanctifie as well as to save us . If Christians we wil imitate Christ , if Gods servants , we will obey him . But scoffers are Satans servants . The great evill that scoffers do Satan the god , king , and father of all unbelievers . Satan speakes in and by scoffers but they know it not . Of which many examples . 1 Tim. 6. ●4 , Five main reasons why they fight under Sathans banner , and yet thinke themselves Gods servants . 1 Their ignorance of spirituall things . 2 the commonnesse of this sin hath taken away the sense of it . This counted no sin and yet worse then all his fellows 3 They reject all meanes of being bettered ▪ 4 Because they will not imbrace the truth they are given up to beleeve lyes . 5 The Prince of darkenesse blindes them . Satan prevailes most by desception of our reason . We mistake good for evill and evill for good . Sathan desires no more then to beheard speake . He will put a faire coulour upon the foulest sin and make the best action odious . He hath perswaded millions that they doe wel in persecuting the saitus . If Sathan shewed the hooke as well as the b●ite his Kingdom would not be so populous . Sathan more servants here then God. Few compared with the multitude shall be saved . The difficulty of entring the strait gate . 1 Pet. 4.18 . Yet most live as if they had no soules . The foolish ingratitude of ungodly men . Want of application on the cause of al impiety . All performances abominable except they proceed from right ends and a heart sanctified Tryall of a Christian by the fruites of his faith . Morrall men count zeal madnesse , and Religion foolishnes They so hate holinesse that they will hate men for it . They persecute us out of zeal Which is the case of not a few . All hated for religion , or haters of reigion . They have so hardened their hearts that we were as good admonish a stone . The reason why al are not beaten off by their s●offes . How to have our ●udgments cleared and our prejudice cured . Occasion of writing upon this subject . All ineffectual except God give a blessing Notes for div A67743-e19130 The religious hated , and spoken against of all , and every where . A secret enmity & antipathy betweene the wicked and Godly . Millions beaten off , from being religious : by the scoffs , & reproaches of wicked men . The mise●●ble ●ondition of cowardly Christians A remarkable example . The contempt of Religion makes many resolve against goodness . They will make an evill construction of what soever we do , or speak . No reclayming such , as are forestaled with preiudice . Meanes to cleare our Iudgments touching the worlds hatred . Religion most opposed , by formall professors . Christ & his crosse inseparable . All the saints have been hated and persecuted . Meanes to confirme comfort , & strengthen us against the worlds hatred . Their malice a good signe we belong to God. The originall of the worlds hatred . Gen. 3 15 opened & explained . An enmity proclaimed , and what it is . The Author proclaiming . The Captaines and Souldiers between whom , All wicked men are the Serpents seed . What is meant by the Woeman and her seed . Severall uses of instruction . 1. Vse . 2 Use 3 Use The certainty of this War. Lessons of Instruction from hence . 1 Lesson . 2 Lesson . 3 Lesson 4 Lesson Originall sin the orig●nall of this dis●cord . The end why ●hreefo●d , God the Author without being the Author of sin . 1. Reason . 2 Reason . The same further cleared . The distinction of adversi●ties . The time when this warr was proclaimed . 2. The time that it is to continue . 3. The time more strictly in regard of the subiect and obiect . A Vse of comfort . The manner of their venting this enmity The circumstance of place three-forld . What will be the issue & who shall get the Victory . What is meant by brusing the head . What by bruising the Heele . This text an epitomy of the whole Bible . Order and distribution of the whole booke . The continuance of it in all Ages . 1 It was before the Flood . 2 After the Flood before the Law. 3 After the Law before Christ. 4 In the time of Christ and his Apostles . What a multitude have suffered for professing Christ. 5. After the Apostles in the time of the tenne Persecutions . 6 From the primitive times hitherto . Formall Christians the greatest persecutors of true Christians . 7 In the times wherein we live . A holy life cannot escape persecution . This enmity makes them forget all ●●turall affection . 8 It will continue so long as time continues . Application of the point . Twenty two signes or properties of this enmity . 1 They envy the Godly . Envy the Devills cogni●ance as love is Christs . 2 They contemne them which is not for 〈◊〉 of ignorance 3 they reioyce at our supposed evill estate . But most if they see us sin . 4 They hate the godly . Their hatred extends to the whole generation of the Godly . But they have not so much authority as malice . Though their punishment shall be never the lesse . 5 They murmure against the godly and God himselfe . For being better then them selves . They have a great advantage of the godly . Their miserable condition . 6 They sensure our actions and mis-consture our inteutions Preiudice blindes them . They traduce whō they cannot seduce They condemne others , that thems●lves may be justified . They iudge others by themselves 7 They carry tales of us to the Rulers . Charge us with many things but proove nothing They passe over our good partes They will coyne matter to accuse us . How to heare the tale-bearer . No musick so sweet as to heare well of themselves ill of the religious . The tale-bearers end . 3 They give divelish councel against us . They dazell mens eyes with false accutions . Their matchlesse malice in slandering us . The Prelates more ready to yeeld their ayd then the rude rabble to aske it . 9. They flout and scoffe at the godly . They so hate righteousnesse , that they hate men for it . They think us mad , we know them to be mad . They are zealous against all that are zealous . They scoff at us , God laughes at them . Their punishments . No greater Argument of a foule soule 10. They use to nick-name the godly . It is the Devill that speakes in and by them . Nothig hath proved more successfull to Satan , then lies . Wicked men think to grace themselves by disgracing the godly . 11 They revile and raile on the godly . Because the Law bindes their hands they smit with their tongues . They speak evill of us because they cannot do evil to us . How fitly they are termed dogs . Their words are to bee ●lighted . Foule m●uthed men and women are devills in the Scripture phrase . Satans heart in their lips . 12. They raise slanders of the godly . Evill reports both make and increase iealousies , and disable us from discerning the truth . Slanderers Satans best servants Great wits not apter to raise slanders then othes to beleeve them . A slander once raised never dyes . At least it leaves a scar of suspition behinde . Wise men will examine before they beleeve . Their policy in slandering us . The theef most forward to cry stop theefe . 13. They will curse the godly . Wicked men lye when they speake the truth . As they belong to hell , so th●y speak the language . They that curse us would kill us if they durst . They curse those that least of all deserve it . They curse us that they may discourage us . Though they curse , yet God will blesse . How miserably cursers shall be cursed . 14. They use to threaten the godly . No living for the godly if their enemies hands were alowed to be as bloody as their hearts Well for the innocent that the wicked cannot keep their own councell . They are forced to give us warning that wee may prevent them . 15. They will undermine us in talke that they may betray us . Their cunning in this case . And dissimulation They have borrowed this craft from Satan who sets them on worke . B●ware we trust them not . 16 They manifest their enmitie against the religious by their gestu●e . As the tongue speaketh to the ear , so the gesture speaketh to the eye . 17 They will withstand and contrary the truth by us delivered . They will cavill against the very word and oppose the messengers . They fly the light . A powerfull Minister most opposed . Strong braines too wise to be saved . An humble man will never be an here●ique . Nor will they be appeased . They will hate us because they have hurt us . They neither hear him themselves nor suffer others . They adde to their own reputation by det●acting from others . 18 They combine together , and lay devilish plots to destroy the godly . The manner of their consultations . They will easily finde occasion . For our serving of God shall be sufficient . Or saving of soules . They com not to be caught by a Minister but to catch him . But are taken in the snare they spread for others . 19 They are proane to imprison the godly . Not for any crime . But to prevent further dispute . And other the like reasons . 20 Their usuall way of confuting is with fists . Their Arguments are all steel and iron . 21 They will hurt & maime the godly Their malice makes them like beasts or ●●ocks 22 usuall with them to murther the Saints . Instead of arguments they take up armes . They are savage and bloody . Of which five reasons . 1 Reaso● . 2 Reason . 3 Reason . 4 Reason . 5 Reason . Our Saviour suffered two & twenty wayes of ungodly men . 4 Mental Properties 11 verball Properties . 7 Actuall Properties . It was for his zaale purity and holinesse . Severall uses of their enmity . 1 Use. 2 Use. To informe us whether we be children of the devill or members of Christ. Comfort for such as suffer . 3 Use. Let non look to fare better than Christ. 11 Cause● . 1 The contrariety of their natures . All true beleevers ▪ the children of God. All natural men children of the Devill . Impossible the good and bad should agree . Naturall men can agree with any so they be not Religious . Yea differ they in other thngs they will joyne against the Godly . Many Wives , Children and Servants hated for being religious . Hatred fo● religion , the most bitter and implacable agreement in some points does but advance hatred the more . We cannot anger them worse then to doe wel Wherein this contrariety consists . They differ in their judgements . 1 Touching Wisdome . 2 Touching happinesse . 3 touching fortitude . 4 touching sin . 5 touching holinesse . Secondly ▪ they differ in their passions & affections . Thirdly , they differ in their practice . Wicked men persecute the godly for being better then they . Of which many examples . The same applyed . Where Christ comes ther will be opposition . Nothing more contemned then goodnesse . Would we accompany them in evill , their malice would cease . We may appeale to them●elves who are the honester men . They think not as they speak . They asperse us out of policy . To tax all for the faults of a few , is only the art of a fool . Most m●n fooles and beasts . The Character of a malicious scoffer . How strangely wicked men gull themselves Some of the● excuses . Singularity our great and grevious crime . To obey God rather than men great disorders Common protestants can be of any religion . Yet none think better of them selves . How Satan playes the S●phister . Discresion eates up devotion . Goodmen may differ in many things ; yet agree in the main , A vast difference between another discipline , and another Doctrine . That indifferent to one , that is not so to another , ●o be scrupulous 〈◊〉 ill signe . In cases of a doubtfull nature , we should take the surest side . they woul●●●our us ou● of our faith And effect the same did not God support us , To be a Christian requires fortitude . Good men will hold their profession though they lose their lives . If we cannot concoct evill words , we would nev●r endure blowes . To be scoft out of our goodnesse how rediculous The most will doe as he most to , Satan gets more by subtilty than by violence . Some will better abide a stake than others a mock . Tongue-taunts in G●ds account is per●ecution . None but the desperately wicked wil malice an other for goodnesse . 4 They are wroth with us becu●se we fare better then they Of which many examples . The good mans honour , the envious mans torment . Application first to unhollowed Ministers . They cry up practise to cry down preaching This sore will not endure rubbing . Application thereof to the rabble . A second cause is ignorance Proved 1. by testimonies . 2 By examples . Wicked beholding to the godly for their lives . Malignants as witlesse as wicked . 3 By experience . The more ignorant the more malicious . They allwaies make the worst construction of things ignorance causeth su●pition su●pition hatred , &c. Ob. That great scholers and wisemen doe the same , answered . Their actions prove them ignorant . The first part of conversion is to love them that love God. Many that have a depth of knowledge are not soule-wise . Examples of many wise in the worlds esteem , but fools in Gods account . With God the greatest sinner is the greatest fool , and he most wise , that is most religious . God regards not braine knowledge , except it seize on the heart also . Rightly a man knows no more then hee practiseth . Saving knowledge described . That the meanest beleever knows more then the profoundest naturian . In what sense the word ca● worldly men wisemen . What knowledg ! is peculiar to the godly , and what common to them with Hipocrits . Naturall men want both the light of the spirit , and the eye of faith . No attaining supernatuaral kuowledg by any natural means . Saving knowledg given to none but good men . Of which many instances . Divine assistance in time of tryall . The same further amplified . They that would have this talent must resolve to improve it The way to obtaine true wisdome . Instruction from the premises . 1. For all naturall men . 2 For such as speake evill of the way of truth , When they doe worst they think they doe well . 3 For Gods people . A fourth Use. A fifth use . A sixt use . A seventh use . The third cause is unbeleefe . Prov●d , 1 By testimonys . 2. By examples . Men think they beleeve , but doe not . Evidences of mens unbeleife . The woful reward of Persecutors . Why Persecutors are not punished here But they blesse themselves and think to speed as well as others . Did men beleeve the word they durst not live as they doe . Natural men feare visible powers but not the invisible God. None so confirmed in Atheisme but feare in time of danger . At least on their death beds they con●esse a God. Vengance makes wi●e whom sin makes foolish . Atheists on earth but none in hell . To consider before it prove too late . The most grounded Atheisme h●th a m●xture o● bele●fe . Atheists would give all they have to be sure there were no hell . They doe and yet do not beleive a God , &c. Their convicted consciences shal but witnesse against their unbeleefe . Men may doubt , but the devils beleeve a judgement to come . Fire and b●imstone shall confute all Athe●sts . They that beleeve not the threa●s can yet pre●ume upon Gods mercy . The devill and sin do infatuate and besot the wicked . A carnall heart is flint to God , wax to the Devil . Carnall men believe the promises but not the precepts nor threats Hard for men to believe their own unbeliefe . Wicked men either presume or despaire . Notes of triall touching beliefe and unbeliefe . H●w men may examine themselves Men would never do as they do if they thought they shold be called to an account . Most men beleive not an hell proved undeniably . Did men beleeve what God hath already inflicted on the Angels old World Sodom &c. they would not live as they doe . Admonition to bew●r before it proves too late . Fruits of Atheisme wherewith the land abounds . If a tithe of us are Christians then there are milions of Christians in hell . How far we come short of Primative Christians Most men can be of any religion which proves they are truly of none . How Gods goodnesse aggravates our wickednesse . Mens eyes will be opened on their death-beds or in hell . Good councell for Scoffers . eight other causes of hatred and persecution . 1 Speaking of truth . 2 misprision 3 Example of the multitude . 4 seperation . 5 The preaching of some Ministers . 6 The scandalous lives of some professors , 7 Flocking after sermons . That they may have more company here in sin , and hereafter in torment Conclusion . 
A30141	----	The doctrine of the law and grace unfolded, or, A discourse touching the law and grace the nature of the one and the nature of the other, shewing what they are as they are the two covenants ... wherein for the better understanding of the reader there is several questions answered touching the law and grace ... : also several titles set over the several truths contained in this book, for thy sooner finding of them, which are those following the epistle / published by that poor and contemptible creature, John Bunyan of Bedford. Bunyan, John, 1628-1688. 1685 Approx. 502 KB of XML-encoded text transcribed from 181 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30141 Wing B5515 ESTC R34390 14396299 ocm 14396299 102284 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30141) Transcribed from: (Early English Books Online ; image set 102284) Images scanned from microfilm: (Early English books, 1641-1700 ; 1565:25) The doctrine of the law and grace unfolded, or, A discourse touching the law and grace the nature of the one and the nature of the other, shewing what they are as they are the two covenants ... wherein for the better understanding of the reader there is several questions answered touching the law and grace ... : also several titles set over the several truths contained in this book, for thy sooner finding of them, which are those following the epistle / published by that poor and contemptible creature, John Bunyan of Bedford. Bunyan, John, 1628-1688. [16], 334 p. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) Theology, Doctrinal. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE DOCTRINE OF THE LAW and GRACE UNFOLDED : OR , A Discourse touching the Law and Grace . The nature of the one , and the nature of the other : shewing what they are , as they are the two Covenants ; and likewise who they be , and what their Conditions are , that be under either of these two Covenants . WHEREIN , For the better Understanding of the Reader , there is several Questions answered touching the Law and Grace , very easie to be read , and as easie to be understood , by those that are the Sons of Wisdom , the Children of the second Covenant . ALSO , Several Titles set over the several Truths contained in this Book , for thy sooner finding of them ; which are those following the Epistle . Published by that Poor and Contemptible Creature , John Bunyan of Bedford . The Law made nothing perfect , but the bringing in of a better Hope did ; by the which we draw nigh to God , Heb. 7. 19. Therefore we conclude , that a man is justified by Faith , without the Deeds of the Law , Rom. 3. 28. To him therefore that worketh not , but believeth on him that justifieth the ungodly , his Faith is counted for Righteousness , Rom. 4. 5. LONDON , Printed for Nath. Ponder at the Peacock in the Poultry . 1685. The Epistle to the Reader . Reader , IF at any time there be held forth by the Preacher , the freeness and fulness of the Gospel , together with the readiness of the Lord of Peace to receive those that have any desire thereto ; presently it is the spirit of the World to cry out , Sure this man disdains the Law , slights the Law , and counts that of none effect ; and all because there is not , together with the Gospel , mingled the Doctrine of the Law , ( which is not a right dispensing of the Word according to truth and knowledge . ) Again , if there be the terror , horror , and severity of the Law , discovered to a People by the Servants of Jesus Christ , ( though they do not speak of it , to the end People should trust to it , by relying on it as it is a Covenant of Works ; but rather that they should be driven further from that Covenant , even to embrace the tenders and priviledges of the second ) yet , poor Souls , because they are unacquainted with the natures of these two Covenants , or either of them ; therefore , say they , here is nothing but preaching of the Law , thundering of the Law ; when alas , if these two be not held forth ( to wit ) the Covenant of Works , and the Covenant of Grace , together with the nature of the one , and the nature of the other ; Souls will never be able neither to know what they are by Nature , nor what they lie under . Also , neither can they understand what Grace is , nor how to come from under the Law , to meet God , in , and through that other most glorious Covenant ; through which , and only through which , God can communicate of himself , grace , Glory , yea , even all the good things of another World. I having considered these things , together with others , have made bold to present yet once more to thy view ( my Friend ) something of the mind of God , to the end , if it shall be but blessed to thee , thou mayest be benefited thereby . For verily these things are not such as are ordinary , and of small concernment , but do absolutely concern thee to know , and that experimentally too , if ever thou do partake of the glory of God through Jesus Christ , and so escape the terrour and unsupportable vengeance , that will otherwise come upon thee through his Justice , because of thy living and dying in thy Transgressions against the Law of God. And therefore while thou livest here below , it is thy duty ( if thou wish thy self happy for the time to come ) to give up thy self to the studying of these two Covenants , treated of in the ensuing Discourse ; and so to study them , untill thou through grace , do , not only get the notion of the one and of the other in thy head ; but untill thou do feel the very power , life , and glory of the one and of the other . For take this for granted , he that is dark as touching the scope , intent , and nature of the Law , is also dark as to the scope nature , and glory of the Gospel : And also he that hath but a notion of the one , will hardly have any more than a notion of the other . And the reason is this , because so long as People are ignorant of the nature of the Law , and of their being under it , that is , under the curse and condemning power of it , by reason of their sin against it ; so long they will be careless , and negligent as to the enquiring after the true knowledge of the Gospel . Before the Commandement came , ( that is in the spirituality of it ) Paul was alive , ( that is ) thought himself safe , which is clear , Rom. 7. 9 , 10. compared with the 3. of Phil. the 5 , 6 , 7 , 8 , 9 , 10 , 11. ver . &c. But vvhen that came , and vvas indeed discovered unto him by the Spirit of the Lord , then Paul dies ( Rom. 7. ) to all his former life ( Phil. 3. ) and that man vvhich before could content himself to live , though ignorant of the Gospel , cryes out novv , I count all things but loss , for the excellency of the knowledge of Jesus Christ my Lord , ver . 8. Therefore , I say , so long they vvill be ignorant of the nature of the Gospel , and hovv glorious a thing it is to be found vvithin the bounds of it ; for we use to say , That man that knoweth not himself to be sick , that man will not look out for himself a Physician ; and this Christ knew full well , where he saith , The whole have no need of a Physician , but them that are sick : that is , none will in truth desire the Physician , unless they know they be sick . That man also , that hath got but a notion of the Law ( a notion , that is the Knowledge of it in the Head , so as to discourse and talk of it ) if he hath not felt the power of it , and that effectually too , he , it is to be feared , will at the best be but a Notionest in the Gospel ; he will not have the experimental Knowledge of the same in his Heart : nay , he will not seek , nor heartily desire after it , and all because , as I said before , he hath not Experience of the wounding , cutting , killing nature of the other . I say therefore , if thou wouldest know the Authority and Power of the Gospel , labour first to know the Power and Authority of the Law ; for I am verily persuaded , that the want of this one thing , namely , the Knowledge of the Law , is one cause why so many are ignorant of the other . That man that doth not know the Law , doth not know indeed and in truth , that he is a Sinner ; and that man that doth not know he is a Sinner , doth not know savingly that there is a Saviour . Again , That man that doth not know the nature of the Law , that man doth not know the nature of Sin ; and that man that knoweth not the nature of Sin , will not regard to know the nature of a Saviour . This is proved , John 8. 31 , 32 , 33 , 34 , 35 , 36. ver . This People were Professors , and yet did not knovv the Truth ( the Gospel , ) and the reason was , because they did not knovv themselves , and so not the Lavv. I vvould not have thee mistake me , Christian Reader , I do not say , that the Lavv of it self vvill lead any Soul to Jesus Christ ; but the Soul , being killed by the Lavv , through the operation of its severity seizing on the Soul , then the man , if he be enlightened by the Spirit of Christ , to see vvhere Remedy is to be had , vvill not , through Grace , be contented vvithout the real and saving Knovvledge , through Faith , of him . If thou vvouldest then vvash thy Face clean , first take a Glass and see vvhere it is dirty ; that is , If thou vvould'st indeed have thy Sins vvashed avvay by the Blood of Christ , labour first to see them in the Glass of the Lavv , ( Jam. 1. ) and do not be afraid to see thy besmeared Condition , but look on every Spot thou hast ; for he that looks on the foulness of his Face by the halfs , vvill vvash by the halfs : even so he that looks on his Sins by the halfs , he vvill seek for Christ by the halfs . Reckon thy self therefore , I say , the biggest Sinner in the World , and be persuaded , that there is none vvorse than thy self ; then let the Guilt of it seize on thy Heart , then also go in that case and condition to Jesus Christ , and plunge thy self into his Merits , and the vertue of his Blood ; and after that thou shalt speak of the things of the Lavv , and of the Gospel , experimentally ; and the very Language of the Children of God shall seelingly drop from thy Lips , and not till then . Let this therefore learn thee thus much , He that hath not seen his lost Condition , hath not seen a safe Condition ; he that did never see himself in the Devils Snare , did never see himself in Christ's Bosom . This my Son was dead , and is alive again . Was lost and is found , with whom we all had our Conversation in time past . But now are ( so many of us as believe ) returned to Jesus Christ , the chief Shepherd and Bishop of our Souls . I say therefore , if thou do find in this Treatise , in the first place , something touching the Nature , End , and extent of the Lavv , do not thou cry out therefore all on a sudden , saying , Here is nothing but the Terror , Horror , and thundering Sentences of the Lavv. Again , If thou do find in the second part of this Discourse , something of the freeness and fullness of the Gospel ; do not thou say then neither , here is nothing but Grace , therefore surely an under valuing of the Lavv. No , but read it quite thorovv , and so consider of it ; and ( I hope ) thou shalt find the tvvo Covenants ( vvhich all men are under either the one or the other ) discovered , and held forth in their Natures , Ends , Bounds , together vvith the state and condition of them that are under the one , and of them that are under the other . There be some that through Ignorance do say , hovv that such men as preach Terror and Amazement to Sinners , are besides the Book , and are Ministers of the Letter , the Law , and not of the Spirit , the Gospel ; but I would answer them , citing them to the 16. of Luke , from the nineteenth Verse to the end ; and the 1 Cor. 6. 9 , 10. and Gal. 3. 10. Rom. 3. from the ninth Verse to the nineteenth : only this Caution I would give by the way , how that they which preach Terror , to drive Souls to the obtaining of Salvation , by the Works of the Law , that preaching is not the right Gospel-preaching . Yet when Saints speak of the sad state that men are in by Nature , to discover to Souls their need of the Gospel , this is honest preaching ( see Romans 3. the 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , &c. ) and he that doth do so , he doth the Work of a Gospel-Minister . Again , there are others that say , because we do preach the free , full , and exceeding Grace discovered in the Gospel , therefore we make void the Law ; which indeed , unless the Gospel be held forth in the Glory thereof without Confusion , by mingling the Covenant of Works therewith , the Law cannot be established . Do we through Faith , or preaching of the Gospel , make void the Law ? Nay , stay , saith Paul , God forbid . We do thereby establish the Law , Rom. 3. 31. And verily , he that will indeed establish the Law , or set it in its own place , ( for so I understand the Words ) must be sure to hold forth the Gospel in its right colour and nature ; for if a man be ignorant of the nature of the Gospel , and the Covenant of Grace , they , or he , will be very apt to remove the Law out of its place , and that because they are ignorant , not knowing what they say , nor whereof they affirm . And let me tell you , if a man be ignorant of the Covenant of Grace , and the bounds and boundlesness of the Gospel , though he speaks and makes mention of the Name of the Father , and of the Son , and also of the Name of the New Covenant , and the Blood of Christ ; yet at this very time , and in these very Words , he will preach nothing but the Law , and that as a Covenant of Works . Reader , I must confess it is a wonderful mysterious thing , and he had need have a wiser Spirit than his own that can rightly set these two Covenants in their right places , that when he speaks of the one , he doth not justle the other out of its place . O , to be so well enlightned , as to speak of the one , that is the Law , for to magnifie the Gospel ; and also , to speak of the Gospel , so as to establish ( and yet not to idolize ) the Law , nor any particular thereof , it is rare , and to be heard and found but in very few mens Breasts . If thou should'st say , what is it to speak to each of these two Covenants , so as to set them in their right places , and also to use the terror of the one , so as to magnifie and advance the Glory of the other ? To this I shall answer also , read the ensuing Discourse but with an understanding Heart , and it is like thou wilt find a Reply therein to the same purpose , which may be to thy satisfaction . Reader , if thou do find this Book empty of fantastical Expressions , and without light , vain , whimsical Scholar-like terms , thou must understand , it is because I never went to School to Aristotle or Plato , but was brought up at my Father's House , in a very mean condition , among a Company of poor Country-men . But if thou do find a parcel of plain , yet sound , true , and home Sayings , attribute that to the Lord Jesus , his Gifts and Abilities , which he hath bestowed upon such a poor Creature as I am , and have been . And if thou , being a seeing Christian , dost find me coming short , though rightly touching at some things , attribute that either to my Brevity , or , if thou wilt , to my Weaknesses , ( for I am full of them . ) A word or two more , and so I shall have done with this . And the first is , Friend , if thou do not desire the Salvation of thy Soul , yet I pray thee to read this Book over with serious Consideration ; it may be it will stir up in thee some desires to look out after it , which at present thou mayest be without . Secondly , if thou do find any stirrings in thy Heart , by thy reading such an unworthy man's Works as mine are ; be sure that in the first place thou give Glory to God , and give way to thy Convictions , and be not too hasty in getting them off from thy Conscience ; but let them so work till thou do see thy self by nature , void of all Grace , as Faith , Hope , Knowledge of God , Christ , and the Covenant of Grace . Thirdly , then in the next place , fly in all haste to Jesus Christ , thou being sensible of thy lost Condition without him , secretly perswading of thy Soul , that Jesus Christ standeth open armed to receive thee , to wash away thy Sins , to cloath thee with his Righteousness ; and is willing , yea , heartily willing , to present thee before the Presence of the Glory of God , and among the innumerable Company of Angels with exceeding Joy. This being thus , in the next place , do not satisfie thy self with these secret and first Perswasions , which do , or may encourage thee to come to Jesus Christ ; but be restless , till thou do find by blessed experience , the glorious Glory of this the second Covenant extended unto thee , and sealed upon thy Soul with the very . Spirit of the Lord Jesus Christ. And that thou mayest not slight this my Counsel , I beseech thee in the second place , consider these following things . First , if thou do get off thy Convictions , and not the right way , ( which is by seeing thy Sins washed away by the Blood of Jesus Christ ) it is a question whether ever God will knock at thy Heart again or no ; but rather say , Such a one is joyned to Idols ; let him alone . Hos. 4. 17. Though he be in a natural state , let him alone . Though he be in , or under the Curse of the Law , let him alone . Though he be in the very hand of the Devil , let him alone . Though he be a going post-haste to Hell , let him alone . Though his Damnation will not only be Damnation for Sins against the Law , but also for slighting the Gospel , yet , let him alone . My Spirit , my Ministers , my Word , my Grace , my Mercy , my Love , my Pity , my common Providences , shall no more strive with him , let him alone . O sad ! O miserable ! who would slight Convictions that are on their Souls , which tend so much for their good ? Secondly , if thou shalt not regard how thou do put off Convictions , but put them off without the precious Blood of Christ being savingly applied to thy Soul ; thou art sure to have the mispending of that Conviction to prove the hardning of thy Heart against the next time thou art to hear the Word preached or read . This is commonly seen , that those Souls that have not regarded those Convictions that are at first set upon their Spirits , do commonly ( and that by the just Judgments of God upon them ) grow more hard , more sensless , more feared and sottish in their Spirits ; for some , who formerly would quake and weep , and relent under the hearing of the Word , do now for the present sit so sensless , so feared , and hardned in their Consciences , that certainly if they should have Hell-fire thrown in their Faces , as it is sometimes cried up in their Ears , they would scarce be moved ; and this comes upon them as a just Judgment of God , 2 Thess. 2. 11 , 12. Thirdly , if thou do slight these , or those Convictions , that may be set upon thy Heart , by reading of this Discourse , or hearing of any other good man preach the Word of God sincerely ; thou wilt have the stifling of these or those Convictions to account and answer for at the Day of Judgment : not only thy Sins that are commonly committed by thee in thy Calling and common Discourse , but thou shalt be called to a reckoning for slighting Convictions , disregarding of Convictions , which God useth as a special means to make poor Sinners see their lost Condition , and the need of a Saviour . Now here I might add many more Considerations besides these , to the end thou mayest be willing to tend , and listen to Convictions ; as , First , consider thou hast a precious Soul , more worth than the whole World ; and this is commonly worked upon ( if ever it be saved ) by Convictions . Secondly , this Soul is ( for certain ) to go to Hell , if thou shalt be a slighter of Convictions . Thirdly , if that go to Hell , thy Body must go thither too , and then never to come out again , Now consider this , you that ( are apt to ) forget God , ( and his Convictions ) lest he tear you in pieces , and there be none to deliver , Psal. 50. 22. But if thou shalt be such a one , that shalt , notwithstanding thy reading of thy Misery , and also of God's Mercy , still persist to go on in thy Sins ; know in the first place , that here thou shalt be left , by the things that thou readest , without excuse ; and in the World to come thy Damnation will be exceedingly aggravated , for thy not regarding of them , and turning from thy Sins ; which was not only reproved by them , but also for rejecting of that Word of Grace that did instruct thee how , and which way , thou should'st be saved from them . And so farewel , I shall leave thee , and also this Discourse , to God , who I know will pass a righteous Judgment both upon that and thee . I am yours , though not to serve your Lusts and filthy minds , yet to reprove , instruct , and according to that proportion of Faith and Knowledge which God hath given me , to declare unto you the way of Life and Salvation . Your Judgings , Railings , Surmizings , and disdaining of me , that I shall leave till the fiery Judgment comes , in which the Ostender shall not go unpunished , be he you or me ; yet I shall pray for you , wish well to you , and do you what good I can . And that I might not write or speak in vain , Christian , pray for me to our God , with much Earnestness , Fervency , and frequently , in all your Knocking 's at our Fathers door , because I do very much stand in need thereof ; for my Work is great , my Heart is vile , the Devil lieth at watch , the World would fain be saying , aha , aha , thus we would have it ; and of my self , keep my self I cannot ; trust my self I dare not ; if God do not help me , I am sure it will not be long before my Heart deceive me , and the World have their Advantage of me ; and so God be dishonoured by me , and thou also ashamed to own me . O therefore be much in Prayer for me , thy Fellow , I trust in that glorious Grace that is conveyed from Heaven to Sinners , by which they are not only sanctified here in this World , but shall be glorified in that which is to come . Unto which , the Lord of his Mercy bring us all . JOHN BUNYAN . These are the several Titles which are set over the several Truths contained in this Book , for thy sooner finding of them . The First Part. 1. THE Words of the Text opened , and the Doctrines laid down . 2. What the Covenant of Works is , and when it was given . 3. What it is to be under the Covenant of Works . 4. Who they are that are under the Covenant of Works . 5. What men may attain to , that are under this Covenant of Works . The Second Part. 1. The Doctrine proved . 2. The New Covenant made with Christ. 3. The Conditions of the New Covenant . 4. The Suretiship of Christ. 5. Christ the Messengerof the New Covenant . 6. Christ the Sacrifice of the New Covenant . 7. Christ the High Priest of the New Covenant . 8. Christ compleatly fulfilled the Conditions of the New Covenant . 9. The Covenant of Grace unchangeable ; the Opposers answered . 10. Who , and how men are actually brought into the New Covenant . 11. A Word of Experience . 12. The Priviledges of the New Covenant . 13. Two Hell — bred Objections answered . 14. A Use of Examination about the Old Covenant . 15. A Legal Spirit . 16. The Use of the New Covenant . 17. The unpardonable Sin. 18. Objections answered for their Comfort who would have their part in the New Covenant . THE DOCTRINE OF THE Law and Grace unfolded : OR , A Discovery of the Law and Grace , the Nature of the one , and the Nature of the other , as they are the two Covenants , &c. Rom. 6. 14. For ye are not under the Law , but under Grace . IN the three former Chapters , the Apostle is pleading for the salvation of sinners by Grace , without the Works of the Law , to the end he might confirm the Saints , and also that he might win over all those that did oppose the truth of this Doctrine , or else leave them the more without excuse ; and that he might so do , he taketh in hand , First , to shew the state of all men naturally , or as they come into the world by Generation , saying in the third Chapter , There is none righteous , no not one ; there is none that understandeth , there is none that doth good , &c. As if he had said , It seems there is a Generation of men that think to be saved by the righteousness of the Law , but let me tell them , that they are much deceived , in that they have already sinned against the Law. For by the disobedience of one , many , yea all , was brought into a state of condemnation ; Rom. 5. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. Now in the sixth Chapter , he doth as if he had turned him round to the Brethren , and said , My Brethren you see now that it is clear and evident , that it is freely by the Grace of Christ , that we do inherit eternal life . And again , for your comfort my brethren , let me tell you , that your condition is wondrous safe , in that you are under Grace , for saith he , Sin shall not have dominion over you , that is , neither the damning power , neither the filthy power , so as to destroy your souls ; For you are not under the Law , that is you are not under that , that will damn you for sin ; But ( you are ) under grace , or stand thus in relation to God , that though you have sinned , yet you shall be pardoned . For you are not under the Law , &c. If any should ask what is the meaning of the word [ UNDER ] I answer , it signifieth you are not held , kept , or shut up by it , so as to appear before God under that administration , and none but that ; or thus , you are not now bound by the authority of the Law , to fulfil it , and obey it , so as to have no salvation without you so do ; or thus , if you transgress against any one tittle of it , you by the power of it must be condemned : No , no , for you are not so under it , that is , not thus under the Law. Again , For you are not under the Law ; what is meant by this word [ LAW ? ] The word Law , in Scripture , may be taken more ways then one , as might be largely cleared . There is the Law of Faith , the Law of Sin , the Law of Men , the Law of Works , otherwise called the Covenant of Works , or the first , or old Covenant , Heb. 8. 13. In that he saith a new Covenant , ( which is the Grace of God , or commonly called the Covenant of Grace ) he hath made the first old ; that is the Covenant of Works , or the Law. I say therefore the word [ LAW ] and the word [ GRACE ] in this sixth of the Romans , do hold forth the two Covenants , which all Men are under , that is , either the one or the other . For ye are not under the Law ; that is , you to whom I do now write these words , who are and have been effectually brought into the faith of Jesus : you are not under the Law , or under the Covenant of Works . He doth not therefore apply these words to all , but to some , when he saith , But ye , mark , [ YE ] ye Believers , ye Converted persons , ye Saints , ye that have been born again . Ye , for ye are not under the Law , implying others are , that are in their natural state , that have not been brought into the Covenant of Grace , by faith in Jesus Christ. The words therefore being thus understood , there is discovered these two Truths in them . Doct. 1. First , That there are some in Gospel times , that are under the Covenant of Works . Doct. 2. Secondly , That there is never a Believer under the Law , ( as it is a Covenant of Works , but under Grace through Christ ) For ye , you Believers , you Converted persons , Ye are not under the Law , but under Grace ; or , for you are delivered and brought into , or under the Covenant of Grace . For the first , That there are some that are under the Law , or under the Covenant of Works , see I pray you that Scripture in the third of the Romans , where the Apostle speaking before of sins against the Law , and of the denunciations thereof , against those that are in that condition , he saith , What things soever the Law saith , it saith to them that are under ; Mark , it saith to them that are under the Law , That every mouth may be stopped , and all the World become guilty before God , Rom. 3. 19. That is , all those that are under the Law , as a Covenant of Works , that are yet in their sins , and unconverted , as I told you before . Again , Gal. 5. 18. He saith , But if you be led by the Spirit , you are under the Law , implying again , that those which are for sinning against the Law , or the works of the Law , either as it is the old Covenant ; these are under the Law , and not under the Covenant of Grace . Again , Gal. the 3. the 10. Verse , there he saith , For as many as are of the Works of the Law are under the Curse ; that is , they that are under the Law , are under the Curse ; for mark , they that are under the Covenant of Grace are not under the Curse . Now there are but two Covenants ; therefore it must needs be that they that are under the Curse are under the Law ; seeing those that are under the other Covenant , are not under the Curse , but under the Blessing . So then , they which be of faith , are blessed with faithful Abraham , but the rest are under the Law , Gal. 3. 9. Now I shall proceed to what I do intend to speak unto . First , I shall shew you what the Covenant of Works , or the Law is , and when it was first given , together with the nature of it . Secondly , I shall shew you what it is to be under the Law , or Covenant of Works , and the miserable state of all those that are under it . Thirdly , I shall shew you who they are that are under this Covenant , or Law. Fourthly , I shall shew you how far a man may go , and yet be under this Covenant , or Law. For the first , What this Covenant of Works is , and when it was given ? The Covenant of Works , or the Law here spoken of , is the Law delivered on Mount Sinai , to Moses , in two Tables of stone , in ten particular branches , or heads ; for this see Gal. 4. The Apostle speaking there of the Law , and of some also that through delusions of false Doctrine , was brought again as it were under it , or at least was leaning that way , Verse 21. He saith , As for you that desire to be under the Law , I will shew you the mystery of Abrahams two Sons which he had by Agar and Sarah ; these two do signifie the two Covenants , the one named Agar , signifies Mount Sinai where the Law was delivered to Moses on two Tables of stone , Exod. 24. 12. Chap. 34. 1. Deut. 10. 1. Which is that , that whosoever is under , he is destitute of , and altogether without the Grace of Christ , in his heart at the present , Gal. 5. 3 , 4. For I testifie again to every man ( saith he ) speaking to the same People , that Christ is become of none effect unto you , whosoever of you are justified by the Law , namely , that given on Mount Sinai . Ye are fallen from Grace . That is , not that any can be justified by the Law ; but his meaning is , all those that seek justification by the Works of the Law , they are not such as seek to be under the second Covenant , the Covenant of Grace . Also the 2 Cor. 3. 7 , 8. The Apostle speaking again of these two Covenants , he saith , For if the Ministration of Death ( or the Law , for it is all one ) written and engraven in stones ( mark that ) was glorious : how shall not the Ministration of the Spirit ( or the Covenant of Grace ) be rather glorious ? As if he had said , 'T is true , there was a glory in the Covenant of Works , and a very great excellency did appear in it ; namely , in that given in the stones on Sinai , yet there is another Covenant , the Covenant of Grace , that doth exceed it for comfort and glory . But secondly , Though this Law was delivered to Moses from the hands of Angels in two Tables of Stone on Mount Sinai ; yet this was not the first appearing of this Law to Man ; but even this in substance ( tho possibly not so openly ) was given to the first Man Adam , in the garden of Eden , in these words , And the Lord God commanded the man , saying , Of every Tree in the Garden thou mayest freely eat . But of the Tree of knowledge of good and evil , thou shalt not eat of it ; for in the day thou eatest thereof , thou shalt surely die , Gen. 2. 16 , 17. Which Commandment then given to Adam , did contain in it , a forbidding to do any one of those things , that was and is accounted evil , although at that time it did not appear so plainly , in so many particular heads , as it did when it was delivered on Mount Sinai : but yet the very same , and that I shall prove thus . God commanded Adam in Paradise to abstain from all evil against the first Covenant , and not from some sins only : but if God had not commanded Adam to abstain from the sins spoken against the Ten Commandments , he had not commanded to abstain from all , but from some ; therefore it must needs be , that he then commanded to abstain from all sins forbidden in the Law given on Mount Sinai . Now that God commanded to abstain from all evil , or sin , against any of the Ten Commandments , when he gave Adam the Command in the Garden , it is evident , in that he did punish the sins that was committed against those Commands , that was then delivered on Mount Sinai , before they were delivered on Mount Sinai , which will appear as followeth . The first , second , and third Commandments were broken by Pharaoh and his men ; for they had false Gods which the Lord Executed Judgment against ( as in Exodus 12. 12. ) and blasphemed their true God ; ( Exod. 7. 17. to the end ) for their Gods could neither deliver themselves , nor their people from the hand of God ; but in the things wherein they dealt proudly , he was above them , Exod. 18. 11. Again , Some judge that the Lord punished the sin against the second Commandment , which Jacob was in some measure guilty of , in not purging his house from false gods , with the defiling of his daughter Dinah , Gen. 34. 2. Again , We find that Abimelech thought the sin against the third Commandment so great , that he required no other security of Abraham against the fear of mischief that might be done to him by Abraham , his son , and his sons son : but only Abraham's Oath ; ( Gen. 21. 23. ) the like we see between Abimelech and Isaac , ( Gen. 31. 53. ) the like we find in Moses and the Israelites , who durst not leave the bones of Joseph in Egypt ; because of the Oath of the Lord , whose Name by so doing , would have been abused , Exod. 13. 19. And we find the Lord rebuking his People for the breach of the fourth Commandment , Exod. 16. 27 , 28 , 29. And for the breach of the fifth , the Curse came upon Ham , Gen. 9. 25 , 26 , 27. And Ishmael dishonouring his Father , in mocking Isaack , was cast out , as we read , Gen. 21. 9 , 10. The sons in law of Lot , for slighting their Father , perish in the overthrow of Sodom , Gen. 19. 14 , &c. The sixth Commandment was broken by Cain , and so dreadful a Curse and Punishment came upon him , that it made him cry out , My Punishment is greater then I can bear , Gen. 4. 13. Again , when Esau threatned to slay his Brother , Rebecca sent him away saying , Why should I be deprived of you both in one day ? hinting unto us , that she knew Murther was to be punished with death , Gen. 27. 54. Which the Lord himself declared likewise to Noah , Gen. 9. 6. Again , a notable Example of the Lords Justice in punishing Murther , we see in the Egyptians , and Pharaoh , who drowned the Israelites Children in the River , Exod. 1. 22. And they themselves were drowned in the Sea , Exod. 14. 27. The sin against the Seventh Commandment was punished in the Sodomites , &c. with the utter destruction of this City , and themselves , Gen. 19. 24 , 25. Yea , they suffer the vengeance of eternal fire , Jude 7. Also the Male Sechemites , for the sin committed by Hamors son , were all put to the sword , Gen. 34. 25 , 26. Our first Parents sinned against the Eighth Commandment in taking the forbidden fruit , and so brought the Curse on themselves , and their posterity , Gen. 3. 16. Again , the punishment due to the breach of this Commandment , was by Jacob accounted death , Gen. 31. 30 , 32. and also by Jacobs sons , Gen. 44. 9 , 10. Cain sinning against the Ninth Commandment , as in Gen. 4. 9. was therefore cursed to the earth , verse the 11. And Abraham , though the Friend of God , was blamed for false witness by Pharaoh , and sent out of Egypt , Gen. 12. 18 , 19 , 20. and both he and Sarah reproved by Abimelech , Gen. 20. 9 , 10 , 16. Pharaoh sinned against the Tenth Commandment , Gen. 12. 15. and was therefore plagued with great plagues , verse 17. Abimelech , coveted Abraham's Wife , and the Lord threatned death to him and his , except he restored her again ; Gen. 20. 3. Yea , though he had not come near her , yet for coveting and taking her , the Lord fast closed up the Wombs of his house , verse 18. I could have spoken more fully to this , but that I would not be too tedious , but speak what I have to say with as much brevity as I can . But before I pass it , I will besides this , give you an Argument or two more for the further clearing of this ; that the substance of the Law delivered on Mount Sinai , was before that delivered by the Lord to man in the Garden . As first , Death reigned over them that had not sinned , after the similitude of Adam's transgression , ( that is , though they did not take the forbidden fruit as Adam did ) but had the transgression been no other , or had their sin been laid to the charge of none but those that did eat of that fruit , then those that was born to Adam , after he was shut out of the Garden , had not had sin ; in that they did not actually eat of that fruit , and so had not been slaves to death . But in that Death did reign from Adam to Moses , or from the time of his transgression against the first giving of the Law , till the time the Law was given on Mount Sinai , it is evident , that the substance of the Ten Commandments was given to Adam and his Posterity under that Command , Eat not of the Tree that is in the midst of the Garden . But yet if any shall say that it was because of the sin of their Father that death reigned over them : to that I shall answer , that although original sin be laid to the charge of his Posterity , yet it is also for their sins , that they actually committed , that they were plagued : And again , saith the Apostle , For where there is no Law , there is no transgression , Rom. 4. 15. For sin is not imputed where there is no Law : Nevertheless death reigned from Adam to Moses , saith he , Rom. 5. 13 , 14. But if there had been no Law , then there had been no Transgression , and so no death to follow after , as the wages thereof : for death is the wages of sin , Rom. 6. 23. and sin is the breach of the Law ; an actual breach in our particular persons , as well as an actual breach in our publick person , 1 John 3. 4. Again , they are no other sins then those against that Law given on Sinai , for the which those sins before mentioned was punished ; therefore the Law given before by the Lord to Adam and his posterity , is the same with that afterwards given on Mount Sinai . Again , the Conditions of that on Sinai , and of that in the Garden are all one , the one saying , Do this and live , the other saying the same . Also , Judgment denounced against men in both kinds alike ; therefore this Law , it appeareth to be the very same , that was given on Mount Sinai . Again , the Apostle speaketh but of two Covenants ( to wit , Grace and Works ) under which two Covenants all are ; some under one , and some under the other : Now this to Adam is one ; therefore that on Sinai is one ; and all one with this , and that this is a truth , I say I know that the sins against that on Sinai was punished by God , for the breach thereof , before it was given there : so it doth plainly appear to be a truth ; for it would be unrighteous with God for to punish for that Law , that was not broken : therefore it was all one with that on Sinai . Now the Law given on Sinai , was for the more clear discovery of those sins that was before committed against it ; for though the very substance of the Ten Commandments was given in the Garden , before they were received from Sinai ; yet they lay so darkly in the heart of man , that his sins was not so clearly discovered , as afterwards they were ; therefore saith the Apostle , The Law was added , Gal. 3. 19. ( or more plainly given on Sinai , in Tables of Stone ) that the offence might abound ; that is , that it might the more clearly be made manifest , and appear , Rom. 5. 20. Again , we have a notable resemblance for this at Sinai , even in giving the Law ; for first , the Law was given twice on Sinai : to signifie that indeed the substance of it was given before . And secondly , the first tables that was given on Sinai was broken , at the foot of the Mount , and the other was preserved whole : to signifie , that though it was the true Law , that was given before , with that given on Sinai , yet it was not so easie to be read , and to be taken notice of , in that the stones were not whole , but broken , and so the Law written thereon somewhat defaced , and disfigured . But if any object and say , though the sins against the one , be the sins against the other , and so in that they do agree ; yet it doth not appear , that the same is therefore the same Covenant of Works with the other . Answ. That which was given to Adam in Paradise , you will grant was the Covenant of Works ; for it runs thus . Do thus and live , do it not , and die ; nay thou shalt surely die . Now there is but one Covenant of Works : If therefore I prove , that that which was delivered on Mount Sinai , is the Covenant of Works , then all will be put out of doubt . Now that this is so , it is evident . First , Consider the two Covenants , are thus called in Scripture , the one the administration of death , and the other the administration of life ; the one the Covenant of Works , the other of Grace , but that delivered on Sinai , is called the ministration of death ; that therefore is the Covenant of Works , 2 Cor. 3. For if ( saith he ) the ministration of death Written and Ingraven in stones , was glorious , &c. Secondly , the Apostle writing to the Galatians , doth labour to beat them off from trusting in the Covenant of Works ; but when he comes to give a discovery of that Law , or Covenant ( he labouring to take them off from trusting in it ) he doth plainly tell them , it is that which was given on Sinai , Gal. 4. 24 , 25. Therefore that which was delivered in two Tables of Stone on Mount Sinai , is the very same that was given before to Adam in Paradise , they running both alike ; that in the Garden saying , Do this and live ; but in the day tho eatest thereof , ( or doest not do this ) thou shal surely die . And so is this on Sinai , as is evident when he saith , The man that doth these things shall live by them , Rom. 10. 5. and in case they break them , even any of them , it saith , Cursed is every one that continueth not in all things , that are written in the ( whole ) book of the Law to do them , Gal. 3. 10. now this being thus cleared , I shall proceed . A second thing to be spoken too , is this , to shew what it is to be under the Law ; as it is a Covenant of Works , to which I shall speak , and that thus . To be under the Law , as it is a Covenant of Works , it is , to be bound upon pain of eternal damnation , to fulfil and that compleatly , and continually , every particular point of the Ten Commandments , by doing them ; do this , and then thou shalt live : otherwise , Cursed is every one that continueth not in all ( in every particular thing ) ( or ) things that are written in the book of the Law to do them , Gal. 3. 10. That man that is under the first Covenant stands thus , and only thus , as he is under that Covenant , or Law. Poor souls through ignorance of the nature of that Covenant of Works , the Law , that they are under , they do not think their state to be half so bad as it is : when alas there is none in the World in such a sad condition again besides themselves ; for indeed they do not understand these things . He that is under the Law , as it is a Covenant of Works , is like the man that is bound by the Law of his King upon pain of Banishment , or of being Hanged , Drawn , and Quartered , not to transgress any of the Commandeof the King : So here , they that are under the Covenant of Works , they are bound upon pain of eternal banishment , and condemnation , to keep within the compass of the Law of God of Heaven . The Covenant of Works may in this case be compared to the Laws of the Medes and Persians , which being once made , cannot be altered , Dan. 6. 8. You find that when there was a Law made , and given forth , that none should ask a Petition of any , God or Man , but of the King only : this Law being established by the King , ( verse 9. ) Daniel breaking of it , let all do whatever they can , Daniel must into the Lions Den , ver . 16. So here , I say , there being a Law given , and sealed with the Truth , and the Word of God , ( how , that the soul that sinneth shall die , Ezek. 18. 4. ) whosoever doth abide under this Covenant , and dieth under the same , they must and shall into the Lions Den : nay worse then that , for they shall be thrown into Hell , to the very Devils . But to speak in a few partculars for thy better understanding herein . Know first , that the Law of God , or Covenant of Works , doth not contain it self in one particular branch of the Law , but doth extend it self into many , even into all the Ten Commandments , and them Ten into very many more , as might be shewed : so that the danger doth 〈◊〉 lie in the breaking of one or Two of these Ten only , but it doth lie even in the transgression of any one of them . As you know , if a King should give forth ten particular commaands to be obeyed , by his subjects upon pain of death : now if any man doth transgress against any one of these ten , he doth commit treason , as if he had broke them all , and 〈◊〉 liable to have the sentence of the Law , as certainly passed on him , as if he had broken every particular of them . 2. Again , you know that the Laws being given forth by the King , which if a man keep and obey a long time ; yet if at the last he flips and breaks those Laws , he is presently apprehended , and condemded by that Law. These things are clear as touching the Law of God , as it is a Covenant of Works : if a man do fulfil nine of the Commandments , and yet breaketh but one , that being broken , will as surely destroy him , and shut him out from the joys of Heaven , as if he had actually transgressed against them all ; for indeed in effect so he hath : there is a notable Scripture for this in the Epistle of James , 2 Chap. at the 10 ver . For whosoever shall keep the whole Law , and yet offend in one point , he is guilty of all ; that is , he hath in effect broken them all , and shall have the voice of them all cry out against him : and it must needs be so saith James , because , he that said ( or that Law which said ) Do not commit Adultery , said also , do not Kill . Now if thou commit no Adultery , yet if thou Kill , thou art become a transgressor of the Law. As thus , it may be thou didst never make to thy self a God of Stone or Wood , or at least not to worship them so really and so openly as the Heathen do ; yet if thou hast stollen , born false witness , or lusted after a Woman in thy heart , Mat. 5. 28. thou hast transgressed the Law ; and must for certain , living and dying under that Covenant , perish for ever by the Law : for the Law hath resolved on that before-hand , saying , Cursed is every one that continueth not in ALL things ; mark , I pray you , in all things , that 's the word , and that feals the Doctrine . 3. Again , though a Man do not covet , steal , murther , worship gods of Wood and Stone , &c. yet if they do take the Lords Name in vain , they are for ever gone , living and dying under that Covenant , Thou shalt not take the Name of the Lord thy God in vain ; there is the command but how if we do ? then he saith , The Lord will not hold him guiltless that taketh his Name in vain : No , though you live as holy as ever thou can'st , and walk as circumspectly as ever any did ; yet if thou doest take the Lords Name in vain thou art gone by that Covenant ; For I will not , mark , I will not , ( let him be in never so much danger ) I will not hold him guiltless that takes my Name in vain , Exod. 20. 7. and so likewise for any other of the ten , do but break them , and thy state is irrecoverable , if thou live and die under that Covenant . 4. Though thou shouldest fulfil this Covenant , or Law , even all of it , for a long time , ten , twenty , forty , fifty , or threescore years , yet if thou do chance to slip , and break one of them but once before thou die , thou art also gone and lost by that Covenant ; for mark , Cursed is every one that continueth not in all things ( that continueth not in all things , mark that ) which are written in the Book of the Law to do them : but if a man do keep all the Law of God his whole life time , only sin one time before he dies , that one sin is a breach of the Law , and he hath not continued in doing the things contained therein ; ( For , for to continue according to the sense of this Scripture , is to hold on without any failing , either in thought , word , or deed ) therefore I say , though a man do walk up to the Law all his life time , but only at the very last sin one time before he die , he is sure to perish for ever , dying under that Covenant . For my Friends you must understand that the Law of God is ( yea ) as well as the Gospel ; and as they that are under the Covenant of Grace shall surely be saved by it , so , even so , they that are under the Covenant of Works and the Law , they shall surely be damned by it , if continuing there . This is the Covenant of Works , and the nature of it ; Namely , not to bate any thing , no , not a mite to him that lives and dies under it ; I tell thee ( saith Christ ) thou shalt not depart thence , that is from under the Curse , till thou hast paid the very last mite , Luke 12. 59. 5. Again , you must consider , that this Law doth only condemn words and actions , as I said before , but it hath authority to condemn the most secret thought of the heart , being evil ; so that if thou do not speak any word that is evil , as swearing , lying , jesting , dissembling , or any other word that tendeth to , or savoureth of sin , yet if there should chance to pass but one vain thought thorow thy heart but once in all thy life time , the Law taketh hold of it , accuseth , and also will condemn thee for it . You may see one instance for all in the fifth of Matthew at the 27 , 28. verses , where Christ saith , That though a man do not lie with a woman carnally , yet if he do but look on her , and in his heart lust after her , he is counted by the Law , being rightly expounded , such a one that hath committed the sin ; and thereby hath laid himself under the condemnation of the Law. And so likewise of all the rest of the commands ; if there be any thought that is evil , do but pass thorow thy heart , whether it be against God , or against man in the least measure , though possibly not discerned of thee , or by thee , yet the Law takes hold of thee therefore , and doth by its authority both cast , condemn , and execute thee for thy so doing . The thought of wickedness is sin , Prov. 6. Again , the Law is of that nature and severity , that it doth not only enquire into the generallty of thy life , as touching several things , whether thou art upright there or no , but the Law doth also follow thee into all thy holy duties , and watcheth over thee there , to see whether thou doest do all things aright there , that is to say , whether when thou doest pray , thy heart hath no wandring thoughts in it ; whether thou do every holy duty thou doest perfectly , without the least mixture of sin ; and if it do find thee to slip , or in the least measure to fail in any holy duty that thou doest perform , the Law taketh hold on that , and findeth fault with that , so as to render all the holy duties that ever thou didst unavailable because of that : I say , if when thou art a hearing , there is out one vain thought , or in praying but one vain thought , or in any other thing whatsoever , let it be civil or spiritual , one vain thought once in all thy life time , will cause the Law to take such hold on it , that for that one thing , it doth even set open all the Flood gates of Gods wrath against thee , and 〈◊〉 ●●●bly by that Covenant , it doth bring eternal vengeance upon thee . So that I say look which ways thou wilt , and fail wherein thou wilt , and do it as seldom as ever thou ca●sto , either in civil or spiritual things , as aforesaid ; that is either in the service of God , or in thy employments in the world , as thy trade or calling , either in buying or selling any way , in any thing whatsoever : I say , if in any particular it findeth thee tardy , or in the least measure guilty , it calleth thee an offender , 〈◊〉 accuseth thee to God , it puts a stop to all the promises thereof , that are joyned to the Law , and leaves thee there as a cursed transgressor against God , and a destroyer of thy own soul. Here I would have thee by the way for to take notice , that it is not my intent at this time to inlarge on the several Commands in particular ; for that would be very me to write , and thee to read : only thus much I would have thee to do at the reading hereof ; make a pause , and sit still one quarter of an hour , and muse a little in thy mind thus with thy self , and say ; Did I ever break the Law , yea or no ? had I ever in all my life time one sinful thought passed thorough my heart since I was born , yea or no ? and if thou findest thy self guilty , as I am sure thou canst not otherwise choose but do , unless thou shut thy eyes against thy every days practice ; then I say conclude thy self guilty of the breach of the first Covenant . And when that this is done , be sure in the next place , thou do not straightway forget it , and put it out of thy mind , that thou art condemned by the same Covenant ; and then do not content thy self until thou do find , that God hath sent thee a pardon from Heaven , through the Merits of our Lord Jesus Christ , the Mediator of the second Covenant . And if God shall but give thee a heart to take this my counsel , I do make no question but these words spoken by me , will prove an instrument for the directing of thy heart , to the right remedy , for the salvation of thy soul. Thus much now touching the Law and the severity of it , upon the person that is found under it , having offended , or broken any particular of it , either in thought , word , or action ; and now before I do proceed to the next thing , I shall answer four objections that do he in my way ; and also , such as do stumble most part of the world . The first Objection , And first , but you will say , methinks you speak very harsh ; it is enough to daunt a body : set the case therefore , that a man after he hath sinned , and broken the Law , repenteth of his wickedness , and promiseth to do so no more ; Will not God have mercy then , and save a poor sinner then ? 1. Answ. I told you before , that the Covenant once broken , will execute upon the offender that which it doth threaten to lay upon him ; and as for your supposing that your repenting , and promising to do so no more , may help well , and put you in a condition to attain the mercy of God by the Law : these thoughts do flow from gross ignorance , both of the nature of sin , and also of the nature of the justice of God. And if I was to give you a description , of one in a lost condition for the present , I would brand him out with such a mark of ignorance as this is . 2. Answ. The Law as it is a Covenant of works , doth not allow of any repentance unto life , to those that live and die under it ; for the Law being once broken by thee , never speaks good unto thee , neither doth God at all regard thee : If thou be under that Covenant , notwithstanding all thy repentings , and also promises , to do so no more . No , saith the Law , thou hast sinned , therefore I must curse thee ; for it is my nature to curse , even , and nothing else but curse every 〈◊〉 that doth in any point transgress against me , Gal. . 3. 10. They brake my Covenant , and I regarded 〈◊〉 not saith the Lord , Heb. 8. Let them cry , I will not regard them ; let them report I will not regard them ; they have broken my Covenant , and done that in which I delighted not ; therefore by that Covenant I do curse , and not bless ; damn , and not save , frown , and not smile ; reject , and not embrace ; charge sin , and not forgive it . They brake my Covenant , and I regarded them not . So that I say if thou break the Law , the first Covenant ; and thou being found there , God looking on thee thorow that , he hath no regard on thee , no pity for thee , no delight in thee . Object . 2. But hath not the Law promises as well as threatnings ? saying , The man that doth these things shall live , ( mark , he shall live ) by them , or in them . Answ. First , to break the Commandments , is not to keep or fulfil the same ; but thou hast broken them , therefore the promise doth not belong to thee by that Covenant . Secondly , the promises that are of the Law , are conditional , and so not performed , unless there be a full and continual obedience to every particular of it , and that without the feast sin . Do this , mark , do this , and afterwards thou shalt live ; but if thou break one point of it once in all thy life , thou hast not done the Law ; therefore the the promises following the Law do not belong unto thee , if one sin hath been committed by thee . As thus , ( I will give you a plain instance ) Set the case there be a Law made by the King , that if any man speak a word against him , he must be put to death , and this must not be revoked , but must for certain be expected on the offender ; though though there be a promise made to them that do not speak a word against him , that they shall have great love from him : yet this promise is nothing to the offender , he is like to have no share in it , or to be ever the better for it ; but contrariwise , the Law that he hath offended must be executed on him ; for his sin shutteth him out from a share of , or in the Promises . So it is here , there is a promise made indeed , but to whom ? Why , it is to none but those that live without sinning against the Law : but if thou ( I say ) sin one time against it in all thy lifetime , thou art gone , and not one promise belongs to thee , if thou continue under this Covenant . Methinks the Prisoners at the bar , having offended the Law ( and the charge of a just Judge towards them ) do much hold forth the Law , as it is a Covenant of Works , and how it deals with them that are under it . The Prisoner having offended cries out for mercy ; good my Lord mercy ( saith he ) pray my Lord pity me ; the Judge saith , What canst thou say for thy self , that Sentence of Death should not be passed upon thee ? Why , nothing but this , I pray my Lord be merciful : But he answers again , Friend , the Law must take place , the Law must not be broken : The Prisoner saith , Good my Lord spare me , and I will never do so any more : The Judge notwithstanding the mans out-cries , and sad condition , must according to the tenor of the Law , pass Judgment upon him , and the Sentence of the Condemnation must be read to the Prisoner , though it makes them fall down dead to hear it , if he executes the Law , as he ought to do . And just thus it is concerning the Law of God. Object . 3. I , but sometimes ( for all your haste ) the Judge doth also give some Pardons , and forgive some offenders , notwithstanding their offences , though he be a Judge . Answ. It is not because the Law is merciful , but because there is manifested the love of the Judge , ( not the love of the Law ) I beseech you to mark this distinction ; for if a man that hath deserved death by the Law , be notwithstanding this forgiven his offence ; it is not because the Law saith , spare him , but it is the love of the Judge ( or Chief Magistrate ) that doth set the man free from the Condemnation of the Law : But mark , here the Law of Men and the Law of God do differ ; the Law of Man is not so irrevokable , but if the Supream please , he may sometimes grant a Pardon , without satisfaction given for the offence ; but the Law of God is of this nature , that if the Man be found under it , and a transgrssor , or one that hath transgressed against it , before that Prisoner can be released , there must be a full and compleat satisfaction given to it , either by the mans own life , or by the blood of some other man ; For without shedding of blood there is no remission , Heb. 9. 22. that is , there is no deliverance from under the curse of the Law of God ; and therefore however the Law of man may be made of none effect , sometimes by shewing mercy without giving of a full satisfaction , yet the Law of God cannot be so contented , nor at the least give way , that the person offending that , should escape the curse , and not be damned , except some one do give a full and compleat satisfaction to it for him , and bring the Prisoner into another Covenant , ( to wit ) the Covenant of Grace , which is more easie , and soul-refreshing , and sin-pardoning . I say therefore , you must understand , that if there be a Law made that reaches the life , to take it away for the 〈◊〉 given by the offender against it ; then it is clear , that if the man be spared and saved , it is not the Law that doth give the man this advantage , but it is the meer mercy of the King , either because he hath a ransom , or satisfaction some other way ; or being provoked thereto out of his own love to the person whom he saveth . Now thou also having transgressed and broken the Law of God , if the Law be not executed upon thee , it is not because the Law is merciful , or can pass by the least offence done by thee , but thy deliverance comes another way : Therefore I say , however it be by the Laws of men , where they be corrupted and perve●ted , yet the Law of God is of that nature , that if it hath not thy own blood , or the blood of some other man ( for it calls for no loss ) for to ransom thee from the curse of it , being due to thee for thy transgression , and to satisfie the cries , the doleful cries thereof , and ever for to present thee pure and spotless before God ( notwithstanding this fiery Law ) thou art gone if thou hadst a thousand souls ; For without shedding of blood there is no remission , Heb. 9. 22. No forgivness of the least sin against the Law. Object . 4. But you will say , I do not only repent 〈◊〉 of my formed life , and also promise to do so no more , but now I do labour to be righteous , and to live a holy life ; and now instead of being a breaker of the Law , I do labour to fulfill the same : what say you to that ? Answ. See the case thou couldest walk like an Angel of God ; set the case thou couldest fulfill the whole Law , and live from this day to thy lives end , without sinning in thought , word , or deed , which is unpossible : but I say , set the case it should be so , why , thy state is as bad , ( if thou be under the first Covenant ) as ever it was . For first , I know thou darest not say but thou hast at one time or other sinned ; and it so , then the Law hath condemned thee ; and it so , then I am sure , that thou with all thy actions , and works of righteousness , canst not remove the dreadful and unresistible Curse that is already laid upon thee , by that Law which thou art under , and which thou hast sinned against , though thou livest the holiest life that any man can live in this world , being under the Law of Works , and so not under the Covenant of Grace , thou must be cut off without remedy ; for thou hast sinned , though afterwards thou live never so well . The reasons for this that hath been spoken , are these . First , Tho nature of Gods justice calls for it , that is , it calls for irrecoverable ruin on them that transgress against this Law : for justice gave it , and justice looks to have it compleatly , and continually obeyed , or else justice is resolved to take place , and execute its office , which is to punish the transgressor against it ; you must understand that the justice of God is as unchangable as his love ; his justice cannot change its nature , justice it is , if it be pleased , and justice it is be if it displeased . The justice of God in this place , may be compared to fire ; there is a great fire made in some place , if thou do keep out of it , it is fire ; if thou do fall into it thou wilt find it fire ; and therefore the Apostle useth this as an Argument to stir up the Hebrews to stick close to Jesus Christ , lest they fell under the justice of God , by these words , Heb. 12. 29. For our God is a consuming fire : into which if thou fall , it is not for thee to get out again , as it is with some that fall into a material fire ; no , but he that falls into this , he must lie there for ever ; as it is clear where he saith , Isa. 33. 14. Who among us can dwell with everlasting burnings , and with devouring fire ? For justice once offended , knoweth not how to shew any pitty or compassion to the offender ; but runs on him like a Lion , takes him by the throat , throws him into Prison , and there he is sure to lie , and that to all eternity , unless infinite satisfaction be given to it , which is impossible to be given by any of ( us ) the sons of Adam . Secondly , the faithfulness of God calls for irrecoverable ruine , to be poured out on those that shall live and die under this Covenant . If thou having sinned but one sin against this Covenant , and shouldest afterwards escape damning , God must be unfaithful to himself , and to his Word , which both agree as one . First , he would be unfaithful to himself ; to himself ; that is , to his Justice , Holiness , Righteousness , Wisdom , and Power , if he should offer to stop the runnings out of his Justice , for the damning of them that have offended it . And secondly , he would be unfaithful to his Word ( his written Word ) and deny , disown , and break that , of which he hath said , Luk. 16. 7. It is easier for Heaven and Earth to pass away , than for one tittle of the Law to fail , or be made of none effect ; now if he should not according to his certain declarations therein , take vengeance on those that fall and die within the threat , and sad curses denounced , it that , his word could not be fulfilled . Thirdly , Because otherwise he would disown the sayings of his Prophets , and gratifie the sayings of his enemies : his Prophets say he will take vengeance , his enemies say he will not ; his Prophets say he will remember their iniquities , and recompence them into their bosom ; but his enemies say they shall do well , and they shall have peace though they walk after the imagination of their own heart ; Deut. 29. 19 , 20. and be not so strict as the word commands , and do not as it saith : but let me tell thee , hadst thou a thousand souls , and each of them was worth a thousand worlds , God would set them all on a light fire ; if they fall within the condemnings of his Word , and thou die without a Jesus , even the right Jesus ; for the Scriptures cannot be broken . What doest thou think that God , Christ , Prophets , and Scriptures , will all lie for thee ? and falsifie their words for thee ? it will be but ill venturing thy soul upon that . And the reasons for it are these , First , Because God is God , and Secondly , because Man is Man. First , Because God is perfectly just , and eternally just , perfectly holy , and etern●lly holy , perfectly faithful , and eternally faithful ; that is without any variableness or shadow of turning : but perfectly continueth the same , and can as well cease to be God , as to alter or change the nature of his God-head . And as he is thus the perfection of all perfections , he gave out his Law to be obeyed , but if any offend it , then they fall into the hands of this his eternal justice , and so must drink of his irrecoverable wrath , which is the execution of the same justice . I say , this being thus , the Law being broken , justice takes place , and so faithfulness followeth , to see that execution be done , and also to testifie that he is true , and doth denounce his unspeakable , ●nsupportable , and unchangeable vengeance on the party offending . Secondly , Because thou art not as infinite as God , but a poor created weed , that is here to day and gone to morrow ; and not able to answer God in his Essence , Being , and Attributes , thou art found to fall under him , for that thy soul or body can do nothing that is infinite in such a way as to satisfie this God , which is an infinite God in all his attributes But to declare unto you the misery of man by this Law to purpose , I do beseech you to take notice of these following particulars , besides what hath been already spoken . First , I shall shew the danger of them by reason of the Law , as they come from Adam . Secondly , as they are in their own persons particularly under it . 1. First , as they come from Adam , they are in a sad condition ; because he left them a broken Covenant : or take it thus , because they , while they were in him , did with him break that Covenant . Oh! this was the treasure that Adam left to his posterity , it was a broken Covenant , insomuch that death reigned over all his Children , and doth still to this day , as they come from him , both natural and eternal death , Rom. the 5. It may be Drunkard , Swearer , Liar , Thief , thou dost not think of this . 2. Secondly , he did not only leave them a broken Covenant , but also made them ( himself ) sinners against it : he made them sinners ; By one mans disobedience many were made sinners , Rom 5. 19. And this is worse than the first . 3. Thirdly , not only so , but he did deprive them of their strength , by which at first they were enabled to stand , and left them no more than dead men . Oh helpless state ! Oh! how beggarly and miserable are the sons of Adam ? 4. Fourthly , not only so ; but also before he left them , he was the conduit-pipe through which the Devil did convey of his poisoned spawn and venome nature into the hearts of Adams sons and daughters , by which they are at this day so strongly and so violently carried away , that they flie as fast to Hell and the Devil , by reason of sin , as chaff before a mighty wind . 5. Fifthly , in a word , Adam led them out of their Paradise , that is one more ; and put out their eyes , that is another ; and left them to the leading of the Devil ; O sad ! Canst thou hear this , and not have thy ears to tingle and burn on thy head ? Can'st thou read this and not feel this and not feel thy Conscience begin to throb and dagg ? If so , surely it is because thou art either possessed with the Devil , or besides thy self . But I pass this , and come to the second thing , which is the cause of their being in a sad condition , which is by reason of their being in their Particular persons under it . First , therefore they that are under the Law , they are in a sad condition ; because they are under that which is more ready ( through our infirmity ) to curse than to bless ; they are under that called the ministration of condemnation , 2 Cor. 3. that is , they are under that dispensation , or administration , whose proper work is to curse , and condemn , and nothing else . Secondly , their condition is sad , who are under the Law ; because they are not only under that administration that doth condemn , but also that which doth wait an opportunity to condemn : the Law doth not wait that it might be gracious , but it doth wait to curse and condemn ; I , it came on purpose to discover sin , Rom. 5. 20. The Law entred , saith the Apostle , that the offence might abound ; or appear indeed to be that which God doth hate ; and also to curse for that which hath been committed , as he saith , Cursed is every one that continueth not in all things that are written in the book of the Law to do them ; Gal. 3. 10. Thirdly , they are in a sad condition ; be-because that administration they are under , that are under the Law , doth always find fault with the sinners obedience , as well as his disobedience ; ( if it be not done in a right spirit , which they that are under that Covenant cannot do , by reason of their being destitute of Faith ) therefore , I say , it doth controle them , saying , This was not well done ; this was done by the halves ; this was not done freely , and that was not done perfectly , and out of love to God : and hence it is that some men , notwithstanding they labour to live as holy as ever they can , according to the Law ; yet they do not live a peaceable life , but are full of condemnings , full of guilt and torment of Conscience ; finding themselves to fail here , and to fall short there , omitting this good which the Law commands , and doing that evil which the Law forbids ; but never giveth them one good word for all their pains . Fourthly , they that are under the Law are in a sad condition ; because they are under that administration that will never be contented with what is done by the sinner : if thou be under this Covenant , work as hard as thou can'st , the Law will never say , Well done ; never say , My good servant : No , but always it will be driving of thee faster , hastning of thee harder , giving of thee fresh commands , which thou must do ; and upon pain of damnation not to be left undone . Nay , it is such a Master that will curse thee , not only for thy sins , but also because thy good works were not so well done , as they ought to be . Fifthly , they that are under this Covenant or Law , their state is very sad ; because this Law doth command impossible things of him that is under it ; and yet doth but right in it , seeing man at the first , had in Adam strength to stand , if he would have used it , and the Law , was given then , ( as I said before ) when man was in his full strength ; and therefore no unequality , if it commands the same still , seeing God that gave thee strength , did not take it away . I will give you a similitude for the clearing of it ; set the case that I give to my servant ten pounds , with this charge , lay it out for my best advantage , that I may have my own again with profit ; now if my servant contrary to my command , goeth and spends my money in a disobedient way ; is it any unequality in me to demand of my servant what I gave him at first ? nay , and though he have nothing to pay , I may lawfully cast him into Prison , and keep him there until I have satisfaction . So here , the Law was delivered to man , at the first when he was in a possibility to have fulfilled it ; now then , though man have lost his strength , yet God is just in commanding the same work to be done . I , and if they do not do the same things , I say , that are impossible for them to do , it is just with God to damn them , seeing it was they themselves that brought themselves into this condition ; therefore saith the Apostle , What things soever the Law , or Commands saith , it saith to them that are under the Law ; that every mouth may be stopped , and all the world may become guilty before God , Rom. 3. 19. and this is thy sad condition that art under the Law , Gal. 3. 10. But if any should object and say , but the Law doth not command unpossible things of natural man. I should answer in this case as the Apostle did in another , very much like unto it , saying , They know not what they say , nor whereof they affirm : For doth not the Law command thee to love the Lord thy God , with all thy soul , with all thy strength , with all thy might ; &c. and can the natural man do this ? Jer. 13. 23. How can those that are accustomed to do evil , do that which is commanded in this particular ? Can the Ethiopian change his skin , or the Leopard his spots ? Doth the Law command thee to do good , and nothing but good ? and that with all thy soul , heart , and delight , ( which the Law as a Covenant of Works called for ) and can'st thou being Carnal do that ? But there is no man that hath understanding , if he should hear thee say so , but would say that thou wast either bewitched , or stark mad . Sixthly , they that are under the Law , are in a sad condition ; because , that though they follow the Law , or Covenant of Works , I say , though they follow it , it will not lead them to Heaven ; no , but contrariwise , it will lead them under the Curse . It is not possible , saith Paul , that any should be justified by the Law , ( or by our following of it ) for by that is the knowledge of sin , and by it we are condemned for the same , which is far from leading us to life , being the ministration of death , 2 Cor. 3. and again , Israel that followeth after the Law of righteousness , hath not attained to the Law of righteousness : wherefore ? because they sought it not by faith , but by the Law , and by the Works thereof , Rom. 9. 30 , 31 , 32. Seventhly , they that are under the Law , are in a sad condition ; because they do not know whether ever they shall have any wages for their work or no ; they shall have no assurance of the pardon of their sins , neither any hopes of eternal life : but poor hearts as they are , they work for they do not know what , even like a poor Horse that works hard all day , and at night hath a dirty Stable for his pains ; so thou mayest work hard all the days of thy life , and at the day of death instead of having of a glorious rest in the Kingdom of Heaven , thou mayest , nay , thou shalt have for thy sins , the damnation of thy soul and body in Hell to all eternity ; for as much as I said before , that the Law , if thou sinnest , it doth not take notice of any good work done by thee ; but takes its advantage to destroy and cut off thy soul for the sin thou hast committed . Eighthly , they that are under the Law , are in a sad condition , because they are under that administration , upon whose souls God doth not smile ( they dying there ) for the administration that God doth smile upon his Children through , is the Covenant of Grace , they being in Jesus Christ , the Lord of life and consolation : but contrariwise to those that are under the Law ; for they have his frowns , his rebukes ; his threatnings , and with much severity they must be dealt withal . For they break my Covenant , and I regarded them not , saith the Lord , Heb. 8. 9. Ninthly , they are in a sad condition ; because they are out of the faith of Christ : they that are under the Law , have not the faith of Christ in them ; for that dispensation which they are under , is not the administration of faith , The Law is not of faith , saith the Apostle , Gal. 3. 2. Tenthly , because they have not received the Spirit ; for that is received by the bearing of faith , and not by the Law , nor the Works thereof , Gal. 3. 2. Eleventhly , in a word , if thou live and die under that Covenant , Jesus Christ will neither pray for thee , neither let thee have one drop of his Blood to wash away thy sins ; neither shalt thou be so much as one of the least in the Kingdom of Heaven ; for all these priviledges come to souls under another Covenant , as the Apostle saith , For such are not under the Law , but under Grace , that is , such as have a share in the benefits of Jesus Christ , or such as are brought from under the first Covenant , into the second ; or from under the Law , into the Grace of Christs Gospel ; without which Covenant of Grace , and being found in that , there is no soul can have the least hope of eternal life , no joy in the holy Ghost , no share in the priviledges of Saints , because they are tied up from them by the limits and bonds of the Covenant of Works . For you must understand , that these two Covenants have their several bounds and limitations , for the ruling and keeping in subjection , or giving of freedom to the parties under the said Covenants : now they that are under the Law , are within the compass and the jurisdiction of that , and are bound to be in subjection to that ; and living and dying under that , they must stand and fall to that , as Paul saith , To his own master , he shall stand or fall . The Covenant of Grace doth admit to those that are under it , also liberty and freedom , together with commanding of subjection to the things contained in it , which I shall speak to further hereafter . But now , that the former things may be further made to appear , that is , what the sad condition of all them that are under the Law is ; as I have shewn you something of the nature of the Law , so also shall I shew , that the Law was added and given for that purpose , that it might be so with those that are out of the Covenant of Grace . First , God did give the Law , that sin might abound , Rom. 5. 20. not that it should take away sin in any , but to discover the sin which is already begotten , or that may hereafter be begotten , by Lust and Satan : I say , this is one proper work of the Law to make manifest sin ; it is sent to find fault with the sinner , and it doth also watch that it may so do , and it doth take all advantages for the accomplishing of its work in them that give ear thereto , or do not give ear , if it have the rule over them . I say , it is like a man that is sent by his Lord to see and pry into the labours and works of other men , taking every advantage to discover their infirmities and failings , and to chide them ; yea , to throw them out of the Lords favour for the same . Secondly , Another great end why the Lord did add or give the Law , it was that no man might have any thing to lay to the charge of the Lord , for his condemning of them that do transgress against the same . You know that if a man should be had before an Officer or Judge , and there be condemned , and yet by no Law ; he that condemns him , might be very well reprehended or reproved for passing the Judgment ; yea the party himself might have better ground to plead for his liberty , than the other to plead for the condemning of him : but this shall not be so in the judgment day , but contrariwise ; for then every man shall be forced to lay his hand on his mouth , and hold his tongue at the Judgment of God , when it is passed upon them ; therefore saith the Apostle , What things soever the Law saith , it saith to them that are under the Law ( that is all the commands , all the curses and threatnings that are spoken by it , are spoken saith he ) that every mouth may be stopped ; mark , I beseech you , it saith , saith he , that every mouth might be stopped , and that all the world might become guilty before God , Rom. 3. 19. So that now in case any in the judgment day , should object against the judgment of God , as those in the 25. of Matthew do , saying , Lord when saw we thee thus and thus ? And why dost thou pass such a sad sentence of condemnation upon us ? surely this is injustice and not equity : Now for the preventing of this , the Law was given ; I , and that it might prevent thee to purpose , God gave it betimes , before either thy first father had sinned , or thou wast born . So that again , if there should be these Objections offered against the proceedings of the Lord in justice , and judgment , saying : Lord , why am I thus condemned , I did not know it was sin ? now against these two , was the Law given , and that betimes , so that both these are answered . If the first come in and say , why am I judged ? why am I damned ? then will the Law come in , even all the Ten Commandments , with every one of their cries against thy soul , the first saying , he hath sinned against me , damn him ; the second saying also , he hath transgressed against me , damn him ; the third also saying the same , together with the 4 , 5 , 6 , 7 , 8 , 9 , 10. even all of them will discharge themselves against thy soul , if thou die under the first Covenant , saying he , or they , have transgressed against us , damn them , damn them : and I tell thee also , that these ten great guns , the Ten Commandments , will with discharging themselves in justice against thy soul , so rattle in thy conscience , that thou wilt in spight of thy teeth , be immediately put to silence , and have thy mouth stopped ; and let me tell thee further , that if thou shalt appear before God , to have the Ten Commandments discharge themselves against thee , thou hadst better be tied to a tree , and have ten , yea ten thousand of the biggest pieces of Ordnance in the world , to be shot off against thee ; for these could go no further , but only to kill the body ; but they both body and soul to be tormented in Hell with the Devil to all eternity . 3. Again , if the second thing should be objected , saying , But Lord I did not think this had been sin , or the other had been sin ; for no body told me so : then also will the giving of the Law take off that , saying , nay , but I was given to thy father Adam before he had sinned , or before thou wast born , and have ever since been in thy soul to convince thee of thy sins , and to controul thee for doing the thing that was not right . Did not I secretly tell thee at such a time , in such a place , when thou wast doing of such a thing , with such a one , or when thou wast all alone , that this was a sin , and that God did forbid it ; therefore if thou didst commit it , God would be displeased with thee for it ? And when thou wast thinking to do such a thing , at such a time , did not I say , forbear , do not so ? God will smite thee , and punish thee for it , if thou doest do it ? And besides God did so order it , that you had me in your Houses , in your Bibles , and also you could speak and talk of me ; thus pleading the truth , thou shalt be forced to confess it is so ; nay , it shall be so in some sort with the very Gentiles and barbarous People , that fall far short of that light we have in these parts of the world ( for saith the Apostle ) The Gentiles which have not the Law , these do by nature the things contained in the Law ; these having not the Law ( that is , not written as we have , yet they ) are a Law unto themselves , which sheweth the works of the Lavv is vvriten in their hearts , Rom. 2. 14 , 15. that is , they have the Law of works in them by nature , and therefore they shall be left without excuse ; for their own consciences shall stand up for the truth of this , where he saith , Their conscience also bearing witness , and their thoughts the mean while accusing , or else excusing one another . I but when ? Why , in the day vvhen God shall judge the secrets of men by Jesus Christ according to my Gospel , Rom. 2. 15 , 16. So this I say is another end , for which the Lord did give the Law , namely , that God might pass a sentence in righteousness , without being charged with any injustice , by those that shall fall under it , in the judgment . 4. A fourth end , why the Lord did give the Law , it was , because they that die out of Jesus Christ , might not only have their mouths stopped , but also that their persons might become guilty before God ( Rom. 3. 19. ) and indeed this will be the ground of silencing ( as I said before ) they finding themselves guilty , their consciences backing the truth of the judgment of God passed upon them , they shall become guilty , that is , they shall be fit vessels for the wrath of God to be poured out into , being filled with guilt , by reason of transgressions against the Commandments : thus therefore shall the parties under the first Covenant be fitted to destruction ( Rom. 9. 22. ) even as wood , or straw , being well dried , is fitted for the fire , and the Law was added and given , and speaks to this very end that sins might be shewn , mouths might be stopt from quarrelling : And that all the vvorld , mark , the vvorld might become guilty before God , and so be in justice for ever and ever overthrown , because of their sins . And this will be so , for these reasons . First , Because God hath a time to magnifie his justice , and holiness , as well as to shew his forbearance and mercy . We read in Scripture that his eyes are too pure to behold iniquity , Hab 1. 13. and then we shall find it true . We read in Scripture , that he will magnifie the Law , and make it honourable , and then he will do it indeed . Now because the Lord doth not strike so soon as he is provoked by sin , therefore poor souls will not know , nor regard the Justice of God ; neither do they consider the time in which it must be advanced ( which will be ) when men drop under the wrath of God as fast as hail in a mighty storm , 2 Pet. 3. 9. Psal. 50. 21 , 22. Now therefore look to it all you that count the long-suffering and forbearance of Gods slackness ; and because for the present he keepeth silence , therefore to think that he is like unto your selves . No , no , but know that God hath his set time for every purpose of his , and in its time , it shall be advanced most marvellously , to the everlasting astonishment and overthrow of that soul , that shall be dealt withal by Justice and the Law. O! how will God advance his Justice ? O! how will God advance his Holiness ? First , By shewing men that he in justice cannot , will not regard them , because they have sinned : And secondly , In that his holiness will not give way for such unclean wretches to abide in his sight , his eyes are so pure . Secondly , Because God will make it appear that he will be as good as his word to sinners ; sinners must not look to escape always , though they may escape a while , yet they shall not go for all ado unpunished ; no , but they shall have their due to a farthing , when every threatning and curse shall be accomplished , and fulfilled on the head of the transgressor . Friend , there is never an idle word that thou speakest , but God will account with thee for it ; there is never a lie thou tellest , but God will reckon with thee for it ; nay , there shall not pass , so much as one passage in all thy life-time , but God , the righteous God , will have it in the trial by his Law ( if thou die under it ) in the Judgment-day . But you will say : But who are those that are thus under the Law ? Answ. Those that under the Law , may be branched out into three ranks of men : either , first such as are grosly prophane , or such as are more refined ; which may be two ways , some in a lower sort , and some in a more eminent vvay . First , Then they are under the Lavv as a Covenant of Works , who are open prophane and ungodly vvretches , such as delight not only in sin , but also make their boast of the same , and brag at the thoughts of committing of it : now as for such as these are ; there is a Scripture in the first Epistle of Paul to Timothy , the 1 Chap. at the 9. and 10. verses , which is a notable one to this purpose , The Lavv ( saith he ) is not made for a righteous man ( not as it is a Covenant of Works ) but for the ( unrighteous or ) lawless and disobedient ; for the ungodly , and for sinners , for unholy , and prophane , for murderers of fathers ; and murderers of mothers , for man-slayers , for whore-mongers , for them that defile themselves with mankind , for men-stealers , liars ( look to it liars ) for perjured persons , and ( in a word ) if there be any other thing that is not according to sound Doctrine . These are one sort of People that are under the Law , and so under the curse of the same , whose due is to drink up the brim-full Cup of Gods eternal vengeance , and therefore I beseech you not to deceive your selves . For know you not that the unrighteous shall not inherit the Kingdom of God ? Neither Fornicators , nor Idolators , nor Adulterers , nor Effeminates , nor Abusers of themselves with Mankind , nor Thieves , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall inherit the Kingdom of Heaven , 1 Cor. 6. 9 , 10. Poor souls , you think that you may have your sins , your lusts and pleasures , and yet you shall do pretty well , and be let to go free in the Judgment day : but see what God saith of such in that 9. of Deuternomy , at the 19. and 20. verses , Which shall bless themselves in their heart , saying , I shall have peace , I shall be saved , I shall do as well as others , in the day when God shall judge the World by Jesus Christ ( but saith God ) I will not spare them ; no , but my anger and my jealousie shall smoke against them . How far , even to the executing all the curses that are written in the Law of God upon them . Nay , saith God , I will be even with them ; For I will blot out their names from under Heaven . And indeed it must of necessity be so , because such souls are unbelievers , in their sins , and under the Law , which cannot , will not shew any mercy on them ; for it is not the administration of mercy and life , but the administration of death and destruction ( as you have it , 2 Cor. the 3. Chap. the 7 , 9. verses ) and all those , every one of them , that are open prophane and scandalous wretches , are under it , and have been so ever since they came into the World to this day ; and they will for certain live and die under the same dispensation , and then be damned to all eternity , if they be not converted from under that Covenant , into , and under the Covenant of Grace ( of which I shall speak in its place ) and yet for all this , how brag and cranck are our poor wantons , and wicked ones , in this day of forbearance ? as if God would never have a reckoning with them , as if there was no Law to condemn them , as if there was no hell fire to put them into : but Oh! how will they be deceived ? when they shall see Christ sitting upon the Judgment-seat , having laid aside his priestly and prophetical Office , and appearing only as a Judge to the wicked . When they shall see all the records of Heaven unfolded and laid open ; when they shall see each man his name out of the Book of Life , and in the Book of the Law ; when they shall see God in his Majesty , Christ in his Majesty , the Saints in their Dignity ; but themselves in their Impurity , what will they say then ? whither will they fliethen ? where will they leave their glory ? Isa , 10. 3. O sad state ! Secondly , They are under the Law , also , who do not only so break and disobey the Lavv , but follow after the Law , as hard as ever they can , seeking justification thereby ; that is , though a man should abstain from the sins against the Law , and labour to fulfil the Law , and give up himself to the Lavv , yet if he look no further than the Lavv , he is still under the Lavv ; and for all his obedience to the Lavv , the righteous Law of God , he shall be destroyed by that Lavv. Friend , you must not understand that none but profane persons are under the Law : No , but you must understand that a man may be turned from a vain , loose , open , prophane Conversation , and sinning against the Law , to a holy , righteous , religious life , and yet be in the same state , under the same Law , and as sure to be damned as the other that are more prophane and loose . And though you may say this is very strange , yet I shall both say it , and prove it to be true . Read with understanding that Scripture in Romans 9. at the 30 , 31. verses , where the Apostle speaking of the very same thing , saith , But Israel which followed after the Law of righteousness ; mark , that followed after the Law of righteousness ; they notwithstanding their earnest pursuit , or hunting after the Law of righteousness , fell short of the Law of righteousness . It signifies thus much to us , that let a man be never so earnest , so servent , so restless , so serious , so ready , so apt and willing to follow the Law , and the righteousness thereof , if he be under that Covenant , he is gone , he is lost , he is deprived of eternal life ; because he is not under the ministration of life ( if he die there ) read also that Scripture , Gal. 3. 10. ( which saith ) For as many as are of the Works of the Law are under the Curse , mark , they that are of the Works of the Law ; now for to be of the works of the Law , it is to be of the works of the righteousness thereof ; that is , to abstain from sins against the Law , and to do the commands thereof , as near as ever they can for their lives , or with all the might they have ; and therefore I beseech you to consider it ; for mens being ignorant of this , is the cause why so many go on , supposing they have a share in Christ ; because they are reformed , and abstain from the sins against the Law , who when all comes to all , will be damned notwithstanding ; because they are not brought out from under the Covenant of Works , and put under the Covenant of Grace . Object . But ( can you in very deed make these things manifestly evident from the Word of God ) methinks to reason this is very strange , that a man should labour to walk up according to the Law of God , as much as ever he can , and yet that men notwithstanding this should be still under the Curse . Pray clear it . Answ. Truly this doth seem very strange , I do know full well , to the natural man , to him that is yet in his unbelief ; because he goeth by beguiled reason : but for my part I do know it is so , and shall labour also to convince thee of the truth of the same . First , Then the Law is thus strict and severe , that if a man do sin but once against it , he ( I say ) is gone for ever by the Law , living and dying under that Covenant : If you would be satisfied , as touching the truth of this , do but read the third of the Galations at the 10. verse . Where it saith , Cursed is every one ( that is , not a man shall misss by that Covenant ) that continueth not in all ( mark , in all ) things that are written in the book of the Law to do them : pray mark , here is a curse in the first place , if all things written in the Book of the Law be not done , and that continually too , that is , without any failing , or one slip , as I said before . Now there is never a one in the world , but before they did begin to yield obedience to the least command , they in their own persons did sin against it , by breaking of it : the Apostle methinks is very notable for the clearing of this in that 3 of the Romans , and also in the fifth , in the one he endeavours for to prove that all had transgressed in the first Adam , as he stood a common person representing both himself and us in his standing and falling , Rom. 5. 12. Wherefore ( saith he ) as by one man sin entered into the World , and death by sin : and so death passed upon all men ; mark that , but why ? for that all have sinned , that is , for as much as all naturally are guilty of original sin , the sin that was committed by us in Adam : So this is one cause why none can be justified by their obedience to the Law , because they have in their first place broken it in their first parents . But secondly , In case this should be opposed and rejected by quarrelsome persons , though there be no ground for it , Paul hath another argument to back his Doctrine , saying , For we have proved ( already ) that both Jews and Gentiles are all under sin . First , As it is written , there is none righteous , no not one . Secondly , They are all gone out of the way , they are together ( mark , together ) become unprofitable , there is none that doth good , no not one . Thirdly , Their throat is an open Sepulchre , with their tongues they have used deceit , the poyson of asps is under their lips . Fourthly , Their mouths are full of cursing and bitterness . Fifthly , Their feet are swift to shed blood . In a word , Destruction and misery are in their ways : And the way of peace they have not known . Now then saith he , having proved these things so clearly , the conclusion of the whole is this , That what thing , soever the Law saith ( in both shewing of sin and cursing for the same ) it saith ( All ) to them that are under the Law , that every mouth may be stopped , and all the world may become guilty before God , Rom. 3. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. So that here I say lieth the ground of our not being justified by the Law , even because in the first place we have sinned against it ; for know this for certain , that if the Law doth take the least advantage of thee , by thy sinning against it , all that ever thou shalt afterwards hear from it , is nothing but curse , curse , curse him , For not continuing in all things that are written in the book of the Law to do them . Secondly , Thou canst not be saved by the righteous Lavv of God , the first Covenant , because , that ( together with this thy miserable state , by original and actual sins , before thou didst follow the Law ) since thy turning to the Law , thou hast committed several sins against , the Law. ( In many things vve offend all ) So that now thy righteousness to the Law , being mixed with sometimes the lust of concupiscence , for●idation , coverousness , pride , heart-risings against God , coldness of affection towards him , backwardness to good duties , speaking idle words , having of strife in your hearts , and such like ; I say , these things being thus , the righteousness of the Law is become ( do ) weak through this our flesh , ( Rom. 8. 30 ) and so notwithstanding all our obedience to the Law , we are yet through our weakness under the Curse of the Law ; for as I said before , the Law is so holy , so just , and so good , that it cannot allow that any failing or slip should be done by them that look for life by the same . Cursed is every one that continueth not in every thing , Gal. 3. 10. and this Paul knew full , well , which made him throw away all his righteousness ( But you will say that was his own . Ansvver , But it was even that which while he calls it his own , he also calls it the righteousness of the Law , see Phil. 3. 7 , 8 , 9 , 10. ) and to account it but dung , but as dirt on his shoes , and that , that he might be found in Christ , and so he saved by him without the deeds of the Law , Rom. 3. 28. But thirdly , Set the case the righteousness of the Law , which thou hast , was pure and perfect without the least flaw , or ●au●o , without the least mixture of the least sinful thought , yet this would fall far short of presenting of thee blameless in the sight of God. And that I prove by these arguments . The first Argument is , That that which is not Christ , cannot redeem souls from the Curse . It cannot compleatly present them before the Lord. Now the Law is not Christ ; Therefore the Moral Law , cannot ( by all our obedience to it ) deliver us from the curse that is due to us , Act. 4. 12. The second Argument is , That that righteousness that is not the righteousness of faith ( that is by believing in Jesus Christ ) cannot please God. Now the righteousness of the Law as a Covenant of works is not the righteousness of faith ; Therefore the righteousness of the Law as acted by us , being under that Covenant , cannot please God. The first is proved in Heb. 1● . 6. But without faith it is impossible to please him , mark , it is impossible . The second thus , The Law is not of faith , Gal. 3. 12. Rom. 10. 5 , 6. compared with Gal. 3. 11. But that no man is justified in the sight of the Lord by the Law , it is evident ; for the just shall live by faith , and the Law is not of faith . But for the better understanding of those that are weak of apprehension , I shall prove it thus . First , That soul that hath eternal life , he must have it by right of purchase , or redemption ( Heb. 9. 22. Eph. 1. 7. ) Secondly , this purchase or redemption , must be through the Blood of Christ. You have redemption through his Blood. Without shedding of blood there is no remission . Now the Law is not in a capacity to die , and so to redeem sinners by the purchase of Blood , which satisfaction justice calls for ( read the same Scriptures , Heb. 9. 22. ) justice calls for satisfaction , because thou hast transgressed , and sinned against it , and that must have satisfaction ; therefore , all that ever thou canst do cannot bring in redemption : though thou follow the Law up to the nail-head ( as I may say ) because all this is not shedding of blood : for believe it , and know it for certain , that though thou hadst sinned but one sin , before thou didst turn to the Law ; that one sin will murther thy soul , if it be not washed away by blood , even by the Precious Blood of Jesus Christ , that was shed when he did hang upon the Cross on Mount Calvary . Object . But ( you will say ) methinks that giving up you selves to live a righteous life should make God like better on us , and so let us be saved by Christ , because we are so willing to obey his Law. Answ. The motive that moveth God to have mercy upon sinners , is not because they are willing to follow the Law , but because he is willing to save them . Not for thy righteousness , or for thy uprightness of heart doest thou possess the Land , Deut. 9. 4 , 5 , 6. Now understand this ; if thy will to do righteousness was the first moving cause why God had mercy on thee through Christ , then it must not be freely by grace . ( I say freely ) but the Lord loves thee and saves thee upon free terms , having nothing before-hand to make him accept of thy soul , but only the Blood of Christ ; therefore to allow of such a principle , it is to allow , that grace is to be obtained by the works of the Law , which is so gross darkness as lies in the darkest dungeon in Popery , and is also directly opposite to Scripture . For we are justified freely by his grace : through the redemption that is in Christ , not through the good that is in our selves or done by us ( Rom. 3. 24 〈◊〉 ) No , But by faith , without ; mark that , without the deeds of the Law , verse 28. Again , not of vvorks , lest any man should boast , Eph. 2. 9. ( No , no , saith he ) Not according to our vvorks ( or righteousness ) but according to his ovvn purpose ; mark , according to his ovvn purpose and grace which was ( a free gift ) given us in Christ Jesus ( not lately , but ) before the world began , 2 Tim. 1. 9. Object . But you will say , then , why did God give the Law , if we cannot have salvation by following of it ? Answ. I told you before , that the Law was given for these following reasons . First , That thou mightest be convinced by it of thy sins , and that thy sins might indeed appear very sinful unto thee ; which is done by the Law these ways . First , By shewing of thee what a holy God he is that did give the Law ; and secondly , By shewing thee thy vileness and wickedness , in that thou contrary to this holy God , hast transgressed against , and broken this his holy Law ; therefore saith Paul , The Law was added , that the offence might abound , Rom. 5. 20. that is , by shewing the creature the holiness of God , and also it s own vileness . Secondly , That thou mayest know , that God will not damn thee for nothing in the Judgment day . Thirdly , Because he would have no quarrelling at his just condemning of them at that day . Fourthly , Because he will make thee to know that he is a holy God , and pure . Quest. But seeing you have spoken thus far , I wish you would do so much as to shew in some particulars , both what men have done and how far they have gone , and what they have received , being yet under this Covenant , which you call the ministration of condemnation . Ansvv. This is something a difficult question , and had need be not only warily , but also home and soundly answered . The question consists of three particulars . First , What men have done . Secondly , How far men have gone . Thirdly , What they have received , and yet to beunder the Law or Covenant of Works ; and so in a state of condemnation . As for the first , I have spoken something in general to that already , but for thy better understanding , I shall speak yet more particularly . First , a man hath , and may be convinced and troubled for his sins , and yet be under this Covenant , and that in a very heavy and dreadful manner ; in so much that he may find the weight of them to be intollerable and too heavy for him to bear , as it was with Cain , Gen. 4. 13. My punishment ( saith he ) is greater than I can bear . Secondly , A man living thus under a sense of his sins , may repent , and be sorry for them , and yet be under this Covenant , and yet be in a damned state , Mat. 27. 3. And when he ( Judas ) saw what was done he repeated . Thirdly , Men may not only be convinced , and also repent for their sins ; but they may also desire the prayers of the Children of God for them too , and yet be under this Covenant , and Curse , Exod. 10. 16 , 17. And Pharaoh called for Moses and Aaron , and said , I have sinned ; intreat the Lord your God that he may take away from me these plagues . Fourthly , A man may also humble himself for his offences , and disobedience against his God , and yet be under this Covenant , see 1 Kings 21. 24 , 25 , 26 , 27 , 28 , 29. Fifthly , A man may make restitution unto men for the offence he hath done unto them , and yet be under this Covenant . Sixthly , A man may do much work for God in his generation , and yet be under this first Covenant , as Jehu , who did do that which God bid him , 2 King. 9 , 25 , 26. and yet God threatneth even Jehu , because , though he did do the thing that the Lord commanded him ; yet he did it not from a right principle ; for had he , the Lord would not have said , Yet a little while and I will a●enge the blood of Jezreel upon the house of Jehu , Hos. 1. 4. Seventhly , Men may hear , and fear the servants of the Lord , and reverence them very highly ; yea , and when they 〈◊〉 , they may not only hear , but hear and do , and that gladly too , not one or two things , but many ; mark , many things gladly , and yet be lost , and yet be damned ( see Mar 6. 20. ) For Herod feared John ( why ? not because he had any civil power over him ) but because he was a just man , and holy , and observed him , and when he heard him , he did many things ; and heard him gladly ; it may be that thou thinkest , that because thou hearest such and such , therefore thou art better than thy neighbours : but know for certain that thou mayest not only hear , but thou mayest hear and do , and that not with a backward will , but gladly ; mark , gladly and yet be Herod still , an enemy to the Lord Jesus still : consider this I pray you . 2. But Secondly , To the second thing , which is this , How far may such a one go ? to what may such a one attain ? whither may he arrive ? and yet be an undone man , under this Covenant . Answ. First , Such a one may be received into fellowship with the Saints , as they are in a visible way of walking one with another ; they may walk hand in hand together ( see Mat. 25. 1. where he saith ) The Kingdom of Heaven ( that is a visible company of professors of Christ ) is likened to ten Virgins , which took their lamps , and went forth to meet the Bridegroom , five of them were wise , and five were foolish . These in the first place are called Virgins ; that is , such as are clear from the pollutions of the world . Secondly , They are said to go forth ; that is , from the rudiments and traditions of men . Thirdly , They do agree to take their lamps with them ; that is , to profess themselves the Servants of Jesus Christ , that wait upon him , and for him ; and yet when he came , he found half of them ( even them Virgins ) that had Lamps , that also went forth from the pollutions of the world , and the customs of men , to be such as lost their precious souls ( see verse 10. ) which they should not have done , had they been under the Covenant of Grace , and so , not under the Law. Secondly , They may attain to a great deal of honour in the said company of professors ( that which may be accounted honour ) in so much , that they may be put in trust with Church Affairs , and bear the bag , as Judas did . I speak not this to shame the Saints : but being beloved I warn them ; yet I speak this on purpose , that it might ( if the Lord will ) knock at the door of the souls of professors , consider Demas . Thirdly , They may attain to speak of the word as Ministers , and become preachers of the Gospel of Jesus Christ , in so much that the people where they dwell , may even take up a Proverb concerning them , saying , Is he among the Prophets ? his gifts may be so rare , his tongue may be so fluent , and his matter may be so fit , that he may speak with a tongue like an Angel , and speak of the hidden mysteries , yea , of them all ; mark that ( 1 Cor. 13. 1 , 2 , 3 , 4. ) and yet be nothing , and yet be none of the Lords anointed ones , with the Spirit of grace savingly , but may live and die under the Curse of the Law. Fourthly , They may go yet further ; they may have the gifts of the Spirit of God , which may inable them to cast out Devils , to remove the biggest Hills or Mountains in the World ; nay , thou mayest be so gifted as to prephesie of things to come , the most glorious things , even the coming of the Lord Jesus Christ to reign over all his enemies , and yet be but a Balaam , a wicked and a mad Prophet , see 2 Pet. 2. 16. Numb . 24. 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25. Fifthly , they may not only stand thus for a while , for a little season ; but they may stand thus till the coming of our Lord Jesus Christ with his holy Angels , I , and not be discovered of the Saints till that very day . Then all those Virgins arose ( the wise and the foolish ) then , when ? why , when this voice was heard , Behold the Bridegroom cometh , go you out to meet him , ( Mat. 25. 1 , 2 , 3 , 4 , 5 , 6. ) and yet was out of the Lord Jesus Christ , and yet was under the Law. Sixthly , Nay , further , they may not only continue in a profession till then ( supposing themselves to be under the Grace of the Gospel , when indeed they are under the Curse of the Law ) but even when the Bridegroom is come , they may still be so confident of their state to be good , that they will even reason out the case with Christ , why they are not let into the Kingdom of glory , saying , Lord , Lord , have we not eaten and drunk in thy presence ? and hast not thou taught in our streets ? Nay further , Have not we taught in thy Name ? and in thy Name cast out devils : nay not only this , but , done many ; mark , we have done many wonderful works ; nay further , they were so confident , that they commanded in a commanding way , saying , Lord open to us . See here I beseech you , how far these went , they thought they had had intimate acquaintance with Jesus Christ , they thought he could not chuse but save them , they had eat and drunk with him , sat at the table with him , received power from him , executed the same power . In thy Name have we done thus and thus ; even wrought many wonderful works , see Mat. 7. 22. Luke 13. 25 , 26. And yet these poor creatures was shut out of the Kingdom . O consider this ( I beseech you ) before it be too late , lest you say , Lord , let us come in , when Christ saith , thrust him out , verse 28. Hears you cry , Lord open to us , when he saith , Depart I know you not ; lest , though you think of having joy , you have weeping and gnashing of teeth . 3. But Thirdly , The third thing touched in the question , was this ; What may such a one receive of God , who is under the Curse of the Law ? First , They may receive an answer to their Prayers from God , at sometimes , for some things as they do stand in need of . I find in Scripture that God did hear these persons , that the Apostle saith was cast out , see Gen. 21. 17. And God heard the voice of the Lad ( even of cast out Ishmael ) And the Angel of the Lord called to Hagar out of Heaven ( which was the bond woman , and under the Law , Gal. 4. 30. ) and said unto her , Fear not : for God hath heard the voice of the Lad where he is . Friends , It may be you may think , because you have your prayers answered in some particular things , therefore you may suppose , that as to your eternal state , your condition is very good . But you must know that God doth hear the cry of a company of Ishmaelites , the sons of the Bond-Woman , who are under the Law as a Covenant of Works . I do not say he hears them as to their eternal state , but he heareth them as to several streights , that they go through in this life , I , and gives them case and liberty from their trouble . Here this poor wretch was almost perished for a little water , and he cryed , and God heard him , yea , he heard him out of Heaven . Read also the 107 Psalm , 23. 24 , 25 , 26 , 27 , 28 , 29. Psal. 106. 15. He gave them their desire , and sent leanness to their souls . But some may say , methinks this is yet more strange , that God should hear the Prayers , the cries of those that are under the Law , and answered them . Answ. I told you before , he doth not hear them as to their eternal state , but as to their temporal state ; For God as their Creator hath a care of them , and causeth the sun to shine upon them , and the rain to distill upon their substance , Mat. 5. 45. Nay he doth give the Beasts in the field their appointed food , and doth hear the young Ravens when they cry , Psal. 147. 9. which are far inferiour to man. I say therefore , that God doth hear the cries of his Creatures , and doth answer them too , though not as to their eternal state ; but may damn them nevertheless when they die for all that . Secondly , They may receive promises from the mouth of the Lord. There are many that have had promises made to them by the Lord , in a most eminent manner , and yet ( as I said before ) are such as are cast out and called the Children of the Bond-woman ( which is the Law ) see . Gen. 21. 17 , 18. And the Angel of the Lord called out of Heaven to Hagar ( that was the Bond-woman ) saying , fear not : for God hath heard the voice of the Lad where he is . Arise , lift up the Lad , and hold him in thine hand : FOR I WILL MAKE OF HIM : mark , there is the promise . For I will make of him ( of the son of the Bond-woman ) a great Nation . Thirdly , Nay they may go further ; for they may receive another heart than they had before , and yet be under the Law. There is no man I think , but those that do not know what they say , that will think or say , that Saul was under the Covenant of Grace , yet after he had talked with Samuel , and had turned his back to go from him , saith the Scripture ; God gave him another heart ( 1 Sam. 10. 9. ) another heart ; mark that , and yet an out-cast , a rejected person , 1 Sam. 15. 26 , 29. Friends , I beseech you let not these things offend you , but let them rather beget in your hearts an enquiring into the truth of your condition , and be willing to be searched to the bottom , and also , that every thing which hath not been planted by the Lords right hand , may be rejected , and that there may be a reaching after better things , even the things that will not only make thy soul think thy state is good now ; but that thou mayest be able to look sin , death hell , the curse of the Law ▪ together with the Judge in the face with comfort , having such a real , sound , effectual work of God Grace in thy soul , that when thou hearest the Trumpet sound , seest the graves flie open , and the dead come creeping forth out of their holes : when thou shalt see the Judgment set , the books opened , and all the world standing before the Judgment seat ; I say , that then thou mayest stand , and have that blessed sentence spoken to thy soul , Come ye blessed of my Father , wherit the Kingdom prepared for you from before the Foundation of the World , Mat. 25. 34. Object . But ( you wil say ) for all this we cannot believe that we are under the Law ; for these reasons . As first , because we have found a change in our hearts . Secondly , Because we do deny that the Covenant of Works will save any . Thirdly , Because for our parts , we judge our selves far from legal principles ; for we are got up into as perfect a Gospel order , as to matter of practice and discipline in Church Affairs , as any this day in England , as we judge . Answ. First , That mans belief that is grounded upon any thing done in him , or by him only , that mans belief is not grounded upon the death , burial , resurrection , ascension , and intercession of Jesus Christ , for that man that hath indeed good ground of his eternal salvation , his faith is settled upon that object which God is well pleased , or satisfied withal , which is that man that was born of Mary , even her first-born Son ; that is , he doth apply by faith to his soul , the vertues of his death , blood , righteousness , &c. and doth look for satisfaction of soul , no where else , then from that , neither doth the soul seek to give God any satisfaction , as to justification any other ways : but doth willingly and chearfully accept of , and embrace the vertues of Christs death , together with the rest of his things , done by himself on the Cross as a Sacrifice , and since also as a Priest , Advocate , Mediator , &c. And doth so really and effectually , receive the glories of the same , That thereby ; mark that , thereby he is changed into the same image , from glory to glory , 2 Cor. 3. 18. Thus in general : but yet more particular . First , To think that your condition is good , because there is some change in you from a loose prophane life , to a more close , honest , and civil life and conversation ; I say to think this testimony sufficient for to ground the stress of thy salvation upon , is very dangerous . First , Because such a soul doth not only lay the stress of its salvation besides the man Christ Jesus that died upon the Cross : But Secondly , Because that his confidence is not grounded upon the Saviour of sinners ; but upon his turning from gross sins , to a more refined life ( and it may be to the performance of some good duties ) which is no Saviour : I say this is very dangerous ; therefore read it , and the Lord help you to understand it ; for unless you lay the whole stress of the salvation of your souls upon the merits of another man ( namely Jesus ) and that by what he did do , and is a doing without you ; for certain , as sure as God is in Heaven , your souls will perish : And this must not be notionally neither , as with an assenting of the understanding only : but it must be by the wonderful , invisible , invincible power of the Almighty God , working in your souls by his Spirit , such a real , saving , holy saith , that can through the operation of the same Spirit by which it is wrought , lay hold on , and apply these most heavenly , most excellent , most meritorious benefits of the man Christ Jesus , not only to your heads and fancles but to your very souls , and consciences , so effectually , that you may be able by the same faith to challenge the power , madness , malice , rage , and destroying nature , either of sin , the Law , death , the Devil , together with hell , and all other evils , throwing your souls upon the death , burial , resurrection , and intercession of that man Jesus without , Rom. 8 , 32 , 33 , 34 , 35 , 36 , 37 , 38 , 39. But Secondly , Do you think that there was no change in the five foolish Virgins spoken of in Mat. 25. 1 , 2 , 3. Yes , there was such a change in them very people , that the five wise ones could give them admittance of walking with them , in the most purer ways and institutions of the Gospel of Christ , and yet but foolish ; nay , they walked with them , or shall walk with them , until the Lord Jesus Christ shall break down from Heaven ; and yet but foolish Virgins , and yet but under the Law ; and so under the Curse , as I said before . Object . But ( say you ) we have disowned the Covenant of Works , and turned from that also . Answ. This is sooner said than done : Alas , alass , poor souls think because they can say grace , grace , it is freely by grace ; therefore they are under the Covenant of Grace . A very wide mistake ; you must understand thus much , that though you be such as can speak of the Grace of the Gospel , yet if you your selves be not brought under the very Covenant of Grace , you are yet notwithstanding your talk and profession , very far wide , of a sense , and of a share in the Covenant of the Grace of God , held forth in the Gospel . The Jews were men of a clearer understanding many of them , then to conclude that the Law , and only the Law , was the way to salvation ; for they , even they that received not the Christ of God , did expect a Saviour should come , John 7. 27 , 41 , 42 , 43. but they were men that had not that Gospel Spirit , which alone is able to lead them to the very life , marrow , or substance of the Gospel in right terms , and so being muddy in their understandings , being between the thoughts of a Saviour , and the thoughts of the Works of the Law , thinking that they must be accomplished for the obtaining of a Saviour , and his mercy towards them ; I say , between these , they fell short of a Saviour . As many poor souls in these days ; they think they must be saved alone by the Saviour : yet they think there is something to be done on their parts , for the obtaining of the good will of the Saviour : as their humiliation for sin , their turning from the same , their promises and vows , and resolutions to become a new man , joyn in Church-fellowship , and what not ; and thus they bringing this along with them , as a means to help them , they fall short of eternal salvation , if they convert not ; see that Scripture , Rom. 9. 30 , 31 , 32. The Apostle saith there , that they that sought not did obtain , when they that did seek fell short . What shall we say then , saith he , that the Gentiles which sought not after righteousness , have attained to righteousness ( yea ) even the righteousness of faith ; and what else ? Why , But Israel which followed after the Law of righteousness , have not attained to the Law of righteousness ; how came that to pass ? because ( saith he ) they sought it not by saith , but as it were ; mark , he doth not say altogether : no , but it were , that is , because as they sought , they did a little by the by lean upon the Works of the Law. And let me tell you , that this is such a hard thing to beat men off of , that though Paul himself did take the work in hand , he did find enough to do , touching it ; How is he saint to labour in the ten first Chapters of his Epistle to the Romans , for the establishing of those that did even profess largely in the Doctrine of Grace ? And also in that Epistle to the Galatians , and yet lost many , do what he could . Now the reason why the Doctrine of Grace doth so hardly down ( even with professors ) in truth , effectually ; it is because there is a principle naturally in man , that doth argue against the same , and that thus : why ? saith the soul , I am a sinner , and God is righteous , holy , and just ; his holy Law therefore having been broken by me , I must by all means , if ever I look to be saved ; In the first place be sorry for my sins . Secondly , Turn from the same . Thirdly , Follow after good duties , and practise the good things of the Law , and ordinances of the Gospel , and so hope that God for Christs sake may forgive all my sins ; which is not the way to God , as a Father in Christ , but the way , the very way to come to God by the Covenant of Works or the Law , which things I shall more fully clear , when I speak to the second doctrine . Again therefore , those that this day profess the Gospel , for the generality of them , they are such that notwithstanding their professien , they are very ignorant of that glorious influence , and I●stre of the same ; I say , they are ignorant of the vertue and efficacy of the glorious things of Christ held forth by and in the Gospel ; 2 Cor. 4. 3. which doth argue their not being under the Covenant of Grace , but rather under the Law or old Covenant . As for instance , If you do come among some professors of the Gospel , in general , you shall have them pretty busie , and ripe ; also able to hold you in a very large discourse in , several , points of the same glorious Gospel ; but if you come to the same people , and ask them concerning heart-work , or what work the Gospel hath wrought on them , and what appearance they have had of the sweet influences and vertues on their souls and consciences ; it may be they will give you such an answer as this : I do find by the preaching thereof , that I am changed , and turned from my sins in a good measure , and also have learned * to distinguish between the Law and the Gospel , so that for the one , that is , for the Gospel I can plead , and also can shew the weakness , and unprofitableness of the other ; and thus far it is like they may go , which is not far enough to prove them under the Covenant of Grace , though they may have their tongues so largely tipt with the profession of the same , see 2 Pet. 2. 20. where he saith , For if after they have escaped the pollutious of the world , through the knowledge of our Lord and Saviour Jesus Christ , ( which was not a saving knowledge ) they are again intangled therein and overcome , the latter end of that man is worse than his beginning . See also Mat. 25. 1 , 2 , 3 , 4 , &c. and also Mat. 7. 22. Object . But ( you will say ) is not this a fair declaring of the Work of Grace , or doth it not discover that without all gain-saying , we are under the Covenant of Grace , when we are able , not only to speak of the glorious Gospel of Jesus Christ ; but also to tell , and that by experience , that we have been changed from worse to better , from sin to a holy life by leaving of the same , and that by hearing of the Word preached . Ans. A man may in the first place be able to talk of all the mysteries of the Gospel , and that like an Angel of God , and yet be no more in Gods account , than the sounding of a Drum , Brass , or the tinkling of a Cimball , which are things that notwithstanding their sound and great noise , are absolutely void of life , and motion ; and so are accounted with God as nothing , that is , no Christians , no Believers , not under the Covenant of Grace for all that . See 1 Cor. 13. 1 , 2 , 3 , 4. Secondly , Men may not only do this , but may also be changed in reality for a season , from what they formerly were , and yet be nothing at all in the Lords account , as to an eternal blessing . Read ( 2 Pet. 2. 20. ) the Scripture which I mentioned before ; for indeed that one Scripture is enough to prove all that I desire to say , as to this very thing ; for if you observe , there is enfolded therein , these following things ; first , that reprobates may attain to a knowledge of Christ. Secondly , This knowledge may be of such weight and force , that for the present , it may make them escape the pollutions of the world , and this by hearing the Gospel . For if after they have escaped the pollutions of the world , through the knowled , 〈◊〉 of our Lord and Saviour Jesus Christ , they are again entangled therein , and overcome , the last end of that man is worse than his beginning . Now that they are Reprobates , * Dogs or Sows . Read further , But ( saith he ) it is happenened to them according to the true proverb ; the Dog is turned to his own vomit again , and the Sow , that was washed to her wallowing in the mire , verse 21. 22. But ( say you ) our practices in the worship of God shall testifie for us , that we are not under the Law ; for we have by Gods goodness attained to as exact a way of walking in the ordinances of God , and as near the examples of the Apostles , as ever any Churches since the primitive time , as we judge . Answ. What then ? do you think that the walking in the order of the Churches of old , as to matter of outward worship , is sufficient to clear you of your sins at the judgment day ? or do you think that God will be contented with a little bodily subjection to that which shall vanish , and fade like a flower , when the Lord shall come from Heaven in flaming fire , with his mighty Angels , 2 Thes. 1. 7 , 8. Alas , alis , how will such professors as these are , fall before the Judgment-seat of Christ ? then such a question as this , Friend , how camest thou in hither , not having on thy wedding garment ? will make them be speechless , and fall down into everlasting burnings , thousands on a heap ; for you must know , that it is not then your crying Lord , Lord , that will stand you in stead , nor your saying , We have eat and drunk in thy presence , that will keep you from standing on the left hand of Christ. It is the principle as well as the practice , that shall be enquired into at that day . Quest. The principle ( you will say ) what do you mean by that ? Answ. My meaning is , the Lord Jesus Christ will then enquire and examine , whether the Spirit from which you acted , was Legal , or Evangelical ; that is , whether it was the spirit of adoption , that did draw you out to the thing you took in hand , or a meer moral principle , together with some shallow and common illuminations into the outward way of the Worship of God , according to Gospel rule . Quest. But ( you will say its like ) how should this be made manifest , and appear ? Answ. I shall speak briefly in answer hereunto , as followeth . First then , that man that doth take up any of the ordinances of God , namely , as Prayer , Baptism , breaking of Bread , Reading , Hearing , Alms-deeds , or the like ; I say , he that doth practice any of these or such like , supposing thereby to procure the love of Christ to his own soul , he doth do what he doth from a Legal , and not from an Evangelical , or Gospel Spirit , as thus ; for a man to suppose that God will hear him , for his Prayers sake , for his Alms-sake , for his Hamiliation sake , or because he hath promised to make God amends hereafter , whereas there is no such thing as a satisfaction to be made to God by our Prayers , or whatever we can do ; I say , there is no such way to have reconciliation with God in . And so also , for men to think , because they are got into such and such an Ordinance , and have crouded themselves into such and such a Society , that therefore they have got pretty good shelter from the wrath of the Almighty ; when alas poor souls there is no such thing ; No , but God will so set his face against such professors , that his very looks will make them to tear their very flesh ; yea , make them to wish , would they had the biggest Mill-stone in the world hanged about their necks , and they cast into the midst of the Sea. For friends , let me tell you , though you can now content your selves , without the holy , harmless , undefiled , perfect righteousness of Christ ; yet there is a day a coming , in which there is not one of you shall be saved ; but those that are , and shall be found clothed with that righteousness : God will say to ALL the rest , Take them , bind them hand and foot , and cast them into outer darkness ; there shall be weeping and gnashing of teeth ( Mat. 22. 13. ) for Christ will not say unto men in that day , Come , which of you made a profession of me , and walked in Church-fellowship with my Saints ? no , but then it shall be enquired into , who hath the reality of the truth of grace wrought in their hearts : and for certain , he that misseth of that , shall surely be cast into the lake of fire ; there to burn with the devils and damned men and women ; there to undergo the wrath of the eternal God , and that not for a day , a month , a year ; but for ever , for ever , for ever , and ever , there is that which cutteth to the quick ; therefore look to it , and consider now what you do , and whereon you hang your souls ; for it is not every pin that will hold in the judgment , nor every foundation that will be able to hold up the house against those , mighty , terrible , souldrowning floods , and destroying tempests , which then will roar against the soul and body of a sinner ( Luke the 6. the three last verses ) and if the principle be rotten , all will fall , all will come to nothing . Now the principle is this , not to do things because we would be saved , but to do them from this , namely , because we do really believe that we are and shall be saved ; but do not mistake me , I do not say we should slight any holy duties ( God forbid ) but I say , he that doth look for life because he doth do good duties , he is under the Covenant of Works the Law : let his duties be never so eminent , so often , so fervens , so zealous . I , and I say , as I said before , that if any man or men , or multitudes of people , do get into never so high , so eminent , and clear practices , and Gospel-order , as to Church-discipline , if it be done to this end I have been speaking , from this principle ; they must and shall have these sad things fall to their share , which I have made mention of . Object . But ( you will say ) can a man use Gospel-ordinances with a Legal spirit . Answ. Yes as easily as the Jews could use and practice circumcision , though not the Moral , or Ten Commandments . For this I shall be bold to affirm , that it is not the Commands of the New Testament administration , that can keep a man from using of its self in a legal spirit ; for know this for certain , that it is the principle , not the command , that makes the subjecter to the same , either Legal or Evangelical , and so his obedience from that command to be from Legal convictions , or Evangelical principles . Now herein the devil is wonderous subtle and crafty , in suffering people to practice the ordinances and commands of the Gospel , if they do but do them in a Legal spirit , * from a spirit of works ; for he knows then , that if he can but get the soul to go on in such a spirit , though they do never so many duties , he shall hold them sure enough ; for he knows full well , that thereby they do set up something in the room of , or at the least to have some ( though but a little ) share with the Lord Jesus Christ in their salvation ; and if he can but get thee here , he knows that he shall cause thee by thy depending a little upon the one , and so thy whole dependance being not upon the other ( that is Christ , and taking of him upon his own terms ) thou wilt fall short of life by Christ , though thou do very much busie thyself , in a suitable walking , in an outward conformity to the several commands of the Lord Jesus Christ. And let me tell you plainly , that I do verily believe , that as Satan by his Instruments did draw many of the Galatians by Circumcision ( though , I say , it was none of the commands of the moral Law ) to be debtors to do upon pain of eternal damnation , the whole of the moral Law : So also Satan in the time of the Gospel , doth use even the commands laid down in the Gospel ( some of them ) to bind the soul over to do the same Law ; the thing being done and walked in , by , and in the same spirit : For as I said before , it is not the obedience to the command , that makes the subjecter thereto Evangelical , or of a Gospel Spirit ; but contrariwise , the principle that leads out the soul to the doing of the command , that makes the persons that do thus practice any command , together with the command by them practised , either Legal or Evangelical . As for instance , prayer it is a Gospel command ; yet if he that prayes , doth it in a Legal spirit , he doth make that which in it self , is a Gospel command , an occasion of leading him into a Covenant of Works , in as much as he doth it by , and in that old Covenant spirit . Again , giving of Alms , is a Gospel command ; yet if I do give Alms from a Legal principle , the command to me is not Gospel but Legal , and it binds me over ( as aforesaid ) to do the whole Law , For he is not a Jew ( not a Christian ) that is one outwardly , that is one , only by an outward subjection to the ordinances of prayer , hearing , reading , baptism , breaking of bread , &c. But he is a Jew ( a Christian ) which is one inwardly , who is rightly principled , and practiseth the ordinances of the Lord from the leadings forth of the spirit of the Lord from a true and saving faith in the Lord ; Rom. 2. 28 , 29. Those men spoken of in the 7. of Matthew , for certain , for all their great declaration , did not do what they did from a right Gospel Spirit ; for had they , no question but the Lord would have said , Well done good and faithful servants : but in that the Lord Jesus doth turn them away into Hell , notwithstanding their great profession of the Lord , and of their doing in his name , it is evident that notwithstanding all that they did do , they were still under the Law , and not under that Covenant as true believers are ( to wit ) the Covenant of Grace , and if so , then all their duties that they did , of which they boasted before the Lord , was not in , and by a right Evangelical principle ( or Spirit . Again , saith the Apostle , Whatsoever is not of faith is sin , Rom. 14. 23. but there are some that do even practise baptism , breaking of bread , together with other ordinances , and yet are unbelievers ; therefore unbelievers doing these things , they are not done in faith , but sin : now to do these things in sin , or without the faith , it is not to do things in an Evangelical or Gospel Spirit ; also they that do these things in a Legal spirit the very practising of them , renders them not under the Law of Christ , as head of his Church but the works they do are of so much contradiction to the Gospel of God , or the Covenant of Grace , that they that do them thus , do even set up against the Covenant of Grace ; and the very performance of them is of such force that it is sufficient to drown them that are subjecters thereunto , even under the Covenant of Works ; but this poor souls are not aware of , and there is their misery . Quest. But have you no other way to discover the things of the Gospel , how they are done with a Legal principle , but those you have already made me●tion of ? Answ. That thou mightest be indeed satisfied herein , I shall shew you the very manner and way that a Legal , or old Covenant converted professor ( bear with the terms ) doth take , both in the beginning , middle , and the end of his doing of any duty or command , or whatsoever it be that he doth do . First , He thinking this or that to be his duty , and considering of the same , he is also presently perswaded in his own conscience , that God will not accept of him , if he leave it undone ; he seeing that he is short of his duty ( as he supposeth ) while this is undone by him , and also judging that God is angry with him , until the thing be done ▪ he in the second place sets to the doing of the duty , to the end he may be able to pacifie his conscience by doing of the same , perswading of himself that now the Lord is pleased with him for doing of it . Thirdly , Having done it , he contents himself , sits down at his ease untill some further convictions of his duty to be done , which when he seeth and knoweth , he doth do it as aforesaid , from the same principle as he did the former , and so goeth on in his progress of profession . This is to do things from a Legal principle , and from an old Covenant spirit ; for thus runs that Covenant , The man that doth these things shall live in them , or by them , Levit. 18. 5. Ezek. 20. 11. Gal. 3. 12. Rom. 10. 5. but more of this in the use of this Doctrine . Object . But ( you will say ) by these words of yours , you do seem to deny that there are conditional promises in the Gospel as is clear , in that you strike at such practices as are conditional , and commanded to be done upon the same . Answ. The thing that I strike at is this ; that a man in , or , with a legal spirit , should not , ●ay cannot , do any conditional command of the Gospel acceptable , as to his eternal state ; because he doth it in an old Covenant spirit . No man putteth new Wine into old Bottles : but new Wine must have new Bottles ; a Gospel command must have a Gospel spirit , or else the Wine will break the Bottles , or the principle will break the command . Object . Then you do grant that there are conditional promises in the New Testament , as in the moral Law , or ten Commands . Answ. Though this be true ; yet the conditional promises in the New Testament , do not call to the same people in the same state of 〈◊〉 ●●neracy to fulfill them , upon the same conditions . The Law , and the Gospel being two distinct Covana●●s , they are made in div●rs ways , and the nature of the conditions also being not the same as 〈◊〉 〈◊〉 Apostle ; The 〈◊〉 〈◊〉 of the Law saith one thing , and the righteousness of Faith 〈◊〉 ●●●ibe● , Rome 〈◊〉 〈◊〉 that is , the great condition in the 〈◊〉 is , If you do these things you shall live by them : but the condition , even the greatest condition ▪ said down for a poor 〈◊〉 do , as to salvation ( for ) it 〈◊〉 that we speak of ) is to believe that my 〈◊〉 be forgiven me for Jesus Christs sake , without the works 〈◊〉 righteousness of the Law , on my part , to help forward , Rom. 4. 5. To him that worketh not ( such the Apostle ) ( for salvation ) 〈◊〉 〈◊〉 〈◊〉 on him that justifieth the ●●godly , his faith ; mark , his faith is counted for righteousness . So that we ( saith he ) 〈◊〉 , that a man is justified by faith , without ; mark again , without the deeds of the Law. Rom. 3. 28. But again , there is never a condition in the Gospel , that can be fulfilled by an unbelieve● ; and therefore , whether there be conditions , or whether there be none ; it makes no matter to thee , who art without the Faith of Christ ▪ for it is unpossible for thee in that state to do them , so at to be ever the better ▪ as to thy eternal state ; therefore lest thou shouldest 〈◊〉 thy soul upon the conditions laid down in the Gospel , as thou wilt do , if thou go about to do them , only with a Legal spirit : but I say , to prevent this , see if thou canst fulfill the first condition ; that is , to believe that all thy sins are forgiven thee ; not for any condition that hath been , or can be done by thee , but meerly for the mans sake , that did hang on Mount Calvary , between two Thieves , some sixteen hundred years ago and odd : And I say , see if thou ca●st believe that at that time , he did ( when he hanged on the Cross ) give full satisfaction for all thy sins , before thou in thy person hadst committed ever a one . I say , see if thou canst believe this , and take heed thou deceive not thy self with an historical , notional , or traditional acknowledgement of the same . And Secondly , See if thou canst so well fulfill this condition , that the very vertue and efficacy that it ●hath on thy soul , will ingage thee to fulfill those other conditions ; really in love to that man ▪ whom thou shouldest believe , hath frankly , and freely forgiven thee all , without any condition acted by thee , to move him thereto , according to that saying in the 2 Cor. 5. 14. 15. and then thy doing will arise from a contrary principle , than otherwse it will do ; that is , then thou will not act , and do because thou wouldest be accepted of God ; but because thou hast some good hope in thy heart , that thou art accepted of him already , and not on thine , but wholly and alone upon another mans account ; for here runs the Gospel Spirit of Faith ; mark , We believe and therefore speak ; So we believe , and therefore do . 2 Cor. 4. 13. Take heed therefore that you do not , that you may believe ; but rather believe so effectually , that you may do , even all that Jesus doth require of you from a right principle , even out of love to your dear Lord Jesus Christ , which thing I shall speak to more fully by and by . Object . But what do you mean by those expressions , Do not do that you may believe , but believe so effectually that you may do . Answ. When I say , do not do that you may believe ; I mean , do not think that any of the things that thou canst do , will procure , or purchase faith from God unto thy soul ; for that is still the old Covenant Spirit , the Spirit of the Law , to think to have it for thy doing . They that are saved , they are saved by Grace , through faith , and that not of themselves ; not for any thing that they can do , for they are both the free gift of God , Eph. 2. 8. Not of ( doing , or of ) works , lest any man should ( be proud , and ) boast verse 9. Now some people be so ignorant , as to think that God will give them Christ , and so all the merits of his , if they will be but vigilant , and do something to please God , that they may obtain him at his hands ; but let me tell them they may lose a thousand souls quickly , if they had so many , by going this way to work , and yet be never the better ; for the Lord doth not give his Christ to 〈◊〉 , upon such conditions , but he doth give him freely , that is , without having respect to any thing that is in thee , Rev. 22. 17 Isa 55. 1 , 2. To him that is a thirst will give ; he doth not say I will sell , but I will give him the water of life freely , Rev. 21. 6. Fow if Christ doth give it , and that freely , then he doth not sell it for any thing that is in the creature ; but Christ doth give himself , as also doth his Father , and that freely ; not because there is any thing in us , or done by us , that moves him thereunto . If it were by doing , then saith Paul , Grace is not Grace , seeing it is obtained By works ; but Grace is Grace , and that is the reason it is given to men without their works , Rom. 11. 6. And if it be by Grace , that is , if it be a free gift from God , without any thing foreseen , as done , or to be done by the creature , then it is not of works , which is clear : therefore it is grace without the works of the Law ; but if you say ●ay , it is of something in the man , done by him , that moves God thereunto ; then you must conclude , that either Grace is no Grace , or else that Works are Grace , and not Works . Do but read with understanding , Rom. 11. 6. Now before I go any further , it may be necessary to speak a word or two to some poor souls that are willing to close in with Jesus Christ , and would willingly take him upon his own terms , only they being muddy in their minds , and have not yet attained the understanding of the terms and conditions of the two Covenanss , they are kept off from closing with Christ ; and all is , because they see they can do nothing . As for example , come to some souls , and ask them how they do , they will tell you presently , that they are so bad that it is not to be expressed : If you bid them believe in Jesus Christ , they will answer , that they cannot believe ; if you ask them why they cannot believe ; they will answer , because their hearts are so hard , so dead , so dull , so backward to good duties ; and if their hearts were but better , if they were more earnest , if they could pray better , and keep their hearts more from running after sin , then they could believe ; but should they believe with such vile hearts , and presume to believe in Christ , and be so filthy : Now all this is , because the Spirit of the Law still ruleth in such a soul , and blinds them so that they cannot see the terms of the Gospel . To clear this , take the substance of the drift of this poor soul , which is this : If I was better than I think I could believe , but being so bad as I am , that is the reason that I cannot ; this is just to do something that I may believe , to work that I may have Christ , to do the Law that I may have the Gospel ; or thus to be righteoua that I may come to Christ. O man ! thou must go quite back again , thou must believe , because thou canst not pray , because thou canst not do ; thou must believe , because there is nothing in thee ( naturally ) that is good , or desireth after good , or else thou wilt never come to Christ as a sinner ; and if so , then Christ will not receive thee ; and if so , then thou mayest see that to keep off from Christ , because thou canst not do , is to keep from Christ by the Law , and to stand of from him because thou canst not buy him . Thus having spoken something by the way , for the direction of those souls that would come to Christ , I shall return to the former discourse wherein ariseth this objection . Object . But you did but even now put souls upon fulfilling the first condition of the Gospel , even to believe in Christ , and so be saved ; but now you say , it is alone by Grace , without condition ; and therefore by these words , there is first a contradiction to your former sayings , and also that men may be saved without the condition of faith , which to me seems a very strange thing . I desire therefore that you would clear out what you have said , as to my satisfaction . Answ. Though there be a condition commanded in the Gospel , yet he that commands the condition , doth not leave his children to their own natural abilities , that in their own strength they should fulfill them ( as the Law doth ) but the same God that doth command that the condition be fulfilled , even he , doth help his children by his holy Spirit , to fulfill the same condition , For it is God that worketh in you , mark , in you ( believers ) both to will and to do , of his own good pleasure , Phil. 2. 13. Thou hast wrought all our works in us , and for us , Isa. 26. 12. So that the condition be fulfilled , it is not done in the ability of the creature . But Secondly , Faith as it is a gift of God , or an act of ours , take it which way you will ; If we speak properly of salvation , it is not the first , nor the second cause of our salvation ; but the third , and that but instrumentally neither ; that is , it only layeth hold of , and applieth to us that which saveth us , which is the love of God , through the merits of Christ , which are the two main causes of our salvation , without which all other things are nothing , whether it be faith , hope , love , or whatever can be done by us . And to this , the great Apostle of the Gentiles speaks fully ; for saith he , God who is rich in mercy loved us , even when we were dead in our sins , Eph. 2. 4. ( that is , when we were without faith ) and that was the cause why we believe ; for he thereby hath quickned us together , through the meritorious cause , which is Christ , and so hath saved us by Grace , that is , of his own voluntary love and good will ; the effects of which was this , he gave us faith to believe in Christ , read soberly that second of the Ephesians , at the 4 , 5 , 6 , 7 , 8 verses . Faith as the gift of God is not the Saviour , as our act doth merit nothing . Faith was not the cause that God gave Christ at the first , neither is it the cause why God converts men to Christ : but faith is a gift bestowed upon us , by the gracious God , the nature of which is to lay hold on Christ , that God afore did give for a Ransom , to redeem sinners ; this faith hath its nourishment , and supplies from the same God , that at the first did give it ; and is the only instrument , through the Spirit , that doth keep the soul in a comfortable frame , both to do and suffer for Christ ; helps the soul to receive comfort from Christ , when it can get none from it self , beareth up the soul in its progress heaven-wards : but that it is the first cause of salvation , that I deny ; or that it is the second , I deny : but is only the instrument , or hand , that receiveth the benefits that God hath prepared for thee before thou hadst any faith : so that we do nothing for salvation , as we are men . But if we speak properly , it was Gods Grace that moved him to give Christ a Ransom for sinners , and the same God with the same Grace , that doth give to the soul saith to believe , and so by believing to close in with him , whom God out of his love and pity , did send into the world to save sinners ; so that all the works of the creature are shut out , as to justification and life , and men are saved freely by Grace . I shall speak no more here , but in my discourse upon the second Covenant , I shall answer a hell-bred Objection or two , to forewarn sinners , how they turn the Grace of God into wantonness . And thus you see I have briefly spoken to you something touching the Law. First , What it is , and when given . Secondly , How sad those mens conditions are that are under it . Thirdly , Who they are that be under it . Fourthly , How far they may go , and what they may do , and receive , and yet be under it , which hath been done by way of answers to several questions , for the better satisfaction of those that may stand in doubt of the truth of what hath been delivered . Now in the next place , I should come to some application of the truth of that which hath been spoken ; but I shall in the first place speak something to the second Doctrine , and then afterwards I shall speak something by way of Use and Application to this first Doctrine . The second Doctrine now to be spoken to , is to shew , that the People of God are not under the Law but under Grace . For ye are not under the Law but under Grace , Rom 6. 14. YOu may well remember that from these words , I did observe these two great truths of the Lord. First , That there are some in Gospel times , that are under the Law , or Covenant of Works . Secondly , That there is 〈◊〉 a believer under the Law ( or Covenant of works ) but under Grace . I have spoken something to the former of these truths ( to wit ) that there are some under the Law , together with who they are , and what their condition is , that are under it . Now I am to speak to the second , and to shew you who they are , and what their condition is , that are under that . But before I come to that , I shall speak a few words , to shew you what the word GRACE in this place signifies ; for the word Grace in the Scripture referreth sometimes to favour with men ( Esther 2. 7. Gen. 39. 4. Chap. 50. 4 , 33 , 10. ) sometimes to holy qualifications of Saints ( 2 Cor. 8. 7. ) and sometimes to hold forth the condescension of Christ , in coming down from the glory which he had with his Father , before the world was , to be made of no reputation , and a servant to men ( 2 Cor. 8. 9. Phil. 2. 7. ) Again , sometime it is taken for the free , rich , and unchangeable love of God to man , through Jesus Christ ; that for our cause and sakes , did make himself poor : and so it is to be understood in these words , For you are not under the Law ( to be cursed , and damned , and sent headlong to hell ) but ( you are ) under Grace , to be saved , to be pardoned , to be preserved , and kept by the mighty power of God , through ●aith ( which alone is the gift of Grace ) unto eternal glory . This one Scripture alone proves the same , Eph. 2. 8. For by Grace you are saved , by free grace , by rich grace , by unchangeable grace . And you are saved from the curse of the Law , from the power , guilt , and filth of sin , from the power , malice , madness , and rage of the devil , from the wishes , curses , and desires of wicked men , from the hot , scalding , flaming , fiery furnace of hell , from being arraigned , as malefactors , convinced , judged , condemned , and fettered with the chains of our sins to the devils , to all eternity ; and all this freely , freely by his grace ( Rom. 3. 24. ) by rich grace , unchangable grace ; for saith he , I am God , and change not : therefore ye sons of Jacob are not consumed , Mal. 3. 6. This is grace indeed . The word [ GRACE ] therefore in this Scripture ( Rom 6. 14. ) is to be understood of the free love of God in Christ to sinners , by vertue of the new Covenant , in delwering them from the power of sin , from the curse and condemning power of the Old Covenant , from the destroying nature of sin , by its continual workings ; as is all evident , if you read with understanding the words as they lie , For ( saith he ) sin shall not have dominion over you , or it shall not domineer , reign , or destroy you , though you have transgressed against the Covenant of works ( the Law ) and the reason is rendered in these words . For ye are not under the Law , that is , under that which accuseth , chargeth , condemneth , and brings execution on the soul for sin ▪ But under Grace ; that is , under that which frees you , forgives you , keeps you , and justifies you from all your sins , adversaries , or whatever may come in to lay any thing to your charge , to damn you . For that is truly called grace in this sense , that doth set a man free from all his sins , deliver him from all the curses of the Law , and what else can be laid to his charge , freely without any foresight in God to look at what good will be done by the party that hath offended : and also that doth keep the soul by the same power through faith ( which also is his own proper gift ) unto eternal glory . Again , that is a pardon not conditional but freely given ; Consider first , it is set in opposition to works . You are not under the Law. Secondly , The promise that is made to them ( saying , Sin shall not have dominion over you ) doth not run with any condition , as on their part to be done ; but meerly and alone because they were ( under ) or because they had the Grace of God extended to them . Sin shall not have dominion over you , For ( mark the reason ) For you are not under the Law , but under Grace . The words being thus opened , and the truth thus laid down , how there is never a believer under the Covenant of Works , but under Grade , the free , rich , unchangeable love of God ; it remaineth that in the first place we prove the Doctrine , and after that proceed . Now in the Doctrine there is two things to be considered and proved . First , that believers are under Grace . Secondly , Not under the Law as a Covenant of works ( for so you must not understand me ) For these two , we need go no further then the very words themselves , the first part of the words proves the first part of the Doctrine , You are not under the Law ; the second part proves the other , But ( ye are ) under Grace . But besides these consider with me a few things for the demonstrating of these truths ; as , First , They are not under the Law ; because their sins are pardoned ; which could not be if they were dealt withal according to the Law , and their being under it ; for the Law alloweth of no repentance , but accuseth , curseth , and condemneth every one that is under it . Cursed is every one that continueth not in all things written in the Book of the Law to do them , Gal. 3. 10. But I say , believers having their sins forgiven them , it is because they are under another , even a New Covenant , Heb. 8. 8. Behold the days come , saith the Lord , that I will make a new Covenant with them : For I will be merciful to their unrighteousness , and their sins and their iniquities will I remember no more , verse 4. Secondly , They are not under the Law ; because their sins and iniquities are not only forgiven , but they are forgiven them freely : they that stand in the first Covenant , and continue there , are to have never a sin forgiven them , unless they can give God a compleat satisfaction ; for the Law calls for it at their hands , saying , Pay me that thou owest . O but when God deals with his Saints by the Covenant of Grace , it is not so , for it is said , And when he saw they had nothing to pay , he frankly and freely , forgave them all . I will heal their back-slidings and love them freely . I will blot out thy transgressions for mine own sake , &c , Luke 7. 42. Hosea 14. 4. Isaiah 43. 25. Thirdly , The Saints are not under the Law , because the righteousness that they stand justified before God in , is not their own actual righteousness by the Law , but by imputation ; and is really the righteousness of another , namely , of God in Christ , 2 Cor. 5. 21. Phil. 3. 8 , 9 , 10. Even the righteousness of God , which is by faith of Jesus Christ , which is unto all , and upon all ( that is imputed to ) them that believe , Rom. 3. 22. But if they were under the Old Covenant , the Covenant of Works , then their righteousness must be their own * or no forgiveness of sins , If thou do well , shalt not thou be accepted ? but if thou transgress , sin lieth at the door , saith the Law , Gen. 4. 7. Fourthly , In a word , whatsoever they do receive , whether it be conversion to God , whether it be pardon of sin , whether it be faith or hope , whether it be righteousness , whether it be strength , whether it be the Spirit , or the fruits thereof , whether it be victory over sin , death or hell , whether it be heaven , everlasting life , and glory unexpressible , or whatsoever it be , it comes to them freely , God having no first eye to what they would do , or should do , for the obtaining of the same . But to take this in pieces . 1. In a word , are they converted ? God finds them first , for saith he , I am found of them that sought me not , Isa. 65. 1. 2. Have they pardon of sin ? They have that also freely , I will heal their back-slidings , and love them freely , Hos. 14. 4. 3. Have they faith ? It is the gift of God in Christ Jesus , and he is not only the author ( that is the beginner thereof ) but he doth also perfect the same , Heb. 12. 2. 4. Have they hope ? It is God that is the first cause thereof . Remember thy word unto thy servaut , wherein THOU hast caused me to hope , Psal. 119. 49. 5 Have they righteousness ? It is the free gift of God , Rom. 5. 17. 6. Have they strength to do the work of God in their generations ? or any other thing that God would have them do , that also is a free gift from the Lord ; for without him , we neither do , nor can do any thing , John 15. 5. 7. Have we comfort , or consolation ? We have it not for what we have done , but from God through Christ ; for he is the God of all our comforts and consolations , 2 Cor. 1. 8. Have we the spirit , or the fruits thereof ? It is the gift of the Father . How much more shall your heavenly Father give the holy Spirit to them that ask him ? Luke 11. 13. Thou hast wrought all our works for us , Isa. 26. 12. And so I say , whether it be victory over sin , death , hell , or the devil , it is given us by the victory of Christ ▪ But thanks be to God which hath given us the victory through our Lord Jesus Christ , 1 Cor. 15. 57. Rom. 7. 24 , 25. Heaven and glory it is also the gift of him who giveth his richly all things to enjoy , Mat. 25. So that these things , if they be duly and soberly considered , will give satisfaction in this thing . I might have aded many more for the clearing of these things : At first , when God came to man to convert him , he found him a dead man , Eph 2. 1 , 2. he found him an enemy to God , Christ , and the salvation of his own soul ; he found him wallowing in all manner of wickedness , he found him taking pleasure therein , with all delight and greediness . 2. He was fain to quicken him by putting his Spirit into him , and to translate him by the mighty operation thereof . 3. He was fain to reveal Christ Jesus unto him , man being altogether senseless , and ignorant of his blessed Jesus , Mat. 11. 25 , 27. 1 Cor. 2. 7 , 8 , 9 , 10. 4. He was fain to break the snare of the devil , and to let poor man , poor bound and fettered man , out of the chains of the enemy . Now we are to proceed , and the things that we are to treat upon in the second place , are these . First , * why it is a free and unchangeable grace . Secondly , Who they are , that are actually brought into his free and unchangeable Covenant of Grace , and how they are brought in . Thirdly , What are the priviledges of those that are actually brought into this free and glorious grace of the glorious God of heaven , and glory . For the first , Why it is a free and unchangeable grace ; and for the opening of this , we must consider , First , How and through whom this grace doth come to be , first free to us , and secondly unchangeable . This grace is free to us , through conditions in another ; that is , by way of Convenant , or Bargain ; for this Grace comes by way of Covenant or Bargain to us , yet made with another , for us . First , That it comes by way of Covenant , Contract , or Bargain ( though not personally with us ) be pleased to consider these Scriptures , where it is said , Psal. 89. 3. * I have made a Covenant with my chosen : I have sworn unto David my servant , And as for thee also , by the blood of thy Covenant ( speaking of Christ ) have I sent forth the prisoners out of the pit , wherein was no water , Zech. 9. 9 , 10 , 11. Again , You have sold your selves for nought , and you shall be bought without money . Ezek. 34. 23 , 24. Chap. 37. 24 , 25. Blessed be the Lord ( therefore saith Zacharias ) for he hath visited and ( also ) REDEEMED his people . And hath raised up an horn of salvation for us , in the house of his servant David . As he spake by the mouth of his holy Prophets , which have been since the world began : that we should be saved from our enemies , and from the hands of all that hate us : To perform his mercy promised to our Fathers , and to remember his holy Covenant , or Bargain , Luke 1 , 68 , 69 , 70 , 71 , 72. And if any should be offended with the plainness of these words as some poor souls may be through ignorance , let them be pleased to read soberly that 49. Chapter of the the Prophet Isaiah , from the 1. verse to the 12. and there they may see that it runs as plain a Bargain , as if two should be making of a Bargain between themselves , and concluding upon several conditions on both sides : But more of this hereafter . Now secondly , This Covenant ( I say ) was made with one , not with many ; and also confirmed in the conditions of it with one , not with several , First , That the Covenant was made with one , see Gal. 3. 16. Now to Abraham and to his seed was the promises made ; he saith not to seeds , as of many ; but as of one ; and to thy seed , which is Christ , ver . 17. And this I say , the Covenant which was confirmed before of God in Christ , &c. The Covenant was made with the seed of Abraham , not the seeds , but the seed , which is the Lord Jesus Christ , our head and undertaker in the things concerning the Covenant . 3. The condition was made with one , and also accomplished by him alone , and not by several ; yet in the nature , and for the everlasting deliverance of many ; even by one man Jesus Christ , as it is clear from Rom. 5. 15 , 16 , 17 , &c. and in Zech 9. 11. the Lord saith to Christ , And as for thee ; mark , as for thee also , by the blood of the Covenant , or as for thee whose Covenant was by blood ; that is , the conditions of the Covenant was , that thou shouldest spill thy blood ; which having been done in the account of God ( saith he ) I according to my condition , have let go the prisoners , or sent them out of the pit wherein was no water ; those Scriptures in Galatians the 3. at the 16. and 17. verses that are above cited , are notable to our purpose , the sixteenth verse saith , It was made with Christ ; and the seventeenth saith , It was also confirmed in , or with God in him , pray read with understanding . Now ( saith Paul ) the promises were not made unto seeds , as of many ; but as of one , and to thy seed , which is Christ. — The Law which was four hundred and thirty years after cannot disanul , that it should make the promise of none effect . Not that the Covenant was with Abraham and Christ together , as two persons that were the undertakers of the same ; the promise was made with , or , to Abraham afterwards : but the Covenant with Christ before . Further , that the Covenant was not personally made with Abraham , no , nor with any of the Fathers , neither so as that they were the persons that should stand ingaged , to be the accomplishers thereof , either in whole or in part , which is very clear . First , Because this Covenant was not made with God and the creature ; not with another poor Adam , that only stood upon the strength of natural abilities : but this Covenant was made with the second person , with the eternal Word of God ; with him that was every ways as holy , as pure , as infinite , as powerful , and as everlasting as God ( Prov. 22. 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30. Zech. 13. 7. Rev. 1. 11 , 17 , 22 , 13 , 16. Isa. 9. 6. Phil. 2. 6. Heb. 1. ) Secondly , This Covenant or Bargain was made indeed and in truth , before man was in being . Oh! God thought of the salvation of man before there was any transgression of man ; for then I say , and not since then , was the Covenant of Grace made with the undertaker thereof ; for all the other sayings are to shew unto us that glorious plot and contrivance that was concluded on before time between the Father and the Son , which may very well be concluded on for a truth from the Word of God , if you consider ; First , That the Scripture doth declare that the price was agreed on by the Son before time ; the promise was made to him by the Father , that he should have his Bargain before time , and the choice , who they were that should be saved , was made before time , even before the world began . For the First , That the price was agreed upon before the World began ; Consider the word which speaketh of the price that was paid for sinners , even The precious Blood of Christ ; It saith of him , who verily was fore-ordained before the foundation of the world , but was made manifest in these last times for you , who by him do believe , &c. 1 Pet. 1. 19 , 20. Mark , it was fore-ordained or concluded on between the Father and his Son , before the world began . Secondly , The promise from God to the Son was also made in the same manner , as it is clear , where the Apostle saith with comfort to his soul , that he had hopes of eternal life , which God that cannot lie promised before the World began , Tit. 1. 2. which could be to none but the Mediator of the New Covenant , because there was none else to whom it should be made but he . Thirdly , The choice was also made then , even before man had a being in this world , as it is evident where he saith , Blessed be the God and Father of our Lord Jesus Christ , who hath blessed US with all spiritual blessings in heavenly places IN Christ , according as he hath chosen US in him before the foundation of the world , that we should be holy and without blame before him in love , Eph. 1. 3 , 4. Nay , did I look upon it here to be necessary , I should shew you very largely and clearly , that God did not only make the Covenant with Christ before the world began , and the conditions thereof : But I could also shew you that the very Saints qualifications as part of the Covenant , was then concluded on by the Father and the Son , according to these Scriptures , Eph. 1. 3 , 4. Chap. 2. 10. and Rom. 8. 28. which it may be I may touch upon further anon . But Thirdly , This Covenant was not made with any of the Fathers , neither in whole , nor in part , as the undertakers thereof ; for then it must be also concluded , that they are Co-partners with Christ in our salvation , and so , that Christ is not Mediator alone : but this would be blasphemy for any one to surmize . And therefore by the way , when thou readest of the New Covenant in Scripture , as though it was made with Adam , Noah , Abraham , or David , thou art to consider thus with thy self ; First , That God spake to them in such a way , for to shew , or signifie unto us , how he did make the Covenant , that he did make with Christ , before the world began , they being types of him . Secondly , That he thereby might let them understand , that he was the same then as he is now , and now as he was then ; and that then it was resolved on between his Son and He , that in after ages his Son should in their natures , from their loins , and for their sins be born of a Woman , hanged on the Cross , &c. for them : for all along you may see that when he speaketh to them of the New Covenant , he mentions their seed , their seed still aiming at Christ ; Christ the Seed of the Woman , was to break the Serpents head , Gen. 3. 15. Gen. 17. Psal. 87. 36. Now to Abraham and his Seed , was the promise made , his seed shall endure for ever , and his Throne as the days of heaven , &c. still pointing at Christ. And Thirdly , To stirup their faith and expectations to be constant unto the end , in waiting for that which he and his Son had concluded on before time , and what he had since the conclusion declared unto the world by the Prophets . Fourthly , It appeareth that the heart of God was much delighted therein also , as is evident , in that he was always in every age , declaring of that unto them , which before he had prepared for them . O this good God of Heaven ! Object . But ( you will say perhaps ) the Scriptures say plainly , that the New Covenant was , and is made with Believers , saying , The days come , saith the Lord , that I will make a New Covenant with the House of Israel , and the House of Iudah , not according to the Covenant that I made with their Fathers in the day in which I brought them out of the Land of Egypt , &c. Heb. 8. 10 , 11 , 12 , Jer. 31. 33. So that it doth not run with Christ alone , but with believers also . I will make a New Covenant with the House of Israel and Judah , &c. 1. Answ. First , It cannot be meant that the New Covenant was made with Christ , and the House of Israel and Judah as the undertaker thereof : for so it was made with Christ alone , which is clear in that , it was made long before the House of Israel and Judah had a being , as I shewed before . 2. Answ. But Secondly , These words here are spoken , first to shew rather the end of the Ceremonies , then the beginning or rise or the New Covenant . Mind a little , The Apostle is labouring to beat the Jews ( to whom he wrote this Epistle ) off of the Ceremonies of the Law , of the Priests , Altar , Offerings , Temple , &c. and to bring them to the right understanding of the thing and things that they held forth , which was to come , and to put an end to those . If you do but understand the Epistle to the Hebrews , it is a discourse that sheweth , that the Son of God being come , there is an end put to the Ceremonies ; for they were to continue so long and no longer . It , saith the Apostle , stood in meats and drinks , and divers washings , and carnal ordinances imposed on them until the time of reformation ; that is , until Christ did come . But Christ being come an high Priest of good things to come , &c — puts an end to the things and ordinances of the Levitical Priest-hood , read the 7 , 8 , 9 , 10. Chapters , and you will find this true . So then , when he saith , The days come in which I will make a New Covenant , it is rather to be meant a changing of the administration , a taking away the type , the shadow , the Ceremonies from the House of Israel ▪ and Judah , and revealing , by the Birth of Christ , and the Death of Christ , and the offering of the Body of him , whom the shaddows and types did point out , to be indeed he , whom God the Father had given for a Ransom by Covenant for the souls of the Saints ; and also to manifest the truth of that Covenant , which was made between the Father and the Son before the world began : for though the New Covenant was made before the world began , and also every one in all ages was saved by the vertue of that Covenant ; yet that Covenant was never so clearly made manifest , as at the coming , death , and resurrection of Christ ; and therefore saith the Scripture , He hath brought life and immortality to light through the Gospel , 2 Tim. 1. 9 , 10. Who hath saved us , and called us with an holy calling , not according to the works of righteousness which we have done : but according to his own purpose and grace , which was given us in Christ before the world began ( there is the Covenant ) but it was made MANIFEST by the APPEARING of our Saviour Jesus Christ who hath abolished death , and brought life and immortality to LIGHT through the Gospel . Therefore I say , these words are rather to discover , that the time was come to change the dispensation , to take away the type and bring in the substance , and so manifesting that more clearly , which before lay hid in dark sayings and figures . And this is usual with God to speak in this manner . Again , if at any time you do find in the Scripture , that the Covenant of Works is spoken of , as the first Covenant that was manifested , and so before the second Covenant ; yet you must understand that it was so only , as to manifestation , that is , it was first given to man , yet not made before that which was made Christ , And indeed it was requisite that it should be given , or made known first , that thereby there might be a way made for the second by its discovering of sin , and the sad state that man was in after the fall , by reason of that . And again , that the other might be made the more welcome to the sons of men . And in this did Christ in time most gloriously answer Adam , who was the figure of Christ ( Rom. 5. ) as well as of other things : for as the first Covenant was made with the first Adam , so was the second Covenant made with the second ; for these are and were the two great publick persons , or representators of the whole world , as to the first and second Covenants ; and therefore you find God speaking on this wise in Scripture concerning the New Covenant , My Covenant shall stand fast with HIM , Psal. 89. 28 , 34 , 35. My mercy will I keep for HIM for evermore , saith God : my Covenant shall stand fast with HIM ( this HIM is Christ , if you compare this with Luke 1. 3● . ) My Covenant will I not break , namely that which was made with HIM , nor alter the thing that is gone out of my mouth : Once have I sworn by my Holiness that I will not lie unto DAVID , to whom this was spoken figuratively in the person of Christ : for that was Gods usual way to speak of the glorious things of the Gospel in the time of the Law , as I said before . Secondly , The conditions also were concluded on , and agreed to be fulfilled by him ; as it is clear , if you understand his saying in the 12. of John at the 27. verse , where he foretelleth his death , and saith , Now is my soul troubled , and what shall I say ? Father save me from this hour ; but for this cause came I ( into the world ) unto this hour . : as if he had said , My business is now not to shrink from my sufferings that are a coming upon me ; for these are the things that are a great part of the conditions contracted in the Covenant which stands between my Father and I ; therefore I shall not pray that this might be absolutely removed from me . For , for this cause came I into the vvorld ; even this was the very terms of the Covenant . By this you may say we are under Grace . Now in a Covenant there is these three things to be considered . First , What it is , that is covenanted for . Secondly , The conditions , upon which the persons , who are concerned in it , do agree . Thirdly , If the conditions on both sides be not according to the agreement fulfilled : then the Covenant standeth not but is made void . And this New Covenant in these particulars is very exactly fulfilled , and made out in Christ : First , The thing or things covenanted for , was the salvation of man , but made good in Christ. The Son of man is come to seek and save that which was lost . The Son of Man did not come to destroy mens lives , but to save them . I give my life a ransom for many . And this is the will ( or Covenant ) of him that sent me , that of all which he hath given me , I should lose nothing ; but should raise it up again at the day , John 6. 39. Secondly , As touchsng the conditions agreed on , they run thus . First , On the Mediators side , that he should come into the vvorld ; and then on the Fathers side , that he should give him a body . This was one of the glorious conditions betwen the Father and Christ. Wherefore when he cometh into the vvorld , he saith , Sacrifices and Offerings thou wouldest not , that is , the Old Covenant must not stand , but give way to another Sacrifice vvhich thou hast prepared , which is the giving up my Manhood to the stroaks of thy Justice , for a body hast thou prepared me , Heb. 13. 20 , 21. This doth prove us under Grace . Secondly , On the Mediators side , that he should be put to death ; and on God the Fathers side , that he should raise him up again ; this was concluded on also to be done between God the Father , and his Son Jesus Christ. On Christs side , that he should die to give the justice of the Father satisfaction , and so to take away the curse that was due to us wretched sinners , by reason of our transgressions : and that God his Father being every ways fully and compleatly satisfied , should by his mighty power revive and raise him up again . He hath brought again — our Lord Jesus , that is , from death to life , through ( the vertue or effectual satisfaction that he received from ) the blood ( that was shed according to the terms ) of the everlasting Covenant , Heb. 13. 21 , 22. Thirdly , On the Mediators side , that he should be made a curse ; and on the Fathers side , that through him sinners should be inheritors of the blessing ; what wonderful love doth there appear by this in the heart of our Lord Jesus , in suffering such things for our poor bodies and souls , Gal. 3. 13 , 14. This is Grace . Fourthly , That on the Mediators side there should be by him a victory over Hell , Death , and the Devil , and the curse of the Law : and on the Fathers side , that these should be communicated to sinners , and they set at liberty thereby , Zech. 9. 12. Turn to the strong hold , saith God , ye prisoners of hope , even to day do I declare that I will render double unto thee : Why so ? It is because of the blood of my Sons Covenant , verse 11. which made Paul ( though sensible of a body of death , and of the sting that death did strike into the souls of all those that are found in their sins ) bold to say , O death , where is thy sting ? O grave , where is thy victory ? The sting of death is sin , that is true , and the terrible Law of God doth aggravate , and set it home with unsupportable torment and pain : but shall I be daunted at this ? No , I thank my God through Jesus Christ , he hath given me the victory ; so that now , though I be a sinner in my self , yet I can by believing in Jesus Christ the Mediator of this New Covenant , triumph over the Devil , Sin , Death and Hell ; and say , do not fear , my soul , seeing the victory is obtained over all my enemies through my Lord Jesus , 1 Cor. 15. 55 , 56 , 57. This is the way to prove our selves under Grace . Fifthly , that on the Mediators side he should by thus doing bring in everlasting righteousness for Saints , Dan. 9. 24. and that the Father for this should give them an everlasting Kingdom , 1 Pet. 1. 3 , 4 , 5. Eph. 1. 4. 2 Tim. 4. 18. Luke 22. 28 , 29. But in the next place , this was not all ; that is , the Covenant of Grace , with the conditions thereof , was not only concluded on by both parties to be done : but Jesus Christ , he must be authorized to do what was concluded on , touching this Covenant by way of Office. I shall therefore speak a word or two also , touching the Offices ( at least some of them ) that Christ Jesus did , and doth still execute as the Mediator of the New Covenant , which also was typed out by the Levitical Law , for this is the way to prove that we are not under the Law but under Grace . And first , His first Office , after the Covenant was made and con●●ded upon , was , that Jesus should become bound as a Surety , and stand ingaged upon Oath to see that all the conditions of the Covenant , that was concluded on between him and his Father , should according to the agreement , be accomplished by him . And secondly , that after that , he should be the messenger from God to the world , for to declare the mind of God , touching the tenor and nature of both the Covenants , especially of the New one ; the Scripture saith , that Jesus Christ was not only made a Priest by an Oath , but also a surety , or bonds-man , as in the 7 of Hebrews , at the 21. 22. verses ; in the 21. verse he speaketh of the priesthood of Christ , that it was with an Oath , faith in the 22. verse . By so much ( also ) was Jesus made the surety of a better Testament , or Covenant . Now the Covenant was not only made on Jesus Christs side with an Oath : but also on God the Fathers side , that it might be for the better ground of stablishment to all those that are , or are to be the children of the Promise . Methinks it is wonderful to consider , that the God and Father of our souls by Jesus Christ , should be so bent upon the salvation of sinners , that he would covenant with his Son Jesus for the security of them ; and also that there should pass an Oath on both sides , for the confirmation of their resolution to do good : as if the Lord had said , My Son , thou , and I , h●●e here made a Covenant , that I , on my pa●● , should do thus , and thus ; and that thou on thy part shouldest do so , and so : now that we may give these souls the best ground of comfort that may be , there shall pass an Oath on both sides , that our children may see that we do indeed love them . Wherein God willing more ABUNDANTLY to shew unto the heirs of promise , the immutability of his counsel ( in making of the Covenant ) confirmed it by an Oath — That we might have strong consolation , who have fled for refuge to lay hold upon the hope set before us ; Heb. 6. 13 , 14 , 15 , 16 , 17 , 18. Heb. 7. 21. Mark , the sixth Chapter saith God confirmed his part by an Oath ▪ and the seventh saith , Christ was made , or set on his Office also by an Oath . Again , Once ( saith God ) have I sworn by my holiness that I will not lie unto David , Psal. 89. 34 , 35. nor alter the thing that is gone out of my mouth ; as was before cited . Herein you may see that God and Christ was in good earnest about the salvation of sinners ; for so soon asever the Covenant was made , the next thing was , who should be bound to see all those things fulfilled which was conditioned on , between the Father and the Son : The Angels they would have no hand in it ; The world could not do it ; The Devils had rather see them damned , then they would wish them the least good ; thus Christ looked , and there was none to help ; though the burthen lay never so heavy upon his shoulder he must bear it himself ; for there was none besides himself to uphold , or so much as to step in to be bound , to see the conditions ( before mentioned ) fulfilled , neither in whole , nor in part ( Isa. 63. 1 , 2 , 3 , 4 , 5 , 6. ) So that he must not be only he , with whom the Covenant was made : but he must also become the bonds-man , or surety thereof ; and so stand bound to see that all , and every particular thing conditioned for , should be both in manner , and matter , at the time , and place , according to the agreement , duly , and orderly fulfilled . Is not this grace ? Now as touching the nature of a surety and his work ( in some things ) it is well known to most men ; therefore I shall be very brief upon it . First , You know a surety is at the bargains making ; and so was Christ. Then was I by him , Prov. 8. 30. Secondly , A surety must consent to the terms of the Agreement , or Covenant ; and so did Christ Jesus . Now that which he did ingage , should be done for sinners , according to the terms of the Covenant , it was this . First , That there should be a compleat satisfaction given to God for the sins of the world , for that was one great thing that was agreed upon , when the Covenant was made , Heb. 10. 5. Secondly , That Jesus Christ should ( as aforesaid ) bring in an everlasting righteousness to cloath ( his body ) the Saints withal , Dan. 9. 24 , 25. Here is grace . Thirdly , That he should take in charge to see all those forth coming without spot or wrinkle , at the day of his glorious appearing from heaven to judgment , and to quit them before the Judgment-seat . Again , Thirdly in the work of a surety , there is required by the creditor , that the surety should stand to what he is bound ; and on the sureties there is a consenting thereunto . First , The creditor looks that in case the debtor proves a bankrupt , that then the surety should ingage the payment . Is not this grace . Secondly , The creditor looks that the surety should be an able man : now our surety was , and is , in this case every way suitable , for he is heir of all things . Thirdly , The creditor appoints the day and also looks that the Covenant should be kept , and the debt paid according to the time appointed ; and it is required of sureties ( as well as stewards ) that they be found faithful , namely , to pay the debt according to the bargain : and therefore it is said , When the fulness of time was come , God sent forth his Son — made under the Law , to redeem them that are under the Law ( according to his suretiship ) Gal. 4. 4 , 5. thus comes grace to Saints . Fourthly , The creditor looks that his money should be brought into his house , to his own habitation . Jesus our surety , in this also is faithful ; for by his own blood , which was the payment , he is entred into the holy place , even into heaven it self which is Gods dwelling place , to render the value and price that was agreed upon for the salvation of sinners ; but I shall speak more of this in another head , therefore I pass it . Again fourthly , if the surety stands bound , the debtor is at liberty , and if the Lavv do issue out any process to take any , it vvill be the surety ; and O! hovv wonderful true was this accomplished , in that when Christ our surety came down from heaven , Gods Law did so seize upon the Lord Jesus , and so cruelly handle him , and so exact upon him , that it would never let him alone , until it had accused him , and condemned him , executed him , and scrued his very hearts blood out of his precious heart , and side ; nay , and more than this too , as I shall shew hereafter . But secondly , in the next place , after that Jesus Christ had stood bound , and was become our surety in things pertaining to this Covenant , his next office was to be the messenger of God touching his Mind , and the tenour of the Covenant , unto the poor world ; and this did the Prophet fore-see long before , when he faith , Behold I will send my messenger , and he shall prepare thy way before thee ; ( speaking of John the Baptist ) And he shall prepare thy way before thee : ( and then he speaketh of Christ to the people , saying , ) And the Lord whom ye seek , shall suddenly come to his Temple , Who is he ? even the messenger of the Covenant , whom ye delight in : ( that is Christ ) behold he shall come saith the Lord of hosts , Mal. 3. 1. Now the Covenant being made before between the Father and the Son , and Jesus Christ becoming bound to see all the conditions fulfilled , this being done , he comes down from Heaven to Earth , to declare to the world what God the Father and He , had concluded on before , and what was the mind of the Father towards the world , concerning the salvation of their souls : and indeed who could better come of such an errand , then he that stood by when the Covenant was made ; then he that shook hands with the Father in making of the Covenant ; then he that was become a surety in the behalf of poor Sinners , according to the terms of this Covenant . Now you know a messenger commonly when he cometh , he doth bring some errand to them to whom he is sent , either of what is done for them , or what they would have them , whom they send unto , do for them , or such like . Now what a glorious message was that which our Lord Jesus Christ came down from Heaven withal to declare unto poor sinners , and that from God his Father I say , how glorious was it , and how sweet is it to you that have seen your selves lost by nature ; and it will also appear a glorious one to you , who are a seeking after Jesus Christ ; if you do but consider these follovving things about vvhat he vvas sent . First , Jesus Christ was sent from Heaven , to declare unto the world , from God the Father , that he was wonderfully filled with love to poor sinners . First , In that he would forgive their sins . Secondly , In that he would save their souls . Thirdly , In that he would make them heirs of his glory . For God so loved the World , that he gave his only begotten Son. — For God sent not his Son into the world to condemn the world ; but that the world through him might be saved , John 3. 15 , 16 , 18. Secondly , God sent Jesus Christ to tell the poor world , how that he would do this for poor sinners , and yet be just , and yet do his Justice no wrong ; and that was to be done by Jesus Christ , his dying of a cursed death in the room of poor sinners , to satisfie justice , and make way for mercy ; to take away the stumbling-blocks , and set open Heaven-gates ; to overcome Satan , and break off from sinners his chains ; to set Luke 4. 18. open the prison doors , and to let the prisoners go free , Isa. 61. 1 , 2 , 3. And this was the message that Christ was to deliver to the world by commandment from his Father ; and this did he tell us when he came of his errand , where he saith , I lay down my life for my Sheep . — No man taketh it a way from me , but I lay it down of my self : I have power to lay it down , and to take it up again : and this commandment have I reecived of my Father , John 10. 15 , 16 , 17 , 18. even this commandment hath my Father given me , that I should both do this thing , and also tell it unto you . Thirdly , He was not only sent as a Messenger to declare this hit Fathers love ; but also how dearly he himself loved sinners , what a heart he had to do them good , where he saith , All that the Father hath given me , shall come to me ( and let me tell you my heart too , saith Christ ) He that cometh unto me , I will in no wise cast out . As my Father is willing to give you unto me , even so am I , as willing to receive you . As my Father is willing to give you Heaven , so am I willing to make you fit for it , by washing you with my own blood : I lay down my life , that you might have life ; and this I was sent to tell you of my Father . Fourthly , His Message was further ; he came to tell them how , and which way they should come to enjoy these glorious benefits : also by laying down motives , to stir them up to accept of the benefits : The way is laid down in John 3. 14 , 15. where Christ saith , As Moses lifted up the serpent in the wilderness ; even so must the Son of Man be lifted up , or caused to be hanged on the Cross , and die the death , That whosoever believeth in him , should not perish , but have everlasting life . The way therefore that thou shalt have the benefit and comfort of that which my Father and I have covenanted for thee , I am come down from heaven to earth on purpose to give thee intelligence , and to certifie thee of it : know therefore , that as I have been born of a woman , and have taken this body upon me , it is on purpose that I might offer it up upon the Cross a Sacrifice to God , to give him satisfaction for thy sins , that his mercy may be extended to thy soul , without any wrong done to justice ; and this thou art to believe , and not in the notion , but from thy very whole soul. Now the motives are many . First , If they do not leave their sins , and come to Jesus Christ , that their sins may be washed away by his blood , they are sure to be damned in hell ; for the Law hath condemned them already , John 3. 18 , 19. Secondly , But if they do come , they shall have the bosome of Christ to lye in , the kingdom of Heaven to dwell in , the Angels and Saints for their companions , shall shine there like the Sun , shall be there for ever , shall sit upon the Thrones of Judgment , &c. Here is Grace . Methinks if I had but time to speak fully to all things that I could speak to from these two heavenly Truths , and to make application thereof ; surely , with the blessing of God , I think it might perswade some vile and abominable wretch to lay down his arms that he hath taken up in defiance against God ( and is marching hell-wards , poste haste with the Devil ) I say methinks it should stop them , and make them willing to look back , and accept of salvation for their poor condemned fouls , before Gods eternal vengeance is executed upon them . O therefore ! you that are upon this march , I beseech you consider a little . What , shall Christ become a drudge for you ? and will you be drudges for the Devil ? Shall Christ covenant with God for the salvation of sinners ? and shall sinners covenant with Hell , Death , and the Devil , for the damnation of their souls ? Shall Christ come down from Heaven to Earth to declare this to sinners ? and shall sinners stop their ears against this good tidings ? Will you not hear the errand of Christ , although he telleth you tidings of peace and salvation ? How if he had came , having taken a command from his Father to damn you , and to send you to the Devils in Hell ? Sinner hear his message , he speaketh no harm , his words are eternal life , all men that give ear unto them , they have eternal advantage by them . Advantage , I say , that never hath an end . Besides , do but consider these two things , 't is like they may have some sway upon thy soul. First , When he came on his message , he came with tears in his eyes , and did even weepingly tender the terms of reconciliation to them ; I say with tears in his eyes . And when he came near the City ( i. e. ) with his message of peace , beholding the hardness of their hearts , he wept over it , and took up a lamentation over it ; because he saw they rejected his mercy , which was tidings of peace . ( I say ) wilt thou then slight a weeping Jesus , one that so loveth thy soul , that rather then he will lose thee , he will with tears perswade with thee . 2. Not only so , but also when he came , he came all on a goar blood to proffer mercy to thee , to shew thee still how dearly he did love thee ; as if he had said , sinner , here is mercy for thee ; but behold my bloody sweat , my bloody wounds , my cursed death ; behold and see what danger I have gone through to come unto thy soul : I am come indeed unto thee , and do bring thee tidings of salvation , but it cost me my heart blood before I could come at thee , to give thee the fruits of my everlasting love . But more of this anon . Thus have I spoken something concerning Christ , being the messenger of the New Covenant ; but because I am not willing to cut too short of what shall come after , I shall pass by these things , not half touched , and come to the other which I promised even now ; which was to shew you , that as there was Levitical Ceremonies , in , or , belonging to the first Covenant , so these Types , or Levitical Ceremonies , did represent the glorious things of the New Covenant . In those Ceremonies , you read of a Sacrifice , of a Priest to offer up the Sacrifice ; the place where , and the manner how he was to offer it : of which I shall speak something . First , As touching the Sacrifice , you find that it was not to be offered up of all kind of beasts ; as of Lions , Bears , Wolves , Tigers , Dragons , Serpents , or such like . To signifie , that not all kind of Creatures that had sinned , as Devils the fallen Angels , should be saved : but the Sacrifice was to be taken out of some kind of Beasts and Birds : to signifie , that some of Gods Creatures that had sinned , he would be pleased to reconcile them to himself again ; as poor fallen Man and Woman , those miserable Creatures : God , the God of Heaven , had a good look for after their fall : but not for the cursed Devils ; though more noble Creatures by Creation than We. Here is grace . Now though these Sacrifices were offered ; yet they were not offered to the end , they should make the comers to , or offerers thereof perfect : but the things was to represent to the world , what God had in after ages for to do ; which was even the salvation of his Creatures by that offering of the body of Jesus Christ , of which these were a shaddow and a type for the accomplishing of the second Covenant . For Christ was by Covenant to offer a Sacrifice , and that an effectual one too , if he intended the salvation of sinners : A body hast thou prepared me ; I am come to do thy will , Heb. 10. I shall therefore shew you , First , what was expected of God in the Sacrifice , in the Type , and then shew you how it was answered in the Antitype . Secondly , I shall shew you the manner of the offering of the type ; and so answerable thereto , to shew you the fitness of the Sacrifice of the Body of Christ , by way of answering some questions . For the first of these . First , God did expect that Sacrifice which he himself had appointed , and not another . To signifie that none would serve his turn , but the body and soul of his appointed Christ , the Mediator of the New Covenant , John 1. 29. Secondly , This Sacrifice must not be lame nor deformed ; it must have no scar , spot or blemish ; to signifie , that Jesus Christ was to be a compleat Sacrifice by Covenant , 1 Pet. 1. 29. Thirdly , This sacrifice was to be taken out of the flock or herd ; to signifie that Jesus Christ was to come out of the race of Mankind , according to the Covenant , Heb. 10. 5. But Secondly , As to the manner of it : First , the sacrifice , before it was offered , was to have the sins of the Children of Israel confessed over it : to signifie , that Jesus Christ must Isa. 53. 4 , 5 , 6 , 7. 1 Pet. 2. 24. bear the sins of all his children by Covenant . As for thee , by the blood of thy Covenant , in his own body on the tree , Zech. 9. 10 , 11. Secondly , It must be had to the place appointed , namely , without the Camp of Israel : to signifie , that Jesus Christ must be led to the Mount Calvary , Luke 23. 33. Thirdly , The sacrifice was to be killed there ; to signifie , that Jesus Christ must , and did suffer without the City of Jerusalem for our salvation . Fourthly , the sacrifice must not only have its life taken away , but also some of its flesh burned upon the Altar : to signifie , that Jesus Christ was not only to dye a natural death , but also that he should undergo the pains and torments of the damned in hell . Fifthly , Sometimes there must be a living offering , and a dead offering ; as the goat that was killed and the scape goat ; the dead bird , and the living bird , Levit. 14. 3 , 4 , 5 , 6. To signifie , that Jesus Christ must dye , and come to life again . Sixthly , The goat that was to dye , was to be the sin-offering ; that is , to be offered as the rest of the sin-offerings , to make an atonement as a type ; and the other goat , was to have all the sins of the Children of Israel confessed over him , Levit. 16. from the 7. verse to the 22. and then to be let go into the wilderness , never to be catched again , to signifie that Christs death , was to make satisfaction for sin ; and his coming to life again , was to bring in everlasting Rom. 4. 25. justification , from the power , curse , and destroying nature of sin . Seventhly , The scape goat was to be carried by a fit man into the wilderness . To signifie that Jesus Christ should be both fit and able , to carry our sins quite away from us , so as they should never be laid to our charge again . Here is Grace . Eighthly , The sacrifices under the Law , commonly part of them must be eaten , Exod. 12. 5 , 6 , 7 , 8 , 9 , 10 , 11. To signifie , that they that are saved , should spiritually feed on the body and blood of Jesus Christ , or else they have no life by him , John 6. 51 , 52 , 53. Ninthly , This sacrifice must be eaten with unleavened bread : To signifie , that they which love their sins , that devilish leaven of wickedness ; they do not feed upon Jesus Christ. Now of what hath been spoken , this is the sum : that there is a sacrifice under the New Covenant , as there was sacrifices under the Old ; and that this sacrifice did every way answer that , or those : Indeed , they did but suffer for sin in shew , but he in reality ; they as the shadow , but he as the substance . O! when Jesus Christ did come to make himself a sacrifice , or to offer himself for sin , you may understand that our sins was indeed charged to purpose upon him : O how they scared his soul , how they brake his body ; insomuch that they made the blood run down his blessed face , and from his precious side ; therefore thou must understand these following things . First , that Jesus Christ by Covenant did dye for sin . Secondly , that his death was not a meer natural death , but a cursed death ; even such a one as men do undergo from God for their sins ( though he himself had none ) even such a death , as to endure the very pains and torments of hell ; O sad pains ! and in expressible torments , that this our sacrifice for sin went under . The pains of his body was not all ; no , but the pains of his soul ; for his soul was made an offering , as well as his body ; yet all but one sacrifice , Isa. 53. To signifie , that the suffering of Christ was not only a bodily suffering , but a soul suffering ; not only to suffer what man could inflict upon him : but also to suffer soul torments , that none but God can inflict , or suffer to be inflicted upon him . O the torments of his soul ! they were torment indeed ; his soul was that that felt the wrath of God. My soul saith he , is exceeding sorrowful , even unto death , Mat. 26. 38. My soul is troubled , and what shall I say , John 12. 27. The Rock was not so rent , as was his precious soul : there was not such a terrible darkness on the face of the earth then , as there was on his precious soul. O the torments of hell ! and the eclipsings of the divine smiles of God , were both upon him at once ; the Devils assailing of him , and God forsaking of him , and all at once . My God , my God , saith he , why hast thou forsaken me , Mat. 27. 46. now in my greatest extremity ; now sin is laid upon me , the curse takes hold on me , the pains of hell are clasped about me , and thou hast forsaken me . O sad ! Sinner , this was not done in pretence , but in reality ; not in shew , but in very deed ; Otherwise Christ had dissembled , and had not spoken the truth ; but the truth of it , his bloody sweat declares , his mighty cries declares , the things what , and for what he suffered declares . Nay , I must say thus much , that all the damned souls in hell , with all their damnations , did never yet feel that torment and pain , that did this blessed Jesus in a little time . Sinner , canst thou read that Jesus Christ was made an offering for sin , and yet go on in sin ? Canst thou hear that the lead of thy sins did break the very heart of Christ , and spill his precious Blood ? And canst thou find in thy heart to labour to lay more sins upon his back ? Canst thou hear that he suffered the pains , the fiery flames of Hell ? and canst thou find in thy heart , to add to his groans , by slighting of his sufferings ? O hard hearted wretch ! How canst thou deal so unkindly with such a sweet Lord Jesus ? Quest. But why did Christ offer himself in sacrifice ? Answ. That thou shouldest not be thrown to the very Devils . Quest. But why did he spill his precious blood ? Answ. That thou mightest enjoy the joys of Heaven . Quest. But why did he suffer the pains of Hell ? Answ. That thou mightest not fry with the devil and damned souls . Quest. But could not we have been saved if Christ had not died ? Answ. No , for without shedding of blood , there is no remission : and besides , there was no death , that could satisfie Gods justice but his , which is evident ; because there was none in a capacity to dye , or that was able to answer an infinite God by his so suffering , but he . Quest. But why did God let him dye ? Answ. He standing in the room of sinners ; and that in their names and natures , Gods justice must fall upon him ; for justice takes vengeance for sin wheresoever it finds it , though it be on his dear Son. Nay , God favoured his Son no more , finding our sins upon him , then he would have favoured any of us : For , should we have died ? so did he . Should we have been made a curse ? so was he . Should we have undergone the pains or hell ? so did he . Quest. But did he indeed suffer the torments of hell ? Answ. Yea , and that in such an horrible way too , that it is unspeakable . Quest. Could he not have suffered without his so suffering ? would not his dying only of a natural death have served the turn ? Answ No , in no wise : The sins , for which he suffered , called for the torments of hell ; the condition in which he died , did call for the torments of hell ; for Christ did not dye the death of a Saint , but the death of a Sinner ; of a cursed and damned sinner ( because he stood in their rooms , Gal. 3. 13. ) the Law to which he was subjected , called for the torments of hell ; the nature of Gods justice could not bate him any thing , the death which he was to suffer , had not lost its sting ; all these being put together do irresistibly declare unto us , that he as a sacrifice , did suffer the torments of hell . But Secondly , had he not died and suffered the cursed death , the Covenant had been made void , and his suretiship would have been forfeited ; and besides this , the world damned in the Flames of Hell fire : therefore his being a sacrifice , was one part of the Covenant ; for the terms of the Covenant was , that he should spill his blood , Zech. 9. 10 , 11. O blessed Jesus ! O blessed Grace . Quest. But why then is his death so slighted by some ? Answ. Because they are enemies to him , either through ignorance , or presumption ; either for want of knowledge , or out of malice ; for surely , did they love , or believe him , they could not chuse but break , and bleed at heart , to consider and to think of him , Zech. 12. 10 , 11. Thus , passing this , I shall now speak something to Christs Priestly Office : but by the way , if any should think , that I do here spin my thread too long in distinguishing his Priestly Office , from his being a sacrifice ; they supposing that for Christ to be a Priest and a Sacrifice is all one and the same thing , and it may be it is ; because they have not thought on this so well as they should : Namely , that as he was a sacrifice , he was passive , Isa. 53. that is , led , or had away as a lamb to his sufferings : But as a Priest , he was active ; that is , he did willingly , and freely give up his body to be a sacrifice . He hath given his life a ransom for many . This consideration being with some weight and clearness on my spirit , I was , and am caused to lay them down in two particular heads . And therefore , The second thing that I would speak something to , it is this ; that as there were Priests under the first Covenant , so there is a Priest under this , belonging to this New Covenant , a high Priest , the chief Priest : as it is clear , where it is said , We having an high Priest over the House of God , Heb. 10. 21. Chap. 3. 1 Chap. 5. 5 , 10. and Chap. 7. 24 , 25 , 26. Chap. 8. 1 , 4. Now the things that I shall treat upon are these . First , I shall shew you the Qualifications required of a Priest under the Law. Secondly , his Office ; and thirdly , how Jesus Christ did according to what was signified by those under the Law : I say , how he did answer the Types , and where he went beyond them . For his Qualifications . First , They must be called thereto of God ; No man take this honour upon him , but he that is called of God , as Aaron , Heb. 5. 4. Now Aarons being called of God to be a Priest , signifies , that Jesus Christ is a Priest of Gods appointment , such a one that God hath chosen , likes of , and hath set on work , called of God an high Priest , &c. ver . 10. Secondly , The Priests under the Law , they must be men compleat , not deformed ; Speak unto Aaron saith God to Moses , saying , Whosoever he be of thy seed in their generations , that hath any bleinish , let him not approach to offer the bread of his God : for whatsoever man he be that hath a blemish , he shall not approach ( if he be ) a blind man , or a lame man , or he that hath a flat nose , or any thing superfluous , or a man that is broken footed , or broken handed , or crookt backt , or a dwarf , or he that hath a blemish in his eye , or be scurvy , or scabbed , or hath his stones broken : No man that hath a blemish of the seed of Aaron the Priest , shall come nigh to offer offerings of the Lord made by fire ; he hath a blemish , he shall not come nigh to offer the bread of his God , Levit. 21. 17 , 18 , 19 , 20 , 21. What doth all this signifie , but that , in the first place , he must not be lame , to signifie he must not go haltingly about the work of our salvation . 2. He must not be blind , to signifie , that he must not go ignorantly to work , but he must be quick of understanding in the things of God. 3. He must not be scabbed , to signifie , that the Priest must not be corrupt , or filthy in his Office. 4. In a word , he must be every ways compleat , to signifie to us , that Jesus Christ was to be , and is most compleat , and most perfect every way , an acceptable high Priest in things pertaining to God , in reference to this second Covenant . Thirdly , The Priests under the Law were not to be hard hearted , but pitiful and compassionate , willing and ready , with abundance of bowels to offer for the people , and to make an atonement for them , Heb. 5. 1 , 2. To signifie , that Jesus Christ should be a tender hearted high Priest , able and willing to simpathize , and be affected with the infirmities of others , to pray for them , to offer up for them his precious blood ; he must be such an one , who can have compassion on ( a company of poor ) ignorant souls , and on them that are out of the way , to recover them , and to set them in safety , Heb. 4. 15. and that he might thus do , he must be a man that had experience of the disadvantages that infirmity and sin did bring unto these poor creatures , Heb. 2. 17. Fourthly , The high Priests under the Law were not to be shie or squemish , in case there was any that had the plague or leprosie , scab or blaunches ; but must look on them , go to them , and offer for them ( Levit. 13. read that whole Chapter ) all which is to signifie , that Jesus Christ should not refuse to take notice of the several infirmities , of his poorest people , but to teach them , and to see that none of them be lost , by reason of their infirmity , for want of looking to , or tending of . This priviledge also have we under this second Covenant . This is the way to make Grace shine . Fifthly , The high Priests under the Law , they were to be anointed with very excellent Oyl , compounded by art ( Exod. 29. 7. Chap. 30. 30. ) to signifie , that Jesus the great high Priest of this New Covenant , should be in a most eminent way anointed to his Priestly Office by the Holy Spirit of the Lord. Sixthly , The Priests food and livelihood in the time of his Ministry , was to be the consecrated and holy things , Exod. 29. 33. to signifie , that it is the very meat and drink of Jesus Christ , to do his Priestly Office , and to save and preserve his poor tempted and afflicted Saints . O what a New Covenant high Priest have we ! Seventhly , The Priests under the Law , were to be washed with water , Exod. 29. 4. to signifie , that Jesus Christ should not go about the work of his Priestly Office with the silth of sin upon him , but was without sin to appear as our high Priest in the presence of his Father , to execute his Priestly Office there for our advantage . For such a high Priest became us , who is holy , harmless , undefiled , separate from sinners , and made higher than the heavens , Heb. 7. 26. Eighthly , The high Priests under the Law , before they went into the holy place , they were to be clothed with a curious garment , a breast-place , and an ephod , and a robe , and a broidered coat , a mitre , and a girdle , and these were to be made of gold and blue , and purple , and scarlet , and fine linnen ; and in this garment and glorious ornaments , there must be precious stones , and on those stones there must be written the names of the children of Israel ( read the 28. of Exodus ) and all was to signifie what a glorious high Priest Jesus Christ should be ; and how in the righteousness of God , he should appear before God as our high Priest , to offer up the sacrifice that was to be offered for our salvation to God his Father : but I pass that . Now I shall speak to his Office : The Office of the high Priest in general was two-fold . First , To offer the sacrifice without the Camp. Secondly , To bring it within the vail , that is , into the holiest of all , which did type out Heaven . First , It was the Office of the Priest to offer the sacrifice , and so did Jesus Christ , he did offer his own body and soul in sacrifice . I say , HE did OFFER it , and not another , as it is written , No man taketh away my life , but I lay it down of my self ; I have power to lay it down , and I have power to take it again , John 10. 17 , 18. And again it is said , When he ( Jesus ) had offered up one sacrifice for sins for ever , sat down on the right hand of God , Heb. 10. 12. Secondly , The Priests under the Law must offer up the sacrifice that God had appointed , and none else , a compleat one without any blemish : and so did our high Priest , where he saith , Sacrifice and offerings thou wouldest not , but a body hast thou prepared me , and that will I offer , Heb. 10. 5. Thirdly , The Priest was to take of the ashes of the sacrifice , and lay them in a clean place : and this signifies , that the body of Jesus after it had been offered , should be laid into Josephs sepulchre , as in a clean place , where never any man before was laid , Levit. 6. 11. compared with John 19. 41 , 42. This being one part of his office , and when this was done , then in the next place he was to put on the glorious garment , when he was to go into the holiest , and take of the blood , and carry it thither , &c. he was to put on the holy garment , which signifieth the righteousness of Jesus Christ. Secondly , He was in this holy garment , which hath in it the stones , and in the stones the names of the Twelve Tribes of the children of Israel , to appear in the holy place , Exodus 28. And thou shalt take two Onix stones , and shalt grave on them the names of the children of Israel . Six of their names on one stone , and the other six names of the rest on the other stone , according to their birth , ver . 9 , 10. And this was to signifie , that when Jesus Christ was to enter into the holiest , then he was there to bear the names of his elect , in the tables of his heart , before the Throne of God , and the Mercy-seat , Heb. 12. 23. Thirdly , With this he was to take of the blood of the sacrifices , and carry it into the holiest of all , which was a type of Heaven , and there was he to sprinkle the mercy-seat ; and this was to be done by the high Priest only . To signifie , that none but Jesus Christ must have this office and priviledge , to be the peoples high Priest to offer for them . Heb. 9. 7. But into the second went the high priest alone once every year , yet not without blood , which he offered for himself , and for the errors of the people . Fourthly , He was there to make an atonement for the people with the blood , sprinkling of it upon the mercy-seat ; but this must be done with much incense , Levit. 16. And Aaron shall bring the bullock which is for a sin-offering for himself , and for his house , and shall kill the bullock of the sin-offering , which is for himself . And he shall take a censer full of burning coals of fire from off the Altar before the Lord , and his hands full of sweet incense beaten small , and bring it within the vail : And he shall put the incense upon the fire before the Lord , that the cloud of the incense may cover the mercy-seat , that is upon the testimony ; that he dye not . And he shall take of the blood of the bullock , and sprinkle it upon the mercy-seat east-ward , and before the mercy-seat shall he sprinkle the blood with his finger seven times . And then he shall kill the goat of the sin-offering which is for the people , and bring his blood within the vail , and do with that blood as he did with the blood of the bullock , and sprinkle it upon the mercy seat , and before the mercy-seat , verse 11 , 12 , 13 , 14 , 15. Now this was for the priest and the people ; all which doth signifie , that Jesus Christ was after his death , to go into heaven it self , of which this holy place was a figure , Heb. 9. and there to carry the sacrifice that he offered upon the Cross into the presence of God , for to obtain mercy for the people in a way of justice . And in that he is said to take his hands full of sweet incense , it signifies , that Jesus Christ was to offer up his sacrifice in the presence of his Father , in a way of intercession and prayers . I might have branched these things out into several particulars , but I would be brief . I say , therefore the office of the Priests was to carry the blood into the holy place , and there to present it before the mercy-seat , with his heart full of intercessions for the people , for whom he was a Priest , Luke 1. 8 , 9 , 10 , 11. This is Jesus Christs work now in the kingdom of glory to plead his own blood , the nature and vertue of it , with a perpetual intercession to the God of mercy , on the behalf of us poor miserable sinners , Heb. 7. 24. Now in the intercession of this Jesus , which is part of his priestly office , there is these things to be considered for our comfort . First , There is a pleading of the vertue of his blood , for them that are already come in ; that they may be kept from the evils of heresies , delusions , temptations , pleasures , profits , or any thing of this world , which may be too hard for them . Father , I pray not that thou shouldest take them out of the world ( saith Christ ) but that thou shouldest keep them from the evil , John 17. 15. Secondly , in case the devil should aspire up into the presence of God , to acuse any of the poor Saints , and to plead their back-slidings against them , as he will do if he can ; then there is Jesus , our Lord Jesus , ready in the Court of Heaven , at the right hand of God , to plead the vertue of his blood , not only for the great and general satisfaction that he did give when he was on the Cross ; but also the vertue that is in it now , for the cleansing , and fresh purging of his poor Saints , under their several temptations and infirmities ; as saith the Apostle , For if when we were enemies , we were reconciled to God , by the death of his Son : much more then being reconciled , we shall be saved by his life ; that is , by his intercession , Rom. 5. 10. Thirdly , The maintaining of grace , also , is by Jesus Christs intercession , being the second part of his Priestly Office. O! had we not a Jesus at the right hand of God , making intercession for us , and to convey fresh supplies of Grace unto us , through the vertue of his blood , being pleaded at Gods right hand ; how soon would it be with us , as it is with those for whom he prays not at all ; John 17. 9. But the reason why thou standest , while others fall , the reason why thou goest through the many temptations of the world , and shakest them off from thee , while others are ensnared , and intangled therein ; it is because thou hast an interceding Jesus . I have prayed ( saith he ) that thy saith fail not , Luke 22. 3 , 2. Fourthly , It is partly by the vertue of Christs intercession that the elect are brought in ; there is many that are to come to Christ , which are not yet brought in to Christ : and it is one part of his work to pray for their salvation too . Neither pray I for these alone , but for all those that shall believe ( though as yet they do not believe ) on me ( but that they may believe ) through their word , John 17. 20. And let me tell thee soul for thy comfort , who art a coming in to Christ , panting and sighing , as if thy heart would break ; I tell thee soul , thou wouldest never have come to Christ , if he had not first by the vertue of his blood and intercession , sent into thy heart an earnest desire after Christ : and let me tell thee also , that it is his business to make intercession for thee ; not only that thou mightest come in , but that thou mightest be preserved , when thou art come in , Compare Heb. 7. 25. with Rom. 8. 33 , 34 , 35 , &c. Fifthly , It is by the intercession of Christ , that the infirmities of the Saints in their holy duties are forgiven : Alas , if it was not for the priestly office of Christ Jesus , the prayers , alms , and other duties of the Saints , might be rejected , because of the sin that is in them : but Jesus being our high Priest , he is ready to take away the iniquities of our holy things , perfuming our prayers with the glory of his own perfections : and therefore it is , that there is an answer given to the Saints prayers , and also acceptance of their holy duties , Rev. 8. 3 , 4. But Christ being come an high Priest of good things to come , by a greater and more perfect Tabernacle , not made with hands , that is to say , not of this building . Neither by the blood of goats and calves : but by his own blood he entred in once into the holy place , having obtained eternal redemption for us . For if the blood of bulls and goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh ; How much more shall the blood of Christ , who through the eternal Spirit , offered himself without spot to God , purge your consciences from dead works to serve the living God ? And for this cause he is the Mediator of the New Testament ( or Covenant ) that by means of death , for the redemption of the transgressions that were under the first Testament , they which are called ( notwithstanding all their sins ) might receive the promise of eternal inheritance , Heb. 9. 11 , 12 , 13 , 14 , 15. The third thing now to be spoken to , it is to shew where , and how Jesus Christ out-went , and goes beyond these priests in all their qualifications and offices , for the comfort of poor Saints . First , They that were called to the priest-hood under the Law , were but men : but he is both God and Man , Heb. 7. 28. 3. 2. Their qualifications were in them in a very scanty way : but Jesus was every way qualified in an infinite and full way . They were consecrated but for a time , Heb. 7. 23. but he for ever more , ver . 24. 4. They were made without an oath , ver . 20 , 21. but he with an oath . 5. They as servants : but he as a Son , Heb. 3. 6. 6. Their garments were but such as could be made with hands , Ez. 28. but his the very righteousness of God , Rom. 3. 22. 7. Their offerings were but the body and blood of beasts , and such like , Phil. 3. 8. but his offering was his own body and soul , Heb. 9. 12 , 13. Chap. 10. 4 , 5. Isa. 53. 10. Heb. 10. 5. 8. Those were but at best but a shadow or type , verse 1. but he the very substance and end of all those Ceremonies , Heb. 9. 10. 11. 9. Their holy place was but made by men , Heb. 9. 24. but his , or that which Jesus is entered , is into Heaven it self , Heb. 5. 2 , 3. 10. When they went to offer their sacrifice , they were forced to offer for themselves as men compassed about with infirmity , Heb. 7. 26. but he holy , harmless , Heb. 10. 11. who did never commit the least transgression , Heb. 7. 26. 11. They , when they went in to offer , they were fain to do it standing , Heb. 10. to signifie , that God had no satisfaction therein : but he , when he had offered one sacrifice for sin , for ever sat down on the right hand of God , Jer. 12. To signifie , that God was very well pleased with his offering . 12. They were fain to offer often times the sacrifice that could never take away sin ; but he by one offering hath perfected for ever them that are sanctified , Heb. 10. 11 , 14. 13. Their sacrifices at the best could but serve for the cleansing of the flesh , Heb. 9. 13. but his for cleansing both body and soul : The blood of Jesus Christ doth purge the conscience from dead works to live a holy life , verse 14. 14. Those high Priests could not offer but once a year in the holiest of all , ver . 7. but our high Priest , he ever liveth to make intercession for us , Heb. 7. 24 , 25. 15. Those high Priests , notwithstanding they were Priests , they were not always to were their holy garments ; but Jesus never puts them off of him , but is in them always . 16. Those high Priests death would be too hard for them , Heb. 7. 21 , 23. but our high Priest hath vanquished and overcome that cruel enemy of ours , Heb. 2. 15. and brought life and immortality to light , through the glorious Gospel , 2 Tim. 1. 10. 17. Those high Priests were not able to save themselves ; but this is able to save himself , and all that come to God by him , Heb. 7. 25. 18. Those high Priests blood could not do away sin ; but the blood of Jesus Christ , who is our High Priest , cleanseth us from all sin , 1 John 1. 7. 19. Those high Priests sometimes by sin , caused God to reject their sacrifices ; but this high Priest doth always the things that please him . 20. Those high Priests could never convey the Spirit by vertue of their sacrifices or office ; but this high Priest , our Lord Jesus , he can , and doth give all the gifts and graces that are given to the sons of men . 21. Those high Priests could never by their sacrifices bring the soul of any sinner to glory , by vertue of it self ; but Jesus hath by one offering ( as I said before ) perfected for ever those that he did die for . Thus in brief I have shewed in some particulars , how and wherein Jesus our high Priest doth go beyond those high Priests : and many more without question might be mentioned , but I forbear . A fifth Office of Christ in reference to the second Covenant , it was that he should be the Fore-runner again to heaven before his Saints that were to follow after . First , he strikes hands in the Covenant . Secondly , he stands bound as a surety to see every thing in the Covenant accomplished , that was to be done on his part ; then he brings the message from heaven to the world ; and before he goeth back , he offereth himself for the same sins that he agreed to suffer for : and so soon as this was done , he goeth post haste to heaven again ; not only to exercise the second part of his Priestly Office ; but as our Fore-runner , to take possession for us , even into heaven it self , as you may see , Heb. 6. 20. where it is said , Whither the forerunner is for us entered . First , He is run before to open heaven gates : Be ye open ye everlasting doors , that the King of Glory may enter in . Secondly , He is run before to take possession of glory in our natures for us . Thirdly , He is run before to prepare us our places against we come after , I go to prepare a place for you , John 14. 1 , 2 , 3. Fourthly , He is run thither to make the way easie , in that he hath first trodden the path himself . Fifthly , He is run thither to receive gifts for us . All spiritual and heavenly gifts had been kept from us , had not Christ so soon as the time appointed was come , run back to the kingdom of glory to receive them for us . But I cannot stand to enlarge upon these glorious things , the Lord enlarge them upon your hearts by meditation . Here now I might begin to speak of his Prophetical and Kingly Office , and the priviledges that do , and shall come thereby : but that I fear I shall be too tedious , therefore at this time I shall pass them by . Thus you may see how the Covenant of Grace doth run , and with whom it was made , and also what was the conditions thereof . Now then , this Grace , this evenlasting Grace of God comes to be free to us through the satisfaction ( according to the conditions ) given by another for us ; for though it be free , and freely given to us , yet the obtaining of it did cost our Head , our Publick-man a very dear price ( 1 Cor. 6. 20. ) For ye are bought with a price , even with the precious blood of Christ ( 1 Pet. 1. 9. ) So it is by another , I say , not by us ; yet it is as sure made over to us , even to so many of us as do , or shall believe , as if we had done it , and obtained the grace of God ourselves : nay surer ; for consider , I say this grace is free to us , and comes upon a clear score , by vertue or the labour and purchase of another for us ; mark , that which is obtained by another for us , is not obtained for us by our selves : Now , but Christ hath obtained eternal redemption for us , Heb. 9. 12. not by the blood of goats and calves ( which was things offered by men under the Law ) but by his own blood ( meaning Christs ) he entred into the holy place , having obtained eternal redemption for us . Secondly , It comes to be unchangeable through the perfection of that satisfaction that was given to God through the Son of Mary for us ; for whatever the divine , infinite , and eternal justice of God did call for at the hands of man , if ever he intended to be a partaker of the grace of God , this Jesus , this one man , this publick person , did compleatly give a satisfaction to it , even so effectually ; which caused God not only to say , I am pleased , but I am well pleased , Mat. 3. 17. Compleatly and sufficiently satisfied with thee on their behalf ; for so you must understand it : Mark there these following words , And having made peace ( or compleatly made up the difference ) through the blood of his Cross by him , to reconcile all things unto himself ; by him , I say , whether they be things in earth , or things in heaven . And you who were sometimes alienated , and enemies in your mind by wicked works ; yet now hath he reconciled , how , in the body of his flesh , through death , to present you holy ; mark , holy and unblameable and unreprovable in his sight , Colos. 1. 21 , 22 , 23. And thus it is Grace , unchangeable Grace , to us ; because it was obtained , yea compleatly obtained for us , by Jesus Christ God-man . Object . But some may say , how was it possible that one man Jesus by one offering , should so compleatly obtain and bring in unchangeable grace for such an innumerable company of sinners , as are to be saved . Answ. First , in that he was every ways fitted for such a work , And secondly , in that , as I said before , he did every ways compleatly satisfie that which was offended by our disobedience to the former Covenant . And for the clearing of this . First , Consider , was it man that had offended ? He was man that gave the satisfaction . For as by man came death , even so also by man did come the resurrection from the dead , 1 Cor. 15. 21. Secondly , Was it God that was offended , he was God that did give a satisfaction . To us a Child is born , to us a Son is given . — And his name shall be called the mighty God ( Isa. 9. 6. ) He thought it no robbery to be equal with God but ( for our sakes , 2 Cor. 8. 9. ) he made himself of no reputation , &c. Phil. 2. 5 , 6 , 7. Thirdly , For the further clearing of this , to shew you that in every thing he was rightly qualified for this great work ; see what God himself saith of him : he calls him in the first place man ; and secondly he owns him to be his fellow , saying , Awake O sword against my Shepherd , against the man ; mark , the man that is my fellow , saith the Lord of Hosts , Zech. 13. 7. So that now let divine and infinite Justice turn it self which way it will , it finds one that can tell how to match it ; for if it say , I will require the satisfaction of man , here is a man to satisfie its cry : and if it say , but I am an infinite God , and must and will have an infinite satisfaction : here is one also that is infinite , even fellow with God ; Fellow in his essence and being , Prov. 8. 23. Fellow in his power and strength , 1 Cor. 1. 24. Fellow in his Wisdom , see again the same verse . Fellow in his mercy and grace , Tit. 2. 10. compared with ver . 11. together with the rest of the attributes of God ; so that , I say , let justice turn it self which way it will , here is a compleat person to give a compleat satisfaction : thus much of the fitness of the person . Secondly , For the compleatness of the satisfaction given by him for us . And that is discovered in these particulars . First , Doth justice call for the blood of that nature that sinned . Here is the heart blood of Jesus Christ. We have redemption through his blood , Ephes. 1. 14. 1 Pet. 1. 18 , 19. Zech. 9. 10 , 11. 2. Doth justice say , that this blood , if it be not the blood of one that is really , and naturally God , it will not give satisfaction to infinite justice ; then here is God , purchasing his Church with his own blood , Acts 20. 28. 3. Doth justice say , that it must not only have satisfaction for sinners ; but they that are saved must be also washed and sanctified with this blood : Then here is he that so loved us , that he washed us from our sins in his own blood , Rev. 1. 5. 4. Is there to be a righteousness to cloath them with , that are to be presented before divine justice ; then here is the righteousness of Christ , which is , even the righteousness of God by faith , Rom. 3. 22. Phil. 3. 8 , 9 , 10. 5. Is there any sins now that will fly upon this Saviour , like so many Lions , of raging Devils , if he take in hand to redeem man , he will be content to bear them all himself alone , even in his own body upon the tree , 1 Pet. 2. 24. 6. Is there any Law now that will curse , and condemn this Saviour for standing in our persons , to give satisfaction to God for the transgression of man ; he will be willing to be cursed , yea , to be made a curse for sinners , rather than they shall be cursed and damned themselves , Gal. 3. 13. 7. Must the great and glorious God , whose eyes are so pure that he cannot behold iniquity , I say , must he not only have the blood , but the very life of him that will take in hand to be the deliverer , and Saviour of us poor miserable sinners ; he is willing to lay down his life for his sheep , John 10. 11. 8. Must he not only dye a natural death , but must his soul descend into hell ( though it should not be left there ) he will suffer that also . Psal. 16. 10. and Acts 2. 3. 9. Must he not only be buried , but rise again from the dead , and overcome death , that he might be the first fruits to God of them that sleep , which shall be saved . He will be buried , and also through the strength of his God-head , he will raise himself out of the grave , though death hold him never so fast , and the Jews lay never such a great stone upon the mouth of the Sepulchre , and seal it never so fast , 1 Cor. 15. 2. Luke 24. 34. 10. Must he carry that body into the presence of his Father , to take possession of Heaven , Heb. 9. 24. John 14. 2 , 3. And must he appear there as a Priest ( Heb. 6. 20. ) as fore-runner ( ver . the same ) as an Advocate ( 1 John 2. 1 , 2. ) as Prophet , as a Treasure-house , as an Interceder , and Pleader of the Causes of his people ; he will be all these , and much more ; to the end , the grace of God by faith in Jesus Christ , might be made surer to all the seed . Who then can condemn ? it is God that justifieth ; because Christ hath dyed , yea , rather that is risen again . Who ( now seeing all this is so effectually done ) shall lay any thing , the least thing ? who can find the least flaw , the least wrinkle , the least defect or imperfection in this glorious satisfaction . Object . But is it possible that he should so soon give infinite justice a satisfaction , a compleat satisfaction ; for the eternal God doth require an eternal lying under the Curse ; to the end , he may be eternally satisfied . Answ. Indeed that which is infinite , must have an eternity to satisfie God in ; that is , they that fall into the prison and pit of utter darkness , must be there to all eternity , to the end , the justice of God may have its full blow at them . But now he that I am speaking of , is God ( Isa. 9. 6. 2. Tim. 1. 16. Heb. 1. 8 , 9. Phil. 2. 4 , 5 , 6. and so is infinite : Now le which is true God , is able to give in as litttle a time an infinite satisfaction , as Adam was in giving the dissatisfaction . Adam himself might have given satisfaction for himself as soon as Christ , had he been very God , as Jesus Christ was : For the reason why the posterity of Adam , even so many of them as fall short of life , must lye broyling in hell to all eternity , is this ; They are not able to give the justice of Gods satisfaction , they being not infinite , as aforesaid . But Christ ( that is God-man ) being come an high Priest ( that is to offer and give satisfaction ) of good things to comè : by a greater and more perfect tabernacle , not made with hands , that is to say , not of this building : Neither by the blood of goats and calves , but by his own ; mark you that , but by his own blood he hath entered into the holy place , having ( already ) obtained eternal redemption for us : But how ? For if the blood of bulls and goats , and the ashes of an beifer sprinkling the unclean , sanctifieth to the purging of the flesh , how much more shall the blood of Christ , who through the eternal Spirit ( who through the power and vertue of his infinite Godhead ) offered himself without spot to God , purge your consciences from dead works , to serve the living God ? And for this cause ( that is , for that he is God as well as man , and so able to give justice an infinite satisfaction ; therefore ) he is the Mediator of the New Covenant , that by the means of his death for the redemption of the transgressions that were under the first testament , they which are called might receive the promise of eternal inheritance , Heb. 9. 11 , 12 , 13 , 14 , 15. as I said before . Object . This is much ; but is God contented with this ? Is he satisfied now in the behalf of sinners by this mans thus suffering ? If he is , then how doth it appear ? Answ. It is evident , yea , wonderful evident , that this hath pleased him to the full , as appeareth by these following Demonstrations . First , In that God did admit him into his presence ; yea , receive him with joy and musick , even with the sound of a Trumpet at his ascension into Heaven ( Psal. 47. 5. ) and Christ makes it an argument to his Children , that his righteousness was sufficient , in that he went to his Father , and they saw him no more , ( John 16. 10. ) Of righteousness , saith he ; because I go to my Father , 〈◊〉 ye see me no more : As if he had said , My Spirit shall shew to the world , that I have brought in a sufficient righteousness to justifie sinners withal , in that when I go to appear in the presence of my Father on their behalf , he shall give me entertainment , and not throw me down from heaven , because I did not do it sufficiently . Again , If you consider the high esteem that God the father doth set on the death of his Son , you will find that he hath received good content thereby . When the Lord Jesus by way of complaint told his Father , that he and his merits were not valued to the worth ; his Father answered , It is a light thing that I should give thee O my servant , to bring Jacob again ; I will also give thee for a light to the Gentiles , that thou mayest be for salvation unto the ends of the earth , Isa. 49. 1 , 2 , 3 , 4 , 5 , 6. As if the Lord had said , My Son , I do value thy death at a higher rate , then that thou shouldest save the Tribes of Israel only ; behold the Gentiles , the barbarous Heathens , they also shall be brought in as the price of thy blood . It is a light thing that thou shouldest be my servant ( only ) to bring or redeem the Tribes of Jacob , and to restore the preserved of Israel ; I will give thee for a light to the Gentiles , that thou mayest be my salvation to the ends of the earth . Again , You may see it also by the carriage of God the Father to all the great sinners to whom mercy was proffered . We do not find that God maketh any objection against them that come to him for the pardon of their sins , because he did want a satisfaction suitable to the greatness of their sins . There was Manasseth , who was one that burnt his children in the fire to the devil , 2 Chron. 33. from 1. to 12. that used witchcraft , that used to worship the host of heaven , that turned his back on the word that God sent unto him : nay , that did worse than the very heathen that God cast out before the children of Israel . Also those that are spoken of Acts 19. 19. that did spend so much time in conjuration and the like , Acts 8. ( for such I judge they were ) that when they came to burn their books , they counted the price thereof to be fifty thousand pieces of Silver . Simon Magus also that was a Sorcerer , and bewitched the whole City , yet he had mercy proffered to him once and again : I say , it was not the greatness of the sins of these sinners ; no nor of an innumerable company of others that made God at all to object against the salvation of their souls , which justice would have constrained him to , had he not had satisfaction sufficient , by the blood of the Lord Jesus . Nay , further , I do find that because God the Father , would not have the merits of his Son to be undervalued , I say , he doth therefore freely by his consent , let mercy be proffered to the greatest sinners in the first place , for the Jews , that were the worst of men in that day for blasphemy against the Gospel : yet the Apostle proffered mercy to them in the first place . It is necessary ( saith he ) that the word of God should first have been spoken unto you , Acts 13. 46. Acts 3. 26. And Christ gave them commission so to do : for saith he , Let repentance and remission of sins be preached in my name among all nations , and begin ; mark that , begin at Jerusalem , Luke 24. 47. Let them that but the other day had their hands up to the elbows in my heart blood have the first proffer of my mercy . And saith Paul , For this cause I obtained mercy , that in me first , Jesus Christ might shew forth all long-suffering , for a pattern to them that should hereafter believe on him to life everlasting , 1 Tim. 15 , 16. As the Apostle saith , those sinners that were dead , possessed with the devil , and the children of wrath , he hath quickned , delivered , and saved , Ephes. 2. 1 , 2 , 3 , 4 , 5 , 6 , 7. that he might even in the very ages to come shew forth the exceeding riches of his grace in his kindness towards us ( and that ) through Jesus Christ. Secondly , It is evident that that which this man did as a common person , he did it compleatly and satisfactorily , as appears by the openness ( as I may so call it ) which was in the heart of God to him at his resurrection and ascension . Ask of me ( saith he ) and I will give thee the ( very ) heathen for thine inheritance , and the uttermost parts of the earth for thy possession , Psal. 2. 8. And this was at his resurrection , Acts 13. 33. Whereas , though he had asked , yet if he had not given a full and compleat satisfaction , justice would not have given him any thing ; for justice , the justice of God is so pure , that if it be not compleatly satisfied in every particular , it giveth nothing but curses , Gal. 3. 10. Thirdly , It is yet far more evident that he hath indeed pleased God in the behalf of sinners , in that God hath given him gifts to distribute to sinners , yea the worst of sinners , as a fruit of his satisfaction , and that at his ascension ( Psal. 68. 18. ) Christ hath so satisfied God , that he hath given him all the treasures both of heaven and earth , to dispose of as he seeth good ; he hath so pleased God that he hath given him a Name , above every Name ; a Scepter , above every Scepter ; a Crown , above every Crown ; a Kingdom above every Kingdom , Phil. 29. Rev. 19. 16. he hath given him the highest place●n heaven even his own right hand , he hath given him all the power of heaven and earth and under the earth in his own hand , to bind whom he pleaseth , and to set free whom he thinks meet ; he hath in a word , such an high esteem in the eyes of his Father , that he hath put into his hand , all things that are for the profit of his people , both in this world , and that which is to come ; and all this as the fruit of his faithfulness in doing of his work , as the Mediator of the New Covenant . Thou hast ascended on high , thou hast led Captivity Captive , thou hast received gifts ; mark , thou hast received them , for men , even for the ( worst of men , the ) rebellious also : And hath sent forth some , being furnished with these gifts ; some I say , For the work of the ministry , to the edifying of them that are already called , and also for the calling in of all those for whom he covenanted with his Father , Till all come in the unity of faith ; &c. Eph. 4. 8 , 9 , 10 , 11 , 12 , 13. Fourthly , It doth still appear far more evident : For will you hear what the Father himself saith for the shewing of his well-pleasedness , in these two particulars . First , In that he bids poor souls to hear , and to do as Christ would have them , Mat. 3. 17. Luke 9. 35. Secondly , In that he resolves to make them that turn their backs upon him , that dishonour him , ( which is done in a very great measure by those that lay aside his merits done by himself for Justification ) I say , he that resolved to make them his footstool ; where he saith , Sit thou at my right hand , until I make thine enemies thy footstool . Are they enemies to thee , saith God , I will be even with them ? Do they slight thy merits ? Do they slight thy groans , thy tears , thy blood thy death , thy resurrection and intercession , thy second coming again in heavenly glory ? I will tear them , and rend them , I 'll make them as mire in the streets ; I will make thy enemies thy footstool ( Psal. 110. 1. Mat. 22. 44. Heb. 1. 13. Chap. 10. 13. ) I , saith he , And thou shalt dash them in pieces like a Potters Vessel , Psal. 2. 9. look to it you that slight the merits of the blood of Christ. Fifthly , Again further yet ; God will make all the world to know , that he hath been , and is well pleased in his Son , in that God hath given ( and will make it appear he hath given ) the world to come into his hand , Heb. 2. And that he shall raise the dead , bring them before his judgment-seat , execute judgment upon them which he pleaseth to execute judgment on to their damnation ; and to receive them to eternal life whom he doth favour , even so many as shall be found to believe in his name and merits ( John 5. 26 , 27 , 28. ) For as the Father hath life in himself ; so hath he given to the Son to have life in himself ; And he hath given him authority to execute judgment also ; because he is the Son of man — For the hour is coming , that all that are in the graves shall hear his voice , and shall come forth : they that have done good , unto the resurrection of life , and they that have done evil , unto the resurrection of damnation . I , and the worst enemy that Christ hath now , shall come at that day with a pale face , with a quaking heart , and bended knees trembling before him , confessing the glory of his merits , and the vertue there was in them to save , to the glory of God the Father , Romans 14. 11. Phil. 2. 9 , 10 , 11. Much more might be added to discover the glorious perfection of this mans satisfaction : but for you that desire to be further satisfied concerning this , search the Scriptures , and beg of God to give you faith and understanding therein : and as for you that slight these things , and continue so doing , God hath another way to take with you , even to dash you in pieces like a Potters vessel ; for this hath Christ received of his Father to do unto you , Rev. 2. 27. Thus I have shewed you in particular , that the Covenant of the grace of God is free and unchangeable to men , that is in that it hath been obtained for men , and that perfectly , to the satisfying of justice , and taking all things out of the way , that were any ways an hinderance to our salvation , Col. 2. 14. The second thing for the discovering of this freeness , and constancy of the Covenant of the Grace of God , it is manifest thus . First , Whatsoever any man hath of the grace of God , he hath it as a free gift of God through Christ Jesus the Mediator of this Covenant , even when they are in a state of enmity to him ( mark that , Rom. 5. 8 , 9. Col. 1. 21 , 22. ) whether it be Christ as the foundation stone , or faith to lay hold on him , Eph. 2. 8. For by Grace you are saved through Faith , and that not of your selves ( not for any thing in you , or done by you for the purchasing of it ) but it is the free gift of God. And that bestowed on you , even when you were dead in trespasses and sins , Eph. 2. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. Nay if thou hast so much as one desire that is right , it is the gift of God ; for of our selves , saith the Apostle , we are not able to speak a good word , or think a good thought , 2 Cor. 3. 5. Was not grace , absolute grace , that God made promise to Adam after transgression , Gen. 3. 5. Was it not free grace in God to save such a wretch as Manasseh was , who used enchantments , witchcraft , burnt his children in the fire , and wrought much evil , 2 Chron. 33. Was it not free grace to save such as those were that are spoken of in the 16 of Ezekiel , which no eye pitied . Was it not free grace for Christ to give Peter a loving look after he had cursed and swore , and denied him . Was it not free grace that met Paul when he was a going to Damascus to persecute , which converted him , and made him a vessel of mercy . And what shall I say of such that are spoken of in the 1 Cor. 6. 9 , 10. speaking there of fornicators , idolators , adulterers , effeminates , abusers of themselves with mankind , thieves , covetous revilers , drunkards , extortioners , the basest of sinners in the world , and yet were washed , and yet were justified , was it not freely by grace ? O Saints ! you that are in Heaven , cry out , We came hither by grace ; and you that are on earth , I am sure you cry , if ever we do go thither , it must be freely by grace . Secondly , In the next place , it appears to be unchangeable in this . First , Because Justice being once satisfied , doth not use to call for the debt again : No , let never such a sinner come to Jesus Christ , and so to God by him ; and Justice instead of speaking against the salvation of that sinner , it will say , I am just as well as faithful to forgive him his sins , 1 John 1. 9. When Justice it self is pleased with a man , and speaks on his side , instead of speaking against him , we may well cry out , Who shall condemn ? 2. Because there is no Law to come in against the sinner that believes in Jesus Christ ; for he is not under that , and that by right comes in against none , but those that are under it : But Believers are not under that , that is not their Lord , therefore that hath nothing to do with them ; and besides Christs blood hath not only taken away the curse thereof , but also he hath in his own person compleatly fulfilled it as a publick person in our stead , Rom. 8. 1 , 2 , 3 , 4. 3. The Devil that accused them is destroyed , Heb. 2. 14 , 15. 4. Death and the Grave , and Hell are overcome , 1 Cor. 15. 55. H●sea 13. 14. 5. Sin that great enemy of mans salvation , that is washed away , Rev. 1. 5. 6. The righteousness of God is put upon them that believe , and given to them , and they are found in it , Ph●l . 3. 8 , 9 , 10. Rom. 3. 22. 7. Christ is always in heaven to plead for them , and to prepare a place for them , Heb. 7. 24. John 14 1 , 2 , 3 , 4. 8. He hath not only promised that he will not leave us , nor forsake us ; but he hath also sworn to fulfill his promise . O rich grace ! free grace , Lord , who desired thee to promise ? Who compelled thee to swear ? we use to take honest men upon their bare words . But God willing more abundantly to shew unto the heirs of promise the immutability of his counsel ( hath ) confirmed it by an oath : that by two immutable things ( his promise and his oath ) in which it is impossible for God to lye ( or break either of them ) we might have strong consolation , who have fled for refuge to lay hold upon the hope set before us ( Heb. 6. 13 , 17 , 18. ) I 'll warrant you God will never break his Oath ; therefore we may well have good ground to hope from such a good Foundation as this , that God will never leave us indeed . Again , thirdly , Not only thus : but first , God hath begotten . Believers again to himself , to be his adopted and accepted Children , in and through the Lord Jesus , 1 Pet. 1. 3. Secondly , God hath prepared a Kingdom for them , before the Foundation of the world , through Jesus Christ , Mat. 25. Thirdly , He hath given them an earnest of their happiness , while they live here in this world ( Eph. 1. 13 , 14. ) . After ye believed ye were sealed with the holy Spirit of promise , which is the earnest of our inheritance , until the redemption of the purchased possession to the praise of his glory , and that through this Jesus . Fourthly , If his Children sin through weakness , or by suddain temptation ; they confessing of it , he willingly forgives , and heals all their wounds , reneweth his love towards them , waits to do them good , casteth their sins into the depths of the sea , and all this freely , without any work done by men as men . Not for your sakes do I this , O House of Israel , be it known unto you , saith the Lord , Ezek. 36. 22 , 32. but wholly and alone by the blood of Jesus . Fifthly , In a word , if you would see it altogether , Gods love was the cause why Jesus Christ was sent to bleed for sinners . Jesus Christs bleeding stops the cries of divine justice : God looks upon them as compleat in him , gives them to him , as his by right of purchase . Jesus ever lives to pray for them that are thus given unto him . God sends his holy Spirit into them , to reveal this to them ; sends his Angels to minister for them : and all this by vertue of an everlasting Covenant between the Father and the Son. Thrice happy are the people that are in such a case . Nay , further he hath made them Brethren with Jesus Christ , members of his flesh , and of his bones : the Spouse of this Lord Jesus ; and all to shew you how dearly , how really , how constantly he loveth us , who by the faith of his operation , have laid hold upon him . I shall now lay down a few arguments for the superabundant clearing of it , and afterwards answer two or three objections , as may be made against it , and so I shall fall upon the next thing . First , God loves the Saints , as he loves Jesus Christ. And God loves Jesus Christ with an eternal love ; therefore the Saints also with the same . Thou hast loved them , as thou hast loved me , John 17. 23. Secondly , That love which is God himself must needs be everlasting love . And that is the love , wherewith God hath loved his Saints in Christ Jesus ; therefore his love towards his children in Christ must needs be an everlasting love . There is none dare say , that the love of God is mixed with a created mixture : if not ; then it must needs be himself , 1 John 4. 16. Thirdly , That love which is always pitched upon us , in an object as holy as God , must needs be an everlasting love . Now the love of God was , and is pitched upon us , through an object as holy as God himself , even our Lord Jesus : Therefore it must needs be unchangeable . Fourthly , If he with whom the Covenant of Grace was made , did in every thing , and condition do , even what the Lord could desire or require of him , that his love might be extended to us , and that for ever ; Then his love must needs be an everlasting love , seeing every thing required of us , was compleatly accomplished for us by him : And all this hath our Lord Jesus done , and that most gloriously , even on our behalf : therefore it must needs be a love that lasts for ever and ever . Fifthly , If God hath declared himself , to be the God that changeth not , and hath sworn to be immutable in his promise , then surely he will be unchangeable . And he hath done so : therefore it is impossible for God to lie ; and so for his eternal love to be unchangeable ( Heb. 6. 13 , 14 , 17 , 18. ) Here is an argument of the Spirits own making , who can contradict it ? If any object , and say , but still it is upon the condition of believing . I answer , the condition also is his own free gift , and not a qualification arising from the stock of nature ( Eph. 2. 8. Phil. 1. 28 , 29. ) So that here is the love unchangeable , here is also the condition given by him whose love is unchangeable , which may serve yet further for a strong argument , that God will have his love unchangeable . Sinner this is better felt and enjoyed , then talked of . Object . But if this love of God be unchangeable in it self ; yet it is not unchangeably set upon the Saints , unless they behave themselves the better . Answ. As Gods love at the first was bestowed upon the Saints , without any thing foreseen by the Lord in them , as done by them ( Deut. 9. 4 , 5 , 6. ) So he goeth on with the same , saying , I will never leave thee nor forsake thee , Heb. 13. 5. Object . But how cometh it to pass then that many fall off again , from the grace of the Gospel , after a profession of it for some time ; some ●o delusions , and some to their open sins again . Answ. They are fallen away , not from the everlasting love of God to them ; but from the profession of the love of God to them : men may process that God loves them , when there is no such matter , and that they are the Children of God , when the Devil is their father ; ( as it is in John 8. 40 , 41 , 42 , 43 , 44 ) Therefore they that do finally fall away from a profession of the grace of the Gospel : It is first , because , they are Bastards and not Sons . Secondly , Because as they are not Sons , so God suffereth them to fall , to make it appear that they are not Sons , not of the houshold of God. They went out from us , for they were not of us ; for if they had been of us , no doubt , mark that , no doubt , saith he , they would have continued with us ; but they went out from us , that it might be made man fest that they were not all of us . ( 1 John 2. 19. ) And though Hymeneus and Philetus , do throw themselves headlong to hell , Nevertheless the Foundation of God standeth sure , having this seal , the Lord knoweth them that are his , 2 Tim. 2. 17 , 18 , 19. Object . But the Scripture saith , that there are some that had Faith , yet lost it , and have made shipwrack of it : Now God loves no longer than they believe , as is evident ; For he that believes not shall be damned . So then , if some may have Faith , and yet lose it , and so lose the love of God , because they have lost their Faith , it is evident that Gods love is not so immutable as you say it is to every one that believeth . Answ. There is more sorts of Faith than one , that is spoken of in Scripture . First , There is a Faith that men may have , and yet be nothing , none of the Saints of God ( 2 Cor. 13. 1 , 2 , 3 , 4. ) and yet may do great things therewith . 2. There is a Faith that was wrought meerly by the operation of the miracles that was done in those days by Christ and his followers ; And many of the people believed on him . How came they by their Faith ? Why , by the operation of the miracles that be did among them ; for said they , When Christ cometh , will he do more miracles than this man hath done ? The great thing that wrought their Faith in them , was only by seeing the miracles that he did ( John 7. 31. John 2. 23. ) which is not that saving Faith , which is called the Faith of Gods Elect , as is evident : for there must not be only miracles wrought upon outward objects , to beget that , that being too weak a thing , but it must be by the same power that was stretched out in raising Christ from the dead ; yea , the exceeding greatness of that power ( Eph. 1. 18 , 19. ) So there is a believing , being taken with some marvellous work , visible appearing to the outward sense of seeing ; and there is a believing that is wrought in the heart , by an invisible operation of the Spirit , revealing the certainty of the satisfaction of the merits of Christ to the soul in a more glorious way , both for certainty and for durableness , both as to the promise and the constancy of it , Mat. 16. 17 , 18. 3. There is a Faith of a mans own , of a mans self also ; but the Faith of the operation of God ( in Scripture ) is set in opposition to that ; for saith he , You are saved by Grace through Faith , and that not of your selves ; of your own making , but that which is the free gift of God , Eph. 2. 8. 4. We say there is an Historical Faith , that is , such as is begotten meerly by the History of the Word , not by the Co-operation of the Spirit by the Word . 5. We say there is a Traditional Faith , that is , to believe things by Tradition , because others say they believe them ; this is received by Tradition , not by Revelation ; and shall never be able to stand neither at the day of Death , nor at the day of Judgment ; though possibly men , while they live here , may esteem themselves and states to be very good , because their heads are filled full of it . 6. There is a Faith that is called ( in Scripture ) a dead Faith , the Faith of Devils , or of the Devil ; they also that have only this , they are like the Devil , and as sure to be damned as he , notwithstanding their Faith , if they get no better into their hearts ; for it is far off from enabling of them to lay effectual hold of Jesus Christ , and so to put him on for eternal life and sanctification ( Jam 2. 19 , 26. ) which they must do if ever they be saved . But all these are short of the saving Faith of Gods elect , as is manifest ; I say , First , Because these may be wrought , and not by that power so exceedingly stretched forth . Secondly , Because these are wrought ; partly , first , by the sense of seeing , namely the miracles ( not by hearing ) and secondly , the rest is wrought by a traditional or historical influence of the words in their heads , not by an heavenly , invisible , almighty , and saving operation of the Spirit of God in their hearts . 7. I do suppose also , that there is a Faith that is wrought upon men through the influence of those gifts and abilities that God gives sometimes to those that are nor his own by election , though by creation : my meaning is some men finding that God hath given them very great gifts and abilities ; as to the gifts of preaching , praying , working miracles , or the like ; I say , they therefore do conclude , that God is their Father , and they his Children ; the ground of which confidence is still begotten , not by the glorious operation of the spirit , but by a considering of the great gifts that God hath bestowed upon them , as to the things before mentioned . As thus , First , The poor soul considering how ignorant it was , and now how knowing it is . Secondly , Considering how vain it formerly was , and also now how civil it is , presently makes this conclusion , surely God loves me , surely he hath made me one of his , and will save me . This is now a wrong faith , as is evident , in that it is placed upon a wrong object ; for mark , this faith is not placed assuredly on Gods grace alone , through the blood and merits of Christ , being discovered effectually to the soul , but upon God through those things that God hath given i● ; as of gifts , either to preach or pray , or great works , or the like , which will assuredly come to nought , as sure as God is in Heaven ; if no better faith and ground of faith be found out for thy soul savingly to rest upon . As to the second cause of the Objection , which runs to this effect . God loves men upon the account of their believing . I answer , that God loves men before they believe , he loves them , he calls them , and gives them faith to believe . But God who is rich in grace , with his great love , wherewith he loved us ( when ? when we believed or before ) even when we were dead in our sins ( and so far off from believers ) hath quickned us together with Christ , by grace you are saved , Eph. 2. 4 , 5. Now also I suppose that thou wilt say in thy heart , I would you would shew us then , what is saving faith , which thing it may be I may touch upon a while hence , in the next thing that I am to speak unto . O they that have that are safe indeed ! The Second Thing . THe second Thing that I am to speak unto is this : Who they are that are actually brought into this free and unchangable grace ; and also how they are brought in . Answ. Indeed now we are come to the pinch of the whole discourse ; and if God do but help me to run rightly thorow this , as I do verily believe he will , I may do thee , Reader , good and bring glory to my God. The Question containeth these two branches . First , who are brought in . Secondly , how they are brought in : the first is quickly answered . Christ Jesus came into the world ●o save sinners , Jewish sinners , Gentile sinners , Old sinners , Young sinners , great sinners , the chiefest of sinners , 1 Tim. 1. 14 , 15. Rom. 5. 7 , 8 , 9 , 10. 1 Cor. 6. 9 , 10. Mat. 21. 31. Publicans and Harlots , that is , Whores and Cheaters , Exactors , shall enter into the Kingdom of Heaven . For I came not ( saith Christ ) to call the righteous , but sinners to repentance , Mark 2. 17. A sinner in the Scripture is described in general to be a transgressor of the Law , 1 John 3. 4. Whosoever committeth sin transgresseth the Law ; for sin is the transgression of the Law. But particularly , they are described in a more particular way , as first , such as in whom dwelleth the devil , Ephes. 2. 2 , 3. Secondly , such as will do the service of him , John 8. 44. Thirdly , such as are enemies to God , Col. 1. 21. Fourthly , such as are 1 Cor. 6. 9 , 10. 2 Chron. 33. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , &c. Acts 9. 1 , 2 , 3. 1 Tim. 1. 14 , 15 , 16. Acts 19. 19. Acts 2. 36 , 37. Drunkards , Whoremasters , Liars , Perjured Persons , Covetous , Revilers , Extortioners , Fornicators , Swearers , possessed with Devils , Thieves , Idolaters , Witches , Sorcerers Conjurers , Murderers , and the like ; these be sinners , and such sinners that God hath prepared Heaven , Happiness , Pardon of Sin , and an inheritance of God , with Christ , with Saints , with Angels , if they do come in , and accept of Grace , as I might prove at large : For Gods grace is so great , that if they do come to him by Christ , presently all is forgiven them ; therefore never object , that thy sins are too great to be pardoned : but come taste and see how good the Lord is to any whosoever comes unto him . The second thing is , How are these brought into this everlasting Covenant of Grace ? 2. Answ. When God doth indeed and in truth bring in a sinner into this most blessed Covenant ( for so it is ) he usually goeth this way . First , He slays or kills the party to all things besides himself , and his Son Jesus Christ , and the comforts of the Spirit . For the clearing of this , I shall shew you , first , with what God kills : secondly , how God kills ; and thirdly , to what God kills those whom he makes alive in Jesus Christ. For the first , When God brings sinners into the Covenant of Grace , he doth first kill them with the Covenant of Works , which is the Moral Law , or Ten Commandments . This is Pauls Doctrine , and also Pauls experience . It is his Doctrine where he saith , The ministration of death engraven in stones , the ministration of condemnation ( which is the Law , in that place called the Letter ) kills , 2 Cor. 3. 6 , 7 , 8 , 9. The Letter ( saith he ) killeth , or the Law , or the ministration of death , which is another place is called a sound of words , Heb. 12. 19. because they have no life 〈◊〉 them , but rather death and damnation , through our inability to fulfill them ( Rom. 8. 3. ) doth kill , 2 Cor. 6. Secondly , It is his experience , where he saith , I was alive once ( that is , to my own things , Phil. 3. 7 , 8 , 9 , 10. ) without the Law ( that is , before God did strike him dead by it ) but when the commandment came ( that is , to do and exercise its right Office on me , which was to kill me , then ) sin revived , and I died , ( and I was killed ) and the commandment ( or the Law ) which was ordained to be unto life , I found to be unto death : For sin taketh occasion by the commandment , deceived me , and thereby slew me , Rom. 7. 9 , 10 , 11. And indeed to speak my own experience , together with the experience of all the Saints , they can seal with me to this , more or less . Quest. But how doth God kill with this Law or Covenant ? Answ. First , by opening to the soul the spirituality of it ; The Law is spiritual ( saith he ) but I am carnal , sold under sin , Rom. 7. 14. Now the spirituality of the Law is discovered this way . First , by shewing to the soul , that every sinful thought is a sin against it . I sinner , when the Law doth , come home indeed upon thy soul in the spirituality of it , it will discover such things to thee to be sins , that now thou lookest over , and regardes●●● ; that is a remarkable saying of Paul , when he saith , Sin revived , and I died ; sin revived , saith he , as if he had said , those things that before I did not value nor regard , but looked upon them to be trifles , to be dead and forgotten ; but when the Law was fastened on my soul , it did so raise them from the dead , call them to mind , so muster them before my face , and put such strength into them , that I was over-mastered by them , by the guilt of them . Sin revived , by the commandment , or my sins had mighty strength , life , and abundance of force upon me , because of that ; insomuch , that it killed me , Mat. 5. 28. Secondly , It sheweth that every such sin deserveth eternal damnation ( Friends , I doubt there be but few of you that have seen the spirituality of the Law of Works , but ) this is one thing in which it discovereth its Spirituality , and this is the proper work of the Law. Thirdly , God with a discovery of this doth also discover his own Divine and Infinite Justice ( of which the Law is a description ) which backs what is discovered by the Law ; and that by discovering of its Purity and Holiness , to be so divine , so pure , so upright , and so far off from winking at the least sin , that he doth by that Law , without any favour , condemn the sinner for that sin , Gal. 3. 10. Now when he hath brought the soul into this Premunire , into this puzzle : Then , 2. He sheweth to the soul the nature and condition of the Law , as to its dealing with , or for bearing of the sinner , that hath sinned against it : which is to pass an eternal curse upon both soul and body , of the party so offending , saying to him , Cursed be the man , that continueth not in every thing that is written in the book of the Law to do it : for saith the Law , this is my proper work . First , to shew thee thy sins , and when I have done that , then in the next place to condemn thee for them , and that without all remedy , as from me , or any thing within my bounds ; for I am not to save any , to pardon any , nay , not to favour any in the least thing that have sinned against me : for God did not send me to make alive , but to discover sin , and to condemn for the same . Now so soon as this is presented to the conscience , in the next place , the Law also by this Law doth shew that now there is no righteous act , according to the tenor of that Covenant , that can replieve him , or take him off from all this horrour and curse that lies upon him ; because that is not an administration of pardon ( as I said before ) to forgive the sin ; but an administration of damnation , because of transgression . O the very discovery of this , striketh the soul into a deadly swoun , even above half dead . But when God doth do the work indeed ; he doth in the next place shew the soul that he is the man that is eternally under this Covenant by nature , and that it is thee that hath sinned against this Law , and doth by right deserve the curse and displeasure of the same ; and that all that ever he can do will not give satisfaction to that glorious justice that did give this Law ; holy actions , tears of blood , selling all , and giving i● to the poor , or whatever else can be done by thee , it comes all short , and is all to no purpose ( Phil. 3. ) I 'll warrant him , he that seeth this , it will kill him to that which he was alive unto before , though he had a thousand lives . Ah sinners , sinners , were you but sensible indeed of the severity and truth of this , it would make you look about you to purpose . O how would it make you strive to stop at that 〈◊〉 that now you drink down with delight ? How many Oaths would it make you bite asunder ? nay , it would make you bite your tongues , to think that they should be used as instruments of the Devil , to bring your souls into such an unspeakable misery ; then also , we should not have you hang the salvation of your souls upon such slender pin● , as now you do : no , no , but you would be in another mind then . O then we should have you cry out , I must have Christ , what shall I do for Christ ? how shall I come at Christ ? would I was sure , truly sure of Christ , my soul is gone , damned , cast away , and must for ever burn with the Devils ; if I do not get precious Jesus Christ. In the next place , when God hath done this , then he the further shews the soul , that Covenant which it is under by nature , is distinct from the Covenant of Grace ; and also they that are under it , are by nature without any of the graces , which they have that are under the Covenant of Grace : As First , That it hath no faith , John 16. 9. Secondly , no hope , Eph. 2. 12. Thirdly , Nor none of the spirit to work these things first by nature . Fourthly , Neither will that Covenant give to them any peace with God. Fifthly , No promise of safeguard from his revenging Law , by that Covenant . Sixthly , But lieth by Nature liable to all the curses and condemnings , and thunder-claps of this most fiery Covenant . Seventhly , That it will accept of no sorrow , no repentance , no satisfaction , as from thee . Eighthly , That it calls for no less than the shedding of thy blood . Ninthly , The damnation of thy soul and body . Tenthly , And if there be any thing prossered to it by thee , as to the making of it amends , it throws it back again as dirt in thy face , slighting all that thou canst bring . Now when the soul is brought into this condition , then it is indeed dead ; killed to that , to which it was once alive . And therefore in the next place to shew you to what it is , killed ; and that is first to sin : O it dares not sin ! it sees hell fire is prepared for them that sin : Gods Justice will not spare it if it live in sin : the Law will damn it , if it live in sin ; the Devil will have it , if it follow its sin : O I say , it trembles at the very thoughts of sin ; I , if sin do but offer to tempt the soul , to draw away the soul from God , it cries , it sighs , it shunneth the very appearance of sin , it is odious unto it . If God would but serve you thus that love your pleasures , you would not make such a trifle of sin , as you do . Secondly , It is killed to the Law of God , as it is the Covenant of Works : O saith the soul , the Law hath killed me to its self , I through the Law am dead to the Law ( Gal. 2. 19. ) The Law is another thing then I did think it was ; I thought it would not have been so soul-destroying , so damning a Law ; I thought it would not have been so severe against me for my little sins , ●or my playing , for my jeasting , for my dissembling , quarrelling , and the like : I had some thoughts indeed , that it would tew great sinners , but let me pass ; and though it condemned great sinners , yet it would pass me by : but now would I were free from this Covenant , would I were free from this Law. I will tell thee , that a soul thus worked upon , is more afraid of the Covenant of Works , then he is of the Devil ; for he sees it is the Law that doth give him up into his hands for sin : and if he was but clear from that , he should not greatly need to fear the Devil . O now every particular command tears the caul of his heart ; now every command is as a great gun well charged against his soul ; now he sees he had as good run into a fire to keep himself from burning , as to run to the Law to keep himself from damning ; and this he sees really , I , and feels it too , to his own sorrow and perplexity . Thirdly , The soul also now is killed to his own righteousness , and counts that but dung , but dross , not worth the dirt hanging on shoes . O then says he , Thou filthy righteousness ( Isa. 64. 6. ) how hast thou deceived me ? How hast thou beguiled my poor soul ? How did I deceive my self with giving of a little alms ? with abstaining from some gross polutions ? with walking in some ordinances , as to the outside of them ? How hath my good words , good thinkings , good meanings ( as the world calls them ) deceived my ignorant soul ? I want the righteousness of faith , the righteousness of God ; for I see now there is no less will do me any good . Fourthly , It is also killed to its own faith , its notion of the Gospel , it s own hope , it s own repentings , it s own promises and resolutions to its own strength , it s own vertue , or whatsoever it had before : now saith the soul , That faith I thought I had , it is but fancy ; that hope I thought I had , I see it is but hypocritical , but vain and groundless hope : now the soul sees it hath by nature no saving faith , no saving hope , no grace at all by nature , by the first Covenant . Now it crieth out , How many promises have I broken ? and how many times have I resolved in vain ? when I was sick at such a time , and in such a streight , at such a place . Indeed I thought my self a wise man once , but I see my self a very fool now : O how ignorant am I of the Gospel now ? and of the blessed experience of the Work of God on a Christians heart ? In a word , it sees it self beset by nature with all evil , and destitute of all good , which is enough to kill the stoutest , hardest hearted sinner that ever lived on the earth . O Friends ! should you be plainly dealt withal , by this discovery of the dealing of God with a sinner , when he makes him a Saint , and would seriously try your selves thereby ( as God will try you one day ) how few would there be found of you , to be so much as acquainted with the work of God in the Notion ? much less in the experimental knowledge of the same . And indeed God is fain to take this way with sinners , thus to kill them , with the Old Covenant , to all things below a crucified ●hrist . First , Because otherwise there would be none in the world that would look after this sweet Jesus Christ. There is but a few that go to Heaven in all ( comparatively ) and them few , God is fain to deal with them in this manner , or else his Heaven , his Christ , his Glory , and everlasting Happiness must abide by themselves for all sinners . Do you think that Manasseh would have regarded the Lord , had he not suffered his enemies to have prevailed against him , 2 Chron. 33. from the 1. verse to the 16. Jer. 31. 18. Do you think that Ephraim would have looked after salvation , had not God first confounded him with the guilt of the sins of his youth ? What do you think of Paul , Acts 9. 4 , 5 , 6. What do you think of the Jailour , Acts 16. 30 , 31 , 32. What do you think of the Three Thousand , Acts 2. 36 , 37. Was not this the way that the Lord was fain to take to make them close in with Jesus Christ ? Was he not fain to kill them to every thing below a Christ , that they were driven to their wits ends ? insomuch that they were forced to cry out , Whbat shall we do to be saved ? I say , God might keep Heaven and Happiness to himself , it he should not go this way to work with sinners . O stout hearted rebels ! O tender hearted God! Secondly , Because then , and not till then , will sinners accept of Jesus Christ on Gods terms . So long as sinners can make a life out of any thing below Christ , so long they will not close with Christ without indenting : but when the God of Heaven hath killed them to every thing below himself , and his Son ; then Christ will down on any terms in the world . And indeed this is the very reason , why sinners when they hear of Christ , yet will not close in with him , there is something that they can take content in besides him . The prodigal so long as he could content himself with the husks that the swine did eat , so long he did keep away from his Fathers House , but when he could get no nourishment any where on this side of his Fathers House , then ( saith he ) and not till then , I will arise and go to my Father , &c. I say , Ths is the reason therefore why men come no faster , and close no realier with the Son of God , but stand halting and indenting about the terms they must have Christ upon ; for saith the drunkard , I look on Christ to be worth the having ; but yet I am not willing to lose ALL for him , all but my pot saith the drunkard , and all but the world saith the covetous . I will part with any thing but lust and pride , saith the wanton ; but if Christ will not be had without , I forsake all , cast away all ; then it must be with me as it was with the young man in the Gospel , such news will make me sorry at my very heart . But now when a man is soundly killed to all his sins , to all his righteousness , to all his comforts whatsoever , and sees that there is no way but the Devil must have him , but he must be damned in hell , if he be not clothed with Jesus Christ ; Oh! then ( saith he ) give me Christ on any terms whatsoever he cost : though he cost me friends , though he cost me comforts , though he cost me all that ever I have ; yet like the wise Merchant in the Gospel , they will sell all to get that pearl . I tell you when a soul is brought to see its want of Christ aright , it will not be kept back , Father , Mother , Husband , Wise , Lands , Livings , nay , life and all shall go , rather then the soul will miss of Christ. I , and the soul counteth Christ a cheap Saviour , if it can get him vpon any terms , now the soul indents no longer . Now Lord give me Christ , upon any terms whatsoever he cost ; for I am a dead-man , a damned man , a cast away , if I have not Christ. What say you , O you wounded sinners ? Is not this true as I have said ? would you not give Ten thousand worlds if you had so many , so be you might be well answered , that your sins shall be pardoned , and your souls and bodies justified and glorified , at the coming of the Lord Jesus Christ. Thirdly , The Lord goeth this way for this reason also , that it might make the soul sensible what it cost Christ to redeem it from death and hell . When a man cometh to feel the sting and guilt of sin , death and hell , upon his conscience , then , and not till then , can he tell what it cost Christ to redeem sinners . O! saith the soul if a few sins are so terrible , and lay the soul under such wrath and torment , what did Christ undergo ? who bare the sins of Thousands , and Thousands , and all at once . This also is one means to make souls tender of sin ( it is the burned child that feareth the fire ) to make them humble in a sense of their own vileness , to make them count every thing that God giveth them a mercy , to make much of the least glimpse of the love of God , and to prize it above the whole world . O sinners were you killed indeed , then Heaven would be Heaven , and Hell would be Hell indeed ; but because you are not wrought upon in this manner , therefore you count the ways of God , as bad as a good man counteth the ways of the devil , and the ways of the devil and hell as good as a Saint doth count the ways of God. Fourthly , Again , God is fain to go this way , and all to make sinners make sure of Heaven . So long as souls are senseless of sin , and what a damnable state they are in by nature , so long they will even dally with the Kingdom of Heaven , and the Salvation of their own poor souls : but when God cometh and sheweth them where they are , and what is like to become of them if they miss of the Crucified Saviour ; Oh then , saith the soul , would I were sure of Jesus ; what shall I do to get assurance of Jesus ? And thus is God forced , as I may say , to whip souls to Jesus Christ , they being so secure , so senseless , and so much their own enemies as not to look out after their own eternal advantage . Fifthly , A fifth reason why God doth deal thus with sinners , it is because he would bring Christ and the Soul together in a right way . Christ and Sinners would never come together in a beloved posture , they would not so suitably suit each other , if they were not brought together this way , the sinner being killed . O when the sinner is killed , and indeed struck dead to every thing below a naked Jesus , how suitably then doth the Soul and Christ suit one with another . Then here is a naked sinner for a righteous Jesus , a poor sinner to a rich Jesus , a weak sinner to a strong Jesus , a blind sinner to a seeing Jesus , an ignorant , careless sinner to a wise and careful Jesus . O how wise is God in dealing thus with the sinner , he strips him of his own knowledge , that he may fill him with Christs ; he killeth him for taking pleasure in sin , that he may take pleasure in Jesus Christ , &c. Sixthly , But sixthly , God goeth this way with sinners because he would have the glory of their salvation . Should not men and women be killed to their own things , they would do sacrifice unto them , and instead of saying to the Lamb , THOU ART WORTHY , Rev. 5. 9. Job . 40. 14. Rom. 3. 27. Ephes. 2. 8 , 9. Tit. 3. 5. they woul say their own arm ; their own right hand hath saved them : but God will cut off boasting from ever entring within the borders of eternal glory : for he is resolved to have the glory of the beginning , the middle , and the end , of the contriving and saving , and giving salvation to them that enter into the joys of everlasting glory . That they may be called the trees of righteousness , the planting of the Lord , that he may be glorifyed , Isa. 61. 3. I might have run thorow many things as to this : but I shall pass them , and proceed . Now Secondly , The soul being thus killed to it's self , its sins , its righteousness , faith , hope , wisdom , promises , resolutions , and the rest of its things which it trusted in by nature . In the next place , it hath also given unto it a most glorious , perfect , and never-fading life , which is first a life imputed to it : yet so really that the very thought of it in the soul hath so much operation and authority , especially when the meditation of it is mixed with faith , as to make it ( though condemned by the Law , to triumph , and to look its enemies in the face with comfort ; notwithstanding the greatness of the multitude , the fierceness of their anger , and the continuation of their malice , be never so hot against it . This imputed life ( for so it is ) is the obedience of the Son of God , as his righteousness , in his suffering , arising , ascending , interceding , and so consequently triumphing over all the enemies of the soul , and given to me , as being wrought on purpose for me . So that , is is there righteousness in Christ ? that is mine : Is there perfection in that righteousness ? that is mine : did he bleed for sin ? it was for mine . Hath he overcome the Law , the Devil , and Hell ? the victory is mine , and I am counted the Conqueror ; Nay , more than a conqueror through him that hath loved me : and I do count this a most glorious life ; for by this means it is that I am in the first place proclaimed both in Heaven and Earth guiltless , and such a one , who , as I am in Christ , am not a sinner , and so not under the Law , to be condemned , but as holy and righteous as the Son of God himself , because he himself is my holiness and righteousness , and so likewise having by this all things taken out of the way that would condemn me . Sometimes I bless the Lord , my soul hath had the life that now I am speaking of , not only imputed to me , but the very glory of it upon my soul : For upon a time when I was under many condemnings of heart , and feared because of my sins , my soul would miss of eternal glory ; methought I felt in my soul such a secret motion as this , Thy righteousness is in Heaven , together with the splendour and shining of the spirit of grace in my soul , which gave me to see clearly , that my righteousness by which I should be justified ( from all that could condemn ) was the Son of God himself in his own person now at the right hand of his Father , representing me compleat before the mercy-seat in his own self : so that I saw clearly , that night and day , where ever I was , or what ever I was a doing , still there was my righteousness just before the eys of divine glory ; so that the Father could never find fault with me for any insufficiency that was in my righteousness , being it was compleat ; neither could he say , where is it ? because it was continually at his right hand . Also at another time having contracted guilt upon my soul , and having some distemper of body upon me , supposed that death might now so seize upon , as to take me away from among men : then thought I what shall I do now ? is all right with my soul ? have I the right work of God on my soul ? Answering my self , No surely , and that because there were so many weaknesses in me ; yea so many weaknesses in my best duties : for thought I , how can such a one as I find mercy , whose heart is so ready to evil , and so backward to that which is good ( so far as it is natural ) Thus musing , being filled with fear to die , these words came in upon my soul , Being justified freely by his grace , through the redemption which is in Christ ; as if God had said , Sinner , thou thinkest because thou hast had so many infirmities and weaknesses in thy soul whilst thou hast been professing of me , therefore now there can be no hopes of mercy , but be it known unto thee , that it was not any thing done by thee at the first , that moved me to have mercy upon thee ; neither is it any thing that is done by thee now that shall make me either accept or reject thee ; behold my Son who standeth by me , he is righteous , he hath fulfilled my Law , and given me good satisfaction ; on him therefore do I look , and on thee only as thou art in him , and according to what he hath done , so will I deal with thee : This having stayed my heart , and taken off the guilt through the strength of its coming on my soul , anon after came in that word as a second testimony : He hath saved us , and called us with an holy calling , not according to the works of righteousness which we have done , but according to his own purpose and grace which was given us in Christ Jesus before the world began . And thus is the sinner made alive from the dead , being justified by Grace through the righteousness of Christ which is unto all and upon all them that believe according to the Scriptures . And the life that I now live , it is by the faith of the Son of God , who loved me , and gave himself for me , Gal. 2. 20. I lay down my life for my sheep , John 10. 10 , 15. I I am come that you might have life , and that you might have it more abundantly . For if while we were enemies , we were reconciled to God by the death of his Son : much more then being reconciled , we shall be saved by his life , Rom. 5. 10 , 21. That as sin reigneth unto death , even so might Grace reign through righteousness unto eternal life , by Jesus Christ our Lord. Secondly , This life is not only imputed to him that is wrought on by the spirit of Grace , that is not only counted his ; but also there is put into the soul an understanding enlightened on purpose to know the things of God , which is Christ and his imputed righteousness ( 1 John 5. 20. ) which it never thought of nor understood before ( 1 Cor. 2. 9 , 10 , 11. ) which understanding being enlightened , and made to see such things that the soul cannot be contented without it lay hold of , and apply Christ unto it self , so effectually ; I say that the soul shall be exceedingly revived in a very heavenly measure , with the application of this imputed righteousness ; for thereby it knoweth it shall find God speaking peace to its self , and with a fatherly affection say , Be of good chear , thy sins are forgiven thee , the righteousness of my Son I bestow upon thee : For what the Law could not do in that it was weak through the ( thy ) flesh , I have sent forth my only Son , and have condemned thy sins in his flesh , Rom. 8. 3. 4. And though thou hast gone astray liste a lost sheep , yet on him I have laid thine iniquities ; and though thou thereby didst undo and break thy self forever , yet by his stripes I haue healed thee . Thus I say the Lord causeth the soul by faith to apply that which he doth by grace impute unto it ( for thus every soul more or less is dealt withal ) the soul being thus inlightned , thus quickned , thus made alive from that dead state it was in before ( or at least having the beginnings of this life ) it hath these several vertuous advantages , which they have not that are dead in their sins and trespasses , and under the Law. First , It seeth what a sad condition all men by nature are in , they being in that state which it self was in but a while since : but now by grace it is a beginning to scrable out of it ; now it seeth the whole world lieth in wickedness ( 1 John 5. 19. ) and so liable to eternal vengeance ▪ because of their wickedness . Ah friends , let me tell you , though you may be ignorant of your state and condition , yet the poor groaning , hungering Saints of God do see what a sad , woeful , miserable state you are in , which sometimes makes them tremble to think of your most lamentable latter end ( you dying so ) and also to * flie the faster to their Lord Jesus , for very fear that they also should be partakers of that most doleful doom : and this it hath by vertue of its own experience , knowing it self was but a while ago in the same condition , under the same condemnation . O! there is now a hearty blessing of God that ever he should shew to it its sad condition , and that he should incline its heart to seek after a better condition . O blessed be the Lord ! saith the soul , that ever he should awaken me , stir up me ; and bring me out of that sad condition , that I once with them was in . It makes also the soul to wonder to see how foolishly and vainly the rest of its neighbours do spend their precious time , that they should be so void of understanding , so forgetful of their latter end , so senseless of the damning nature of their sins : O that their eyes was but inlightned to see whereabouts they are 〈◊〉 surely they would be of another mind then they are now in . Now the soul wonders to see what slender pins those poor creatures do hang the stress of the eternal salvation of their souls upon . O methinks ! saith the soul , it makes me mourn to see that some should think that they were Born Christians , and others that their Baptisme makes them so , others depending barely upon a traditional , historical faith , which will leave their souls in the midst of plerplexity . O that they should trust to such fables , fancies , and wicked slights of the Devil , as their good doings , their good thinkings , their civil walking , and living with the world . O miserable profession , and the end thereof will be a miserable end . But now , vvhen the soul is thus vvrought upon , it must be sure to look for the very gates of hell to be set open against it , vvith all their force and might to destroy it . Novv hell rageth , the devil roareth , and all the world resolved do be the best they can , to bring the soul again into bondage and ruine . Also the soul shall not want enemies , even in its own hearts lust , as covetousness , adultery , blasphemy , unbelief , hardness of heart , coldness , half-heartedness , ignorance , with an innumerable company of attendants , hanging like so many blocks at its heels , ready to sink it into the fire of hell every moment , together with strange apprehensions of God and Christ , as if now they were absolutely turned to be its enemies , which maketh it doubt of the certainty of its salvation : For you must understand , that though a soul may in reality have the righteousness of the Son of God imputed to it , and also some faith in a very strong manner to lay hold upon it : yet at another time , through temptation they may fear and doubt again ; insomuch that the soul may be put into a very great fear , lest it should return again into the condition it once was in , Jer. 32 40. O saith the soul when I think of my former state , how miserable it was , it makes me tremble ; and when I think that I may fall into that condition again , how sad are the thoughts of it to me ? I would not be in that condition again for all the world : and this fear riseth still higher and higher , as the soul is sensible of Satans temptations , or of its working of its own corruptions . Ha! these filthy lusts , these filthy corruptions . O that I was rid of them , that they were consumed in a moment , that I could be quite rid of them , they do so disturb my soul , dishonour my God , so defile my conscience , and sometimes so weaken my hands in the way of God , and my comforts in the Lord ; O how glad should I be , if I might be stripped of them , Rom. 7. 24. Which fear puts the soul upon flying ▪ to the Lord by prayer , for the covering of his imputed righteousness , and for strength against the Devils temptations and its own corruptions ; that God would give down his holy spirit to strengthen it against the things that do so anoy its soul , and so discourage it in its way , with a resolution through grace , never to be contented , while it doth find in it self a triumphing over it by faith in the blood of a Crucified Jesus . Secondly , The soul that hath been thus killed by the Law to its things it formerly delighted in ; now , O now it cannot be contented with that slender groundless faith and hope that once it contented it self withal . No , no , but now it must be brought into the right saving knowledge of Jesus Christ , now it must have him discovered to the soul by the spirit , now it cannot be satisfied , because such and such do tell it is so . No , but now it will cry out , Lord shew me continually in the light of thy Spirit through thy word , that Jesus that was born in the days of Cesar Augustus ( when Mary a Daughter of Judah went with Joseph to be taxed at Bethel●m ) that he is the very Christ. Lord let me see it in the light of thy spirit , and in the operation thereof , and let me not be contented without such a faith that is so wrought : even by the discovery of his birth , crucifying , death , blood , resurrection , ascension , intercession , and second ( which is his personal ) coming again , that the very faith of it may fill my soul with comfort and holiness : and O how afraid the soul is , lest it should fall short of this faith , and of the hope that is begotten by such discoveries as these are ? For the soul knoweth , that if it hath not this , it will not be able to stand neither in death nor judgment : and therefore saith the soul , Lord , whatever other poor souls content themselves withal , let me have that which will stand me instead , and carry me through a dangerous world , that may help me to resist a cunning Devil , that may help me to suck true soul satisfying consolation from Jesus Christ through thy promises by the might and power of thy Spirit . And now when the poor soul at any time hath any discovery of the love of God through a bleeding , dying , risen , interceding Jesus , because it is not willing to be deceived ; O how * wary is it of closing with it , for fear it should not be right , for fear it should not come from God ? Saith the soul , Cannot the Devil give one such comfort tro ? Cannot he transform himself thus into an Angel of light ? So that the soul ( because it would be upon a sure ground ) cries out , Lord shew me thy salvation , and that not once or twice : but Lord let me have thy presence continually upon my heart , to day and to morrow , and every day ; for the soul when it is rightly brought from under the Covenant of Works , and planted into the Covenant of Grace , then it cannot be ( unless it be under some desperate temptation ) contented without the presence of God , teaching , comforting , stablishing , and helping of the soul to grow in the things of the Lord Jesus Christ : because it knoweth , that if God hath but with-drawn his presence in any way from it ( as he doth do sometimes for a while ) that then the Devil will be sure to be near at hand , working with his temptations , trying all ways to get the soul into slavery and sin again ; also the corrupt principle that will be joyning and combining with the wicked one , and will be willing to be a Co-partner with him , to bring the soul into mischief , which puts a soul upon an earnest , continual panting after more of the strengthening , preserving , comforting , and teaching presence of God , and for strong supplies of faith , that it may effectually lay hold on him . Thirdly , The soul is quickned so , that it is not satisfied now without it do indeed and in truth partake of the peace of Gods Elect ; now it is upon the examination of the reality of its joy and peace : Time was indeed that any thing would serve its turn , any false conce●ts of its state to be good : but now all kind of peace will not serve its turn , all kind of joy will not be accepted with it ; now it must joy in God through Jesus Christ , now its peace must come through the vertue of the blood of Christ , speaking peace to the conscience , by taking away both the guilt and the filth of sin by that blood , also by shewing the soul its free acceptance with God through Christ , he having compleatly fulfilled all the conditions of the first Covenant , and freely placed it into the safety of what he hath done , and so presents the soul compleat and spotless in the sight of God through his obedience . Now I say , he hath peace through the blood of his Cross , and sees himself reconciled to God by the death of his Son , Col. 1. 20 , 21. or else his comfort will be questioned by him . It is not every promise as cometh now upon his heart that will serve his turn : no , but he must see whether the Babe Jesus be presented to the soul , in and through that promise ; now if the Babe leap in his womb , as I may say , so say , it is because the Lords promise sounds aloud in his heart , coming to him big with the love and pardoning grace of God in Jesus Christ ; I say , this is the first and principle joy that the soul hath , that is quickened and brought into the Covenant of Grace . Fourthly , Now the man finds Heavenly sanctification wrought in his soul , through the most precious blood of the man whose name is Jesus Christ. Jesus that he might sanctifie the people with his own blood , suffered without the gate Now the soul finds a change in the understanding , in the will , in the mind , in the affections , in the judgment , and also in the conscience ; through th● inward man a change , and through the outward man a change , from head to foot , as we use to say . For he that is in Christ , and so in this Covenant of Grace , is a new Creature , 2 Cor. 5. 17. or hath been twice made , made , and made again . O now the soul is resolved for Heaven and Glory , now it crieth out , Lord if there be a right eye that is offensive to thee , pluck it out ; or a right foot , cut it off ; or a right hand , take it from me ; now the soul doth begin to studdy how it may honour God , and bring praise to him . Now the soul is for a preparation , for the second coming of Christ , endeavouring to lay aside every thing that may hinder : And for the closing in with those things that may make it in a beloved posture against that day . Fifthly , And all this is from a Gospel Spirit , and not from a Legal natural principle , for the soul hath these things as the fruits and effects of its being separated unto the Covenant of Grace , and so now possessed with that spirit that doth attend , yea , and dwell in them that are brought into the Coven●nt of Grace , from under the Old Covenant ; I say , these things do spring forth in the soul , from another root and stock , then any of the actings as other men do ; for the soul that is thus wrought upon , is as well dead to the Law and the righteousness thereof ( as the first Covenant ) as well as to its sins . Sixthly , Now the soul begins to have some blessed experience of the things of God , even of the glorious mysteries of the Gospel . 1. Now it knoweth the meaning of those words . My flesh is meat indeed , and my blood is drink indeed , John 6. 55. and that by experience ; for the soul hath received peace of conscience through that blood , by the effectual application of it to the soul. First , by feeling the guilt of sin dye off from the conscience● , by the operation thereof . Secondly , by feeling the power thereof , to take away the curse of the Law. Thirdly , By finding the very strength of Hell to fail , when once the blood of the man Jesus Christ is received in reality upon the soul. 2. Now the soul also knoweth by experience , the meaning of that Scripture that saith , Our old man is crucified with him , that the body of sin might be destroyed , Rom. 6. 6. Now it sees that when the man Jesus did hang on the tree on Mount Calvary , that then the body of its sins was there hanged up , dead and buried with him , though it was then unborn , so as never to be laid to its charge , either here or hereafter ; and also , so as never to carry it captive into perpetual bondage , being it self overcome by him , even Christ the head of that poor creature . And indeed this is the way for a soul , both to live comfortably , as touching the guilt of sin ; and also , as touching the power of the filth of sin : for the soul that doth , or hath received this indeed and in truth , finds strength against them both , by and through that man that did for him and the rest of his fellow sinners , so gloriously overcome it , and hath given the victory unto them , so that now they are said to be overcomers , nay , more than conquer●rs through him , the one man Jesus Christ , Rom. 8. 33 , 34 , 35 , 36 , 37. 3. Now the soul hath received a ●aith indeed , and a lively hope indeed , such a one as now it can fetch strength from the fulness of Christ , and from the merits of Christ. 4. Yea , now the soul can look on it self with one eye , and look upon Christ with another ; and say indeed it is true , I am an empty soul , but Christ is a full Christ ; I am a poor sinner , but Christ is a rich Christ ; I am a foolish sinner , but Christ is a wise Christ ; I am an unholy , ungodly , unsanctified creature in my self , But Christ is made of God , unto me , wisdom , righteousness , sanctification and redemption , 1 Cor. 1. 30. 5. Now also that fiery Law , that it could not once endure , nor could not once delight in ; I say , now it can delight in it after the inward man , now this Law is its delighe , it would always be walked in it , and always be delighted in it , being offended with any sin , or any corruption , that would be any ways an hinderance to it , Rom. 7. 24 , 25. And yet it will not edure that , even that that Law should offer to take the work of its salvation out of Christs hand : no , if it once comes to do that , then out of doors it shall go , if it was as good again . For that soul that hath the right work of God indeed upon it , cries , not my prayers , not my tears , not my works , not my things , do they come from the work of the spirit of Christ it self within me ; yet these shall not have the glory of my salvation : no , it is none but the blood of Christ , the death of Christ , of the man Christ Jesus of Nazareth the Carpenters Son ( as they called him ) that must have the Crown and Glory of my salvation . None but Christ , none but Christ ; and thus the soul labours to give Christ the preeminence , Col. 1. 18. Now before I go any further , I must needs speak a word from my own experience of the things of Christ ; and the rather because we have a company of silly ones in this day of ignorance , that do either comfort themselves with a notion without the power , or else do both reject the notion and the power of this most glorious Gospel : therefore , for the further conviction of the Reader , I shall tell him ( with David ) something of what the Lord hath done for my soul , and indeed a little of the experience of the things of Christ , is far more worth than all the world . It would be too tedious for me to tell thee ( here ) all from the first to the last , but something I shall tell thee , that thou mayest not think these things are fables . Reader , when it pleased the Lord to begin to instruct my soul , he found me one of the black sinners of the world ; he found me making a sport of Oaths , and also of Lies , and many a soul-poysoning meal did I make out of divers Lusts , as Drinking , Dancing , Playing , Pleasure with the wicked ones of the world . The Lord finding of me in this * condition , did open the glass of his Law unto me , wherein he shewed me so clearly my sins , both the greatness of them , and also how abominable they were in his sight , that I thought the very clouds were charged with the wrath of God , and ready to let fall the very fire of his jealousie upon me : yet for all this I was so wedded to my sins , that thought I with my self , I will have them , though I lose my soul ( O wicked wretch that I was ) but God the great , the rich , the infinite merciful God , did not take this advantage of my soul , to cast me away , and say , then take him Devil , seeing he cares for me no more : no , but he followed me still , and won upon my heart , by giving of me some understanding , not only into my miserable state which I was very sensible of ; but also that there might be hopes of mercy , also taking away that love to lust , and placing in the room thereof a love to religion ; and thus the Lord won over my heart to some desire after the means , to hear the word , and to grow a stranger to my old companions , and to accompany the people of God , together with giving of me many sweet encouragements from several promises in the Scriptures : but after this , the Lord did wonderfully set my sins upon my conscience , those sins especially that I had committed since the first convictions , temptations also followed me very hard , and especially such temptations as did tend to the making of me question the very way of salvation , viz. whether Jesus Christ was the Saviour or no : and whether I had best to venture my soul upon his blood for salvation , or take some other course . But being through grace kept close with God ( in some measure ) in prayer , and the rest of the ordinances ; but went about a year and upwards , without any sound evidence as from God to my soul , touching the salvation as comes by Jesus Christ. But at the last , as I may say , when the set time was come , then the Lord ( just before the men called , Quaker's came into the Countrey ) did set me down 〈◊〉 blessedly in the truth of the Doctrine of Jes●s Christ , that it made me marvail , to see first ; how Jesus Christ was born of a Virgin , walked in the world a while with his Disciples , afterwards hanged on the Cross , spilt his Blood , was Buried , Rose again , Ascended above the Clouds and Heavens , their lives to make intercession ; and that he also will come again at the last day to judge the World , and take his Saints unto himself . These things , I say , I did see so evidently , even as if I had stood by when he was in the world , and also when he was caught up . I having such a change as this upon my soul , it made me wonder ; and musing with my self at the great alteration that was in my spirit , for the Lord did also very gloriously give me in his precious word to back the discovery of the Son of God unto me , so that I can say , through grace it was according to the Scriptures , 1 Cor. 15. 1 , 2 , 3 , 4. ) and as I was musing with my self what these things should mean , methought I heard such a word in my heart as this ; I have set thee down on purpose , for I have something more than ordinary for thee to do ; which made me the more marvel ; saying , What , my Lord , such a poor wretch as I ? yet still this continued , I have set thee down on purpose , and so forth , with more fresh incomes of the Lord Jesus , and the power of the blood of his Cross upon my soul , even so evidently , that I saw ( through grace ) that it was the blood shed on Mount Calvary that did save and redeem sinners , as clearly and as really with the eyes of my soul , as ever ( methoughts ) I had seen a penny-loaf bought with a penny ; which things then discovered , had such operation upon my soul , that I do hope , they did sweetly season every faculty thereof . Reader , I speak in the presence of God , and he knows I lye not : much of this , and such like dealings of his , could I tell thee of ; but my business at this time is not so to do , but only to tell what operation the blood of Christ hath had over and upon my conscience , and that at several times , and also when I have been in several frames of spirit . As first , sometimes I have been so loaden with my sins , that I could not tell where to rest , nor what to do ; yea , at such times I thought it would have taken away my senses : yet at that time , God through grace hath all of a sudden● ▪ so effectually applied the blood that was spilt at Mount Calvary , out of the side of Jesus , unto my poor wounded guilty conscience , that presently I have found such a sweet , solid , sober , heart comforting peace , that it hath made me , as if it had not been , and withal the same ( I may say , and I ought to say , the power of it ) hath had such a powerful operation upon my soul , that I have for a time been in a straight and trouble , to think that I should love and honour him no more , the vertue of his blood hath so constrained me . Again , sometimes methinks my sins have appeared so big to me , that I thought one of my sins have been as big as all the sins of all the men in the Nation , I , and of other Nations too . ( Reader , these things be not fancies , for I have smarted for this experience ) but yet the least stream of the heart blood of this man Jesus , hath vanished all away , and hath made it to flie , to the astonishment of such a poor sinner ; and as I said before , hath delivered me up into sweet and heavenly peace , and joy in the holy Ghost . Again , sometimes when my heart hath been hard , dead , slothful , blind and senseless ( which indeed are sad frames for a poor Christian to be in ) yet at such a time when I have been in such a case , then hath the blood of Christ the precious blood of Christ , the admirable blood of the God of Heaven , that run out of his body when it did hang on the Cross , so softned , livened , quickned , and inlightned my soul , that truly ( Reader ) I can say , O it makes me wonder ! Again , when I have been loaden with sin , and p●st●red with several temptations , and in very sad manner , then have I had the trial of the vertue of Christs blood , with the trial of the vertue of other things : and I have found that when tears would not do , prayers would not do , repentings and all other things could not reach my heart : O then one touch , one drop , one shining of the vertue of the blood , of that blood that was let out with a spear ; it hath in a very blessed manner delivered me , that it hath made me to marvel . O ●methinks it hath come with such life , such power , with such irresistible and marvellous glory , that it wipes off all the slurs , silences , all the out-cries , and quenches all the fiery darts , and all the flames of hell fire , that are begotten by the charges of the Law , Satan , and doubtful remembrances of my sinful life . Friends , as Peter saith to the Church , so I say to you , I have not preached to you cunningly devised ●ables , in telling you of the blood of Christ , and what authority it hath had upon my Conscience : O no , but as Peter saith touching the coming of the Lord Jesus into the world ; so in some measure I can say of the blood of the Lord Jesus Christ , that was shed when he did come into the world . There is not only my single testimony touching this ; no , but there is all the Prophets do agree , in advancing this in writing , and also all the Saints do now declare the same , in speaking forth the aimableness , and many powerful vertues thereof . As for thee , by the blood of thy Covenant ( saith God to Christ ) I have sent forth thy prisoners out of the pit , wherein was no water , Zech. 9. 11. We have redemption through his blood , Ephes. 1. 7. Again , Col. 1. 14. We have redemption through his blood . Our robes are washed , and made white in the blood of the Lamb , Rev. 7. 14. The Devil is overcome through the blood of the Lamb , Rev. 12. 11. Yea , and conscience is purged too , and that through the blood of the Lamb , Heb. 9. 14. We have free recourse to the Throne of grace through the blood of Jesus , Heb. 10. 19. I could bring thee a cloud of witnesses out of all the types and shadows , and out of the sundry Prophets , and much more out of the New Testament , but I forbear , because I would not be too tedious to thee Reader , in making too large a digression , though I have committed here in this Discourse , no transgression , for the blood of Christ is precious blood , 1 Pet. 1. 18 , 19. In the next place I shall shew you the several priviledges and advantages the man or woman hath , that is under this Covenant of Grace , over they have that are under the Covenant of the Law and Works . As first , the Covenant of Grace is not grounded upon our obedience , but upon Gods love , even his pardoning love to us through Christ Jesus . The first Covenant it stood to be broken or kept by us , and Gods love or anger , to be lost , or enjoyed hereafter , as we , as creatures behaved our selves : but now the very ground of the Covenant of Grace is Gods love , 't is meer love through Jesus Christ , Deut. 7. 8 , 9. The Lord did not set his love upon you , nor chuse you ; because you were more in number then other people ; for you were the fewest of all people : but because the Lord loves you , and because he will keep the oath which he swore to your fathers . Again , Isa. 63. 9. In his love and in his pitty he redeemed them , and the Angel of his presence saved them , that is Jesus Christ. And again , 2. Tim. 1. 9. Who hath saved us . — Not according to the works of righteousness which we have done ; but according to his own purpose and grace , which was given to us in Christ Jesus , before the world began . Secondly , This love is not conveyed to us through what we have done ( as is afore proved ) but through what he hath done , with whom the Covenant was made , which was given us in Christ. According as he hach chosen us in Christ , Who hath blessed us with all spiritual blessings in heavenly places in Christ. God for Christs sake hath loved you ( 2 Tim 1. 9. Eph 1. 3 , 4. Eph. 4. 32. ) That is through Christs doings , through Christs sufferings . Now if this be but rightly understood , it doth discover abundance of comfort to them that are within the bounds of the Covenant of Grace . For First , Here a believer seeth he shall stand , if Christs doings and sufferings stand ( which is a sure Foundation ) for God dealeth with him through Christ. And so Secondly , He shall not fall , unless the sufferings and merits of Christ be thrown over the bar , being found guilty ( which will never be ) before the eyes of divine justice . For with him the Covenant was made , and he was the surety of it , Zech. 9. 11. Heb. 7. 22. That is , as the Covenant was made with him , so he stood bound to fulfill the same . For you must understand that the Covenant was made between the Father and the Son , long before it was accomplished , or manifestly sealed with Christs blood , it was made before the world began , ( Tit. 1. 2. Ephes. 1. 4. 1 Pet. 1. 18 , 19 , 20. ) But the conditions thereof was not fulfilled , until less than Two Thousand Years ago ; and all that while did Jesus stand bound as a surety ( as I said before ) is used to do , till the time in which the payment should be made . And it was by vertue of his suretiship ( having bound himself by Covenant to do all things agreed on , by the Father and him ) that all those of the election that were born before he came , that they might be saved , and did enter into rest . For the forgiveness of sins that was past , though it was through the blood of Christ ; yet it was also through the for bearance of God , Rom. 3. 25. That is , Christ becoming surety for those that died before his coming , that he would indeed and in truth , at the fulness of time ( or at the time appointed , Gal. 4. 4. ) give a compleat and full satisfaction for them according to the tenour , or condition of the Covenant . Again Secondly , The second Covenant , which Believers are under , as the ground and foundation if it is safe ; so the promises thereof are better , surer , freer and fuller , &c. First , They are better , if you compare the excellency of the one with the excellency of the other . The first hath promised nothing but an earthly paradise , Do this and thou shalt live . Namely , here in an earthly paradise . But the other doth bring the promise of an heavenly paradise . Secondly , As the Covenant of Works doth promise an earthly Paradise ; yet it is a Paradise or Blessing , though once obtained , yet might be lost again ( for no longer than thou doest well , no longer art thou accepted by that ) O but the Promises in the New Covenant , do bring unto us the benefit of eternal inheritance , ( Heb. 9. 15. ) That they which are called might receive the promise of eternal inheritance . O rare ! it is an eternal inheritance . Thirdly , The other , as it is not so good as this , so neither is it so sure as this , and therefore he calls the one , such a one as might be , and was shaken ( Heb. 12. 27. ) but this is said to be such a one that cannot be shaken . And this word , saith he , treating of the two Covenants from verse the 18. to the 24 And this word , yet once more , signifies the removing of those things that are ( or may be ) shaken , as of things that are made , that those things that cannot be shaken ( which is the second Covenant ) may remain ; for ●aith he , verse the 28. which cannot be moved . Therefore ye blessed Saints , seeing you have received a Kingdom which cannot , which cannot be moved : ( therefore ) Let us have grace whereby we may serve ( our ) God acceptably , with reverence and godly fear . Thus in general , but more particular . First , They are surer , in that they are founded upon Gods love also , and they come to us without calling for those things at our hands , that may be a means of putting of a stop to our certain enjoying of them . The promises under or of the Law , they might easily be stopped by our disobedience : but the promises under the Gospel saith , If heaven above can be measured , and the foundation of the earth searched out , then ( and not till then ) will I cast off all the seed of Israel for all that they have done . Again , I , even I am he that blotteth out thy transgressions for my own Names sake , and will not remember thy sins , Isa. 43. 25. I will make thee a Partaker of my Promise ; and that I may so do , I will take away that which would hinder ; I will cast all your sins into the depths of the sea , that my promise may be sure to all the seed . And therefore saith the Apostle , when he would shew us that the New Covenant promises was more sure then the Old ; he tells us plainly that the Law and Works are set aside , and they are meerly made ours through the righteousness of faith , which is the righteousness of Christ. For the promise that Abraham should be heir of the world ( saith he ) was not to him , or to his seed through the Law , ( or Works ) but through the righteousness of faith . For if they which are of the Law ( or of Works ) be heirs , then ●aith is made void , and the promise made of none effect . Therefore it is of ●aith — to the end the promise might be sure to all the seed , Rom. 4. 13 , 14 , 16. Secondly surer , because that as that is taken away that should hinder , so they are committed to a faithful friend of ours in keeping : For all the promises of God are in Christ ; not yea yea and nay , but yea and amen ; certain and sure ; sure because they are in the hand of our head , our friend , our brother , our husband , our flesh and bones , even in the heart and hand of our precious Jesus . Thirdly , Because all the conditions of them are already fulfilled for us by Jesus Christ , as aforesaid , every promise that is a New Covenant promise , if there be any condition in it , our undertaker hath accomplished that for us , and also giveth us such grace as to receive the sweetness as doth spring from them through his obedience to every thing required in them . Fourthly , surer , because that as they are grounded upon the love of God ; every thing taken out of the way , in the hand of a sure friend : And as Christ hath fulfilled every condition as to justification that is contained therein ; so the Lord hath solemnly sworn with an oath for our better confidence in this particular , For when God made promise to Abraham ( and so to all Saints ) because he could swear by no greater , he sware by himself , saying ; Surely , blessing I will bless thee , and multiplying I will multiply thee : and so after he had patiently endured , he obtained the promise . For men verily swear by the greater , and an oath for confirmation is to them an end of all strife ( that there might be no more doubt or scruple concerning the certain fulfilling of the promise ) wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel , or certain , constant , unchangeable decree of God in making of the promise , for the comfort of his children ) confirmed it by an Oath that by two immutable things , his promise ( back'd with an Oath ) wherein it is impossible for God to lie , we might have strong consolation , who have fled for refuge to lay hold upon the hope set before us , Heb. 6. 13 , 14. 15 , 16 , 17 , 18. Fifthly , That they are better it appears also , in that they are freer and fuller ; that they are freer , it is evident , in that the one saith , no works no life : Do this , and then thou shalt live , if not , thou shalt be damned . But the other saith , we are saved by believing in what another hath done , without the works of the Law ; Now to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness , Rom. 4 , 4 , 5. The one saith pay me that thou owest ; the other saith , I do frankly and freely forgive thee all . The one saith , because thou hast sinned thou shalt die ; the other saith , because Christ lives thou shalt live also , John 15 Secondly , And as they are freer , so they are fuller ; fuller of encouragement , fuller of comfort ; the one ( to wit the Law ) looks like Pharaohs seven ill favoured k●●e , more ready to eat one up , then to afford us any food . The other is like the full grape in the cluster , which for certain hath a glorious blessing in it . The one saith , if thou hast sinned , turn again ; the other saith , if thou hast sinned , thou shalt be damned , for all I have a promise in me . Thirdly , They that are of the second , are better then they that are of the first ; and it also appeareth in this . The promises of the Law , through them we have neither faith , nor hope , nor the Spirit conveyed : But through the promises of the Gospel there is all these , 1 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises , that by these we might be partakers of the Divine nature . O therefore let us hold fast the profession of our faith without wavering ; for he is faithful that promised , Heb. 10. 23. In hope of eternal life ( who so ) because God that cannot lie , promised it before the world began , Tit. 1. 2. Fourthly , They that are in this Covenant are in a very happy state ; for though there be several conditions in the Gospel to be done , yet Christ Jesus doth not look that they should be done by man , as man , but by his own Spirit in them , as it is written , Thou hast wrought all our works in us and for us . Is there that condition , they must believe ; why then , he will be both the Author and finisher of their faith , Heb. 12. 2 , 3. Is there also hope to be in his Children , he also doth , and hath given them good hope through his grace , 2 Thes. 2. 26. Again , are the people of God to behave themselves to the glory of God the Father ? The● he will work in them both to will and to do of his own good pleasure , Phil. 2. 13. Fifthly , Again , as he works all our works in us and for us , so also by vertue of this Covenant , we have another nature given unto us . Whereby , or by which we are made willing to be glorifying of God both in our bodies , and in our spirits , which are his , Thy people shall be willing in the day of thy power , 2 Cor. 6. 20. Psal. 110. 3. Sixthly , In the next place , all those that are under this second Covenant , are in a wonderful safe condition : For in case they should slip or fall , after their conversion into some sin or sins , ( for who lives and sins not , Prov. 24. 16. ) yet through the merits and intercession of Christ Jesus , who is their undertaker in this Covenant , they shall have their sins pardoned , their wounds healed , and they raised up again ; which priviledge the children of the first Covenant have not , for if they sin , they are never afterwards regarded by that Covenant . They break my Covenant , and I regarded them not , Heb. 8. 9. But when he comes to speak of the Covenant of Grace , speaking first of the publick person under the name of David , he saith thus , Psal. 89. from the 26. verse to the 37. He shall cry unto me , Thou art my Father , my God , and the rock of my Salvation . Also I will make him my first-born : higher then the kings of the earth . My mercy will I keep for him for evermore , and my Covenant shall stand fast with him . His seed also will I make to endure for ever , and his throne as the days of heaven . If his Children forsake my Law , and walk not in my judgment : If they break my Statutes , and keep not my Commandments ; then will I visit their transgression with the rod , and their iniquity with stripes . Nevertheless my loving kindness will I not break , nor alter the thing that is gone out of my lips . Once have I sworn by my holiness , that I will not lie unto David , His seed shall endure for ever , and his throne as the Sun before me ; it shall be established for ever as the Moon , and as a faithful witness in heaven . My Covenant shall stand fast with him , mark that , As if God had said , I did not make this Covenant with man , but with my Son , and with him I will perform it ; and seeing he hath given me compleat satisfaction , though his Children do through infirmity transgress , yet my Covenant is not therefore broken , seeing he with whom it was made , standeth firm , according to the desire of my heart ; so that my justice that is satisfied , and 〈◊〉 Law hath nothing to say ; for there is no want of perfection in the sacrifice of Christ. If you love your souls and would have them live in the peace of God , to the which you are called in one body , even all Believers ; then I beseech you seriously to ponder , and labour to settle in your souls this one thing , that the New Covenant is not broken by our transgressions , and that because it was not made with us . The reason why the very Saints of God have so many ups and downs in this their travel towards heaven ; it is because they are so weak in the faith of this one thing ; for they think that if they fail of this or that particular performance , if their hearts be dead and cold , and their lusts mighty and strong ; therefore now God is angry , and now be will shut them out of his favour , now the New Covenant is broken , and now Christ Jesus will stand their friend no longer ; now also the devil hath power again , and now they must have their part in the resurrection of damnation ; when alas the Covenant is not for all this never the more broken , and so the Grace of God no more straightned then it was before . Therefore I say , when thou findest that thou art weak here , and sailing there , backward to this good , and thy heart forward to that evil ; then be sure thou keep a steadfast eye on the Mediator of this New Covenant ; and be perswaded , that it is not only made with him , and his part also fulfilled , but that he doth look upon his fulfilling of it , so as not to lay thy sins to thy charge , though he may as a father chastise thee for the same . If his children forsake my Law , and walk not in my judgments . If they break my statutes , and keep not my Commandments ; then will I visit their transgressions with a rod , and their iniquities with stripes . Nevertheless , mark , nevertheless my loving kindness will I not utterly take from him : nor suffer my faithfulness to fail My Covenant will I not break , nor alter the thing that is gone out of my mouth . And what was that ? why , that his seed shall endure for ever , and his throne as the days of Heaven , Psal. 89. 30 , 31 , 32 , 33 , 34 , 35 , 36. Seventhly , Another priviledge that the Saints have by vertue of the New Covenant , is , that they have part of the poss●ssion , or hold of heaven and glory already : and that two manner of ways . First , the divine nature is conveyed from heaven into them . And Secondly , the humane nature ( i. e. ) the nature of man is received up , and entertained in , and hath got possession of Heaven . 1. We have the first-fruits of the spirit ( saith the man of God ) we have the earnest of the spirit which is instead of the whole . Which is the earnest of our inheritance , until the redemption of the purchased possession , unto the praise of his glory , Rom. 8. 8 , 9 , 10 , 11. Eph. 1. 13 , 14. 2. The nature of man , OUR nature is got into glory as the first fruits of man-kind , as a fore-runner to take possession till we all come thither , 1 Cor. 15. 20. For the man born at Bethlem is ascended ( which is part of the lump of mankind ) into glory , as a publick person , as the first-fruits , representing the whole of the Children of God. So that in some sense it may be said , that the Saints have already taken possession of the Kingdom of Heaven , by their Jesus , their publick person ; he being in their room entred to prepare a place for them , John 14. 1 , 2 , 3 , 4 , 5. I beseech you consider , When Jesus Christ came down from glory , it was that he might bring us to glory ; and that he might be sure not to fail , he clothed himself with our nature , as if one should take a piece out of the whole lump instead of the whole , Heb. 2. 14 , 15. ( until the other comes ) and investeth in that glory which he was in before he came down from Heaven : and thus is that saying to be understood , speaking of Christ and Saints , which saith , And ( he ) hath raised us up together , and made us fit together in Heavenly places in Christ Jesus , Eph. 2. 6. Eighthly , Again , not only thus , but all the power of God , 1 Pet. 1. 5. together with the rest of his glorious attributes , are on our side , in that they dwell in our nature , which is th● man Jesus , and doth ingage for us , poor , simple , empty , nothing creatures , as to our eternal happiness . For in him ( that is in the man Christ who is our nature , our head , our root , our flesh , our bone ) dwelleth all the fulness of the God head bodily ; Col. 2. 9 , 10. Mark how they are joyned together , In whom dwelleth the fulness of the God-head . And ye are compleat in him . God dwelleth compleatly in him , and you also are compleatly implanted in him , which is the head of all principality and power , and all this by the consent of the Father . For it hath pleased the Father , that in him should all fulness dwell . Now mark , the God-head doth not dwell in Christ Jesus for himself only , but that it may be in a way of righteousness conveyed to us , for our comfort and help in all our wants . All power is given unto me in Heaven and Earth , saith he , Mat. 28. 18. And then followeth , And lo I am with you alway , even unto the end of the world , Psal. 68. 18. 20. He hath received gifts for men , even for the rebellious , John 1. 16. Of his fulness have we all received , and grace for grace , Col. 1. 9. And this the Saints cannot be deprived of , because the Covenant made with Christ , in every tittle of it was so compleatly fulfilled as to righteousness , both active and passive , that justice cannot object any thing , holiness now can find fault with nothing ; nay , all the power of God cannot shake any thing that hath been done for us by the Mediator of the New Covenant ; so that now there is no Covenant of Works to a Believer , none of the commands , accusations , condemnations , or the least tittle of the Old Covenant to be charged on any of those that are the Children of the Second Covenant , no sin to be charged , because there is no Law to be pleaded , but all is made up by our middle man Christ Jesus . O blessed Covenant ! O blessed Priviledge ! Be wise therefore O ye poor drooping souls that are the sons of this second Covenant . And stand fast in the liberty wherewith CHRIST hath made you free , and be not again intangled ( not terrified in your consciences ) with the yoke of bonbondage ; neither the commands , accusations , or condemnations of the Law of the Old Covenant , Gal. 5. 1 , 2. Object . If it be so , then one need not care what they do , they may sin and sin again , seeing Christ hath made satisfaction . Answ. If I was to point out one that was under the power of the Devil , and going poste haste to hell ( for my life ) I would look no further for such a man , then to him that would make such a use as this of the grace of God. What because Christ is a Saviour , thou wilt be a sinner ; because his grace abounds , therefore thou wilt abound in in . O wicked wretch ! rake hell all over , and surely I think thy fellow will scarce be found : And let me tell thee this before I leave thee , as Gods Covenant with Christ for his Children ( which are of faith ) stands sure , immutable , unrevokable , and unchangeable ; so also hath God taken such a course with thee , that unless thou can'st make God forswear himself , it is impossible that thou shouldest go to heaven , dying in that condition . They tempted me , proved me , and turned the grace of God into laciviousness ( Compare Heb. 3. 9. 10 , 11. ver . with the 1 Cor. 10. Chap. from the 5. verse to the 10. ) So I sware , mark that , So I sware ( and that in my wrath too ) that they should never enter into my rest . No , saith God , if Christ will not serve their turns , but they must have their sins too , take them devil ; if Heaven will not satisfie them , take them hell , devour them hell , scald them , fry them , burn them hell ; God hath more places than one to put sinners into , if they do not like of Heaven , he will fit them with Hell ; if they do not like Christ , they shall be forced to have the Devil . Therefore we must and will tell of the truth of the nature of the Covenant of the grace of God to his poor Saints , for their encouragement , and for their comfort , who would be glad to leap at Christ upon any terms : yet therewith we can tell how through grace , to tell the hogs and sons of this world , what a hogsty there is prepared for them , even such a one that God hath prepared to put the Devil and his Angels into , is fitly prepared for them , Mat. 25. 41. Object . But if Christ hath given God a full and compleat satisfaction , then though I do go on in sin , I need not fear , seeing God hath already been satisfied ; it will be injustice in God to punish for those sins , for which he is already satisfied for by Christ. Answ. Rebell , rebell , there are some in Christ , and some out of him ; they that are in him have their sins forgiven , and they themselves made new creatures , and have the spirit of the Son , which is a holy , loving , self-denying spirit . And they that are thus in Jesus Christ are so far off from delighting in sin , that sin is the greatest thing that troubleth them ; and O how willingly would they be rid of the very thoughts of it , Psal. 119. 113. It is the grief of their souls ( when they are in a right frame of spirit ) that they can live no more to the honour and glory of God , then they do ; and in all their prayers to God , the breathings of their souls is as much for sanctifying grace as pardoning grace , that they might live a holy life ; they would as willingly live holy here , as they would be happy in the world to come , Phil. 3. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21. they would as willingly be cleansed from the filth of sin , as to have the guilt of it taken away ; they would as willingly glorifie God here , as they would be glorified by him hereafter . 2. But there are some that are out of Christ , being under the Law , and as for all those , let them be civil or profane , they are such as God accounts wicked ; and I say , as for those , if all the Angels in Heaven can drag them before the Judgment-seat of Christ , they shall be brought before it to answer for all their ungodly deeds , Jude 15. and being condemned for them , if all the fire in Hell will burn them , they shall be burned there ( if they die in that condition . ) And therefore if you love your souls , do not give way to such a wicked spirit . Let no man deceive yo● with ( such ) vain words ( as to think , because Christ hath made satisfaction to God for sin : therefore you may live in your sins . O no , God forbid that any should think so ) for because of these things cometh the wrath of God upon the children of disobedience , Ephes. 5 6. Thus have I ( Reader ) given thee a brief discourse , touching the Covenant of Works , and the Covenant of Grace , also of the nature of the one , together with the nature of the other . I have also in this Discourse , endeavoured to shew you the condition of them that are under the Law , how sad it is , both from the nature of the Covenant they are under , and also by the carriage of God unto them by that Covenant . And , now because I would bring all into as little a compass as I can , I shall begin with the Use and Application of the whole in as brief a way as I can , desiring the Lord to bless it to thee . And first of all , let us here begin to examine a little touching the Covenant you stand before God in , whether it be the Covenant of Works , or the Covenant of Grace ; and for the right doing of this , I shall lay down this proposition . Namely , that all men naturally come into the world under the first of these , which is called the Old Covenant , or the Covenant of Works , which is the Law. And were all by nature the children of wrath , even as others ; which they could not be , had they not been under the Law ; for there are none that are under the other Covenant , that are still the Children of the wrath but the Children of faith , the Children of the promise , the accepted Children , the Children not of the Bond-man , but of the free , Gal. 4. the 4. last verses . Now here lieth the question . Which of these two Covenants art thou under , soul ? Answ. I hope I am under the Covenant of Grace . Quest. But what ground hast thou to think that thou art under that blessed Covenant ? and not rather under the Covenant of Works , that strict , that soul-damning Covenant ? Answ. What ground , Why , I hope I am . Quest. But what ground hast thou for this thy hope ? For a hope without a ground is like a Castle built in the air , that will never be able to do thee any good , but will prove like unto that spoken of in the eighth of Job , Whose hope shall be cut off , and whose trust shall be ( like ) a spiders web . He shall lean upon his House but it shall not stand , he shall hold it fast ( as thou wouldest thy hope 't is like ) but it shall not endure , Job . 8. 13 , 14 , 15. Answ. My hope is grounded upon the promises , what else should it be grounded upon ? Answ. Indeed to build my hope upon Christ Jesus , upon God in Christ , through the 〈◊〉 , and to have this hope rightly , by the shedding abroad of the love of God in the heart , it is a right grounded hope , Rom. 5. 1 , 2 , 3 , 4 , 5. Quest. But what promises in the Scripture do you find your hope built upon ? And how do you know whether you do build your hope upon the promises in the Gospel , the promises of the New Covenant : and not rather on the promises of the Old Covenant , for there are promises in that as well as in the other ? Answ. I hope that if I do well I shall be accepted ; because God hath said I shall , Gen. 4. 7. Rep. O soul , if thy hope be grounded there , thy hope is not grounded upon the Gospel promises , or the New Covenant , but verily upon the old ; for these words was spoken to Cain , a Son of the Old Covenant ; and they themselves are the tenour and scope of that , for that runs thus . Do this and thou shalt live . The man that doth these things shall live by them . If thou do well , thou shalt be accepted , Levit. 18. 5. Ezek. 20. 11. Rom. 10. 5. Gal. 3. 12. Gen. 4. 7. Rep. Why , truly if a mans doing well , and living well , and his striving to serve God as well as he can , will not help him to Christ , I do not know what will ; I am sure sinning against God will not . Quest , Did you never read that Scripture , which saith , Israel which followed after the Law of righteousness , hath not attained to the Law of righteousness ? Rom. 9. 30 , 31 , 32. Object . But doth not the Scripture say , Blessed are they that keep his Commandments , that they may have right to the tree of life , Rev. 22. 14. Answ. There is first therefore to be enquired into , whether to keep his Commandments , be to strive to keep the Law , as it is a Covenant of Works ; or whether it be meant of the great Commandments of the New Testament , which are cited , 1 John 3. 22 , 23. And whatsoever we ask we receive of him , because we keep his Commandments , and do those things that are pleasing in his sight . But what do you mean John ? do you mean the Covenant of the Law , or the Covenant of the Gospel ? Why , This is his Commandment ( saith he ) that we should believe on the name of his Son Jesus Christ , and to love one another ( as the fruits of this faith ) as he gave us Commandment . If it be the Old Covenant , as a Covenant of Works , then the Gospel is but a lost thing . If it were of Works , then no more of Grace ; therefore it is not the Old Covenant , as the Old Covenant . Quest. But what do you mean by these words , the Gld Covenant , as the Old Covenant ? explain your meaning . Answ. My meaning is , that the Law is not to be looked upon for life , so as it was handed out from Mount Sinai , if ever thou wouldest indeed be saved , though after thou hast faith in Christ , thou mayest and must solace thy self in it , and take pleasure therein , to express thy love to him , who hath already saved thee by his own blood , without thy obedience to the Law , either from Sinai , or elsewhere . Q●●st Do you think that I do mean that my righteousness will save me , without Christs ? if so , you mistake me , for I think not so : but this I say , I will labour to do what I can , and what I cannot do Christ will do for me . Answ. Ah poor soul , this is the wrong way too , for this is to make Christ but a piece of a Saviour , thou wilt do something , and Christ shall do the rest , thou wilt set thy own things in the first place , and if thou wantest at last , then thou wilt borrow of Christ , thou art such a one that doest Christ the greatest injury of all . First , in that thou doest undervalue his merits , by preferring of thy own works before his . And secondly , by mingling of his works , thy dirty ragged righteousness with his . Quest. Why , would you have us do nothing ? would you have us make Christ such a drudge as to do all , while we sit idling still ? Answ. Poor soul thou mistakest Jesus Christ , in saying thou makest him a drudge , in letting him do all : I tell thee he counts it a great glory to do all for thee , and it is a great dishonour unto him , for thee so much as to think otherwise . And this the Saints of God that have experienced the work of Grace upon their souls do count it also the same , Rev. 5. 9. Saying , thou art worthy to take the book , and to open the seals thereof , ver . 12. Worthy is the Lamb that was slain , to receive power and riches , and wisdom , and strength , and honour , and glory , and blessing , And why so ? read again the 9. ver . For thou wast slain and hast redeemed us to God by thy ( own ) blood . See also Ephes. 1. 6 , 7. To the praise of the glory of his grace : In whom we have redemption through his blood . Rep. All this we confess that Jesus Christ died for us : but he that thinks to be saved by Christ , and liveth in his sins , shall never be saved . Answ. I grant that . But this I say again , a man must not make his good doings the lowest round of the ladder , by which he goeth to Heaven ; that is , he that will , and shall go to Heaven , must wholly and alone , without any of his own things , venture his precious soul upon Jesus Christ and his merits . Quest. What , and come to Christ as a sinner ? Answ. Yea , wit● all thy sins upon thee , even as filthy as ever thou canst . Quest. But is not this the way to make Christ to loath us ? You know when Children fall down in the dirt , they do usually before they go home , make their cloaths as clean as they can , sor fear their Parents should chide them , and so I think should we ? Answ. This comparison is wrongly applied , if you bring it to shew us how we must do when we come to Christ. He that can make himself clean , hath no need of Christ ; for the whole , the clean , and righteous , have no need of Christ , but those that are foul and sick Physicians you know if they love to be honoured , they will not bid the Patients first make themselves whole , and then come to them : no , but bid them come with their sores all running on them , as the woman with her bloody issue , Mark 5. And as Mary Magdalen with her Belly full of Devils , and the Leppers all scabbed , and that is the right coming to Jesus Christ. Reply . Well , I hope that Christ will save me , for his promises and mercy is very large , and as long as he hath promised to give us life , I fear my state the less . Answ. It is very true , Christs promises are very large , blessed be the Lord for ever , and also so is his mercy ; but notwithstanding all that , there is many go in at the broad gate ; and therefore I say your business is seriously to enquire whether you are under the first or second Covenant ; for unless you are under the second , you will never be regarded of the Lord , for as much as you are a sinner , Heb. 89. And the rather , because if God should be so good to you as to give you a share in the second , you shall have all your sins pardoned ; and for certain have eternal life , though you have been a great sinner . But do not expect that thou shalt have any part or share in the large promises and mercy of God , for the benefit and comfort of thy poor soul , whilst thou art under the Old Covenant , because , so long thou art out of Christ , through whom God conveyeth his mercy , grace , and love to sinners . For all the promises of God in him are yea , and in him , Amen . Indeed his mercy , grace and love , is very great , but it 's treasured up in him , given forth in him , through him . But God who is rich in mercy , for his great love wherewith he loved us — that he might shew the exceeding riches of his grace : But which way ? In his kindness towards us through Christ Jesus . But out of Christ thou shalt find God , a just God , a sin revenging God , a God that will by no means spare the guilty ; and be sure , that every one that is found out of Jesus Christ , will be found guilty in the Judgment day , upon whom the wrath of God shall smoke to their eternal ruine . Now therefore consider of it , and take the counsel of the Apostle in 2 Cor. 13. 5. Which is to examine thy self whether thou art in the faith , and to prove thy own self , whether thou hast received the Spirit of Christ in●● thy soul , whether thou hast been converted , whether thou hast been born again , and made a new creature , whether thou hast had thy sins washed away in the blood of Christ , whether thou hast been brought from under the Old Covenant into the New ; and do not make a slight examination , for thou hast a precious soul , either to be saved or damned . And that thou mayest not be deceived , consider that it is one thing to be convinced , and another to be converted ; one thing to be wounded , and another to be killed ; and so to be made alive by the faith of Jesus Christ. When men are killed they are killed to all things they lived to before , both sin and righteousness , as all their old faith , and supposed grace , that they thought they had . Indeed the Old Covenant will shew thee that thou art a sinner , and that a great one too ; but the Old Covenant , the Law , will not shew thee without the help of the spirit that thou art without all grace by nature : no , but in the midst of thy troubles thou wilt keep thy self from coming to Christ , by perswading thy soul , that thou art come already , and hast some grace already . O therefore be earnest in begging the spirit , that thy soul may be enlightned , and the wickedness of thy heart discovered , that thou mayest see the miserable state that thou art in , by reason of sin and unbelief , which is the great condemning sin : and so in a sight and sense of thy sad condition ( if God should deal with thee in severity according to thy deservings ) do thou cry to God for faith in a Crucified Christ , that thou mayest have all thy sins washed away in his blood , and such a right work of grace wrought in thy soul , that may stand in the Judgment-day . Again secondly , In the next place , you know I told you that a man might go a great way in a profession , and have many excellent gifts , so as to do many wondrous works , and yet be but under the Law ; from hence you may learn , not to judge your selves to be the children of God , 1 Cor. 1. because you may have some gifts of knowledge or understanding more than others : no , for thou mayest be the knowingest man in all the Countrey , as to head-knowledge , and yet be but under the Law , and so consequently under the ●urse , notwithstanding that . Now seeing it is so , that men may have all this and yet perish ; then what will become of those that do no good at all , and have no understanding , neither of their own sadness , nor of Christs mercy . O sad ! Read with understanding , Isa. 27. 11. Therefore he that made them will have mercy on them , and he that formed them , will shew them no favour . See also 2 Thes. 1. 8 , 9. Now there is one thing , which for want of , most people do miscarry in a very sad manner ; and that is because they are not able to distinguish between the nature of the Law , and the Gospel . O people , people , your being blinded here , as to the knowledge of this , is one great cause of the ruining of many : As Paul saith , While Moses is read , or while the Law is discovered , the vail is over their hearts , 2 Cor. 3. 15. that is , the vail of ignorance is still upon their hearts , so that they cannot discern either the nature of the Law , or the nature of the Gospel , they being so dark and blind in their minds , as you may see , if you compare it with Chap. 4. 3 , 4. And truly I am confident , that were you but well examined , I doubt many of you would be found so ignorant , that you would not be able to give a word of right answer concerning either the Law , or the Gospel . Nay my Friends , set the case one should ask you what time you spend , what pains you take , to the end you may understand the nature and difference of these two Covenants ; would you not say ( if you should speak the truth ) that you did not so much as regard whether there was two or more ? would you not say , I did not think of Covenants or study the nature of them ? I thought that if I had lived honestly , and did as well as I could , that God would accept of me , and have mercy upon me , as he had on others . Ah friends , this is the cause of the ruine of thousands , for if they are blinded to this , both the right use of the Law , and also of the Gospel , is hid from their eyes ; and so for certain they will be in danger of perishing most miserably , ( poor souls that they are ) unless God of his meer mercy and love , doth rend the vail from off their hearts ; the vail of ignorance , for that is it which doth keep these poor souls in this besetted and blindfolded condition , in which if they dye , they may be lamented for , but not helped ; they may be pittied , but not preserved from the stroak of Gods everlasting vengeance . In the next place , if you would indeed be delivered from the first into the second Covenant . I do admonish you to the observing of these following particulars . First , Have a care that you do not content your selves , though you do good works ( that is , which in themselves are good ) in , and with a Legal Spirit , which are done these ways as followeth . First , If you do any thing commanded in Scripture , and in your doing of it , do think that God is well pleased therewith , because you , as you are religious men do do the same : upon this mistake was Paul himself in danger of being destroyed ; for he thought because he was zealous , and one of the strictest sect for Religion , therefore God would have been good unto him , and have accepted his doings , as it is clear , for he counted them his gain , Philipians 3. 4 , 5 , 6 , 7 , 8. Now this is done thus . When a man doth think , that because he thinks he is more sincere , more liberal , with more difficulty , or to the weakning of his estate ; I say , if a man because of this , doth think that God accepteth his labour , it is done from an Old Covenant Spirit . Again , Some men they think that they shall be heard , because they have prayer in their families , because they can pray long , and speak expressions , or express themselves excellently in prayer , that because they have great enlargements in prayer : I say , that therefore to think that God doth delight in their doings , and accept their works , this is from a Legal Spirit . Again , Some men think , that because their Parents have been religious before them , and have been indeed the people of God , they think if they also do as to the outward observing of that which they learned from their fore-runners , that therefore God doth accept them : but this also is from a wrong spirit ; and yet how many are there in England at this day , that think the better of themselves , meerly upon that account , I , and think the people of God ought to think so too ; not understanding that it is ordinary , for an Eli to have an Hophni and a Phin●has , both sons of Belial : Also a good Samuel to have a perverse off-spring ; likewise David an Absalom . I say , their being ignorant of , or else negligent in regarding this , they do think that because they do spring from such and such , as the Jews in their generations did , that therefore they have a priviledge with God more than others , when there is no such thing , John 8 33 , 34 , 35. Mat. 3. 7 , 8 , 9. but for certain , if the same faith be not in them , which was in their fore-runners , to lay hold of the Christ of God , in the same spirit as they did , they must utterly perish , for all their high conceits that they have of themselves . Secondly , When People come into the presence of God , without having their eye upon their Divine Majesty , through the flesh and blood of the Son of Mary , the Son of God ; then also do they come before God , and do whatsoever they do from a Legal Spirit , an old Covenant Spirit . As for instance , you have some people , 't is true , they will go to Prayer ( in appearance very fervently ) and will plead very hard with God , that he would grant them their desires , pleading their want , and the abundance thereof ; they will also plead with God his great mercy , and also his free promises : but yet they neglecting the aforesaid Body , or Person of Christ , the righteous Lamb of God , to appear before him in : I say , in thus doing , they do not appear before the Lord , no otherwayes then in an old Covenant Spirit ; for they go to God only as a merciful Creator , and they themselves as his Creatures : not as he is their Father in the Son , and they his children by Regeneration through the Lord Jesus . I , and though they may call God their Father in the Notion ( not knowing what they say , only having learned such things by tradition ) as the Pharisees did ; yet Christ will have his time to say to them , even to their faces , as he did once to the Jews , Your father ( for all this your profession ) is the Devil , to their own grief and everlasting misery , John 8. 44. The third thing that is to be observed , if we would not be under the Law , or do things in a Legal Spirit is this : to have a care that we do none of the works of the holy Law of God , for life , or acceptance with him ; no , nor of the Gospel neither . To do the works of the Law , to the end we may be accepted of God , or that we may please him , and to have our desires of him , is to do things from a Legal or old Covenant-Spirit , and that is expresly laid down , where it is said , To him that worketh , is the reward not reckoned of grace , but of debt ; that is , he appears before God through the Law , and his obedience to it , ( Rom. 4. 4 , 5. ) And again , though they be in themselves Gospel-Ordinances , as baptism , breaking of bread , hearing , praying , meditating , or the like : yet , I say , if they be not done in a right Spirit , they are thereby used as a hand by the Devil , to pull thee under the Covenant of Works ; as in former times he used circumcision , which was no part of the Covenant of Works , the ten Commands , but a Seal of the righteousness of Faith ; yet , I say , they being done in a Legal Spirit , the Soul was thereby brought under the Covenant of Works , and so most miserably destroyed unawares to it self , and that because there was not a right understanding of the nature and terms of the said Covenants . And so it is now . Souls being ignorant of the nature of the old Covenant , do even by their subjecting to several Gospel-ordinances , run themselves under the old Covenant , and fly off from Christ , even when they think they are a coming closer to him : ( O miserable ! ) If you would know when or how this is done , whether in one particular or more , I shall shew you as followeth . 1. That man doth bring himself under the Covenant of Works , by Gospel-Ordinances , when he cannot be persuaded that God will have mercy upon him , except he do yield obedience to such or such a particular thing commanded in the Word : this is the very same spirit that was in the false brethren spoken of , ( Asts 15. Gal. the whole Epistle ) whose judgement was , that unless such and such things were done they could not be saved . As now a days we have also some that say , unless your Infants be baptized , they cannot be saved ; and others say , unless you be rightly baptized , you have no ground to be assured that you are believers , or members of Churches ; which is so far off from being so good as a Legal Spirit , that it is the Spirit of Blasphemy ; as is evident , because they do reckon that the Spirit , Righteousness , and Faith of Jesus , and the confession thereof , is not sufficient to declare men to be members of the Lord Jesus ; when on the other side , though they be rank hypocrites , yet if they do yield an outward subjection to this or that , they are counted presently communicable members ; which doth clearly discover , that there is not so much honour given to the putting on the righteousness of the Son of God , as there is given to that which a man may do , and yet go to hell within an hour after ; nay , in the very doing of it , doth shut himself for ever from Jesus Christ. 2. Men may do things from a Legal or Old Covenant-Spirit , when they content themselves with their doing of such and such a thing ; as prayers , reading , hearing , baptism , breaking of bread , or the like ; I say , when they can content themselves with the thing done , and sit down at ease and content , because the the thing is done . As for instance , some men , they being persuaded that such and such a thing is their duty , and that unless they do do it , God will not be pleased with them , nor suffer them to be heirs of his kingdom ; they from this spirit do rush into , and do the thing , which being done , they are content , as being persuaded , that now they are without doubt in a happy condition , because they have done such things , like unto the Pharisee , who because he had done this and the other thing , said therefore , in a bragging way , Lord , I thank thee that I am not as this Publican ; for I have done thus and thus : when alas , the Lord gives him never a good word for his labour , but rather a reproof . 3. That man doth act from a Legal Spirit , who maketh the strictness of his walking the ground of his assurance for eternal life . Some men , all the ground they have to believe that they shall be saved , it is , because they walk not so loose as their neighbours , they are not so bad as others are , and therefore they question not but that they shall do well ; now this is a false ground , and a thing that is verily Legal , and savours only of some slight and shallow apprehensions of the Old Covenant ( I call them shallow apprehensions , ) because they are not right and sound , and are such as will do the Soul no good , but beguile it , in that the knowledge of the nature of this Covenant doth not appear to the Soul , only some commanding power it hath on the Soul , which the Soul endeavouring to give up it self unto , it doth find some peace and content , and especially if it find it self to be pretty willing to yield it self to its commands ; and is not this the very ground of thy hoping that God will save thee from the wrath to come ? If one should ask thee what ground thou hast to think thou shalt be saved ; wouldst thou not say ? truly because I have left my sins and because I am more inclinable to do good , and to learn , and get more knowledge , I endeavour to walk in Church order ( as they call it ) and therefore I hope God hath done a good work for me , and I hope will save my soul. Alas , alas , this is a very trick of the Devil , to make Souls build the ground of their salvation upon this their strictness , and abstaining from the wickedness of their former lives , and because they desire to be stricter , and stricter . Now if you would know such a man or woman , you shall find them in this frame ; namely , when they think their hearts are good then they think also that Christ will have mercy upon them : but when their corruptions work , then they doubt and scruple , untill again they have their hearts more ready to do the things contained in the Law and Ordinances of the Gospel . Again , such men do commonly chear up their hearts , and encourage themselves still to hope all shall be well , and that because they are not so bad as the rest , but more inclinable than they , saying , I am glad I am not as this Publican , but better than he , more righteous than he , Luke 18. 11. 4. That is a Legal and Old Covenant-Spirit , that secretly persuades the Soul , that if ever it will be saved by Christ , it must first be ●itted for Christ , by its getting of a good heart and good intentions to do this and that for Christ : I say , that the Soul when it comes to Christ may not be rejected , or turned off , when indeed and in truth , this is the very way for the Soul to turn it self from Jesus Christ , instead of turning to him ; for such a Soul looks upon Christ , rather to be a painted Saviour or a Cipher , then a very , and real Saviour . Friend , if thou canst fit thy self , what need hast thou of Christ ? If thou canst get qualifications to carry to Christ , that thou mightest be accepted , thou doest not look to be accepted in the beloved . Shall I tell thee ? thou art as if a man should say , I will make my self clean , and then I will go to Christ that he may wash me ; or like to a man possessed , that will first cast the Devils out of himself , and then come to Christ for cure for him . Thou must therefore , if thou wilt so lay hold of Christ , as not to be rejected by him , I say thou must come to him as the basest in the world , more fitter to be damned , if thou hadst thy right , then to have the least smile , hope , or comfort from him : come with the fire of hell in thy conscience ; come with thy heart hard , dead , cold , full of wickedness and madness against thy own Salvation ; come as renouncing all thy tears , prayers , watchings , fastings ; come as a blood-red sinner ; do not stay from Christ , till thou hast a greater sense of thy own misery , nor of the reality of Gods mercy ; do not stay while thy heart is softer , and thy spirit in a better frame , but go against thy mind , and against the mind of the Devil and Sin , throw thy self down at the foot of Christ , with a halter about thy neck , and say , Lord Jesus , hear a sinner , a hard-hearted sinner , a sinner that deserveth to be damned , to be cast to hell ; and resolve never to return , or to give over crying unto him , till thou do find that he hath washed thy Conscience from dead works with his blood vertually , and clothed thee with his own righteousness , and made thee compleat in himself ; this is the way to come to Christ. The Use for the second Doctrine . Now a few words to the second Doctrine , and so I shall draw towards a conclusion ; The Doctrine doth contain in it very much comfort to thy Soul , who art a new Covenant man , or one of those who art under the New Covenant . There is first pardon of sin . And secondly , the manifestation of the same . And thirdly , a power to cause thee to persevere through Faith to the very end of thy life . There is first pardon of sin , which is not in the Old Covenant ; for in that there is nothing but commands , and if not obeyed , condemned . O , but there is pardon of sin , even of all thy sins , against the first and second Covenant , under which thou art , and that freely , upon the account of Jesus Christ the righteous , he having in thy name , nature , and in the room of thy person , fulfilled all the whole Law in himself for thee , and freely giveth it unto thee : O , though the Law be a ministration of death and condemnation , yet the Gospel , under which thou art , is the ministration of life and salvation , 2 Cor. 3. 6 , 7 , 8 9. Though they that live and dye under the first Covenant , God regardeth them not , Heb. 8. 9. Yet they that are under the second are as the apple of his Eye , Deut. 32. 10. Psal. 17. 8. Zech. 2. 8. Though they that are under the first , the Law , are called to blackness , and darkness , and tempest , the sound of a Trumpet , and a burning Mountain , which sight was so terrible , that Moses said , I exceedingly fear , and quake , Heb. 12. 18 , 19 , 20 , 21. Yet you are come unto Mount Sion , to the City of the living God , to the heavenly Jerusalem , and to an innumerable company of Angels . To the general assembly and Church of the first born , whose names are written in heaven , and to God the judge of all , and to the spirits of just men made perfect ; And to Jesus ( to blessed Jesus ) the Mediator of the New Covenant , and to the blood of sprinkling ▪ which speaketh betten things than that of Abel . Heb. 12. 22 , 23 , 24. even forgiveness of sins , Eph. 1. 7. 2. The Covenant that thou art under doth allow of Repentance , in case thou chance to slip or fall , by sudden Temptation , ( Rev. 2. 5. ) but the Law allows of none , ( Gal. 3. 10. ) The Covenant that thou art under allows thee strength also : but the Law is only a sound of words , commanding Words , but no Power is given by them to fulfill the things commanded , Heb. 12. 19. Thou that art under this second , art made a Son ; but they that are under that first , are Slaves and Vagabonds , Gen. 4. 12. Thou that art under this hast a Mediator , that is to stand between Justice and thee , 1 Tim. 2. 5. But they under the other , their Mediator is turned an Accuser , and speaketh most bitter things against their Souls , John 5. 45. Again , the way that thou hast into Paradise , is a new and living way ; mark , a living way , Heb. 10. 20. But they that are under the Old Covenant , their way into Paradise is a killing and destroying way , Gen. 3. 24. Again , thou hast the Righteousness of God to appear before God withall , Phil. 3. 9. But they under the Old Covenant have nothing but the Righteousness of the Law , which Paul counts dirt and dung , Phil. 3. 7 , 8. Thou hast that which will make thee perfect ; but the other will not do so , Heb. 7. 19. The Law makes nothing perfect ; but the bringing in of a better Hope ( which is the Son of God ) did , by which we draw nigh to God. 3. The New Covenant promiseth thee a new Heart , ( as I said before ) Ezek. 36. 26. but the Old Covenant promiseth none ; and a new Spirit , but the Old Covenant promiseth none . The New Covenant conveyeth Faith , Gal. 3. but the Old one conveyeth none . Through the New Covenant the Love of God is conveyed into the Heart , Rom. 5. but through the Old Covenant there is conveyed none of it savingly through Jesus Christ. The New Covenant doth not only give a Promise of Life , but also with that , the assurance of Life ; but the old one giveth none . The old Covenant wrought Wrath in us , and to us , Rom. 4. 15. but the new one worketh Love , Gal. 5. 6. Thus much for the first use . Secondly , As all these , and many more Priviledges , do come to thee through , or by the New Covenant ; and that thou mightest not doubt of the Certainty of these glorious Priviledges , God hath so ordered it , that they do all come to thee by way of Purchase being obtained for thee , ready to thy hand , by that one Man Jesus , who is the Mediator , or the Person that hath principally to do , both with God and thy Soul , in the things pertaining to this Covenant : so that now thou mayest look on all the glorious things that are spoken of in the New Covenant , and say , all these must be mine ; I must have a share in them ; Christ hath purchased them for me , and given them to me . Now I need not to say , O! but how shall I come by them ? God is holy , I am a sinner ; God is just , and I have offended : no , but thou mayest say , though I am vile and deserve nothing , yet Christ is holy , and he deserveth all things ; though I have so provoked God by breaking his Law , that he could not in justice look upon me , yet Christ hath so gloriously paid the debt , that now God can say , Welcome Soul , I will give thee grace , I will give thee glory , thou shalt lie in my bosom , and go no more out ; my Son ha●●●leased me , he hath satisfied the loud cries o●●he Law and Justice , that called for speedy vengeance on thee . He hath fulfilled the whole Law , he hath brought in everlasting righteousness , he hath overcome the Devil , he hath washed away thy sins with his most precious blood , he hath destroyed the power of death , and triumphs over all the Enemies . This he did in his own person , as a common Jesus , for all persons , in their stead , even for so many as shall come in to him ; for his victory I give to them , his righteousness I give to them , his merits I bestow on them , and look upon them holy , harmless , undefiled , and for ever comely in my Eye , through the victory of the Captain of their Salvation . And that thou mayest indeed and in truth , not only hear and read this glorious Doctrine , but be found one that hath the life of it in thy heart , thou must be much in studying of the two Covenants ; the nature of the one and the nature of the other , and the conditions of them that are under them both . Also thou must be well grounded in the manner of the Victory and Merits of Christ , how they are made thine . And here thou must in the first place believe , that the Babe that was Born of Mary , lay in a Manger at Bethlehem , in the time of Caesar Augustus ; that he , that Babe , that Child , was the very Christ. Secondly , thou must believe that in the days of Tibereas Caesar , when Herod was Tetrarch of Galilee , and Pontius Pilate Governour of Judea , that in those days he was crucified , or hanged on a tree between two Thieves , which by computation , or according to the best account , is above sixteen hundred years since . Thirdly , thou must also believe , that when he did hang upon that Cross of Wood , on the Mount Calvary , that then he did dye there * for the sins of those that did dye before he was Crucified , also for their sins that were alive at the time of his Crucifying , and also , that he did by that one death give satisfaction to God for all those that should be born and believe in him after his death , even unto the Worlds end . I say , this thou must believe upon pain of eternal Damnation , that by that one death , that when he did dye , he did put an end to the curse of the Law and Sin , and at that time by his death on the Cross , and by his Resurrection out of Joseph's Sepulchre , he did bring in a sufficient Righteousness to clothe thee withall compleatly . For by one offering he hath for ever perfected them that are sanctified , not that he should often offer himself ; for then must he often have suffered since the foundation of the World : but now ONCE in the end of the World hath he appeared to put ( or do ) away Sin by the sacrifice of himself . Namely , when he hanged on the Cross. For it is by the offering up of the Body of ( this blessed ) Jesus Christ ONCE for all . Indeed , other Priests may offer oftentimes Sacrifices and Offerings which can never take away Sins ; but this Man ( this Jesus , this annointed and appointed sacrifice ) when he had offered ONE sacrifice for sins , for ever sat down on the right hand of God. But because thou in thy pursuit after the faith of the Gospel wilt be sure to meet with devils , hereticks , particular corruptions , as unbelief , ignorance , the spirit works , animated on by suggestions , false conclusions , with damnable doctrines , I shall therefore briefly , besides what hath been already said , speak a word or two more before I leave thee , of further advice , especially concerning these two things . First , How thou art to conceive of the Saviour . Secondly , How thou art to make application of him . First , For the Saviour , thou must look upon him to be very God and very Man ; not man only , nor God only , but God and Man in one Person , both natures joyned together , for the putting of him in a capacity to be a suitable Saviour : suitable , I say , to answer both sides and parties with whom he hath to do in the office of his Mediatorship , and being as a Saviour . Secondly , Thou must not only do this , but thou must also consider and believe , that even what was done by Jesus Christ , it was not done by one nature without the other : but thou must consider that both natures , both the God-head and the man-hood did gloriously concur and joyn together in the undertaking of the Salvation of our Bodies and Souls ; not that the God-head undertook any thing without the Man-hood , neither did the Man-hood do any thing without the Vertue and Union of the God head ; and thou must of Necessity do this , otherwise thou canst not find any sound ground and footing for thy Soul to rest upon . For if thou look upon any of these asunder , that is to say , the God-head without the Man-hood , or the Man-hood without the God-head , thou wilt conclude that what was done by the God-head , was not done for man , being done without the Man-hood ; or else , that that which was done with the Man-hood could not answer Divine Justice , in not doing what it did , by the Vertue and in Union with the God-head ; for it was the God-head that gave Vertue and Value to the suffering of the Man-hood , and the Man-hood being joyned therewith , that giveth us an interest into the heavenly glory and comforts of the God-head . What ground can a man have to believe that Christ is his Saviour , if he do not believe that he suffered for Sin in his Nature . And what ground also can a man have to think that God the Father is satisfied , being infinite , if he believe not also that he who gave the satisfaction was equal to him who was offended . Therefore , Beloved , when you read of the offering of the Body of the Son of Man for our Sins , then Consider , that he did it in Union with , and by the help of the eternal God-head . How much more shal● the Blood of Christ , who , through the eternal Spirit , offered himself without spot to God , purge your Consciences from dead Works , &c. And when thou readest of the glorious Works and ●plendour of the God-head in Christ , the●● consider that all that was done by the God-head , it was done as it had union and communion with the Man-hood . And then thou shalt see that the Devil is overcome by God-man , Sin , Death , Hell , the Grave , and all overcome by Jesus , God-man , and then thou shalt find them overcome indeed . They must need●●e overcome when God doth overcome them ; and we have good ground to hope the Victory is ours , when in our Nature they are overcome . 2. The second thing is , how to apply , or to make application of this Christ to the Soul. And for this there is to be considered the following particulars . First , that when Jesus Christ did thus appear , being born of Mary , he was looked upon by the Father , as if the sin of the whole World was upon him ; ●ay further , God did look upon him , and account him the Sin of Man. He hath made him to be Sin for us , 2 Cor. 5. 21. That ●●is God made his Son Jesus Christ our Sin , or reckoned him to be , not only a Sinner ; but the very bulk of Sin of the whole World , and condemned him so severely as if he had been nothing but Sin. For what the Law could not do , in that it was weak through the flesh , God sent forth his Son in the likeness of sinful flesh and for Sin condemned Sin in the flesh . That is , for our Sins condemned his Son Jesus Christ : as if he had indeed and in truth been our very Sin , and yet altogether without Sin , 2 Cor. 5. 21. Rom. 8. 3. Therefore , as to the taking away of thy Curse , thou must reckon him to be made Sin for thee . And as to his being thy Justification , thou must reckon him to be thy Righteousness for , saith the Scripture , He ( that is God ) hath made HIM to be SIN for us , though he knew no Sin , that WE might be made the RIGHTEOUSNESS of God in HIM . Secondly , Consider for whose sake● all this glorious design of the Father and the Son was brought to pass , and that you shall find to be for Man , for sinful Man , 2 Cor. 8. 9. Thirdly , The terms on which it is made ours ; and that you will find to be a free gift , meerly arising from the tender-heartedness of God. You are justified freely by his Grace through the Redemption that is in Christ , whom God hath set forth to be a Propitiation through Faith in his Blood , &c. Fourthly , How men are to reckon it theirs , and that is upon the same terms which God doth offer it , which is freely , as they are worthless and undeserving Creatures , as they are without all good , and also unable to do any good . This , I say , is the right way of applying the merits of Christ to thy Soul , for they are freely given to thee a poor Sinner , nor for any thing that is in thee , or done by thee ; but freely , as thou art a Sinner , and so standest in absolute need thereof . And Christian , thou art not in this thing to follow thy sense and feeling : but the very Word of God. The thing that doth do the People of God the greatest injury , it is their too little hearkning to what the Gospel saith , and their too much giving credit to what the Law , Sin , the Devil , and Conscience saith : and upon this very ground to conclude , that because there is the certainty of guilt upon the Soul , therefore there is also for certain , by Sin. Damnation to be brought upon the Soul. This is now to set the Word of God aside and to give credit to what is sormed by the contrary : but thou must give more credit to one syllable of the written Word of the Gospel , than thou must give to all the Saints and Angels in Heaven and Earth ; much more than to the Devil and thy own guilty Conscience . Let me give you a Parable . There was a certain man that had committed Treason against his King ; but , for as much as the King had Compassion upon him , he sent him by the hand of a faithful Messenger , a Pardon under his own Hand and Seal : but in the Countrey where this poor man dwelt , there was also many that sought to trouble him , by often putting of him in mind of his Treason , and the Law that was to be executed on the Offender . Now which way should this man so honour his King , but as believing his Hand-writing , which was the Pardon : certainly he would honour him more by so doing , than to regard all the Clamours of his Enemies continually against him . Just thus it is here , thou having committed Treason against the King of Heaven , he , through Compassion for Christs sake , hath sent thee a Pardon : but the Devil , the Law , and thy Conscience , do continually seek to disturb thee ; by bringing thy Sins afresh into thy remembrance : But now , wouldest thou honour thy King , why then , He that believeth the RECORD that God hath given of his Son , hath set to his SEAL that God is true . And this is the Record , that God hath given to US eternal Life : and this Life is in his Son. 1 Joh. 5. 11 , 12. And therefore , my Brethren , seeing God our Father hath sent us damnable Traitors a Pardon from Heaven ( even all the Promises of the Gospel ) and also hath sealed to the certainty of it with the heart-blood of his dear Son : let us not be daunted , though our Enemies with terrible Voices do bring our former life never so often into our Remembrance . Object . But , saith the Soul , how if after I have received a Pardon I should commit Treason again ? What should I do then ? Answ. Set the case thou hast committed abundance of Treason , he hath by him abundance of Pardons . Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return to the Lord , and he will have mercy upon him , and to our God , for he will abundantly pardon . Sometimes I my self have been in such a straight , that I have been ( almost ) driven to my Wits ends with a sight and sense of the greatness of my sins : but calling to mind that God was God in his Mercy , Pitty , and Love , as well as in his Holiness , Justice , &c. And again , considering the ability of the satisfaction that was given to Holiness and Justice , to the end there might be way made for Sinners to lay hold of this Mercy ; I say , I considering this , when tempted to doubt and despair , I have answered in this manner . Lord , here is one of the greatest Sinners that ever the the ground bare . A Sinner against the Law , and a Sinner against the Gospel . I have sinned against Light , and I have sinned against Mercy ; and now Lord , the guilt of them breaks my heart , the Devil also he would have me despair , telling of me that thou art so far from hearing my Prayers in this my distress , that I cannot anger thee worse , then to call upon thee ; for , saith he , thou art resolved for ever to damn and not to grant me the least of thy favour : yet Lord. I would fain have forgiveness . And thy word , though much may be inferred from it against me ; yet it saith , If I come unto thee thou wilt in no wise cast me out . Lord , shall I honour thee most by believing thou canst pardon my Sins , or by believing thou canst not ? Shall I honour thee most by believing thou wilt pardon my Sins , or by believing thou wilt not ? Shall I honour the Blood of thy Son also by despairing , that the vertue thereof is not sufficient , or by believing that it is sufficient to purge me from all my blood-red and crimson Sins surely , thou that couldest find so much Mercy as to pardon Manasseh , Mary Magdalen , the three thousand Murderers , persecuting Paul , Murderous and Adulterous David , and blaspheming Peter , thou that offeredst Mercy to Simon Magus , a Witch , and didst receive the Astrologers and Conjurers in the nineteenth of Acts , thou hast Mercy enough for one poor sinner . Lord , set the case my Sins were bigger than all these , and I less deserved Mercy than any of these : yet thou hast said in thy word , that he that cometh to thee , thou wilt , in no wise cast out . And God hath given comfort to my Soul , even to such a Sinner as I am : and I tell you , there is no way so to honour God , and to beat out the Devil , as to stick to the truth of Gods Word , and the merits of Christs Blood by believing . When Abraham believed ( even against hope and reason ) he gave Glory to God , Rom. 4. And this is our Victory , even our Faith. Believe , and all things are possible to you . He that believeth shall be saved . He that believeth on the Son hath everlasting Life , and shall never perish , neither shall any man pluck them out of my Fathers Hands 1. Joh. 5. 4. And if thou dost indeed believe this , thou wilt not only confess him as the Quakers do ; That is , that he was born at Bethlehem of Mary , suffered on Mount Calvary under Pontius Pilate , was Dead and Buried , Rose again , and Ascended , 〈◊〉 . For all this they confess , and in the midst of their confession they do verily deny that his Death on that Mount Calvary did give satisfaction to God for the Sins of the World ; and that his Resurrection out of Josephs Sepulchre , is the cause of our Justification in the sight of God , Angels , and Devils : But , I say , if thou dost believe these things indeed , thou dost believe that then , so long ago , even before thou wast born , he did bear thy Sins in his own Body , which then was Hanged on the Tree , ( and never before nor since ) that thy old Man was then Crucified with him , namely , in the same Body then Crucified , ( see 1 Pet. 2. 24. and Rom. 6. 6. ) This is non-sense to them that believe not : but if thou do indeed believe , thou seest it so plain , and yet such a Mystery , that it makes thee wonder . But in the third Place , this glorious Doctrine of the New Covenant , and the Mediator thereof , will serve for the comforting , and the maintaining of the comfort of the Children of the New Covenant this way also ; that is , that he did not only dye and rise again , but that he did ascend in his own Person into Heaven , to take possession thereof for me , to prepare a Place there for me , standeth there in the second part of his 〈◊〉 〈◊〉 bring me safe in my coming thither and to present me in a glorious manner , without spot or wrinkle , or any such thing ; that he is there exercising of his Priestly Office for me , pleading the 〈◊〉 of his own Righteousness for me , and the vertue of his Blood for me . That he is there ready to answer the Accusations of the Law , Devil , and Sin for me . Here thou mayest through Faith look the very Devil in the Face and Rejoyce , saying , O Satan ! I have a precious Jesus , a Soul comforting Jesus , a Sin-pardoning Jesus . Here thou mayest hear the biggest thunder-crack that the Law can give , and yet not be daunted . Here thou mayest say , O Law ! thou may'st roar against Sin , but thou can'st not reach me , thou may'st Curse and Condemn , but not my Soul ; for I have a righteous Jesus , a holy Jesus , a Soul-saving Jesus : and he hath delivered me from thy Threats , from thy Curses , from thy Condemnatious , I am out of thy reach , and out of thy bounds , I am brought into another Covenant , under better promises , promises of Life and Salvation , free promises to comfort me without my Merit , even through the Blood of Jesus , the satisfaction given to God for me by him ; therefore , though thou lay'st my Sins to my charge , and sayest thou wilt prove me Guilty : yet so long as Christ is above ground , and hath brought in everlasting righteousness , and given that to me , I shall not fear thy threats , thy charges , thy Soul-searing Denunciations ; my Christ is all , hath done all , and will deliver me from all that thou , and whatsoever else can bring an Accusation against me . Thus also thou may'st say , when Death assaulteth thee , O Death , where is thy sting ? Thou may'st bite indeed , but thou canst not devour ; I have comfort by , and through the one Man Jesus ; Jesus Christ , he hath taken thee Captive , and taken away thy strength , he hath pierced thy Heart , and let out all thy Soul destroying Poyson ; therefore , though I see thee , I am not afraid of thee ; though I feel thee , I am not daunted , thou hast lost thy sting in the side of the Lord Jesus ; through him I overcome thee , and set foot upon thee . Also , O Satan ! though I hear thee grumble , and make a hellish Noise , and tho thou threaten me very highly ; yet my Soul shall Triumph over thee , so long as Christ is alive , and can be heard in Heaven ; so long as he hath broken thy Head , and won the field of thee ; so long as thou art in Prison , and canst not have thy desire . I therefore , when I hear thy Voice , do pitch my Thoughts on Christ my Saviour , and do hearken what he will say , for he will speak comfort ; he saith , he hath got the Victory , and doth give to me the Crown and causeth me to Triumph through his most glorious Conquest . Nay , my Brethren , the Saints under the Levitical Law , who had not the New Covenant sealed , or confirmed any further than by promise that it should be ; * I say , they , when they thought of the glorious Privileges that God had promised should come , though at that time they were not come ; but seen afar off , how confidently were they perswaded of them , and embraced them , and were so fully satisfied as touching the certainty of them , that they did not stick at the parting with all for the enjoying of them . Heb. 11. How many times doth David in the Psalms admire , triumph , and perswade others to do so also , through the Faith that he had in the thing that was to be done . Also Job . in what Faith doth he say he should see his Redeemer , though he had not then shed one drop of Blood for him : yet because he had promised so to do ; and this was signified * by the blood of Bulls and Goats . Also Samuel , Isaiah , Jeremiah , Zechariah , &c. how gloriously in confidence did they speak of Christ and his Death , Blood , Conquest , and everlasting Priest-hood , even before he did manifest himself in the flesh which he took of the Virgin. We that have lived since Christ , have more ground to hope than they under the Old Covenant had , ( though they had the Word of the Just God for the ground of their Faith : ) Mark , They had only the Promise that he should and would come ; but we have the assured fulfilling of those Promises , because he is come : they were told that he should spill his Blood , but we do see he hath spilt his Blood : They ventured all upon his standing Surety for them , but we see he hath fulfilled , and that faithfully too , the Office of his Suretiship , in that , according to the engagement , he hath redeemed us poor Sinners . They ventured on the New Covenant , though not actually Sealed , only because they judged him faithfull that had promised , Heb. 11. 11. but we have the Covenant Sealed , all things are compleatly done , even as sure as the Heart-Blood of a crucified Jesus can make it . There is as great a difference between their Dispensation and ours for comfort , even as much as there is between the making of a Bond with a promise to Seal it , and the sealing of the same . It was made indeed in their time , but it was not sealed untill the time the Blood was shed on the Mount Calvary ; and that we might have our Faith mount up with Wings like an Eagle , he sheweth us what encouragement , and ground of Faith we have to conclude we shall be everlastingly delivered ; saying , Heb. 9. 16 , 17 , 18. For where a Testament ( or Covenant ) is , there must of necessity be the Death of the Testatour ; for a Testament is of force after men are dead , otherwise it is of no strength at all while the Testatour liveth ; whereupon neither the first Testament was dedicated without Blood. As Christ's Blood was the Confirmation of the New Covenant , yet it was not sealed in Abraham , Isaac , or Jacob's days , to confirm the Covenant that God did tell them of , and yet they believed ; therefore we ought to give the more ear●est heed to ( believe ) the things that we have heard , and not in any wise to let them be questioned ; and the rather , because you see the Testament is not only now made but confirmed : not only spoken of and promised , but verily sealed by the death and blood of Jesus , which is the Testatour thereof . My Brethren , I would not have you ignorant of this one thing , that though the Jews had the promise of a sacrifice , of an everlasting high Priest that should deliver them , yet they had but the Promise ; for Christ was not sacrificed , and was not then come an High Priest of good things to come : only the Type , the Shadow , the Figure , the Ceremonies they had , together with Christs engaging as Surety to bring all things to pass that was promised should come , and upon that account received and saved . It was with them and their dispensation as this similitude gives you to understand . Set the case that there be two men who make a covenant , that the one should give the other ten thousand Sheep , on condition the other give him two thousand pound : but for as much as the Money is not to be paid down presently ; therefore if he that buyeth the Sheep will have any of them before the day of payment , the Creditor requesteth a Surety , and upon the engagement of the Surety there is part of the Sheep given to the Debtor , even before the day of payment , but the other at and after . So it is here , Christ covenanted with his Father for his Sheep , ( I lay down my Life for my Sheep , saith he ) but the Money was not to be paid down so soon as the bargain was made , ( as I have already said I yet some of the Sheep were saved , even before the Money was paid , and that because of the suretiship of Christ ▪ as it is written , Being justified ( or saved ) freely by his Grace , through the Redemption ( or purchase ) of Jesus Christ , whom God hath set forth to be a Propitiation through Faith in his Blood to declare himself righteous , in his forgiving the Sins that are past , ( or the Sinners who died in the Faith , before Christ was crucified ) through Gods forbearing till the payment was paid ; to declare I say , at this time his Righteousness , that he might be Just , and the Justifier of him that believeth in Jesus . Rom. 3. 24. 25. 26. The end of my speaking of this , is to shew you that it is not wisdom now to doubt whether God will save you or no , but to believe , because all things are finished as to our Justification . The Covenant not only made , but also sealed ; the Debt paid , the Prison Doors ●lung off of the Hooks , with a Proclamation from Heaven of Deliverance to the Prisoners of Hope ; saying , Return to the strong hold , ye Prisoners of Hope , even to day do I declare ( saith God ) that I will render unto thee double , Zech. 9. 12. And , saith Christ , when he was come , The Spirit of the Lord is upon me , because be hath anointed me to preach the Gospel ; ( that is , good Tidings to the Poor , that their Sins shall be pardoned , that their Souls shall be saved ) He hath sant me to bind up the broken hearted , to preach deliverance to the Captives , and recovering of the Sight , of the blind , to set at liberty them that are bruised , and to comfort them that mourn , to preach the acceptable Year of the Lord. Luke 4. 18 , 19. Therefore , here Soul thou may'st come to Jesus Christ for any thing thou wantest , as to a common Treasure house , being the principal Man for the distributing of the things made mention of in the New Covenant , he having them all in his own custody by right of Purchase : for he hath bought them all , paid for them all . Dost thou want Faith , then come for it to the Man Christ Jesus ? Heb. 12. 2. Dost thou want the Spirit , then ask it of Jesus ? Dost thou want Wisdom ? Dost thou want Grace of any ●ort ? Dost thou want a new Heart ? Dost thou want strength against thy Lusts , against the Devils Temptations ? Dost thou want strength to carry thee thorow afflictions of Body , and afflictions o● Spirit , through Persecutions ? Wouldest thou willingly hold out , stand to the last , and be more than a Conquerour , then be sure thou meditate enough on the Merits of the Blood of Jesus , how he hath undertaken for thee , that he hath done the work of thy Salvation in thy room , that he is filled of God on purpose to fill thee , and is willing to communicate whatsoever is in him , or about him , to thee . Consider this , I say , and Triumph in it . Again , This may inform us of the safe state of the Saints , as touching their Perseverance , that they shall stand though Hell rages , tho' the Devil roareth , and all the World endeavoureth the ruine of the Saints of God ; tho' some , through ignorance of the vertue of the offering of the Body of Jesus Christ , do say , a man may be a child of God to day , and a child of the Devil to morrow , which is gross ignorance ; for what is the Bloud of Christ , the Death , the Resurrection of Christ , of no more vertue than to bring in for us an uncertain Salvation ; or must the effectualness of Christs merits , as touching our Perseverance , be helped on by the doings of Man : surely they that are predestinated , are also justified , and they that are justified , they shall be glorified , Rom. 8. 30. Saints , do not doubt of the salvation of your Souls , unless you do intend to undervalue Christs Blood ; and do not think but that he that hath begun the good work of his grace in you , will perfect it , to the second coming of our Lord Jesus , Phil. 1. 6. Should not we as well as Paul , say , I am persuaded that nothing shall separate us from the love of God which is in Christ Jesus ; Rom. 8. O let the Saints know ! that unless the Devil can pluck Christ out of Heaven , he cannot pull a true Believer out of Christ. When I say a true Believer , I do mean such a one as hath the Faith of the Operation of God in his Soul. Lastly , Is there such Mercy as this ? such Priviledges as these ? is there so much ground of Comfort ? and so much cause to be Glad ? Is there so much store in Christ ? And such a ready heart in him to give it to me ? Hath his bleeding Wounds so much in them , as that the Fruits thereof should be the Salvation of my Soul ? Of my sinful Soul ? As to save me sinful , me rebellious , me desperate , me , what then ? Shall not I now be holy ? Shall not I now study , strive , and lay out my self for him that hath laid out himself Soul and Body for me ? Shall I now love ever a Lust or Sin ? Shall I now be ashamed of the Cause , Wayes , People , or Saints of Jesus Christ ? Shall I not now yield my Members as Instruments of Righteousness , seeing my end is everlasting Life ? Rom. 6. Shall Christ think nothing too dear for me ? And shall I count any thing too dear for him ? Shall I grieve him with my foolish Carriage ? Shall I slight his Counsel by following of my own Will ? Thus therefore the Doctrine of the New Covenant doth call for Holiness , engage to Holiness , and maketh the Children of that Covenant to take Pleasure therein . Let no man therefore conclude on this , that the Doctrine of the Gospel is a licentious Doctrine : but if they do , it is because they are Fools , and such as have not tasted of the Vertue of the Blood of Jesus Christ ; neither did they ever feel the Nature , and Sway that the Love of Christ hath in the Hearts of his . And thus also you may see that the Doctrine of the Gospel is of great Advantage to the People of God , that are already come in , or to them that shall at the consideration hereof be willing to come in to partake of the glorious Benefits of this glorious Covenant . But saith the poor Soul. Object . Alas I doubt this is too good for me . Inquir . Why so I pray you ? Object . Alas , because I am a Sinner . Reply . Why , all this is bestowed upon none but Sinners , as it is written . While we were ungodly , Christ died for us , Rom. 5. 6. 8. He came into the World to save Sinners , 1 Tim. 1. 14 , 15. Object . O , but I am one of the chief of Sinners . Reply . Why , this is for the chief of Sinners , ( 1 Tim. 1. 14 , 15. ) Christ Jesus came into the World to save Sinners , of whom I am chief , ( saith Paul. ) Object . O , but my Sins are so big , that I cannot conceive how I should have Mercy . Reply . Why Soul ? Didst thou ever kill any Body ? Didst thou ever burn any of thy Children in the Fire to Idols ? Hast thou been a Witch ? Didst thou ever use Enchantments and Conjuration ? Didst thou ever curse and swear , and deny Christ ? And yet if thou hast , there is yet hopes of Pardon ; yea , such Sinners as these have been pardoned , as appears by these and the like Scriptures , 2 Chron. 33. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. Verses , compared with the 12 , 13. Again , Acts 19. 19 , 20. Acts 8. 22. compared with Verse 9. Matth. 26. 74 , 75. Ob. But though I have not sinned such kind of Sins ; yet it may be I have sinned as bad . Answ. That cannot likely be ; yet though thou hast , still there is ground of Mercy for thee , for as much as thou art under the Promise , John 6. 37. Object . Alas man , I am afraid that I have sinned the unpardonable Sin , and therefore there is no hope for me . Answ. Dost thou know what the unpardonable Sin ( the Sin against the Holy Ghost ) is ? And when it is committed ? Reply . It is a Sin against Light. Answ. That is true : yet every Sin against Light , is not the Sin against the Holy Ghost . Reply . Say you so . Answ. Yea , and I prove it thus . If every Sin against Light , had been the Sin that is unpardonable , then had David and Peter and others sinned that Sin : but though they did sin against Light , yet they did not sin that sin ; therefore every Sin against Light is not the Sin against the Holy Ghost , the unpardonable Sin. Object . But the Scripture saith , If we sin wilfully after we have received the knowledge of the Truth , there remaineth no more sacrifice for Sin : but a certain fearful looking for of Judgment , and fiery Indignation , which shall devour the Adversaries . Answ. Do you know what that wilful Sin is ? Reply . Why , What is it ? Is it not for a man to sin willingly after enlightning ? 1 Answ. Yes , yet doubtless every willing Sin is not that ; for then David had sinned it , when he lay with Bathsheba , and Jonah when he fled from the Presence of the Lord , and Solomon also when he had so many Concubines . 2 Answ. But that Sin is a Sin that is of another nature , which is this ; For a man after he hath made some Profession of Salvation to come alone by the Blood of Jesus , together with some Light and Power of the same upon his Spirit : I say , for him after this , knowingly , wilfully , and despitefully , to trample upon the Blood of Christ shed on the Cross , and to count it an unholy thing or no better then the Blood of another man ; and rather to venture his Soul any other way , then to be saved by this precious Blood. And this must be done I say , after some light , ( Heb. 6. 4 , 5. ) Despitefully , ( Heb. 10. 29. ) Knowingly ( 2 Pet. 2. 21. ) and wilfully ( Heb. 10. 26. compared with ver . 29. ) and that not in a hurry and sudden sit , as Peter's was : but with some time before-hand to pause upon it first , with Judas , and also with a continued Resolution never to turn or be converted again . For it is impossible to renew such again to Repentance , they are so resolved , and so desperate , Heb. 6. Quest. And how sayest thou now ; Didst thou ever after thou hadst received some blessed Light from Christ , wilfully , despitefully , and knowingly , stamp , or trample the Blood of the man Christ Jesus under thy Feet 〈◊〉 and art thou for ever resolved so to do ? Answ. O no , I would not do that wilfully , despitefully , and knowingly , not for all the World. Inqui. But yet I must tell you now you put me in mind of it , surely sometimes I have most horrible blasphemous Thoughts in me against God Christ , and the Spirit : May not th●se be that Sin too ? Answ. Dost thou delight in them ? are they such things as thou takest Pleasure in ? Reply . O no , neither would I do it for a thousand Worlds , O , methinks they make me sometimes tremble to think of them : But how and if I should delight in them before I am aware ? Answ. Beg of God for strength against them , and if at any time thou findest thy wicked Heart to give way in the least thereto , ( for that is likely enough ) and though thou find it may on a sudden give way to that hell-bred Wickedness that is in it : yet do not despair , for as much as Christ hath said , All manner of Sins and Blasphemies shall be forgiven to the Sons of Men. And whosoever shall speak a word against the Son of Man , ( that is Christ ) as he may do with Peter , through Temptation , yet upon Repentance , it shall be forgiven him . Mat. 12. 32. Object . But I thought it might have been committed all on a sudden , either by some blasphemous Thought , or else by committing some other horrible Sin. Answ. For certain this Sin and the commission of it , doth lie in a knowing , wilfull , malicious , or despiteful , together with a final trampling the Blood of sweet Jesus under foot , Heb. 10. Object . But it seems to be rather a resisting of the Spirit , and the motions thereof , than this which you say ; for first , its proper Title is the Sin against the Holy Ghost . And again , They have done despite unto the Spirit of Grace . So that it rather seems to be , I say , that a resisting of the Spirit , and the movings thereof is that Sin. 1 Answ. For certain the Sin is committed by them that do as before I have said , that is , by a final , knowing , wilful , malicious trampling under foot the Blood of Christ , which was shed on Mount Calvary , when Jesus was there crucified . And though it be called the Sin against the Spirit , yet ( as I said before ) every Sin against the Spirit is not that : for if it was , then every Sin against the Light and Convictions of the Spirit would be unpardonable : but that is an evident untruth , for these Reasons . First , because there be those who have sinned against the movings of the Spirit , and that knowingly too , and yet did not commit that . As Jonah , who when God had expresly by his Spirit bid him go to Nineveh , he runs thereupon quite another way . Secondly , because the very People that have sinned against the movings of the Spirit , are yet , if they do return , received to Mercy . Witness also Jonah , who though he had sinned against the movings of the Spirit of the Lord , in doing contrary thereunto , Yet when he called ( as he saith ) to the Lord , ( out of the Belly of Hell ) the Lord heard him , and gave him deliverance , and set him again about his work . ( Read the whole story of that Prophet . ) 2 Answ. But secondly , I shall shew you that it must needs be wilfully , knowingly , and a malicious rejecting of the man Christ Jesus as the Saviour : That is , counting his Blood , his Righteousness , his Intercession in his own Person ( for he that rejects one rejects all ) to be of no value , as to salvation . I say , this I shall shew you is the unpardonable Sin. And then afterwards in brief shew you why it is called the Sin against the Holy Ghost . First , That man that doth reject , as aforesaid , the Blood , Death , Righteousness , Resurrection , Ascension , and Intercession of the man Christ , doth reject that Sacrifice , that Blood , that Righteousness , that Victory , that Rest , that God alone hath appointed for Salvation , ( John 1. 29. ) Behold the Lamb ( or sacrifice ) of God. We have Redemption through his Blood , ( Ephes. 1. 7. ) That I may be found in him , ( to wit ) in Christs Righteousness , with Christs own personal obedience to his Fathers Will , Phil. 3. 7 , 8 , 9 , 10. By his Resurrection comes Justification , Rom. 4. 25. His Intercession now in his own Person in the Heavens , now absent from his Saints , is the cause of the Saints Perseverance , 2 Cor. 6 , 7 , 8. also Rom. 8. 33 , 34 , 35 , 36 , &c. Secondly , They that reject this Sacrifice , and the Merits of this Christ , which he by himself hath brought in for Sinners , hath rejected him through whom alone all the Promises of the New Testament , together with all the Mercy discovered thereby , doth come unto poor Creatures ; For all the promises in him are Yea , and in him Amen , unto the glory of God , 2 Cor. 1. 20. And all spiritual Blessings are made over to us through him , Ephes. 1. 3 , 4. That is , through , and in this Man ( which is Christ ) we have all our spiritual , Heavenly , and eternal Mercies . Thirdly , He that doth knowingly , wilfully , and despitefully reject this man for Salvation , doth sin the unpardonable Sin ; because there is never another sacrifice to be offered , Heb. 10. 26. There is no more offering for Sin ; there remaineth no more sacrifice for Sin , Heb. 10. 18. ( namely , than the offering of the body of Jesus Christ a Sacrifice once for all , Heb. 10. ver . 10. and 14. compared with ver . 18. and 26. ) No , but they that shall after light , and clear conviction , reject the first offering of his Body for Salvation , do Crucifie him the second time , which irrecoverably merits their own Damnation : For it is impossible for those who were once enlightned , and have tasted of the Heavenly Gift , and were made partakers of the Holy Ghost ; and have tasted the good Word of God , and the powers of the World to come : If they shall fall away to renew them again unto Repentance , seeing they Gru●●fi● to themselves the Son of God afresh , and put him to an open Shame . If they fall away to renew them again unto Repentance : And why so ? seeing , saith the Apostle , they do crucifie to themselves the Son of God afresh , and do put him to open shame . O then ! how miserably hath the Devil deceived some ? In that he hath got them to reject the merits of the first offering of the Body of Christ ; ( which was for Salvation ) and got them to trust in a fresh Crucifying of Christ , which unavoidably brings their speedy Damnation . Fourthly , they that do reject this Man , as aforesaid , do sin the unpardonable Sin ; because in rejecting him , they do make way for the Justice of God to break out upon them , and to handle them as it shall find them : which will be in the first place , Sinners against the first Covenant , which is the Soul-damning Covenant ; and also despising of ( even the Life , and Glory , and Consolations , Pardon , Grace , and Love , that is discovered in ) the second Covenant , forasmuch as they reject the Mediator and Priest of the same , which is the Man Jesus . And the Man that doth so , I would fain see how his Sins should be pardoned , and his Soul saved , seeing the means ( which is the Son of Man , the Son of Mary , and his Merits ) is rejected . For saith he , If you believe not that I am he , you shall , mark , you shall , do what you can , you shall , appear where you can , you shall , follow Moses , Law or any holiness whatsoever , you shall dye in your Sins , Joh. 8. 24. So that , I say , the Sin that is called the unpardonable Sin , is a knowing , wilful , and despiteful rejecting of the sacrificing of the Son of Man the first time for Sin. And now to shew you why it is called the Sin against the Holy Ghost , as in these Scriptures , Mat. 12. Heb. 10. Mark 3. First , Because they Sin against the manifest light of the Spirit , ( as I said before ) it is a Sin against the light of the Spirit : That is , they have been formerly enlightened into the nature of the Gospel , and the Merits of the Man Christ , and his Blood , Righteousness , Intercession , &c. And also professed and confessed the same , with some life and comfort in , and through the profession of him : Yet now against all that Light , maliciously , and with despite to all their former Profession , turn their backs , and trample upon the same . Secondly , It is called the Sin against the Holy Ghost , because such a Person doth ( as I may say ) lay violent hands on it ; one that sets himself in opposition to , and is resolved to resist all the motions that do come in from the Spirit to persuade the contrary . For I do verily believe , that men , in this very rejecting of the Son of God , after some knowledge of him , especially at their first resisting and refusing of him , they have certain motions of the Spirit of God to disswade them from so great a Soul-damning Act. But they , being filled with an over-powering measure of the Spirit of the Devil , do do despite unto these Convictions and Motions , by studying and contriving how they may answer them , and get from under the convincing nature of them ; and therefore it is called a doing despite unto the Spirit of Grace , Heb. 10. 29. And so , Thirdly , In that they do reject the beseechings of the Spirit , and all its gentle intreatings of the Soul , to tarry still in the same Doctrine . Fourthly , In that they do reject the very Testimony of the Prophets and Apostles , with Christ himself : I say , their Testimony through the Spirit , of the Power , Vertue , Sufficiency , and Prevalency , of the Blood , Sacrifice , Death , Resurrection , Ascension , and Intercession of the man Christ Jesus , of which the Scriptures are full both in the Old and New Testament , as the Apostle saith , For all the Prophets from Samuel , with them that follow after , have shewed of these days . That is , in which Christ should be a Sacrifice for Sin , Acts 3. 24. compared with Ver. 6. 13 , 14 , 15 , 18 , 26. Again , saith he , He therefore that despiseth , despiseth not man , but God , who hath also given unto us his Holy Spirit , 1 Thes. 4. 8. That is , he rejecteth or despiseth the very Testimony of the Spirit . Fifthly , It is called the Sin against the Holy Ghost , because he that doth reject and disown the Doctrine of Salvation by the man Christ Jesus , through believing in him , doth despise , resist , and reject the Wisdom of the Spirit ; for the Wisdom of Gods Spirit did never more appear , than in its finding out a way for Sinners to be reconciled to God , by the death of this man ; and therefore Christ , as he is a Sacrifice , is called the Wisdom of God. And again , when it doth reveal the Lord Jesus , it is called the Spirit of Wisdom and Revelation in the Knowledge of him , Ephes. 1. 17. Object . But ( some may say ) the slighting , or rejecting of the Son of Man , ( Jesus of Nazareth the Son of Mary ) cannot be the Sin that is unpardonable , as is clear from that Scripture in the twelfth of Matthew , where he himself saith , He that shall speak a Word against the Son of Man , it shall be forgiven him : but he that shall sin against the Holy Ghost , it shall not be forgiven him , neither in this World , nor in the World to come , Ver. 32. Now by this it is clear that the Sin that is unpardonable is one thing , and the sin against the Son of Man another ; that Sin that is against the Son of Man is pardonable : but if that was the Sin against the Holy Ghost it would not be pardonable ; therefore the Sin against the Son of Man is not the Sin against the Holy Ghost , the unpardonable Sin : Answ. First , I do know full well that there are several Persons that have been pardoned , yet have sinned against the Son of Man : and that have for a time rejected him , as Paul , 1 Tim. 1. 13 , 14. Also the Jews , Acts 2. 36 , 37. But there was an ignorant rejecting of him without the Enlightning , and Taste , and Feeling of the Power of the things of God , made mention of in the sixth of the Hebrews , the 3 , 4 , 5 , 6 , Verses . Secondly , There is , and hath been a higher manner of sinning against the Son of Man , which also hath been , and is still pardonable ; as in the case of Peter , who in a violent temptation , in a mighty hurry , upon a sudden denied him , and that after the Revelation of the Spirit of God from Heaven to him , that he ( Jesus ) was the Son of God , Matth. 16. 16 , 17 , 18. This also is pardonable , if there be a coming up again to repentance : ( O rich Grace ! O wonderful Grace ! that God should be so full of Love to his poor Creatures , that though they do sin against the Son of God , either through ignorance , or some sudden violent charge breaking loose from Hell upon them ) but yet take it for certain , that if a Man do slight and reject the Son of God , and the Spirit , in that manner as I have before hinted , that is , for a Man after some great measure of the enlightning by the Spirit of God , and some Profession of Jesus Christ to be the Saviour , and his 〈◊〉 that was shed on the Mount without the Gates of Jerusalem to be the Attonement ; I say , he that shall after this , knowingly , wilfully , and out of malice and despite , reject , speak against , and trample that Doctrine under foot , resolving for ever so to do : And if he there continue , I will pawn my Soul upon it , he hath sinned the unpardonable Sin , and shall never be forgiven neither in this World nor in the World to come ; or else those Scriptures that testifie the Truth of this must be scrabled out , and must be looked upon for meer Fables ; which are these following . For if after they have escaped the pollutions of the World , through the knowledge of our Lord and Saviour Jesus Christ , ( which is the Son of Man , Matth. 16. 13. ) and are again intangled therein , and overcome ; ( which must be by denying this Lord that bought them , 2 Pet. 2. 1. ) the latter end is worse with them than the beginning , 2 Pet. 2. 20. For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift . — And have tasted the good Word of God , and the powers of the World to come : If they shall fall away ( not only fall , but fall away ; that is , finally , Heb. 10. 19. ) it is impossible to renew them again unto Repentance ; and the Reason is rendred , seeing they have crucified to themselves the Son of God ( which is the Son of Man ) afresh , and put him to an open shame , Heb. 6. 4 , 5 , 6. Now if you would further know what it is to Crucifie the Son of God afresh : it is this . For to undervalue and trample under foot the Merits and Vertue of his Blood for Remission of Sins , as is clearly manifested in the tenth of the Hebrews , 26 , 27 , 28 , Verses , where it 's said , For if we Sin wilfully after we have received the knowledge of the Truth , there remaineth no more Sacrifice for Sins ; But a certain fearful looking for of Judgment , and the fiery Indignation , which shall devour the Adversaries . He that despised Moses Law died without Mercy ; of how much sorer Punishment suppose ye shall be thought worthy , that have trodden under foot the Son of God , ( there is the second Crucifying of Christ which the Quakers think to be saved by ) and hath counted the Blood of the Covenant wherewith he was sanctified , an unholy thing . And then followeth , And hath done despite unto the Spirit of Grace , Verse the twenty ninth . All that Paul had to keep him from this Sin , it was his ignorance in persecuting the Man , and Merits of Jesus Christ , Acts 9. But I obtained Mercy ( saith he ) because I did it ignorantly , 1 Tim. 1. 14. And Peter , though he did deny him knowingly , yet he did it unwillingly , and in a sudden and fearful Temptation , and so by the Intercession of Jesus escaped that Danger . So , I say , they that commit this Sin , they do it after Light , knowingly , wilfully , and despitefully , and in the open view of the whole World , reject the Son of Man for being their Lord and Saviour , and in that it is called the Sin against the holy Ghost . It is a Name most fit for this Sin to be called the Sin against the Holy Ghost , for these Reasons but now laid down ; for this Sin is immediately committed against the Motions and Convictions , and Light of that Holy Spirit of God , that makes it its business to hand forth , and manifest the Truth and Reality of the Merits and Vertues of the Lord Jesus , the Son of Man. And therefore beware Ranters and Quakers , for I am sure you are the nearest that Sin by profession ( which is indeed the right committing of it ) of any Persons that I do know at this day under the whole Heavens ; for as much as you will not venture the Salvation of your Souls on the Blood shed on Mount Calvary , Luke 23. 33. out of the side of that Man that was offered up in Sacrifice for all that did believe , in that his offering up of his Body at that time ( either before he offered it , or that have , do , or shall believe on it for the time since , together with that time that he offered it ) though formerly you did profess that Salvation was wrought out that way , by that Sacrifice then offered , and also seemed to have some comfort thereby ; yea , insomuch that some of you declared the same in the hearing of many , professing your selves to be believers of the same . O therefore ! it is sad for you that were once thus enlightned , and have tasted these good things ; and yet notwithstanding all your Profession , you are now turned from the simplicity that is in Christ to another Doctrine which will be to your destruction , if you continue in it ; for without Blood there is no Remission , Heb. 9. 22. Many other Reasons might be given , but that I would not be too tedious : yet I would put in this Caution , that if there be any Souls that be but now willing to venture their Salvation upon the Merits of a Naked Jesus , I do verily for the present believe , they have not sinned that Sin ; because there is still a promise holds forth it self to such a Soul , where Christ saith , He that comes to me , I will in no wise ( for nothing that he hath done ) cast him out , John 6. 36. That promise is worthy to be written in Letters of Gold. Object . But alas , though I should never sin that Sin , yet I have other sins enough to Damn me ? Answ. What though thou had'st the sins of a thousand Sinners ; yet if thou come to Christ he will save thee , Joh. 6. 36. see also Heb. 7. 25. Object . Alas ! but how should I come ? I doubt I do not come as I should do ; my Heart is naught and dead ; and alas , then how should I come ? Answ. Why , bethink thy self of all the sins that ever thou did'st commit , and lay the weight of them all upon thy Heart , till thou art down loaden with the same , and come to him in such a Case as this , and he will give thee rest for thy Soul , Mat. 11. the three last Verses . And again , if thou wouldest know how thou shouldest come , come as much undervaluing thy self as ever thou canst , saying , Lord , here is a Sinner , the basest in all the Country , if I had my deserts I had been damned in Hell Fire long ago : Lord , I am not worthy to have the least corner in the Kingdom of Heaven : and yet , O that thou wouldest have Mercy ! Come like Benhadad's Servants to the King of Israel , 1 Kin. 20. 31 , 32. with a Rope about thy Neck , and fling thy self down at Christ's feet , and lye there a while , striving with him by thy Prayers , and I 'll warrant thee speed , Mat. 11. 28 , 29 , 30. John 6. 37. Object . O! but I am not sanctified . Answ. He will sanctifie thee , and be made thy Sanctification also , 1 Cor. 6. 10 , 11. 1 Cor. 1. 30. Object . O! but I cannot Pray . Answ. To Pray , is not for thee to down on thy Knees , and say over a many Scripture words only ; for that thou may'st do , and yet do nothing but babble : But if thou from a sense of thy baseness canst groan out thy Hearts desire before the Lord , he will hear thee , and grant thy desire ; for he can tell what is the meaning of the groanings of the Spirit , Rom. 8. 26 , 27. Object . O , but I am afraid to Pray , for fear my Prayers should be counted as sin in the sight of the great God. Answ. That is a good sign that thy Prayers are more than bare words , and have some prevalence at the Throne of Grace through Christ Jesus , or else the Devil would never seek to labour to beat thee off from Prayer , by undervaluing thy Prayers , telling thee they are Sin ; for the best Prayers he will call the worst , and the worst he will call the best , or else how should he be a Liar . Object . But , I am afraid the day of Grace is past , and if it should be so , what should I do then ? Answ. Truly , with some men indeed it doth fare thus , that the day of Grace is at an end before their Lives are at an end . Or thus , the day of Grace is past before the day of Death is come , ( as Christ saith ) If thou had'st known , even thou , at least in this thy day , the things that belong unto thy Peace , ( that is , the word of Grace or Reconciliation ) but now it is hid from thine Eyes , Luke 19. 41 , 42. But for the better satisfying of thee , as touching this thing , Consider these following things . First , doth the Lord knock still at the door of thy Heart by his Word and Spirit ? If so , then the day of Grace is not past with thy Soul ; for where he doth so knock , there he doth also proffer , and promise to come in and Sup , ( that is , to Communicate of his things unto them ) which he would not do , was the day of Grace past with the Soul , Rev. 3. 20. But how should I know whether Christ do so knock at my heart , as to be desirous to come in ? That I may know also whether the day of Grace be past with me or no ? Consider these things . First , doth the Lord make thee sensible of thy miserable state , without an interest in Jesus Christ ? and that naturally thou hast no share in him , no faith in him , no communion with him , no delight in him , or love in the least to him ? If he hath , and is doing of this , he hath , and is knocking at thy Heart . Secondly , doth he , together with this , put into thy Heart an earnest desire after communion with him , together with holy Resolutions not to be satisfied without real communion with him . Thirdly , doth he sometimes give thee some secret persuasions ( though not scarcely discernable ) that thou mayest attain , and get an interest in him ? Fourthly , doth he now and then glance in some of the promises into thy Heart , causing them to leave some heavenly savour ( though but for a very short time ) on thy Spirit ? Fifthly , dost thou at some time see some little Excellency in Christ ? and doth all this stir up in thy Heart some breathings after him ? If so , then fear not , the Day of Grace is not past with thy poor Soul ; for if the day of Grace should be past with such a Soul as this , then that Scripture must be broken , where Christ saith , He that cometh unto me , I will in no wise ( for no thing , by no means , upon no terms whatsoever ) cast out , John 6. 37. Object . But surely if the day of Grace was not past with me , I should not be so long without an answer of Gods love to my Soul ; that therefore doth make me mistrust my state the more , is , that I wait and wait , and yet am not delivered . Answ. Hast thou waited on the Lord so long as the Lord hath waited on thee ; it may be the Lord hath waited on thee this twenty or thirty , yea forty years , or more , and thou hast not waited on him seven years ; cast this into thy Mind therefore when Satan tells thee , that God doth not love thee , because thou hast waited so long without an assurance ; ( for it is his temptation ) for God did wait longer upon thee , and was fain to send to thee by his Ambassadors , time after time : And therefore say thou , I will wait to see what the Lord will say unto me ; and the rather , because he will speak Peace , for he is the Lord thereof . But secondly , Know that it is not thy being under trouble a long time , that will be an Argument sufficient to prove that thou art past hopes ; Nay contrariwise ; for Jesus Christ did take our Nature upon him , and also did undertake deliverance for those , and bring it in for them who were all their Life Time subject to Bondage , Heb. 2. 14 , 15. Object . But alas , I am not able to wait , all my Strength is gone , I have waited so long I can wait no longer . Answ. It may be thou hast concluded on this long ago , thinking thou shouldest not be able to hold out any longer ; no not a year , a month , or a week , nay , it may be not so long . It may be in the morning thou hast thought thou shouldest not hold out till night , and at night till morning again : yet the Lord hath supported thee , and kept thee in waiting upon him many Weeks , and Years ; therefore that is but the Temptation of the Devil to make thee think so , that he might drive thee to despair of Gods Mercy , and so to leave off following the ways of God , and to close in with thy Sins again . O therefore do not give way unto it ; but believe that thou shalt see the Goodness of the Lord in the Land of the Living . Wait on the Lord , be of good Courage , and he shall strengthen thine Heart ; wait , I say , on the Lord , Psal. 27. 23 , 24. And that thou mayest so do , consider these things . First , If thou , after thou hast waited thus long , shouldest now give over , and wait no longer , thou wouldest lose all thy time and pains that thou hast taken in the way of God hitherto , and wilt be like to a man that because he sought long for Gold , and did not find it ; therefore turned back from seeking after it , though he was hard by it , and had almost found it : and all because he was loth to look and seek a little further . Secondly , Thou wilt not only lose thy time , but also lose thy own Soul ; for Salvation is no where else but in Jesus Christ , Acts 4. 12. Thirdly , Thou wilt sin the highest sin that ever thou didst sin before , in drawing ( finally ) back , insomuch , that God may say , my Soul shall have no pleasure in him , Heb. 10. 38. But secondly , consider , thou sayest all my strength is gone , and therefore how should I wait ? why at that time when thou feelest , and findest thy strength quite gone , even that is the time when the Lord will renew , and give thee fresh strength . The youths shall faint and be weary , and the young men shall utterly fall : but they that wait upon the Lord , shall renew their strength , they shall mount up with Wings as Eagles , they shall run and not be weary , they shall walk and not be faint , Isa. 40. 30 , 31. Object . But though I do wait , yet if I be not elected to eternal Life , what good will all my waiting do me ? For it is not in him that willeth , nor in him that runneth , but of God that sheweth Mercy . Therefore I say , if I should not be elected , all is in vain . 1 Answ. Why , in the first place , to be sure thy backsliding from God will not prove thy election , neither thy growing weary of waiting upon God. 2 Answ. But secondly , Thou art it may be troubled to know whether thou art elected : And sayest thou ; if I did but know that , that would encourage me in my waiting on God. Answ. I believe thee ; but mark , thou shalt not know thy election in the first place , but in the second . That is to say , thou must first get acquaintance with God in Christ , which doth come by thy giving credit to his Promises , and Records which he hath given of Jesus Christ , his Blood and Righttousness , together with the rest of his Merits . That is , before thou canst know whether thou art elected , thou must believe in Jesus Christ so really , that thy faith laying hold of , and drinking and eating the Flesh and Blood of Christ , even so , that there shall be life begotten in thy Soul by the same . Life from the condemnings of the Law , Life from the guilt of Sin. Life over the filth of the same . Life also to walk with God in his Son and wayes ; the Life of Love to God the Father , and Jesus Christ his Son , Saints , and Wayes ; and that because they are Holy , Harmless , and such that are altogether contrary to Iniquity . For these things must be in thy Soul as a forerunner of thy being made acquainted with the other . God hath these two ways to shew to his Children their election . First , by Testimony of the Spirit . That is , the Soul being under trouble of Conscience , and grieved for Sin , the Spirit doth seal up the Soul by its comfortable Testimony ; perswading of the Soul , that God for Christs sake hath forgiven all those Sins that lye so heavy on the Conscie●ce , and that do so much perplex the Soul , by shewing it that that Law which doth utter such horrible curses against it , is by Christs Blood satisfied , and fulfilled , Eph. 1. 13 , 14. Secondly , By consequence ; that is , the Soul finding that God hath been good unto it , in that he hath shewed it its lost state and miserable condition : and also that he hath given it some comfortable hope that he will save it from the same : I say , the Soul , from a right sight thereof , doth , or may , draw this conclusion , that if God had not been minded to have saved it , he would not have done for it such things as these . But for the more surer dealing with thy Soul , it is not good to take any of these apart ; that is , it is not good to take the Testimony of the Spirit , ( as thou supposest thou hast ) from the fruits thereof , so as to conclude the Testimony thou hast received , to be a sufficient ground without the other ; ( not that it is not , if it be the Testimony of the Spirit ) but because the Devil doth also deceive Souls by the workings of his Spirit in them , pretending that it is the Spirit of God. And again , thou shouldest not satisfie thy self , though thou do find some seekings in thee after that which is good , without the testimony of the other , that is to say , of the Spirit ; for it is the Testimony of two that is to be taken for truth : Therefore say I , as thou shouldest be much in praying for the Spirit to testifie assurance to thee , so also thou shouldest look to the end of it when thou thinkest thou hast it ; which is this , to shew thee that it is alone for Christs sake that thy sins are forgiven thee , and also thereby a constraining of thee to advance him , both by Words , and Works , in Holiness and righteousness all the Dayes of thy Life . From hence thou mayest boldly conclude thy Election , 1 Thes. 3 : 4 , 5 , 6. Remembring without ceasing your Work of Faith , and Labour of Love , and Patience of hope in our Lord Jesus Christ , in the sight of God our Father : Knowing , Brethren ( saith the Apostle ) beloved , your Election of God. But how ? why by this , For our Gospel came not to you in word only , but also in Power , and in the Holy Ghost , and in much assurance . — And ye became followers of us , and of the Lord , having received the Word in much affliction , with Joy of the Holy Ghost : So that you were ensamples to all that believe in Macedonia and Achaia . And to wait for his Son from Heaven , whom he raised from the dead , even Jesus which ( hath ) delivered us from the wrath to come , ver . 10. Object . But alas , for my part , instead of finding in me any thing that is good , I find in me all manner of Wickedness , Hard-heartedness , Hypocrisie , coldness of Affection to Christ , very great unbelief , together with every thing that is Base , and of an ill Savour . What hope therefore can I have ? Answ. If thou wast not such a one , thou hadst no need of Mercy . If thou wast whole , thou hadst no need of the Physician ; doest thou therefore see thy self in such a sad Condition as this ? Thou hast the more need to come to Christ , that thou mayest be not only cleansed from these Evils , but also that thou mayest be delivered from that Wrath they will bring upon thee ( if thou do not get rid of them ) to all Eternity . Quest. But how should I do ? and what course should I take to be delivered from this sad and troublesome Condition ? Answ. Dost thou see in thee all manner of Wickedness ? The best way that I can direct a Soul in such a case , is , to pitch a stedfast Eye on him that is full , and to look so stedfastly upon him by Faith , that thereby thou mayest even draw down of his fulness into thy Heart ; for that is the right way , and the way that was typed out ( before Christ came in the Flesh ) in the time of Moses , when the Lord said unto him , Make thee a Serpent of Brass ( which was a Type of Christ ) and set it upon a Pole ; and it shall come to pass that when a Serpent hath bitten any Man , that he may look thereon and live , Numb . 21. 8. Even so now in Gospel times , when any Soul is bitten with the fiery Serpents ( their Sins ) that then the next way to be healed , is , for the Soul to look upon the Son of Man , who , as the Serpent was , was hanged on a Pole , ( or Tree ) that whosoever shall indeed look on him by Faith , may be healed of all their Distempers whatsoever , John 3. 14 , 15. As now to instance in some things . First , is thy Heart hard ? why then , behold how full of Bowels and Compassion is the Heart of Christ towards thee , which may be seen in his coming down from Heaven to spill his Heart-Blood for thee . 2. Is thy Heart slothful and idle ? then see how active the Lord Jesus is for thee , in that he did not only die for thee : but also in that he hath been ever since his Ascension into Heaven , making Intercession for thee , Heb. 7. 25. 3. Dost thou see and find in thee Iniquity and Unrighteousness ? Then look up to Heaven , and see there a Righteous Person , even thy righteous Jesus Christ , now presenting thee in his own Perfections before the Throne of his Fathers Glory , 1 Cor. 1. 30. 4. Dost thou see that thou art very much void of right Sanctification ? then look up and thou shalt see that thy Sanctification is in the presence of God a compleat Sanctification , representing all the Saints as ( Righteous , so ) sanctified ones in the Presence of the great God of Heaven . And so whatsoever thou wantest , be sure to strive to pitch thy Faith upon the Son of God , and behold him stedfastly , and thou shalt by so doing find a mighty change in thy Soul. For when we behold him , as in a Glass , even the Glory of the Lord , we are changed ( namely by beholding ) from Glory to Glory , even as by the Spirit of the Lord , 2 Cor. 3. 18. This is the true way to get both Comfort to thy Soul , and also Sanctification , and right Holiness into thy Soul. Poor Souls that are under the Distemper of a guilty Conscience , and under the workings of much Corruption , do not go the nearest way to Heaven , if they do not in the first place look upon themselves as cursed Sinners by the Law ; and yet at that time they are blessed , for ever blessed Saints , by the Merits of Jesus Christ. O wretched Man that I am , saith Paul , and yet O blessed Man that I am through my Lord Jesus Christ : for that is the Scope of the Scripture , Rom. 7. 24 , 25. Object . But alas , I am blind and cannot see , what shall I do now ? Answ. Why truly thou must go to him that can make the Eyes that are blind to see ( even to our Lord Jesus ) by Prayer , saying as the poor blind Man did , Lord , that I might receive my Sight , and so continue begging with him , till thou do receive Sight , even a sight of Jesus Christ , his Death , Blood , Resurrection , Ascension , Intercession , and that for thee , even for thee . And the rather , because first , he hath invited thee to come and buy such Eye-salve of him that may make thee see . Rev. 3 : 18. Secondly , because thou shalt never have any true comfort till thou dost thus come to see , and behold the Lamb of God that hath taken away thy Sins . John 1. 29. Thirdly , because that thereby thou wilt be able ( through Grace ) to step over , and turn aside from the several stumbling-blocks that Satan , together with his Instruments hath laid in our way , which otherwise thou wilt not be able to shun , but wilt certainly fall when others stand , and grope and stumble , when others go upright , to the great Prejudice of thy poor Soul. Object . But alas I have nothing to carry with me , how then should I go ? Answ. Hast thou no Sins ? If thou hast , carry them , and exchange them for his Righteousness ; because he hath said , Cast thy Burthen upon the Lord , and he will sustain thee ; Psal. 55. 22. and again , because he hath said , Though thou be heavy laden , yet if thou do but come to him , he will give thee rest , Mat. 11. 28. Object . But ( you will say ) Satan telleth me that I am so cold in Prayers , so weak in believing , so great a Sinner , that I do go so slothfully on in the way of God , that I am so apt to slip at every Temptation , and to be entangled therewith , together with other things , so that I shall never be able to attain those blessed things that are held forth to sinners by Jesus Christ : and therefore my trouble is much upon this account also , and many times I fear that will come upon me which Satan suggesteth to me ; that is , I shall miss of eternal Life . 1. Answ. As to the latter part of the Objection , that thou shalt never attain to everlasting Life . That is obtained for thee already , without thy doing , either thy praying , striving , or wrestling against sin . If we speak properly , it is Christ that hath in his own Body abolished Death on the Cross , and brought Light , Life , and Glory to us , through this his thus doing . But this is the thing that thou aimest at , that thou shalt never have a share in this Life already obtained for so many as do come by Faith to Jesus Christ : and all because thou art so slothful , so cold , so weak , so great a Sinner , so subject to slip and commit Infirmities . 2. Answ. I answer , Didst thou never learn for to out-shoot the Devil in his own Bow , and to cut off his Head with his own Sword , as David served Goliah , who was a Type of him . Quest. O how should a poor Soul do this ? this is rare indeed . Answ. Why truly thus , Doth Satan tell thee thou prayest but faintly , and with very cold Devotion ; answer him thus , and say . I am glad you told me , for this will make me trust the more to Christs Prayers , and the less to my own ; also I will endeavour henceforward to groan , to sigh , and to be so fervent in my crying at the Throne of Grace , that I will , If I can , make the Heavens rattle again , with the mighty Groans thereof . And whereas thou sayest that I am so weak in believing , I am glad you mind me of it , I hope it will hence forward stir me up to cry the more heartily to God for strong Faith , and make me the more restless till I have it . And seeing thou tellest me that I run so softly , and that I shall go near to miss of Glory ; this also shall be through Grace to my advantage , and cause me to press the more earnestly towards the mark , for the price of the high calling of God in Christ Jesus . And seeing thou doest tell me that my Sins are wonderous great ; hereby thou bringest the remembrance of the unsupportable Vengeance of God into my mind , if I dye out of Jesus Christ , and also the necessity of the Blood , Death , and Merits of Christ to help me ; I hope it will make me fly the faster , and press the harder after an interest in him ; and the rather because ( as thou tellest me ) my state will be unspeakable miserable without him . And so all along , if he tell thee of thy Deadness , Dulness , Coldness , or Unbelief , or the greatness of thy Sins ; answer him , and say , I am glad you told me , I hope it will be a means to make me run faster , seek earnestlier , and to be the more restless after Jesus Christ. If thou didst but get this art , as to out run him in his own Shooes , ( as I may say ) and to make his own Darts to pierce himself , then thou mightest also say , now doth Satans Temptations , as well as all other things , work together for my Good , for my Advantage , Rom. 8. 28. Object . But I do find so many weaknesses in every Duty that I do perform , as when I pray , when I read , when I hear , or any other Duty , that it maketh me out of conceit with my self , it maketh me think that my Duties are nothing worth . Answ. I answer , It may be it is thy Mercy that thou art sensible of Infirmities in thy best things thou doest , I , a greater Mercy then thou art aware of . Quest. Can it be a Mercy for me to be troubled with my Corruptions ? Can it be a Priviledge for me to be annoyed with Infirmities , and to have my best Duties infected with it ? How can it possibly be ? Answ. Verily thy Sins appearing in thy best Duties , do work for thy Advantage these wayes . First , in that thou findest ground enough thereby to make thee humble ; and when thou hast done all , yet to count thy self but an unprofitable Servant . And secondly , thou by this means art taken off from leaning on any thing below a naked Jesus for eternal Life . It is like , if thou wast not sensible of many by-Thoughts and Wickednesses in thy best Performances , thou wouldest go near to be some proud , abominable Hypocrite , or a silly , proud , dissembling Wretch at the best , such a one as would send thy Soul to the Devil in a bundle of thy own Righteousness : but now thou , through Grace , seest that all and every thing thou doest , there is sin enough in it to condemn thee . This in the first place makes thee have a care of trusting in thy own doings . And secondly , sheweth thee that there is nothing in thy self which will do thee any good , by working in thee , as to the meritorious cause of thy Salvation : No , but thou must have a share in the Birth of Jesus , in the Death of Jesus , in the Blood , Resurrection , Ascension , and Intercession of a crucified Jesus ? And how sayest thou ? doth not thy finding of this in thee , cause thee to flie from a depending on thy own doings ? And doth it not also make thee the more earnestly to groan after the Lord Jesus ? Yea , and let me tell thee also , it will be a cause to make thee admire the freeness and tender-heartedness of Christ to thee , when he shall lift up the light of his Countenance upon thee , because he hath regarded such a one as thou , sinful thou : And therefore in this sense it will be a mercy to the Saints , that they do find the reliques of sin still struggling in their Hearts ; But this is not simply the nature of sin , but the Mercy and Wisdom of God , who causeth all things to work together for the good of those that love and fear God , Rom. 8. And therefore whatever thou findest in thy Soul , though it be sin of never so black a Soul-scaring nature , let it move thee to run the faster to the Lord Jesus Christ , and thou shalt not be ashamed , that is , of thy running to him . But secondly , When thou doest apprehend that thou art defiled , and also thy best Duties annoyed with many Weaknesses , let that Scripture come into thy Thoughts , which saith , Of him are ye in Christ Jesus , who of God is made unto us Wisdom , Righteousness , Sanctification , and Redemption . And if thou shalt understand that , what thou canst not find in thy self , thou shalt find in Christ. Art thou a Fool in thy self , then Christ is made of God thy Wisdom . Art thou Unrighteous in thy self , Christ is made of God thy Righteousness ? Doest thou find that there is but very little sanctifying Grace in thy Soul ? still here is Christ made thy Sanctification ; and all this in his own Person without thee , without thy Wisdom , without thy Righteousness , without thy Sanctification , without in his own Person in thy Fathers presence , appearing there perfect Wisdom , Righteousness , and Sanctification in his own Person , I say , as a publick Person for thee : So that thou mayest believe and say to thy Soul , My Soul , though thou doest find innumerable Infirmities in thy self , and in thy Actions ; yet look upon thy Jesus , the man Jesus , he is Wisdom , and that for thee , to govern thee , to take care for thee , and to order all things for the best for thee . He is also thy Righteousness now at Gods right Hand alwayes shining before the Eyes of his Glory : So that there it is unmovable , though thou art in never such a sad Condition , yet thy Righteousness , which is the Son of God , God-man , shines as bright as ever , and is as much accepted of God as ever : ( O this sometimes hath been Life to me ) And so , whatever thou , O my Soul , findest wanting in thy self , through Faith , thou shalt see all laid up for thee in Jesus Christ , whether it be Wisdom , Righteousness , Sanctification , or Redemption . Nay , not only so : but as I said before , he is all these in his own Person without thee in the presence of his Father for thee . Object . But now , if any should say in their Hearts , O , but I am one of the Old Covenant-men I doubt ; that is , I doubt I am not within this glorious Covenant of Grace . And how if I should not ? Answ. Well , thou fearest that thou art one of the Old Covenant , a Son of the Bond-woman . In the first place , know that thou wast one of them by Nature ; for all by Nature are under that Covenant : but set the case that thou art to this day under that , yet let me tell thee in the first place , there is hopes for thee ; for there is a gap open , a way made for Souls to come from under the Covenant of Works , by Christ , For he hath broken down the middle Wall of Partition between us and you . Ephes. 2. 14. And therefore if thou wouldest be saved thou mayest come to Christ. If thou wantest a righteousness ( as I said before ) there is one in Christ. If thou wouldest be washed , thou mayest come to Christ , and if thou wouldest be justified , there is justification enough in the Lord Jesus Christ. That 's the first . Ans. 2. And secondly , thou canst not be so willing to come to Christ , as he is willing thou shouldest come to him ; witness his coming down from Heaven , his Humiliation , his spilling of his Blood from both his Cheeks , Luke 23. 44. by sweat , under the burden of sin , and his shedding of it by the Spear , when he hanged on the Cross. It appears also by his Promises , by his Invitations , by his sending forth his Messengers to preach the same to poor Sinners , and threatneth Damnation upon this very account , namely , the neglect of him ; and declares that all the thousands , and ten thousands of sins in the World , should not be able to damn those that believed in him ; that he would pardon all , forgive and pass by all if they would but come unto him : moreover , promiseth to cast out none , no , not the poorest , vilest , contemptiblest Creature in the whole World. Come unto me all ( every one , though you be never so many , never so vile , though your Load be never so heavy and intollerable , though you deserve no help , not the least help , no Mercy , not the least compassion ) yet cast your Burthen upon me , and you shall find rest for your Souls . Come unto me , and I will heal you , love you , teach you , and tell you the way to the Kingdom of Heaven : Come unto me and I will succor you , help you , and keep you from all Devils and their Temptations , from the Law and its Curses , and from being for ever overcome with any evil whatsoever . Come unto me for what you need , and tell me what you would have , or what you would have me do for you , and all my Strength , Love , Wisdom , and Interest that I have with my Father shall be laid out for you . Come unto me , your sweet Jesus , your loving and tender-hearted Jesus , your everlasting and sin-pardoning Jesus . Come unto me , and I will wash you , and put my Righteousness upon you , pray to my Father for you , and send my Spirit into you that you might be saved . Therefore , Consider besides this , what a priviledge thou shalt have at the day of Judgment above thousands , if thou do indeed and in truth close in with this Jesus and accept of him ; for thou shalt not only have a Priviledge in this Life only , but in the Life Everlasting , even at the time of Christs second coming from Heaven ; for then when there shall be the whole World gathered together , and all the good Angels , bad Angels , Saints , and Reprobates , when all thy Friends and Kindred with thy Neighbours on thy Right-hand and on the left shall be with thee , beholding of the wonderful Glory and Majesty of the Son of God ; then shall the Son of Glory , even Jesus , in the very view and sight of them all , smile and look kindly upon thee ; when a smile or a kind look from Christ shall be worth more then ten thousand Worlds , then thou shalt have it . You know it is counted an honour for a poor man to be favourably looked upon by a Judge , or a King in the sight of Lords , Earls , Dukes , and Princes ; why thus it will be with thee in the sight of all the Princely Saints , Angels , and Devils , in the sight of all the great Nobles in the World : then even thou that closest in with Christ , be thou rich or poor , be thou bond or free , wise or foolish , if thou close in with him , he will say unto thee , Well done good and faithful Servant , even in the midst of the whole World ; they that love thee shall see it , and they that hate thee shall all to their shame behold it ; for if thou fear him here in secret , he will make it manifest even at that day upon the House top . Secondly , not only thus ; but thou shalt also be lovingly received , and tenderly embraced of him at that day , when Christ hath thousands of gallant Saints , as old Abraham , Isaac , Jacob , David , Isaiah , Jeremiah , together with all the Prophets and Apostles , and Martyrs , attending on him ; together with many thousands of glittering Angels ministering before him : besides , when the ungodly shall appear there with their pale Faces , with their guilty Consciences , and trembling Souls , that would then give thousands and ten thousands of Worlds , ( if they had so many ) if they could enjoy but one loving look from Christ. I say then , then shalt thou have the hand of Christ reached to thee kindly to receive thee , saying , Come thou blessed , step up hither ; thou wast willing to leave all for me , and now will I give all to thee ; here is a Throne , a Crown , a Kingdom , take them ; thou wast not ashamed of me when thou wast in the World among my Enemies , and now will not I be ashamed of thee before thine Enemies , but will in the view of all these Devils and damned Reprobates promote thee to Honour and Dignity . Come ye blessed of my Father , inherit the Kingdom prepared for you from the Foundation of the World : Thou shalt see that those who have served me in truth , shall lose nothing by the means : No , but ye shall be as Pillars in my Temple , and Inheritours of my Glory , and shall have a place to walk in among my Saints and Angels , Zech. 3. 7. O! Who would not be in this Condition ? Who would not be in this Glory ? It will be such a Soul-ravishing Glory , that I am ready to think the whole reprobate World will be ready to run mad , Deut. 28. 34. to think that they should miss of it ; then will the vilest Drunkard , Swearer , Liar , and unclean Person willingly cry , Lord , Lord , open to us ; yet be denied of entrance , and thou in the mean time embraced , entertained , made welcome , have a fair Mitre set upon thy Head , and clothed with immortal Glory , Zech. 3. 5. O therefore let all this move thee , and be of weight upon thy Soul to close in with Jesus , this tender-hearted Jesus . And if yet for all what I have said , thy Sins do still stick with thee , and thou findest thy hellish Heart loath to let them go , think with thy self in this manner . Shall I have my Sins , and lose my Soul ? Will they do me any good when Christ comes ? Would not Heaven be better to me then my Sins ? And the Company of God , Christ , Saints , and Angels be better then the Company of Cain , Judas , Balaam , with the Devils in the Furnace of Fire . Canst thou now that readest or hearest these Lines , turn thy Back , and go on in thy Sins ? Canst thou set so light of Heaven , of God , of Christ , and the Salvation of thy poor , yet precious Soul ? Canst thou hear of Christ , his bloody Sweat and Death , and not be taken with it , and not be grieved for it , and also converted by it ? If so , I might lay thee down several Considerations to stir thee up to mend thy pace towards Heaven ; but I shall not , there is enough written already to leave thy Soul without excuse , and to bring thee down with a Vengeance into Hell-fire , devouring Fire , the Lake of Fire , eternal , everlasting Fire ; O! to make thee swim and roul up and down in the Flames of the Furnace of Fire . The End. Notes, typically marginal, from the original text Notes for div A30141-e1270 If thou wouldest have a more full discourse hereof . Read D●d upon the Commandments . * But only in tongue . * Some professors take them at the best , they are but like Dogs , spuing out their filth for a time . The last part of the Objection . * I beseeth you , do not think that because I say this therefore I am against the Ordinances of the Gospel , for I do honour them in their places : yet would not that any of them should be idolized , or done in a wrong spirit . I touched upon this in the first Doctrine . * But it is impossible that the righteousness of man by the Law should save him . * Besides the reasons already given . * The word David in this place signifieth Christ , as also in these Scriptures . I might give you more Scriptures , but pray consider the second thing . Did I think this would ●●ect with any opposition , I should be in this more large . Yet the second Adam was before the first , and also the second Covenant before the first . This is a Riddle . David here is to be understood Christ. Christ is put into office by the Father to do all things contained in the New Covenant . His Surtiship . However it is in other ingagements , yet it is thus in this . Though the debtor together with the surety is liable to pay the debt by the Law of man , yet Christ our surety only by the Covenant of Grace . As Christ did not suffer in his body without suffering in soul , nor yet in soul without his suffering in body ; it was because not the body without the soul but both the body and soul of the Saints should be for ever saved . These things have I spoken to shew you , that Saints are under Grace . These things are more fully laid down in that part of the book which containeth the discourse of the priviledges of the New Covenant . You must not understand that love in God , is a passion as it is in us : but the love of G●d is the very essence , or nature of God , 1 John 4. 16. Come to the touchstons sinner . Six reasons of this discourse . That soul that hath the right work of God upon its heart , is not only killed to its self : but also made alive to Christ. * Like as the Children of Israel who fled for fear , when the ground opened its mouth to swallow up Corah and his company , Ps. 103. 1 , 23. * But this may be its temptation taking place through the timerousness of the soul. * This conviction seized on my soul , one Sabbath day , when I was at play , being one of the first that I had ; which when it came , though it seared me with its terrour , yet through the temptation of the devil , immediately striking in therewith I did rub it off again and became as vile for some time as I was before , like a wretch that I was . Do not think that I am against the order of the Gospel . Dan. 9. 24 , 25. 1 Cor. 15. 55 , 56 , 57. * This is the Doctrine that I will live and dye by , and be willing to be damned if it saves me not . I am not ashamed of the Gospel of Christ , for it is the power of God to Salvation ; therefore I preach Christ Crucified , to the Jews a stumbling-block , and to the Greeks foolishness . Rom. 1. 1 Cor. 1. Heb. 10. 14. Heb. 9. 24 , 25. * Shall not we then that see all things already done before us , make it a strong Argument to increase out Faith. * For they were 〈◊〉 so many sure promises with a remembrance in them , also for the better satisfaction of them that believed them . You that are resolved to go on in your Sins , meddle not with this . 
A09274	----	Vindiciae fidei, or A treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. Deliuered in certaine lectures at Magdalen Hall in Oxford, by William Pemble, Master of Arts of the same house: and now published since his death for the publique benefit. Pemble, William, 1592?-1623. 1625 Approx. 517 KB of XML-encoded text transcribed from 116 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A09274 STC 19589 ESTC S114368 99849594 99849594 14751 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09274) Transcribed from: (Early English Books Online ; image set 14751) Images scanned from microfilm: (Early English books, 1475-1640 ; 931:6) Vindiciae fidei, or A treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. Deliuered in certaine lectures at Magdalen Hall in Oxford, by William Pemble, Master of Arts of the same house: and now published since his death for the publique benefit. Pemble, William, 1592?-1623. Capel, Richard, 1586-1656. [8], 16, 19-154, 171-239, [3] p. Printed by Iohn Lichfield and William Turner, for Edward Forrest, Oxford : 1625. Editor's note "To the Christian reader" signed: Rich. Capel. Running title reads: A treatise of iustification. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. 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Justification -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-04 Elspeth Healey Sampled and proofread 2006-04 Elspeth Healey Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion VINDICIAE FIDEI , OR A TREATISE OF IVSTIFICATION BY Faith , wherein that point is fully cleared , and vindicated from the cauils of it's aduersaries . Deliuered in certaine Lectures at Magdalen Hall in Oxford , By William Pemble , Master of Arts of the same house : And now published since his death for the publique benefit . PHILIP . 3. 9. — And he found in him not hauing mine owne righteousnes , which is of the Law , but that which is through the faith of Christ , the righteousnesse which is of God by faith . OXFORD Printed by IOHN LICHFIELD and WILLIAM TVRNER , for Edward Forrest . 1625. TO THE RIGHT WORSHIPFVLL MASTER DOCTOR WILKINSON Principall of Magdalen Hall : The Masters , Batchelours , and other Students of that flourishing Societie . SIRS CVstome hath made dedication of bookes almost as common , as Printing of them : and Wisdome directs there to dedicate , where we owe either respect , or thankes : this worke therefore is yours by right , the Author thereof ( who is now with God ) vndertaking it at your request , and performing it amongst you for your good , so that now to bestow it vpon you is not a gift , but retribution : and I hope , it will both stirre you vp to be carefull to continue fit men to stand vp in his place , and remaine to his successours as a patterne of imitation , if it be too high for aemulation . To commend this Authour to you , were to bring Owles to Athens , and for me to commend the worke , would not adde much worth to it : I know nothing can disparage it , vnlesse it be a naked Margent : but you and all that will be pleased to take notice of his yeares , and great abilities in all humane learning , wil confesse he could not haue time to reade many Fathers , and so that defect may be easily pardoned . For he had fully finished sixe lusters of yeares , yet had hee throughly traced the circle of the Arts , and attained to an eminency , not only in those ordinary Sciences , wherein all Schollers haue some smattering , but euen in those sublimer speculations of which all are not capable , few search after : For hee was export in the Mathematickes both mixt , and pure : his skill in Histories was also praise-worthy : sometime he spent ( and not without successe ) in trauailing to learne 〈…〉 and much trauaile in the study of our home-taught tongues , that he had worth to lai●e beene Professour 〈…〉 , or H●brew : all which indowments , as they 〈◊〉 afterwards haue enabled him to read with much profit , so could they not chuse but preuent younger yeares from reading at all the ancient Fathers , so it was not want , but abundance of learning , that tooke vp his time , and preuented his Margent , and therefore I hope shall not disparage this worke . The first weapon young Fencers learne to vse is single sword , when they are masters of that , they inlarge their skill ; our Author was but yong , let it not preiudice him , that he first vses onely the sword of the Spirit , the word of God ; especially sith that is so dextrously weelded , that by it alone he hath deadly wounded the Romish Leuiathan : Therefore ( as in my knowledge ▪ these Lectures were heard with much applause , so doe I perswade my selfe , they wil be read with great approbation , and occasion the publishing of other Lectures , and priuate labours , wherein hee tooke no lesse paines , nor deserued lesse praise , then in his publike indeauours . So hoping that you will accept this small paines of mine , I take my leaue , and rest From Tewkeisbury this 9th of Iuly . 1625. Yours : willing to doe you greater , though not more acceptable seruice , IOHN GEREE . To the Christian Reader . GEntle Reader , this Treatise was neither finished nor polished by the Author : He left it with mee when hee died , to bee dealt with as cause should require ; vpon perusall , I found it fit for the time , so full of lif● so sound & cleere in proofe , that in my conceit it will doe much good : and here thou hast it , as he left it . The argument is of all , indifference betwixt vs and Papists the chiefest , no controuersie more disputed , and lesse agreed vpon then this . Christ and his bloud is the maine cause of our spirituall peace ; Papists and others diuide with him , and take something to themselues : the spirituall pride that is in the heart of man , would faine haue a finger in the work of saluation , of other controuersies betwixt vs & the other party : some befor the Popes Kitchin , some for the Popes crowne , but this of our Iustification , toucheth the life of Grace to the quicke , breeds more in our flesh then any , and th●se sicknesses are most dangerous , that come from within . It is a fundamentall case , wherein to faile , takes away the essence of a Christian : Wherefore sith there is now such need to haue the world confirmed in this truth of God , I thought good to send this booke abroad , wherein this is put out of question to any man of a single eie ; that we are not iustified by any thing wee any thing we can doe or suffer . Many write bookes , and confute them themselues when they haue done ; but this our Author what hee wrote , he beleeued ; for being to die , he confirmed this Truth , in a discoursefull of life and power , and professed to take his last vpon it , that it was the very truth of God. Wee reade that some learned Papists , when they are to giue vp the ghost , disclaime their owne merits , and would faine finde all in Christ alone : but this our Author did it before sundry , with that life , and feeling , 〈◊〉 cleare apprehension of the loue of God in his Sonne , that such is heard him , and loued him well and long , could not well tel , whether they should weepe , or reioice ; weepe , to see a friend die , reioyce to see him die so . Good Reader , learne this holy instruction out of this booke : that we are not to be found in our owne righteousnes at all , and beleeue it ; thou shalt haue as he had , peace passing all vnderstanding , in life , and in death , for being iustified by saith ( not by workes ) we haue peace with God saith Saint Paul. If any ingenuous learned Papist would vndertake to answer this booke , me thinkes I might prophecy that as Vergeziꝰ ( Bishop of Capo d' Istria , and Nuncio to Clement the seuenth , and Paul the third ) reading Luther , to answere Luther , was conuerted , and had his soule saued . And as Pighius , tho of a peeuish Spirit enough , yet reading Caluin , to confute Caluin , was in the very doctrine of Iustification confuted himselfe , and wrote with vs. So I say , would a modest Papist read this booke to reply vnto it , he could not but see the truth , and yeeld vnto it . For tho many have done excellently in this argument , yet to speake my opinion freely , at least for perspicuitie , this surpasseth them all . Farewell . Thine in Christ , Rich. Capel . A TREATISE OF IVSTIFICATION . CHAP. I. The explication of these tearmes . First , Iustice , or Righteousnesse . Secondly , Iustification . HAuing by Gods Assistance dispatched two of those generall points at first proposed ( touching the Antecedents and Nature of true Faith ) we are now by the same help to goe forward to the third generall head ; namely , concerning the Consequents of Faith , which were two , our Iustification in regard of God , & our Obedience in regard of our selues . The former will shew vs how to iudge of the dignity and excellent worth of Faith ; being so farre honoured in Gods gracious acceptance , as to be made the blessed Instrument of our spirituall peace and comfort flowing from our Iustification . The later will direct vs how to make triall of the truth of our faith in the discouery of that vnseparable Vnion which there is betweene beleeuing , and obeying . Let vs begin with the former , our Iustification , the doctrine whereof I shall endeauour to deliuer vnto you , as briefely and plainely : as so large and difficult a subiect will giue leaue . Wherein because the opening of the word will giue vs some light for the vnderstanding of the matter : wee are in the first place to see what is meant by these words , Iustification , and Iustice , or Righteousnesse . Iustice , therefore , or Righteousnesse ( that I meane which is created , for of vncreated Righteousnesse , wee haue not to speake ) is nothing but a perfect conformity and agreement with the Law of God. For Gods will being originally , essentially , and infinitely righteous ; must needs be the patterne & ●ule of all derivatiue & finite righteousnesse . Now this righteousnesse ( though but one , in its substance , neuer thelesse ) admits a double consideration , being called either , 1 Legall and of Workes , which stands in that conformity vnto Gods law , which is inherent within our selues , when in our owne persons and workes we possesse and practise that righteousnesse which is required of the Law. This Legall Iustice is also double , 1 Of Obedience , when all such things are done , as the Law commandeth ; or left vndone which it forbids . Hee that doth so is a iust man. 2 Of Punishment or Satisfaction , when the breach of the Law is satisfied by enduring the vtmost of such penalties , as the rigour of the Law required . For not onely hee who doth what the Law commandeth : but euen he also that suffereth all such punishments , as the Law-giuer in Iustice can inflict for the breach of the Law , is to be accounted a lust man , and reckoned after such satisfaction made , as no transgressor of the Law. The reason of this is plaine from the name of penall Lawes . For first , where the penalty is suffered , there the will of the Law-giuer is satisfied ; for as much as his will was , either that the Law should be obserued , or the punishment vndergone . If therefore he , to whom the Law is giuen , doe either : he satisfies the will of the Law-giuer . Had his will beene absolute , so that nothing else could haue contented him , but onely obedience : then it had beene a vaine thing to haue prescribed a determinate penalty . But when as a penalty is limited in case of disobedience , 't is manifest that though the intent of the Law-giuer was in the first place for Obedience ; yet , in the next place it should suffice , if there were satisfaction by bearing of the penalty . Secondly , the good and benefit of the Law-giuer is hereby also satisfied . For it is to be supposed in all penall lawes , that the penalty limited is euery way proportionable and equivalent , vnto that good which might accrew by the obseruation of the Law. Else were the wisedome of the Law-maker iustly to be taxed , as giuing an apparant encouragement to offenders ; when they should see the penalty , not to be so much hurtfull to them ; as their disobedience were gainfull . He therefore that suffers the penalty is afterward to be reckoned as if he had kept the Law : because by his suffering , he hath aduanced , the Law-giuers honour , or benefit , as much as he could by his obeying . 2 Euangelicall , and of Faith , which is such a conformity to Gods Law as is not inherent in our owne persons ; but being in another is imputed vnto vs and reckoned ours . The righteousnesse of the Law , and of the Gospell , are not two seuerall kindes of righteousnesse ; but the same in regard of the matter and substance thereof : onely they differ in the Subiect and Manner of application . The righteousnesse of workes is that holinesse and obedience which is inherent in our owne persons and performed by our selues : the righteousnesse of Faith is the same holinesse and obedience inherent in the person of Christ and performed by him ; but imbraced by our faith , and accepted by God , as done in our stead , and for our benefit . These are the diuers acceptions of this word Iustice or Righteousnesse ; so farre as it concernes the point in hand . In the next we are to enquire of this word Iustification ; which being nothing but the making of a person iust or righteous , may be taken in a double sense . For a person is made iust either by Infusion , or Apology . Wee will take it in these tearmes for want of better . Iustification by Infusion , is then , when the habituall quality of Righteousnesse and Holinesse is wrought in any person by any meanes whatsoeuer ; whether it bee created & infused into him by the worke of another ; or obtained by his owne art and industry . Thus Adam was made iust . Eccle . 7. 29. God hauing giuen vnto him in his creation the inherent qualities of Iustice and holinesse . Thus also the regenerate are made Iust , in as much as by the holy Ghost , they are sanctified through the reall infusion of grace into their soules ; in the which they increase also more and more , by the vse and exercise of all good meanes . 2 Iustification , by Apology is , when a person accused as an offender is iudicially or otherwise , acquitted and declared to be innocent of the fault : and so free from the punishment . When the innocency of a party accused is thus pleaded and declared ; he is thereby said to bee iustified , or made iust ▪ according as , on the contrary by Accusation and Condemnation , a party is said to be made vniust . As 't is plaine by that of Isaiah , 5. 23. [ They iustifie the wicked for a reward : and take away the righteousnesse of the righteous from him ] that is , they condemne the righteous , which is a making of them , vnrighteous in the sight & estimation of men . So in 1 Ioh. 5. 10. [ He that beleeueth not God , hath made him a lyer ] because vnbeleeuers do in their hearts call Gods truth into question : and accuse him to be false of his word . So againe , Psal. 109. 7. [ When he is iudged , let him be condemned . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let him goe out a wicked person . For so his condemnation makes him ( that is ) declares him to be . But here further it must be obserued , that this Iustification of a person , by pleading to , and absolution in Iudgement , is of two sorts ; according as the Persons to be iustified , are likewise of two seuerall conditions . 1 Some are truely and inherently iust , being no Transgressors of the Law ; either at all ; or not in that whereof they are accused . In this case if any crime , or suspition of crime , be layed to their charge ; they are iustified ; either by a plai●e denyall of the fact , alledging that the fault whereof they are accused , was neuer by them committed ; or by denying the euill of the fact , alledging that in so doing they haue done well , because they haue done what the Law commanded ; and that 's their warrant . Thus Samuel iustifies his gouernment against all surmise of fraudulent and wrongfull dealing , that the people might imagine by him . In 1 Sam. 12. 3. &c. Thus Dauid cleares himselfe before God , from that crime of conspiracy against Saul his Master , and seeking of the Kingdome ( which Cush and other Courtiers accused him of ) professing his innocency ; and desiring God to iudge him according to his righteousnesse and integrity in that behalfe : as it is Psal. 7. 3. 4. 8. There need not other instances in so plaine a matter . Those that are iustified by this meanes are iustified by that Righteousnesse which is of the Law and of Workes . By which plea though man may be iustified before man : yet in the sight of God no flesh liuing shall be iustified . As hereafter we shall see . 2. Some are not truely righteous in themselues : but are in their owne persons transgressors of the Law. These ( when they are accused ) haue no other meanes whereby they may be iustified , but by confessing the crime , and pleading satisfaction : that for their transgression against the Law , and offence thereby against the Law-giuer , they haue fully satisfied by doing or suffering some such thing , as by way of iust penalty hath beene required of them . Now hee that can plead such a full and perfect satisfaction , ought therefore to be accounted innocent , and free from all desert of further punishment ( for t is supposed he hath endured the vtmost of euill the Law could inflict : ) and so he is to be esteemed of , as if he had not at all violated the Law. For plenary satisfaction for a fault , and the non-Commission of such a fault , are of equall Iustice : and deserue alike Iustification . In which point , it must be no●ed , that if the party offended doe pardon without any satisfaction taken , there the offender is not iustified at all . And againe if the offence be such , as there can be no satisfaction made : then it is vtterly impossible that the offender should euer be iustified . Now this satisfaction which an offender may plead for his Iustification , is threefold . 1 That which is made by himselfe in his owne person . He that can plead this kinde of satisfaction , is iustified Legally by his owne righteousnesse and merits . 2 That which is made by another for him ; When another by consent and approbation of the party offended , interposeth himselfe as surety for the party delinquent , in his stead and name to make that satisfaction , which is required of the party himselfe . Whether this be done by doing or suffering the same things which the delinquent should haue done or suffered , or some other things but of equivalent worth and dignity . He that pleades this kinde of satisfaction , is iustified Euangelically by grace , through the righteousnesse of another imputed to him , and accepted for as his . 3 That which is made partly by himselfe and partly by another . Which kinde of satisfaction may haue place betweene Man and Man : but betweene God and Man it hath none at all . Neither by this , nor by that first kinde of satisfaction which is done in our owne Persons , can any man be iustified in the sight of God , but onely by the second sort , that satisfaction which is made by another for vs. As wee shall see afterwards . CHAP II. In what sense the word Iustification ought to be taken in the present controversie , and of the difference betweene vs and our Adversaries therein . HAuing thus distinguished of these words , it followeth that in the first place , we enquire in which of the fore-named senses wee are to take this word Iustification . The difference betweene vs and our adversaries of the Romish Church , is in this point very great and irreconcileable . They affirme that Iustification is to bee taken in the first acception , for making of a Man Iust by infusion of Reall Holinesse into him . So that with them to Iustifie beares the same sense as to purifie or sanctifie . that is of a person vncleane , vnholy , vniust , to make him formally or inherently Pure , Holy and Iust , by working in him the inherent Qualities of Purity , Sanctity and Righteousnesse . We on the cōtrary teach according to the Scriptures ; That Iustification , is to be taken in the second acception , for the pleading of a persons innocency called into Question : wherby he is iudicially absolved and freed from fault and punishment . So that with vs to justifie a person is in iudiciall proceeding to acquit him of the crime whereof hee is accused , and to declare him free from desert of punishment . Whether of vs twain be in the right is very materiall to be determined of , considering that all ensuing disputation touching the Iustification of a Sinner is to bee framed vpon one of these grounds , rightly taken ; and an error here is like a threed misplaced at first , that runnes awry afterward through the whole piece . Our Adversaries plead for their Assertion : the Etym●logy of the word iustificare is iustum facere , in that sense ( say they ) as P●rificare , Mortificare , Vi●ificare , and many the like signifie to make pure , to make dead or aliue , by the reall induction of such and such Qualities . Againe they alleadge Scriptures ; as namely Dan : 12. 3. [ They that turne many to righteousnes [ Heb. that iustifie many ) shall shine as the Starres for euer ] Apoc. 22. 11. [ Hee that is righteous ( iustificetur ) Let him be righteous still . ] Tit. 3. 7. [ He hath saued vs by the washing of Regeneration , & renewing of the holy Ghost , — That being iustified by his grace wee should bee made Heires according to the hope of eternall life . ] Againe , 1 Cor. 6. 11. [ And such were some of you : but yee are washed , but yee are sanctified , but yee are iustified , in the name of the Lord Iesus , and by the Spirit of our God. ] Out of these with some other places ( but such as haue scarce any shew of good proofe ) they would faine conclude , that by Iustification nothing else is meant , but the Infusion of the Habite of Iustice vnto him , that was before sinfull and vniust . Hereto wee answere . 1. First for the Etymology that the signification of words is to bee ruled , not by Etymologies : but by the common vse : — Quem penes arbitrium est et vis & norma loquendi — as the Poet truly defines . Now it s a thing notorious that in the custome of all Languages , this word Iustificare imports nothing but the declaration of the Innocency of a person ▪ and lawfulnesse of any fact : against such accusations as impleade either , of vniustice and Wrong . I will iustifie such a Man or such a Matter ( say wee in English ) and what English Man vnderstands thereby any thing but this , I will make it appeare such a Man is honest , such a fact lawfull , howeuer questioned to the contrary . In other Languages my skill serues mee not , nor is it needfull to trouble you with Instances . Those that haue written of this subiect of every Nation witnesse every one for their owne Language . And further this word Iustificare being of a latter●stampe , vnknowne to such Latine Authors , as are of ancient and purer Language , fitted by Ecclesiasticall writers to expresse the meaning of those two words of the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is apparent the Copy must follow the Originall , and the Latine word beare the same sense as the Hebrew and Greeke words doe . And that this is that Legall sense which wee haue spoken of is a point so manifest throughout the whole Bible : that nothing but impudency can deny it . As wee shall presently perceiue . For in the next place . 2 As to the Scriptures which they alleadge for proofe of their Interpretation of the word : We answere : That of a Multitude of places of Scripture , wherin the word Iustifie is vsed , our Adversaries may truly pick out one two or three that seem to fauor their Assertion of Infusion of habituall Iustice : yet haue they gained little thereby , For where tenne or more may be alleadged against one in which the contrary signification is vsed , reason tels vs , that an Article and Doctrine of Religion ought to bee framed out of the signification of words and phrases , which is vsuall , ordinary , and regular ; and not out of that which sometimes comes in by way of particular exception . Might he not be iudged destitute of sense or modesty , that would quarrell at the signification of the word Ecclesia , that in the New Testament it is not taken for the Company & Assembly of the faithful , because in a place or two ( as Act. 19. ) it is taken for any ordinary ciuill meeting of people together ? Wherefore we may grant them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that of Dan. 12. and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Apoc. 22. ) is to be made iust , formaliter , by infusion of inherent Holinesse in a Sinner . For so Ministers may be said to iustifie many ( as it is in Daniel ) viz. by Ministery turne many to righteousnesse , directing them to the meanes of Holinesse , and as Gods Instruments , working in them the graces of Conversion and Regeneration . And so he that is iust ( in the Apoc. ) may be iustified still : ( that is ) encrease in the inward Habite and outward Exercise of Holinesse , more and more . thus we may yeeld them in these two places without seeking too , other Interpretations further off . And yet will this be no prejudice to our Doctrine grounded vpon the other signification so generally vsed . Wee answere , that of all those other places alleadged by Bell , and Becanus , there is not any one that doe necessarily enforce such a meaning of the word ; as hee and his fellowes stand for . These aboue the rest haue most apparance , namely , 1 Cor : 6. & Tit. 3. Rom 8. 30. where Iustification is , say they , confounded as one and the same with Sanctification ; & Regeneration . Wherevnto I answeare that they doe ill to confound those things that the Apostle hath distinguished very plainly . Hee tels the Corinthians ; that the Vnrighteous shall not inherit the Kingdome of God , and that themselues had bin such , euen of the most notorious rancke : but now they were washed , sanctified and Iustified . By three words the Apostle expresseth the change of their former condition . One Metaphoricall ( yea are washed ) The meaning whereof hee declareth in two proper words following . [ yee are Sanctified ] that 's one degree of washing or clensing from the corruption of Nature ( in part ) by the [ Spirit of our God ] of whome is the gift of inherent grace . And [ ye are iustified ] that 's another sort of washing , from the guilt of Sinne ( in the whole ) [ in the name of the Lord Iesus ] that is , by the Righteousnesse a●d Merits of Iesus Christ. Nothing can be more perspicuous and elegant . That place to Tit. Chap. 3 is also as plaine . God ( sayeth the Apostle ) speaking of the Heires and sonns of GOD in Christ ) ( hath saued vs [ not by any workes of ours ; but by his owne mercy . ver . 5. This salvation is set forth to vs in the Meanes and in the End. The meanes are two Regeneration and Iustification . [ He hath saued vs by the washing of Regeneration , & renewing of the Holy Ghost ] This is the first Meanes ( viz. ) Regeneration expressed 1. by its properties or parts . 1. Washing or doing away of the filthy Qualities of our corrupted Natures . 2. Renewing , the Investing of it with new Qualities of Graces and Holynesse . 2 By the cause efficient the Holy Ghost , [ whome hee hath shed on us abundant●y ] or richly , following the Metaphore , comparing the Holy Ghost in this operation to water powred out . 2 The Meritorious Cause of it [ Through Iesus Christ our Saviour ] who hath procured the sending downe of the [ Holy ghost ] into the hearts of the elect . ver . 6. This is one stepp to Heauen , our Regeneration , but it is imperfect and cannot abide the severity of Gods Iudgements : now we must be absolutely free from all fault and guiltinesse before we can haue hope of obtaining eternall Life : Therfo●e followes the other meanes of salvation ( viz. ) our Iustification , by the free grace of God which vtterly frees vs from all blame whatsoever , both of obedience to the law and satisfaction for Sins against the law ; that thus being Regenerate and Iustified we might obtaine the end of our salvation , eternall Life . The third place is that [ Rom. 8. 30 , Whom God hath Praedestinated , these he hath called , whome called , iustified ; whome iustified , glorified ] In this place Becanus triumphs . For ( sayth he ) The Apostle here describing the order of Mans salvation , first in Gods decree ; then in the Execution of it by three degrees of Vocation Iustification and Glorification : it followes necessarily from thence ; that either Sanctification is left out : or that it is confounded with one of those three degrees named . T is a desperate shift to say that Sanctification is signified by Vocation or Glorification : therefore it must be the same with Iustification ; And this cannot be avoyded by any Elusion . We leaue shifts to the Iesuites , returning him to this place , this plaine direct answere . That Sanctification is here comprised in the word Vocation . For whereas the linkes of this golden chaine are inseparable , and all those that are called must needes be iustified and glorified : by vocation , must here be meant that calling which is inward and effectuall , not that alone which is outward by the externall Ministery of the Word . For all that are thus called , bee not iustified , as is apparent ; and againe , some , as Infants , are iustified that are not capable of such a Calling . But now ; wherein stands the inward vocation of a sinner ? Is it not in the Infusion of inherent sanctifying Grace , enlightning his Eyes , opening his Eare , changing his Heart , turning him from darkenesse to light , from the power of Satan , to the obedience of God ; in a word , in the Renovation of his Fac●lties ? Which what is it else but Sanctification ? or Regeneration ? or Conuersion ? Only stiled by that tearme of Vocation in regard of the meanes whereby it is ordinarily effected ( that is ) the preaching of the word . He must needs coyne vs some new Mystery in Divinity : who will perswade vs that some other worke of Grace is meant by Vocation ; and not that of Sanctification . Therefore wee haue neither one Linke snapt out , nor two shuffled together in this chaine of our Saluation : But foure , as distinct , as vndivideable . Election , Sanctification , ( whereto we are called by the Gospell preached , 2 Thess. 2. 14. ) Iustification by Faith , ( which is a fruit of Sanctification ) and Glorification . The fourth place is that in the Epistle to the Hebrewes , Chap. 13. 14. [ For if the blood of Bulls and Goats , and the ashes of an Heifer , sprinkling them that are vncleane , sanctifieth as touching the purifying of the flesh : how much more shall the blood of Christ , who through the eternall Spirit offered himselfe without fault to God , purge our consciences from dead workes , to serue the liuing God. ] Hence they argue ; That as Leuiticall Sacrifices and Washings did sanctifie the flesh from outward Legall impurity : so the Sacrifice of Christ doth purge the Conscience from inward spirituall vncleanenesse of dead Workes or Sinnes . This purging of the conscience is nothing , but iustification of a sinner . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be all of one meaning . To which I answere , That the Apostle in that Chapter , and the next disputing of the vertue and efficacy of Christs death , far exceeding the force of all Leuiticall Sacrifices ( the shadowes of it ) ascribes vnto it what could not be effected by those , ( viz. ) eternall Redemption [ verse 12. ] purging of the conscience from dead workes [ verse 12. ] the putting away of sinne , [ verse 26. ] The Sanctification of the Elect , [ Chap. 10. 7. 10. ] made Heires according to the hope of eternall life . In neither then of those places is our sanctification confounded with our Iustification : but both distinctly declared , as two seuerall partes of graces and meanes of the Accomplishment of our eternall Happinesse . 'T is scarce worth the labour to examine those other Scriptures produced by our Aduersaries , whereof some part doe directly crosse , and the rest doe but onely in apparance confirme their assertion . In generall therefore for them , thus much wee confidently affirme , that let the Concordance be studied , and all those places examined wherein either [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is vsed in the Old or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the New Testament : there will not one be found , no not one , in which those wordes carry any other meaning , then that which we stand for ( viz. ) the clearing of a parties innocence questioned as faulty , and blame-worthy . Take a taste of some places . 1 Iustification is sometimes applyed to 1. God , when Man iustifies God. As Psal. 51. 4. Rom. 3. 4. [ That thou mightest be iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in thy saying , and mightest ouercome when thou art iudged . ] Matth. 11. 19. [ And wisedome is iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of her children , ] Luke 7. 35. Luke 7. 29. [ And the Publicans iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] God , being baptized with the baptisme of Iohn . ] Can there be any other meaning of Iustification here● : but this onely ? That God is then iustified , when his workes , his wisedome , his sacred ordinances , being accused by prophane men , as vntrue , vnequall , vn●ust , and foolish , are by the Godly acknowledged , or any other meanes evidently cleared vnto all men , to be full of all Truth , Equity , Wisedome , and Holinesse ? 2 Man and that 1 Before Man in things betweene Man and Man. When Man iustifies Man , Deut. 25. 1. [ If there be a controversie betweene Men , and they come vnto iudgement , that the Iudge may iudge them , then they shall iustifie [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the righteous and condemne the wicked , ] Isaiah 5. 23. [ Woe to them wh●ch iustifie the wicked for a reward , and take away the righteousnesse of the righteous from him ] Prouerb . 17. 15. [ He that iustifieth th● wicked , and condemneth the iust , euen they both are an abomination to the Lord. ] 2 Sam. 15. 4. [ Oh that I were made Iudge in the Land , that euery man that hath any suit or cause , might come to me , and I would doe him Iusti●e . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] In these & many the like places , to Iustifie is in iud● ciall proceeding to absolue a party from fault & blame : whether it be rightfully or wrongfully done . Ezek. 16. 52. [ Be thou confounded and beare thy shame , in that thou hast iustified thy sisters ] speakes God vnto Ierusalem ; in comparison of whose abhomination the sinnes of Sodome and Samaria , were scarce to be accounted any faults . They were Saints to her . Of the Pharises Christ speakes , Luke 16. 15. [ Yee are they that iustifie your selues before men : but God knoweth your hearts . ] That is , You stand vpon the defence and ostentation of outward Holinesse , and deeming it sufficient to make it appeare before Men you are holy : without regard of acquitting the sincerity of your hearts before God. 2 Before God , where God iustifies Man Exod. 23. 7. [ The innocent and the righteous slay thou not , for I will not iustifie the wicked . ] by esteeming him as innocent , and letting him goe from punishment . Isaiah 50. 8. ( Hee is neere that iustifieth me , who will contend with me ? ) saith the Prophet in the person of Christ , signifying God would make it appeare that he was blamelesse , for the rejection of his people the Iewes who perished for their owne and not his fault . Rom. 5. 18. ( As by the offence of one iudgement came on all Men to condemnation : So by the righteousnesse of one , the free gift came vpon all men to the Iustification of life , ) Rom ▪ 8. 33. 34. [ Who shall lay thing to the charge of Gods Elect ? It is God that iustifies ; who shall condemne ? 1 Cor. 4. 4. [ I know nothing by my selfe : yet in this am I not iustified . Hee that iudgeth me is God. q. d. I haue kept a good conscience in my Ministery , but God is my iudge , though my conscience pronounce me innocent , yet God is my sole Iudge that iudgeth me and my conscience . Acts 13. 38. 39. [ Through this Man is preached vnto you the forgiuenesse of sinnes ; and from all things from which yee could not be iustified by the Law of Moses ; by him euery one that beleeueth is iustifyed . By which places ( not to name more ) it appeares pl●inly : that Iustification is opposed to Accusation and Condemnation : and therefore can signifie nothing else but the defence & absolution of a persō accused for an offender . Which thing is so cleare and euident that it cannot be gaynsayed , except by those alone who are wilfully blind , and obstinately resolued to cōtradict any truth , that makes against their inveterate errors . For our selues , we may not , nor dare not shut our eyes against so cleare Light : nor ought we to be so bold whē God hath acquainted vs with his meaning ; as to follow another of our owne making . And there fore according to the Scriptures we acknowledge and maintaine , that as in other places where mention is made of the Iustification of a sinner before God : so in the 2 and 4 Chapters of the Ep. to the Rom. and third Chapter of the Gal. ( where the Doctrine there of is directly handled ) by Iustification nothing else is meant ; but the gracious Act of Almighty God whereby hee absolues a beleiuing sinner accused at the Tribunall of his Iustice , pronouncing him iust and acquitting him of all punishment for Christs sake . CHAP III ▪ The Confutation of our Aduersaries cauils against our acception of the word Iustification . OVR Adversaries haue little to reply against these so plaine places . Somthing they answere , namely . 1 That it cannot be denied but that Iustification , doth many times beare that sense we stand for . But with all they would haue vs obseru this rule that [ Quotiescunque in Scripturis Deus dicitur iustificare impium : semper intelligendum est ex impio facere iustum . God cannot declare a man to be iust : but of vniust he must make him iust . ] And they giue the Reason . Because the Iudgment of God is according to Trueth Rom. 2. 2. We embrace this Rule and the Reason of it , acknowledging that where euer there is Iustification , there must be Iustice some way or other in the party Iustified . But the Question stands still in what manner God makes a sinner iust : whom hee in Iudgemenr pronounceth so to be . They say by bestowing on him the grace of Sanctification & perfect Righteousnesse inherent in his own Person . We affirme , that it is by imputing vnto him the perfect Righteousnesse of Christ , accepting Christs obedience for his . In which diuersity let vs come as neere them as Trueth will giue leaue . Thus ●arre we goe along with them . 1 That there is inherent Righteousnesse bestowed vpon a Sinner , whereby of vnholy , impure , vniust ; he is made holy , cleane , and iust . We all confessed this worke of the Holy Ghost renewing Man in the spirit of his mind , restoring in him the a Image of God in a Knowledge , Righteousnesse , and Holinesse . That the Holy Ghost dwelles in the Elect , as in b Temples dedicated to his service , which he adornes by communicating vnto them his Heauenly graces . That hee makes them Liuing c Members of Christs Body : and fruitfull d Braunches of that true Vine . That this grace infused is a fountaine of e Living water springing vp to eternall Life . These things we beleeue and teach . Wherfore whereas the Popish Doctors fall foule on our reformed writers , charging Calvin & others for denying all Inherent Righteousnesse in Beleeuers , & maintaining only an Imputed Righteousnesse without them : We tell them 't is a grosse Calumny forged by perverse . Minds , that list not to vnderstand Mens playnest writings . Nor Calvin 1 nor any that euer maintained the trueth with him , euer denied the Righteousnes o● Sanctification . But this he denies & we also with the Scriptures that the Righteousnesse which iustifies vs in Gods Iudgment is not in our selues : but all in Christ. That inherent Righteousnesse or sanctification allway keepe company with Iustification , in the same Person . Severed they are never in their common Subiect ( viz ) a True Beleeuer . as appeares Rom. 8. 30. But that therefore they must be confounded for one and the same Grace and worke of God ; may be affirmed with as good Reason : as that in the Sunne Light and Heate are all one : because alwaies ioyned to geather . That by this grace of Inherent Righteousnesse , a Man is in some sort iustified before God. That is so farre as a Man by the grace of God is become truly holy and good : so farre God esteemes him holy & good . God taketh notice of his owne graces in his Children , he approues of them and giues Testimony of them in case it be needfull ; as appeares by the Righteousnesse of Iob , Dauid , Zachary and other holy Men ; who were good and did good in Gods sight . Yea in the Life to come when ( all corruptions being vtterly done away ▪ ) the Saints shall be invested with perfection of Inherent Holinesse : by the Righteousnesse of their owne , and not by any other shall they then appeare iust in Gods fight . Thus farre we agree with them . But herein now wee differ , that although by the grace of Sanctification infused , God doe make him righteous and holy in some measure that was before altogether vnholy and wicked : neuerthelesse we affirme that by and for this Holynesse , the best of Saints living never were nor shall be Iustified in Gods sight ; that is pronounced iust and innocent before the Tribunall of his Iustice. For we here take vp the forenamed Rule layed downe by our adversaries , Whomsoeuer God pronounceth to be perfectly iust ; he must needs be made perfectly iust . For Gods Iudgment is according to trueth . Now that no man in this life , is made perfectly iust by any such inherent Holinesse in him as is able to outstand the severe and exact triall of Gods Iudgment : is a Trueth witnessed by the Scripture and confessed alwaies by the most holy Saints of God. Our Aduersaries indeed stiffly pleade the contrary : teaching that sinne and Corruption in the Iustified is vtterly abolished . The error and pride of which Imagination we shall shortly haue occasion more at Large to Discouer vnto you . Meane while let that much stand for good : that Man being not made perfectly iust in himselfe cannot thereby be declared perfectly iust before God : and therefore some other Righteousnesse , & not that of Sanctification is to be sought for , whereby a sinner may be Iustified in Gods sight . To that argument of ours from the Opposition of iustification to Accusation and Condemnation confirmed by so many places of Scripture ; They answere . That this hinders nothing at all Both may agree to God who of his mercy iustifies some ; ( that is ) makes them inherently Iust ; of his Iustice condemns other ( that is ) punisheth them . To which slight Answeres wee make this short reply . That where words are opposite , ( as they acknowledg these to be ) there according to the Lawes of opposition , they must carry opposite Meaning . But vnto Accusation , Comdemnation , and punishment nothing is opposite but defence , Absolution , and Pardon . Where therefore Iustificare is coupled with these words ; it must needes beare this and no other meaning : of a bad man to make a good is not opposite to Accusation , Condemnation , or punishment of him : Accused he may be , Condemned and punished iustly , and after made good . I should but trouble you to alleadge more of their Cavills . Let thus much suffice for the clearing of this point : That Iustification and Sanctification are to be Distinguished and not confounded . The Righteousnesse of the one is in vs , in its Nature , true and good : but for its degree and measure , Imperfect ; and alwaies yoaked with the remaynder of naturall Corruption ▪ And therefore if a sinner should plead this before the Iudgment seate of God , ( offering himself to be iudged according to this Righteousnesse and Innocency ) oh how soone his mouth would be stopped ; And this confession wrung out from out his Conscience ; All my Righteousnesse is as filthy Raggs ! And againe Vilis sum ; I am vile , what shall I answere thee ! But that other Righteousnesse of Iustification is without vs in Christs possession : but ours by Gods gratious gift and acceptation , and this euery way perfect and vnreproued in the seuerest Iudgment of God. And therefore when a sinner is drawne before the Barre of Gods Iudgment , accused by the law , Satan , his Conscience ; conuicted by the euidence of the Fact , and to be now sentenced and deliuered to punishment by the vnpartiall Iustice of God : In this case he hath to alleadge for himself the al-sufficient righteousnesse of a Mighty redeemer who onely had Done and suffered for him that which hee could neuer doe nor suffer for himselfe . This Plea alone and no other in the world , can stop vp the Mouth of hell , confute the accusations of Satan , chase away the Terrors that haunt a guilty conscience , and appease the infinite Indignation of an angry Iudge . This alone will procure fauour and absolution in the presence of that Iudge of the whole world . This alone brings downe from Heauen into our Consciences that blessed peace , which passeth all vnderstanding ; but of him that hath it . Whereby we rest our selues secure from feare of Condemnation ; being provided of a defence that will not faile vs , when after death wee shall come into Iudgment . SECT . 2. CHAP. I. The Orthodoxe opinion concerning the manner of Iustification by Faith , and the confutation of Popish errours in this point . HAuing thus cleared the meaning of this word [ Iustification ] and shewed that the Scriptures , when they speake of the Iustification of a sinner before God , doe thereby vnderstand the absolution of him in Iudgement from sinne and punishment . Wee are now vpon this ground to proceede vnto the further explication of this point , to enquire by what Meanes and in what Manner , this Iustification of a sinner is accomplished . That we may goe on more distinctly : I will reduce all our ensuing discourse of this point into three heads . First , touching the condition required in them that shall be iustified . Secondly , the matter of our Iustification . ( viz. ) What righteousnesse is it wherefore a sinner is Iustified . Thirdly ; touching the forme of Iustification , in what the quality of this iudiciall Act of God , iustifying a sinner , consisteth . Concerning the first at this time . The condition required in such as shall be partakers of this grace of Iustification is true faith , wherunto God hath ordinarily annexed this great priuiledge ; That by faith and faith onely , a sinner shall bee iustified : This the Scriptures witnesse in tearmes as direct and expresse , as any can be . [ Rom 3. 28. We conclude a man is iustified by faith without the workes of the Law. ] and Rom. 4. 9. [ For we say that faith was imputed vnto Abraham for righteousnesse . ] and Rom. 5. 1. [ Then being iustified by faith we haue peace towards God through Iesus Christ our Lord. ] With other the like places . Whence it is agreed vpon on all sides , that a sinner is iustified by faith : but touching the manner , how he is said to be iustified by faith , there is much controuersie and brawle , betweene the Orthodoxe of the reformed Churches , and their Aduersaries of Rome and Holland ; the Arminians , and the Papists . The sentence of the reformed Churches touching this point , consisteth of two Branches . First , that a sinner is iustified by faith , not properly as it is a quality or action ; which by it's owne dignity and merit , deserues at Gods hands Remission of sinnes ; or is by Gods fauourable acceptance taken for the whole and perfect righteousnesse of the Law , which is otherwise required of a sinner : but onely in relation vnto the obiect of it , the righteousnesse of Christ ; which it imbraceth and resteth vpon . Secondly , that a sinner is iustified by faith in opposition vnto the Righteousnesse of workes in the fulfilling of the Law. Whereby now no man can be iustified . In this relatiue and inclusiue sense doe the Reformed Churches take this proposition [ A man is iustified by faith . ] They explaine themselues thus : There are two Couenants that God hath made with man ; By one of which and by no other meanes in the world , saluation is to be obtained . The one is the Couenant of workes , The tenor whereof is [ Doe this and thou shalt liue . ] This Couenant is now vtterly void , in regard of vs ; who through the weaknes of our sinfull flesh cannot possibly fulfill the condition of Obedience required therby : and therfore we cannot expect Iustification & Life by this means . The other is the Couenant of grace the Tenor whereof is , Beleeue in the Lord Iesus and thou shalt be saued . The condition of this couenant is Faith : the performance whereof differs from the performance of the condition of that other Couenant . Doe this and Liue is a compact of pure Iustice wherein wages is giuen by debt , so that he which doth the worke obeying the Law , may in strict Iustice for the worke sake claime the wages , eternall life , vpon iust desert . Beleeue this and liue is a compact of freest and purest Mercy : wherein the reward of eternall life is giuen vs in fauour for that which beares not the least proportion of worth with it : so that he which personnes the condition cannot yet demand the wages , as due vnto him in seuerity of Iustice ; but onely by the grace of a freer promise , the fulfilling of which hee may humbly sue for . By which grand difference betweene these two Couenants clearely expressed in Scriptures , it appeares manifestly that these two Propositions . [ A man is iustified by workes , ] [ A man is iustified by Faith , ] carry meanings vtterly opposite one to the other . The one is proper and formall : the other Metonymicall and Relatiue . In this Proposition ( A Man is iustified by workes ) we vnderstand all in proper and precise termes : That a righteous man who hath kept the law exactly in all points , is by and for the dignity and worth of that his obedience iustified in Gods sight from all blame and punishment whatsoeuer ; because perfect obedience to the morall Law in it selfe , for it owne sake deserues the approbation of Gods seuere Iustice and the reward of Heauen . But in that other Proposition ( A man is iustified by Faith. ) We must vnderstand all things relatiuely thus . A sinner is iustified in the sight of God from all sinne and punishment by faith ( that is ) by the obedience of Iesus Christ beleeued on ; and embraced by a true faith . Which Act of Iustification of a sinner , although it be properly the onely worke of God , for the onely merit of Christ : yet is it rightly ascribed vnto faith , and it alone , for as much as faith is that mayne condition of that new Couenant , which as we must perform if we will be iustified : so by the performance thereof we are said to obtaine iustification and life . For when God by grace hath enabled vs to performe the condition of beleeuing ; then doe we beginne to enioy the benefit of the Couenant ; then is the sentence of absolution pronounced in our consciences ; which shall be after confirmed in our death ; and published in the last iudgement . Secondly , our faith and no other grace directly respects the promises of the Gospell ; accepting what God offers , sealing vnto the truth thereof by assenting thereto , and imbracing the benefit and fruit of it vnto it selfe , by relying wholly vpon it . This interpretation of that proposition the Reformed Churches do admit , & none other : reiecting as erronious and contrary to the Scriptures such glosses as ascribe any thing to the dignity of faith ; or make any combination betweene Faith and Workes , in the point of our Iustification . Amongst which there are three erronious assertions touching mans Iustification by Faith ; which we are briefly to examine and refute . 1 That faith iustifieth vs [ Per modum Causae efficientis & meritoriae ] as a proper efficient and meritorious cause . Which by it's owne worth and dignity deserues to obtaine Iustification , Remission of sinnes , and the grace of well-doing . This is the Doctrine of the Church of Rome , which Bellarmine labours to proue ▪ in his 17. Chap. lib. pr. de Iustificatione , where disputing against Iustification by faith alone , hee tels vs. If we could be perswaded that faith doth Iustifie [ impetrando , promerendo , & suo modo inchoando Iustificationem , ] then we would neuer deny that loue , feare , hope , and other vertues did iustifie vs as well as faith . Whereupon he sets himselfe to prooue that there is in faith it selfe some efficacy and merit to obtaine and deserue Iustification . His Arguments are chiely two . From those places of Scripture , wherein a man is said to be iustified , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or absolutely without Article or Preposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per fidem , ex fide ( or ) fide . Wherein these Prepositions , signifie , saith he , the true cause of our Iustification . Which he proues 1 By the contrary , when a man is said to be iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] This notes the true efficient deseruing cause of his Iustification . Secondly , By the like in other places where we are said to be redeemed , saued , sanctified , Per Christum , per sanguinem , per mortem , per vulnera ; and in the whole 11. to the Heb. The Saints are said to doe such and such things ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by faith . All signifying the proper cause . From those places of Scripture which ( sayth he ) plainly shew : Faith doth impetrare remissionem , & suo quidem modo mereri . Such are those [ Thy Faith● hath saued thee ] or made thee whole . A speech that Christ vsed often ; as to the a woman that washed his feet ; To her b that had an issue of Blood ; To the c blind man recovered of his sight . And that to the Cananitish woman [ O woman d great is thy Faith ] now see what the merit of this Faith was , ( For this e saying go thy way the Diuel is gone out of thy Daughter ) Thus Abraham , being f strenghened in Faith glorified God. ) who therefore iustified him for the Merit of his Faith. And againe in the eleuenth to the Heb. by many examples we are taught that ( by g Faith ( that is ) by the merit and price of Faith Enoch and other men pleased God. For answeare here vnto . 1 Vnto the Argument from the Proposition we reply ; That if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be needs strictly taken in the same kind of Causality : then the Iesuits should doe well to stand to that and make the similitude betweene Faith and workes runne thus . A Man is iustified ( by ) workes that is for the proper and only Merits of his obedience ; so a Man is iustified ( by ) Faith that is for the only merit of his Beleeving in Christ : aud by that meanes both shall be true and effectuall causes of Iustification . But if Bellarmine dare not thus presse the similitude for feare of being found guilty of despising the blood of the New Couenant , attributing that to the Merit of Faith which belongs only to the Merit of Christ ; he must then giue vs that leaue to distinguish which he takes to himselfe ; and if he fall to his Qualifications and quodammodo's : he must pardon if we also seeke out such an Interpretation of those places ; as may not crosse other Scriptures . Which for asmuch as they testifie that ( We i are Iustified by his grace through the Redemption that is in Christ ) that ( All k sinne is purged by the blood of Christ ) that ( By the sacrifice of himselfe he hath put away Sinne ) and ( With offering hath consecrated for ouer them that are sanctified . ) : we dare not without horrible sacrilege ascribe the grace of our Iustification vnto the worke and worth of any thing whatsoeuer in our selues ; but wholy and only to the Righteousnesse of Christ. And therefore when the Scriptures say we are iustified ( by ) Faith ; we take not the word ( By ) in this formall and legall sense ; we are iustified by the efficacy of our Faith , or for the worth of our Faith , according as 't is vnderstood in Iustification by workes : but we take it Relatiuely & Instrumentally : We are Iustified by Faith ( that is ) by the Righteousnesse of Christ , the benefit whereof vnto our Iustification , we are made partakers of by Faith , as the only grace which accepts of the promise , and giues vs assurance of the performance . He that looked to the Brasen serpent and was cured , might truly be sayd to be healed ( by ) his looking on , though this Action was no proper cause working the cure by any efficacy or dignity of it selfe ; but was only a necessary condition required of them that would be healed , vpon the obedient observance whereof , God would shew them favor : so he that looketh on Christ beleeuing in him , may truly be sayed to be saued and Iustified by Faith , not as for the worth , and by the ●fficacy of that act of his ; but as it is the Condition of the promise of grace , that must necessarily go before the performance of it to vs : vpon our Obedience where vnto God is pleased of his free grace to iustifie , Nor is this Trope , any way harsh , or vnusuall to put Oppositum pro opposito , Relatum pro Correlato , Habitum pro Obiecto . In Sacramentall locutions 't is a generall Custome , to put the signe for the thing signified : and the like is vsed in other passages [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the n word of God grew , &c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the o mystery of faith , ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the words of Faith ) and Rom. 8. 24. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Spe seruati sumus ( id est ) Christo in quem speramus . Hope that is seene is not hope , that is , res visa non sperata est . That of Ignatius , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Like to that ( Christ our Ioy ) Anni spem credere Terrae ) Georg. 1. And if we list not to be contentious , 't is plaine enough , that in those places , where the Apostle treats of Iustification by faith ( viz ) the grace of God in Christ ; opposing workes and faith , that is the Law and the Gospell , the Righteousnesse of the Law , to the righteousnesse of the Gospell , which is no other but the Righteousnesse of Christ. Thus faith is taken , Gal. 3. 23. Where he expresly treats of Iustification . But before Faith came , we were kept vnder the Law , shut vp vnto the Faith , which should afterward be reuealed . ] p That is , Before Christ came , and the cleare exhibition of the Gospell , and the Righteousnesse thereof : the Church was kept vnder the Ceremoniall Law , as vnder a Schoole-master , directing her vnto Christ , that so [ Wee might be iustified by Faith. ] that is , not by the Lesson of the Law , but by Christ , typified and figured vnto vs therein . 2 Vnto the other Argument prooving the merit of faith , we reply ; That in those places is no ground , at all for such a conceit . [ Thy Faith hath saued thee , ] saith Christ to some whō he cured both in Body & Soule . But what ? was it by the efficacy and for the word of their faith that this was done ? No : As 't was vertue went out of Christ that cured their bodily diseases ; and his compassion that mooued him to it : so 't was his grace and merits and free loue that healed their soules , and brought them pardon of their sinnes in the sight of GOD : Yet he saith ; Their faith saued them , because by beleeuing in the Sonne of God , they receiued this fauour , though for their beleeuing they did not deserue it . God bestowes mercy where he findes faith , not because faith merits such fauour at his hands : but because he is pleased to disperse his fauours in such an order , as himselfe hath appointed ; and vpon such conditions as hee thinkes good . To that of the Canaanitish woman : Her great faith could not claime by desert , that fauour which Christ shewed vnto her daughter : onely Christ was pleased to honour her faith by his testimony of it ; and to helpe the daughter at the Mothers entreaty . Christ did it vpon that request of hers so instant and full of faith ; But yet who can say she merited ought at CHRISTS hands by that her faithfull and instant petition ? Her selfe yet liuing would deny it ; and shee doth deny it there , counting her selfe a dogge vnworthy of the childrens bread , when yet shee beleeued strongly , and was a child of Abraham according to the faith ▪ To that of Abraham who gaue glory to God , and of Henoch and others , who pleased God by their faith : Wee answere : That it is one thing for a man to glorifie and please God by his Obedience ; 'T is another , by so doing to deserue ought at his hands . If God in much grace and fauour accept of the honour and contentment wee are able to doe him by our Faith and Obedience : It followes not that therefore we must in iustice merit at his hands . Other Arguments for them there are : but so weakely knit ; they fall in sunder of themselues . Against them we haue to obiect the Scriptures , that so often say , [ We are iustified ] gratiâ and gratis ; and the Councell of Trent which they respect more then the Scriptures , which hath defined thus : Nihil eorum quae Iustificationem praecedunt , siue fides , siue opera , ipsam Iustificationis gratiam promeretur , Sess. 6. Cap. 8. How then can they say Faith merits Iustification . Heere our Aduersaries haue two shifts to runne vnto , whereby they would avoide the absurdity of this Assertion . 1 That this merit is not from vs : but of God. Because Faith is the gift of Gods grace ; and therefore though we be iustified by merit : yet we are iustified by grace , because merit is of grace . 'T is of grace that our faith merits . This you may be sure , is some of that smoake of the bottomelesse pit , wherein hell vented out the Iesuites , and they their darke Imaginations ; all to confound whatsoeuer is cleare and lightsome in Scripture . Scripture opposeth these paires ; Grace , and Nature , Grace and Merit . As the Pelagians of old confounded Nature & Grace , teaching that we were saued by Grace : yet affirming that we are also saued by Nature , and the naturall strength of free-will . Which they salued thus . To be saued by Nature , is to be saued by Grace : for Nature is of Gods grace and giuing . So these confound Grace and Merit , making a thing Meritorious , because it s of Grace . Faith merits because its Gods gracious gift . Nothing more contradictory . If it be his gift , how doth it merit , or of whom ? Of man it may , of God it cannot : vnlesse we will senslesly affirme , that the gift deserues something of the giuer . That he that giues an hundred pound freely , is thereby bound to giue an hundred more . Had they sayed that faith is good , because of Gods giuing ; that were true , and we may grant them that God is honoured and pleased with his owne gifts : but that euery good thing merits , and that we can deserue of God by his owne gifts , is affirmed without all Reason , or Scriptures ; and will neuer be proued by either . But there is yet another shift . 2 Faith merits Iustification [ Non de condigno ] of the worthinesse of it : but [ de Congruo ] of the fitnesse : that is , God in Iustice is not bound to bestow Iustification where there is faith : but yet in fitnesse he ought to doe it . So that if he doe not iustifie him that beleeues : he is likely to omit a thing very fit and agreeable . This distinction is a meere Imposture and collusion . Bellarmine in dealing with it seemes to haue a dog by the eares , he is loath to loose him : yet knowes not well how to hold him . If he be vrged where Scriptures make any the least Intimation of such a distinction : hee referres you to Divines , that is , Popish Schoole-men , who out of their owne imagination haue forged it , and in time made it Authenticall . But he stickes in the mire , when he is to shew what merit of Condignity and merit of Congruity is . Merits of Condignity are workes , to which wages is due of Iustice. What then are merits of Congruity ? Such workes whereto wages is not due by any Iustice. As for example : He that labours the whole day in the Vineyard , merits a penny of Condignity : because in Iustice his labour is worth his hire . But he that for an houres worke , receiues a penny , he deserues it of Congruity : because though his labour be not worth it , yet he was promised a penny by him that set him on worke : Then which fond imagination nothing can be more ridiculous , and contrary to common sense . For the merit of any worke is the proportionablenesse of 't is worth with the Reward . Now in reason wherein ariseth this proportion of any work with that reward ? Stands it in the dignity of the worke it selfe ; or in the compact made betweene him that worketh and him that rewardeth ? It is apparant that the worke is deseruing or not-deseruing according to ' its owne Nature , not according to a compact made . He that promiseth vnto one more for a little worke , then to another for a great deale in the same kinde : doth not by such a compact make the little labour of the one more deserving then the others great pains . We must look to the worke , what it is in its own Nature : & as it is of some worth or no worth , so account it deseruing or not deseruing ▪ Wherfore whē in the distinction they make some merits of Condignity or worthinesse , some of Congruity , or of fitnesse without worthinesse , they offend two wayes , grosly against two rules of Reason . First in opposing termes not opposite : Worthinesse and fitnesse : being the same , if you take them in regard of the worke . For that which deserues a reward worthily , deserues it fitly : ( how else is it worthy of the reward , if the reward be not fit for it ? ) and that which deserues it fitly ( if it deserues ) it deserues it worthily . 2 In distinguishing vpon tearmes that doe not convenire t●ti . For Worthinesse agrees to merit onely : but fitnesse belongs to Compact . So that in plainer English , the distinction runnes thus . Merits or deserts , are of two sorts . Some , that are merits and doe deserue because they are worthy of a reward : others that are no merits and doe not deserue because they are not worthy of the Reward : but onely obtaine it , ex Congruo , in regard of Compact and Promise . For this Rule is most certaine , That a worke which deserues nothing by its owne worthinesse : can neuer deserue any thing by compact or promise . The Iesuites are senselesse in defending the contrary . If ( saith Bellarmine ) a King promise a Beggar 1000 ▪ pounds a yeare , vpon no condition , then indeed the Begger doth not deserue it . But if vpon condition he shall do some small matter , as that he shall come to the Court and fetch it , or bring a Pos●e of flowers with him , now the Begger deserues it : and he may come to the King , and tell him , hee hath merited his 1000 pounds a yeare . Euery man , but a Iesuite , would say 't were extreame impudency in a Begger to make such a demaund , so derogatorily to the Kings gracious bounty . Now can it helpe them to say , That a Promise bindes vnto performance , so that God should be vniust and vntrue , if he should not bestow the reward promised , although the workes bee not equall to the reward . For Gods Iustice and Truth in performing his promise , doe not imply our merit in performing the Condition . We doe not deserue by our well-doing ; because God is iust in his rewarding . And the reason is manifest ; Because God in making the promise , respected meerly the freenesse and bounty of his owne grace , not the worthinesse of our workes . And therefore that obligation whereby he hath tyed himselfe to performance , is founded meerely in his owne Truth : not a ●ot in our merit . Wherefore when they tell vs , that faith merits Iustification [ de Congruo ] they intrappe themselues in a grosse Contradiction ; seeing to deserue [ de Congruo ] is not to deserue at all ; but onely to receiue the reward by meere promise : God hauing promised to iustifie beleeuers . Thus much touching the first Assertion , that Faith is the proper Cause of Iustification , working it by it owne efficacy and merits . CHAP II ▪ The Confutation of the Arminian errour , shewing that faith doth not iustifie , sensu proprio , as it is an act of ours . The second Error about this point is of the Arminians , with whom also the Papists agree : T is this . 2 That we are Iustified by Faith sensu proprio , that is , the Act of beleeving , in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , is imputed to vs for righteousnesse , being accepted of God and accounted vnto vs for that whole Righteousnesse of the Law which we were bound to performe . So that our very Faith is that Righteousnesse , for which we are iustified in the sight of God ; no● quidem merito suo : sed propter gratuitam acceptilationem Dei. The authors of this opinion are Faustus Socinus that vnhappy Haereticke in his most Blasphemous Booke [ de Christo servatore : ] & Michael Servetus a Spanyard in his second Booke [ de lege & Evangelio ] which Errors are confuted by Calvin in his opuscula . A stiffe de●ender of this opinion was Christophorus Ostorodius a Polonian in his disputations contra Georgium Tradelij , who for this and other pestilent errors about the Article of Mans Redemption , was wi●h his companion Andreas Vaidonitus banished the Low Countreys where he had seated himselfe and published his opinions ; Arminius , and his followers haue bin cheefe promoters of it . Arminius himselfe , as in other his opinions : so in the publishing of this vsed much closenesse and cunning conveyance . In his private disputations [ Tit. de Iustificatione ] he seemes plainly to condemne it , saying that it is an abuse to say that Fides est causa formalis Iustificationis , and an error to affirme [ That Christ hath deserued , vt fidei dignitate et merito iustificemur . ] In his publique disputations he opens himselfe somewhat plainly : yet darkely enough [ Thes. 19. de Iustificat . cat . Thes. 7. These are his words . [ Fidei vero Iustificatio tribuitur , non quod illa sit Iustitia ipsa quae rigido & seuero De● iudicio oppont possit ; quanquam Deo grata : sed quod in iudicio mis●ri●ordiae triumphans supra iudicium absolutionem a peccatis obtineat & gratiose in Iustitiam imputetur . Cuius rei causaest tum Deus iustus & misericors , tum Christus obedient●● oblatione et intercessione suâ secundum Deum in beneplacito et mandato ipsius . ] Here Faith it selfe is imputed for Righteousnesse . But t is not in Gods seuere Iudgment , but in his Iudgment of Mercy . Faith in it selfe is not worthy : but yet Christ by his merits hath deserued that God will gratiously accept of it . This opinion published was quickly contradicted : wherevpon Arminius makes knowne his mind in playner Termes , In declaratioue sententiae ad ordines Holland : & Westfrisiae he confesseth that in the forenamed Thesis his meaning was , that [ ipsa fides tanquam actus iuxta Evangelij mandatum praestitus imputatur coram Deo in siue ad iustitiam , idque in gratiâ , cum non sit ipsamet iustitia Legis . And in his Responsione ad 31. Artic. art . 4. hee brancheth cut his opinion in three distinct propositions . 1 Iustitia Christi imputatur nobis . 2 Iustitia Christi imputatur in iustitiam . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere imputatur in iustitiam . The first of these Propositions , he grants : That Christs Righteousnesse is imputed to vs. The second hee denies , That Christs Righteousnesse is imputed for Righteousnesse . The third ●e grants , That the Act of beleeuing is imputed for Righteousnesse . Here by Mysteries in these Propositions , hereafter to bee vnfolded . Wee now meddle with the last which yet is more roundly expressed by Arminius in his Epistle ad Hyppolitum . [ Lege princip . Pa. ] [ Ipsum Fidei actum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , dico imputari in iustitiam , idque sensu proprio non metonymice ] The same is the opinion of his fellowes the Remonstrants , of c Vorstius , of d Peter Bertius , of e Episcopius , and the f rest . With whom Bellarmine agrees pat [ Liber ● . de Iust. cap. 17. When vpon that Rom : 4. ( His faith is imputed for righteousnesse . ] he saith thus . [ Vbiipsa fides censetur esse Iustitia , ac per hoc non apprehendit fides iustitiam Christi : sed ipsa fides in Christum est iustitia . ] In summe , their opinion runnes thus . God in the Legall Couenant required the exact obedience of his Commandement : but now in the Couenant of grace , he requires faith , which in his gracious estimation stands in stead of that obedience to the Morall Law , which wee ought to performe . Which comes to passe by the Merit of Christ ; for whose sake God accounts our imperfect saith to be perfect obedience . This Assertion we reiect as erronious , and in place thereof we defend this Proposition . God doth not iustifie a man by Faith properly , impuring vnto him faith in Christ for his perfect obedience to the Law , and therefore accounting him iust and innocent in his sight . Which we proue by these Reasons . 1 We are not Iustified by any worke of our owne . But beleeving is an Act of our owne : Therefore by the Act of beleeving we are not Iustified . The Maior is most manifest by the Scriptures , which teach that we are saued by grace Ephes. 2. 5. [ and therefore not by the workes of Righteousnesse which we had wrought . ] Tit. 3. 6. [ For if it be of Works , then were grace no more grace ] Ro. 11. 6. The Minor is likewise evident . [ That Faith is a worke of ours . ] For though Iohn 6. 29. it bee said , [ This is the worke of God that ye beleeue in him whom hee hath sent ] yet will not our adversaries conclude thence , that Faith is Gods worke within vs , and not our worke by his helpe . For so should they runne into that absurdity which they would fasten vpon vs. ( viz. ) That when a Man beleeues , t is not man beleeues : but God beleeues in him . To beleeue , though it be done by Gods aide : yet 't is we that doe it ; and the Act is properly ours . And being so , we conclude , that by it we are not iustified in Gods sight . Here two Exceptions may be made . 1 First that we are not iustified by any worke of our owne ( viz ▪ ) which we our selues doe by our owne strength without the help of grace : But yet we may be iustified by some worke which we doe ( viz ) by the aide of Grace ; and such a worke is Faith. Wee answere . This Distinction of workes done without Grace and workes done by Grace , was devised by one that had neither Wit nor Grace ; being a T●icke to elude the force of such Scriptures as exclude indefinitely all workes from our Iustification , without distinguishing either of Time when they are done , before or after ; or of the ayde & helpe whereby they are done , whether by Nature or by Grace . Wherefore it is without all ground in Scripture thus to interpret these Propositions : A man is not iustified by workes ( that is ) by workes done by worth of Nature before and without Grace . A Man is iustified by Grace ( that is ) by workes done by aide of Grace . These Interpretations are meere forged inventions of froward Minds , affirmed but not proved : as we shall more hereafter declare , 2 That we are not Iustified by any workes of our own , ( that is ) by any works of the Law : but by a worke of the Gospell such as faith is we may be iustified . Male res agitur vbi opus est tot Remedijs ( saith Erasmus in another case . ) T is a certaine signe of an vntrue opinion when it must be bolstered vp with so many distinctions . Nor yet hath this distinction any ground in Scripture , or in Reason : for both tell vs that the workes commamded in the Law , and workes commanded in the Gospell are one and the same for the substance of thē , What worke can be named , that is enioyned vs in the New Testament , which is not also cōmanded vs in that summary precept of the Morall Law [ Thou shalt loue the L●rd thy God with all thy heart and with all thy soule and with all they strength , and with all thy mind : and thy neighbour as thy selfe . ] Luc. 5. 27. Deut. 6. 5 What sinne is there against the Gospell , that is not a transgression of the Law ? If the Gospel cōmand Charity , is it any other then that which the Law commands : If the Gospell cōmand Faith , doth not the Law enioine the same ? you will say No. It doth not command Faith in Christ. I answere , yea , it doth : For that which commands vs in generall to Beleeue what euer God shall propose vnto vs : commands vs also to beleeue in Christ , assoone as God shall make knowne that t is his will we should beleeue in him . The Gospell discouers vnto vs the Obiect ; the Law commands vs the obedience of beleeuing it . Wherefore Faith , for the Substance of the Grace and works done by vs , is a worke of the Law ; and so to be Iustified by the Action of beleeuing , is to be Iustified by workes and by our owne Righteousnesse , contrary to the Scriptures ; and that Phil : 5. 9. ( That I may be found not , &c. This of the first Reason . 2 God accounts that only for perfect Righteousn●sse of the Law , which is so in deed and truth . But Faith is not the perfect fulfilling of the Law. Therefore God doth not account it ●or such . The Minor is granted by our adversaries ; That Faith is not the exact Iustice of the Law ; such as can stand before the severity of Gods Iudgments . The Maior must be proued : That God accounts not that for perf●ct Iustice which is not perfect indeed . This appeares by that Rom. 2. 2. [ The iudgement of God is according to trueth . ] Where therefore any thing is not truly good and perfect : there God esteemes it not so . Here also twil be excepted . That God some time Iudgeth Iudicio iustitiae , according to exact Iustice ; and then he ●udgeth nothing perfectly iust , but that whi●h hath true perfection of Iustice in it . Sometimes he iudgeth iudicio misericord●ae ; according to mercy : and so he may esteeme a Man perfectly righteous for that which is not perfect righteousnesse in it selfe ; namely for his Faith. Surely , this is a trimme distinction thus applyed , that sets Gods Mercy and Truth together by the Eares . As who would say , When God iudgeth out of Mercy : hee then doth not iudge according to truth . The Scriptures doe not acquaint vs with any such mercifull iudgement of God. This they doe acquaint vs with , That God iudgeth according to mercy , not when he doth pronounce and cleare a Sinner to be perfectly righteous for that righteousnesse which is truely imperfect : but when he iudgeth a Sinner to be righteous for that righteousnesse which is perfect ; but is not his owne . In this Iudgement there is both Truth and Mercy . Truth , in that he esteemes me perfectly righteous , for that righteousnesse sake which is euery way perfect : and mercy , that he accepteth for sinne , that righteousnesse which is performed for me by Christ my surety ; but is not mine owne . Other mercifull Iudgement of God besides this , we acknowledge none . 3 We are not iustified by two righteousnesses existing in two diuers subiects . But if wee be iustified by the worke of Faith : we shall be iustified partly by that righteousnesse which is in vs , ( viz. ) of Faith : partly by the righteousnesse of Christ without vs. Ergo we are not iustified by Faith properly . The Minor is apparant . The Righteousnesse of Faith is ●nherent in vs. and by it we are iustified ( say our Aduersaries . ) The righteousnesse of Christ is inherent in him : and by it are we iustified , say the Scriptures . [ Being now iustified by his blood , we shall be saued from wrath through him . ] Ro. 5 9. & v. 19. [ By the obedience of one , many shall be made iust . ] Wherefore either we are properly iustified by both , or there is an errour , and one part must stand out ▪ We cannot be properly iustified by both , for our own faith and Christs obedience too : for if we be perfectly iust in Gods sight for our own Faith , what need the Imputation of Christs obedience to make vs iust ? If for Christs righteousnes we be perfectly iustified : how can God accoūt vs perfectly iust for our faith ? Arminius and his friends , seeing these things cannot stand together ; haue ( according to the good will which they beare toward the righteousnesse of Christ ) kept in our faith , and thrust out Christs obedience , denying vtterly that it is imputed vnto vs for righteousnesse . But my Brethren ( which I hope make a better choice ) seeing it cannot part with ours : part with our owne righteousnesse , leaning wholy vpon the righteousnesse of Christ ; and seeking for the comfort of our Iustification in his perfect obedience , and not in our weake and imperfect saith . These Reasons may suffice to shew the errour of that Assertion . We are iustified by Fa●●h , sensu prop●rio , God accepting the Act of beleeuing for the perfect obedience of the Law. And therefore that in those places , where 't is said , [ Faith is imputed for righteousnesse , ] the Phrase is to be expounded metonymice , ( that is ) Christs righteousnesse beleeued on by Faith , is imputed to the beleeuer for righteousnesse . Whereas our Aduersaries say that faith of its owne dignity and desert , doth not obtaine this fauour of God , to be esteemed for the perfect righteousnesse of the Morall Law : but this comes to passe onely by the Merits of Christ , who hath procured this grace vnto vs , that God should thus accept of our Faith : wee answere , that this is affirmed , but 't is not prooued . They speake a little more fauourably then the Romanists , who make faith of it selfe to merit Iustification : these will haue it not to merit it ; but to be graciously accepted for righteousnesse . But wee find not in Scripture any such Doctrine as this , [ Christ hath merited that wee should bee iustified for our faith , ] or [ Christ hath merited for our faith , that faith should be esteemed by God for that perfect Iustice of the Law ; whereby we are iustified in Gods sight . ] These things the Scriptures teach not : they teach , that Christ is our righteousnesse , and that we are iustified by his blood and obedience . But that he hath merited by his obedience , that we should be iustified by our owne obedience and righteousnesse , is a peruerse assertion of men that loue to runne about the bush , and leauing the streight , to runne in crooked and froward wayes . And it differs little from the like shift of the Disciples of Rome , who to maintaine Merit of our workes and of Christ too ; salue it with this tricke . Christ hath merited that wee might merit . But we acknowledge , as no other merit , but that of Christ ; so no other righteousnesse to Iustification , but his alone . Thus much of the second Assertion . CHAP. III. The confutation of Popish Doctrine , that other graces doe iustifie vs , and not faith alone . THe third and last followes , wherein the Controuersie is betweene vs and those of Rome ; whose Assertion is : that 3 A sinner is not iustified by faith alone , but also by other vertues and graces ; as Hope , Loue , Repentance , Feare of God , &c. This we also reject as an error , contrary to the Scriptures , wherby we are taught , That a man is iustified by faith alone . For opening the truth of which point : you must call to minde the different acception of the word Iustifie : wherein it is taken by vs , and by our Aduersaries . With them to Iustifie is all one , as to Sanctifie : of vnjust and vnholy , to make inherently iust and holy . With vs to Iustifie is to absolue an offender , quitting him from blame and punishment . According to these different Acceptions , this proposition [ A man is iustified by faith alone ] hath a double meaning ; one thus [ A man by faith alone is inherently sanctified ] another thus : [ A man by faith alone obtaines absolution in Gods Iudgement , from all faultinesse and punishment . This latter meaning onely is true , and t is that onely which is defended by vs of the Reformed Churches ; Namely , that faith onely is the grace of God whereby a sinner beleeuing the promise , and resting himselfe vpon the righteousnesse of Christ , receiues mercy from God in absoluing him from the fault and punishment of all his Transgressions : and to be accounted Righteous for Christs sake . Which gracious priuiledge God hath annexed vnto faith , as vnto the Condition of the New Covenant , and not vnto Loue , Hope , Feare , Repentance , or any other grace ; For not these , but Faith onely , respecteth the promise of the Gospell . The former sense of that Proposition , is false and absurde , viz. [ A Man by faith alone is inherently sanctified ] nor doe any of the Reformed deteine such a Construction thereof . Wherefore when Bellarmine and his Complices dispute eagerly against Iustification by faith alone , those Arguments wherewith they suppose to smite through the Truth of our Assertion , are let flye at a wrong Marke ; being all aymed at this Butte , ( viz ) to proue ; That a man is sanctified by other inherent Graces as well as faith . Which point we easily yeeld them , confessing that inherent righteousnesse , consists not of one , but of the a manifold graces of Gods Spirit , wrought in the heart of such as are Regenerate . Neuerthelesse for the shewing of some points which may be doubted of ; Let vs briefely take a view of the chiefe passages of Bellarmines long discourse ; which he maintaines from the twelfth Chapter of his first booke de Iustificatione , to the end . For to proue that a Man is iustified not by faith alone . Of his Arguments which are few , I shall name three onely , which are materiall . 1 If other vertues Iustifie as well as Faith , then not faith alone . But other vertues doe Iustifie — Therefore , &c. The Minor he prooues out of the Councell of Trent , Sess. 6. cap. 6. where seauen preparatory , graces to Iustification , are reckoned vp . 1 Faith. 2 The Feare of God , 3 Hope in his mercy . 4 Loue of God , as the Fountaine of Iustice ( & ad benefactoris , saith Bellarmine ) 5 Repentance , a sorrow and detestation of sinne . 6 A desire of receiuing the Sacrament of Baptisme . 7 A purpose to leade a new life , and keepe Gods Commandements . All these ( saith Bellarmine ) doe iustifie a Man , Praeparatoriè , antecedentèr , dispositiuè . Faith , that 's the roote and beginning of our Iustification , the rest follow in order ; all must goe before as needfull preparations : and Iustification followes , as the effect of all in common , &c. Ergo , Not of Faith alone . The b Iesuite goes ouer euery particular , to shew by Scriptures what force each of those graces haue to Iustifie . But t is not worth-while to repeate his proofes . Vnto the Argument , wee answere two things . 1 That it is framed vpon the errour which puts out of frame the whole dispute of our Aduersaries , about this Article of Iustification ; namely , that Regeneration and Sanctification is all one thing with Iustification ; and that to Iustifie a sinner is nothing but to doe away inherent corruption , by infusion of inherent righteousnesse . This we haue heretofore by the Scriptures cleared to be false ; and therefore this Argument proouing our Sanctification to be wrought by other graces as well as by faith , toucheth not the point of Iustification in the Remission of sinnes , which faith alone obtaineth through the promise . 2 Touching these graces which they make preparatory vnto Iustification , that is to Sanctification : Wee answere , that t is a Philosophicall dreame of such as measure out the workes of Gods Spirit in mans conuersion , according to Aristotles Physickes ; and those disputes touching praeuious , or fore-going dispositions , that qualifie the matter for receiuing of the Forme . We acknowledge , that in mans Regeneration all graces of the Spirit are not perfected at once . But as the ioynts and sinewes in the bodily : so the graces of Sanctification in the spirituall New-birth , are at first weake and feeble : Which in continuance of time gather more strength , according to our growth in Christ. But yet these are true for the substance : though imperfect in their degrees and measure . There is now true Spirituall life in such a one which was before dead in sinne : although there be not the free and able exercise of all the vitall powers . Health there is , but not entire from all degrees o● sicknesse , and euery kinde of disease . Wherefore we aff●●me that these vertues which are by our Aduersarics reckoned onely as dispositions vnto Regeneration : are , if they be true and not counterfeit Mettall , the maine parts and fruits of Regeneration . Hence we beleeue that these are foule errors ( viz. ) To teach that a man without grace by the power of his free-wil may dispose himselfe to his Regeneration , by beleeving in Christ , fearing and louing of God , hoping of his Mercy , repenting of his sinnes , resoluing vpon amendment , and all this with true and sincere affection : or to teach if a man cannot do these things of his owne meere strength and free-will ; yet by the Spetiall aide of God inciting and helping him ; 〈◊〉 may doe them whilst he is vtterly vns●nctified in statu peccati . That true Faith , and Feare , and Hope , and Loue , and Repentance , and purpose of Reformation , are Vertues and Graces in a Man that is yet gracelesse and without Vertue , because destitute of Sanctification . That these Graces consisting in the inward motion of the soule , and change of the Affections , are wrought in Man , not by any sanctifying Grace of the Holy Ghost , inwardly touching the heart : but by some other kind of Vertue and aid ( they know not what ) a externall , a exciting and helping forward the strength of Nature . a All these are monstrous and mis-shapen imaginations , bred in proud hearts that would faine share the glory of their Conversion , betweene Gods grace and their owne free-will , and maintained by curious heads , whom Philosophicall speculations haue transported beyond the simplicity of diuine Truth . The Scripture speaks otherwise of these Graces , as of those that belong to such as are not in the way to be made good , but are made so already . [ Ye are al the Children of God by Faith in Iesus Christ ] saith the Apostle Paul Gal. 3. 28. Whosoeuer shall confesse that Iesus is the sonne of God : God dwelleth in him and he in God. ] saith Iohn 1. 1. Ioh. 4. 15. and Chap. 5. 1. [ Whosoeuer beleeueth that Iesus is that Christ ; is borne of God. ] Doe we by true Faith become the Children of God , borne of him , in whom hee dwelleth and we in him , when as yet in the meane time we are yet vnsanctified , vnholy , vncleane , & not in the state of Grace ? Bellarmine will proue that a man may haue Faith ; yet not the Child of God : ou● of Iohn 1. 12. [ As many as receiued him , to them he gaue power to become the Sonnes of God : euen to them th●t beleeue on his name . ] See ( s●●th he ) they that beleeue are not yet , but haue power if they list , to become the Sonnes of God , ( viz. ) by going on further from Faith to Hope and Loue , and the rest of the Tridenti●e dispositions . For t is Loue properly and not Faith , that makes vs the Sons of God ; as he would proue ( contrary to that expresse place of the Galat. ) out of the 1 Ep. of Iohn , where the Apostle hath much excellent matter , but nothing to that purpose . To the place of Iohn , wee answere , that the Iesuite playeth with the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not here a liberty to doe what we list ; as if we could at our pleasure become Gods adopted sonnes : but t is a right and priuiledge which Christ the naturall Sonne bestowes on true beleeuers , to be made Gods adopted sonnes , and so coheires with him of the heauenly inheritance . When is this priuiledge of Adoption bestowed ? Then when they beleeue , and assoone as they beleeue , before they be Regenerate ? No , Saint Iohn denies it . [ He giues power to be the Sonnes of God , euen to those that beleeue in him . ] Who be they ? Hee answeres , vers . 15. [ Which were borne not of bloud , nor of the will of the flesh , nor of the will of man , but of God. ] Faith then is not a Preparatiue to Iustification , but a part of it . And is not Feare of GOD too ? No , saith Bellarmine . That is the b beginning of wisedome ( that is ) of a perfect Iustification . A bad interpretation , but a worse Argument . T is the beginning , therefore not part . Nay ; If the feare of God be the Alpha of Christian graces , certainely it selfe makes one Letter of that Alphabet . T is such a beginning of wisdome : as its selfe is wisdome too . Else God himselfe deceaues vs : who , as it is , Iob 28. 28. [ Sayd vnto man : Behold the feare of the Lord that is wisdome , and to depart from euill is vnderstanding . ] And therefore to take it in the Iesuits glosse , Feare of God is Iustification as well as the beginning of it . For Hope ; If it be true , ( viz. ) That c which makes not ashamed , ] Which is the d Anchor of the Soule , sure and stedfast , that entereth within the Vaile . ] It would bee knowne what difference the Iesuite will put betweene that Hope which is in a man before : and that which is in him after his Sanctification . If he say , It differs onely in degree : then hee grants , t is the same in substance : whence wee haue a faire position ; That man sanctified and vnsanctified , is alike capable of the sauing graces of Gods Spirit . The like we say for Loue of God , if it be sincere and without dissimulation bred in the heart : Vpon those spirituall considerations not onely of Gods Mercy in Christ : but also of his Iustice and infinite Righteousnesse ; ( For so the Trent Fathers will haue this Loue to respect God , vt fontem Iustitiae ) then we affirme this spirituall Loue is not to bee found but onely in those Hearts , that are in some measure Regenerate and made spirituall . In ( whom e this Loue of God is shed abroad by the Holy Ghost that is giuen to them . ] as the a Apostle speaketh . This Bellarmine is so●ne forced to grant : yet he puts it off with a distinction [ No man can loue God perfectly with all his heart , without the Holy Ghost : but loue him he may imperfectly without the Holy Ghost dwelling in him , though not without the speciall aide of God. ] Whereto we answere ; 't is one thing to loue God perfectly , and another to loue him truely . To loue him perfectly , is to loue him with all the heart , all the soule , all the minde , & all the strength : which we grant no man can doe without the Holy Ghost : but we also affirme , that no man did or shall euer doe it in this life , so long as there is lustfull corruption in him causing any the least auersion of his soule from God in any motion thereof . So that if none haue the Holy Ghost abiding in them ; but such in whom Loue is thus perfected ; he must be confined with the Saints in heauen , and not haue his dwelling with the faithfull on earth . But if imperfect Loue of God be also from the Holy Ghost , dwelling in the hearts of the Godly , who loue God truely in vnfeigned vprightnesse of heart ; though in much imperfection by reason of sinne , which diuerts the heart vnto other pleasures : then it must be knowne of the Iesuite , what he meanes by imperfect Loue. Is it false Loue , such a meere naturall Man may conceiue vpon generall grounds : That God is good , the chiefest good , iust , holy , and full of all excellency ? He will not say for shame , this is a true preparatiue vnto Iustification . Is it true loue , but in its degree imperfect , not so vigorous , so vehement , so hot as coales of Iuniper : yet such as hath some strength and warmth of spirituall affection ? Then we require that these men will draw vs out a line by the Rule of the Scriptures , and to tell vs how farre the true Loue of God may come , without the grace of the Holy Ghost sanctifying the heart : But after t is past such a degree , then there is required the sanctifying grace of the Holy Ghost for it . T will trouble their Mathematickes to describe vnto vs in what degree of Perfection that Womans loue was situated , whose example they alleadge for a proofe of this point out of Luke 7. 47. [ Her sinnes which were many , are forgiuen her , for she loued much . ] Can Bellarmine tell vs how much this was ? that so by that patterne we may know how farre men goe in the true Loue of God before they bee at all sanctified by inherent Grace ? For such wonders they would make vs beleeue concerning this penitent Sinner ; that when her soule was full of Faith and Loue to Christ , her heart full of sorrow , her eyes full of teares for her sinnes ; yet for all that she was a gracelesse , vnholy person , whose Loue , and Faith , and Sorrow , came not from the sanctifying grace of the Holy Ghost , but onely from free-will helped with some kinde of externall aide of God. We haue not Faith to beleeue such Mysteries as these . Nor yet in the last place can we conceiue how there should be true repentance , with a sincere purpose of Reformation and obedience , where the Heart is not changed and renued by the Holy Ghost . That Godly sorrow and Hatred of sinne should spring out of a gracelesse heart , that so holy a Resolution of Amendment of Life should be in an vnholy person ; be Assertions so contradictory and iarring : that no Christian Eare can with patience endure to heare them . We conclude then touching these dispositions vnto Sanctification , that if these Graces be true , they are parts and chiefe Branches of inherent Righteousnesse . But if they be false and counterfeit , they are not so much as Preparations therevnto . So much of this first Argument : wherein yet one of these 7 dispositions first reckoned vp is omitted ( viz. ) a Desire of receauing the Sacrament of Baptisme . ( that is ) A Man that 's baptised in his youth , afterward , before he be Iustified , must haue a desire to be Rebaptised . For what is it for one baptised to desire to receaue that Sacrament againe ? This conceit is so absured that howeuer Bellarmine reckon it vp among the other Dispositions ; because of the Authority of the councell of Trent : yet a Becanus giues it ouer in plaine Feild ; numbring these fore naming sixe graces onely , choosing rather to venter the Councells credit , then his owne , by defending an vnreasonable position . 2 Argument . If Faith alone doe iustifie vs ; then it may d●e●t when other graces are absent ; as well as when they are present . For seeing the Vertue of Iustifing vs depends vpon Faith alone : and that in this act it receaues no aide from any other grace ; It followeth that it needs not the cōpany of any other grace : as in the law of sense . If the whole force of Burning proceed onely from Heat : then where Heat is , though there be no other Qualities yet there will be burning ; yea if Faith only haue force to Iustifie , it will follow , that it may iustifie not onely in the absence of other graces : but in the presence of the coutrary vices . For as the absence of other graces doth not hinder : so the presence of other vices will not hinder Faith one jot in it office of Iustifying . But t were absurd to affirme , that Faith can Iustifie without other vertues with other vices — Ergo , The force of Iustifying is not in Faith alone . To this we answere . That this sophisme is fashioned vpon the same Block with the former , that to Iustifie and Sanctifie are all one . In which sense we confesse the Consequence is vnauoydable . If Faith alone by it owne vertue and force did sanctifie : then it would effect this not onely in the absence of other graces ; but in the presence of their contrary Corruptions : and the similitude which we bring to illustrate our assertion , would confirme that of the Aduersaries . T is the eye onely sees , say our Men : yet the Eare is in the Head too . Yea , reply they , But the eie could see well notwithstanding the Eare were deafe . T is the a Heate onely of the fire or Sunne that warmes , though there be light ioyned with it . True say they , But if there were no Light , yet if heate remained , it would warme for all that : as the Heate of an Ouen , or of Hell , burnes , though it shine not . Thou holdest in thy hands many seedes ( T is the old comparison of Luther on the 15 of Gen. ) I enquire not what t is together but what is the vertue of each one single . Yea , reply our Aduersaries ; that 's a very needelesse question indeed . For if among them many seedes there be some one that hath such soueraigne vertue ; that it alone can cure all diseases , then t is no Matter whether thou haue many or few , or none at all of any other sort in thy hand . Thou hast that which by it owne vertue without other ingredients will worke the Cure Nor haue we ought to make answere in this case ; If , as the Eye sees , heate warmes , seeds and other simples doe cure by their owne proper Vertue : so Faith alone by its owne efficacy did sanctifie vs. But there is the Errour . Faith works not in our sanctification or Iustification by any such inward power & vertue of its own , from whence these effects should properly follow . For Sanctification Faith , as we haue seene , is part of that inherent Righteousnesse which the Holy Ghost hath wrought in the Regenerate : and t is opposed to the Corruption of our Nature which stands in Infidelity Faith sanctifies not as a cause , but as a part of insused grace : and such a part as goes not alone , but accompanied with all other Graces of Loue , Feare , Zeale , Hope , Repentance , &c. Inasmuch as Mans regeneration is not the infusion of one ; but of the Habit of all graces . Againe , 't is not the Vertue of Faith that iustifies vs ; The grace of Iustification is from God , he workes it : but t is our Faith applies it and makes it ours . The Act of Iustification is Gods meere worke ; but our Faith onely brings vs the Benefit and Assurance of it . Iustification is an externall priuiledge which God bestowes on beleeuers ; hauing therein respect onely to their Faith , which grace onely hath peculiar respect to the Righteousnesse of Christ and the promise in him . Whereby t is manifest that this argument is vaine . Faith alone is respected in our Iustification : therefore Faith is or may be alone without other graces of Iustification . Bellar : b would vndertake to proue that true saith may be seuered from Charity and other Vertues : but wee haue heretofore spoken of that Point : and shewed , that [ true Faith , yet without a Forme : ] [ true Faith , dead , and without a soule ] be Contradictions as vaine as [ A true Man without reason ] [ A true Fire without heate . ] We confesse indeed that the faith of Iesuites ( the same with that of Simon Magus ) may very well bee without Charity and all other sanctifying graces ; a bare assent to the truth of Divine Reuelations , because of Gods Authority . As t is in Diuels , so t is in Papists and other Heretickes . But we deny that this is that which deserues the name of true Faith : which whosoeuer hath , hee also hath eternall life . As it is , Iohn 6. 47. 3 Argument . That which Scripture doth not affirme , that is false doctrine . But the Scripture doth not affirme that wee are Iustified by Faith alone — Ergo , so to teach , is to teach false Doctrine . This Argument toucheth the quicke : and if the Minor can be prooued , we must needs yeeld them the Cause . For that the Iesuites conceiue that this is a plaine case : for where is there any one place in all the Bible , that saith , Faith alone Iustifies ? They euen laugh at the simplicity of the Heretickes ( as they Christen vs ) that glory they haue found out at last the word ( Onely ) in Luc. 8. 50. in that speech of Christ , to the Ruler of the Synagogue , [ Feare not , beleeue onely , and shee shall be made whole . ] And much sport they make themselues with Luther : That to helpe out this matter at a dead lift , by plaine fraud hee foysted into the Text , in the 3. to the Romans , the word ( Onely . ) When being taught with the fact , and required a Reason : He made answere according to his Modesty , ( Sic volo , sic iubeo , stet pro ratione voluntas . ) T is true that Luther in his Translation of the Bible into the Germane tougue : read the 28. verse of that Chapter , thus . ( We conclude that men are iustified without the workes of the Law : onely through Faith. ) Which word onely is not in the Originall . Where , in so doing , if he fulfild not the Office of a faithfull Translator : yet he did the part of a faithfull Paraphrast , keeping the sense exactly in that Alteration of words . And if he be not free from blame : yet of all men the Iesuites are most vnfit to reproue him ; whose dealing in the corrupting of all sort of Writers , Diuine and humane , are long since notorious and infamous throughout Christendome . What Luthers Modesty was in answering those that found fault with his Translation : we haue not to say . Onely thus much , That the impudent Forgeries of this Generation , witnesse abundantly : that it is no rare thing for a Lie to drop out of a Iesuites or Fryers penne . But be it , as it may be ; T is not Luthers Translation ; Nor that place in the 8. of Luke , that our Doctrine , [ touching Iustification by Faith alone , ] is founded vpon . We haue better proofes then these : as shall appeare vnto you in the confirmation of the Minor of this Syllogisme . Whatsoeuer the Scriptures affirme , that 's true doctrine . But the Scriptures affirme , a man is iustified by Faith alone . Therefore thus to teach , is to teach according to the word of whole-some doctrine . Our Aduersaries demaund proofe of the Minor. We alleadge all those places wherein the Scriptures witnesse : that we are Iustified by faith , without the workes of the Law. Such places are these . Rom. 3. 28. ( Therefore we conclude that a man is iustified by faith , without the workes of the Law. ) Rom. 4. 2. 3. ( If Abraham were iustified by workes , hee hath whereof to glory : but not before God. For what saith the Scripture ? Abraham beleeued God : and it was counted to him for righteousnesse . ) And vers . 14. 15. 16. ( For if they which are of the Law be heires : faith is made void , and the promise made of none effect . Because the Law worketh wrath , for where no Law is , there is no transgression . ) Gal. 2. 16. ( Knowing that a man is not iustified by the workes of the Law , but by the Faith of Iesus Christ : Euen we haue beleeued in Christ , that we might be iustified by the Faith of Christ , and not by the workes of the Law. For by the workes of the Law shall no flesh be iustified . ) Gal. 3. 21. 22. ( Is the Law then against the promises of God ? God forbid . For if there had beene a Law giuen , which could haue giuen Life : verily righteousnesse should haue beene by the Law. But the Scripture hath concluded all vnder sinne : that the promise by the faith of Iesus Christ , might be giuen by them that beleeue . ) Ephe. 2. 8. 9. ( For by grace ye are saued , through Faith , and that not of your selues ; It is the gift of God : Not of workes , least any man should boast . ) Phil 3. 8. 9. ( Yea doubtlesse , and I count all things but losse for the excellency of the Knowledge of Christ Iesus my Lord. For whom I haue suffered the losse of all things : and doe count them but dung , that I may winne Christ. And be found of him not hauing mine owne righteousnesse , which is of the Law : but that which is through the faith of Christ : a the Righteousnesse which is of God by Faith. ) Out of which places , not to name more , expresly touching this point of our Iustification , we argue thus . A Man is iustified either by the workes of the Law , or by faith in Christ. But hee is not Iustified by the workes of the Law. Ergo , He is iustified onely by faith in Christ. In this disiunctiue Syllogisme , they cannot find ●ault with vs for adding the word [ onely ] in the Conclusion ; which was not in the Praemises . For Reason will teach them , that where two Tearmes are immediately opposite , if one bee taken away , the other remaines alone . So that in euery disjunctiue Syllogisme , whose Maior Proposition standeth vpon two Tearmes immediately opposite : if one be remoued in the Minor , the Conclusion is plainely equivalent to an exclusiue Proposition . As if we argue thus . Eyther the wicked are saued : or the godly . But the wicked are not saued . Thence it followes in exclusiue Tearmes , Therefore the godly onely are saued . Our Aduersaries cannot deny , but that the Proposition [ A Man is iustified by workes , or by Faith , ] consists of Tearmes immediately opposite . For else they accuse the Apostle Paul of want of Logicke , who Rom. 3. should conclude falsely , [ A man is iusitified by faith without workes : if he be iustified either by both together , or else by neither . Seeing then he opposeth Faith ād workes as incompatible , and exclude workes from Iustification : wee conclude infallibly by the Scriptures , That a man is iustified by faith alone . This Argument not auoidable by any sound āswere , puts our aduersaries miserably to their shifts . Yet rather then yeeld vnto the truth , they fall vnto their distinctions : whereby , if t were possible , they would shift off the force of this Argument . Whereas therefore the Scriptures oppose Workes and Faith : the [ Law of Workes , ] and the [ Law of Faith. ] Our [ owne righteousnesse which is of the Law ] and the ( Righteousnesse of God by Faith , ) manifestly telling vs that we are Iustified , ( Not by Workes , by the Law of Workes , nor by our owne Righteousnesse which is of the Law , but that we are iustified by Faith , by the Righteousnesse of God by Faith. ) Our Aduersaries haue a distinction to salue this Matter withall . They say then Workes are of two sorts . 1 Some goe before Grace and Faith , and are performed by the onely strength of free-will : out of that Knowledge of the Law , whereunto Men may attaine by the light of Nature , or the bare Reuelation of the Scriptures . These workes or this obedience vnto the law , which a meere naturall man can performe , is ( say they ) that Righteousnesse which the Scripture cals our owne . By this kinde of Righteousnesse and Workes , they grant none is Iustified . 2 Some follow Grace and Faith : which are done by Mans free-will , excited and aided by the speciall helpe of Grace . Such Obedience and Righteousnesse is ( say they ) called the ( Righteousnesse of God , ) because it is wrought in vs of his gift and grace . And by this Righteousnesse a man is iustified . By this Invention they turne of with a wet finger , all those Scriptures that we haue alleadged . Wee are Iustified ( not by the workes of the Law , ) that is , by the Obedience of the Morall Law , which a man may performe without Gods Grace : But we are Iustified by ( Faith of Christ , ) that is , by that obedience of the Morall Law , which a man may performe by faith , and the helpe of Gods grace . b Boasting is excluded , saith the Apostle , by what Law ? By the Law of workes , that is , by the Law performed by the strength of Nature ? Nay , For he that performes the Law by his owne strength , hath cause to boast of it . By what Law then ? By the Law of Faith , that is , by faith which obtaines Gods grace to fulfill the Morall Law. Now he that obeyes the Law by Gods helpe , hath no cause to boast . ( c Israel which followed the Law of righteousnesse , could not attaine vnto the law of righteousnesse . ) Wherefore ? Because they sought it not by Faith ; that is , they sought not to performe the Law by Gods Grace ; ( But as by the workes of the Law , ) that is , by their own strength : Thus Paul desires to be found in Christ , ( not hauing his owne righteousnesse which is of the Law ) that is that righteousnesse he performed without Gods grace before his Conversion ; But ( the righteousnesse of God which is by faith . ) i.e. That righteousnesse which he performed in obeying the Law by Gods grace after his Conversion . For confirmation of this distinction , and the Interpretations thereon grounded , Bellarmine brings three reasons to shew that when workes and faith are opposed : all workes of the Law are not excluded . 1 It s manifest ; Faith is a worke : and that there is a Law of Faith as well as workes . If therefore , Rom. 3. all workes , and all Law be excluded from Iustification : then to be iustified by Faith , were to bee iustified without faith . 2 It s plaine the Apostle , Rom. 3. intends to proue that neither Iewes by the a naked obseruation of the law of Moses : nor the Gentiles for their good workes ; before they were b conuerted to the faith of Christ , could obtaine righteousnesse from God. 3 The Apostle shewes , Rom. 4. 4. what workes he excludes from Iustification , ( viz. ) such whereto wages is due , by debt , not by grace . Now workes performed without Gods helpe deserue c reward ( ex Debito : ) but workes performed by his helpe , deserve wages ( ex gratia . I doubt but ( notwithstanding these seeming Reasons ) the fore-named distinction and expositions of Scripture according thereto ; appeare vnto you at the first sight , strange , vncouth , farr besides the intent of the Holy Ghost , in all those fore-reckoned passages of Scripture . Let vs examine it a little more narrowly : and yee shall quickly perceiue ; that in this Schoole distinction , there is nothing but fraud & shifting . ( By workes done , by the strength of Nature wee are not iustified . By workes done with the helpe of grace wee are iustified . ) This is the distinction : resolue it now into these tearmes which are more proper , & it runs thus . ( A man is not sanctified by those workes of the Mora●l Law which he doth without grace : but a man is sanctified by those workes of the Morall Law he doth by Grace . ) Both Sentences are squint eyed , and looke quite awry from the Apostles ayme in this dispute touching Iustification . Is it his intent , Rom. 3. to proue that a sinner destitute of grace cannot be made inherently holy , by Morality , or outward workes of Piety ? or thus . That a Sinner cannot attaine to Sanctification by his owne strength : but he must attaine to it by the grace of God ? Take a suruey of the Chapter , and follow the Apostles Argumentation . All both Iewes and Gentiles are vnder sinne , verse 9. therefore ( euery mouth must be stopped ) and none can pleade innocency ; ( and all the world must be guilty before God. ) and so liable to condemnation , verse 19. What followeth hence now ? ( Therefore by the workes of the Law , shall no flesh be iustified in his sight , verse . 20. How strange were this Conclusion , taken in our Adversaries Construction . Ergo , By Obedience vnto the Morall Law done without grace no flesh can attaine Sanctification in his sight . For neither doth the Apostle speake of Sanctification , but of absolution as is apparant ; All are sinners against the Law , Ergo , by pleading innocency in the keeping of the Law , no Man can be wholy sanctified nor Iustified nor absolued from Blame in Gods sight . Nor yet will the Reason immediately annexed admit that glosse [ Workes without Grace ] By the workes of the Law shall no flesh be Iustified in his sight . Why ] For by the Law commeth the Knowledge of Sinne ] that is , By the Law Men are conuinced of Sinne , and declared not to be innocent . Which reason is not worth a Rush , according to our Aduersaries Construction . He that without grace shall doe the workes of the Law : he is not thereby made holy . Why ? Because the Law is the knowledge of sinne . The Law thus obserued tels him he is a sinner . In which reason there is no force , vnlesse it bee true on the other side . He that by the helpe of grace doth the workes of the Law , is thereby sanctified : because the Law thus kept tels him he is not a sinner , which is most vntrue . In as much , as not onely those which are destitute of grace ; but those that haue grace also , and by the helpe thereof , keepe the Law in some measure , are by the Law notwithstanding convinced to be sinners . The Apostle yet goes forward . ( If we be not iustified by the workes of the Law , by what then ? He answeres , ( verse 21. ) But now is the righteousnesse of God made manifest without the Law. ) We are iustified by the righteousnesse of God : But what is that ? It is ( saith the distinction ) that obedience to the Law which we performe by Gods grace . A glosse apparantly false . For the righteousnesse of God here is a Righteousnesse without the Law : But obedience to the Law , though performed with grace , is a Righteousnesse ( with ) the Law ; because t is the Righteousnesse of the Law. For t is all one , he that obeyes the Law by his owne strength ; if he doe it d perfectly he hath the righteousnes of the law , & he that obeyethit perfectly , by Gods grace , hath still the same righteousnes of the law , and no other . For so the Law be kept , it alters not the righteousnes thereof , that we keepe it by our own strength , that wee haue of our selues , or another helpe that giues vs strength to doe it . For then that strength which he giues vs is our owne . Which point duely obserued cuts in sunder the sinewes of this distinction ; for t is cleare the Apostle distinguisheth the Righteousnesse of the Law and of God as different in thir kindes : these make them to be one and the same thing , [ Obedience to the morall Lawe ] but done by diuers helpes ; one by meere nature : the other by Grace . This is most contrary to the Scriptures , and specially to that excellent place Rom. 10. 3. 4. &c. where the Apostle shewing the differēce betweene the Righteousnesse which is our owne or of the Law ; and that which is the Righteousnesse of God or Faith : tels vs. The Righteousnesse of the Law is thus described [ Th Man that doth these things shall liue thereby : ] but the Righteousnesse of Faith speaketh on this wise [ whosoeuer beleeueth on him ( i. e. Christ ) shall not be ashamed . ) Can any thing be more plaine ; then that the Apostle opposeth heere [ Doing of the Law ; and [ Beleeuing ] in Christ : Not [ doeing ] the Law by our owne strength , and doeing of the Law by [ Gods grace . ] These are Iesuiticall glosses that corrupt Apostolicall Doctrine , and strangely peruert the worke of Christ in our Redemption as if he had done no more for vs but this a ( viz. ) procured that where as we could not liue by doeing of the Law through our owne strength : God will now aide vs by his grace , that we may fulfil the Law , and by that Legall Righteousnesse obtaine Iustification and remission of Sinnes . We abhorre such Doctrine , and doe reiect as vaine and imaginary that distinction whēce such absurdities necessarily follow b More h might be sayed in confutation thereof , were it needefull : but we haue dealt long vpon this point , and t is time to hasten forward . By the way vnto the Iesuits Arguments in the defence of this Distinction We answere . 1 We confesse Faith is a worke , and in doeing of it we obey the Law , because ( as Saint Iohn speakes ) Iohn . 3. 23. [ This is Gods Commandment , that we beleeue in the name of his Sonne Iesus Christ. ] , And therefore the Gospell is called [ The Law of Faith. ] because the promise of grace in Christ is propounded with Commandment that Men beleeue it . But now we deny that Faith iustifies vs , as 't is a worke whi●h we performe in Obedience to this Law : It iustifieth vs onely as the Condition required of vs ; and an Instrument embracing Christs Righteousnesse . Nor can the contrary be proued . 2 The Iesuits are mistaken in the scope of the Apostle Rom. 3. whose intent is not to shew the Iew or Gentile could not attaine Sanctification without Gods grace ; by such Obedience to the Law ; as they could performe through the meere strength of Naturall Abilities . They affirme it strongly : but their Proofes are weake , being manyfestly confuted by the whole File of the Apostles disputation , who clearely and plainely exclude both Iewes and Gentiles , from being Iustified by the workes of the Law without making mention or giueing the least Intimation , by what meanes these workes must be performed , whether without grace or by the Helpe of grace . Yea it had been quite besides his purpose so to haue done . For the Apostles argument is cleare as the Light ; and strong as a threefold cord . All are Sinners against the Law , therefore by obedience vnto the Law , ( Let Men performe which way they list or can , without grace or with grace ) no Man is in Gods sight pronounced innocent , 3 To the Last argument out of Rom. 4. 4. we answere , The Apostle there proues : that the Faithfull , children of Abraham ; are not iustified by workes . Because Abraham the Father of the Faithfull was Iustified by Faith ; and not by workes . Where wee affirme ; That the Apostle excludeth all the workes of Abraham from his Iustification : both such as he performed when he had no grace , and those he did when he had grace . For those workes are excluded wherein Abraham might glory before Men. Now Abraham might glory before Men as well in those workes which he did by the helpe of Gods grace : as those which he did without it . Nay more in those : then in these . As in his obedient Departure from his owne Country at Gods command ; his patient expectation of the promises ; his ready willingnesse euen to offer his owne Sonne out of Loue and Duty to God , his religious and Iust demeaning of himselfe in all places of his abode . In those things Abraham had cause to glory before Men , much more , then in such works as he performed before his Conuertion : when he serued other Gods beyond the Flood . Therefore we conclude that Abraham was Iustified ; neither by such workes ; as went before Faith and grace in him : nor yet by such as followed after . This is most cleare by the v. 2. [ If Abraham where iustified by workes , he had wherein to glory : but not with God. ] Admit here the Popish Interpretation : and this speach of the Apostles will be false . Thus [ If Abraham were iustified by workes ] that is by such workes as he performed without Gods gratious helpe [ he hath wherein to glory ▪ ] viz. before Men : but [ not with God. ] Nay , that 's quite otherwise . For its euident . If a Man be Iustified by obeying the Law through his own strength : he may boldly glory before God , as well as before Men ; seing in that case he is not beholding to God for his helpe . But according to our doctrine , the Meaning of the Apostle is perspicuous . Abraham might glory before Men in those excellent workes of piety , which he performed after his vocation : and in mens sight he might be iustified by them . But he could not glory in them before God : nor yet be iustified by them in his sight . So then all workes whatsoeuer are excluded from Abrahams Iustification : and nothing lest but Faith , which is imputed vnto him for Righteousn●sse ; as it is v. 3. Whence it followes . That as Abraham : so all others are Iustified without all Merit , by Gods free grace and fauour . For so it followes , verse 4. 5. [ Now vnto him that worketh , the wages is not counted by fauour ; but by Debt : but to him that worketh not ; but beleeueth in him that iustifieth the vngodly , his faith is counted for Righteousnesse . ] These words runne cleare , till a Iesuite put his Foote into the streame to raise vp the Mudde . To him that worketh ] that is , which fulfileth the Righteousnesse of the Morall Law : [ the wages of Iustification and Life [ is not counted by fauour : but by debt ] for by the perfect Righteousnesse of the Law ▪ a Man deserues to be iustified and saued . [ But to him that worketh not ] that hath not fullfilled the righteousnesse of the Law in doing all things ; that are written therein : [ But beleeueth in him that iustifieth the vngodly ] That is relyeth vpon Christ , who by his Righteousnesse obtained absolution for him ( that is ) Rightousnesse in himselfe . ] His Faith is imput●d for Righteousnesse ] that is . He by his Faith ob●aynes I●stification in Gods sight : not by Merit of his owne , but Gods gratious acceptation of Christs Righteousnesse for his . But here our Aduersaries trouble the water by a false Inte●●retation . [ To him that worketh ] that is , say they that fulfil , the Law by his owne strength . Wages is not counted by fauour , but by debt , ] but if he fulfill it by Gods grace , his wages is pai●● him by fauour , not of debt . Where vnto we reply : That 1 This glose is a plaine corruption of the Text. For by workes in this fourth verse the Apostle vnderstands that kind of workes were of mention is made v 2 By which Abraham was not Iustified : and these as we haue shewed where works done by the helpe of Grace not by the meere strength of Nature . 2 And againe for the Assertion it selfe , namely [ He that fulfils the m●rrall Law by the helpe of Gods grace is iustified , by fauour not by debt ] we say t is ether a manifest falshood or at best , an ambiguous speech . For t is one thing to bestow Grace on a Man to fulfill the Law : and t is another thing to Iustifie him ; when he hath fulfilled the Law. If God should giue strength to a Man exactly to fulfill the Morral● Law that were indeed of his free fauour and grace : but when this man , that hath receaued this stre●gth shall come before God with the perfect Righteousnesse of the Law , pleading that in euery point he had done what was required God is bound in Iustice to pronounce him innocent , and of due Debt to bestow on him the wages of eternall Life . Adams case is not vnlike to such a Man. For God gaue Adam what strength he had : yet Adam fulfilling the Law by that strength , should haue merited Iustification and Life . Therefore when the Apostle speake 〈◊〉 all workes in the perfect fulfilling of the Law , he sai●h , that [ to him that worketh Wages is not counted by fauour but : but by debt : ] he speaketh exactly , and the Iesuits in excluding workes done by Grace comment absurdly . Thus much touching the third point concerning Mans Iustification by Faith alone : as also of the first generall Head promised in the Beginning . Namely , the condition required of vs vnto Iustification ( viz. ) Faith. SECT . 3. CHAP. I ▪ Of the righteousnesse whereby a man is iustified before God : that it is not his own inherent in himselfe : that in this life no 〈◊〉 hath perfection of holinesse inherent in him . I Proceede vnto the second Generall , of the Matter of our Iustification where we are to enquire what Righteousnesse it is , for which a Sinner is Iustified in Gods sight . Iustificat●on and Iustice a●e still coupled together ; and some Righteousnesse there must be , for which God pronounceth a Man Righteous : and for the sake whereof he for Gi●eth vnto him all his Sinnes . No● is a Sinner iust before God because Iustified : bu● hee is therfore Iustified because he is some way or other Iust. — The Righteousnesse for which a Man can be Iustified before God is of necessity one of these two . 1 Eyther inherent in his owne Person and done by himselfe . 2 Or inherent in the Person of Christ : but imputed vnto him . A Man is Iustified either by something in him and performed by him : or by some thing in another performed for him . The wisedome of Angels and Men hath not bin able to shew vnto vs any third Meanes . For whereas it is affirmed by some that God might haue reconciled Mankind vnto himselfe by a free and absolute parden of their Sins without the interuention of any such Righteousnesse , eithe● in themselues or in Christ whereby to procure it : to that we say That God hath seene it good in this matter rather to follow his owne most wise Counsailes ; then these Mens foolish Directions . T is to no purpose now to dispute what God might haue done , whether God by his absolute omnipotency could not haue freed Men from a Hell , by some other Meanes without taking satisfaction for Sinne from Christ : whether God ought not to haue the same priuiledge which we giue vnto any mortale King , freely to pardon a Rebell , and receaue him to fauour , without consideration of any goodnesse in him or satisfaction made by him , or ano● for him ? Or , whether Sinne doe make such a deepe wound in Gods Iustice and Honour , that he cannot with the safegard of either passe by it without amendes . Such question ▪ as these are vaine and curious prosecuted by idle and vnthinkfull ▪ Men , who not acknowledging the Riches of Gods 〈…〉 and grace in that course of their Redemption which god hath followed ; would accuse God of Indiscretion , for making much adoe about nothing , & teach him to haue go●e a more compendious way to worke , then by sending his owne sonne to 〈◊〉 for vs. 〈…〉 stand what God hath not tell him what he might or should haue done . According to which course of his now reuealed will we know that God hath declared his euerlasting hatred against Sinne ▪ as that thing which most directly and immediately opposeth the Holynesse of his Nature , and the Iustice of his Commandments . We know that for this hatred which God beareth to Sin , no sinfull creature can be able to stand in 〈…〉 And therefore before reconciliation it was needefull , Satisfaction should be made where offence had bin giuen . Which seeing man could not effect by himselfe ▪ God thought it good to prouide a Mediator , who should in make peace betweene both . So that what euer may be imagined of possibility of other meanes to bring man to Life : yet now wee know that sicioportuit , Thus Christ ought to suffer , Luc. 24. 26. and that it ( Behoued him to be like vs that being a Faithfull high Priest , he might make Reconciliation for our Sines . ) Heb. 2. 17. Leauing then this new way to Heauen neuer frequented , but by Imagination ; let vs follow the old wayes of Iustification that the Scriptures haue discouered vnto vs : which are two and no more . Either by our owne Righteousnesse and workes : or by the Righteousnesse & workes of another ( viz ) Christ. The former is that way whereby Man might haue obtayned Iustification and life , had hee not bin a Sinner . But now , Man , that is a Sinner , cannot be Iustified and saued : but onely in the later way ( viz. ) by the Righteousnesse of Christ the Mediator . This Duine trueth is of most infallible certainty and soueraigne consolation vnto the conscience of a Sinner : as shall appeare in the processe of our Discourse wherin we shall first remoue [ our owne Righteousnesse : that so in the second place we may [ establish the Righteousnesse of Christ ] as the onely Matter of our Iustification in Gods sight . By our owne Righteousnesse we vnderstand as the Apostle doth Rom. 10 ▪ [ The Righteousnesse of the Law or of workes ] which is twofold . 1. The fulfilling of the Law whether by the [ Habituall Holynesse of the Heart : or by the [ Actuall Iustice ] of good workes proceeding thence For the Law requires both , That the P●rson be Holy ▪ endued with all inward qualities of [ Purity and Iustice ] and that the workes be Holy being performed for Matter and all the Circumstances , according to the Commandment . 2 The satisfying for the Breach of the Law. For he that makes full satisfaction to the Law , which is broken , is afterward no debter to the Law : but to be accounted Iust and no Violater thereof : We must now enquire touching these two : whether a Man can be Iustified ▪ by his owne O-Obedience to the Morall Law ▪ Secondly , Whether he can be iustified by ▪ his owne Satisfaction for Transgression of the Morrall Law. Concerning which two Quaeres : we lay downe these two Conclusions which are to be made good . 1 No Man that is a Sinner is Iustified by ▪ his owne Obedience to the Morrall Law. 2 No Man is Iustified by his owne satisfaction for his Transgression . For the former . It is the Conclusion of the Apostle Rom. 3. 20. Therefore by the workes of the Law shall no flesh be Iustified in his sight ] which we proue by these Arguments . The first shall be that of the Apostle in the forenamed place which stands thus . Whosoeuer is a Transgressor of the Morall Law : he cannot be Iustifi●d by his Obedience thereto . But euery Man is a Transgressor of the Morall Law. ergo , No Man can be Iustified by his obedience thereto . The Maior is an vndeniable Principall in Reason . It being a thing Impossible that a party accused as an offender should be absolued and pronounced innocent by pleading Obedience to that Law which he hath plainely disobeyed . Wherefore the Apostle takes this Proposition for granted in these words of his [ For by the law commeth the Knowledge of Sinne ] v. 20. That which conuinceth vs to be sinners : by that t is impossible we should be declared to be righteous . that plea wilneuer quit vs ; which proues vs guilty . Yea t were not onely folly , but madnesse to alledge that for ones iust excuse which it selfe is his very fault whereof hee is accused . The Maior then is certaine . The minor is no lesse . ( viz. ) That euery man is a transgressor of the Morall Law ) If any Sonne of Adam will deny this , his owne conscience will giue his tongue the Lie : and the Scriptures will double it vpon him . Which hauing concluded [ a all vnder Sinne ] averre . That b [ If we ( an Apostle not excepted ) say We haue no sinne we deceaue our sel●es and the truth is not in vs. ] Yea ( If c we say we haue not sinned , we make God a her , and his word is not in vs ] The conclusion then is vnfallable ( That by the Obedience of the Morall Law , no Man shall be iustified ( that is ) quitted & pronounced innocent before Gods iudgment seate . ] This Aposticall argument vtterly ouerthrowes the pride of Man in seeking for Iustification by the Law : and it is of so cleare euidence , that the Aduersaries of this Doctrine cannot tell how to avoide it . But , for asmuch as many exceptions are taken , and shifts sought out , for the further manifestation of the force hereof against gainsayers of the truth : it will be requisite to examine there euasions . Which we shall doe in the next argument . Which is this . 2 Whosoeuer hauing once broken the Law & can neuer after perfectly fullfill it : he cannot be Iustified by his obedience thereto . But Man hauing once broken Gods Law can 〈◊〉 after that perfectly fullfill it . Ergo , Man cannot be Iustified by Obedience of the Law. The Maior of this Argument is framed vpon another ground then the former & opposed vnto that erronious tenent of our Aduersaries . [ That howsoeuer a man be a sinner against the Law , yet neurthelesse afterward be may be iustified by his obedience of the Law. Because God for the time following ▪ giues him grace perfectly to fulfill it . ] Which opinion is directly contrary to the reason of the Apostle which is : [ That once a sinner , and alwayes vncapable of Iustification by the Law : for how should the Law declare him innocent that hath , though but once transgressed against it . ] Hee that hath stollen in his youth , and euer after liued truly and iustly , can neuer quit himselfe in Iudgement from the guilt and punishment of thee very by pleading , he hath kept the Law in his latter Times . Obedience that followes after , iustifies not from the guilt that went before . As we shall see more ●ereafter in the point of Mans satisfaction . But let vs grant that the Law though once broken , yet afterwards fullfilled would Iustifie a Man : we here defend the Minor ( That Man hauing broken G●ds Law , can neuer after wards perfectly fullfill it ) and so by that meanes also he is excluded from Iustification by it . This Proposition the Romanists will not yeeld to , with out strong proofe : Let vs explaine it and confirme it . The Proposition may beset downe in these termes [ No Man whosoeuer can perfectly fullfill the Morall Law in this Life ] Man heare we consider in a two-fold estate of Nature of Grace . Touching man in the estate of nature , it is a greed on both sides that the keeping of the Law is vtterly and absolutely impossible vnto him . But concerning Man regenerate and iustified , they of Rome affirme he may keepe the Law : wee of the Reformation granting that absolutely it is not impossible ( for we will not say ; but God might if he saw good bestowne such perfection of grace vpon a Regenerate Man , that afterwards he should Liue without all 〈◊〉 , and be translated to Heauen without death ) yet , according to the order which God now holdeth in bringing Man to saluation ; we deny that there euer was or euer will be any Mortall Man that hath or shall perfectly fulfill the Righteousnesse of the Morall Law : This shall appeare vnto you , by parting the Righteousnesse of the Law into its branches , whereby you may see what it is to fullfill the Law , and how impossible it is so to doe . The Righteousnesse required by the Morall Law is of two sorts . 1 Habituall , in the inherent holinesse of Mans whole person , when such gratious Qualities are fixed and planted in euery faculty of soule and Body : as doe dispose and incline the Motions of both onely vnto that which is conformable to the Righteousnesse of the Law. That such Righteousnesse is required by the Law , is a plaine Case and confessed ; That which commands the good , or forbids the euill action ; doth command the vertuous and forbid the vitious Habit too . He that lookes for purity in the streame , cannot but dislike poyson in the Fountaine : and God that commands vs to doe good , bids vs also to be holy ; nor can wee doe the one , vnlesse we doe the other . And therefore the Apostle ioynes both together . [ The end of the Commandement is loue , ( but where ? ) out of a pure heart . ] 1 Tim. 1. 5. 2 Actuall , In the exercise of all good workes enioyned by the Law , and forbearing the contrary euill workes . Whether these good or euill workes be inward in that spirituall obedience which the Law required ; ( viz. ) in the right ordering of all the motions of our soules , that euery one of our Thoughts , Imaginations , Purposes of our minde , and all the secret workings and stirrings of our affections , be altogether employed vpon Piety and Charity , not so much as touching vpon any thing , that is contrary to the loue of God , or our neighbour . Or , whether these good and euill works be outward in the bodily obedience vnto the Law , in doing all and euery externall dutie of Religion towards God : of Iustice and Mercy towards man ; and in leauing vndone the contrary . Further this actuall righteousnesse of the Law is to bee considered two wayes : 1 As it respects all the Commandements , and so that righteousnesse is onely perfect , which fulfils all and euery particular precept of the Law. 2 As it respects any one Commandement , or any one dutie therein contained . And so we may call that righteousnesse perfect , which exactly performes any one point of the Law , though it faile in others . So you see what is to be done of him that will perfectly fulfill the Law : let vs now see whether any man can doe so , or no. We say no man can doe it ; and we make it good in the confirmation of these three Propositions . 1 No man in this life hath perfection of grace and holinesse inherent . 2 No man in this life can fully obserue all those good workes both inward and outward which the Law requires . 3 No man in this life can performe any one particular good worke so exactly , that in euery point it shall answer the rigor of the Law , and Gods seuere iudgement . For the first we proue it by this Argument ▪ Where sinfull corruption remaines in part , there in herent holinesse is not perfect . But in euery Man during this life there remaineth sinfull corruption . Ergo , In no man is there , during this life , perfect inherent holinesse . The maior is without exception . For he that is part bad and sinfull , t is not possible , he should be totally good and holy . The minor is most euident by Scriptures and each Mans experience and reason it selfe . Gal. 5. 17. The Apostle describes the Combat that is betweene the flesh and the spirit , ( that is ) betweene corruption and grace , in a man regenerate . [ The flesh lusteth against the spirit , and the spirit against the flesh : and these two are contrary one to the other , so that ye cann●t doe the same things that yee would . ] Who can say that holinesse is perfect in that mā , in whō corruption of Nature , not onely troubleth , but hindreth grace in its holy operation ? Shall we say this contention lasts but for a while after a man is newly regenerate : but in successe of time the Spirit gets an absolute victory , corruption being not only ouer-mastered ; but also annihilated ? If we say so , experience will accuse vs , & conscience will iudge vs to be Lyars Where is that man , and who is he named , that can say , he findes no rebellion or distemper in his affections or desires , no disorder in any motion of his soule : but that all within him is sweetly tuned vnto obedience , without iarre and discord arising from corruption ? Certainely that humble confession of a most holy Apostle , may cause blushing in any such proud Iustitiary ▪ Had Paul the body of sinne in him , and hast thou no●e ? He fights and wrestles , [ against the Law in his members , rebelling against the Law of his mind . ) yet he is so checkt and mated by it , that [ He can neither doe the good hee would , nor auoid the euill he would not , when he would doe well , euill is still present with him . ] And so tedious is this toyle vnto him ; that he complaines of it at the very heart , and cries out bitterly for helpe in this conflict . Whereupon though he haue helpe from God through Iesus Christ , yet hath hee not full deliuerance from this inherent corruption ; but is faine to conclude in this pittifull manner , [ So then I a my selfe in my minde serue the law of God : but in my flesh the law of sinne . ] Euen Paul serues God in the better halfe of him : doe what he can , sinne will haue a place in his heart , & a part of his seruice , though he be vnwilling to yeeld it . If any will compare and preferre himselfe to this holy man : he may prooue himselfe prouder , but better then him he cannot . T is arrogance for a simple Fryer to claime perfection , when so great an Apostle disauowes it . He that will not acknowledge that corruption in himselfe , which Paul ( in the name of all ) confesseth in his owne person ; t is not because such a one is more holy then the Apostle : but because he is ignorant , and sees it not ; or high-minded and scornes to be knowne of it . Furthermore , Reason confirmes what Scriptures and experience doe witnesse ; ( viz. ) that sinfull corruption will hang fast vpon vs vnto our dying day : for if we suppose an vtter abolishment of sinne and corruption in our Nature ; it must needes follow , there will neuer be any sinfulnesse at all in our workes and liues . Where the Habit is perfect , the Action is so too : and a sweet Fountaine cannot send forth bitter waters . Wherefore seeing not the best of men can liue without manifold actuall sinnes : It it apparent , that this ill fruit comes from a bad humour , in the tree , and this defect of actuall obedience , comes from the imperfection of habituall holinesse . This is sufficient for Iustification of the truth of our first Preposition [ That inherent holinesse in this life , is not perfect ; ] Because t is alwayes coupled with some sinfull corruption . But here our Adversaries cry out with open mouth , that we maintaine moastrous propositions . Namely b That there is n● inherent holinesse in a man that 's iustified , that after Iustification , a man still remaines a sianer and vniust . That in Iustification , sinne is not abolished , but onely couered with Christs mantle . Thence they fall to their Rhetoricke , That all Calvinists are but painted Sepulchers , faire without full of rottennesse within . Like foolish Virgins that haue no oyle of their owne : But thinke to be supplyed by that of other folkes . Like Wolues in a Lambes skinne , which hides , but takes not away their rauening and fierce nature . Like a leprous person in fine cloathes ; that lookes to be fauoured and imbraced by his King , because his is well apparelled . For this is ( say they ) to teach , That a Man iustified is yet a sinner in himselfe . That corruption , filthinesse , and vncleannesse remain in him , when yet in Gods sight he is accounted pure and cleane , because hee hath hid himselfe v●der the cloake of Christs righteousnesse . Whence also they tell vs it well follow , Wee make Christs body monstrous , a holy , beautifull head ioyned to filthy leprous members . Christs marriage polluted ; A most holy and faire Bridegroome coupled to a foule deformed Spouse . To this we say . Truth is modest ; yet shee will not bee out-faced with bigge words . Their eloquence hath slandered ; partly vs , partly the truth . Vs , in that they affirme we deny all inherent righteousnesse in a person iustified , which is an impudent calumny . The truth , in condemning that for an error which is sacred verity taught vs by God in the Scriptures , ( viz. ) That a person iustified , is yet after that in himselfe in part sinfull . This we still teach and maintaine for a truth , firme as the foundation of the earth , that cannot bee shaken , namely , That although a Iustified person is by the grace of the Holy Ghost dwelling in him made inherently holy : yet this sanctity is not that perfect purity of the heart , which the Law requires , because some degrees of impurity and corruption doe dwell in him till death . And therefore the most iustified person liuing , is yet in himselfe partly sinfull and vniust ; but the sinfulnesse is pardoned vnto him in CHRIST . Against this the R●manists contend , labouring to proue , that in him that is iustified . Sinne doth not remaine at all : but is vt●erly abol●shed . They proue it by such Arguments as these . 1 The Scriptures testifie , That Christ is the c Lambe of God , that taketh away the sinnes of the world . That Hee was d offered to take away the sinnes of many . That in Repentance , our sinnes are e blotted out . That God will subdue our iniquities and f cast our sinnes into the bottome of the Sea ; in allusion to the drowning of the Aegyptians in the red Sea. Wherefore if sinne be taken away , blotted out , drowned in the Sea , like the Aegyptians : then sure it is abolished , and remaines no longer . 2 They prooue it from the Properties which are ascribed to Sinne ; as namely these . 1 Sinne is compared to spotts , staines and filthynesse : but from thence we are washed by the powring on of ( cleane a water ) vpon vs ; and by the ( Blood of Christ. ) 2 Sinne is compared to Bonds , Fetters , & the Prison , whereby we are holden captiue vnder the power of Satan : Now Christ hath broken these Chaines and opened these prison doores , hauing ( deliuered us c from the power of darknesse ) and ( redeemed d us from all iniquity ) & ( made us free e from Sinne to be come the seruants of Righteousnesse . ) 3 Sinne is compared to sicknesses , diseases , & wounds . Now God is the best Phisition , the most skilfull Chirurgian : and where he vndertakes the Cure , he doth his worke throughly : he cures all diseases and each on perfectly . He doth not spread on a sick Man a faire Couerlid , or couer a festred wound with a faire cloth , as Caluin imagines : but by a purgatiue potion he expelles the disease , by a healing plaister he cures the wound . So that there is not left , nor corrupt matter , nor dangerous sore , that can proue deadly according to that Rom. 8. 1. ( There is no condemnation to those that are in Christ Iesus . ) that is . There is no matter at all for which they deserue Condemnation , as those expound . 4 Sinne is likned to death , nay it is the spirituall Death of the Soule . Now he that is iustified is restored to Spirituall Life , and where Life is there death is quite taken away , seing a Man cannot be aliue and dead both together . Wherefore the Apostle saith Rom. 6. 6. [ Our old Man is f crucified with him , that the Body of Sinne might be g destroyed , that hence forth We might not serue Sinne ) and v. 11. ( We are dead vnto Sinne. ) Hence they conclude . If the filthinesse of sinne be washed away , the Chaines of sinne broken , the Diseases and hurts of Sinne healed , the Death of Sinne abolished : then it followes , that Sinne is quite exstinguished , and remaines no more in those that are iustified . 3 They argue thus . If Sinne remaine in those that are iustified and be onely couered : then God either knowes of the sinne or knowes it not . To say he were ignorant of it were blasphemy ( all h things being naked and bare before his eyes . ) If he know it , then either he hates it or he hats it not . If he doth not hate it how doth the Scriptures say true that he is a ( God that hateth Iniquity . ) If he do hate it thē certainly he must punish it : God cannot see a fault and hate a fault but he must also punish it to . If he punish it , then he which is iustified shall yet be condemned which is absurd . Vnto these Arguments we answere . Vnto the two former thus . When we say Sin remaines in a Man regenerate and Iustified we must distinguish the ambiguity of the word Sin. In Sin , to vse that distinction which is authenticall with ou● Aduersaries ; There are three things . 1 The offence of God , which is the fault . 2 The obligation vnto eternall punishment , which is the guilt . 3 The staine or pollution of the soule , ( viz ) the inherent vitious inclination of it vnto euill . From whence the fault committed first issued , and which by committing of the fault is augmented . For euill once committed leaues a further pronnesse in the heart to doe it againe . This we call the corruption of Sinne. Thus then we answer . Sin doth not remaine in those that are iustified , & regenerate in the two first respects , viz. of the fault and the guilt , both which are takē away by the death of Christ. But Sin doth remain in the regenerate according to the 3 respect , ( viz. ) the vitious quality and corruption thereof , inherent in the soule : We shall explaine these answeres , and apply them to the Arguments . We say then ; That the fault & guilt of sinne in the regenerate , is vtterly abolished by the death of Christ. Which we doe not take in such a sense as this . That in a man regenerate there is not at all any one fault or guilt to be found , for to say that a man regenerate , when he sinnes , were neither faulty nor guilty , were a grosse vntruth , ● seeing t is impossible that man should sinne , yet God not be offended ; that man should sinne , and yet not be guilty , and deseruing eternall death . Wherefore we confesse that in the holiest of men , if they sinne , there 's a true fault , and God is displeased with it ; there is also true guilt , and for it they deserue to goe to Hell. But yet this truth also must be acknowledged withall , that all faultinesse and guiltinesse are quite abolished and taken away from them by Christ , because that both are pardoned vnto them . God is offended ; but yet they feele not the wofull effects of his indignation : because in Christ hee is graciously contented to be reconciled with them . Againe they haue deserued euerlasting death : but they come not to the paines thereof , because freed from the punishment by Christs satisfaction . Thus then we vnderstand the first part of the answere . That the fault and guilt of sinne is vtterly abolished , that is , totally pardoned vnto the Regenerate , by meanes of Christ , so that no finall eternall punishment shall befall them therefore . The other part . That Sinne ( in the uitious quality and corruption if it remaine in Men iustified ) we vnderstand with this necessary a Limitation , That it remaines in them not in its power and strength : but in its Being and Life . It hath vitam : but not Regnum . It reignes where there is no Grace at all : but it liues euen where Grace is . which though it mightily a bate to power of it : it cannot vtterly d●stroy its being . Hence now its easy to vnty the Arguments . Sinne is taken away , b●otted out , drowned in the bottome of the Sea , in regare of those mischieuous effects which sinne would haue brough on vs : God is reconciled , the obligation , to punishment cancelled ; and all the power , force , & strength of Sin defeated ; So that like the dead Egyptians they can no longer pursue the Israelites to annoy them , not shall stand vp as an aduersary in iudgment to condemne vs. The Guilt of Sinne is washed away totall by the blood of Christ : the filthynesse of corrupted Nature is in part by Degrees clensed by the Spirite of Christ powred on vs in his sanctifieing Grace . The Fetters and bonds of Sinne , whereby we were held in bondage vnder condemnation , these are quite broken asunder : but those chaines , whereby with Paul , Rom. 7 ( we are led captiue ) to disobedience are some broken , all weakened . We are freed from the power of Satan and feare of Hell : but not wholly freed from Sinne , whereby we are often captiues against our will. Sinne is a sicknesse , and God is the Phisitian ; a wound , and God is the Chirurgian , true : but the cures neither perectly , yet correct that word . He cures our sicknesse and sores perfectly : but not suddainely , where he begines the worke he will finish it : but he will not doe all in a day . The cure begins and goes onward to perfection during this life : but t is neuer finished till after death . He forgiues b all our iniquity and that 's done ●utirely and totally [ and healeth all our infirmities ] : but this is by degrees , not all at once . In which course God hath no cause to feare the censure of a Iesuite for vnskilfulnesse nor stands he in need of Mans counsaile , for prescription , nor Mans helpe to hold his hand in working , if the Cure goe on more slowly then our foolish hastinesse thinkes fit . That 's fit and best what God thinkes so : and if we count him faithfull and wise in his art ; t is our duty to take his aduice : but saucy persumption to giue him any . Lastly , where Sinne is said to be the ( Spirituall Death of the Soule ) and so Life being restored in Iustification Death must needes be quite abolished : the weaknesse of this Argument appeares streight , if the metaphoricall terme be changed in to proper . The death of Sinne is either the Separation of all grace from the Soule , or the Separation of Gods Fauour from the Soule . We are dead in trespasses and Sinnes both waies : In regard that in the state of vnregeneration the Soule is vtterly destitute of all Grace and goodnesse : and also be cause in that condition it is liable to eternall Death . Now the Death of Sinne that is eternall death in the perpetuall Losse of Gods fauour this is cleane taken a way from him that 's regenerate . Christ by his death hath purchased to him Life and immortality . But touching that other ; ( death ( that is ) the want of all inherent Grace in the Soule ) They say . That in Regeneration Grace and Holynesse is restored to the Soule , yet not so perfectly as to abolish euery degree of Sinnefull Corruption . Before Regeneration the Soule had no grace atall and so was vtterly dead but it followes not , That therefore in Regeneration , it hath all grace giuen it in all perfection , and so made perfectly aliue : what euer harshnesse there is in the Metaphore , the plaine termes in this case are smooth enough . A Man may be at once a liue and dead , that is , at once a Man may bee partly holy , and partly sinnefull . [ Our old Man is crucified with Christ vpon whose Crosse it receaued a deadly wound ; ( because Christ by his sacrifice hath procured the sending of the Holy ghost into the hearts of the Elect ; who by sanctifying them , abolished their naturall corruptions by degrees . [ That so the body of sinne might be destroyed . ] that is , not presently annihilated : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made of no force and strength , made vnable to worke strongly in vs. [ That henceforth we might not serue sinne . ] Though alwayes we should haue sinne in vs. So are we [ dead to sinne ] not as if sinne were vtterly dead in vs ; or had no more working in vs , then it hath in a dead carcase : but because the guilt of sinne is fully taken away , and the power of sinne hat● receiued a deadly wound , doth bleed out some of its life now , and shall infall●bly bleed out the last drop of its life hereafter . Vnto the third Argument , we answere thus , That the Hornes of those Dilemma's be made of wood , and may be easily battered . We say then that God sees and knowes the sinfull corruption which is in the regenerate ; for wee cannot assent vnto that wilde and franticke imagination of some ; who haue troubled the quiet of some places in this Land , by preaching that God doth not , nay cannot see any iniquity or matter of blame , in those that be in Christ Iesus . We beleeue that nothing is hid from his eyes : nor be our sins lesse visible to him then our graces . God knowes what sinnes his children commit , he iudgeth them to be faults , and such as deserue his infinite wrath . Yea , to goe further , as hee sees the sinne of the regenerate : so he hates it with a perfect hatred ; it being impossible , that his pure eyes should behold impurity and loue it . But now what followes hence ? If he see it and hate it , then he cannot but punish it . True , that consequence is certaine . But what 's next ? If God punish that sinne which is in the Regenerate how then is their sinne couered and their iniquities forgiuen ? How doth hee account them Iust , whom he knoweth and punisheth for vniust ? Here 's a Sophisme . He sees sinne , and hates sinne , and punisheth sinne of the Regenerate : Therefore he punisheth it in , and vpon their owne persons . That 's a non sequitur . Hee punisheth it , but t is in the person of Christ [ who hath troden the Winepresse , ] of the fierce wrath of God conceiued against all sinfulnesse whatsoeuer in his Elect : by which meanes his hatred towards the sinne of the Regenerate , is fully satisfied , and also his loue towards their persons procured . He graciously passeth by their iniquity , pardoning vnto them what he hates , and hath punished in Christ : in which respect he may be truly said not to see that sinne in them which he will neuer punish in them , and to couer that sinne which shall neuer bee layed open in iudgement against them . CHAP. II. No man can perfectly fulfill the Law in performing all such workes , both inward and outward , as each commandement requires , against which truth Popish Obiections are answered . ANd thus much touching the first Proposition and the first point wherein Man fals short of his obedience to the Morall Law , ( viz. ) in the imperfection of habituall inherent holinesse . We goe on vnto the next Proposition , touching Mans actuall Obedience vnto the whole Law. Where we teach , That no man can perfectly obey the Law in performing all such workes , both inward and outward , as each commandement requires . A man would thinke this point needed no other proofe but onely experience . In all the Catalogue of the Saints , can you pricke out one that after regeneration , neuer committed sinne against the Law ? We shall kisse the ground he treads on , if we know where that man haunts , who can assure vs that since his conuersion he neuer brake the Law. Shall we finde this perfection in a Monkes Cell , or in a Hermits Lodge , an Anachorites Mue , vnder a Cardinals Hat , or in the Popes Chaire ? All these are Cages of vncleannesse , not Temples wherein dwells vndefiled Sanctity . Neuer to sinne ; that 's a happinesse of Saints and Angels , with whom we shall hereafter enioy it : but whilst w●e are mortall we can but wish for it . [ Thy Law , ( saith Dauid ) is exceeding large . ] It compriseth in it not a few , but many and manifold duties . Good workes are by a kind of Popish Soloecisme brought to a short summe Prayer , Fasting , and Almes-deedes . These are eminent among the rest : but not the hundreth part of the whole number . There is besides a world of duties enioyned , and as many sinnes forb●dden : each Commandement hath it seuerall Rankes , euery duty its manifold Circumstances ; to reckon vp all , were a businesse which the wit of the subtilest Iesuite , or the profoundest Diu●ne could hardly master . To performe them is a taske , which is beyond the strength of the holiest Man , who in finding it a great difficulty to doe any one well , would forthwith iudge the performance of so many an impossibility . But if this suffice not ; we haue expresse Scriptures to proue that no man doth actually obey the Law in all points . Such places are these : ( 1 ) 1 Kings 8. 46. There is no man that sinneth not . ( 2 ) Eccles. 7. 20. For there is not a iust man vpon ea●th that doeth good and sinneth not . ( 3 ) Iames 3. 2. In many things we offend all . ( 4 ) 1 Iohn 1. 8. If we say that we haue no sinne , we deceiue our selues , and the truth is not in vs. Whence we conclude , that [ de facto ] neuer any man did keepe the Law : but brake it in some , yea , in many things . And therefore we say that the dispute of our Aduersaries , touching the possibility of keeping the Law , vanishes to nothing . For seeing no man hath , or will euer actually keep it ( as the Scriptures witnesse ) to what end serues all the quarrelling a●d dispute about the possibility of keeping it . No man shall be iustified by the Law , because he hath a power to keepe it if he list : but because he hath actually kept it . Whence it is manifest that the reply of our Aduersaries is ridiculous . No man indeed doth keepe it : but yet they may if they will. For 1. what is that to Iustification ? Can a man that 's regenerate be iustified by his obedience of the Law , when yet after his regeneration hee doth not keepe it ? 2. And againe . How know these men that there was , or is , such a power in the Saints to keepe the Law , when yet the world neuer saw it brought into Act ? Is it not more probable that what neuer was nor will be done , neuer could nor can be done ? Were they all idle , and did not doe their best endeauour ? T is true , none doth so much good as hee should and might ; but yet t is a sharpe censure to say that none would put themselues forward to the vtmost of their might . What shall be said of Saint Paul , ( Phil. 3. 12. ) He confesseth that himselfe was not yet perfect : but that he sought after it . How ? negligently ? No , with great diligence and intention . He followed after . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] v. 12. and that eagerly , Reaching forth to catch the things that were b●fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 13. And pressing towards the marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 14. Here was diligence , and we cannot say that Saint Paul did not doe his best . Did Paul then fulfill the Law ? It seemeth so , for here we see he was willing , and in another place Bellarmine tels vs he was able , for so we haue it , Paul. 4. 13. I can doe all things through Christ that strengtheneth me : that is , fulfill the Morall Law by the grace of Christ. Now if hee were willing and able , then certainly he kept it . Nay t is certaine he did not keepe it . Witnesse the Testimony of himselfe . I doe not the good things which I would : but the euill which I would not , that doe I Rom. 7. 19. Where is the fault then ? In the Apostles will ? No , T is plai●e he would haue done it . Wast then in his ability ? Yea , this was it . to will was present with him : but he found no meanes to performe that which is good verse 8. The Iesuite then abuseth vs with a false exposition of of that place to the Philippians interpreting it of the Apostles ability to performe the morall Law , which himselfe meant concerning that strength where with Christ enabled him vnto contentation and patience in all conditions whatsoeuer . Paul was able to beare all afflictions patiently , to vse prosperity soberly : but to fullfill the Law in all things perfectly he was not able . And if he were not , who is ? We conclude that the actuall Obedience of the morall Law in fulfilling all the commandements exactly , is impossible to a regenerate Man in this Life . Let vs now take a short survey of our Aduersaries Arguments whereby they would proue That actuall obedience to the whole Law is not onely possible : but allso very easy to the regenerate and Iustified . They are those . ● That burden which is light may be carried without shrinking vnder it , that yoake which is easy , is worne without paine ; those commandments which are not burdensome , may be obserued without difficulty . But such is the morall Law. [ My yoake is easy and my burden light ] Mat. 11. 30. [ This is the loue of God that ye keepe his cammandments , and his commandments are not c grieuous . ] 1 Iohn 5. 3. Ergo , The Morall Law may be easily obserued . To this we answere , That the place of Matthew is to be vnderstood not of the Morall Law : but of the yoake and burden of the crosse and afflictions which euery one must beare , that will follow Christ and obey the Gospell . To those that are wearied and laden with the Crosse , Christs speakes by way of Consolation , telling them whether to resort for helpe . ( Come to me and I will giue you rest ) that is comfort and deliuerance . 2 Then he perswades them to patience vnder their affliction . ( Take vp my yoake vpon you ) and beare it chearefully , which is persuasion he strength theus with three arguments . 1 From his owne example . ( Learne of me ) to doe and suffer as I doe , enduring so many persecutions and afflictions with all meeknesse and patience . For I am meek and lowly in heart , quietly bearing all wrongs and indignities from man without murmuring against God , repining against man , seeking revenge at their hands that haue vniustly persecuted mee . 2 From the successe of this patient enduring according to CHRISTS example . And ye shall find rest vnto your soules ; comfort in affliction , seasonable deliu●rance from affliction . 3 From the Nature of such crosses . For my yoake is easie , &c. Though they be yoakes and burdens which for the present seeme grieuous : yet they be easie , they be light , because Christs yoake and Christs burden which he layes on all his true Disciples that follow him , and which hee will giue them strength to support and beare out with cheerefulnesse . This seemes the most naturall interpretation of this place , & it is most agreeable to the twelfth Chapter to the Hebrewes . Where the like Arguments are vsed to comfort the godly in such afflictions , as follow the profession of the Gospell . But yet if we vnderstand it of the yoake and burden of the Law : We answere to it , and that place in Iohn , That the Commandements of God are not grievous to the Regenerate ; not because they can perfectly and easily fulfill them : but because that which made them intollerable and vnsupportable vnto them , is now taken away . What 's that ? The rigor of the Law in requiring of euery man exact obedience , vnder paine of the curse of eternall death . Here was the vneasinesse of the yoake which punched man in his sinfull state ; this was the wai●ht of the burthen , vnder which euery man out of Christ must needes be crushed and sinke downe to Hell. Now Christ hauing fulfilled the Law , and satisfied for all our trangressions thereof , hath made this yoake easie for the neckes , and this burthen light vpon the shoulders of the Regenerate ; because though they be tyed to obey ; yet not vpon those seuere tearmes of being eternally accursed , if they at any time disobey . Now they are assured their hearty obedience shall be accepted , so farre as they are able to performe it ; and where they faile they shall be mercifully pardoned . Which is a singular encouragement of a Christian heart , to shew all willing and cheerefull endeauour in obeying Gods Commandements , whereby he may giue good proofe of his vnfained loue vnto God himselfe . Againe we answere that his vneasinesse and burdensomenesse of the morall Law , is to be taken in regard of the Enmity and opposition which a carnall man beares vnto the obedience thereof . Vnto a naturall man it is the greatest toyle and wearisomnesse in the world , for him to be made to draw in this yoake . For him to bridle his desires : to checke his disordered affections ; to restraine himselfe of his pleasures ; to be tyed to the exercises of Religion ; to haue a lawlesse minde brought in subiection to a strict Law : Oh what a wearinesse is it , how he snuffes at it ? Hee chafes and sweats vnder such a burden , more then vnder the waight of ten talents of Lead . But now vnto a heart sanctified by grace , all such obedience becomes sweet , pleasant , and delightfull . The heart now loues the holinesse of the Law ; it b delighteth in the Law ; takes contentment in c the obedience of it , and is full of singular affection and desire after it . Whence , though it faile in many things through manifold infirmities and temptations : yet it ceaseth not in a willing , constant , and cheerefull endeauour to performe all . Grace fighteth with may difficulties , and in the combate takes many a foyle : but yet at last the victory falls on her side . For ( saith Saint Iohn , ) d He that is borne of God ouercommeth the world . So that The lust of the eyes , the lust of the flesh , and the pride of life ; which he vnderstands by the world , ( 1 Iohn 3. 16. ) preuaile not against him , to turne him away from the holy Commandement giuen vnto him . But he still obeyes cheerefully and syncerely ; though not euery way perfectly . This of the first Argument . The second is this . 2 If the hardest precepts of the Law may be kept ; then much more all the rest which are easier . But the hardest precepts may be obserued , — Ergo , the rest also . They proue the minor thus . Three precepts there are , which are most hard as all confesse . 1 Thou shalt loue the Lord with all thy heart . 2 Thou shalt loue thy neighbour as thy selfe . 3 Thou shalt not couet — The tenth Commandement . But now all these three commandements may be kept by the Regenerate . Ergo the rest ; and so the whole Law. Wee deny the minor of the Prosyllogisme ; and say that those three precepts are not to be kept perfectly by any man in this life . They proue it in each particular . 1 That a man in this life may loue God with all his heart . This they prooue . ● By Scripture . Deut. 30. 6. The Lord thy God will circumcise thy heart , and the heart of thy seed , to loue the Lord thy God with all thy heart , and with all thy soule , that thou mayest liue . This is a praediction or promise of that which was heretofore , and is still accomplished in the regenerate , who being sanctified and purified from sinne ( a worke of Gods Spirit in the heart figured by externall circumcision of the flesh ) should loue God with all their hearts . 2 By example of Dauid , who saith of himselfe , Psal. 1 9. 10. With my whole heart haue I sought thee ; and God also testifies of him : That he kept his commandements , and followed him with all his heart , to doe that onely which was righteous in his eyes , 1 Kings 14. 8. The like is recorded of Iosiah , 2 Kings 23. 25. And like vnto him was there no King before him that turned to the Lord with all his heart , and with all his soule , and with all his might , according to all the Law of Moses : neither after him arose any like him . These men then loued God with all their hearts . 3 By reason ; For to loue God with all the heart , carries one of these three senses . First , to loue him onely , and nothing else , and so wee are not commanded to loue God with all our heart , because we must loue our neighbour too . 2 To loue him tanto conatu , quanto fieri potest ; ( that is ) as much as may be . Nor is this commanded ( saith Becanus ) and yet if it were , who would say t were impossible to loue God as much as one can . 3 To loue God aboue all ( that is ) to preferre him before all creatures , before father and mother , as Christ did , Mat. 10. 37. and as Abraham did ; before his onely Sonne . Now this onely is to loue God with all the heart , and this , men may doe , as appeareth in the Martyres and others , who left all for Gods loue . Vnto these Arguments we answere . That it is not so easie a matter to loue God , with all the heart : as these imagine . a Bellarmine indeed makes a ( But ) at it . There is nothing required ( saith he ) of vs : But to loue God with all the Heart . As if it were as easily done , as spoken . But wee beleeue that in this ( But ) God hath set vp a white , which all the men in the world , may and must aime at : but none will shoot so steadily as to hit it . Vnto the place of Deuteronomy , we say . God therein tels vs what his gracious worke is in circumcising , or sanctifying our hearts , & what our bounden duty is thereupon ( viz. ) to loue him with all our hearts : the performance whereof wee must endeauour syncerely , chough we cannot doe it perfectly . For the examples of Dauid and Iosiah , who are said to follow the Lord with all their heart ; there is nothing else meant thereby : but a syncere intent and endeauour in the generall to establish and maintaine Gods pure Religion in their Kingdome free from corruption of Idolatry ; as also for their owne particular conversation to liue vnblameably . For Dauid , t is a cleare case that not perfection ; but syncerity is his commendations ; whose many sinnes recorded in the Scriptures witnesse sufficiently that hee had in his heart that corruption which many times turned the loue thereof from God to other things . How did he loue God with all his heart when hee defiled Vriahs bed , shed Vriahs blood , intended to murder Nabal , iudg'd away an honest mans Lands to a fawning Sycophant , with such other faults . The Prophet himselfe in that place in 119. Psal. witnesseth ; as the vprightnesse of his heart , [ With my whole heart haue I sought thee : ] so withall , the weaknesse and corruption of it ; against which he humblie craues Gods assistance in the very next words , [ Let me not wander from thy commandements . ] For Iosiah : t is plaine that this singular commendations is giuen him , because of his through reformations of the most corrupt estate of Religion , which was before his reigne . Wherein many Godly Kings before him had done something in redressing some abuses : but none went so farre in a zealous reformation of all , according to Moses Law. Wherefore the Text saith , that there was no King before him like vnto him , which cannot be meant absolutely of all , ( for Dauid is said to follow Gods will with all his heart ; as well as Iosiah : ) but since the time that Religion began to bee corrupted in the Iewish Church , there was none of all the Kings of Iudah , that was so faithfull as Iosiah , to restore all things to their first purity . Whence he hath the praise , that he turned vnto God more entirely , then any other King before or after him . But now from Iosiahs zeale in reformation to conclude , that in euery particular of his life he kept the Law perfectly , louing God with all his heart ; is a consequence , that wants strength of connexion . Vnto the reason from the meaning of the Law , we grant . That the first is not the meaning of it . But for the second , ( viz. ) That to loue God with all the heart , is to loue him as much as may be . The Iesuite hath no reason either to deny , that this is not commaunded ; or to affirme that if it were commanded , t is yet possible to doe it . Would any man say ; except he care not what he say , that God doth not command vs to loue him as much as may be ? Or will it bee a truth from any mans tongue , to say , that he loues God with as great perfection as may be ? It cannot . Which appeares thus . Gods will is , that we should loue him with all our hearts . Now Christ hath taught vs to pray . Thy will bee done in earth as it is in Heauen . Thence t is euident , Wee on Earth are bound to fulfill the Commandement of louing God : as the Saints in Heauen doe fulfill it . But now our Aduersaries themselues grant , that whil'st wee bee [ in viâ ] wee cannot loue God so much as we shall d ee [ in Patriâ ] Whence it followes , that no man can loue him so much as may be , and as he ought to doe : seeing no man hath his heart replenished with that measure of Diuine loue , whereof his Nature is capable , which either Adam had in his inoncency ; or the Saints haue in glory . Touching the third sense of the words , we grant indeed ; that to Loue God with all the heart , is to loue him super omnia , that is aboue all Creatures . But the Iesuites take here but one part of true loue of God. T is a singular part of Diuine loue , when the heart is so fixed on God : that neither the loue nor feare of any earthly thing can draw it from obeying of God. Which we say , is a matter wherein euery one failes in some kinde or other , more or lesse , though in the end may Martyrs and other holy men , haue herein by faith ouercome the world . But this is not enough vnto perfect loue , to preferre God before all Temporall paines and pleasures , profits or discommodities . He loues God with all his heart , not onely who loues him aboue all , but also obeies God in all . This is the loue of God , that we keepe his Commandements . He that for Gods loue will not obey Gods Law : he loues his sinnes more then God. Offend but in the least thing , there 's presently want of loue : for hee that will not doe as God bids him then , is voyde of that loue which moues him to obey at other times . He then that keepeth Gods word , in him is the loue of God perfect indeed . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Iohn 2. 5. Perfect obedience and perfect loue are inseparable . Now seeing the former cannot be found in mortall men : we cannot in them seeke for the latter . And therefore this Commandement [ Loue God aboue all things ] cannot be kept in this life . 2 That a man may loue his neighbour as himselfe . For which purpose they turne vs vnto Rom. 13. 8. Hee that loueth another hath fulfilled the Law. Because the Law is comprehended in this saying , Thou shalt loue thy neighbour as thy selfe , v. 9. and loue doth not euill to his neighbour : therefore is loue the fulfilling of the Law , vers . 10. And they bid vs looke Gal. 5. 14. Where we reade , For all the Law is fulfilled in one Word : Thou shalt loue thy neighbour as thyselfe . Hereto we answere . That there 's in these places , nothing that needs answering . We grant , that the loue of our neighbour as of our selues , is the fulfilling of the Law ; that is , of the second Table of the Law , touching our duty vnto man , and so much these places witnesse , commanding vs also so to doe . But now how doe our Aduersaries prooue out of these places , that men can perfectly ob●serue this Law. We yeeld the Regenerate loue their neighboars as themselues : but that perfection of loue , which in euery point fulfils the Law , doing our neighbour no hurt , but all good , in all our thoughts words and deeds ; this we cannot grant them , vnlesse vpon better proofes . Let vs goe to the tenth Commandement , which they say may be kept , that is , 3 Thou shalt not couet . This tenth Commandement of the Decalogue , is ( say they ) possible to be fulfilled by a Regenerate man. For three things must be obserued , touching this concupiscence or coueting forbidden in the tenth Commandement . 1 The vitious pro●enesse and inclination of Nature vnto baddesires , which is styled concupiscence in actu primo . As to haue a theeuish minde . 2 The inordinate motions of the heart immediately arising from that corrupt disposition , which preuent reason , and goe before consent ; as to desire another mans money : but sodenly vanisheth of it selfe , or vpon deliberation t is checkt . 3 The consent of the will , when either it takes 〈◊〉 mediate delight in such desires themselues ; as speculatiue f●rnication &c. or when it resolues to put in execution what the heart imagined ; as to lay a plot to spoyle another of his goods . The two former , the vitious disposition of Nature , and the inordinate desires that goe before consent : these be no sinnes ( say the Romanists ) and so not forbidden in the tenne Commandements . The last ( viz. ) Euill desires with consent , they be the very sins which are forbidden in that Commandement ; Whence they conclude that a Regenerate man may auoid the breach of this commandment ; seeing it is in the power of his will , whether he will consent vnto such motions of the heart or no : and if he doe not consent : then , hee sinnes not . Herevnto wee answere . That whereas they of Rome teach , that the Habituall vitiousnesse of Nature and the disorderly motions of the Heart which goe before Consent , are no Sinnes : they therein erre grossily against Scriptures and sound Reason . This the gift of these Men alwayes to iudge flatteringly and fauourably on Natures side : they concipt to themselues a God in Heauen like their God in Rome , Facilem Deum , one that will wincke at small faults , and graunt Indulgence by the Dozen . Looke what they iudge a small Matter God must be of there mind : or else they are not pleased . His Loue must fit there Humors ; what they thinke they can doe ; that God shall haue leaue to command or forbid : but if otherwise they 'le tell him to his face , that he is a foole ct a Tyrant , to command them that , which now they cannot performe . For God ( say they ) to require of a Man a freedome from all vitious Inclinations and euill desires , this were as mad an injunction , as for a master to command his seruant neuer to be hungry , or thirsty , hot or cold , and to threaten him , that hee should looke through a halter , in case it bee otherwise with him . This errour wee shall more conueniently speake of in the refutation of common and generall exceptions , which they make against all those proofes , that doe demonstrate the impossibility of keeping the Law , whereof this is one , that Concupiscence in the first and second act is not Sinne. But now whereas they affirme that it is in a Regenerate Mans power not to yeeld consent to the motions of Sin , and that therefore he may fulfill the Law which sayed ( thou shalt not lust : ) we graunt them that the Spirit may many times get the victory , ouermastring such vuruly motions of the heart : but this is not perpetuall . For who is there ( except extreamely ignorant of Grace and Nature ) but will confesse that many times these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affections of Sinne ] as the Apostle cals them , do work in them so strongly , vpon such circumstances and aduantages ; that they doe not only [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , combate and fight ] against the powers of grace : but also [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanquish them ] and euen leade a Man regenerate captiue vnto the Law or command of sinne . The Apostle confesseth so much of himselfe Rom. 7. 23. Who yet was able to doe as much as he that thinkes himselfe best . And therefore what euer power we may seeme to haue not to yeeld consent : yet 't is certaine that we shall often faile in in our practise . This of the second Argument touching the obseruation of the obseruation of the hardest precepts of the Law : The third followes . 3 If a Man may doe more then the Law requires : he may certainely doe as much . But a Man may doe more then the Law requires . Ergo He may doe as much . The minor Bellarmine proues by the example of the young Man Mat : 〈◊〉 9. who telling Christ that he had obserued all the commandements and that from his youth ; our Sauiour bids him doe one thing more and then he should be perfect . [ If thou wilt be perfect , go sell that thou hast and giue to the poore and follow me . ] ver . 20. Now if the young Man had done this , he had done more then the Law required . In as much as whatsoeuer the Law required he had obserued formerly . For do you not beleeue him that he spake true ? [ All these things haue I obserued from my youth ] verse 9. Whereto we answere . That we doe not beleeue the Testimony of that vaine young Man touching his owne Righteousnesse . Who boosted of keeping the 2. Table in the outward duties thereof : when as yet he wanted inward Charitie towards his Neighbuor and Loue towards God. He auou●hed that he had kept all perfectly fulfilling that commandment [ Thou shalt loue thy neighbour as thy selfe : ] and there vpon is so bould as to aske Christ. what lacke I yet ; Christ to conuince him of his pride and wants , put him to the Triall . If thou hast such perfect Charity towards Man ; then certainely if God command thee to bestow , that a part , but all thy goods vpon the poore , vpon promise of better things to thy selfe : thy duty vnto God and singular Charity to Men , will make thee doe so . [ Goe then sell all that thou hast and giue a to the poore . ] Vpon this speciall Commandment , this couetous mind shews it selfe . Nay , 't is plaine he loued not his Neighbour , so well as his riches . He is neither so dutifull to God ; nor charitable to the poore : as for either of their sakes , to part with his possessions . But , might he say , what ? will not ordinary almes , or a little more then ordinary serue the turne ? Must I giue away all . Ind●ede the Law requires that I be mercifull to the poore : but where 's any Law that bids me sell my whole estate and distribute to them that want ? Christ layes an vnnecessary burden vpon me ; if I cannot be perfect without vndo●ing my selfe , I will content my selfe as I am , and not seke after such perfection . Heere a Papist will say he speake reason , seeing Christs speech was but acounsaile of more perfection , then the Law required . Now a Man is not to be blamed if he chuse only to be as perfect as the Law commands him , and so this young man was : if you 'le beleeue him or them . But the Scripture makes it plaine that he did euill in disobeying Christ ; and , that if he had obeyed him in that particular , he had done no more then the Law required at his hands . For obedience to euery speciall Commandment is included in the generall . The Law indefinitely commands vs to giue almes : now if God by a speciall commandment limite how much we shall giue ; whether halfe , or all our Estates , to obey such a perticular precept is not to do more then the generall Law requires vs. Such a particular Commandment was this of Christ vnto the young Man , wherein he sets him a spell , according to that conceit of perfection which he had of himselfe : putting him to the practise of the highest duty which the Law of Liberality can possible require of a Man ( viz. ) to part with all . This he ought to haue done vpon Christs particular commandment ; in not doing of it he brake the Law , and proclaimed his heart to be full of couetousnesse , deuoide of faith in God ; and true Charity towards his Neighbour . From this place then our aduersaries cannot proue , that this young Man might haue doen more then the Law required : or that wee are bound at any time to doe as Christ bid him . Christs command was for his particular Triall : not for our Imitation . They that take it otherwise be a generation of men that professe Beggery ; and possesse Kingdomes , who were willing enough to part with that little they had of there owne , that so they may liue the more Largely and plentifully vpon other Mens . Wee goe forward to the next argument . 4 If the Law were impossible to be kept it were no Law : for there is no Law of things impossible . Yea God were more cruel and foolish then any Tyrant , too command vs to doe that which is impossible for vs to doe . To this wee answere , That the consequences were true if God had giuen a Law which Men neuer had strength to performe . But now the Law written in tables on Mount Sina , was but a reuiuing and repetion of the same Law , which was written in Adams heart ; the Characters whereof were now defaced in his sinnefull Posterity . Adam had strength sufficient to fulfill it : which as he receaued for himselfe and vs ; so he lost it for both . Neuerthelesse though Strength to obey be lost : yet the obligation to Obedience remaines . We are no more discharged of our duties , because we haue no strength to doe it : then a debter is quitted of his Bands because he wants money to make payment . Nor is this cruelty or folly in God , that when he published this Law vnto the Isralites , he did not qualifie the exactnesse thereof , fitting the precepts to there abilities , commanding thē to do iust as much as they could or would do . Had God made a Law in that sort in fauour of mans sinfull nature : they might with better reason haue layd folly to his charge , for bending the rule to the crokednesse of mans heart ; and not leuelling it according to the streightnesse of the Rule . God was to set forth a Law of Liberty , that should not flatter but freely rebuke Man of all vnrighteousnesse ; a a perfect , Law containing in it a full description of Holynesse and Iustice , which Man ought to haue and performe towards God and his Neighbour : & in this case God had iust reason to haue respect vnto mans duty ; not his ability , which once he had ; but now had forfited and lost . The next Argument is . 5 Euery Prayer made in Faith according to Gods will is heard and granted . But we pray that we may fulfill the Law perfectly . ( For we pray that we may doe Gods will in Earth , as it is in Heauen . ) Ergo God heares vs , and giues vs such grace that we can doci . Hereto we answere . That this prayer shewes vs what we are bound too ; and what is our duty continually to endeuour . That we may doe Gods will euery day more perfectly , cheerefully and constantly , then other . And so farre God heares the faithfull prayers of his louing children , enabling them to better performance , the longer they liue . But that such perfection of Obedience is giuen to vs in this life ; as the Saints enioy in Heauen , will not be graunted by our Aduersaries themselues . Wherefore they must also grant that that Prayer is heard and granted vs by degrees . In this Life we attaine such perfection as God sees fit for vs : afterwards , that which is compleate . 6 They proue by these Scriptures , that the Law may be fulfilled . Gal 5. The apostle reckons vp the fruits of the spirit . Loue , ioy , Peace &c. then he sayth ver . 23. that against such there is no Law. [ That is ( sayeth Bellarmine ) the Law cannot accuse such men of Sinne. So 1 Iohn . 3. 9. [ Whosoeuer is borne of God , doth not commit Sinne , for his seede remayneth in him ; and he cannot Sinne because he is borne of God. ] Ergo , the regenerate cannot so much as breake the Law. We answere . That both these places are peruerted by false Interpretations . Against a such there is no Law sayth the Apostle . Against what ? such persons , or such graces ? If it be meant of Persons , ( viz. ) That such as haue the Spirit , and bring forth the fruits of the Spirit there mentioned against those there is no Law : we must take it in the Apostles owne meaning , which hee expresseth . verse 18. [ If yee he led by the spirit ye are not vnder Law ] How is that ? Are not the Regenerate vnder the Law , that is vnder the Obedience of the Law ? Yes , wee graunt on both sides that Grace frees vs not from subiection and obedience vnto Gods Law. How then are they not vnder the Law. T is plaine . They are not vnder the Curse and Condemnation of the Law , as those be that walke in the flesh and doe the workes thereof , who therefore [ shall not inherit the Kingdome of God ] v , 19. and that 's to be accursed . But such as walke in the Spirit being regenerate and Iustified , are not vnder the Curse : and therefore though the Law may and doth accuse them of Sinne : yet the Law is not so against them , as to bring condemnation vpon them ( as it doth vpon other ) from which in Christ they are freed . If the clause be vnder stood of the Graces of the Spirit , there reckoned vp the sense is this . Against such workes there is no Law forbidding them , as there is against works of the flesh : these agreeable , those contrary to the law . But this makes nothing to our Adversaries purpose . For the place in Iohn [ He that is borne of God doth not commit Sinne yea cannot . ] If our Aduersaries exposition according to the very Letter may stand good it will ●ollow . That in the regenerate there is not onely a possibility to keepe the Law : but also an impossibility at any time to breake it . But they easily see how absurd this position is , and that it being graunted their doctrine of falling away from Grace lies flat in the dust ; seeing Iohn sayeth expresly . That a man regenerate , not onely , doth not , but cannot Sinne. Therefore certainely he cannot fall from Grace . Wherefore they helpe it out with a distinction . Hee cannot sinne , that is , mortally . He may sinne , that is , venially , and veniall sinnes may stand with grace and with perfect Obedience of the Law. This distinction is one of the rotten pillars of the Romish Church ; tw'ill come in fit place to be examined hereafter : for the present , we say , Hee that Sinnes venially ( as they mince it . ) breakes the Law ; and againe a Man Regenerate may sinne mortally ; which is true not onely according to there doctrine who teach that a Man may fall from the Grace of Regeneration which to doe is a mortall Sinne : but much more according to the Scriptures and Experience which witnesse that Peter , Dauid , Solomon , and Many , yea all the Saints , haue at sometime or other there greivous falls ; out of which notwithstanding , by the Grace of the Holy Ghost , abiding in them they recouer themselues so that finally they fall not a way . The last Argument is from the examples of such men as haue fulfilled the Law. 7 The Scriptures record that diuers men haue beene perfect in fulfilling the law in all things : 〈◊〉 b Abraham , c Noah , d Dauid , e Iosiah , f Asa , g Zacharie and Elizabeth , the h Apostles , and other i holy Men. Therefore the Law is at least possible to bee kept by some . Not to stand in particular examination of all the places of Scripture , which are alleadged for proofe of these examples ; we answer briefly . That it is euery mās duty to aime at perfection in his obedience , according to Christs Commandement , Mat. 5. 48. Be ye therfore perfect , euen as your Father in Heauen is perfect . 2 That in this life there are many degrees of grace , which God bestowes diuersly on diuers men , according to his owne pleasure , and their greater or lesse diligence in the practise of Holinesse . So that comparatiuely some men may be said to be perfect , because farre more perfect then others , as the greatest starres bee said to be of perfect light , because they shine brighter then those of lesser Magnitude , though yet not so bright as the Sunne . But 3. we affirme that no man in this endeauour after perfection , goes so farre , as for inward Holinesse and outward obedience to answere the perfection of the Law in all points . Euen in these holy Saints which they bring for instance , the Scriptures haue recorded vnto vs their failings , that in them at once we may see a patterne of Holinesse to be imitated , and an example of humane Infirmity , to be admonished by wee haue a Abraham , somtimes misdoubting of Gods promise & protection , and helping himselfe by a b shift scarce warrantable . c Noah ouer-seene in drinke . d Dauid breaking the sixth and seauenth Commandements , one after another . e Iosiah running wilfully vpon a dangerous enterprise against Gods Commandement . f Asa relying on the King of Syria for helpe against the King of Israel , and not vpon the Lord , g & in a rage imprisoning the Prophets for reprouing him ; h and in his disease seeking not to the Lord : but to the Phisitians . i Zachary not giuing credence to the Angels message . The k Apostles all at a clap forsaking , or denying Christ. We cannot then in these Saints finde perfection in the full obedience to the Law ; amongst whose few actions registred by the Holy Ghosts penne : we may reade their sinnes together ; with their good workes . And had the Scriptures beene silent in that point : yet who could thence haue concluded , that these men or others had no faults , because no mention is made of them ? It was Gods purpose to relate the most eminent , not euery particular action of their liues ; euen Christs story fals l short of such exactnesse . Wee conclude then notwithstanding these Arguments . Our second Proposition standeth firme and good ( viz. ) That no man in this life can fulfill the Law in euery duty both inward and outward : but that the iustest man on earth will faile in many things . So if he should seeke for Iustification by this his actuall obedience to the Law : he throwes himselfe vnder the curse of the Law. For cursed is euery one that continues not in [ all ] things , which are written in the booke of the Law to doe them , saith the m Apostle out of n Moses . Which curse must needs light on those , that are of the workes of the Law , that is , seeke for Iustification and life by the obedience of the Law , which yet they cannot in all things perfectly obey . CHAP. III. No man in this life can performe any particular good worke , so exactly that in euery point it shall answere the rigour of the Law , proued by conscience , Scriptures , reason ; and Popish obiections , answered . I Proceed vnto the last Proposition , which concerneth Mans actuall Obedience to any one particular precept of the Law. Wherein will appeare the third Imperfection of mans Obedience in fulfilling of the Morall Law. We haue seene . That no man hath perfect inherent sanctity free from Natures corruption . Againe , That no man can performe perfect actuall obedience to all and euery duty of the Law without failing in any one point . And this much our Aduersaries will not much sticke to yeeld vnto vs , and confesse . That there is no man , but sinneth at some time or other ; and that t is scarce possible to avoide veniall sinnes , as they stile them . But then they deny vtterly . That a man sinnes in euery particular good worke ; though he cannot doe all perfectly , yet in some he may exactly fulfill the Righteousnesse of the Law , not missing in any one circumstance . And therfore at least by that obedience he may be iustified . This opinion of theirs hath neither truth in it selfe : nor yet brings any benefit at all to their maine purpose in prouing Iustification by workes . For to what end serueth it them to stand quarrelling for the perfectiō of our obedience in some one or two good works ; when yet we faile in many things besides ? One thing well done will not iustifie him that doth many things ill . For that of Saint Iames must be a Truth : Hee that keepeth the whole Law , and yet faileth in one point , is guilty of all . Iames 2. 10. Much more guilty is he , that keepeth it in a few : and breakes it in many . But yet further , we reiect this opinion also , as an Errour : and we teach on the contrary . That No man in this life can performe any one particular good worke , so exactly , that in euery point , it shall answere the rigour of the Law , and the seuere tryall of Gods Iudgement . About this Assertion our Aduersaries raise much stirre and many soule slaunders against vs , proclaiming vs to all the world , open enemies to all good workes , that wee bee Factors for the Kingdome of darknes , promoting as much as in vs lyeth all licentiousnesse in evill courses , and taking of the courage and endeauour of Men after pious duties . For who will set himselfe ( say they ) to doe any good worke if the Protestants doctrine be true , that in doing of it he shall commit a mortall Sinne ? who wil pray , fast , and giues almes , if when he doth these things he cannot but sinne ? As good then it were to doe euill as to doe good : a man can but sin , and so he shall , let him doe his best . These slanderous incongruities fastened on vs , spring not out of our Doctrine rightly vnderstood : but out of froward and peruerse hearts , that will not see the truth . Such aspersions will easily bee wiped of , when after the confirmation of the Trueth wee shall make answere to such obiections , as seeme to infringe it . We say then . That no man can performe any good worke required in the Law with such exact observation of every circumstance : that ( were it examined by the rigour of the Law and Gods Iustice ) no fault at all can bee found in it . This we proue by Conscience , by Scriptures , by Reason . First we here apeale vnto the Conscience of Man , the Iudgment whereof is to be regarded ; and whereunto we dare stand in this matter . Thou that boastest that in such and such good workes ; that thou hastnot committed any Sinne at all . Darest thou indeed stand to it , and vpon these Tearmes appeare in Gods Iudgment ? Darest thou abide the strictnesse of this examination standing ready to Iustifie thy selfe against euery thing that hee can obiect ; Wilt thou venter thy selfe vpon this Tryall euen in the best works thou dost , That God cannot with his most piercing eye of Iustice spy a fault in thē , if he number thē , he shal find nothing short ? if he weigh them not one graine too light ? Againe let conscience speake , when thou hast prayed , fasted , giuen almes , done any other excellent worke of Piety and Charity in the deuoutest , and most vnblameable manner thou thinkest possible . Thinkest thou verily , that in this case thou doest not at all stand in need of Gods fauour , to passe by thine infirmities , and that thou needest not euen in this behalfe pray ; Lord forgiue me my trespasses ? What man durst say or thinke in any good worke : Lord in this particular I doe not desire thou shouldest be mercifull vnto me ? Without doubt there is no man liuing vpon earth that shall in serious consideration of the seuerity of Gods iudgement , and the great infirmity of his owne Nature , compare his own obedience with the seuerity of Gods Iustice , but his heart will presently shrinke within him , and his conscience shunne this tryall ; as much as euer Adam did Gods presence . The thought of such a strict proceeding in Iudgement , would make the proudest heart to stoope and tremble , the boldest face to gather blacknesse , filling the soule with an horrible feare in the expectation of that day ; should the most innocent life , the most holy actions of men be there scanned according to the rigour of Iustice : not graciously pittied , pardoned , and accepted according to that mercifull loue of God which couereth and passeth by multitudes of sinnes . T were arrogant pride in any man to vtter that speach in a sober temper ; Whereunto Iob breakes out in a passion , chased by the sense of his miserable tortures ; and the froward disputes of his friends . a Oh ( saith he ) that a man might pleade with God , as a man pleadeth with his neighbour . And againe , Lay b downe now , put me in a surety with thee , who is he that will strike hands with me ? And againe , Oh that c I knew where I might find him , that I might come euen to his face , I would order my cause before him , and fill my mouth with arguments . I would know the words which he would answere mee , and vnderstand what he would say vnto me . Speakes the man reason ? or is he beside himselfe ? what ? challenge God to dispute with him , and hope to make his party good in the quarrell ? This was Iobs infirmity ; It s our Aduersaries arrogancy , who dare set their foot against Gods ; and bid him pry as narrowly as hee list into their good workes : they will maintaine the righteousnesse thereof against all that he can obiect to proue the least sin●ulnesse . Iob saw his folly : God grant that these may theirs . In a calmer temper , when conscience was not ouerclouded with griefe and anger : he reades vs a quite contrary lesson . In the 9 Chapter of his booke . How should man be iust with God ? if he contend with him he cannot answer him one of a thousand , v. 2. 3. And againe , hauing reasoned & questioned of Gods wisdome & power , not to be questioned or resisted by any . How much lesse shall I answere him ( saith he ) & chuse out my words to reason with him ? whom though I were righteous , yet would I not answer : but I would make supplication to my iudge , v. 14. 15. Further , If I would iustifie my selfe mine own mouth will condemne me , If I say I am perfect , it shall proue me peruerse . Though I were perfect yet would I not know my soule , I would despise my life , v. 20. 21. And once more . If I wash my self with snow water , & make my hands neuer so clean , yet that thou plunge me in the ditch , & mine own cloathes shall abhorre me . For he is not a man as I am that I should answere him , and we should come together in iudgement , vers . 30. 31. 32 See , this holy Saint , who elsewhere stands peremptorily to the defence of his Innocency and vprightnesse against that wrongfull imputation of hypocrisie which his friends charged him withall , telling them that till he die , he wil not take away his innocency from himselfe , nor his heart shall not reproue him of his dayes : yet when he sets himselfe before the Tribunall of Gods Iustice , he dares not stand out in his own Iustification , but submits himselfe to the mercy of his Iudge , with humble supplication for his fauour . These confessions of Iob be not complements out of a fained and needlesse modesty : but the fruits of a conscience rightly informed and apprehensiue of its owne sinfulnesse , and the seuere rigour of Gods iudgment . The serious meditatiō of which two particulars , we commend vnto our Aduersaries , and all other of their humour ; that are apt to entertaine fauourable and gentle opinions touching their sinnes : and withall to nourish high conceits of their owne goodnesse . Whence they grow by degrees to thinke , that Gods iudgement is like their owne foolish imaginations ; and where they out of blindnesse or selfe-loue cannot see a fault : that there God himselfe can finde none . We hardly see beames in our own eyes : are we then so skilfull to spie the smallest moate ? who can vnderstand his faults ( saith Dauid ) wilt thou answere him ; Yes I doe ? A secret fault may soone s●●p it , a deceitfull heart may in one circumstance go beyond thy wit & watchfulnesse . Here then humility would doe well , and prayer for thy ignorances , for thy secret sinnes ; vnknowne to thy selfe as much as others . Here true modesty would haue her place , that thou preferre Gods wisedome and iudgement aboue thine owne , remembring that he iudgeth not as man iudgeth : but sometimes otherwise then thou doest , accounting that abhomination , which in thine eyes is much set by ; and alwayes more exactly then thou caust ; seeing much euill in that where thou seest little , and some euill where thou think'st there is none . And therefore alwayes speake vnto thy selfe in those excellent words of Saint Iohn ▪ If my heart condemne ( as in many things it doth ) God is greater then my heart , and knoweth all things . 1 Iohn 3. 20. God forbid then that in any thing I should presume to pleade with him in my Iustification . He is wise in heart , and mighty in strength ; who hath hardened himselfe against him and hath prospered , Iob. 9. 2. Thus much touching our first Argument , for the inward witnesse of the conscience . Which in the most innocent life , often in the most holy worke , drawes backe from Gods Iudgement seat , and is afraid to put it selfe vpon the tryall of his seuere Iustice. Wee haue the Scriptures to witnesse vnto vs the same Truth . Psa. 143. ● . 2. [ Heare my prayer O Lord giue ear● vnto my supplication : in thy faithfulnesse answere mee and in thy righteousnesse . ] Here the prophet seemes to appeale to the Iustice of God requiring his helpe vpon such tearmes , as if God out of pure Iustice could not haue denyed him . But t is nothing so . T is the mercy of God the holy Prophet sues vnto . Answere me in thy faithfulnesse and Righteousnes , that is , in those gratious promises , wherin thou hast made mee to trust , where vpon I doe rely . Thou art iust and faithfull : in keeping promise , be so to me in my distresse , who according to thy promise seeke vnto thee for succour . Vnto this Righteousnesse of God Dauid presents himselfe , and his supplications ; but before that strict & severe Iustice of God he dares not stand , but in all submissiuenesse prayes in the next words . [ And enter not into Iudgement with thy seruant . ] He craues mercifull audience of his prayers : but deprecates the strict examination of his Life and doings . He knew well that if God should deale with him vpon so hard Termes ; his owne Innocency could neuer haue made his prayers exceptable ( For ( saith he ) in this shall no Man liuing be Iustified ) . The force of this place a Bell. seekes to decline by three poore miserable shifts . That Dauid would not haue God enter into Iudgement with him to iudge him ( seili●et ) according to such things as he had of himselfe : but according to such things as God had giuen him , that is , Iudge mee not according to that righteousnesse which I haue by Nature : but according to that righteousnesse which thou hast giuen by thy Grace . ) Which interpretation how ridiculous a phantasy it is , and quite besides the meaning of the Prophet , t is easy for any one to Iudge by reading of that Psalme . Bell. therefore hath another string to his Bow : but as rotten as the Former . 2 That the place is meant of veniall Sinnes without which a Man cannot liue , and though they be small faults : yet would it be no Iustice in God to punish them . So that the meaning is , [ Lord enter not into Iudgement , ] that is , Lord I will not contend with thee I confesse my selfe a sinner and craue pardon , Diuers small faults I haue committed not against the Law : but besides the Law , and thou mayest easily pardon them . My case is not singular . I doe therein , but as other Men doe , amongst whome , there is none so iust but some time failes and offends . And therefore doe not lay such faults to my charge . Men of corrupt conscience that thus sport with Sinne and play with the Scriptures . The Iesuite must bring vs better proofes , then he doth , else wee shall neuer beleeue that Dauid was a Man of Bellarmine his mind touching Veniall Sins . That doctrine is part of the dregs of corrupted Nature , maynatined by Popish Moabites , who are setled on thier Lees , infatuated by the Loue of Sin , and flattering themselues in that wickednesse as little & light which God accounteth worthy to be ha●ed . wee acknowledge no Veniall Sinnes : but such as deserue eternall death , which hereafter we shall make good . And therefore if Dauid would not that God should enter into iudgement with him , because of veniall sinnes that accompany his holiest practises , t is in effect , that which we say ; the difference is onely in an Epithete . We say Dauid prayed not to come into iudgement , because [ his best workes were sinfull : ] and Bellarmine addes , Because venially , or , pardonably sinnefull . Which aduantageth him not a jot . For let him mince it , how him l●st●tis manifest , that these were such sinnes , as for them Dauid durst not venter his best workes to come vnto the Barre of Gods seuere Iudgement . There is yet another deuise . That thirdly Dauid speakes by comparison . ( viz. ) That that though the Righteousnesse of his workes were true , being absolutely considered : yet being compared with Gods Righteousnesse , it seemed to be vnrighteousnesse . As a candle set in the Sunne , seemes to haue no light : and a little light compared to a greater , seemes darkenesse . Whereto we answere that Dauid here makes a confession of his owne sinfulnesse ; not a comparison of his owne righteousnesse , with the righteousnesse of God. He desires that God will not enter into iudgement with him ; not because he had not so much righteousnesse as God , in comparison of whom it seemed little or nothing : but because he was sinnefull , and had not so much Righteousnesse as he should . Man may haue a Righteousnesse of his owne ; infinite degrees , below the Righteousnesse of God , which yet may passe the Tryall of Gods Iudgement without all reproofe . As is manifest in the Righteousnesse of Adam and Christs Humanity : both which , though inferiour to Gods Righteousnesse , were yet able to endure that strict examination . Wherefore wee are not accounted vniust for that imperfection , because we haue lesse Righteousnesse then our Maker : but because wee haue not so much as we ought to haue , according to the capacity of our Nature wherein hee made vs. But of this more hereafter . Let this serue for the clearing of this first place of Scripture , and the exceptions against it . The second place of Scripture , is that , Isa. 64. 6. But wee are all as an vncleane thing , and all our righteousnesse is as filthy ragges , and we all doe fade as a leafe , and our iniquities like the winde haue taken vs away . This is the confession of the Church of God , submitting herselfe to him in the acknowledgement of her sinnes , and the iustnesse of his anger against her . The confession is euery way generall : both for Persons , not one excluded ; We all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as an vncleane thing , and likewise for workes , none are excused from faultinesse . All our Righteousnesse ( nay in the plurall ) all our righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as filthy ragges . Hence they acknowledge that God is iustly angry with them , and that in his righteous displeasure , they are afflicted , consumed and brought into great aduersity , the glory of the Church , and state decaying more and more , like a fading leafe that fall● from the tree , and is driuen away with the winde ; And wee all doe fade as a leafe , and our iniquities like the winde haue taken vs away . Against this plaine acknowledgement of mans sinfulnesse in all his most righteous workes , the Iesuites except diuers wayes . 1 That the Prophet speakes here in the person , not of the godly : but of wicked , who make here this confession of their sinnes . And how proued they this ? Thus. The Text saith . Behold thou art wrath , for wee haue sinned . Now God is not angry with the godly : but with the wicked . Againe , the Text saith , There is none that calleth vpon thy name . That is , None of the wicked persons , for the godly doe call on Gods Name . This exception is manifestly refuted by the whole order of the Text , whereby it is apparent to any that hath but halfe an eye , that this Recognition of Sinne , and prayer for mercy beginning at the 15 verse of the 63. chapter , to the end of the 64 chapter , is made by the whole Church , and all the faithfull therein , confessing their owne faults , as well as others , and suing for reliefe , not onely in behalfe of others , but of themselues too . His reasons are worth nothing . God is not angry with the godly , saith Bellarmine . No ? Then Peter is in an errour , who saith , 1 Pet. 4. 17. 18. The time is come that iudgement must begin at the house of God ; and if it begin at vs , what shall the end of them be that obey not the Gospell of God ; And if the righteous be scarsly saued ; where shall the vngodly and sinner appeare ? Here 's Iudgement on Gods house , that is , on the righteous , that obey the Gospell , as well as on the vngodly that obey it not . And so t is , when the godly sinne , they smart for it , in priuate afflictions , in publique calamities , both wayes they finde God is not well pleased with their ill doings . When a Church and a State is ruinated , may not the most righteous take vp this confession . Lord thou art angry for we haue sinned Euen we by our sinnes haue hastened and increased the publique miseries ? I trow , none will deny it . Againe , the Text speakes of those that doe not call vpon Gods Name . But the godly call vpon it , Ergo. t is not meant of them . True , they doe call vpon Gods Name : but is this done alwayes with that diligence , with that zeale which God requires ? How comes it to passe then , that the godliest men are many times secure , slothfull , cold and carelesse in the duties of Gods most holy worship ? Yea , in the corrupt and declining times of the Church this happily is their fault chiefly , who themselues begin to freeze in so generall a coldnesse of the season , loosing much of that seruency of Spirit which the Apostle requires of vs , as at all times : so then especially , when it should reuiue and put heat into others , when their loue of Religion begins to waxe cold . At such times zeale in Gods seruice , vehemency in prayer , constancy in all Relious exercises , resolute , but discreet forwardnesse in the holy profession of Religion is most commendable . But yet it so comes to passe , that euen then much security and slackenesse ouercomes the godly , and whilest they should be a meanes to preuent a mischiefe , they hasten it vpon themselues and others . And thus the Iewish Church here in this place confesseth , that there were none that called on the name of the Lord , a carelesse negligence , and slacknesse in the Seruice of God , was come vpon them , so that as it is in the next words , [ there was none that stirreth vp himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take hold of God. ] None awaked and rouzed vp himselfe with diligent endeauour to apply himselfe to the worship of God , A fault wherewith God may iustly be angry : as hee then was . This first exception then is friuolous . Others there bee as idle . 2 That by ( all ) in this place is to be meant the greatest part ; not all the Iewes , nor all their works were sinfull ; but the greatest part . For so the word [ All ] is taken in some places of Scripture : and therefore the Iesuits thinke , it must needs be taken so here . 3 That if it be meant of ( all ) simply : yet t is not to bee vnderstood at all Times . All the People and their workes were nought and sinnefull , when they were to be caried away Captiue : but it followes not , that they were so at other times . 4 This must be restrained to the righteousnesse which consistes in Obedience to the Ceremoniall Law. [ All our Righteousnesse ] that is , all our Ceremoniall workes in Sacrifices , Obseruations of Sabboaths , New-moones , Fasts and such like , [ are as filthy clouts ] being done in that manner as wee doe them ( viz ) without Faith and Obedience . To these we say . That there would neuer be an end , were a Man bound punctually to refute euery Cauill , which an Aduersary may frame out of his fancy-full imagination , and froward heart . We owe the Romanists no such credit : as to assent to any point of Religion vpon their bare affirmation . We can as confidently deny such Exceptions as these , without yeelding them a refutation : as they doe boldly make them without bringing any proofe . And certainely most vaine and vngodly is that course which our Aduersaries or any that tread in there steps doe hold in their Disputations , about serious points of Christian Doctrine : when being vrged with conuincing Scriptures , they thinke they haue done the part of Schollers , and satisfied the Consciences of others desirous of Truth , if they can amuse and stonny you a little with two or three Interpretations and prety exceptions , and so leaue you to chuse which you list . They will not tell you which they will stand to : but euen when there answers crosse one another , yet all shall downe , that if one helpe not , another may , and altogether may vexe you , when they cannot satisfie you . This quarrelsome humour of men , who seeke not the truth in loue : but write to maintaine , to dispute , is not the least vexation of the spirit , and wearinesse to the flesh of man ; as all those will witnesse , whose much reading hath led them along into the perplexed mazes of Schoole-learning , whether Diuine or humane . The third place of Scripture is , Psal 130. 3. If thou , Lord shouldest marke iniquities , O Lord who shall stand ? This place is parallell to the former , wherein the holy Prophet desires God to be attentiue to the voice of his supplications , craues this audience meerely of Gods fauour ; not vpon any righteousnes or worth of his own . As for that he confesseth . That if God should be strict to obserue wherein hee and all men doe amisse : neither himselfe , nor any other could be able to stand in his presence . Whence he flies from his Iustice vnto his mercy . But there is forgiuenesse with thee that thou mayest be feared . verse 4. Presumption then it is , and arrogant pride for any Romanist to say . Lord if thou doe obserue Iniquities : yet I shall be able to stand . In such and such good workes , be extreame to marke what is done amisse ; I feare not the tryall , nor will sue to thy mercy . From Scriptures we come to Reason . Which is thus . Wheresoeuer there is concupiscence and inordinate motions of the heart ; wheresoeuer there 's a defect of Charity towards God and Man ; Wheresoeuer veniall sinnes ( as our Aduersaries cals them ) are mingled with good works : there the best workes of men are not free from some corruptions and sinfulnesse . But in a man Regenerate there is concupiscence and euill motions of the heart present with him , when hee would doe good ; there is a want of that measure of loue to God and Charity to Man , which he might and ought to haue , there also are besides many veniall faults that accompany his best workes . Ergo , the works of a Man Regenerate are not euery way good : but in part sinfull . The Minor is cleere and confessed by our Aduersaries : especially for the two former circumstances of concupis●●●ce , and imperfection of Charity : and for veniall sinnes , they also acknowledge it a very hard matter to 〈…〉 in any good worke . Wherefore they are a driuen in a desperate manner to deny the Maior and to auouch . That neither concupiscence nor imperfection of Charity to God or our Neighbour ; nor yet veniall sinnes mingled with good workes , doe at all impaire the goodnesse and perfect righteousnesse o● our obedience to the Law ; but that they are as good with those infirmities , as without them . Bad causes must be helpt out , by bold and desperate attempts ; and so it ●ares with our Aduersaries in this point . They will vtterly deny that there is any thing euill in a man Regenerate : rather then be forced to confesse there is any thing euill in the workes , that he performes . The impudent vnreasonablenesse of this their Assertion , we shall shortly speake of . In the meane we goe on vnto the consideration of such Arguments , which are brought by our Aduersaries , to proue . That the good workes of men Regenerate , are truely and perfectly good , without all faultinesse in them . They proue it then . 1 From the examples of Iob and Dauid . Of Iob is said . Iob 1. 22. In all this Iob sinned not ; nor charged God foolishly , and chap. 2. verse 10. In all this did not Iob sinne with his lippes . Againe for Dauid : he is conscious to himselfe , of his owne innocency , and that no fault can be found in his doings , wherefore he prayes , Psal 7. 8. Iudge me , O Lord according to my righteousnesse , and according to mine integrity that is in me . And after all this , Psal. 18. 23. 24. He professeth openly his innocency , and reward for it . I was , saith he , also vpright before him , and I kept my selfe from mine iniquity . Therefore hath the Lord recompensed mee according to my righteousnesse , according to the cleannesse of my hands in his sight . And Psal. 17. vers 3. Hee declares how GOD had throughly tryed him : and yet found him faultlesse . Thou hast proued mine heart , thou hast visited me in the night , thou hast tryed me , and yet shalt find nothing : I am purposed my mouth shall not transgresse . How then can any man say that Iob and Dauid sinned mortally in their sayings and doings : when God himselfe witnesseth for them that they d●e not sinne ? Hereto we answere . That we doe not lay sinne vnto the charge of those holy men : nor doe we say they did ill ▪ where the Scriptures witnesse they did well . Iob in that first Act of his tryall quitted himselfe well , and ouercame the Temptation . He sinned not as afterwards he did , breaking forth into impatiency : and that is all the Scripture meant by that speech ; In all this Iob sinned not . But whether Iobs patience were in this first conflict euery way so vnreproueable , that not the least fault could be spied in it , in Gods seuere Iudgement , is more then we dare affirme , or our Aduersaries will euer be able to proue . For Dauid ; his innocent demeanor of himselfe , in the time of Sauls raigne was such : that no Imputation of vnfaithfulnesse or ambition could iustly bee layed to his charge . Wherefore when Sauls followers accuse him of treason against their Master : Dauid appeales vnto God desiring him to deale with him according to his Innocency in that behalfe . His owne conscience , and God with his conscience , after tryall made , acquit him from plotting and practising against Saul , as his Aduersaries said hee did . Thence it followes that Dauid did not offend in that kind whereof his Aduersaries accused him . His heart was vpright ; his life was innocent ; neither his Aduersares could make proofe , neither did his conscience accuse him , or God condemne him of these faults , that he was charged withall . Thus farre Dauid durst stand to Gods Iudgement ; that hee was innocent in those particular euils , whereof man had accused him : but it followes not therefore hee durst enter into iudgement with God ; and plead , that God himselfe could find no fault at all with him . Hee might haue many secret faults and imperfections euen in this most innocent passage of his life ; which neither himselfe knew , nor his enemies could come to the knowledge of : and therefore though he dare pleade his righteousnesse before God , so farre as man can accuse him of vnrighteousnesse , yet he dare not goe further to cleare himselfe against all that God may obiect against him . Heare what himselfe saith in this case , Psal. 139. 23. 24. Search me , O God and know my heart , try me and know my thoughts . Speakes the Prophet this out of confidence , that God vpon search and tryall , shall finde no euill in his heart and thoughts ? No , but out of holy desire , that whatsoeuer euill is found in him may bee amended . Hee knowes well that many things may be found faulty in him : and therefore he stands not to iustifie himselfe : but only sues for grace to redresse them ; adding in the next words . And see if there be any wicked way in mee ; and lead mee in the way euerlasting . 2 They proue that the workes of Men regenerate are not Sinnefull by the Scriptures which call them good workes and say that they are pleasing vnto God. 1. That they are good . [ Let your light so shine before Men that they may see your good worke : ] Matth : 5. 16. ( Charge the rich that they doe good and bee rich in good workes . ) 1 Tim. 6. 18. [ wee are his workemanshippe created in Christ vnto good workes ] Eph. 2. 10. [ why trouble yee the woman ; for shee hath wrought a good worke vpon mee . ] Mat ▪ 26. 10. 2. That they are also pleasing vnto God is apparant by these places . Ye are made ( an holy ●riesthood to offer vp spirituall sacrifices , acceptable to God by Iesus Christ ) 1 Peter 2. 5. In the Epistle to the Philippians , the Apostle calleth their almes seat vnto him ( An odor of a sweet smell , a sacrifice acceptable well pleasing vnto God ) Philip 4. 18. Againe . ( To doe good and to communicate forget not , for with such sacrifices God is well pleased ) Heb. 13. 16. Hence th●y argue . If the workes of Men regenerate bee good and acceptable vnto God : then certainely the Protestants erre in their Doctrine , teaching that the best workes of Men are sinnefull , for as much as Sinne is neither good in it selfe nor any way pleasing vnto God. Who is infinitely , offended at all iniquity . Hereunto we answere . That this Argument is nothing , but a forward and wilfull mistake of our doctrine . Wee teach , that the best workes of the best men are in part sinnefull . They thereupon cry out that wee take away all goodnesse from the workes of the godly , and that wee account them to be [ in se. a i. e. Ex natura sua ] damnable and mortall sinnes . This is a foolish calumny of Men that cannot distinguish , betweene the disease and the diseased Body : but straightway conclude that the whole body it selfe is nothing else , but a meere rotten vlcer , because it hath swellings and sores in some parts of it . Wherefore to vnfold their eyes in his point , they are to vnderstand that wee make a necessary & true distinction between That which is sinne and that which is sinnefull : teaching that the good workes of the Regenerate be not sinnes , though they be sinfull . Wee explaine it thus . That is to be called Sinne in its owne Nature , which is the transgression of the Law in doing any act forbidden ; or in leauing vndone any act commanded by the Law. The omitting , or committing of any such act is properly [ b in se & ex Naturâ suâ ] a sinne . Because it is directly and totally in the very substance of it against the Law. As to pray to a false God , or neglect prayer to the true God , are both of them sinnes in their very proper Natures : because both are forbidden by the morall law . That wee call sinnefull , which is for the maine substance of the worke conformable to the Law ; but it failes and offends against the Law in some circumstances required in the doing of it , when the thing is done which the Law commands , but no● perfectly in euery point as the Law commands it : such a worke , we say , is not a sinne , though it be sinnefull ; there is sinne in it , but it is not all sinne . This distinction our Aduersaries cannot but admit of , as in the workes of the Heathen and Christians vnregerate : so in the good workes of the Regenerate themse●ues . Wee and they confesse that the morall Vertues of the Heathen were good and commendable in the substance thereof : nor doe we thinke there is any men so deuoide of reason , as to affirme that the Iustice , Temperance , Chastity , Liberality of a Heathen , are meere vices & sinnes . We all grant , they were vertues : but yet our Aduersaries themselues cannot affirme , that they were euery way vertuous , free from all spots and staines of b Vice ; seeing they had neither faith & sanctity from whence they sprung ; nor the glory of God , at which they aimed . Now as the vertues of the naturall man , are in part vitious : so the good workes of the Regenerate are in part sinnefull . To fast , to pray , to giue almes , with the like workes of Piety or Mercy , we affirme and teach that they are good workes , good in their nature and vse : being such actions as the Law commands . We know none of our side so farre gone with passion , as to maintaine that a godly man sinnes , because hee fasts , prayes , and giues almes ; as if those very acts were nothing but damnable sinne . We detest such franticke opinions ; and if any of our Writers haue let slip such words , as may giue occasion to our Aduersaries , so to thinke of vs : we doe not , nor are we bound to iustifie euery hot and cholericke speech , breathed out in eagernesse of disputation . Good workes they be , truly and verily good : but they are not perfectly good . When a godly man prayes he doth well : but he neuer doth so well ; but he may doe better . Nor dare any man in the world auouch , that either the roote whence good actions come , is purged by perfect Holinesse : or the manner of doing them , is so exactly kept in a precise obseruation of euery circumstance , or the end in doing them Gods glory , and Mans good , so syncerely and truely aimed at : that the seuerity of Gods Iustice , cannot finde any the least failing in any of those things . This is all we teach touching the sinfulnesse of good workes , and thus we stand too : as a most certaine truth . And we say . That this sinnefulnesse accompanying our good workes , is sufficient to barre vs from Iustification by them . For we deserue not reward for what is well done , except all were well done . But neuerthelesse it shall not hinder Gods gracious acceptation of our good workes , who is well pleased with the obedience of his children so farre as it is good and holy : and when it failes , for Christs sake he mercifully pardoneth their Trespasses . Thus much of the second Argument . The third is from reason grounded on Scriptures . 3 Where there are ( sufficientia principia rectae operationis ) sufficient causes and meanes of well-doing : there a good worke may be done without all fault . — But in a man Regenerate , there are causes and meanes sufficient for well-doing — Ergo , He may doe well , and not offend . They proue the Minor thus . To the performance of any good worke , there is required nothing , but these things , Knowledge of what is to be done , will and power to do it — But now a Regenerate man hath all these . For first , his vnderstanding is enlightned , so that hee can easily know what is good to be done . Secondly , his will and affections are sanctified and aided by grace , to desire and endeauour the performance of it . And thirdly , and lastly , hee hath power to put in practise what he knowes and desires , there being no impediment inward , or outward that should hinder him — Ergo , he may doe well and sinne not . Here we desire them to shew vs. How a man Regenerate is enduded with such perfect abilities , as may helpe him : and quite rid him of all such impediments , as might hinder hi● in well doing . This ( they say ) is done by the grace of Sanctification , giuen vnto a Regenerate man , whereby hee is freed from all contagion of sinne : and such incombrances , as hinder him in well-doing . For by this grace giuen to him , hee is made a good tree : now [ A good tree cannot bring foorth ●ad fruit , Matth 7. 18. — And ergo , a good man cannot doe bad workes . 〈…〉 made a fruitfull Branch of Christ the true Vine , as it is Iohn 15. 5. I am the Vine , yea are the branches , he that abideth in me , and I in him , the 〈◊〉 beareth much fruit . And Ergo , That fruit onely which is good . Which Similitude of a Branch much illustrates the matter ( in their Imagination . ) For as in a Vine-Branch . If first it haue sufficient moisture from the Body of the Vine . Secondly , if it haue sufficient heat of the Sunne to digest that moysture . And thirdly , if it be not hurt nor hindred by Frosts , Wette , Windes , Wormes , or other such discommodities of the Ayre and Soile ; then certainely it will be are very much , and very good fruit : so is it in a man regenerate . From Christ he receiues sufficient moisture of Diuine Grace , which is in him , [ as a well of water springing vp vnto euerlasting life . Iohn 4. 14. ] He hath heat sufficient of spirituall affection , to cause him to bud forth into good workes . For Christ saith [ I am come to send fire on the earth , and what will I if it be already kindled . Luke 12. 49. And [ Did not our hearts burne within vs ] said the two Disciples that went to Emaus , Luk. 24. 32. Ergo , they haue heat enough . Finally , they haue no impediment . Neither inward . For why ? It is written , Rom. 8. 1. There is no condemnation to them that are in Christ Iesus . Ergo , no inward impediment to well-doing . Nor outward . For it written , [ nothing shall separate vs from the Loue of God , that is in Christ Iesus our Lord , Rom. 8. 38. Ergo , no outward impediment of good workes . Hereunto we make answer . That this Argument is a sophisticall cauillation ; which proues that which we do not deny . They say that a Man Regenerate , hath sufficientia principia rectae & honestae operationis . We say so too ; confessing that hee is made a good tree , a fruitfull Branch ; that hee is enlightened ; sanctified , and strengthened by the spirit of God vnto the performance of good workes . We grant that now he is enabled to doe well , who before his Regeneration could doe nothing saue●ll : but the question still remaines , whether now he doe so well , as that he doth nothing ill when he doth best . We grant that the Vine , which in former time yeelded nothing , but wild grapes , now being transplanted and grafted into the best Vine , beares good grapes : but we deny that they are so weet and kindly in eu●● respect , as not to haue a little relish still of their former wildnesse and sowrenesse . Wherefore our Aduersaries doe but trifle with vs to tell vs that Men Regenerate haue meanes sufficient to doe those workes that be good : this we deny not ; but we question whether they haue helpe sufficient to performe any worke so absolutely and perfectly good ; that God himselfe cannot charge it with any Sinne at all . This we constantly deny . And to their discourse , ( That a regenerate Man hath sufficient Knowledge , Power and will to doe good perfectly ) in this they affirme more then will euer bee proued . Our imperfections in euery one of these three particulars witnessed to our Conscience by Scripture and experience doth disable vs euer frō doing any worke entirely and totally good . Knowledge we haue : but much darkned by ignorance . We haue a will to doe good : but that also corrupted with much forward Rebelliō . A power we haue to do good : but alwayes crossed and much restrained by manyfold Lusts within , and Temptations without vs. How is it possible for vs , being compassed about with so many infirmities : but wee should offend in one thing or other ; Becanus here brings vs an instant of a good worke : and bids vs shew what sinne there is in it . If ( sayth he ) A Man regenerate read or heare those words of Christ. Mat : 6. [ giue almes ] hee being enlightned knowes that this is a worthy and honest worke . Wherupon he is touc●ed in heart and stirred vp to do it . He consents to this motion , and resols vpon the execution , which ( supposing that he be rich ) nothing now can hinder because he is both able and willing to giue . Now then this almes being thus giuen out of knowledge , and a pious motion of the Heart tending to Gods honour and our Neighbours good , the Iesuit desires to knew of vs , where their is any Sinne in it . Wee say there is some euill in euery good worke and therefore hee would haue vs tell him what euill there is in this Almesdeed . Vnto this we say , that this enquiry of the Iesuite is the most ridiculous and absurd thing , that can be . He asketh vs where is the Sinne ? what if we answere him we doe not know ; Is hee now euer the wiser ? what hath he gained hereby ? Are other Mens worke without all faults because we know not what they be ? Nay , are they without fault , because themselues know not whether there be any in them : or no ? what silinesse were it to argue in this sort ? Therefore when wee come to this point strictly to examine the workes of Men. First we tell the Iesuite that he must not put Cases touching generalities [ suppose that such a good worke be done so and so what then ] we dispute now touching particulars in euery Mans reall practice . The enquiry is not for the generall . ( What euill is there in such and such a good worke ) done thus and thus , according as the Circumstances are framed in an Imagined Case . As to aske what Sinne is their in an Almes-deede done out of Faith and Charity to Gods glory . This is a fond question thus framed vpon generall termes we say their is no Sinne in it . But the enquiry is in particular , what Euill their is in such a worke done by this or that , Man , according to all Circumstances , that were at that time incident to the worke , as . What sinne was there in Zacheus or Cornelius almes-deeds ? This question we admit , and answere to it , That some Sinne there was for which those holy Men , as wel as others , would not haue beene willing that God should enter into iudgement with them , strictly to iudge them . Yea , but will the Iesuits reply , name what Sinne this was ; or else you wrong them . Now this is meere impudency . For who is judge of their actions ? Are we ? or is it God and their owne Consciences ? we can be no judges , who at furthest can judge but accordrng to outward appearance . We know not their Hearts : nor are we priuy vnto euery particular Circumstance , that did accompany those actions of theirs Circumstances in euery particular action differ infinitely , one Man may offend in this point , another in that : nor haue we a generall Rule whereby to judge alike of all . And therefore it is a childish quaere to aske on Man whether another Man offendes , who may doe euill a 1000 times , not only secret from others , but vnwitting to himselfe . If then the Iesuite will haue an answere to his question , he must resort to particular mens Consciences , and to God : for only the spirit of Man , and the spirit of God know the things of Man. Let him aske a Cornelius when he giues almes , whether he doe thinke this worke so well done , that no fault can bee found with it . Doubtlesse he will answere , that he cannot excuse himselfe from all faultinesse : though he knew nothing by himselfe , yet he dares not stand to Gods judgment . His confession and prayer would in this case be the same with Nehemiahs . Nehem. 13. 22. [ Remember me O my God concerning this also , and spare mee according to the greatnesse of thy mercy . ] at once begging fauorable acceptance of his obedience , and gratious pardon of his infirmities . If this suffice not in the next place , the Iesuite is to repaire to God almighty and question him , where the Sinnes in such and such a good workes , who no doubt can shape him an answere that will sore confound his pride and folly , and make it quickly appeare vnto him , that sinnefull Man , when he pleades with God , is not able to answere him one obiection of a 100 , that God shall make against him . This of the third Argument . That Man hath sufficient meanes to doe well and not Sinne. The last followes , drawne from such absurdities , as they say doe follow vpon our Doctrine . Thus. 4 If ( say they ) our Doctrine be true that the best workes of Men be Sinfull : then these absurdities be likewise true doctrine . That to be iustified by faith is to be iustified by Sin. That no man ought to beleeue , because the worke [ Beleeuing ] is Sinne. That all good works are forbidden , because all Sinne is forbidden . That God should command vs to commit Sinne : because he commands vs to doe good workes . That God bidding vs be zelous of go●d workes , should in effect bid vs be zealous of mortall Sinne. That to pray for the pardon of Sinne were a damnable Sinne. These and such other absurd Positions would be true : if the protestants doctrine concerning the sinfulnesse of good workes may stand for good . Hereunto we answere . That these absurdities issue not out of our Doctrine , but out of our Aduersaries malitious Imaginations . Who like the ragine Sea casting vp mire and Dirt from its owne Bottome would faine throw all this filth in the face of the Reformed Churches , to make them odious and hatefull to the world . The best is . Truth cannot bee disgraced though it may be belyed . These foule Absurdities ; touch vs not : but follow vpon that Doctrine which is none of ours . Namely , That the good works of the Regenerate are in their very Nature altogether sins , and nothing else but sordes ▪ inquinamenta , & merae iniquitates . Such an absurd assertion would indeed yeeld such an absurd consequence . But we defended it not : & they abuse vs grosly , whē in their writings they report of vs the contrary that we doe mainetaine . This onely we teach . That mens good workes are in part sinfull . Much good they haue in them : but with all some euill mingled therewith . Amongst the gold , some drosse also will be sound , that will not be able to abide the fire of Gods seuere Tryall . Imperfections will appeare in our best workes , so long as humane infirmity and mortality hangs vpon vs. This we teach , and from this Doctrine all that haue reason , may see that no such vnreasonable conclusions can be collected . And let thus much suffice for the clearing of this third Proposition , touching the imperfection of our obedience to the Morrall Law of God , euen in the good workes which we performe . From whence euery godly heart should le●rne both Christian Humilitie and also Industry . First , Humility not to boast in the flesh and glory in its owne Righteousnesse , thinking that God must highly account off , and reward largely , that which is very little worth . Secondly , Industry in a faithfull indeauour after perfection . That what cannot be done well as it ought : wee may yet euery day be done better then before it was . CHAP. IIII. Three generall exceptions against the truthes deliuered in this third Section ▪ THus we haue stood long in the confirmation of our second Argument , touching the impossibility of Mans fulfilling of the Law in this Life , and so consequently of iustification by the Law. Against all that haue bin sayed for the profit of this point ; our Aduersaries haue three Common and generall Exceptions . Which are these . 1 That Concupiscence or Naturall Corruption in the first and second act of it , is no sinne . 2 That imperfection in our Charity and Obedience is no sinne . 3 That smaller faults , or ( as they tell them ) Venia●● sinnes , doe not hinder the Iustice and goodnesse of any good worke . To these three Positions they haue continually recourse . For whereas they cannot deny ; but that their is in the Regenerate ; both a pronesse of Nature vnto Euill , and also many inordinate Sinnefu●l motions arising thence : they first deny , that , either these Naturall Corruptions , or disordered Motions of the Heart be any sinnes . Againe , they confesse that no man hath such perfect loue of God and Man ; but that he may increase in charity : nor be his good workes so perfectly good ; but that they ought still to striue to doe them better : but then here also they deny , that this imperfection of our charity and good works , is any sinne . Lastly , they grant that no man can auoide veniall sinnes , scarse in the best workes he doth : but then they deny that veniall sinnes be contrary to the Law , so that albeit a man commit them , yet he may perfectly fulfill the Law of God. I cannot stand largely in the refutation of these foule errors . The confutation whereof belongs properly to the Article of remission of sinnes ; where the nature and kindes of sinnes are to be handled . For this present I shall but touch on them briefly , and proceed to the matter . 1 For the first ; we defend this conclusion . The vitious inclination and pronnesse of Nature vnto euill , as also the inordinate moti●ns of concupiscence , which goe before consent , they are sinnes euen in a man regenerate . That the inclination and pronnesse of Nature to sinne is a sinne , we proue thus . It is expresly so called by the Apostle , Rom. 7. not once nor twice : but almost in euery verse of the Chapter . I am carnall sold vnder sinne . The sinne that dwelleth in me . ver . 17. 20. The Law of sinne . verse 23. 25. In it selfe it is sinne , and deserues the wages of sinne , eternall death . For which cause the Apostle there cals it . The body of this death . verse 24. Because this inward Corruption ( which is like a Body that hath many members consisting of diuerse euill affections spreading themselues throughout his whole Nature ) made him lyable to eternall death , from which onely Gods mercy in Christ could deliuer him . 2 To rebell against the Law is Sinne. Ergo , To haue a rebellious inclination is sinne likewise . For if the act bee euill , the habite must needes be naught : if the Law forbid one ; it must needs forbid the other . If it be euill to breake any Commandement in act : is it not euill to haue , a pronenesse and readinesse of minde to breake it ? The habit denominated a man sinfull and not the act . Nor doth God lesse abhorre the pronnesse of man to offend him : then wee doe abhorre the rauenous disposition of a Wolfe , though it be a Cubb , not yet vsed to the prey ; or one tyed vp in a chaine , and kept from rauening . That the euill motions of the heart without consent be sins . 1 They are forbidden in the Morrall Law. In the tenth Commandement . Thou shalt not couet . For motions with consent are forbidden in the other Commandments . As appeares manifestly in Christs exposition of the Commandements . Mat. 5. 22. were not only the outward act of Adultery : but the inward desire is also forbidden ; if wee beleeue Christ the best interpreter of the Law : When Ergo the tenth Commandement forbids coueting [ of our Neighbours Wife , it either meanes the same kind of lusting , with a needelesse Tautology : or a different . viz. that which is not consented vnto . Nor can our Aduersaries shift this off : though Becanus most impudently denies it , with out any reason of his so doing . 2 We proue it thus . Whatsoeuer is inordinate and repugnant to right Reason : that is Sinne. But these Motions without confent be inordinate . — Ergo They be Sinne , The Minor is confessed . That these Motions be inordinati & recta Rationi repugnantes . The Maior is apparant . For what is Ordo & recta Ratio in Moralibus : but that course of doing any thing , which is conformable to Gods Law and his will. God is the God of order . His Law is the rule of order in all humane actions . Recta Ratio what is it ; but the conformity of mans vnderstanding and will vnto Gods will , which only is the rule of righteousnesse ; We neuer purpose and will matters aright : but when wee will them agreeably to Gods will. Wherefore it is a grosse absurdity to deny the Sinnefulnesse of these disorderly motions : seeing no man can breake those orders which God hath made , and yet be faultlesse . Nor is it possible a Man should doe that which is contrary to Gods will : And yet be without Sinne in doing of it . These motions then without consent be confusions in Nature opposites to the righteousnesse of the will of God ; and vnto that euen and streight order expressed in his Law. We conclude then that Concupiscence and inordinate motions of the Soule not consented vnto , are Sinnes contrary to our Aduersaries assertion . They bring some Reasons to proue they are not . 1 Originall sinne is taken away in Baptisme . But concupiscence is not taken away in Baptisme ; as appeares by experience in the regenerate in whom it remaines . — Ergo , concupiscence and pronnesse to Sinne , is no sinne . This Argument is friuolous . In Originall sinne , there are two things , First , the guilt . Secondly , the inherent corruptions . We say in Baptisme the guilt is altogether washed away from the Baptized Elect , by the blood of Christ. And for the corruption thereof , it is part done away by the sanctifying Spirit of Christ , powred out vpon the Regenerate , which by degrees purgeth out the inherent sinfulnesse of Nature , by replanting the graces of Sanctification in all parts . Concupiscence then , notwithstanding Baptisme remaines in the Regenerate , and is a sinne in them , the guiltinesse whereof God mercifully pardons in Christ. 2 What is not in our power to auoide : that God doth not forbid vs by his Law. But t is not in our power to auoide the Motions of the heart that preuent Reason and consent . Ergo , they be no sinnes forbidden vs. To this we answere . The Maior is true in things meerely Naturall , that fall out by the Necessity of Nature well disposed . So we say , Gods Law were vncouth , should he command a man neuer to be an hungry or thirst , which things he cannot auoide , but they come vpon him , will he , nill he ; by the meere necessity of Nature . But concerning inordinate motions , there 's no such matter . God hath layed no such necessity on Nature in her creation : but we by our sinne haue brought it upon our selues . Now such a necessity excuses vs not . In this case it helpes a man no more to say . [ I cannot auoid euill thoughts and desires : ] then it doth a desperate sinner , that by countenance hath hardened himselfe in euill courses ; or then it helpes the Diuels and the damned , if they should say ; Wee cannot chuse but doe euill . 3 They argue thus . That which would haue beene naturall and without fault in man , if he had beene created , in puris Naturalibus ; that is , no sinne nor fault in vs. But motions preuenting consent , would be naturall , and without fault in men so made . — Ergo , In vs they be no faults of themselues . Heere our Aduersaries haue made a Man of white Paper , or the like to Materia prima : that hath not any quality in him morally good or bad . That is . A Man that hath neither the Image of God in knowledge , righteousnes , and holines , engrauen on his vnderstanding , will , affections , and whole person ; nor yet , though it haue it not , hath in him any contrary euill quality , that comes vpon him by reason of such a defect . Now of such a Wiseaker they dispute . If God had created a Man thus ▪ in puris naturalibus , neither good , nor bad , then . What then ? As the old word is . If the Heauens fall , we shall haue Larkes good cheepe . Suppositions framed by our Imaginations touching what might be done , are vaine and needlesse when we see what is done . This we see that Man was created in God's Image invested with all reall Qualities of Righteousnes and Holinesse . This we see also , that Man being falne is borne in Originall corruption , depriued of God's Image , & thereupon depraued in his whole Nature by sinfull infirmity . Wherefore a man in his pure Naturals , one that hath neither Grace , nor Corruption , was neuer found in this world : yea , 't is a contradiction to imagine a man thus naked without his Qualities ; that he hath Reason , but neither enlightened , nor darkened , a will but meerely indifferent , neither enclined to good , or euill ; affections , but neither vertuously , nor vitiously disposed . In a word , that he is a Man capable of Vertue , or Vice ; Holinesse , or Sinfulnesse , and yet hath neither . That were to make a Man litle better then an vnreasonable Beast . But to follow them a little . Suppose a Man were made in his pure Naturals , would such disorderly motions be found i● him ? Yea , say they , and that boldly . Si Homo crearetur a Deo in puris naturalibus , proculdubiò constaret duabus partibus repugnantibus , Spiritu & Carne : & haberet duos app●titus contrarios . Rationalem , & Sensitivum : ergo naturaliter haber●t quosdam motus repugnantes Rationi . Without doubt the Iesuite is deceiued in this his Imagination , and his Argument is not worth a Button . A Man in his pure Naturals should haue two parts , a Soule and a Body , Spirit and Flesh ; he should haue two appetites , Reasonable and Sensuall , ergo , these parts in their motions and desires would be contrary one to the other . This consequent is false . They would be diuerse , not opposite and repugnant . The Body and the Sensitiues would lead a Man to those things that are agreeable to the Body . The Soule and reasonable appetite , or will would incline him to those higher and more noble objects agreeable to the Soule . But neither of these inclinations would crosse and trouble one another , the inferiour faculties , like the lower Spheares would moue differently from the superiour : but yet most orderly according to their owne nature , without impeaching the Motions of the other . Each faculty in it's place would worke orderly in sweet harmony and agreement each with other , had not Sinne brought in confusion and discord into the world , as betweene God and Man : so betweene Man and himselfe . This we further make good by this argument . Whatsoeuer is naturall , and so without blame in Man : that Christ took one him — But these inordinate Motions of the sensitiue appetite , repugnant vnto Will and Reason ; Christ tooke not on him — Ergo they are not naturall , and without blame . The Maior we proue by that , Phil. 3. 7. He was made like vnto Man : and Heb. 2. 17. In all things it behoued him to be made like vnto his Brethren . And againe , Chap. 4. 15. Wee haue not a high Priest which cannot be touched with a feeling of our infirmities : but was in all things tempted in like sort : yet without Sinne. Whence 't is manifest that Christ taking on him our Nature , tooke on him all the properties of our Nature , and with all such infirmities of our Nature as not sinfull in themselues , or the effects or punishments of Sinne in vs. If therefore it be naturall vnto Man , that the Motions of the sensitiue appetite should preuent and be repugnant vnto Reason , and that this is no Sinne except consent make it so : then certainly Christ had in him such motions and inordinate desires . But to affirme that , there were in Christ such disorderly Motions of his inferiour Faculties , repugnant vnto his Reason and Will , is a blasphemie against the immaculate Lambe of God , Christ was indeed tempted ( as the text saith ) and in like sort as we are : but will any Man heere vnderstand this of inward Temptations arirising from any thing within Christ , as if he were like vnto vs drawne aside with b Concupiscence and inticed , the motions of his sensitiue faculties , inclining him to that which was contrary to his vnderstanding and will ? We confesse that he was fiercely tempted by Satan and wicked Men from without : but that he was tempted by any thing in himselfe , by disorderly Motions of his heart tending vnto euill , and ergo checked by his will and Reason , this we account an abominable Errour touching the spotlesse humanity of our Sauiour . Wherein we deny , that there euer was any the least disorderly desire , thought , word , or worke whatsoeuer . And therefore we conclude , that such motions are not naturall vnto Men , becomming sinfull only by accident , because they are consented vnto : but they are accidentall vnto him , being the fruit of originall Corruption , and are in themselues verily and properly Sinnes . For Conclusion of this point , let vs heare that Argument which Bell. makes . 4. Where there is no Law , c there is no sinne . Rom. 4. 10. But there is no Law prescribed vnto sense and sensuall appetites . Ergo The Motions thereof are not sinfull . The Maior we grant . The Minor he proues ▪ Because the Law praesupposeth Reason in all that whereto it is giuen . But the sensitiue part of Man is without Reason , and ergo not capable of a Law , according as it is in bruite beasts , to whom ergo no Law is giuen . This he further proues by that place , Rom. 7. 20. Now if I doe that I would not , it is no more I that doe it , but Sinne that dwelleth in me . Where 't is plaine ( saith Bell. ) that the Apostle did not sinne , because he lusted against his will. 'T was not he did the worke : but 't was the Sinne in him . Wherefore he saith afterward . That in his mind , i. e. in his superior faculties he serued the Law of God : and kept it : although in his flesh , i. e. sensitiue appetite and inferiour faculties he serued the Law of sin : yet , for all that he sinned not in so doing , because sinne cannot be but in the minde , and the Law is not giuen to those facul●ies that be vnreasonable . To this we answere . That God giues no Law to vnreasonable Creatures , but such as haue Reason . The sensitiue faculties of bruite-beasts haue no other Rule then Natures instinct , which guides and moderates their seuerall motions in due order and measure . But in man those inferiour faculties how euer vnreasonable , are yet capable of Reasons Gouernment , which according to Gods Law prescribes vnto the motions of the sensitiue appetite their measure and bounds , beyond which they may not passe . If a man were vncorrupt , the appetite would obey this rule of Reason and keepe it selfe within those prescribed Bounds . But being now corrupt by Sinne , it breakes out beyond this compasse and ouerbeares Reason and will , which in their sinfull weaknes are not able to bridle these vnrulie motions . wherefore when Bell. saieth . That the Law is giuen to the reasonable will , not to the sensiue appetite ; it is vtterly false : Because in Man it is probable of gouernment , and so subject to the Law. Our Reason hath euen in this our corrupted estate a ciuill command ouer our appetite and affections ; so that it can moderate them by faire persuasions now and then . That which it can doe sometimes , it ought to doe alwaies , and if any affections can obey Reason at sometimes , were they not infected with Sinne , they would doe it at all times . And if they doe well when they obey , certainly they doe euill when they disobey . And ergo such motions of them , as are repugnant to right reason , are nothing but rebellion against God's Law. As to the place in the 7. Rom. we answere . That that Interpretation of it which Bell. brings is most peruerse and against all Sense . The Apostle complaines that he did the Euill , which he would not ; no doubt in so doeing he did sinne . But what is it now which committed this guilt or sinne ? It is not I that doe it saieth the Apostle : but that sinne that dwelleth in me . That is , according to Bell : not I in my mind , or superior faculties of Reason and Will : but my inferior Appetite and affections which doe this euill against my consent . So the meaning shal be Concupiscence in that duell in the Apostle committed Sinne : but the Apostle himselfe committed it not . Which is very absurd . As if a cholericke-Man hauing done a mischiefe in his anger should sa●e , It were not he did it ; but his raging passion : or an adulterer , that 't was not he committed the Sinne ; but his sinfull Affection that carried him further then reason would . So that if God will punish such a sinne ; he must not punish him : but onely his sensitiue appetite which was in fault . This is ridiculous , for besides that it crosseth the Romanists Doctrine manifestly ; in teaching that such disorderly motions of the sensitiue appetite be no sinnes , which heere the Apostle contradicts , saying plainly ( that the Sinne which dwelt in him did doe the euill he would not . ( viz , Sinne : ) it draweth after it this grosse Error . That some faecultie in man may sin , and yet the man not sinne himselfe . Wherefore the Apostle in that speach , 'T is not I doe it : but sinne in me . doth not oppose one facultie against the other , the reasonable will , against the sensitiue appetite , seeking for a shift to excuse his sinne , by putting it off from himselfe , to that which was not capable of Sinne : but he opposeth grace in euery facultie to Corruption in the same facultie ; as two contrarie Principles and causes of his actions , one mouing to good ; the other enclining to bad . Thence the Apostle saieth , that ( when he doth euill ) 't is not I that doe it . i. e , I regenerate according to the Grace , that dwelleth in me , for that inclines me to doe good : but 't is the Sinne dwelling in me which ( when I would doe well ) inclines me to doe euill . He heere shewes the Roote , whence this Euill comes : but yet he doth not put off the fault from himselfe . As 't is himselfe doth well : so 't is himself● doth ill too , according as he concludes . vers 25. Then I my selfe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe both well and ill ; well , according to Grace , in my mind that is regenerate , part both of inferior and superior facultie . I serue the Law of God ; but ill according to corruption remaining in me : but in my flesh , vnregenerate part the Law of Sinne. Much more might be added : but 't is not my purpose , heere to enter vpon the common place at large , I proceed to the second quaestion of our Aduersaries , who teach that albeit our Loue of God be imperfect : yet this imperfection is not sinne in vs. They grant . That no man hath any grace of the spirit : but he may encrease in it daily . that the Loue of God and our Neighbours may still grow on to farther degrees of affection ; That no grace , nor good worke hath that full perfection , which it might haue in this Life , or which we shall attaine vnto in Heauen . But they deny this defect to be any fault or sinne . 2. Defectus Charitatis quod ( viz ) non faciamus opera nostra tanto feruore dilectionis , quanto faciemus in patriâ , defectus quidemest : sed culpa & peccatum non est . saieth Bell. and againe Charitas nostra quamuis comparata ad Charitatem beatorum , sit imperfecta : tamen absolute perfecta dici potest . This is an Error , against which we defend this Conclusion in generall , touching both Charity and all man Righteousnes . The defects or want of Perfection in Mans Righteousnes is Sinne. For the proofe of this point we are to obserue , that the Imperfection , or Perfection of any thing is to be considered of two waies . 1 Comparatiuely . When any thing set by another is more or lesse perfect , then that other . 2 Absolutely . When considered in it selfe , it hath or wantes that Perfection which it should haue by its proper Nature . Betweene these there is great difference . For Comparatiue imperfection is not euill : absolute imperfection is Euill . We may see it in an example , The Senses that are in Man being compared with their like in other creatures , 't is manifest they are much excelled by them , as by an Eagle for sight , a spider for touch . &c. Heere we say that the eie of a man is not perfect as the eie of an Eagle : but yet we doe not account this imperfection any Naturall euill of the eie of a man. God might haue giuen a stronger and a clearer sight to men : but we , blame not his workes ; nor count our sight imperfect because it hath not that singular Temper which is in other Creatures ; but because it wants at any time that temper which is agreeable to our nature . Such a defect only , is properly an Euill in Nature , when something is wanting to the perfection of any part , which by the Course of nature should be there . Thus 't is also in Grace . Compare we the Righteousnes of man , or Angels , with the Righteousnes of God ; we saie that God's is infinitely more perfect then the Creatures . But now is this imperfection in Humane or Angelicall righteousnes any Euill and Sinne in them ? We saie No. Neither are the Angels sinfull because lesse righteous then God : nor Adam sinfull because lesse righteous then either . God made them both lesse good then himselfe : yet very good and without all Sinne. There be degrees of Righteousnes , and though the Creature be infinitely below the heighest pitch of goodnes ( which is God : ) yet he may bee still aboue that lowest descent vnto Sinne and vnrighteousnes . In Phylosophie we dispute whether the slackening of any degree in one Quality , be the mingling of another that is contrary . As heat in eight degrees if it decrease vnto seuen , whether there is any degree of cold mingled with it . 'T is heard to say that there is . But concerning Grace and Righteousnes 't is certaine , there is that remissio graduum without any admixtion of Sinne and iniquity . As the Holines of Saints is lesse then that of Angels ; that of Angels lesse then the Holines of Christs glorified Humanity , this lesse then his Diety . And yet in the least of these Righteousnesses there is no Vnrighteousnes at all to be found , no not in the seuere judgement of God. Except we say there is vnrighteousnes in Heauen where no vncleane thing can enter . Well then . What Imperpection of mans Righteousnes is it , which is Sinne ? We say . That Imperfection , when man in any Grace or good Worke wantes that degree of goodnes , which he ought to haue . As in nature . If the Eye want that cleernes of sight which should be in it : 't is a naturall Euill . In Morality if a man want that Temperance or degree of Temperance he ought to haue , it s a vitious and morall euill : so in Grace the want of that righteousnes or degree of righteonsnes which God requires to be in man , is a Sinne and spirituall Euill . All such priuations of what should be present are Euill in what kind soeuer . If they be in nature they be malamiseranda , deserue pity and cure : if in Vertue and Grace ; they be mala culpanda worth of blame and punishment . Such defects as these in Grace , when man fals short , not onely of that which is in others ; but that which should be in himselfe , doe alwaies arise from the mixture of Corruption and Sinne. Hee that loues n●t God or his neighbour so much as he ought to doe : 't is because his heart be wicked , at the least in part ; and that he loues others things more then he should doe . These things are certaine and vndeniable according to those words of St. Augustin that are authenticall . a Profecto illud quod minus est quam debet , ex vitio est . And againe . b Pec●atum est , vel cum non est charitas , quae esse debet : vel minor est quam debet . 'T is a Sinne , not to loue . God at all : or to loue him lesse then we should . Wherefore heere we aske the Iesuite whether Charity and other Graces in a man regenerate be so perfect in this Life , as they ought to be ? If he say , they be not so perfect , as they ought to be . how can he affirme that this defect is no fault nor Sinne : Can a man possibly doe worse , or be worse then he should ; and yet be i● no fault therefore ? If he say they be as perfect as they should be , his owne Conscience and the Conscience of all the men in the World will gain-say him for a liar . No man can say , that he loues God and his Neighbour asmuch as he ought to doe : and that he is not bound in euery grace and good worke to ariue at greater perfection , then hee hath for the present . He that thinkes himselfe come nearest vnto the marke , will yet be driuen to confesse , that he fals many bowes short of those patternes which we ought to imitate , Adam in his Innocency ; Christs Humanity , and the Saints in Heauen . Wee here bid them ( Depinge ubi sistam ) make a point where we shall stoppe : that when we are come so farre , we need seeke no further perfection . If they cannot do this , then they must confesse , as the truth is , that euery man is bound by Gods command to be more holy , to be more perfect in all Graeces and good workes ; and so farre as he wants any degree or dramme of goodnesse , that should be in him and his works , so farre he is sinfull and guilty of a fault . 3 I goe on to the last Assertion of our Aduersaries , which is to●ching veniall sinnes , ( viz. ) That these doe not hinder the righteousnesse of mens good workes . A man may be a perfect iust man , though he commit many veniall sinnes . The reason whereof they make to be [ because veniall sinnes are not contrary to charity , the loue of God and our neighbour , and so may stand well enough with the fulfilling of the Law. Against this errour , tending to the obduration of mans hart in impenitency & loue of sin : we maintain this conclusiō . Those sinnes which the Church of Rome cals veniall , doe truly make a man regenerate , and his workes vnrighteousnesse in the sight of God. This we proue by this one Argument . Whosoeuer transgresseth the Law , he is vnrighteous in so doing . But he that commits veniall sinnes , transgresseth the Law. Ergo , He that commits veniall sinnes is an vnrighteous man. The Maior is vndeniable . For the Minor our Aduersarie is at a stand . They are loath to grant it : yet cannot tell how to deny it with any honesty . Bellarmine after one or two shuffling distinctiōs of simpliciter , & secundum quid ; perfectè and imperfectè , at last plainly denies that veniall sinnes be contrary to the Law. For answering vnto those places in Iames. [ In many things we offend all , ] and that in Iohn . [ If we say we haue no sinne , we deceiue our selues . ] Hee saith they cannot hansomly shift themselues of those places , who hold that veniall sinnes be [ propriè contra Legem . ] Such as bee of that opinion [ Let them looke to it ( saith he ) what they will answere to that of Saint Iames. ] He that keepes the Law in one point , &c. ] He therefore will be more wise and wary . [ Sol●da igitur respensio est ( saith he ) Peccata venialia , sine quibus non viuitur , non esse peccata simpliciter , sed imperfectè & secundum quid : neque esse contra Legem , sed praerer Legem . ] And thus saith he , Omnia cohaerent ( like a Pebble in a Withe ) [ Nam qui ostendit in vno praeuaricans scilicet vnum praeceptum , reus est omnium & simpliciter iniustus constituitur & tamen in multis offendimus omnes , quia tametsi nihil facimus contra Legem ; tamen multa facimus praeter Legem . Et qui ●atus est ex Deo , non peccatat transgrediendo Legem , & tamen si dicamus q●ia peccatum non habemus . ( viz. ) nihil praeter Legem faciendo : no● ipsos seducimus , & veritas non est in Nobis . ] This is an vnbound Besome , as will appeare by vndoing that distinction which seemes to hold it together . Veniall sinnes are not against the Law : but besides the Law. Well , we must now know what is against the Law , & what besides . That is against the Law , when any thing is done which the Law forbids ; or left vndone which it commands . That is besides the Law , when the thing done is neither cōmanded , nor forbidden in the Law. He then that commits a veniall sinne , doth some such act as the Law neither forbids nor commands . Here then we aske . Be veniall sinnes , sinnes ? Yea , they be . Is God offended with them ? Yea , and he may iustly punish them , on vs with the losse of Heauen . For so Bellarmine himselfe confesseth . [ Peccata venialia nisi misericorditer remittantur impediunt ab ingressu illius Regni in quod nihil coinquinatum intrare potest . ] Now sure this is admirable , that such acts as these should defile a man , deserue hell , offend God , in a word be sinnes , and yet for all this neither commanded nor forbidden in any Law of God. Was there euer such a toy heard of as this ? as Sinnes beside the Law. T is a most ridiculous contradiction , Peccatum praeter Legem . He that doth any thing beside the Law , not mentioned , nor include ● therein by way of prohibition or command , t is most apparent he sinnes not , nor offends not at all . For whom doth he offend , or who can challenge him of Sinne ? Doth God the Law-giuer ? No , for t was not his intention to command or forbid such an act , and ergo , be it done or not done , it crosseth not his will : nor hath he any reason to finde fault or be displeased at it . Satan or Man cannot accuse him . For let them then shew the Law that prooues him an offender . If they cannot alleadge a Law against which he hath transgressed : they wrongfully accuse him of a fault . Were it not absurd accusation against a prisoner at the Barre ; to say that he hath indeed done nothing against the Lawes of the Land : but many things besides the Law not forbidden nor commanded in the Law , those hee hath done and deserues to be punished for it as an offender ? But now if those veniall sinnes bee mentioned in Gods Law : then are such actions either commanded or forbidden . If commanded , then the not doing of such a thing , is plainely contrary to the Law. As for example . c To steale a penny , or some other small matter , to please an idle word , to tell an officious lie ; these be veniall sinnes say our Aduersaries . But how hnow they , they be sinnes ? who told them so ? The Scriptures they will say . Where ? In the 8 and 9 Commandement . Aske them now . Did God intend in those Commandements to forbid those actions of stealing and lying ? Yea , or No ? If he intended it not ; then t is no sinne at all to doe them , seeing it cro●seth not Gods will , nor offends him . If he did intend to forbid vs those things : then to doe them is a sinne , manifestly contrary to the holy will of God , the Lawgiuer . Wherfore let vs here remēber that excellent rule of Bernard . [ Non iussa quïdem licitè vtrumlibet , vel admittuntur vel omittuntur : iussa vero sine culpa non negleguntur , sine crimine non ●ontemnuntur . For things not commanded : we may either lawfully doe them or leaue them : but for things commanded , to neglect them is a sinne , to contemne them is a haynous crime . Wherefore this distinction of sins against , and sinnes beside the Law falleth to dust : and our Minor Proposition stands firme : That he who committeth veniall Sinne , transgresseth the Law of God , and therefore is vnrighteous for his so doing . a Becanus here forsakes the Cardinall in this distinction : and helpes him by an other deuis● . He grants that Veniall Sinnes be against the Law , and proues it , [ because euery Veniall Sinne is moraliter malum , and Ergo contra rectam rationemet Legem aeternam . ) But here 's now the distinction : It is one thing to be contra Legem ; another contra finem Legis . All Veniall sinnes be against the Law : but no veniall sinne is properly against the end of the Law. that is , against Charity the Loue of God or our Neighbour . Is not this a superfine Inuention ? As if a Subiect that hath in many things broken the Law , should say . True my faults be against the Law of the Land : but yet they are not against the end of those Lawes . viz. obedience to my Prince , and Loue to the good of him and my Country . Though I break the Lawes : yet I would not haue you thinke ; but I loue and honour my Prince and Country well enough . Iust so the Iesuits . A man may commit many sinnes against Gods Law : and yet obserue the end of the Law , in louing God with all his heart ; and his Neighbour as himselfe . Then which nothing can be more senselesse , that a man should offend God in breaking of his Law : and yet not withstanding loue God with his whole heart . That a man should wrong his Neighbour doing that to him which he would not haue done to himselfe : and yet , for all that , loue his Neighbour as himselfe . ( If ye loue mee keepe my Commandem●nts ) saith Christ. Iohn . 14. 15. Nay ( say the Romanists ) we loue him and yet breake his Commandements . ( Loue doth none eu●l to his Neighbour ) saith the Apostle Romans . 13. . 10 Nay ( say the Iesuits ) Loue may doe euill to his Ne●ghbour : and yet keepe the name of loue . A man may be angry with another without cause , reuile him , and call him Racha , hee may defraude him in small matters ( for these they make veniall sinnes ) and yet in the meane time , all this without breath of Charity . Himselfe would not willingly be so vsed : but hee will vse another in this sort ; and yet looke to bee thanked for his loue too . Such grosse absurdities doe our Aduersaries runne in to , by coyning such senselesse distinctions of ( Sinnes not against : but besides the Law ) of sinnes not against the end of the Law : though against the Law it selfe . Our Consciences cannot be satisfied with such silly shiftes : and therefore we leaue them vnto those that can content themselues ; and choake vp their Consciences with a little sophistry . Men who make a pastime of sinne ; and take liberty to qualifie and dispence with Gods Law as they thinke agreeable to their Conscience ; hoping by tricks of wit and dodging Distinctions to a void the accusations of Conscience , and to elude the seuerity of Gods Iudgement . SECT . 4. CHAP I ▪ Iustification by workes makes void the couenant of grace of the difference between the law & the Gospel . of the vse of the Law. of the erroneous conceit of our Aduersaries in this point . THus much of these three Exceptions of our ●econd Arg●ment , prouing the impossibili●y of our Iustification by the workes of the Law , because we cannot perfectly fulfill the ●aw . We goe now forward vnto two Arguments more ; taken , the one from the difference of the two Couenants God hath made with man. First of works , the other of grace : and the other from the Nature of true Christian Lib●rty obtained for vs by Christs death . 3 Argument . That which makes voide the Couenant of Grace is a false and haereticall doctrine . But Iustification of workes of the Law , makes void the Couenant of Grace . Ergo , T is false and haeriticall so to teach . For confirmation of the minor in this Argument wee must briefly shew . 1 ( What the Couenant of Grace , what the Couenant of workes is ) 2 What opposition their is betweene these two . By the Couenant of Grace we vnderstand in one word , the Gospell , i. e. the gratious appointment of God to bring man to Saluation by Iesus Christ. In the administration of this gratious purpose of God we must obserue foure periods of time , where in God hath diuersly ordered this meanes of Mans saluation . 1 The first is from Adam vntill Abraham . Werein God made the promise to Adam anone after his miserable fall : and renued it as occasion serued vnto the Patriarches and Holy men of that first Age of the world . viz. That ( the seede of the woman should breake the Serpents head ) This blessed promise containing the whole substance of mans redemption by Christ , was religiously accepted of , and embrased by the seruants of God in those times . who witnessed their Faith in it , by their offering of sacryfice as God had taught them : and thier Thankfulnesse for it , by their Obedience and holy Conuersation . The second is from Abraham to Moses . After that men had now almost forgot Gods promise and their owne duty : and Idolatry was crept into those Families , wherein by succession the Church of God had continued , God cals forth Abraham from amongst his Idolatrous kinred , & with him renues that former promise in forme of a League and Couenant confirmed by word & solemne Ceremonies . God on the one side promising to be the God of Abraham , and of his seed , & that in his seed all the Nations of the earth should be blessed : Abraham for his part beleeuing the promise , and accepting the condition of ●bedience to walke before God in vprightnesse . This Couenant with Abraham is rat●fied by two externall Ceremonies . One of a fi●e-brand p●ssing between the pieces of the Heifer and other Beasts with Abraham , according to custome in making of Leagues had diuided in twaine . Gen. 15. The other the Sacrament of Circumcision vpon the flesh of Abraham and his posterity . Gen. 17. The third period is from the time of Moses vntill Christ. When ( after the Church multiplyed vnto a Nation , and withall in processe of time , and continuance among the Idolatrous Aegyptians , grew extremely corrupt in Religion and Manners ) God againe reuiues his former Couenant made with Abraham . Putting the Iewes in remembrance of the Couenant of grace in Christ. 1 By adding vnto the first Sacrament of circumcision another of the Passeouer , setting forth vnto the Iewes , the Author of their deliuerance ; as well from the spirituall slauery and punishment of sinne ; as from the bodily bondage and plagues of Aegypt . 2 Afterwards by instituting diuers Rites & Ceremonies concerning Priests sacrifices , &c. all which were shadowes of good things to come ( viz. ) of Christ , the Churches Redemption by his death . Which things were prefigured vnder those types , though somewhat darkely , yet plainely enough to the weake vnderstanding of the Iewes . Who in that Minority of the Church stood in need of such Schoolemasters and Tutors to direct them vnto Christ. The fourth period and last is from Christs death , to the end of the world . Who in the fulnesse of time appearing in our flesh , accomplished all the Prophecies and promises that went before of him : and by the Sacrifice of himselfe , confirmed that Couenant a new : which so long before had beene made with the Church . Withall hauing abolished whatsoeuer before was weake and imperfect , hee hath now replenished the Church with aboundance of knowledge , and of grace , still to continue and increase , till the consummation of all things . In all these periods of time , the grace of God that brings saluation to man was euer one and the same : onely the Reuelation thereof , was with much variety of circumstances , as God saw it agreeable to euery season . In the first t was called a Promise , in the second a Couenant , in the two last Periods , a Testament ; the Old from Moses till Christs death ; the New from thence to the worlds end , in both Remission of sinnes , and Saluation bequeathed as a Legacy vnto the Church : and this bequeast ratified by the death of the Testator , typically slaine in the Sacrifices , for confirmation of the Old : Really put to death in his owne Person , for the Sanction of the New Testament . But notwithstanding this or any other diuersity in circumstance , the substance of the Gospel , or couenant of Grace , is but one & the same , throughout all ages . Namely , Iesus Christ yesterday , and to day , and the same for euer . In the next place . By the Couenant of Workes , we vnderstand that we call in one word the Law : Namely , That meanes of bringing man to Saluation , which is by perfect obedience vnto the will of God. Hereof there are also two seuerall Administrations . 1 The first is with Adam before his fall . When Immortality and Happinesse was promised to Man , and confirmed by an externall Symbole of the Tree of Life : vpon condition that he continued obedient to God , as well in all other things ; as in that particular Commandement of not eating of the Tree of knowledge of good and euill . 2 The second Administration of this Couenant was the renuing thereof with the Israelites at Mount Sinai : where ( after that the light of Nature began to grow darker , and corruption had in time worne out the Characters of Religion and Vertue , first graued in mans heart ) God reuiued the Law , by a compendious and full declaration of all duties required of man , towards God or his Neighbour , expressed in the Decalogue . According to the Tenor of which Law God entred into Couenant with the Israelites , promising to be their God ; in bestowing vpon them all blessings of Life and Happinesse , vpon condition that they would be his people , obeying all things that he had commanded . Which Condition they accepted of , promising an absolute Obedience . All things which the Lord hath said we will doe . Exod. 19. 24. and also submitting themselues to all punishment in case they disobeyed ; saying Amen to the Curse of the Law. Cursed be euery one that confirmeth not all the words of this Law to doe them : and all the people shall say , Amen . Deut. 27. 26. We see in briefe what these Couenants of Grace & Workes are . In the second place we must inquire what opposition there is betweene these two ; Grace and Workes ; the Gospell and the Law. The opposition is not in regard of the End whereat both doe aime . They agree both in one common end , namely the Glory of God in Mans eternall Saluation . The disagreement is in the meanes , whereby this End may be attained ; which are proposed to Men in one sort by the Law , in another by the Gospell . The diuersity is this . The Law offers life vnto Man vpon Condition of perfect Obedience , cursing the Transgressors thereof in the least point with eternall Death : The Gospell offers Life vnto Man vpon another condition , viz. Of Repentance , and Faith in Christ , promising Remission of sinnes to such as repent and beleeue . That this is the maine Essentiall and proper difference betweene the Couenant of workes and of Grace ( that is ) betweene the Law and the Gospell , we shall endeauour to make good against these of the Romish Apostasy who deny it . Consider we then the Law of Workes , either as giuen to Adam before the promise : or as after the promise it remained in some force with Adam & all his posterity . For the time before Mans fall . It is apparant that perfect obedience was the condition required for the establishing of Adam in perpetuall blisse . Other meanes there was not : nor needed any be proposed vnto him . But when Man had failed in that Condition ; and so broken the Covenant of Workes : God to repaire Mans ruined Estate , now desperate of euer attaning vnto happines by the first means : he appoints a second offering vnto Adam a Sauiour ; that by Faith in him , and not by his owne vnspotted Obedience , hee might recouer Iustification , and Life which he had lost . So that what Adam should haue obtained by workes without Christ : now hee shall receiue by Faith in Christ without Workes . Since the time of Mans fall we must consider , that the Law and Gospell though they goe together , yet as they still differ in their vse and office betweene themselues : so also the Law differs from it selfe , in that vse which it had before , and which it hath since the Fall. To vs now , it hath not the same vse which it had in Mans innocency . It was giuen to Adam for this end , to bring himselfe to Life , and for that purpose it was sufficient both in it selfe , as an absolute Rule of Perfection : and in regard of Adam who had strength to haue obserued it . But vnto Man fallen , although the Band of Obedience doe remaine : yet the End thereof ( viz. ) Iustification and Life by it , is now abolished by the promise , because the Law now is insufficient for that purpose , not of it selfe , but by reason of our sinfull flesh , that cannot keepe it . This is most manifest by the renewing of the first Couenant of Workes with the Iewes , when God deliuered vnto them the Morall Law , from Sinai , at which time God did not intend that the Iewes should obtaine Saluation , by Obedience to that Law. God promised Life if they could obey , and the Iewes , as their duty was promised they would obey ; but God knew well enough they were neuer able to keepe their promise , and ergo 't was not God's intention in this Legall couenant with the Iewes , that any of them should euer attaine Iustification , and Life by that meanes . As that first the Promise need not to haue bin made vnto Adam , if the Law could haue suffised for the attaining of Life : so after the Promise was once made , the Law was not renewed with the Iewes ; to that end that Righteousnes and Life should be had by the obseruation of it . This is the plaine doctrine of the Apostle . Gal. 3. in that his excellent dispute against Iustification by the Law. The doubt that troubled the Galatians was this . God had made an Evangelicall couenant with Abraham , a that in Christ he and his faithfull seed should be blessed ; that is , Iustified . Afterward 430 yeares , he made a Legall couenant with Abraham's posterity , that they should liue , that is , be justified and saued , if they did fulfill all things written in the Law. The Quaestion now was , which of these two couenants should stand in force , or whether both could stand together . The Apostle answere , that the former couenant should stand in force , and that the later did not abrogate the former ; not yet could stand in force together with the former . This he expresseth v. 17. 18. And this I say , that the couenant that was confirmed afore of God in respect of Christ , the Law which was 430 yeares after , cannot disanull that it should make the Promise of none effect . For if the inheritance ( viz ) of Righteousnes and life , be by the Law ; it is not by the Promise : but God gaue it to Abraham by Promise , Heere now they might object , Wherefore then serueth the Law ? If Men cannot bee iustified by keeping the Law , to what end was it giuen so long after the Promise was made ? To this the Apostle answeres . It was added ( vnto the Promise ) because of the transgressions . Here 's the true vse of the Morall Law , since the fall of Man , not to justifie him and giue life : but to proue him to be vniust and worrhy of death . It was added [ because of transgressions . ] that is . 1. To convince Man of Sinne , that he might be put in remembrance what was his duty of old ; and what was his present infirmity in doing of it , and what was God's wrath against him for not doing it . That seeing how impossible it was for him to attaine vnto life by this old way of the Law. First appointed in Paradise , he might be humbled and driuen to looke after that new way , which God had since that time layed forth , more heedfully attending the Promise , and seeking vnto Christ , who is the End of the Law vnto euery one that beleeues in him . Which vse God pointed out vnto the Iewes , figuring Christ vnto them in the Mercyseate , couering the Arke wherein the Tables of the Couenant were kept , and in the Sacrifices appointed for all sorts of Transgressions against this Couenant . To admonish the Iewes a further thing was aimed at in giuing them the Law , namely the bringing of them — to Christ the promised seed , in whom Remission of Sinnes , and Life Eternall was to bee had . 1. To restraine Man from Sinne. That the Law might be a perpetuall rule of Holinesse and Obedience whereby Man should walke and glorifie God to the vtmost of his power . That so those Iewes might not thinke that God by making a gracious Promise , had vtterly nullified the Law , and that now Men might liue as they list ; but that they might know these bounds prescribed them of God , within which compasse they were to keep themselues , that so the ouer-flowing of Iniquity might be restrained . These most excellent , perpetuall and necessary vses of the morall Law , God intended in renewing of the Legall couenant with the Iewes : & ergo the Apostle concludes , that God did not crosse himself , when first he gaue the Inheritance to Abraham by promise , and afterwards made a Legall couenant with the Iewes his posterity . Is the Law then against the Promises ? ( saith the Apostle ) God forbid . For if there had beene a Law giuen , which could haue giuen Life , surely Righteousnesse should haue bin by the Law : But the Scripture hath concluded all vnder Sinne , that the promise by the Faith of Iesus Christ might be giuen to all that beleeue . ver . 21. 22. Whence it is most cleare that the Law and the Gospell in some things are subordinate and vphold one another ; in other absolute , and destroy one another : As the Law by the discouery of Sinne and the punishment of it , humbles man and prepares him to receaue the Gospell . 2. As the Law is a sacred direction for Holines and Obedience to those that haue embraced the Gospell and all others . 3. As the Law requires satisfaction for the Breach of it , and the Gospell promiseth such satisfaction : thus the Law and Gospell agree well together and establish one another . But as the Law giues life to them that perfectly obey it , and the Gospell giues Life to them that stedfastly beleiue it : thus the Law and Gospell are one against the other ; and ouerthrow one another . And ergo if God had giuen such a Law to the Iewes , as could haue brought Saluation to them through the perfect fulfilling of it : 't is apparant that God had made voide his former Couenant vnto Abraham , because Righteousnes should haue bin by the Law , and not by Christ. But now God gaue no such Law , as could be kept by the Iewes , as the Apostle proues , because all were sinners against it ; and therefore it followes that notwithstanding the giuing of the Law , the Promise standes good for euer ; and Righteousnes is to be odtained onely by the Faith of Iesus Christ. From hence we conclude firmely . That the difference betweene the Law and the Gospell , assigned by our Diuines is most certaine and agreable to the Scriptures . viz. That . The Law giues Life vnto the Iust vpon Con●ition of perfect Obedience in all things : The Gospell giues Life vnto Sinners vpon Condition , they repent and beleiue in Christ Iesus . Whence it is plaine . That in the point of Iustification these two are incompatible , and that therefore our minor Proposition standes verified . That Iustification by the workes of the Law , makes voide the Couenant of Grace . Which Proposition is the same with the Apostles assertion else-where . Gal. 2. 21. If Righteousne : be by the Law Christ died in vaine . and Gal. 5. 4. Ye are abolished from Christ : whosoeuer are iustified by the Law ; yee are fallen from Grace . By somuch more iuiurious are these of the Romish Church vnto the Gospell of Christ , when , by denying this difference , they would confound the Law and Gospell : and bring vs backe from Christ to Moses , to seeke for our Iustification in the fulfilling of the Morall Law. They would persuade vs that the Gospell is nothing , but a more perfect Law , or the Law perfected by addition of the Spirit , enabling men to fulfill it ; That the promises of the Gospell be vpon this Condition , of fulfilling the Law ▪ with such like stuffe . Their Doctrine touching this point is declared vnto vs by Bellarmine . Lib 4. de Iustificat . cap. 3. 4. Where he comes many distinctions betweene the Law and Gospell : but will by no meanes admit of that which our Reformed Diuines make to be the chiefe . The cheife distinction which he conceaues to be betweene them he frameth thus . The Gospell ( saieth he ) is taken in a double sense . 1. For the Doctrine of Christ , and his Apostles by them preached and written ; 2. For the Grace of the Holy Ghost giuen iu the New Testament , which he makes to be the Law written in our Hearts , the quickening Spirit , the Law of Faith Charity shed abroad in our Hearts , in opposition to the Law written in stone , to the dead and killing Letter , the Law of Workes , the Spirit of bondage and feare . Vpon this he proceeds to the difference betweene the Law and the Gospell . Thus. The Law teacheth vs what is to be done , the Gospell ( if it be taken for the Grace of the holy Ghost ) so it differs from the Law ; because it gaines strength to doe it : but if it be taken for the Doctrine deliuered by Christ and his Apostles , so it agrees with the Law , teaching vs , as the Law doth , what things are to be done . This Argument the Iesuite illustrates and proues in three particulars . 1. The Gospell containes , Doctrinam operum , or Leges . For Morall praecepts , they be the same in the Gospell , that be in the Law ; euen those praecepts that seeme most Euangelicall . ( viz ) of louing our Enemies , witnes of this all the writings of the New Testament , wherein euery where we find praecepts , & exhortations to the same virtues , Prohibitions and dehortations from the same vices , which the Law forbids or commands . So that for Morals , the Doctrine of the Gospell is but the Doctrine of the Law ; newly ( that is ) most cleerely and fully expounded . Nor is the Gospell in a more perfect substance : but in Circumstance a more perspicuous Doctrine . Which , though a Trueth , yet is very ridiculouslie proued by the Cardinall out of . Mat. 5. Nisi abundauerit &c. Vnlesse your Righteousnes exceed . What ? He saieth not the righteousnes of the Law and Prophets : but of the Scribes and Pharisees ; yee shall not enter &c. A profound Glosse . ( Christ would not add to the Burden of the Law : but take away from the false glosse of the Scribes and Pharisees . ) Surely good cause had our Sauiour to taxe both the Doctrine of the Pharisees in interpreting , and their manners in their hypocriticall practice of the Law in outward matters ; without inward Obedience ; But litle Reason was there that Christ should require of man more perfection then Gods Law required and 't is a fancie to dreame of any such meaning , in our Sauiours speach . 2 The Gospell containes Comminations , and threatnings as the Law doth . Witnes the many woes from Christ's owne mouth against the Scribes and Pharisees ; together with those frequent denunciations of Iudgement and Damnation to such as are vngodly , that doe not repent and obey the Gospell . 3 Thirdly the Gospell containes promises of Life and happines : but these Euangelicall promises be not absolute but vpon the same Condition , that the Legall are . ( viz ) Cum conditione implendae Legis , Cum conditione Iustitiae actualis , & operosae , quae in perfecta Mandatorum obseruatione consistit . Cap. 2. This the Iesuite would proue vnto vs. 1. From that . Math. 5. Vnlesse your Righteousnes aboud &c. ( that is , in Bellarmines Construction ) so far as , vnto the perfect keeping of the Law : you shall not enter into the Kingdome of Heauen . 2. From Mat. 19. 17. Mat. 10. 19. Where Christ speakes to the yong man. Asking him what he should doe to be saued . If thou wilt enter into Life keepe the Commandements . And to the Lawyer . ( 10. 28. ) who asked the like Question he answeres . This doe and thou shalt liue . That is . Fulfill the Law , and thou shalt be saued . In which wordes they say ; That Christ did preach the Gospell , and shewed vnto these men the very Evangelical way to Saluation . 3. From the many places of Scripture . Wherein Mortificati●n of Sinne , and the studious practice of Holines . and Obedience is required of vs. As. Rom. 8. If yee mortifie the deed 's of the flesh by the Spirit : yee shall liue . So. Ezekiel 18. 21. If the wicked will returne from all his Sinnes , that he hath committed ; and keepe all my statutes , and doe , that which is lawfull and Right : he shall surely liue and not die . With a Number such like places . 4. From the very Tenor of the Gospell . He that belieueth shall be saued : but he that belieueth not , shall be damned . Where we see the Promise of Life is not absolute , but conditionall . If we doe such and such workes . From hence the Romanist concludes : That seeing the precepts , threatnings , and promises of the Gospell , be for matter the same , that those of the Law are : the true difference betweene the Law and Gospell shall be this . That the Law nakedly proposeth what is to be done without giuing grace to performe it : but the Gospell not only proposeth what is to be done , but withall giueth Grace and strength to doe it : and therefore the Law giuen by Moses the Law-giuer cannot iustifie , because it was giuen without the grace of fulfilling it : but the Gospell giuen by Christ the Redeemer doth justifie , because it is accompanied with the grace of the holy Ghost , making vs able to keepe the Law. For which cause also the Law of Moses is a yoake vnsupportable , the Law of a feare and bondage ; because it giues not grace to keepe it , but onely conuinceth our Sinne , and threatens vs punishment : but the Law of Christ , the Gospell is a light yoake , a Law of loue and liberty ; because it giues grace to keepe it , and of loue to God and man : and so by fulfilling frees a man from feared punishment . This is the summe of the Romish Doctrine touching the difference betwixt the morall Law and the Gospell in the point of Iustification , as it is deliuered vs by Bellarmine , the rotten pillar of the antichristian Synagogue . Wherein we haue scarce a syllable of distinct Trueth : but all peruerted by aequiuocations and grosse Ambiguities , as shall appeare by a short surucy of the former discourse . Whereas then he distinguisheth the Gospell into the doctrine of Christ , and his Apostles , and into the Grace of the Holy Ghost : let vs follow him in these two parts . First for Doctrine . We grant that the Gospell is often so taken : but in this matter about Iustification , this acception , on is too large ; and not distinct enough . For although , by a Synecd●che of the chiefest & most excellent part , the whole Doctrine and Ministry of Christ and his Apostles with their successors , be called the doctrine of the Gospell , and b the Ministery of the Gospell : yet all things which they preached or wrote , is not the Gospell properly so called . But as Moses chiefly deliuered the Law vnto the Iewes , though yet with all he wrote of Christ , and so in part reuealed vnto them the Gospell : so Christ and his Ministers , though chiefely they preach the Gospell , yet in its place they vrge the law withall , as that which hath its singular vse in furthering our Christian faith and practise . Wherefore when we speak of the Gospell as opposite to the Law , t is a Iesuiticall equiuocation to take it in this large sense . For the whole doctrine of Christ and his Apostles , preached by them , and written for vs in the Booke of the New Testament , we follow the Apostle in his dispute of Iustification . Gal. 3. 4. 5. And according as he doth take the Gospell strictly for the promise of Iustification and life made vnto man in Christ Iesus . This is in proper tearmes the Gospell ( viz. ) that speciall Doctrine touching mans Redemption and reconciliation with God by the meanes of Iesus Christ ; the Reuelation whereof was indeed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the gladdest tidings that were euer brought to the eare of mortall man. Which Gospell in strict teārmes the Angels preached . Lue. 2. 10. 11. Behold , I bring you glad tidings of great ioy , which shall be to all people , That vnto you is borne this day in the Citie of Dauid , a Sauiour which is Christ the Lord. And afterward Christ and his Apostles fully explained the mysteries thereof vnto the world . According to this necessary distinction , we answer . That if we take the Gospell in that large Acception ; t is true which Bellarmine hath . That the Gospell containes in it the Doctrine of workes ( viz. ) the Morall Law , euen the very same precepts , prohibitions , threatnings , & promises which are deliuered in the Law. All which as Christ and his Hpostles preached : so may all Ministers without blame , yea , they must , if they will auoid blame , presse the same vpon their hearers , seasonably and discreetly , that the Law may make way for the better receiuing and entertainment of Grace in the Gospell . But hence it followes not , that the Gospell properly so taken , is to be confounded as one and the same thing with the Law ; because the Law is conjoyned with it in the preachings and writings of the Ministers of the New Testament . They still are deuided in their Nature and Offices : nor hath the Gospell any affinity with the Law in praecepts , threatnings , or promises . Wherefore when Bellarmine teacheth vs. That Euangelicall promises be made with condition of perfect fulfilling the Law. T is a desperate errour , and that in the very foundation . You heard his proofes before recited : see now a little how passing weake they be . 1 Mat. 5. Except your righteousnesse , &c. To this wee answere . The plaine meaning of the place is this . Our righteousnesse must abound more then that of the Pharises ( that is , ) It must not be outside onely as theirs was : but inward Righteousnesse of the heart , in inward sanctity of the thoughts and affections , as well as of the outward Action : or else such our hypocrisie will keepe vs from entring into Heauen . But doth it hence follow , that because we must be more perfect then these Pharisees , we must be as perfect in all things as the Law requires : we must exceed them , ergo , equall the holinesse of the Law in all points ? Because wee must be syncere without hypocrisie , ergo , we must be perfect in all things without blame ? Such consequents as these , the Iesuit hath cōcluded out of his own head , not out of the text . Touching that speech of Christ to the yong man. Mat. 19. and the Lawyer . Matt. 10. That if they did fulfill the Law , they should liue . We answere , that Christ in so speaking vnto them did not preach the Gospell : but shewed vnto them the Legall way to Saluation . For these erring that grand error of the Iew in seeking for righteousnesse not by faith but by the works of the Law , seuering the Law , from Christ the end thereof ; ( as the Apostle shewes . Rom. 9. 31. 32. & 10. 3. and so supposing to be saued by doing some good thing . Christ answeres them in their humour , as euery one should be answered , that swels with high conceits of his own righteousnesse & workes , That there was a Law to be kept : and if they could fully obserue the righteousnes of it , they should be saued , sending them of purpose to the Law , that they might be humbled thereby and see their great folly in seekeing for life by that , which they were so vnable to keepe . Against which answere the a Iesuit hath nothing to rely ; but stands much in confuting of another answere made by some of our Diuines . That Christ spake these things Ironically . This Bellar. seeks to confute ; nor do I labor to confirm it ; though it might be justified for any thing he brings to the contrary . 3 Vnto those those places of Scripture that euery where almost promise life , blessednesse , the fauour of God , vpon condition of [ holinesse in life and conversation , that we mortifie the lusts of the flesh , walke in the Spirit , ouercome the world , &c. ] We answere , that , Obedience is one thing , perfect obedience is another . We say that the promises of the Gospell bee all vpon condition of obedience : but none vpon condition of perobedience . T is an iniury done vnto vs , whē they say ; we teach that Euangelicall promises be absolute and without condition , as if God did promise and giue all vnto vs ; and wee doe nothing for it on our parts . We defend no such dotage . The promises of the Gospell be conditionall ( viz. ) Namely vpon condition of repentance and amendment of life . That we study to our power to obey God in all things ; but this is such a condition as requires of sincerity and faithfulnesse of endeauour , not perfection of obedience in the full performance of euery jot and Tittle of the Law. Vnto the last Argument , from the tenour of the New Couenant ( viz. ) That we must beleeue if we will be saued ; ergo , the promise of the Gospell is with condition of fulfilling the Law. This is an Argument might make the Cardinals cheeke as red , as his Cap , were there any shame in him . Faith indeed is a worke : and this worke is required as a condition of the promise : but to doe this worke , To beleeue , though it be to obey Gods Commandement ; yet it is not perfectly to fulfill the whole Law ; but perfectly to trust in him , who brings mercy and pardon for transgressions of the Law. CHAP. II. Of Bellarmines erroneous distinction of the word Gospell . SO much of the first member of the Iesuits distinction , wherin his sophisticall fraud appeares , taking the Gospel for the whole doctrine of the New Testament , published by Christ and his Apostles , and ergo , confounding the Law & Gospell as one : because he findes the Law as well as the Gospell deliuered vnto vs , by our Sauiour and his Ministers : I proceed to the second branch of it . The Gospell ( saith he ) is taken for the grace of the holy Ghost giuen vs in the New Testament : whereby men are made able to keepe the Law. T is so taken . But where is it so taken ? The Iesuit cannot tell you that : [ Vt verum fatear ( saith he ) nomen Evangelij non videtur in Scripturis uspiam accipi , nisi pro doctrind , ] No good reason for it , in as much as t is euident to all me , that there is great difference betweene the doctrine of Mans saluation by the Mercy of God through the Merits of Christ ( which is properly the Gospell ) and the graces of the Holy Ghost bestowed on man in his Regeneration , whereby he is made able in some measure , to doe that which is good . But the fault is not so much in the name in calling the grace of God in vs by the name of Gospell : as in the mis-interpretation of the matter it selfe . Wherein two errours are committed by the Iesuite . 1 In that he maketh the grace of the New Testament , to be such strength giuen to man : that thereby he may fulfill the Law. 2 In that he saith . The Law was giuen without grace to keepe it . In both which assertions their is ambiguity and Error . For the first . We grant that grace to doe any thing that is good , is giuen , by the Gospell , not by the Law. The Law commands : but it giues no strength to Obey , because it persupposeth that he , to whome the command is giuen , hath , or ought to haue already in himselfe strength to Obey it . And Ergo , we confesse it freely , that we [ Receaue th● Spirit not by the workes of the Law : but by the hearing of Faith preached ] as it is Gal. 3. 2. The Donation of the Spirit in any measure whatsoeuer of his sanctifying graces is from Christ as a Sauiour , not as a Lawgiuer . Thus when we agree . That all Graces to doe well is giuen vnto vs by the Gospell ; but next we differ . They teach that the Gospell gies such grace vnto man , that he may fulfill what the Law commands : and so be Iustified by it . we deny it , and say that Grace is giuen by the Gospell , to obey the Law sincerely without hyppocricy : but not to fulfill it perfectly without infirmities . In which point the Iesuite failes in his proofes which he brings . 1 Out of those places where contrary Attributes are ascribed to the Law and Gospell . Vnto the Law. That it is [ the ministry a of death and Condemnation ] b [ Killing d Letter ] that it ( workes wrath ) that it is a [ Yoake d of Bondage a [ Testament c bringing forth Childeren vnto Bondage ] . But vnto the Gospell , e that it is [ The ministry f of Life ] and [ of Reconciliation ] g the h ( Spirit that quickeneth ) the ( Testament that bringeth forth Childeren to Liberty ) which opposition Bellarmine will haue to bee , because The Law giues precepts without affording strength to keepe them : but the Gospell giues grace to doe what is Commanded . But the Iesuite is here mistaken . These opposite attributes giuen to the Law , are ascribed to it in a twofold respect , 1 Inregard of of the punishment which the Law threatens to offenders ( viz. ) Death . In which regard principally the Law is said to be the ministry of Death , to worke wrath , to be not a dead , but a Killing Letter : in asmuch as being broken it leaues no hope to the Transgresser : but a fearefull expectation of eternall Death and condemnation of the Law vnder the Terrors whereof it holds them in bondage . But on the Contrary the Gospell is the ministery of Life , of reconciliation of the quickening spirit and of Liberty , because it reueales vnto vs Christ in whom we are restored to Life ; from the deserued Death and condemnation of the Law , vnto Gods fauour , being deliuered from the wrath to come , vnto liberty ; being freed from slauish feare of Punishment . This is the cheefe Reason of this opposition of Attributes . Secondly the next is in regard of Obedience . In which respect the ministry of the Law is said to be the Ministery of the Letter written in tabels of stone : but that of the Gospell is called the ministery of the Spirit which writes the Law in the fleshly tables of the heart . Because the Law bearely commands : but Ministers not power to obey ; & so is but as a dead Letter without the Vertue of the Spirit . But in the Gospell grace is giuen from Christ , who by the Holy Ghost sanctifieth the heart of his Elect , that they may liue to Righteousnesse in a sincere thought not euery way exact conformity to the Law of God. The like answere we giue vnto another proofe of his . 2 Out of that place ( Iohn 1. 17. The Law came by Moses : but Grace and truth by Iesus Christ. ) that is ( saith Bellarmine ) The Law came by Moses without grace to fulfill it : but grace to keepe it , by Christ. We answere . The true interpretation of these words is this : Moses deliuered a twofold Law , morall and ceremoniall . Opposite to these Christ hath brought a twofold priuiledge . Grace for the morall Law , whereby we vnderstand not only power giuen to the regenerate in part to obserue this Law , which strength could not come by the Law it selfe : but also , much , more Remission of sinnes committed against the Law and so our Iustification and freedome from the guilt of sinne and course of the Morall Law. Secondly , Truth for the Ceremoniall Law the substance being brought in and the shadowes vanished . wherefore the Iesuite erres greately in this point , when he makes the grace of the New Testament to consist in this . That strength is thereby giuen us to fulfill the Law. The grace of God in the Gospell is chiefely our Iustification and Redemption from the curse of the Law : and in the next place strength afforded vs to Obey the Law in some measure not perfectly as our Aduersaries would haue it . In the next point he erres as much in saying that the Law of Moses was giueu without grace to obey it . A false assertion . For although the Law of it selfe giue not grace : yet t is certaine that grace was giuen by Christ euen then when Moses published the Law. Sufficient for the proofe hereof are . 1 These excellent properties ascribed vnto the Law of God , as in other places of the old Testament : so spetially in the Booke of the Psalmes . And amongst them in the 19. and 119. Psalmes . Where the Law of God is said to ( giue light to the ei●s , to conuert the Soule , to reioice the Heart &c. ) which it could not doe of it selfe , had not the grace of the Holy Ghost being giuen in these times . without which the Law could worke no such sauing Effects . 2 Experienee of those times in the Faith , Patience , and ●bedience , and all sorts of graces shining in those ancient Saints ( who liued before and after the Law was giuen . Which graces they receaued from the Holy Ghost , shed vpon their hearts by vertue of Christs mediation , whereby they receaued strength to liue holily in Obedience vnto the Law of God. The difference betweene these times , and those vnder the Law , is not . That we haue grace and they had none : but only in the m●asure and extent of the same grace bestowed , both on vs and them . In those times as the Doctrine of the Gospell was more obscurely reuealed : so the grace which accōpanies it was more sparingly distributed , being confined to to a Church collected of one nation , and bestowed vpon that Church in a lesser measure , then now ; though yet suffitiently in that measure . But in the times of the New Testament , the light shines more brightly , and grace is dispenced more liberally , being extended indifferently to all Nations and poured vpon the Godly in a larger Abundance : according as was promised Ieremiah 31. Though also this comparison must be restrained vnto whole Churches , what generally is now done ; for no doubt in many particulars some men vnder the Law exceede for abundance of Grace , many vnder the Gospell . Wherefore it is a notable iniury vnto the Bounty of God , and the honour of those Saints of old , to exclude them from partaking of the Gospell ; to affirme that they were led only by the Spirit of Feare , and not of loue ; that they receaued not the Spirit of adoption to cry Abba father as well as wee ( though not plentifully as wee ; and so b that they were not Sonnes though vnder Tutors and gouernors , as we confesse they were but very Seruants held in Bondage and excluded from the inheritance of Grace , and glory till after Christs Death . So that at best their adoptio● was but conditionall with regard of Time to come : but , for the presēt , they were handled as slaues fear'd with temporall punishments allured by temporall rewards , like a heard of Swine fed with base achors and huskes . These be absurd Errors bred out of Scripture misvnderstood . Especially that of Iohn 1. Grace came by Christ. Ergo , not before Christs In●arnation . A sily Argument . Christ is as old as the World and his Grace as ancient , as the Name of Man vpon Earth . grace alwaies came by Crhist , & was in its measure giuen by him lōg before he appear'd in the flesh . He was euer the head of his Church , and that his Body , which he alwaies quickned by the blessed influence of his Spirit ministered therevnto . Whereby the Godly before as well as since his incarnation were made liuing members of that his misticall Body . Wherefore it is apparant , that grace is not to be tied to the Times of the Gospell and seuered from the Law. Nay , as of old the Law was not alwaies without grace : so now many times the Gospel it selfe is without grace Christ himselfe being a stumbling stone and rocke of offence , the Gospell a Sauiour of Death to those many vpon whome Grace is not bestowed ; to beleeue and embrace it . I conclude then . That this difference , with our Aduersaries make betweene the Law and Gospell is false : and that their Error is pernitious in makind the Gospel to be nothing , but a Spirit added to the Law that man may fulfill it to his Iustification . That thus a man may be saued by Christ through the perfect fulfilling of the Law. Which is a monstrous and vncouth Doctrine laying an vnsupportable burthen vpon the conscience of man and hazarding his soule to ●ternall distruction , whiles by this meanes he frustrates the Grace of God in Christ ; and withall frustrats his owne hopes of life expecting to obtaine it by that Law which he is neuer able to fulfill . SECT . 5. CHAP. I. Iustification by fulfilling the law , ouerthrowes Christian libertie , the parts of our Christian libertie . SO much of the Third Argument : The last followes drawne from the Nature of Christian Liberty . Which is this . 4. Arg. That which ouerthrowes our Christian Liberty purchased for vs by the death of Christ : that 's no Euangelical , but an Haereticall Doctrine . But Iustification by the workes of the Law ouerthrowes the spirituall Liberty of Man obtained for him by Christ. Ergò . 'T is an Haeresie against the Gospell . For the proofe of the minor Proposition , let vs in briefe consider wherein stands that Liberty wherewith Christ hath made vs free , that so we may the better perceiue what part thereof , this doctrine of Iustification by works doth nullifie and depriue vs of . The Liberty wee haue in Christ is either in regard of the Life to come , or of this praesent life . The first is the Liberty of Glory consisting in a fu●l deliuerance from that state of vanity and misery , both sinfull and painfull , wherevnto we are now subiect . And not we only , but the whole Creation , which with vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , groaneth and trauaileth in paine , till with vs it also be deliuered , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; From the bondage of Corruption , into the Glorious libertie of the Sonnes of God , ) as the Apostle declares Rom. 8. 19. & seq . This Liberty we haue in hope , not in possession . The next we actually injoy in this life , and that is the Liberty of Grace . This we may diuide not vnfitly into 3 branches : 1 Freedome from Sinne. 2 Freedome from the Law : 3 Freedome from Men. 1 Our Freedome from Sinne stands in 2 things ; 1 In our deliuerance from the Punishment of Sinne. For whereas euery Sinne of it's owne Nature brings with it guiltines , and a sure obligation vnto punishment , binding ouer the transgressor vnto the paines of God's aeternall wrath by a strōger chaine then of Steele or Adamant : Christ by his meritorious satisfaction hath broken these bonds , and ransomed vs from this fearefull Bondage vnto Hell and destruction . He being made a Curse for vs , hath redeemed vs from the Curse of the Law. Gal. 3. 13. That is , By taking on himselfe the punishment of our Sinnes , in his owne person suffering , and satisfying the wrath and Iustice of God , he hath once for euer set vs free from the dreadfull vengeance of God , which we deserue should fall vpon vs for our Iniquities . 2 In our deliuerance from the Power of Sinne , which though it abide in vs in the Reliques of our corrupted Nature : yet by the power of the Holy Ghost dwelling in the Hearts of the Regenerate , it is subdued and kept vnder , that it doth not reigne nor exercise it's commanding authority without Controle . So that whereas the Vnregenerate be the Seruants of Sinne , wholly at the command of Satan and wicked affections , the Regenerate are freed from this slauery being ruled and guided by the Spirit of the Lord , which wheresoeuer it is , there is liberty , as the Apostle speakes , 2 Cor. 3. 17. Liberty from that blindnes wherein we are holden by Nature , not knowing what the will of God is . Liberty from that rebellion and infirmity of our Nature , whereby we are , nor willing , nor able to doe the will of God. From which we are freed in part by the Spirit of Christ , inlightning our Mindes , and changing our Hearts . This Liberty from Sinnes dominion and damnation , S. Paul joynes together , Rom. 8. 2. ( The Law of the Spirit of Life , which is in Christ Iesus , hath freed me from the Law of Sinne and of Death . ) And againe , Rom. 6. 14. Sinne shall not haue Dominion ouer you , for ye are not vnder the Law , but vnder Grace . 2 Our freedome from the Law is eithr from the Ceremoniall or Moral law . The Ceremoniall Law contained in it diuerse Carnall Ordinances ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to endure vntill the time of reformation . From all which Christ hath freed the Church of the New Testament , as namely . 1. From the whole burthen of Legall ceremonies whatsoeuer vsed in the worship of God. Those resemblances are of no vse now , when the substance it selfe is come in place : nor may such beggarly and impotent rudiments be sought after , when greater perfection is to be had . Gal. 4. 9. 2. From that restraint in things indifferent , whereunto the Iewes were tied , but we are not bound . Such are the obseruations of dayes , of Meates and Drinkes , of Garments , with the like . Wherein the Iewes were rest●ayned : but our consciences are left free , being taught that euery Creature of God is good being sanctified by Prayer and thankesgiuing . 1. Tim. 4. 4. 5. And that to the b pure all things are pure . Onely this being obserued , that we abuse not this our Liberty , but that as we are informed by Faith that all things are lawfull for vs : so we should be taught by charity to see what are expedient in regard of others . That a due regard be had of others infirmity , that nothing be done whereby the truly weake may be scandalized , as the Apostle commands , Rom 14. 21. By which ●eanes Knowledge on the one side still preserues vs , that our consciences be not i●snared with superstition , and charity on the other side shall keepe our Liberty from degenerating into Licentiousnesse , and vnchristian contempt of our weake Brethren . 2 Our freedome from the Morall law stands in this , that whereas the Law requires of euery Man , vpon strictest termes of Necessity , full and compleate Obedience to all things whatsoeuer contained in it , if he will auoide the punishment of Hell fire : Christ hath freed all that belieue in him from this heavy and rigorous exaction of the Law , taking away from our Consciences this obligation vnto a necessary fulfilling thereof , vpon paine that we shall forfeit Heauen if we doe it not . As we shall see more anon . 3 In the last place our Freedome is from Men : namely from all power and authority they may claime ouer our consciences : they may hold our persons in subjection , but they cannot command ouer our consciences . We acknowledge no Iurisdiction of Man or Angel ouer our Consciences ; but only that of God that created vs , and of Christ that hath redeemed vs. Whosoeuer ergo shall impose vpon Man any humane Traditions , Opinions , or Ordinations whatsoeuer to tye his conscience vnto obedience by vertue of his own authority , such a one trenches vpon Gods high Praerogatiue , & vsurpes tyrannically ouer the soules of Men , according , as at this day , that Man of Sinne doth . But here we must obserue that Humane Constitutions be either Ecclesiasticall or Politicall . Ecclesiasticall concerne either the matter and substance of God's & worship when any thing is invented by Man , & commanded , wherein and whereby to worship God. 2 The Manner and externall order of God's worship in the determination of indifferent circumstances tending to decencie and comelinesse . For the former we renounce and reiect all humane authority whatsoeuer , that shall without warrant from the Scriptures , prescribe vnto the Church any doctrine to be receiued as a diuine Trueth or Custome , Ceremony or Practise whatsoeuer , to be obserued as a proper part of God's most holy worship . According as our reformed Churches haue happily recouered their Liberty by breaking asunder those cordes , & casting away that Yoake of false doctrine of Superstitions , ●●r●moniall will-worships , wherewith not Christ , but Anti-Christ had insnared and oppressed the Church . And they haue God's owne warrant for so doing , Isay. 29. 13. ratified and explained by Christ , Mat. 15 , 9. ( In vaine they worship me , teaching for doctrine Mens precepts : ) which was a thing contrary to God's expresse commandement , Ezech. 20. 18. ●● . ( Walke yee not in the ordinances of your Fathers , neither obserue their manners , nor defile your selues with their Idoles : I am the Lord your God , walke in my Statutes , and keepe my Iudgements and doe them . ) For the later , namely humane Constitutions concerning indifferent Circumstances in God's worship , tending to orderly decency , agreeable to the simplicity and purity of the Gospell : herein wee must acknowledge the authority of the Church though not ouer our Consciences to binde them : yet ouer our practises to order & limit them . Accordingly as also we doe in the other branch of humane Obediences . viz. Politicall or ciuill , comprising all Law , touching lawfull things made for the gouernance of Kingdomes ; or inferior states by the supreame Magistrate , that hath authority so to doe . Wherevnto we ( must be subject , not because of wrath onely , but also for conscience sake . ) For Conscience sake , not because the highest Monarch on Earth hath power ouer the Conscience of his meanest subject ; to binde it by vertue of his owne authority : but because God hath established the Magistrates authority and commanded subjects Obedience in lawfull things , and therefore we cannot disobey them without breach of Conscience , in disobeying and viol●ting also Gods Commandement . But otherwise for any immediate power over the conscience , to restraine the inward liberty thereof , no man without praesumption may arrogate its nor any without slauish basenes yeeld to another , as the Apostle commands ( ye are bought with a price , be not yee seruants of men . ) This is in breife the Doctrine of Christian or spirituall l●berty , which we call Christian : 1. from the cause of it , Christ , by whose purchase we enioye it . 2. From the subject of it , Christians , in opposition to the Iewes , who had not this liberty in all parts of it as we haue . Namely in freedome from the Ceremoniall Law , and restraint in things indifferent . In all other parts they in their measure were freed by Christ as well as we . Againe we call it spirituall in opposition to ciuill and bodily Liberty : because it stands in the freedome of So●le and Conscience , not in the freedome of the outward man ; the bondage and subjection whereof is no impeachment to this spirituall freedome : As Anabaptisticall Libertines would perswade the world contrary to the Apostles decision . 1. Cor. 7. 22. ( He that is called in the Lord being a seruant , is the Lords Free-man . CHAP. II. Iustification by workes subjects vs to the rigour and curse of the Law WE are now in the next place to see which braunch of our liberty is cut off by the doctrine of Iustification by workes . Not to meddle with others whereat it giues a backblow , but to take that which it directly strikes at : we say , it destroies our Liberty from the moral Law , which stands heerein , that we are not obliged vnto the perfect fulfilling of that Law , vpon paine of aeternall Daemnation , if we doe it not . This gratious liberty Christ hath enfranchised vs withall , whosoeuer beleiue in him : and they that now teach we are justified by workes of the Law , doe rob our Consciences of this heauenly Freedome , bringing vs again vnder that miserable bōdage vnto the Law , wherein all men are holden , which are in state of infidelity & vnregeneration , from whom the Law in extremest rigour exacts perfect Obediēce if they will be sau●d . For the cleering heereof , this in the first place is manifest . That he which will be justified by the workes of the Law , is necessarily tied to fulfill the whole Law : seeing ti 's impossible the Law should justifie them that transgresse it . In the next place then we must proue , that for a mans Conscience to be thus tyed to the fulfilling of the Law for the obtayning of Iustification , is an vnsupportable yoake of spirituall Bondage , contrary to that liberty , wherewith Christ hath made euery beleeuer free . This shall appeare in confirming of this Proportion . A Man regenerate endued with true faith in Christ Iesus , is not bound in Conscience vnto the fulfilling of the whole Law for his Iustification . This Proposition seemes very strange vnto our adversaries and to be nothing else but a ground-plot wherein to build all licenciousnes and Libertinisme , as if we did discharge men of all Alleageance to God & subjection to his Lawes . But their Calumnies are not sufficient confutations of orthodox Doctrine : for the stopping of their mouthes we throw them this distinction , whereon they may gnaw while they breake their teeth , before they bite it in pieces . Mans conscience stands bound vnto the Law of God in a two fold obligation . Either 1. Of Obedience , that according to the measure of Grace receiued he endevour to the vtmost of his power to liue conformably to the Law of God in all things . 2. Of fulfilling the Law , that in euery jot and tittle he obserue all things whatsoeuer it commands vpon paine of everlasting condemnation for the least transgression . We teach that no true Beleeuer is freed from the Obligation vnto Obedience , but so farre as by grace giuen him he is enabled , he ought to striue to the vtmost , to performe all duties towards God & man commanded in the Law , if he will justifie his faith to be sound , without Hypocrisy . And ergò our Doctrine is no doctrine of Licentiousnes . But on the other side we teach , That euery true beleeuer is freed from that obligation vnto the fulfilling of the Law , for the attaining of life & justification by it . Which materiall difference for the cleering of our doctrine not obserued or rather suppressed by a Bellarmine , causeth the Iesuite to labour much in a needlesse dispute , to proue against vs , That a Christian man is tyed to the obseruation of the morall Law. He tells vs that Christ is a Law-giuer aswell as a Redeemer of his Church , praescribing orders for all in common , for each one in particular . That he is a Iudge that sentenceth according to Law. That he is a King that ruleth ouer subjects vnto a Law. That Christ by his comming did not destroy , but fulfill the Law , expounded it & enioyned it to be observed by vs. That his Apostles vrge it in euery Epistle . That a Christian man sinniug offends against the Law , & ergò is bound to keepe the Law. In all which the Iesuite encounters his owne phantasy & not our doctrine which is not wounded by such misguided weapons . For we grant without striuing , that every Christian is tyed to obserue the Morall Law , and we averre that it is a most vnchristian & Iesuiticall slaunder to affirme , as he doth , that we teach ( Christianum b nulli Legi obnoxium & subjectum esse in Conscientia coram Deo. ) Nay we teach that he is bound to obey to the vtmost of his power : and from this obligation no authority of Man or Angell , Pope or Deuill , can discharge him . So much we grant the Arguments alleaged by the Cardinall doe enforce , and nothing else . They proue Obedience necessary to a beleeuing Christian : but they can neuer proue perfect fulfilling of the Law , to be necessarily required of him . From this heauy burthen Christ hath eased the shoulders of all such as are in him by a liuely Faith , of whom God doth no longer exact perfect Obedience to his Law in those strict and rigorous termes . that they shall be accursed if they fulfill it not . This we proue by these Scriptures . 1. Gal , 1. 2. 3. ( Stand fast ( saith the Apostle ) in the Liberty wherein Christ hath made vs free , and be not entangled againe with the yoake of bondage . ) But what is this Yoake of Bondage ? Is it onely the obseruation of the Ceremoniall Law ? No. That was indeed part of the yoake which the Apostles sought to lay on the Consciences of the Galatians . But 't was the least and the lightest part , the weightiest burthen was the fulfilling of the Morall Law , wherevnto by the doctrine of the false Apostles , the Galatians stood obliged . This is plaine by the Text in the words following . ( Behold , I Paul say vnto you that if you be circūcised , Christ shall profit you nothing . For I testifie againe to euery man , which is circumcised , that he is bound to keepe the whole Law ) The Apostles dispute is heere evident . The Galatians may not be circumcised , not obserue the Ceremoniall Law. why ? Because if they did Christ should not profit them at all . But what reason is there for this , that Circumcision & the Ceremonies should frustrate the benefit of Christs death ? The Apostle alleageth a good reason , because the obseruation of the Ceremoniall Law , tied them also to the fulfilling of the whole Morall Law. The Argument is thus framed . They who are bound to keep the whole Law haue no profit at all by Christ. But they who are circumcised , are bound to keepe the whole Law. ergo , They that be circumcised haue not profit at all in Christ. The minor in this Argument is the expresse words of the Text , and the proofe of it is euident in Reason , because the retaining of Legall ceremonies did in effect abolish Christ's comming in the Flesh , who by his comming in the Flesh , had abolished them . And ergo , they who in reviving them , denied Christ's death , had no meanes at all to be saued : but only by the fulfilling of the Morall Law. Wherevnto they were necessarily bound , if they meant not to perish . Which reason yet is of no force before Christ his comming , and ergo then circumcision and other legall ceremonies , did not lay vpon the Iewes such a strict obligation to fulfill the whole Law. The Maior Proposition is the very reason of the Apostles Enthymeme ; thus . ( Men circumcised are bound to keep the whole Law : Ergo , Christ shall not profit them ) The Reason of the consequence is this Proposition , ( Whosoeuer are bound to keepe the whole Law , Christ profiteth them nothing at all . ) This Argument , and the Reason thereof , will hardly passe with approbation in the Iesuites Schooles , ( Men are bound to the whole Law , ergo , Christ shall not profit them . ) Nay , will they reply : That 's a non sequitur . For by that doctrine , Christ's death hath cancelled that streight obligation of fulfilling the Law : But euery one that beleeues the promise of saluation in Christ , is yet notwithstanding obliged to fulfill the whole Morall law . For this is ( say they ) the very Condition wherevpon he must haue benefit by the promise , euen ( a Perfecta Mandatorum ●bservatio : ) and therefore he is so farre from being freed by Christ from this obligation vnto the Law , that for a certaine , except he fulfill it , he shall neuer be saved ; as b Bellarmine peremptorily and bloodily determines . These Men when they list are wondrous mercifull toward Sinners , and can teach them trickes by very easie meanes , to merit Heauen and Remission of Sinnes . But their crueltie betrayes their kindnes in other matters ; in as much as when all comes to the vpshot , a Sinner is driuen to this . If he wil be saued by Christ , he must as he is bound , perfectly keepe the whole : law else there 's no hope for him . This is cold comfort for the poore beleeuer : but 't is happy we haue not Iesuites , Pharaoh's taske-masters , set ouer vs , to exact the whole Tale of Bricke : but a Iesus , who hath freed our soules from this bitter thraldome and deliuered vs from the power of so rigorous and strict commands of the Law. We beleeue an Apostle of Christ against all the Sycophants of Rome , and tell them that they giue the holy Ghost the lie , when they teach that in beleeuers the obligation to keepe the whole Law stands still in full force & vertue not discharged by the death of Christ ; directly contrarie to this Argument of the Apostle . ( Ye are bound to keep the whole law , ergo , Christ shall not profit you . ) Whence we argue thus . Whosoeuer are bound to keepe the whole law , to such Christ is vnprofitable . But vnto true beleeuers Christ is not vnprofitable . Ergo True beleeuers are not bound to keepe the whole law . A conclusion most certaine , as from these irrefutable praemisses : so from most euident Reason . For if such as beleeue in Christ , ( Who through the Spirit waite for the hope of Righteousness through Faith ) as the Apostle speakes here , v. 5 ; if such be yet bound to fulfill the whole Law for their Iustification , to what end is it to belieue in Christ , vnto Righteousnesse and Iustification ? If when all is doen we must be saued by doing , what profit comes there by beleeuing ? Can the conscience find any benefit and comfort at all in Christ , when we shall come to this wofull Conclusion ; that notwithstanding there is in Scripture much talke of Faith , of Christ , of Promises , of Grace ; yet all this will bring vs no commoditie , except this condition be performed on our parts , that we perfectly keepe the Law of God : If any thing in the World , this is to imprison the soule in wretchlesse slauerie , and to lay the conscience vpon the racke of continuall Terrors , if Heauen be not to be had but vpon such hard termes . And this is most apparantlie to frustrate all benefit of Christ , of Promise , of Faith , of Grace , of the whole worke of Redemption , seeing in fine 't is the Law that we must liue by , and not by Faith : the perfect fulfilling of the Law must make vs righteous in God's sight : and not our beleeuing in Christ , that we may be justified . For he that keepes the whole Law , is thereby righteous , and by nothing els . Here 't is but a bare shift to say , Though we be bound to fulfil the Law ; yet Christ profits vs , because he giues vs Grace to performe our Band in exact Obedience . This evasion might it stand good , Saint Paul were indeed finally confuted as a weake disputant . But the Errour of this hath bin touched before , and if nothing els were said , this Apostolicall Argument is sufficient to refute it . I proceed to other Scriptures . 2. 1 Tim 1. 9. ( Ye know that the Law is good , if a man vse it lawfully ; knowing this , that the Law is not made for a righteous man , but for the lawlesse and disobedient , for the vngodly , for Sinners , for vnholy , and prophane , &c. ) The Law is not giuen to the Righteous . How must this bee vnderstood ? Is it not giuen ( quoad directionem ) as a Rule prescribing what is to be done , what is not to be done ? Yes , vve all agree in that . Hovv is it then not giuen ? 'T is ansvvered , ( quoad coactionem & maledictionem ) as it compels to obedience , and curseth the Transgressors . Thus is it not giuen to the Iust. This ansvver is full of ambiguitie , and needes some explication , that vve may knovv vvhat is the coaction or compelling force of the Lavv , from vvhich the Iust are freed . In vnfolding vvhereof our aduersaries and vve differ . Whether are in the right , we shal see by the proposal of both our Interpretations . They say , ( The Law hath no coactiue or compelling power ouer the Iust , because the Iust doe obey it , spoute , libentèer , & alacritèr , & ex instinctu charitatis ) that is , vvillinglie , out of Loue : but it hath a compulsiue force ouer the vniust , because they recalcitrant & cogi quodammodò debent ad obsequium ) that is , they obey vnvvillinglie , being forced to it by Terrors and Threatnings , and therefore ; The law rules not ouer the iust , as seruants who obey for feare : but sonnes who obey for Loue. We expound it otherwise . The Law hath not coactiue power ouer the just , because the just ( that is ) true beleeuers in Christ Iesus , are freed from the necessity of perfectly fulfilling it , for the obtaining of saluation . But the Law hath a coactiue power ouer the vnjust & vnbeleeuers , because they are obliged vnto the perfect fulfilling thereof , or else to be certainly accursed . And ergo we say , the Law command's ouer the just as ouer Sonnes requiring of them a faithfull and willing endeavour : but it commands ouer the vnjust , as ouer Seruants , of whom it exacts the vttermost farthing , and vpon the legall default threatens eternall malediction . The difference then betwixt them & vs , is this . They make the coaction of the Law to consist in the manner or quality of mans obedience to it . The Law compels when men obey vnwillingly . We make the coaction of the Law to consist in the quality of the command , & condition , wherevpon Obedience is required . The Law then compels , when it exacts full obedience vpon poenalty praecisely threatned to the disobedient . Wherein the trueth is manifestly on our side . For 't is plaine , that compulsion in a Law must be taken in opposition to direction , not persuation , for Lawes persuade not , but command . For if we speake properly a Law cannot be sai'd to compell those , to whom 't is giuen , as if by any real and physicall operation it did enforce them to obedience . It proposeth what is to be done , it setteth before a man , the punishment for disobedience : but it workes not on the will of man , to force it one way , or other . Wherefore if we know what direction in a Law is ; we shall soone know what Compultion is . Direction ( as all agree ) is the bare praescription , of what is to be done , or left vndone . Compulsion , that is , the exaction of obedience vpon paenalty to be inflicted . What other coactiue force there is in a Law , no man can imagine . Well then to apply this . The just are sub directione Legis : but not sub coactione . This must of necessity be vnderstood thus , the just are not vnder the coactiue power of God's Law , ●●cause it doth not exact of them full obedience vpon paenalty of aeternall death , to be otherwise inflicted on them . As it doth exact of the vnjust . For otherwise there will be no difference betweene the just and the vnjust in regard of this coactiue power of the Law , if both the one and the other be obliged to yeeld , alike , perfect obedience vpon the like paenalty . In this case the Law will be as coactine to one , as the other , exacting aequall obedience , vpon aequall termes , both of the just and vnjust . ( viz ) obey fully in all things : or you shall be cursed . The Sonne and Seruant shall be all one , and the Law shall still command , over the children , with as much terrour , as ouer the Bondslaue . There is no difference in the world ; in our adversaries doctrine , both sorts are bound to obey perfectly , or else certainly they shall not be saued . So that the Law of itselfe shall be as rigorous towards one ; as the other . But we know the Scriptures offer vnto vs more mercy : and that Christ hath discharged vs from this rigour of the Law , vnder which euery one , that is out of him in the state of vnbeleefe is holden in bondage . As to the difference they make ( the iust obey willingly , the vnjust vnwillingly , & ergo the Law compels these and not those ) this is nothing to the purpose . For it alters not the nature of the Law , that it is obeyed with diuers affections . The Law is the same , for its command & authority ; howsoeuer it be obeyed willingly or vnwillingly ; that matters not . The Law ceaseth not to be coactiue , because ti 's willingly obeyed : euen as a slaue ceaseth not to be vnder the coaction & compelling power of his Master , though he loue his master ; and out of a willing mind be content to abide in thraldome . And as Adam , though he obeyed the Law willingly ; yet was vnder the coactiue power of it ; because he was tyed to obey it , or else he should certainly die the death for his transgression of it . Wherefore I conclude , that the just are not freed from the Laws direction , nor from the Lawes compulsion , as it compels or enioynes them absolute obedience in all things , and for default thereof threatens the vnauoydeable malediction of Gods aeternall wrath . 3 Lastly for proofe of this point we haue those places formerly alleaged , Rom. 6. 14. [ We are not vnder the Law , but vnder Grace . ] Gal. 5. 18. [ If we be led by the spirit , we are not vnder the Law. ] 2 Cor. 3. 17. [ Now the Lord is the Spirit , and where the Spirit of the Lord is , there is Liberty . ] Gal. 3. 13. [ Christ hath redeemed vs from the Curse of the Law , being made acurse for vs. ] All which , with b other the like , doe establish this orthodoxe Doctrine ; That beleeuers haue ohtained freedome by Christ , from the rigour of the Morall Law , and are not any longer bound in conscience to the perfect fulfilling thereof vpon this assured perill : that if they keepe it not , they shall not be saued . We might stand longer vpon each Testimony : but let that which we haue said , suffice for the vindicating of our conscience from that Torture and Bondage wherewith these ●●opish Doctors would ensnare vs. The knowledge of which our Liberty , is not to giue vs occasion of security or licentiousnesse , as these Men calumniate : but to restore peace & spirituall rest vnto our soules , knowing that we are now deliuered from the necessity of obeying , or of perishing , which before we were in Christ , lay more heauy vpon our soules then a mountaine of Lead . That so being freed from this thraldome , we might serue him who hath freed vs , thankfully , and chearefully , obeying him in all duty , by whom wee haue obtained this glorious priuiledge ; that whereas perfect obedience was sometimes strictly exacted of vs : now our sincere , though imperfect indeauours , shal be mercifully accepted at our hands . SECT . 6. CHAP. I. The reconciliation of that seeming opposition , betweene S. Paul , and S. Iames in this point of Iustification . THus much of this Argument and of the first Branch of mans Righteousnes , whereby if it were possible he should be justified . viz. His Obedience to the Law of God. By which meanes we haue shewed , no flesh shall be justified in Gods sight . We are to proceed vnto the text branch heereof . viz. Mans satisfaction for his transgression of the Law. Wherein we haue also to proue , that a Sinner cannot be acquitted before god's judgment seat , by pleading any satisfaction , that himselfe can make for his offences . But in our passing vnto that point we are to giue you warning of that stumbling stone which St. Iames , ( as it may seeme ) hath layed in our way : lest any should dash his Faith vpon it ; and fall , as our adnersaries haue done into that Errour of Iustification by workes . That blessed Apostle , in the second Chapter of his Epistle , seemes not only to giue occasion : but directly to teach this doctrine of Iustification by workes . For in the 21. ver . &c. He sayeth expressly , that Abraham was justified by workes when he offered his sonne Isaack vpon the altar ; and also that Rahab was in like manner justified by workes , when she entertained the spies . Whence also he sets downe ver . 22. a generall Conclusion . That a Man is justified by workes and not by faith alone . Now in shew , nothing can be spoken more contrary to St. Paule his Doctrine in his Epistle to the Romans and else-where . For in the fourth chap. speaking of the same example of Abraham , he saieth cleane contrary , that Abraham was not justified by workes , for then he might haue boasted . ver . 2. And in the 3 chap. treating generally of mans Iustification , by faith ; after a strong dispute he drawes forth this conclusion . That a man is justified by Faith without the workes of the Law. v. 28. Which Conclusion is in appearance contradictory to that of St. Iames. This harsh discord betweene these Apostles seemes vnto some not possible to be sweetned by any qualification , who knowing that the Holy Ghost neuer forgets himselfe haue concluded that if the spirit of trueth spake by St. Paul it was doubtlesse the spirit of error , that spake by the author of this Epistle of Iames. For this cause most likely it was doubted of in ancient times , as a Eusebius and Hier●me witnes . But yet then also publiquely allowed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in many Churches , and euer since receaued in all : Out of which for the same cause Luther and others of his followers , since him would againe throw it forth , accounting the author of it to haue built not gold and siluer ; but straw and stubble vpon the foundation . Erasmus assents to Luther . And Musculus agrees with them both , who in his Commentaries vpon the fourth to the Romans , speakes his mind simply , that he sees not how Iames and Paul can agree together , and therefore he turnes out St. Iames for the wrangler , supposing that this Iames was one of the Desciples of Iames the Apostle , the brother of Christ , who vnder pretence of his Master's name and authority , continually snarled at the Apostle Paul , and opposed his Doctrine . Howbeit his Epistle got credit in after times , ( cum veritas paulatim inualescente mendacio proculcari caeperit . ) That is . When error by degrees praevailed against the trueth . But this medicine is worse then the disease , and is rather violence , then skill , thus to cut the knot where it cannot bee readily vntied . A safer and milder course may be holden ; and some meanes found out for the according of this grand difference without robbing the Church of somuch pretious Treasure , of diuine knowledg , as is stored vp in this Epistle . Wherefore both they of the Romish and we of the reformed Churches , admitting this Epistle for canonical doe each of vs search after , a fit reconciliation betweene the Apostles . But they and we betweene our selues are irreconcileable in our seuerall reconcileations of them . They reconcile them thus . By distinguishing . 1. of Iustification . 2 of Workes . Iustification ( say they ) of two sortes . 1. The first when a man of vnjust is made just and holy , by the Infusion of Grace , or the Habit of Charitie . 2. The 2. When a man of just is made more just by the augmentation of the Habit of Grace first giuen vnto him . Againe they diuide workes into two sortes . 1. Some goe before Faith , being performed by the meere strength of nature , and free-will without the helpe of grace ; and such workes as these are not meritorious . 2. Some follow Faith , being performed by the aide and assistance of grace giuen vnto man : and such workes as these be meritorious . These distinctions praepared , the worke is now ready for the soddering , which they finish artificially glewing togeather the proposition of the two Apostles in this sorte . St. Paul saieth that Abraham , and all men are justified by Faith without workes . This ( say they ) is to be vnderstood of the first Iustification , and of workes done before Faith , without grace , by the strength of nature . So that the meaning of Paule's proposition ( Abraham and all men , are justified by faith without workes is this . Neither Abraham , nor any other can deserue the Grace of Sanctification , whereby of vnjust and vnholy they be made just and holy , by any workes done by them , when they are Naturall Men , destitute of Grace , but only by Faith in Christ Iesus , or thus . No Man merits Grace to make him a good Man of a Bad , by any thing he doth before he beleeue in Christ ; but by beleeuing he obtaineth this . On the other side S. Iames saith , that ( Abraham and all others are iustified by Workes , not by Faith only . ) This ( say the Romanists ) is meant of the second Iustification , and of such workes as are done after Faith , by the aide of Grace : So the meaning of the Proposition shal be this . Abraham and other Men being once made good and just , deserue to be made better , and more just by such good workes as they performe through the helpe of Grace giuen vnto them ; & not by faith only . Being once sanctified , they deserue the increase of Sanctificatiō through that merit of their Faith , and good workes out of Faith and Charity . Is not this difference between these Apostles finely accorded think you ? They will now walke together being in this sort made friends through the mediation of the Schoole-men . But it is otherwise . They are so far from reconciling them , that they haue abused them both , and set them farther asunder making them speake what they neuer meant . Neither in S. Paul nor S. Iames is there any ground at all , whereon to raise such an interpretation of their words . And therefore we respect this reconcilement , as the shifting quercke of a Scholeman's braine , that hath no footing at all in the text . Which we doe vpon these Reasons . 1. That distinction of Iustification ( that is of Sanctification ) into the first giuing of it , and the after increase of it , ( howsoeuer tolerable in other matters ) is vtterly to no purpose , as it is applied vnto the doctrine of these Apostles . Who when they speake of Iustification of a sinner in God's sight doe vnderstand thereby the Remission of Sinnes through the imputation of Christ's Righteousnes , and not the infusion , or increase of inherent Sanctity in the soule of man. This confusion of Iustification with sanctification is a prime error of our adversaries in this article , as hath bin shewed , in clearing the acceptions of the word Iustification : and shall be shewed more at large in handling the forme of our Iustification , 2. The distinction of Iustification taken in their owne sense , is falselie applied to St. Iames as if he spake of the 2. Iustification , and to St. Paul as if he spake of the first . For first a Bellarmine himselfe being judge St. Iames in the example of Rahab speakes of the first Iustification , because ( as he saieth ) she was then , at the first made a beleeuer of an infidell a righteous woman of an harlot . And againe Paul , he speakes of the 2. Iustification in the example of Abraham , which is alleaged by both the Apostles . Heere 's then a confusion insteed of a distiction . Paul speakes of the first , Iames speakes of the 2. and yet both do speake of both Iustifications . Againe when they say Iames speakes of the second Iustification , whereby of just a man becomes more just , ti 's a groundlesse imagination for asmuch as it was to no purpose for the Apostle Iames to treat of the second Iustification , whereby men grow better : when those Hypocrites , with whom he had to doe , had erred from their first iustification , whereby they were not , as yet , made good , as the learned b Iackson obserues . Nay there is not in all St. Iames his dispute , any s●llable , that may giue any just suspicion that by Iustification , he meanes the increase of inhaerent Iustice. c Bellarmine catcheth at the clause . v. 22. ( By workes Faith was made perfect ) which is , in the Iesuites construction , Abraham's inhaerent justice , begun by faith , receiued increase and perfection by his workes ) But this is onlie the Iesuites phrensie . Abraham his faith and his Righteousnes , whereof his Faith is but a part , was not made but declared to be perfect , by so perfect a worke ) which it brought forth , as euen Lorinus another of that sect expounds it orthodoxly . 3 Thirdly , that distinction of workes done before Faith , without grace , and after Faith by grace , is to as litle purpose , as the former ; in this matter of our Iustification . Heretofore we haue touched vpon that distinction and shewed the vanitie thereof , in limiting St. Paul to workes done without grace , when simplie he concludes all workes from our Iustification . And St. Iames though he require workes of grace to be ioyned with that Faith which must justifie vs : yet he giues them not that place and office in our Iustification , from which Paul doth exclude them , and wherein our adversaries would establish them , as it shall appeare anon . Leauing then this sophisticall reconcilement coined by our aduersaries I come to those reconciliations which are made by our diuines ; wherein we shall haue better satisfaction vpon better grounds . Two waies there are whereby this seeming difference is by our Men reconciled . 1. The 1. by distinguishing the word ( ● Iustification ) which may be taken either 1 , For the absolution of a Sinner in Gods iudgement . 2 , For the declaration of a mans Righteousnes before men . This distinction is certaine and hath its ground in Scripture which vseth the word Iustifie in both acceptions , for the quitting of vs in Gods sight , and for the manifestation of our innocency before man against accusation or suspicion of faultines . They applie this distinction for the reconciling of the two Apostles . Thus. St. Paul speakes of Iustification , ( in foro Dei ) S. Iames speakes of Iustification ( in foro hominis ) A man is justified by faith without workes saieth S. Paul : that is in God's sight , a man obtaines remission of Sinnes and is reputed just only for his Faith in Christ , not for his workes sake . A man is justified by workes ; and not by Faith onely saieth S. Iames that is , in mans sight we are declared to be just by our good workes , not by our Faith onely : which with other inward and invisible Graces , are made visible vnto man onely in the good workes , which they see vs performe . That this application is not vnfit for to reconcile this difference , may be shewed by the parts . 1. For S. Paul , ti 's agreed on all sides that he speakes of mans iustification in God's sight . Rom. 3. v. 20. 2. For S. Iames we are to shew that with just probability he may be vnderstood of the declaration of our Iustification and righteousnes before men . For proofe whereof the Text affords vs these reasons . 1. Verse . 18. Shew me thy Faith without thy Workes and I will shew thee my Faith by my workes . Where the true Christian speaking to the Hypocriticall boaster of his Faith , requires of him a declaration of his faith and Iustification thereby , by a reall proofe , not a verball profession , promising for his part to manifest and approue the trueth of his owne Faith by his good workes . Whence it appeares , that before man , none can justifie the soundnes of his Faith : but by his workes thene proceeding . 2. V. 21. Abraham is saied to be justified when he offered vp his sonne Isaak vpon the Altar . Now ti 's manifest that Abraham was justified in Gods sight long before ; euen . 25. yeares Gen. 15. 6. Therefore by that admirable worke of his in offering his Sonne he was declared before all the world to be a just man and a true Beleeuer . And for this purpose did God tempt Abraham in that triall of his Faith : that thereby all beleeuers , might behold a rare patterne of a liuely and justifying Faith , and that Abraham was not without good cause called the Father of the Faithfull . 3. V. 22. It is saied that Abrahams faith wrought with his worke and by workes was his faith made perfect . Which in the iudgement of popish a Expositors themselues , is to be vnderstood of the manifestation of Abrahams faith by his workes . His Faith directed his workes : his workes manifested the power and perfection of his Faith. It is not then without good probability of Reason , that Caluin and other Expositors on our side , haue giuen this solution vnto this doubt . b Bellarmine labours against it and would faine proue that justification cannot be taken heere pro declaratione Iustitiae . But his Argument cannot much trouble any intelligent reader , and therefore I spare to trouble you with his sophistry . This now is the first way of reconciling the places . Howbeit the trueth is , that although this may be defended against any thing that our aduersaries objected to the contrary : yet many and those very learned divines chose rather to tread in another path and more neerely to presse the Apostles steps ; whom also in this point ● willingly follow . 2 The second way then of reconciling these places , is by distinguishing of the word ( Faith ) which is taken in a doubled sense . 1. First for that Faith , which is true and liuing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Faith which worketh through loue ) and is fruitfull in all manner of Obedience . 2. Secondly for that Faith which is false and dead , being onely a bare acknowledgment of the trueth , of all Articles of Religion accompanied with an outward Formality of Profession : but yet destitute of sincere Obedience . This distinction of this word ( Faith ) is certaine by the Scriptures , as hath heretofore bin shewed in handling of that Grace . Our Men now apply it thus . S. Paul when he affirmes that we are justified by Faith onely , speakes of that Faith which is true and liuing working by Charity . S. Iames when he denies a Man is justified by Faith only , he disputes against that Faith which is false and dead , without power to bring forth any good workes . So that the Apostles speake no contradictions , where Paul teacheth we are iustified by a true Faith , and S. Iames affirmes we are not justified by a false Faith. Againe S. Paul saith we are not iustified by workes . S. Iames saith we are justified by Workes . Neither is here any contradiction at all . For S. Iames vnderstands by Workes , a ( working Faith ) in opposition to the idle and dead Faith before-spoken of ( by a Metonymie of the Effect . ) Whence it is plaine that these two Propositions ( Wee are not iustified by Workes ) which is Pauls , and ( We are iustified by a working Faith ) which is Iames , doe sweetly consort together . Paul seuers Works from our Iustification , but not from our Faith. Iames ioyned Workes to our Faith , but not to our Iustification . To make this a litle plainer by a similitude or twaine : There is great difference betweene these two sayings , ( A Man liues by a Reasonable soule ) and ( A Man liues by Reason . ) The former is true , and shewes vs what qualities and power are ess●ntiall vnto that soule , whereby a Man liues . But the later is false , because we liue not by the quality , or power of Reason , though we liue by that soule which hath that quality necessarily belonging to it , without which it is no humane soule . So also in these Propositions , ( Planta vivit per animan● auctricem ) and ( Planta vivit per augmentationem ) each Puny can tell that the former is true , and the other false . For although in the Vegetatiue soule whereby Plants liue , there be necessarilie required to the ( Being ) of it , those 3 faculties of Nourishment , Growth , and Procreation : yet it is not the facultie of growing that giues life vnto Plants , for they liue when they grow not . In like manner . These two Propositions ( we are iustified by a working Faith ) & ( We are iustified by Workes ) differ much . The first is true , and shewes vnto vs what qualities are necessarilie required vnto the ( Being ) of that Faith , whereby the Iust shall liue . Namely , that beside the power of beleeuing in the Promise , there be also an Habituall Pronnesse and Resolution vnto the doing of all good Workes , joined with it . But the later Proposition is false . For although true Faith be equallie as apt to worke in bringing forth Vniuersall Obedience to God's will ; as it is apt to beleeue and trust perfectlie vnto God's promises : yet neuerthelesse we are not justified by it as it brings forth good Workes ; but as it embraceth the promises of the Gospel . Now then Iames affirmes that which is true , that ( We are iustified by a working Faith , ) and S. Paul denies that which is false : viz. ( That we are iustified by workes . CHAP. II. The confirmation of the Orthodoxe reconciliation of S. Paul and S. Iames , by a Logicall Analysis of S. Iames his disputation in his second Chapter . THis Reconciliation is the fairest , and hath the most certaine grounds in the text . It will , I doubt not , appeare so vnto you , when it shall be cleered from these Cavils that can be made against it . There are but only two things in it that may occasion our Aduersaries to quarrell . The first is touching the word ( Faith ) we say that S. Iames speakes of a false and counterfeit Faith. They say he speakes of that which is true , though Dead without Workes . This is one point . a The second is touching the interpretation of the word ( Workes ) vsed by S. Iames when he saith , ( We are iustified by Workes . ) This we interpret by a Metonymie of the Effect for the Cause , We are justified by a working Faith , by that Faith which is apt to declare and shew it selfe in all good Workes . This interpretation may happily proue distastefull to their nicer Palates , who are very readie when it fits their humour , to grate sore vpon the bare words and letter of a Text. These cauils remoued , this reconciliation will appeare to be sure and good . For the accomplishment of this I suppose nothing will be more commodious , then to present vnto you a briefe resolution of the whole dispute of S. Iames touching Faith , that by a plaine and true exposition thereof we may more easily discouer the cauils and sophisticall forgeries wherewith our Adversaries haue pestered this place of Scripture . The disputation of S. Iames beginnes at the 14. v. of the second Chapt. to the end thereof . The scope and summe whereof is . A sharpe reprehens●ion of hypocriticall Faith of vaine Men as they are called ( v. 20 ) Which in the Apostles time vnder pretence of Religion thought they might liue as they list . Two extremes there were , whereunto these Iewes , to whom the Apostle writes , were mis-led by false teachers and their own corruptions . The 1. That notwithstanding Faith in Christ ; they were bound to fulfill the whole Law of Moses ; Against which Paul disputes in his Epistle to the Gal. who also were infected with that Leven . The other was , that Faith in Christ was sufficient without any regard of Obedience , to the Law : so they beleeued the Gospell , acknowledging the Articles of Religion for true , & made an outward profession all should be well , albeit in the meane Time Sanctitie and syncere Obedience were quite neglected . The former Errour brought them in Bondage : this made them licentious pleasing haeresie if any other , whereof there were and will be alwayes store of sectaries who content themselues to haue a forme of Godlines , but deny the power thereof . Against such hypocrites & vain Boasters of false Faith and false Religion , S. Iames disputes in this place , shewing plainly that such men leaned on a staffe of Reed , deceiuing their owne selues with a counterfeit & shadow of true Christian Faith insteed of the substance . The reproofe with the maine Reason is expressed by way of interrogation in the ( 14. v. ) What doth it profit my Brethren , though a Man say he haue ( as many then did , and alwaies will say , boasting falselie of that which they haue not in truth , ) And haue not workes ; that is , Obedience to God's Will , whereby to approue that Faith he boasts of ? Can that Faith saue him ? so that Faith vvithout Workes a sauing Faith , that vvill bring a Man to Heauen ? These sharpe Interrogations must be resolued into their strong Negations . And so vve haue these tvvo Propositions . 1 Containing the maine summe of the Apostle's dispute : The other a generall Reason of it . The 1 is this . Faith without Obedience is vnprofitable . The second prouing the first , is this . Faith without Obedience will not saue a Man. The vvhole Argument is . That Faith which will not saue a man is vnprofitable , of no vse . But the Faith which is without Obedience will not saue : Ergo Faith without Obedience is vnprofitable . The Maior of this Argument vvill easilie be granted . Th●t it is an v●pro●itable Faith which will not bring a Man to life and Happines . But hovv doth S. Iames proue the Minor. That a Faith without workes will not doe that ? though it scarse need any proofe ▪ yet because hypocrisie is euer armed vvith sophistrie , for a plainer Conviction , the Apostle proues it by this manner of Argumentation . That Faith which saues a Man is a true Faith. But a Faith without workes is not a true Faith. Ergo A Faith without workes will not saue a Man. The Maier is euident to all that haue Reason . The Minor S. Iames proues by diuerse Arguments . 1. dravvne● pari , from comparison vvith another like vertue . Namely Charity tovvards the poore . The Argument is thus . If Charity towards the poore professed in Words , but without workes be counterfeit , then Faith in God professed in like manner without Obedience is also counterfeite not true . But Charity towards the poore in words professed without deeds is a counterfeit Charity . Ergo , Faith in God without Obedience is a counterfeit and false Faith. The Reason of the maior Proposition is euident , from the similitude that is betweene all Vertues and Graces . There is no vertue , but men may counterfeit and falsely arrogate it to themselues ; as they may boast of a false Faith , so also ( as Salomon and experience speakes ) of a false Liberality , false Valour , false Prudence , &c. Now there is but one way to discouer this counterfeiting in any kind , and that is to goe from words to workes , from praesumptions and boastings to actions . This way all count most certaine , nor will any man beleiue words against workes , or be persuaded by faire speaches , that the habites of vertues and graces be truly seated in his mind , whose tongue tells vs they be so : but his doeings confute his sayings . Wherefore the Apostle in his comparison proceedes on an vndeniable ground . Now for the minor ( that the Charity which is rich in good words , and poore in almesdeeds , is not true but counterfeit pitty ) the Apostle shewes by an ordinary instance ( If a brother or sister be naked , and destitute of daily food ) that is . If a beleiuing Christian want food and raiment or other necessaries ( and one of you say vnto them , depart in peace , and be ye warmed and filled ) If he giue him kind words , Alas poore soule I pitty thee and wish thee well , I Would I had to giue thee , goe in God's name where thou mayest be releiued , and so let him passe with a few pittifull Complements , notwithstanding yee giue them not those things which are needfull for the body : what doth it profit . Is the poore man's backe euer the warmer ? or his belly the ●●ller , with a few windy complements ? Can such a man persuade any that he hath in him indeed the bowells of mercie and compassion towards the needy , when they find such cold entertainment at his Gates : 'T is manifest that this is but a meere mockery , and that such pittifull words come not from a heart that 's truely mercifull . The Apostle now applies this touching Charity , vnto Faith. v. 17. Euen so Faith if it haue not workes is dead being alone . As that Charity , so also that Faith which men professe without Obedience is false and fained , and therefore vnprofitable to saue a man. It is dead : How must this be vnderstood ? Faith is a quality of the soule , and qualities are then saide to be dead , when they are extinguished . As if we should say such a man's Charity is dead ; it is because he hath lost it ; that which was in him is abolished . But this is not the meaning . For then when St. Iames saieth that Faith is dead being alone : his meaning should be that Faith seuered from workes , is no Faith at all : but quite extinguished . Now this is not so . For there 's a Faith seuered from workes in Hypocrites , Haeretiques , Reprobates and Deuills . Which Faith is a generall assent to all diuine truthes : and this Faith in them hath a true being , but no sauing vse . Wherefore . it is called ● dead faith in regard of the effect : because 't is nothing availeable to bring them in whom it is , to Life and Saluation as a true and liu●ng Faith is . Heere our Aduersaries haue much strange Contemplation , telling vs that Faith without workes though it be a dead Faith , yet 't is a true Faith. Euen as an Instrument is a true Instrument , though it be not vsed . So that in their Philosophy ti 's one and the same true Faith which is dead without , and liuing with workes . Euen as 't is one and the same Body which liues with the Soule and is dead without it : or as water is the same whether it stand still in a Cisterne or runne in a Riuer . Whence they proceed to discourse that Charity is the forme of Faith : and conclude that it is not the inward and Essentiall forme of it , as the Soule is the forme of a man ( for that workes are not essentiall to Faith ) nor the accidentall forme as whitenes is of Paper ; because Faith according to their Schooles , is in the vnderstanding , and Charity in the will ▪ But it is the externall Forme of it , because it giues to Faith a merit and worthines for the deserving of Heauen . These fond speculations of the Forme and merit of Faith I passe by now , hauing touched vpon them heeretofore . To that which they say . That a liuing Faith , and a dead Faith is one and the same true Faith : 't is vtterly false , they differ asmuch as Light and Darknes . 1. In their subject . a dead Faith is in the Reprobate Men and Deuills . A liuing Faith only in the Elect. 2. In their Object . A dead Faith assents to diuine Reuelations as barely true or good onely in the generall : a liuing Faith assents to them , as truer and better in themselues ; then any thing that can be set against them . 3 , in their Nature . A dead Faith is no sanctifying Grace : but a common gift of Creation as in the deuill ; of ordinary illumination as in Reprobate Men. A liuing Faith is a sanctifying Grace , a part of inhaerent holines wrought in the heart by the speciall power of the Holy Ghost . All which haue bin heeretofore cleared in handling the Nature of Faith. Wherefore vnto those arguments or Sophismes rather , which a Bellarmine brings to proue that Iames speakes of a true diuine , infused , Catholique , Christian Faith , though it be dead faith ; I answere breifely . That we grant a dead Faith to be a true Faith : but it is in its kind . Because it hath a true being in men and deuils , in whom it is , and ti 's directed toward true objects : But it is not that true Faith which is Catholique Christian & sauing . This is of another kind , and in comparison of this , that other is but a meere shadow and counterfeit resemblance of true Faith. Wherefore when those Hypocrites accounted themselues to haue that faith which is truely Christian and sauing , S. Iames shewes them , that this their faith which was alone naked of Obedience , was nothing so : but a Faith of another kind , a dead faith , hauing onely a false shew of a true and liuing faith . This of the first Argument . 2 The 2 Argument is contained . v. 18. being drawne from an impossibility , in prouing the trueth of it . The Argument stands thus . That Faith , which is truely Christian may be shewen and proued so to be . But a Faith without workes cannot be demonstrated to be a true faith . Ergo. A Faith without workes is no true Faith. The major is omitted as most euident of itselfe . Because there is no morall vertue , or grace of the Holy Ghost truely planted in the heart : but it may be knowne by some externall Actions , which it is apt to bring forth . Euen as life is knowne by breathing , or beating of the Pulse . The trueth of an inuisible Grace hath it's demonstration in visible workes . But now for the Minor , S. Iames proues that Faith without Obedience cannot appeare by any proofe to be true faith . Which he doth in a Dialogue betweene a true beleeuer and a Hypocrite . Yea a man may say , thou hast Faith , and I haue Workes shew me thy faith without workes , and I will shew thee my faith by my workes . That is . Thou saiest thou hast a true Faith , though thou hast no workes : I say I haue true faith because I haue workes . Come wee now to the triall , and let it appeare who saieth true , thou or I. If thou saiest true ; proue thy Faith by something or other to be true . Shew me thy Faith b without thy wotkes . Workes thou hast none , whereby to shew thy faith , make it then appeare by something else . But that 's impossible . Where workes are wanring , ther 's no demonstration else whereby to justifie the trueth of faith . And therefore thou art driuen to confesse that thou vainely boastest of that which thou hast not . But on the otherside ( saieth the true Beleeuer ) I can make good , that which I say , prouing that my faith is true by my workes . I will shew thee my faith by my workes . My sincere Obedience is a reall demonstration : that my beleife is no verball ostentation and vaine bragg . This proofe of S. Iames is very con●incing , and gripes the Consciences of Hypocrites , smiting them with shame and confusion when they come to this triall ; and so haue their false and fraudulent hearts laied open . But heere it will be asked what workes doe demonstrate the trueth of faith , and also how they doe proue it . Whereto wee answere Workes are of two sortes . 1. Ordinary , such workes of Sanctity & Obedience , as are required to a holy Conuersation . 2. Extraordinary . viz , Miracles . We say S. Iames vnderstands the former , and those onely : our aduersaries conclude both . But erroneously , for asmuch as S. Iames speakes not of the doctrine of faith , but of the Grace of faith . The Grace requires good workes of Piety and Charity as perpetually necessary for the conmirmation of it's Trueth . So doeth not the doctrine of Faith alwaies require Miraculous workes for the confirmation of it's divinity : But oney at the first publication thereof . Wherefore Lorinus is very ridiculous , who vpon this place tels vs , that they may justly demaund of vs Haeretiques ( For so they bedust vs ) Miracles for the confirmation of our new and false Doctrine . Indeed were it new and false their request were not vnreasonable , that we should make our doctrine credible by doing of Miracles . But sure the Iesuite iudgeth of our doctrine by his ovvne , vvhich did he not suspect for a nevv Error , vvee see no reason they should still require Miracles for confirmation of an olde Truth For our selues we seeke not the aide of a lying Wonder to vphold a true doctrine : nor doe we count it any disgrace at all to our Religion , that we cannot by our Faith so much as cure a lame Horse , as the Iesuite out of a Erasmus scoffes at vs. Now surely if such a beast as Bellarmine's deuout Mare , want helpe to set her on all foure , we cannot be yet so well perswaded of that vertue of Romish Faith , as to thinke that a Frier will doe more good at such a jadish miracle , then a Farrier . But whereas the Iesuite goes forward to require of vs the other sort of good workes , of Piety and Charity for the demonstration of our Faith hee hath reason so to doe , though not so much as he imagines , when hee chargeth vs with neglect of good Workes and vnbridled licentiousnesse . Would to God we could cleere our practise from such neglect , as well as we can our doctrine from teaching it . But yet , by their fauour , if we come to comparisons , we know no Reason why we should runne behind the dore , as more ashamed of our practises , then they may justly be of theirs , in which case we boldly bid him amongst them ; that is without sinne to cast the first stone at vs. To proceed . Seeing Workes of Obedience are the proof●s of a true Faith , it must be considered in what sort they proue it . For may not good Workes be counterfeited as well as Faith ? I answere . That in this triall the judgment of verity & infallibility belongeth vnto God , who only knowes the heart and conscience , being able to discerne euery secret working of the Soule , and so to judge exactly whether or no all outward appearances come from inward syncerity . But for the judgement of Charity that belongs to vs. If we behold in any man the Workes of Obedience to God's will ; of such a Man we are to judge that he hath true Faith. Though yet herein we must as farre as humane frailtie will giue leaue , iudge also not according to appearance , but iudge righteous iudgment . Mens practises must be examined : if hypocrisie bewray it self , ( as 't is hard for a Counterfeit not to forget himself at some one time or other , if he be duly obserued ) there Charity must not be blinde : it must see and censure it . 'T is not a charitable , but a peruerse Iudgment to call euill good : nor is it any offence to call that a barren or bad Tree , that beares either no fruit at all , or none but bad ; And thus of this second Argument of the Apostle , that these Hypocrites Faith was vaine , because , when it comes to the proofe , it cannot be iustified to be found and good . 3 The 3 Argument is v. 19. from the example of the diuels themselues , in whom there is a Faith without Workes , as well in hypocrites : and ergo it is in neither of them a true Faith. The Argument is brought in to confute a Cauill with the hypocrite might make against the former reason . True might he say , I cannot shew my Faith by my Workes : yet for all that I haue a true Faith. And why ? Because I beleeue the Articles of Religion , that there is one God , with the rest . Hereto the Apostle replies . That such a beliefe is not a true Christian Faith , because it is to be found euen in the diuels . The Argument runnes thus . That faith which is in the diuels is no true Christian faith . But a bare assent to the Articles of Religion without Obedience is in the Diuels . Ergo A bare assent without Obedience is no true Christian faith . The Maior of this Argument will easily be granted . That the diuels haue not that true Faith which is required of a Christian Man to his saluation . The Minor is also euident . That the diuels doe belieue the Articles of Christian Religion . S. Iames instances in one for the rest , namely the Article of the Godhead , whereto the Diuels assent aswell as Hypocriticall Men. Thou beleeuest that there is one God , saith the true beleeuer to the hypocrite , pleading that he beleeued the Articles of Faith , Thou doest well . 'T is a laudable and good thing to acknowledge the Truth of Religion . But vvithall thou must knovv that the diuels deserue as much commendation for this beleefe , as thou doest . The diuels also beleeue . Euen they confesse the Truth of that and the other Articles of Religion . An euident proofe vvhereof is this , that they tremble at the povver , vvrath , and iustice of God , and the remembrance of the last iudgment , vvhich did they not beleeue , they vvould not feare : but novv they expect it vvith Horrour , because they knovv it vvill come vpon them . Whence 't is plain that the Faith of Hypocrites and diuels is all one , neither better then other , both vnfruitfull to bring forth Obedience , both vnprofitable to bring vnto saluation , and therefore neither of them that true Faith , vvhich is Christian and sauing . This Argument of the Apostles , pincheth our Aduersaries sore , vvho stiffly maintaine that S. Iames speakes of a True , though of a dead Faith. For they can not for shame say that there is a true Faith in the diuels and damned Spirits . But yet S. Iames hath concluded that they haue that dead Faith which hypocrites boast of . What then ? Then a dead Faith is no true faith , as our a Adversaries affirme it is . Wherefore to helpe themselues , they deny that it is one and the same dead Faith , which is in hypocrites and euill Spirits . Indeed ex parte obiecti , they grant that the Faith of diuels is as true and catholique as that of wicked Men , because they both beleeue the the same things . And also in regard of the effects , they grant their Faith to be alike , because both be vnfruitfull . But not ex parte subiecti , so they say there 's much difference . The Faith of diuels is of one sort , and the Faith of hypocrites of another . But heere they make a litle to bold with the blessed Apostle , ouerturning the force of his argument , to vphold their owne fancie . The Apostle proues against Hypocrites that their idle Faith without Obedience is not true sauing Faith. Why ? Because the diuel 's idle Faith destitute of Obedience is no true sauing Faith. But now . Is the Faith of diuels & hypocrites of the same kinde and Nature . Yea , or no ? No , they be not , they be of a diuerse nature , say the Adversaries . Let it be then considered , what force there is in the Apostle's Argument . Faith without workes in Deuils saues them not . Ergo Faith without workes in wicked Men , saues them not . Might not one prompted by a Iesuite , reply vpon the Apostle . Nay by your leaue , your Argument is inconsequent , because you doe not dispute , ad idem . Faith in the diuels is of one kinde , Faith in Hypocrites is of another : & therefore though Faith without works cannot saue diuels ; yet Faith without works may saue Men. Thus were the Apostle's Argument laide in the dust , if these Mens Opinions may stand for good . But would you know what distinction these Men make betweene the faith of diuels and wicked Men , which St Iames takes for the same . 'T is thus . First the Faith of Euill Men is free , the Faith of diuels is compelled and extorted from them by a kinde of force . So b Bellarm. Fides hominum malorum libera est , captivante nimir ùm piâ voluntate intellectum in obsequium Christi : Fides vero Daemonum est coacta , & extracta ab ipsàrerum Evidentiâ . Quod insinuavit idem Iacobus dicens . Daemones credunt , & contremiscunt . Nos enim non credimus contremiscentes , id est , inviti & coacti , sed spontè & libentèr . Wicked Men beleeue freely and willingly . Why ? Because their pious and godly Will captiuates their vnderstanding to the Obedience of Christ , so causing it to assent vnto the Truth . The diuels beleeue vpon compulsion , being forced to it by the Euidence of the things themselues . Which Saint Iames intimates , They beleeue and tremble : that is , they beleeue against their Wills. Is not this a shamelesse Iesuite that will say any thing to patch vp a broken cause ? For be not these absurd Contradictions to say , that wicked Men haue godly Wills , that by a pious Motion of the Will , their vnderstanding is captiuated to the Obedience of Christ , and yet they be hypocrites and wicked Men still . No Man can relish such assertions , who knowes how averse and fromward the will of Men is to embrace any thing that is of God , till such time as it be regenerate by sanctifying Grace . It is therefore without all reason , to affirme that wicked Men beleeue willinglie , and 't is against all experience , which shewes that vngodly Men are vtterly as vnwilling to beleue any truth that makes against them in any kinde whatsoeuer ; as a beare is to be brought to the stake . Indeed in matters that like them , or such as be of an indifferent Nature , neither fauouring nor crossing their Corruptions , they 'll be apt to beleeue , though not out of a pious affection , as the Iesuite dreames : but out of selfe-loue and other selfe-considerations . But take them in any other point of Religion , that doth any way grate vpon their wicked affections , all the perswasion and instruction in the World , cannot worke them to a beleefe of it , till the Conscience ( spite of their hearts ) be convicted by some notable Euidence of the Trueth . Now what else can be said of the diuels ; who will as willinglie beleeue what makes for them , ( if any thing did ) or what makes not against them ; as any wicked man can doe ? And they are as vnwilling to beleeue any thing , that makes against them , as any wicked Man is . Nor would they beleeue it , did not the cleerenes of diuine Reuelations convince them of the certaine Truth thereof . So that there is no difference at all in this respect , as the one , so the other beleeue vnwillingly ; as diuels , so wicked Men beleeue with trembling . The diuels indeed with greater horror , as their beleefe and knowledge is alwaies more distinct then Mans : but yet Men with horror too , when their Consciences by fits are awakened to behold the woes , that are comming vpon them . Vnto this difference of c Bell. others adde two more . Namely : 1 That the Faith of diuels is naturall ; that of wicked Men supernaturall and infused . 2 That the Faith of Diuels is dishonest , the Faith of wicked Men is an honest Faith. Whereto we say thus much . That touching the first difference , we grant indeed that the Faith of the diuels is not supernaturall except it be in regard of the obiect . The faculties which they receiued in their creation are not so farre corrupted in them : but that they are able to assent vnto , and apprehend diuine Reuelations without further helpe , then of their owne naturall Abilities . Man in his fall sustained greater losse in the spirituall powers of his soule , & therefore stan●s in need of helpe . Which helpe is afforded euen vnto the vngodly ; but this is by ordinary illumination , not by speciall infusion of any sanctifying Grace . Enlightned they are aboue the ordinary pitch of naturall blindnes : but not aboue that whereto a meere naturall vnderstanding may be aduanced . Yea were Mans Vnderstanding raised vp to that perfection which is in diuels : this were more then Nature , yet lesse then Grace . This common gift of Illumination bestowed on wicked Men , but not on diuels , is no proofe that their Faith is of a diuerse kinde . As to the last difference we are not so far studied in Moralities , as to conceiue wherein the dishonestie of the diuel 's Faith , and the honestie of Hypocrites Faith doth lie . To ordinarie vnderstanding it seemes euery way as honest & commendable a matter , for a wicked fiend , as for a wicked Man , to beleeue what God reueales vnto him . If not , we must expect to be further informed by these Iesuites Men that are better read in that part of Ethickes , whether diabolicall or hypocriticall . 4. 4 This of the Apostle's third Argument . we come to the fourth . The 4. Argument is contained in the 20. 21. 22. 23. 24. 25 verses . Before which the Apostle repeates his maine Conclusion . That Faith without Obedience is a false and dead Faith. But wilt thou know O a vaine Man ( or hypocrite ) that Faith without workes is dead ? v. 20. For the convincing of him further , he proceeds to a new Argument to proue it vnto him . The Argument is this . That Faith which will not iustifie a Man is a false and dead Faith. But the Faith which is without workes will not iustifie . a Man. Ergo 'T is a dead and a false Faith. The Maior the Apostle omits as most evident of it selfe . The Minor he proues by an induction of two Examples . Thus. If Abraham and Rahab were instified by a working faith , thou that Faith which is alone without workes will not iustifie . But A●raham and Rahab were so iustified , viz. by a working Faith. Ergo Faith without workes will not iustifie a man. The Reason of the Consequence is manifest . Because as Abraham and Rahab : so all other must be justified . The meanes of justification and Life , were euer one and the same for all men . Which also the Apostle intimates in that clause v. 21. Was not our Father Abraham &c. implying that as the Father , so also the children , the whole stocke and generation of the Faithfull , were and are still justified by one vniforme meanes . The two instances the Apostle vrges , that of Abraham . v. 21. 22. 23. that of Rahab . v. 25. The conclusion with aequally issues from them both , he interserts in the middest , after the allegation of Abrahams Example . v. 24. I shall goe ouer them as they lie in the Text. In the example of Abraham , the Apostle v. 21. sets downe this proposition . That Abraham was justified by a working Faith. For this interrogatiues Was not our Father Abraham justified by workes ? must be resolued into an affirmatiue Abraham our Father was justified by workes . That is a working Faith. Which proposition the Apostle confirmeth by it's parts . 1. Shewing that Abrahams Faith was an operatiue faith declared and approued by his workes . Secondly , prouing that by such a working Faith Abraham was justified in God's sight . That the faith of Abraham was operatiue , full of life and power to bring forth Obedience vnto God , the Apostle alleageth one instance insteed of all the ●est to proue it . And that is that singular worke of Obedience vnto God's command . When he offered vp his sonne Isaak vpon the Altar . Many other workes there were performed by Abraham abundantly justifying the trueth of his Faith : But the Apostle chooseth this aboue all other , as that worke which was of purpose enjoyned him by God for a triall of his faith . Wherein Abraham mightily ouer●oming all those strong temptations to disobedience and infidelity , made it appeare , that his faith was not an idle , dead and empty Speculation , but an actiue and working Grace . Wherefore the Apostle adds ver . 22. Seest thou how faith wrought with his workes , and by workes was faith made perfect ? That is as in other workes of that holy Patriarch , so specially in that sacrificing his sonne , all that can see , may plainely behold , the strength and life of his faith . Faith wrought with his workes . That is . His faith directed and supported him in the doing of that worke , as the Apostle Paul expounds it . Heb. 11. 17 By faith Abraham offered vp Isaack : that worke had not binne done , if faith had not wrought it . In euery circumstance thereof faith did all in all from the beginning of the worke to the end . This interpretation is most simple and generally receaued . Faith wrought with : That is . In or by his workes , vnto the performance whereof the force of faith was in spaeciall manner assesting . Pareus reads the words by a a tmesis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( that is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( scilicet ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is ) Faith being with his workes wrought . What ? his Iustification . But this construction seemes somewhat hard and not necessary for this place . The other sense is much plainer , shewing vs by or with what vertue Abraham's workes were wrought . viz. By the vertue of his faith , which in most powerfull manner incited and inabled him to obey . The Apostle goes forward , And by workes was faith made perfect . That is declared to be perfect . b For workes did not perfect Abrahams Faith essentially , in asmuch as long before this time , it was perfect , as is plaine in that Abraham was justified by it 25 yeares before the oblation of his sonne Isaack , and also by the strength of his Faith had done many excellent workes and obtained great blessings at the hand of God. So that the offering vp of Isaack was not the cause but a fruite of the perfection of Abrahams Faith , the great difficulty of that worke shewed the singular petfection of that Grace which was able so to encounter and conquer it . The goodnes of the fruit doth not worke , but declare the goodnes that is in the tree ; the qualities of the fruits alwaies depending vpon the nature of the Tree : but not on the contrary . Thus then the first part of the Proposition is plainly proved by the Apostle . That Abrahams Faith was a liuely and working Faith declaring and approuing it's owne trueth by the workes of his Obedience . The next part . Namely . That Abraham was justified in God's sight , by such a working Faith , he proue● . 1. By a Testimony of Scripture . 2. By an effect or consequent thereof , Both are expressed in the 23. v. The first in these words . And the Scripture was fulfilled which sayeth . Abraham beleeued God , and it was imputed vnto him for Righteousnes . The application of this testimony is very heedfully to be obserued , because it serues excellently for the clearing of the Apostles meaning , when he saieth we are justified by workes . And the Scripture was fulfilled saieth S. Iames. When ? At the time , that Isaack was offered . But was it not fulfilled before that time ? Yes . Many yeares , when the promise of the blessed seed was made vnto him , as appeares Gen. 15. 6. Whence this testimony is taken . How was it then fulfilled at the oblation of Isaack ? Thus. The Trueth of that which was verified before , was then againe confirmed by a new and euident experiment . Well . Thus much is plaine enough . But heere now the difficulty is , how this Scripture is applyed vnto the Apostles former dispute . In the 21. v. He saieth that Abraham was justified by Workes when he offered Isaack . How proues he , that he was so justified ? why by this testimony . Because the Scripture was fulfil●ed at that time , which saieth , Abraham beleeued God &c. Marke then the Apostle's Argument . When Abraham offered Isaack the Scripture was fulfilled which saieth Abraham was iustified by faith . For that 's the mea●ing of that Scripture . Ergo , Abraham when he offered Isaac● was justified by workes . This at first sight s●emeth farre set , and not onely besides , but quite contrary to the Apostles purpose to proue he was then justified by workes , because the Scripture saieth , he was then iustified by Faith. But vpon due consideration , in●erence appeares to be euident , and the agreement easie . The Apostle and the Scripture alleaged , haue one and the same meaning : the Scripture saieth . He was iustified by Faith , meaning , as all confesse , a working Faith fruitefull in Obedience . S. Iames affirmes the very same , saying , that he was justified by workes , that is . Metonymically by a working Faith ▪ And therefore the Apostle rightly alleageth the Scripture for confirmation of his assertion : the Scripture witnessing . That by Faith he was iustified ; the Apostle expounding what manner of Faith it meanes . Namely a Faith with workes or a working Faith. So that the application of this Testimony vnto that time of offering vp of Isaack is most excellent : because then it appeared manifestly what manner of Faith it was , wherefore God had accounted him just in former times . Without this Metonymie it appeares not that there is any force in the application of this Scripture and the Argument from thence . The Scripture witnesseth that Abraham was then justified by Faith. Ergo 'tis true , that he was then justified by Workes . What consequence is there in this Argument except we expound S. Iames by that metonymie , Workes , that is a working Faith ? And so the Argument holdes firme . Take it otherwise , as our aduersaries would haue it , or , to speake trueth , according to the former interpretation of our diuines ; it breeds an absurd construction either way . Abraham in offering Isaack was justified by workes , that is , secundâ Iustificatione of good he was made better . How is that proued ? By Scripture . Because the Scripture saieth . That at that time he was justified by faith . That is , primâ Iustificatione of bad he became good . Is not this most apparent Non-sence . Againe according to the Interpretations of our diuines , Abraham at the offering vp of Isaack was iustified by workes ( that is , say they ) declared iust before men . How is that proued ? by Scripture . Because the Scripture saieth . That at that time , he was justified by Faith. that is , accounted just in God's sight . In which kind of arguing I must confesse I apprehend not how there is any tolerable consequence . Wherefore we expound S. Iames metonymically , putting the effect for the cause ; workes , for a working Faith , as the necessary connexion of the text enforced vs. Nor is there any harshnes at all , nor violent straining in this figure , when two things of necessary and neere dependance one vpon the other , ( as workes , and a working Faith ) are put one for another . Neither haue our aduersaries more cause to complaine of vs for this figuratiue interpretation of workes , then we haue of them for their figuratiue interpretation of faith . For when we are saied to be justified by faith , they vnderstand it dispositiuè & meritoriè not formaliterè Faith in itselfe is not our sanctification , nor yet the cause of it . But it merits the bestowing of it , and disposeth vs to receaue it . Let reason iudge now , which is the harsher exposition . Theirs ? faith iustifies ( that is ) Faith is a disposition in vs deseruing that God should sanctifie vs by infusion of the habit of Charity . Or ours ? Workes justifie , that is , the Faith whereby we are acquited in God's sight , is a working Faith. Thus much of this Testimonie of Scripture prouing that Abraham was justified by a true and working faith , In the next place the Apostle shewes it by a visible effect or Consequent that followed vpon his Iustification expressed in the next words : And he was called the freind of God. A high prerogatiue , for God the Creator to reckon of a poore mortall Man as his familiar freind ; but so entire and true was the faith of Abraham , so vpright was his heart , that God not onely gratiously accounted it to him for Righteousnes : but also in token of that gratious acceptance entered into a league with Abraham taking him for his especiall freind and confederate ; A League of●ensiue and defensiue . God would be a Freind to Abraham [ Thou shalt be a blessing ] and a freind of Abrahams Freinds . I will blesse them that blesse thee ; and an Enemy of Abrahams enemies : I will curse them that u●se thee . Which League of freindship with Abraham before the offering vp of Isaack was therevpon by solemne protestation and oath renued , as we haue it Gen. 22. v. 16. &c. Thus we haue this first example of Abraham . From thence the Apostle proceeds to a generall conclusion in the next verse ( 24 ) Yee see then how that by workes a man is iustified , and not by Faith only . That is . Therefore it is euident . That a man is iustified by a working faith : not by a faith without workes . Which Metonymicall interpretation is againe confirmed by the inference of this conclusion vpon the former verse . The Scripture saieth , That Abraham beleeued God and it was imputed vnto him for Righteousnes . Ergo ( saieth ● Iames ) Yee see how a man is iustified by workes and not by Faith onely . A man might heere say . Nay rather . Wee see the contrary . That a man is iustified by faith onely and not by workes . For in that place of Scripture there is no mention at all made of Workes . Wherefore of necessity we must vnderstand them both in the same sense . And so the conclusion followes directly . That euery man is iustified by an actiue not an idle Faith , because the Scripture witnesseth , that Abraham was instified by the like Faith. Our Aduersaries collection then from this place . ( That Faith and Workes be compartners in Iustification , we are 〈◊〉 partly by faith , partly by workes ) is vaine & inconsequent . For when the Apostle saies , A Man is iustified by workes and not by faith only : his meaning is not , that workes and faith are two Coordinate causes by their ioynt-force-working our Iustification ; but the Apostle vtterly excludes Faith onely from Iustification , and attributes it wholy vnto workes . For by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith onely , he vnderstands faith alone , that faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. alone , solitary , by itselfe , without workes . And such a dead faith whereof these hypocrites boasted . S. Iames excludes wholly from justifying of a man. I say then that he is not iustified by faith onely : but that he is iustified by workes . That is a working faith that is fruitfull in Obedience . The Apostle goes forward from the Example of Abraham vnto that of Rahab verse . 25. Likewise was not Rahab the Harlot iustified by workes ? That is in the same manner as Abraham : so also Rahab was iustified by a working saith . Which appeared to be so by that which shee did when she receaued the messengers , entertained the two spies which were sent to search the land , lodged them in her house without discouering them . And when by accident they were made knowne , hid them secretly vpon the roofe , and afterwards sent them out another way , conveied them away priuily , not by the vsuall , but by another way ( that is ) through the window letting them downe ouer the wall by a Cord as the story hath it . Ios. 2. In this dangerous enterprise , wherein this weake woman ventured her life in succouring the Enemies of her King and Country : it appeares plainly that she had a strong and liuely Faith in the God of Israel : and that the confession which she made with her mouth to the spies ( The Lord your God , he is the God in Heauen aboue and in the Earth beneath . Iosh. 2. 11. ) proceeded from a truely beleeuing heart , insomuch as her words were made good by works , that followed them . Wherefore the Apostle iustly parallels these 2 examples of Abraham offering his sonne ; and Rahab in the kind vsage of the Spies , because both those facts were singular trialls of a liuely faith which was able in that sorte to ouercome what was hardest to be conquered . viz. Naturall affection . In Abraham both fatherly affection to the life of a deere and only sonne : and in Rahab the Naturall loue to ones Country and a mans owne Life did all stoope and giue way , when once true Faith commands Obedience . Here againe our adversaries trouble themselues , and the Text with needlesse speculations telling vs , that now the Apostle hath altered his cliffe , and gone from the second Iustification in Abrahams example , to the first Iustification in this of Rahab . That Rahab was conuerted at this time of receauing the spies being made a beleeuer of an infidell , a good woeman of a bad . That she by this good worke did expiate her former sinnes and merited the grace and fauour of God , notwithstanding that she committed a venial sinne in handling of the businesse , telling a downe-right lie , which though she should not haue done ; yet it hindred not the meritoriousnes of the worke , with such other fond imaginations peruerting the simplicity of the Trueth . But first they are not agreed among themselues whether the Apostle doe in that sort shift from one Iustification to another . Bellarmine affirmes it and many moe . But others deny it , as may be seene in Lorinus his exposition of the. 21. v. of this Chapter . And were they agreed vpon it , sure I am they should disagree from the Apostle , who makes this second instance of the same nature with the former . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In like manner saieth he , was Rahab iustified : viz. as Abraham was . Againe when they say Rahab became a true beleeuer at that time of receauing the spies , not before , 't is more then they can proue . By the circumstances of the story it appeares plainely , that she beleeued before they came , by the relation of the great workes which God had done for his people , and the promises that were made vnto them , that they should possesse Rahabs countrey . This bred feare in others : but faith in her , by the secret working of the holy Ghost : See Ioshua 2. 9. &c. And certainly ; ( had she not had Faith , before the spies came , who can thinke she would haue giuen entertainment to such dangerous persons ? But she knew them to be the Seruants of the God of Israel in whom shee beleeued ; and therefore by this a Faith she receaued them peaceably ; though Enemies of her Countrey . Lastly to that of the Merit●riousnes of the worke of Rahab , to deserue Grace and Life aeternall ; we reiect it , not only as a vaine but an impious conceit , which neuer entred into the humble hearts of the S● . of old : but hath bin set on foote in the last corrupt ages of the world by men drunken with selfe-Loue , and admiration of their owne Righteousnes . Thus we haue these 2 Examples whereby the Apostle hath proued sufficiently , that the Faith which is separated from Obedience , will not justifie a Man , & therefore that it is a dead Faith , and not a true liuing Faith according as was proposed . v. 20. Now for a close of this whole dispute he againe repeates that conclusion , adding thereto anew similitude to illustrate it by , in the last verse of the Chapter . For as the Body without the Spirit is dead , so faith without workes is dead , that is , As the Body without the Spirit , i. e. the Souls , or the Breath and other Motion ( is dead ) vnable to performe any liuing action whatsoeuer : So Faith without workes is dead ; that is , vtterly vnable to performe these liuing actions , which belong vnto it . What are those ? Two. 1. To repose it stedfastly vpon the promise of life in Christ , which is the proper immediate liuing Action of Faith. 2. To justifie a Man in the sight of God , which by a speciall priuiledge is the consequent of the former . These liuing actions cannot be performed by that Faith which is dead , being destitute of good workes . That Faith which hath not power to bring forth Obedience , is thereby declared to be a dead Faith , deuoide of all power to embrace the promise with confidence and relyance as also to justifie . A Man would thinke this were plaine enough , and needed not to be troubled with any further C●villations . But 't is strange what a coile our Adversaries make with this similitude , writhing and straining it to such Conclusions as the Apostle neuer intende● ▪ Hence they gather . 1. That as the Soule giues life to the Body , as the ●●rme of the Body : so Workes giue life to Faith as the forme of it 2 That as the Body is the same true Body without the Soule & with it : so Faith is one and the same true Faith without workes and with them , which are nothing but sophisticall speculati●●● besides the purpose of the Text. The Apostle intends nothing but to shew the Necessity of the Copulation of a liuing Faith and Obedience together : by the similitude of the like Necessitie of the vnion of a liuing Body , and the Soule . But his purpose is not to shew , that the manner of their Connection is the same , that just in euery point as the Soule is to the Body , or the Body to the Soule : so Workes are vnto Faith , and Faith vnto Works . It sufficeth to his intent , that as in the absence of the Soule , the Body : so in the absence of Obedience , Faith is dead . But thence it followes not , that workes by their presence doe the same thing to Faith ; as the Soule to the Body by it's presence ; or that Faith in the absence of Workes remaines the same ; as the Body doth in the absence of the Soule . If we must needs be tied to the strict termes of the Similitude : let vs a little examine the comparison , and we shall see our Aduersaries all flye off first from it . Let the comparison be first thus . Betweene the Body and the Soule , Faith and Workes as the termes be in the Text. As the Body without the Soule is dead because the Soule giues life , i. e sense , breathing , and all other Motion to the Body . So Faith without Workes is dead , because Workes giue life vnto Faith. But now this Comparison will not runne on all foure . For Workes are not vnto Faith as the Soule is to the Body ; but as sense and motion is to the Body . Seeing Workes are externall acts , not internall habits : and so are proportionable not to the Soule , but to the liuing actions thence issuing . Wherefore 't is as absurd to say , that Workes giue life vnto Faith , as 't is ridiculous to affirme , that Sense & Motion giue life to the Body , which are not Causes ; but Effects & signes of Life . Therefore when Faith without Workes is dead , 't is not spoken in that sense , because Workes giue life to Faith , as the Soule doth to the Body . L●● then the Comparison bee thus . Between the Body and the Soule . Faith and Charity . As the Body without the Soule is dead , because the Soule is the forme of the body , and giues life to it . So Faith without Charity is dead , because Charity is the Forme of Faith , and giues life to it . But neither will the Comparison hold vpon these termes . For 1. our Adversaries here put in Charity the habit , for Workes the act : which is more then themselues ought to doe , seeing they will tye vs at short Bitts , to the very letter of the Text. For though we can be content to admit that interpretation , would they admit of the Apostle's plaine meaning , & not straine for querkes : yet seeing they argue so precisely from the Words of the Comparison , they must not now haue libertie from vs to goe from them , but be content to take the Words as they lie in the Text , and make their best of them . Yet seeing 't is most senselesse to make Workes ( that is ) externall Actions the Forme of Faith an internall habit : let them take Charity insteed of them , an internall habit likewise , Wil it be any better now ? belike so . Thē 't is thus . As the Soule is the Forme of the Body : so Charity is the forme of Faith. and as the Soule giues life and action to the Body , so Charity vnto Faith. Will they stand to this ? No. Here againe they fly off in both Comparisons . Charity is one habit , Faith another distinct betweene themselues , and therefore they deny , as there 's good reason , that Charity is either the Essentiall forme of Faith , as the Soule of the liuing Body : or the accidentall Forme , as whitenes of Paper . They say 't is onely an externall Forme . But this now is not to keepe close to the Apostle's comparison , but to runne from it at their pleasure , when they fall vpon an absurdity in pressing of it so strictly . The Soule is no externall , but an internall essentiall Forme , & therefore Charitie must be so , if all runne round . Againe doth Charitie giue life or liuing actions vnto Faith as the Soule doth vnto the Body ? Neither dare they hold close to this Comparison . For the proper worke or action of Faith is to assent vnto the Trueth of diuine reuelations , because of Gods authoritie , as themselues teach . Whence now comes this assent ? From the Habit of Faith , or of Charity ? They grant that it comes immediatlie from the Habit of Faith , which produceth this action , euen when it s seuered from Charity . Then 't is plain that it is not Charitie that giues life to Faith , which can performe the proper action that belongs to it , without it's helpe . How then doth Charity giue life vnto Faith ? For this , they haue a sillie conceit . Charity giues Life , that is Merite vnto Faith. The beleefe , or assent vnto diuine Trueth is meritorious if it be with Charity . If without , then 't is not meritorious , This is a fine toy , wherein againe they runne quite from the Comparison of the Apostle . For the Soule giues liuing Actions to the Body , not only the Qualifications of the Actions : and so Charitie is not like the Soule , because it giues only the qualification of Merit vnto the Action of Faith , & not the action it selfe . Beside . A most vaine interpretation it is , without any ground from Scripture , to say a liuing Faith , ( that is ) a meritorious Faith : when euen in common sense , the life of any habit consists onelie in a power to produce those actions , that naturallie and immediatlie depend vpon that Habit. And what Reason is there in the World why the Habit of Charity should make the actions of Faith meritorious , or , why Charity should make Faith meritorious , rather then Faith make Charity meritorious , seing in this life there is no such praeeminency of Charity aboue Faith ? Wherefore we despise these speculatiue Sophismes , which with much faire glozing , our Aduersaries draw from the Text : but yet when all comes to the Triall , themselues will not stand to the strict application of the similitude , because it breeds absurdities , which euen themselues abhorre . Now if they take liberty to qualifie and interpret , they must giue vs leaue to doe so too , or if they will not we shall take it . To shut vp all . Their other Collection is as weake as the former : namely . A dead body is a true body . ergo a dead Faith is true Faith. This Argument forceth the Similitude , and so is of a Force . In materiall things which haue a diuerse being from different Causes , it may hold . But 't is not so in Vertues and Graces . Trueth and Life are both essentiall to such qualities . True Charity is a liuing Charity ( i. e. ) actiue , as the Apostle himselfe proues . v. 15. True Va - Valour . And so of euery vertuous quality , if it be true , 't is liuing and stirring in Action : if it be otherwise , 't is counterfeit , some other thing that hath onely a shadow of it . All these Trickes are pin vpon the Apostle to pervert his plaine meaning ; viz : That as it is necessary to the being of a liuing body that it be coupled with the ●oule , so 't is necessary to the being of a liuing true Christian Faith , that it bring forth Workes of Obedience . SECT . 7. CHAP. I. None can be iustified by their owne satisfaction for the transgression of the Law. A briefe summe of Popish doctrine , concerning humane satisfactions for sinne . THus we haue the resolution of the dispute of S. Iames , together with such Cauils , as our Adversaries make vpon the seuerall passages thereof . By the whole order whereof it appeares sufficiently that Saint Iames disputing against Faith , meanes thereby that false and bastard Faith which hypocrites pleased themselues withall insteed of a true Faith : and that disputing for workes , he meanes nothing but a working Faith. And it appeares also that the drift of the Apostle is not in this place to dispute directly of Man's Iustification : but only to bring that in , as an argument to proue his principall Conclusion . That Faith without workes is dead , because it will not iustifie . In summe it 's euident , that neither these Apostles doe disagree between themselues , nor ye● either of them doe agree with our Adversaries in teaching Iustification by the the Workes of the Morall Law. Of the impossibility of Man's Iustification by which meanes , Hitherto . The●r ex● Proposition is , that [ None can be iustified by their owne safisfaction for the transgression of the Law ] For this is this is the only way 〈◊〉 for an Offender to obtaine Iustification and Absolution : vi● : to alleage that he hath satisfied for his offence committed , by doing or suffering so much as the party offended could in justice exact of him . Which satisfaction being made , he is no longer debter vnto him , but deserues his absolution and his fauour , as if he had not offended at all . Now then the Question is . Whether a Sinner may , by any thing done , or endured by himselfe , satisfie the Iustice of God , & so obtaine absolution at the Barre of God's Iudgment . We defend the Negatiue . That it is impossible for a Sinner , by any Action or Passion of his own to doe so much as shall be aequivalent vnto the wrong which he hath done vnto the glorious Iustice of God : that there with he may rest satisfied and exact no further paenalty . Which point is so euident vnto the Conscience of euery one that knowes himselfe to be , either a Creature , or a Man , or a Sinner : that it needes not any confirmation . If we be considered as Creatures , there 's nothing that a finite strength in a finite time can performe , which can hold proportion with the offence of an infinite goodnes and Iustice , and the eternal punishment thereby deserued . Consider vs as Men , so we are bound to fulfill the Law of God in all perfection , nor is there any thing so true , so honest , so just , so pure , so worthy loue and good report : but the Law one way or other obliges vs vnto the thought and practise of it . So that besides our due debt of Obedience , we haue nothing to spare ouer and aboue , whereby to satisfie God for those Trespasses that we haue committed vpon his honour and Iustice. Lastly consider vs as Sinners , so we are tyed in a double Obligation , 1. of punishment to be suffered for Sinne committed . 2. Another of Obedience to be perpetually performed . Both these debts of punishment and Obedience , are equally exacted of sinfull Men , and ergo 'tis as absurd in Diuinity to say , the Obedience of the Law or good workes , will satisfie for the Transgression of the Law : as 't is in ciuill dealing to account the payment of one Band the discharge also of another . Wherefore euery one that is not blinde and proud in heart will here be soone perswaded to relinquish all claime of Heauen by his own satisfaction , running vnto him onely , who alone without the helpe of Man or Angell hath troden the Winepresse of the fiercenesse of God's wrath , bearing our Sinnes in his Body on the Tree , suffering the vtmost , whatsoeuer was due to the punishment of them . Our Adversaries in this busines are at a stand , mistrusting their owne , yet not daring wholly to trust to Christ's satisfactions . They will giue him leaue to haue his part : but , by his leaue , they will haue one share too in satisfying for Sinnes . For they are a generation of Men that are resolued to be as litle beholding to God , as may be , for grace , or for glory . And if there be any article of Religion wherein Scripture and Reason would giue the honour of all vnto God , they looke at it with an Euill Eye , and cast about which way to thrust in themselues for copartners . 'T is strange to see to what passe Pride and Couetousnesse haue brought the doctrine of Satisfaction , as it is now taught and practised in the Romish Church . With you patience I shall take a short survey of it , that you may see whether of v●twaine rest our Consciences vpon the surer and more stedfast anchor : we that trust onely to Christ's satisfactions ; or they that joine their owne together with his . The summe of their doctrine , as it is deliuered vnto vs by the Councell of Trent . Sess. 6. cap. 14 , 16. & Sess 14 cap. 8. 9. with the Romish Catechisme . part . 2. cap. 5. quaest . 52. & seq . and explained at large by Bellarmine in his two bookes De Purgatorio in his 4th Booke De Poenitentia , and his Bookes De Indulgentijs : is this . Sinnes are of two sorts . 1. Sinne committed before Baptisme : as Originall Sinne in all that are baptized Infants : and actuall sinnes in those that are baptized at yeares of discretion . 2. Sinne committed after Baptisme , when after the Grace of the holy Ghost receiued in Baptisme ; men fall into Sin , polluting the Temple of God , and grieuing his Spirit . Touching the former sort of Sinnes , they are agreed that Men are freed from them both , the fault and punishment , by the Merits and satisfaction of Christ only without any satisfaction on our part . But now for Sinnes after Baptisme , in obtaining of Remission of them , Christ and we part stakes . Which copartnership is declared vnto vs in this manner . In 〈◊〉 Sinnes ( we must know ) there are three things considerable . 1. The fault in the offence of God's Maiesty , and violation of our friendship with him . Here they grant also , That Man can not satisfie for the fault , doing any thing that may appease God's displeasure ; and procure his loue . Christ onely hath done this for vs , for whose onely satisfaction . God of his mercy freely returnes into fauour and friendship with vs. But this must be vnderstood in a catholique sense , viz : for fault of Mortall Sinnes ; as for Veniall Sinnes God is but slightly angry with them , and so we may satisfie him for the fault thereof , both in this life , and in Purgatory 2. The staine or corruption of Sinne , called the Reliques of Sinne abiding in the Soule . For the purging out of which , there is great force in such satisfactions , as are made by Prayers , Fastings , Almesdeed●s , and other laborious workes , although the Heretiques say otherwise . That the abolishing of inhaerent corruption is by the gift of grace freely bestowed on vs by degrees , in the vse of all godly meanes . 3. The punishment of Sinne , which after the fault is pardoned , remaines yet to be suffered . For although it be true that God in some causes doth pardon both fault and punishment wholy , as in cause of Martyrdome , which sweepes all cleane , and makes a● l reckonings euen ; and although God might , if it had so pleased him , alwaies for Christ's sake haue pardoned the whole debt : yet Holy Mother Church hath d●t●rmined , that he doth not so vse to doe . But after that in mercy he hath forgiuen the faul●● yet there 's an after reckoning , and we must come to Coram for the punishment , by which his Iustice is to receaue satisfaction . But ( ye must know ) the punishment of Sinne is two fold . ● . Eternall ▪ in the destruction of Soule and body in Hell-fire to endure for euer . Heere now Christ's satisfaction comes in againe . By whose merits alone they grant , we are deliuered from the eternity of the punishment of Sinne. Which must be noted , that Christ's satisfaction hath not eased vs of the substance of the punishment it selfe : but only in the continuance of it . 2. Temporall ; to endure onely for a time , whereof there are also two degrees . 1. One in this life , as namely all calamities and afflictions vpon the Body , Soule , Name , Goods , &c. together with death the last and greatest of euills . All which are inflicted vpon m●n ; as punishments of ●inne . Of these some come vpon vs inui●●bly as death vpon all men , or as death in the wildernes on the Children of Israel , with the like punishments , certainly and irreuocably denounced . Now here 's no remedy but patience , and that 's an excellent remedy too . For ( as the ghostly Fathers of Tre●t informe vs ) If they be borne willingly with patience , they be satisfactions for Sinnes : but if vnwillingly they be God's just revenge vpon vs. Other some come , Euitably . And heere such a course may be taken , that we need not suffer the punishment it selfe : but we may buy it out and make satisfaction for it vnto God by other meanes . Which meanes are principally foure . 1. By the vehemency of Contrition , or inward sorrow . Which may be so intensiue as to satisfie for all punishments , both in this life and also in Purgatory . 2. By other outward laborious workes . Whereby we may buy out the obligation to temporall punishments . Such Workes are these . 1. Praier with Confession , Thankesgiuing . &c. For , if we beleeue the Cathol●que Doctors 't is a very good satisfaction to a Creditour , if the debter pray vnto him for the forgiuenes of his dept . According to that text . Psal. 50. 15. Call vpon me in the day of trouble and I will d●liuer thee . Ergo , Praier is a satisfaction for the punishment of sinne . 2. Fasting , vnder which is comprehended the sprinkling of Ashes , wearing of haire cloth , whippings , goeing bare-foote and such other paenall workes . These also satisfie for sinnes as 't is written 2. Sam. 12. Dauid fasted , lay vpon the ground and wept all night . Therefore he satisfied for his Sinnes of Murther and Adultery . And againe . Paul saieth 1. Cor. 9. 27. I beat downe my body . That is , I whippe and cudgell my selfe to satisfie for my sinnes . And againe . Luk. 18. 13. The Publican smote vpon his breast . Ergo. Corporall chastisement is a good satisfactions for sinnes . 3. Almesdeedes : comprehending all kind whatsoeuer workes of mercy . These also buy out the punishments of sinne according to the text Dan. 4. 24. Breake off thy sin by Righteousnes : and thine iniquity by mercy towards the poore . that is . By almesdeeds satisfie for the temporall punishmens of thy Sinnes . And againe . Luk. 11. 41. Giue almes of that which you haue and behold all things shall be cleane vnto you . That is to say ( in the language of Babell . ) The temporall punishment of sin shall be taken away . Now all such workes as these are either . 1. Voluntarily vndertaken of our owne accord , as voluntary Pilgrimage , Scourgings , Fastes , Sackloth , Weepings , and Praiers of such a number and measure , with the like rough punishments , which we take vpon our selues to pacifie God. All which being done with an intent to satisfie for the punishment of our Sinnes ; must needs be accepted of God almighty for good payment : because in so doeing , we doe more then he hath required of our hands . Now 't is very pleasing to God to doe what he bids vs not : or what he bids vs , to doe to another end of our devising . He therefore that voluntarily vndertakes such needlesse paines , giues God high satisfaction . According to the Text. 1. Cor. 11. 31. If wee would iudge our selues , we should not be iudged . 2 Inioyned by the Priest. Who by vertue of the Keies committed vnto him might iudicially absolue the paenitent from the whole debt , were it not thought fit vpon speciall considerations to keepe backe a part . Wherefore when he hath absolued him from the fault and aeternall punishment , he binds him vnto satisfaction for the temporall punishment , and therefore he enjoynes him what he shall doe to buy it out . Let him goe visit the shrine of such and such a Saint , say so many Aues & Paternosters before such an Image , whip himselfe so many times , fast so many daies , giue so much almes with such like paenalties . And when he in humble obedience hath done these things commanded by the Preist : then 't is certaine his sinnes be satisfied for . For 't is to be noted that in enioyning this Canonicall satisfaction , as 't is called , the Priest and God almighty be just of the same mind . Looke how much the Preist enioynes for satisfaction , God must be content to take the same , or else the paenitents conscience will not be quiet , because , it may be , God expected more to be done for satisfaction : then the party hath done by the Priests iniunction . But it is to be supposed , that as the Pope , so euery Priest in his Chaire of confession hath an infallible spirit , whereby he is able exactly to calculate the just propo●tion betweene the sinne and the punishment , and the price of the punishment , that so he may enjoyne just somuch penance , as will buy it out ; neither more lest the paenitent be wronged : nor lesse , lest God be not satisfied . All which is trimly founded vpon that text which saieth . Whatsoeuer yee binde on Earth shall be bound in Heauen , and whatsoeuer yee loose on Earth shall be loosed in Heauen . Mat : 16 , 19. & 18. 18. That is . Priests may forgiue the fault and retaine the punishment , and what satisfaction they enioyne on Earth to expiate the punishment , that will God accept in Heauen : Or else they be deceaued . This is the second meanes to satisfie for temporall punishments . The 3. Meanes is by Pardons and Indulgences . Wherin the superabundant merits of Christ and the Saints are out of the treasury of the Church granted by speciall grace of the B● . of Rome vnto such as are liable to suffer the temporall punishment of their Sinnes . So that they hauing got by his grant a sufficient portion of satisfactory workes , out of the common stocke , they are fre●d thereby from satisfying Gods Iustice , by their owne workes . Which is a rare priviledge no doubt . 4. The fourth meanes is by another liuing mans satisfaction for them . For not onely the superabundant works of Christ and Saints departed : but the good workes of iust men aliue will satisfie for another , being done with that intent . So great is God's clemency towards good Catholiques , that , though one man cannot confesse , nor be contrite for another ; yet satisfie he may the Iustice of God for his sinnes . Both these meanes are grounded vpon pregnant places of Scripture . Gal. 6. 2. Bea●e yee one anothers burthen , that is , satisfie one for another . Againe 2 Cor. 12. 15. I will most gladly bestow and be bestowed for your sakes : that is , to satisfie for your sinnes . Againe 2 Tim. 2. 10. I suffer all things for the Elects sake : that is , that my sufferings may be their satisfactions . So Col. 1. 24. I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh , for his bodies sake , which is the Church . That is . My sufferings with Christ's sufferings make vp a Treasurie for the Church , that such as want of their owne , may make vse of his satisfaction and mine . Againe Rom. 12. 15. We being many are one anothers Members Ergo , We may impart sati●factory workes one to another , as one member doth heate to another . To conclude . 'T is in our Creede , I beleeue a communion of Saints . Ergo , There is a communion of satisfactions . And so the point is very fitly proued . Whereby it appeares that the Ch●l●ren of the Romish Church are reasonable well prouided of Meanes to recompense God's , Iustice , and redeeme the Temporall punishment of their sinnes in this life . The other degree of the temporall punishment is in the life to come , namely , in ●urgatory , whereinto all they drop who die in Veniall Sinnes , the fault whereof was not forgiuen in this Life ; or in Mortall Sinnes , the fault whereof was forgiuen in this Life ; but full satisfaction was not made for the punishment before death . Such must fry awhile in Purgatory longer or shorter time according as their Sinnes are more or lesse haynous ; or as Mens hearts on Earth be more or lesse pitifull towards them . But howeuer there they must be till the Temporall Punishment of their Sinnes be fully suffered : or bought out by something else that may satisfie God's Iustice . This Punishment of Sinne inflicted in Purgatory , is twofold . 1. Poena Damni . of Losse ( viz. ) of the beautifull vision of God , and ioyes of Heauen . 2. Poena sensus . of sense or smart . viz. The bitter paines of God's wrath sensibly tormenting the Powers of the Soule , inflicted vpon them either immediatly by God himselfe , or by the ministery of the diuels as his Instruments . For 't is a doubt not yet resolued among the Patrons of Purgatory , whether the Diuels haue not to doe there also as well as in hell . But whether their Tormentours be Diuels or not , this is agreed vpon , that the Torment and Punishment which the Soules do suffer in Purgatory , is for the Substance of it the very same with the Torments of Hell , differing only from it in continuance . Those of Purgatory be temporall , these of Hell aeternall . Well now , such as haue not bestirred themselues then , well in this Life to make all euen by full satisfactions , such must be arrested in the mid way to Heauen , and cast into this Prison . Out of which two Meanes there be to be deliuered . 1. By suffering all this temporall punishment for so many yeares and dayes as 't is to continue . How many that is , you must inquire of St Michael , the Church knowes not that . But yet sure shee is , that many Soules shall continue in Purgatory till the day of Iudgement , so there shall be the same period of the World , and of their Torments . These haue a hard time of it ; 't is easier haply with others . But be it as 't will be , such as these pay the vtmost farthing , where they endure in the flames of Purgatory , so long till the time of their whole punishment be runne out . Then God is satisfied , and they deliuered . 2. By buying out this punishment by some other satisfactory price . For although God could so haue ordered it , that euery Soule being once in Purgatory , should suffer all the Temporall punishments due : yet he is content to bee intreated to commute poenance , and take some other valueable consideration by way of satisfaction for this punishment . But this satisfactory payment cannot be made by the Soules themselues : it must be made by some on Earth for them . which is done . 1. Either by laborious workes of any one iust and godly Catholique , whether he be a friend of the deceased , or other touched with a charitable pitty toward a poore soule . Who by store of deuout prayers , Almes , Masses , Pilgrimages , founding of Coue●ts and Hospitals , &c. may procure a gaole-deliuery for that soule for which he intends those good workes . 2. Or by the Pope who is purse-bearer to the Church , and hath the Treasurie thereof vnder Lock and Key . He now , though he cannot directly absolue the Soules in Purgatory from their punishment , as he can Men liuing on the Earth , yet he may helpe them another way by bestowing on them so much of the superfluous sufferings of Christ and of the Saints , that thereby God's Iustice may be satisfied , for the whole punishment , which otherwise they should haue endured . Yea such is the power of his Indulgences to infuse a vertue into such and such Alt●● ▪ Shrines , 〈◊〉 &c. that whosoeuer shall frequent such places , or vse such prayers , all Complements duely obserued : he may at his pleasure free one , two , three , or more soules our of Purgatory . Nay did not Couetousnes coole the heare of his Apostolical Charity , he might so bountifully powre out the Treasures of the Church vpon these prisoners in Purgatory , that they should all haue enough to weigh down the feales , & deserue a passe-port for Heauen . Such efficacie there is in that spirituall Picke locke which the Pope hath in keeping . All which is very properly proued by the former places of Scripture , and others also , were it needfull now to alleage them . But thus we see the Catholiques are euery way furnished for satisfactions , that what Christ hath not done for them , they can doe for themselues , either to suffer and ouercome the Temporall punishments of their Sinnes , or else , which is the easier course , to buy out that punishment at a valuable price of other satisfactionary workes , wherewith Gods Iustice shal be abundantly contented . Now whereas those whom they terme Heretiques , cry out aloud that such satisfactions to God's Iustice be indeed no Satisfactions at all , because they are no wayes equall vnto the offence committed : and so no full recompence of wrong offered vnto God : for the assoiling of this doubt , they giue vs this distinction very necessary to be obserued . Satisfaction is double . 1. Iustitiae : ex rigore Iustitiae , ad absolutam & perfectam Aequalitatem Quantitatis . That is . There is a Satisfaction of Iustice consisting in a perfect aequality between the offence and wrong , and the recompence made , when so much is done , or suffered , as the offended party can in iustice exact . Now they grant that Man cannot satisfie God in this sort in rigour of Iustice. Only Christ hath satisfied so ; for vnto such a satisfaction it is required that it be done . 1. Ex proprijs . By that which is our owne . 2. Ex indebitis . By that which is not debt of it selfe . 3. Ad aequalitatem . By that which is of aequall worth and value . Now none of these wayes can our satisfaction passe in strict Iustice Because whatsoeuer we haue , 't is God's free gift : whatsoeuer we can doe , 't is our due Obedience , & when we haue done all , yet we cannot by any finite act doe such honour to God , as shal be equall to that iniury we haue offered to his infinite Maiestie . Euen the right of Nature teacheth . as Bellarmine grants , That Man cannot parca reddere Deo , giue him quid pro'quo . 2. Acceptationis facti ex Gratiâ donante ad imperfectam Aequalitatem Proportionis & ex Condigno . i , e. There is a satisfaction of fauourable acceptance , wherein there is a kinde of imperfect Proportion betweene the offence and the recompence , when so much is done or suffered , as God is content in gentlenes to take for good satisfaction . Thus then a man may satisfie God's Iustice , because God giues him grace to doe so much as he will accept for satisfactiō . Which Grace is threefold . 1. The Grace of Iustification , whereby the Holy Ghost dwels in vs and we are made Members of Christ , and Christ is become our Head. By meanes of which vnion with Christ , and inhabitation of the Spirit , it comes to passe that our workes haue a singular vertue . For Christ communicates vnto vs his satisfaction ▪ and by merits of them , makes our Workes meritorious and satisfactorie vnto God. So that whereas all things whatsoeuer we could haue done , where of no worth at all in the sight of God : now Christ hath deserued such a Grace for vs that the spotted ragges of our righteousnes and good workes being tincta Christi sanguine ( i. e. ) died in the bloud of Christ receaue such a colour , that they will passe for reasonable good cloth . In a word , our money is now good siluer which before was but brasse . Againe , because the holy Ghost dwels in the just , Ergo ( as Bellar : profoundly argues ) their Workes proceeding from the Holy Ghost haue [ quandam infinitatem ] a kind of infinitenes in them , and thereby , quandam aequalitatem , a kind of aequality with the injury which by sinning we offered vnto God. Euen as a man may say , that a fly or a spyder is a kind of infinite Creature because 't is of Gods making : and God you know is infinite . This is the first Grace of Iustification . The 2 ye may call . 2 The Grace of Euangelicall Counsailes . For although God might of right challenge all our workes as due vnto him : yet so it is that he commands not all , but onely persuades and exhortes vnto some ▪ By which bounty of God , it comes to passe that we haue certaine workes Propria & indebita , of our owne which we owe him not ; and by these we onely make satisfaction . Yea such is the bounty of God that he suffers vs to merit by those things which be of his free gift , and is willingly content that what we receaue at his hand , we giue it him backe againe for a satisfactorie payment to his Iustice. Which is very strange I tell you . 3 Lastly one Grace more God giues vs. Namely . When hee pardons the fault he remoues the aeternity of the Punishment , and makes it Temporall that so it may be more easily satisfied for . All which particulars and Priuiledges are sure and certaine , because the Catholique Doctors haue firmely proued them out of their owne heads without the helpe of the Scripture . So then they are agreed . That our workes are not satisfactorie in Rigour of Iustice : but only in favourable acceptance , by grace giuen to doe them , and Gods clemency in accepting them being done . CHAP. II. All sinne is remitted vnto vs wholy in the fault and punishment . For the onely satisfaction of Iesus Christ. THus I haue somewhat largely set forth vnto you the popish Doctrine of humane satisfaction for sinne : wherein it is plaine to all that can see any thing , that their aime hath bin to lay a plot to delude mens Soules and pi●ke their Purses . It would require a large discourse to prosecute their Arguments , whereby they seeke to couer their Fraud . But they are not of that Moment as to spend time about them , being too hasten to other matters . The summe of them all comes vnto this . 1. That those afflictions and Temporall chastisements which God hath laied vpon his Children ( for the Triall of their Faith and patience , for their humiliation for sinnes past by hearty Repentance , for their admonition for the time to come , for the example of others . &c. ) they must needs be , in these Mens Imaginations , true satisfactions to Gods Iustice to expiate their sinnes past . 2. That such good workes as the godly haue performed for declaration of their piety ; testification of their thankfulnes vnto God ; for to expresse the sorrow of Heart ; for to bring themselues to a greater measure of true humiliation by much Praier , fasting , &c. for to obtaine victorie ouer some Corruption , and temptation ; for to get some grace which they wanted ; for to preuent or fit themselnes for some Iudgement feared ; &c. All this now must be conceaued presently to be meritorious and satisfactorie to Gods Iustice for Sinne. 3. That such Pennance , as in the Primitiue Church was enjoyned vnto those that after their Conversion and Baptisme , relapsed againe to Heathenisme ; or otherwise for such as for scandalous offences were excommunicated : I say that such Pennance enjoyned to these for testification of their hearty sorrow for their offence , and for satisfaction to the Congregation , before they might be againe admitted into it : must now be turned into a direct and proper satisfaction for the sinne it selfe . 4. That such indulgence or fauour as was then sometimes vsed toward such relapsed and excommunicate persons ( in remitting vnto them some part of their enioyned Pennance vpon euident tokens of their vnfained repentance ) this is now by these men turned quite to another vse . Namely , to the freeing of men from further satisfaction to Gods Iustice by applying vnto them certaine phantasticall supererogations treasured vp in the Popes Cabbinet . These are the maine Issues and Errors of their disputes , wherein I will proceed no farther : but onely lay downe one generall Conclusion opposite vnto their Doctrine , and so end this point with a few Reasons , for the confirmation of the Trueth and confutation of this Error . The Position is this . All Sinne whatsoeuer ; Originall or Actuall is remitted vnto vs wholy in the Fault and Punishment , aswell Temporall as Aeternall for the only satisfaction of Iesus Christ : and not any satisfaction made by vs vnto the Iustice of God. For confirmation of this sacred Trueth deliuered vnto vs in the word and generally embraced by the Reformed Churches ( yea by our Aduersaries themselues when the Agonies of Consciences ; the app●ehension of Death and of Gods Iudgement doe cleere vp their eyes , a litle to behold the vanity of their poore satisfactions . ) obserue we these Reasons . First the innumerable Testimonies of Scripture ascribing the Remission of Sinne , onely to the mercy of God in Christ crucified . That Christ hath borne a our Sinnes ; His bloud hath purged b vs of all Sinne ; His death c redeemed vs from all iniquity ; His d Stripes healed vs ; That he hath e paied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of our Ransome ; That God for his f sake hath for giuen vs our trespasses ; Blotted out g our sinnes ; Cast them h behind his backe ; Forgotten i them ; with store of the like sayings , ascribing the doeing away of all Sinnes to the Grace of God through the Satisfaction of Christ without limi●ing it to any Sinne , or mentioning any satisfactorie workes of ours . Now what say our Aduersaries to this ? By a shift they turne of all Scriptures tending to this purpose . Thus Christ hath satisfied for the fault of our Sinnes ; and so reconciled vs vnto God , and for the aeternity of the Punishment : but he satisfied not for temporall punishment : We must endure Torment's though but for a while . This is a meere Cavill without any apparant ground from such Texts of Scripture ; or necessary deduction from other . We deny it therefore as they affirme it . And that it may appeare to be but a forged devise . Let vs inuert the distinction and we shall hold it with as good probability the other way . Christ satisfied for the fault , not for the punishments ( say they . ) We will goe contrary and say , Christ satisfied for the punishment : but not for the fault . We by our owne satisfaction must procure Gods fauour . Now let them object what they can against this : if we list to ca●ill as they doe : it may be shifted off with as faire probabilitie ; as they doe our Arguments on the other part . Let them name all the places that say , Christ hath k reconciled vs to God his Father . This is easily put off . Christ hath reconciled vs. that is , Christ deserued such Grace for vs : that we by our workes may reconcile ourselues . Iust as they say . Christ hath satisfied . that is . procured Grace for vs : that we by our workes might satisfie . Let them object , Our workes can be of no worth to appease Gods anger . We will say . True. Of themselues they are not : but Christ hath merited that they should be of sufficient worth . Iust as themselues say vnto vs objecting , that our workes be not of value to satisfie Gods Iustice. True , say they . Of themselues they be not : but Christ hath deserued for them to make them satisfactorious . Thus if euery idle distinction not fortified by necessary deduction from Scripture might passe for a good answere , the certainty of diuine Doctrine were soone shaken to pieces : and no Position so absurd , but would be defended with much facility . 2. That Assertion of theirs . Namely . That the fault is forgiuen and the punishment required , is most false and absurd ; euen in common sense . To pardon a fault and be friends and yet require full satisfaction ; to forgiue the debt , yet to exact the payment , be not these trimme kindnesses ? a Bellarmine tels vs , there be some offences of so grieuous Nature : that satisfaction cannot be made , but in a long time . Now in this case the partie wronged may pardon the other , and be reconciled to him : yet the offender remaine still bound to make entire satisfaction for the wrong . But now the Iesuite doth not name any such case : neither indeed can doe . For suppose a subject hath offended his Prince and the fault deserued 7. yeares close imprisonment for satisfaction . If the Prince should say vnto him I pardon your offence , you haue my loue ; but yet you shall lie by it to the last daie : were it not a mockerie , would any man thank him for such a kindnes ? It is to be thought the Iesuites , the incendiaries of Christendome would not thanke Christian Princes for such a courtesie , if they should pardon them their fault , and hang them vp . The like absurditie there is in this , when they say ; That after the fault pardoned ; yet in this Life and in Purgatory , the temporall punishment must be suffered . For wherefore must it be suffered ? For satisfaction say they , To what ? To God's Iustice. For what now ? Is it for the fault and offence committed ? No , That 's pardoned . For what then ? For just nothing . Againe , this Assertion is contrary to good reason . For God's Friendship , and his Iustice may not be diuided in this sort , as if he were reconciled and well pleased with that Creature , which hath violated his Iustice , and not made satisfaction for it . God's friendship with Man followes satisfaction to his Iustice : euen as his Enmity with Man is a consequent of the breach of his Iustice. His righteous will is transgressed , therefore he is offended . His righteous will must be satisfied before he be pleased . So that it is a vaine speculation to thinke . Christ hath appeased God's anger , but not satisfied his Iustice , for as much as his fauour is purchased onely by satisfaction to his Iustice offended . 3. This doctrine of humane satisfactions , obscures the dignity , and ouerthrowes the Force of Christ's satisfactions . If we haue a share , he hath not all the glory . Nay , he hath scarse any at all . For aske wee . For what hath Christ satisfied ? They say , to procure God's Loue to vs. But that cannot be , vnlesse he hath satisfied his Iustice. Hath he done this , or no ? Yes , he hath satisfied for the Aeternity of the punishment . Yea. But how know they that ? What if we vpon their grounds say , That he hath not satisfied for the Aeternity of it : but only merited , that our sufferings and satisfactions should be aequivalent to the aeternity of the Punishment ? Especially considering that our Workes according to Bellarmine , haue a certaine kinde of infinite value in them . Againe , Aeternity is but an Accident of punishment of Sinne : the Essentials of it are the Losse of Ioy , and the sense of Paine : if therefore Christ haue satisfied only for that , he hath done but the least part . Neuerthelesse our Adversaries will needes perswade vs , that humane satisfactions doe not so much eclipse as illustrate the glory of Christ's satisfactions : in as much as thereby he hath not only satisfied himself : but made vs able also to satisfie . A great matter doubtlesse . But where saith the Scripture any such matter , that Christ hath merited that we might merit and satisfie . And moreouer by this Tricke , whilest Christ makes vs able to merit and satisfie : his owne satisfaction is plainly excluded . For come to the point , and aske . Who is it satisfies God's Iustice for Sin ? Christ , or wee ? Heere b Bellarmine stumbles like a blind horse , and of three answeres takes the very worst . Some say 't is Christ , and he only satisfies Properly : but we Improperly . Our works being only a Condition without which Christ's satisfaction is not applied vnto vs. But such smell of the fagot . For 't is a perilous Haeresie to say , Christ onely satisfies for Sinnes . Well others say , That both Christ and we our selues doe satisfie , & also there 's two satisfactions for the same offence . But this mettall clinketh not well neither . Wherefore others are of opinion , and Bellarmine likes it . That Wee only satisfie , not Christ. Tertius tamen modus probabilior videtur [ Quòd una tantum sit actualis satisfactio , & easit nostra . ] Yea this is as it should be , thrust out Christ , and let vs only satisfie while he stands by and holds the Candle . Yet the Iesuite will not doe Iesus so much wrong : for marke , to mend the matter hee adds . [ Neque tamen excludit●r Christus , vel satisfactio eius . Nam per eius satisfactionem habemu● gratiam , vnde satisfacimus . Et hoc modo nobis dicitur applicari Christi satisfactio ; non quòd immediatè ipsae eius satisfactio tollat poenam temporalem nobis debitam : sed quod mediate eam tollat , quatenùs gratiam a● ea habemus , sine qu● nihil valeret nostra satisfactio . ] Which wordes they may vnderstand that can ; For I cannot . The Iesuite . walkes in the darke : seeking to hide this shamefull Injury to the Merits of Christ , but it will not be . 'T is too apparant that Christ is to them of no account . Only for a fashion they make vse of his Name , when they haue reckoned vp a bedrol of their own Merits , & S t s Merits , and such other trash , then to conclude all with a [ Per Iesum Christum Dominum nostrum . ] That 's the burden of the Song , and the oyle that seasons all the Salet : as a Marnix merily . 4. That distinction of Satisfaction in Strict Iustice , and satisfaction in fauourable acceptance is vaine in this businesse . We grant indeed that our good workes done out of Faith , are pleasing to God , and graciously accepted of him : but can it appeare , that God accepts them as satisfactions to his Iustice ? No Scripture intimates any such thing , That God's fauour doth thus dispense with his Iustice , and make that satisfaction acceptable , which is in it selfe no full satisfaction of his Iustice. Shall we thinke that God in this case is put vpon those termes of Necessity , and complement which fall out in humane satisfactions , betweene Man and Man ? It may so fall out that a Creditor ( to whom 1000 Crowns are owing ) may be content if the debtor will yeeld vp his whole Estate , though not worth 50. Because no more can be had . So in case of offence , sometime , a litle formality , or a word or two of confession of the wrong may be accepted for satisfaction . But God wants no meanes to receiue full satisfaction of vs , either vpon our owne persons , or vpon Christ for vs. And therefore 't is without ground to imagine such a facility and partiality of his Iustice , as to be satisfied with a few poore complementall Formalities . Satisfactions to God's Iustice wee acknowledge none ; but such as are in Iustice sufficient . Such are Christ's satisfactions . But as for vs , we haue nothing to doe with satisfactions , but with free Pardons . 5. This Doctrine of humane satisfactions taught in the Church of Rome is altogether full of vncertainty , and ergo , brings no rest and peace vnto mens Consciences , at all . God pardons the fault : but requires the punishment say they . But when is this ? Is it alwaies ? No , sometimes he pardons both . But can they tell certainly when he doth ? when not ? At Martyrdome he pardons all . How know they that ? or how know they he doth it not at other times too ? Contrition ( say they ) if it be vehe●nen● , satisfies for all . But can they tell vs the i●st asure of that Contrition which is satisfactorie ? It may be the partie is contrite enough : yet the Pre●st enioynes Penance when 't is needlesse . It may be he is not co●●●ite enough : yet no penance enioyned . Where 's the certainty , what 's to be done in such a case ? Christ ( say they ) hath satisfied for the Aeternity of Hell punishments . Well . But can they tell how many yeares or daies are left vnsatisfied for ; that so all things may be fitted according to the Race of time ? Laborious workes , of Praiers , Fastings , Almes-de●ds , satisfie for temporall Punishments in this life ( say they ) Sup●ose it be so . Are they sure they can also satisfie the paines of Pu●gatorie ? The Priest enjoynes satisfactorie penance . But is he sure he enioynes iust so much as will doe the Feate ? Is he certaine that God will take that for paiment , which he decrees to be paied ? What if there be not Aue-Maries enough & c ? Againe suppose there were Evangelicall Counsailes , as Vowes of Chastity , Pouerty &c. and that to doe these things were pleasing vnto God. Are they sure they shall passe for satisfactions presently ? thou saiest I giue this Almes , I vow Poverty , I doe this and that to satisfie Gods Iustice for such or such a sinne . What ? Is it a Match presently , that God must doe as thou desirest : and take what thou offerest for paiment ? Soft there , a while . Where 's the warrant for that ? Those that are in Purgatory , when haue they satisfied enough ? who brings word , when they are deliuered ? How knowes the Pope when he hath bestowed vpon them sufficient supererogatiue Money to pay the Fees of the Prison ? Or doth S. Michael that hold's , the Scales send him word , when their satisfactions weigh downe their Sinnes ? Not to reckon more vp ; there is in all this Doctrine no firme ground whereon a distressed Soule may cast anchor : But when it hath once let slip that maine Cable , wherevpon it might rid it out in all stormes ( the satisfaction of Christ ) afterwards it is carried a d●ift vpon all hazards of Windes and Seas . 6. The-●rpractise betraies their Opinion . Did they indeed thinke that there were any seueritie in Gods Iustice , any necessitie or sufficiencie in such their satisfactions , 't is not possible , they would prostitute such thing 's in so base a manner , as they doe . But when an Aue Maria , a Pater noster before such or such an Altar ; a wax-Candle to such a Saint ; a kisse of such a cold stone ; a pilgriamage to Compostella for cockle-shels ; a lash or twaine vpon the Bare ; two or three meales meat forborne ; a pardon purchased at a few Deniers ; yea when the roughnes and meanesse of Adams figgleaue breeches shall be accounted a worthy matter to satisfie for his sinne , as a Bellarmine most ridiculously doates ; I say , when such base trifles shal be reckoned to be valuable satisfactions to Gods Iustice : they must pardon vs if we guesse at their meaning . They may dispute and talke while they will in big wordes and faire glosses of Bridles against Sinnes , and I know not what : but in fine all proues but Gins to catch money : But such as serue themselues thus , vpon God ; and play with his Iustice , as the flie with the Candle ; let them take heed , lest in the end , they be consumed by it . To leaue then these vaine Inuentions . Let vs giue to God the glory that 's due to his name : and so we shall well provide for the peace of our Soules . Trusting entirely and onely vnto that Name of b Iesus Christ. besides which , there is not in Heauen , or in Earth ( in Man or Angell ) any name , Merit , Power , Satisfaction , or whatsoeuer else , whereby we may be saued . And thus much touching the first maine branch of the matter of our Iustification , namely Our owne Righteousnes , Whereby , it appeares sufficiently , that we shall neuer be justified in Gods Sight . Μόνῳ τῷ Θεῷ δόξα . FINIS . THE CONTENTS OF EVERY Section and Chapter in this Booke . SECTION 1. CHAP. I. The explication of these termes . First , Iustice , or righteousnesse . Secondly , Iustification . CHAP. II. In what sense the word Iustification ought to be taken in the present controuersie , and of the difference betweene vs and our Adversaries therein . CHAP , III. The confutation of our Adversaries cauils against our acception of the word Iustification . SECT . 2. CHAP. I. The orthodoxe opinion concerning the manner of Iustification by Faith , and the confutation of Popish errours in this point . CHAP. II. The confutation of the Arminian errour , shewing that Faith doth not justifie , sensu proprio , as it is an act of ours . CHAP. III. The confutation of Popish doctrines , that other graces doe justifie vs , and not Faith alone . SECT . 3. CHAP. I. Of the righteousnes whereby a man is justified before God ; that is not his owne inhaerent in himselfe : that in this life no man hath perfection of holinesse inhaerent in him . CHAP. II. No man can perfectly fulfill the Law in performing all such workes , both inward and outward , as each commandement requires , against which truth , Popish objections are answered . CHAP. III. No man in this life can performe any particular good worke , so exactly that in euery point it shall answer the rigour of the Law , proued by conscience , Scriptures , reason , and Popish objections answered . CHAP. IIII. Three seuerall exceptions against the truths deliuered in this 3 Section . SECT . 4. CHAP. I. Iustification by workes makes voide the couenant of grace . Of the difference betweene the Law and the Gospell . Of the vse of the Law. Of the erronecus conceit of our Adversaries in this point . CHAP. II. Of Bellarmine's erroneous distinction of the word Gospell . SECT . 5. CHAP. I. Iustification by fulfilling the Law , ouerthrowes Christian libertie . The parts of our Christian libertie . CHAP. II. Iustification by workes , subjects vs to the rigour and curse of the Law. SECT . 6. CHAP. I. The reconciliation of that seeming opposition , betweene S. Paul , and S. Iames in this point of Iustification . CHAP. II. The confirmation of the orthodoxe reconciliation of S. Paul , and S. Iames , by a Logicall Analysis of S. Iames his disputation in his second Chapter . SECT . 7. CHAP. I. None can be justified by their owne satisfaction for the transgression of the Law. A briefe s●mme of Popish doctrine , concerning humane satisfactions for sinne . CHAP. II. All sinne is remitted vnto vs wholy in the fault and punishment . For the onely satisfaction of Iesus Christ. Notes, typically marginal, from the original text Notes for div A09274-e390 Sect. l. ● . 1. Rom. 8. 30. Heb. 9. Lib. 1. de Iust , cap. 1 ▪ See luke 18. 14 This Man went downe to his house iustified rather then the other . His prayer was for pardon . God be mercifull , &c. For he went home Iustified ( i. e ) pardoned and absolued rather then the Pharisee . Which is referred , ad gratiam Regenerationis . Tom. 2. tract . 4. Cap. 2. Parag. ● . Rom 6. 7. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] significat liberatur : sed sersus loci d●scrimen indicat . 〈…〉 a Eph● . 4. 24. Col. 3. 9. a Eph● . 4. 24. Col. 3. 9. b 1 Cor. 3. 16. 6. 19. 2 Cor. 6. 16. Rom. 8. c Rom. 12. 5. 1 Cor. 12. 11. d Ioh. 15. 4. e Ioh. 4. 14. 1 Cal. Iustit . lib. 3 cap. 1● . Rom. 8. 30. 〈◊〉 . Ibid. Parag. 9. Sect. 2. ● . ● . ● Gen. Head● . ● Cap. 7. Generall head . a Gal. 2. 16. b Rom. 5. 1. c Rom. 28. d Rom. 4. 2. & 3. 20. Gal 2. 16. Iam. 2. a Luke 7. 5● . b Mat. 9. 22. c Ma● . 10. 52. d Mat. 15. 21. e Mat. 7. 29. f Rom. 4. 20. g Heb. 21. 5 ▪ 6. i Rom. 3. 24. k Heb. 1. 3. n Act. 6. 7. & 6. 5. o 1 Tim. 3. 9. & 4. 6. Virg. Georg. 1. p Gal. 3. 23. Act. 13. 38. Rom. 11. 6. 〈…〉 Thes. 48. 2. 3. pag 6● . c A●tibell . pag. 106. d Collat. cu● Sib. Lubber . e Thesibu , de ●ustific . f R●monstr●nt . In Cell . Delphensi . Art. 2. Antith . 2. [ Statuimus Deum Fidem no●iram nobis imputare per obedientiam : ea●que ( & nos in illa ) acceptos habere . We are saued by grace thorough faith . Ephes. 2. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Arg. Bell. b Lib. 1. cap. 13. a Lib. 1. cap. 2● . Nectamen est a Deo intus inhabitante , per gra●●am Sanctificari : sidextrins●cus ad●●vante , & exitonte . a Et Cap : 13. pag. 311. H. a Feare . Feare . b Psal ●11 . 10. Pro. ● . 7. Faith is radix : a part of the tree . Hope . c Rom. 5. 5. d Heb. 6. 18. Loue. e Rom. 5. 5. a Rom. 5. 5. Repentance . Reformation . Not of Ahab or Iudas . a Tom. 2. Tract . ● cap. 3. Quest. 3. Bell. lib. 1. c. 14. 2 Arg. a 〈◊〉 antid . ●onc . Trid. Sess. 6 cap. II. b Cap. 15. eiu●dem Lib. primi . 3 Argu● Bell. lib. 1 cap. 16. [ Allein durch ●en gsaubren . ] Bell. quotes Lu●beri Resp. ad duos Art. ad ami●●m quendam . a Tit. 3. 5. 6. 7. b Rom. 3. 〈◊〉 . c Rom. 9. 31. 32 How knowes Bellarm●ne that ? Bell. lib. 1. c. 19 ▪ ●ello . cap. 16. a Bell lib. 1. ● . 19. b 〈◊〉 . Tom. 2 , tract . 4. cap. 2 ▪ quest . 6. §. 15. c Bell. cap. 19 ▪ d As Adam . a So Bellarmin● cap. 19. answering that place ▪ Gal. 2. [ If righ●teousnesse be by the Law , then Christ dyed in vaine ] saith : Nay , seeing we are iustified by faith ▪ and workes following it , Christ died to purpose , that God might giue vs grace so to be iustified . b Workes without grace doe not iustifie . h Why ? because imperfect , or because done by natures strength . Not the later : For then Adam not iustified . Not the former forse all good works of the best are imperfect . Sect. 3. c. 1. 2 Generall . heads . a 〈…〉 〈…〉 Conclusion . Arg. a Rom. 3. Gal. 2. b Iohn 1. 8. c Verse 10. 2 Argument . Pure in heart vndefiled 〈◊〉 the way , 2 Cap. ● . 3 Cap. 3. Proposition . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euen I my selfe . b 〈…〉 c Iohn 1. 29. d Heb 9. 28. e Acts 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. f Micah . 7. 19. a Ezek. 16. 2● . Apoc 1. 6. 1 Iohn 1. ●7 . c Col. 1. 13. d Tit. 2. 14. e Rom. 6. 18. 2● f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Heb. 4. 14 a Rom. 6. 12. 14. b Psal. 103. 3. 2 Proposition . Lib. 4. cap. ●0 . Bell. lib. 4. de Iust. cap. 1. 10. 11. 12 13. Bec●tom 2. tract 4. cap. 4. quest . 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈…〉 〈…〉 b Rom. 〈◊〉 . c Psal. 119. per 〈◊〉 d Verse . ● 〈◊〉 a Lib. 4. cap. 1● . 3 Arg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 a Iam. 1. 25. Psal. 197. ● Argu. 6 Arg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 7 Argu. b Gen. 17. 1. c Gen. 6. 9. d 1 King 14. 8. e 2 King 23. 25. f 2 Chro. 15. 17. g Luke 1. 6. h Iohn . 17 6. i Phil. 3. 15. a Gen. 15. ● . 3. b Gen. 20. 11. c Gen. 9. 21. d 2 Sam. 11. e 2 Chron. 25. v. 20. 21 22. f 2 Chron. 16. 7 g Ver. 10. h Ver. 12. i Luke 1. 18. k Mar. 14. 50 ▪ 66. &c. l 〈◊〉 20. 30. 31. m Gal. 3. 10. n Deut. 27. 26. Proposition . a Iob 16. ●1 . b Iob 17. 3. c Iob. 23. 3. 4. ● . a Lib. 1. cap. 20. N●li iudica●e ex his quae in me 〈◊〉 . a Bill ▪ lib. 〈◊〉 . 17. 〈…〉 4. c. 13. 17. Be 〈◊〉 . 2. tract . 2. cap 2. 〈◊〉 4 & cap 4. quest . 1. a 〈…〉 3. c. 14. §. ● . b Bell lib. 4. c. 77. erres in saying . [ Opera b●na●x gen●●e ●ue ex obiecto , sed 〈◊〉 circumsta●●● 〈…〉 And it is false which he addes that God doth simply condemne ( facto ) almes-deeds , &c done with a●●d intention for vaine glory , &c. God doth not simply cōdemne the the wo●●● b●● them for their ill doing of it . b Su●t Vitata 〈…〉 . Bell. lib. 4. cap. 1● . & passim aubi . ● Exceptio●● . Conclusion . 〈…〉 . 3. 12. 13. 〈◊〉 . 4. 8. ●ense your ●nds : purge ●ur hearts . Tom. 2. pag. 885. Marke them that walke disorderly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i e. sinfull , otherwise according to the Law. 1 Arg. Adu . 2 Arg. Adu . 3 Arg. Adu ▪ 〈…〉 b Iam. 1. 〈◊〉 4 Arg. Bell. c Lib. 4. cap. 1● . Excep●ion . Be● lib. 4 c. 10. ● 17. ● cap. 〈◊〉 . Conclusion . contr . a 〈…〉 b Lib. de perfect . 〈…〉 . 15 3 Exception . Bell. lib. 4 c. 17. Conclusion contr . 〈◊〉 . 4. cap. 14. ●●t●er meaning of these words [ against ] ●nd [ Besides ] there can be 〈…〉 Lib. 4. cap. vse . c 〈…〉 Bernard de Praecept●● Dispen . a Tom. 2. tract . 2 cap 2 q. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Man. confess praelud . ● . Num. 16. 3 〈◊〉 . Couenant of Grace . 〈◊〉 . Couenant . 2 Workes . a 〈◊〉 . 1 Cor. ● . Iohn 1. 17. 〈◊〉 . 20. Iohn 13. 17. If ye know those things , &c. Iohn 15. 14. Ye are my friends ●ye do what●uer I com●●d you . a ●om 8. 15. 〈◊〉 4. 24. 25. b Rom. 12. 16. At that day when God shall iudge , the secrets of Men by Iesus Christ according to my Gospell . a Calv. I●st . lib. ● . cap. 18. § 9. a 2 Cor. 3. 7. b 2 Cor. 3. 6. d Gal. 5. 1. d Gal. 5. 1. c Rom. 4. 15. 1 Cor. 15. 56. e Gal. 4. 24. f 2 Cor. 3. 6. g 2 Cor 5. 19. h 2 Cor 3. 6. 7. 17. Gal. 4. 16. Thou art our Father b See Beca●●● Tom. 2. Tract . 4. cap. ● Quest. 1. 2. 3. 4. Argument , Heb. 9. 10. b 1 Ti● . 1. 15. 1 Cor. 10. 23. This Liberty from humane Constitutions binding the Conscience , is 〈…〉 Rom. 13. 5. 1 Cor. 〈…〉 a Lib. 4. de Iustif . cap. 5. b Ibid 〈◊〉 a Lib. 4. cap. 2. b Lib. 4. cap. 7. ( Si Promissio vitae aeternae est conditionata , ut cap. 1. probavimus , certè necessarium est implere Conditionem , si quis sal●us fieri vel●● . ●●s ; ● iustus non est liber ab ebligatione Legis divine : certè nisi eam impleat ●onsaluabitur , ) If the Law still rule ouer vs as seruants requiring the praescribed taske : or else shaking the Whip , and threatning stripes , & not as ouer sonne commanding Obedience . So a King in vnder the Direction : not the Compulsion of the law ; because not tyed to the Penalty . cum v. 11. b Rom. 7. 1. 2. &c. 2 Conclusion . a Hist. Eccl. 2. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Lib. 4 dé Iust. cap. 18. Lorin 〈◊〉 Iac. b Iackson of lust . Faith. S. 2. cap. 6. c Leeo supra ●●tat . a Lor●● in lacob . b Lib. 4 cap. 18. Gal. 5. 6. a Bell. lib. 1. de ●ust . cap 15. 1 Arg. of S. Iames. a Lib. 1. de Iust. cap. 15. 2 2d Arg. of S. Iames. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The former reading is most agreeable to the Art gument of the Apostle ▪ So the Syriack-Beza , the Vulgar , the French , our last Translators . Pareus ●ollowes the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so Piscator . But they giue no good reason of this she is so doing . The change was easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a De lib. arbi● 3 Arg of ● . Iames. a Bell. lib. 1. d● Iustif. cap. 15. b 〈◊〉 c Becanus . 4 〈◊〉 of S. Iames. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an empty Vessell without liquor a 〈…〉 b 〈…〉 〈…〉 2 Example , a Heb. 11. 31. 2 Conclu●●●● proued . Phil. 4. ● . Deut. 5. 6. a 1 Pet. 2. 24. b Heb. 13. c Tit. 2. 14. d Isa : 53 : 5. 1 Pet 2 24. e 1 Tim. 2. 6. f Coll. 2. 13. g Ibid v. 14. h Isa 38. 17. i Ier. 31. 34. k Coll. 1. 10. a Bell. de poen . lib. 4. cap. 1. b Bel. Lib 1. de Purga● : cap. 14. §. quarta Ratio . a Tabula de differentia 4 part . Tom. 2. cap. 15. 16. Bell. lib. 4. de Paenit . cap. 1. a De po●nit . lib 4. cap. 9. sect . 5. Irenaeus . b Acts Apost , cap , 4. v. 1● . 
A09277	----	Vindiciæ gratiæ. = A plea for grace More especially the grace of faith. Or, certain lectures as touching the nature and properties of grace and faith: wherein, amongst other matters of great use, the maine sinews of Arminius doctrine are cut asunder. Delivered by that late learned and godly man William Pemble, in Magdalen Hall in Oxford. Pemble, William, 1592?-1623. 1627 Approx. 641 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09277 STC 19591 ESTC S114374 99849600 99849600 14757 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09277) Transcribed from: (Early English Books Online ; image set 14757) Images scanned from microfilm: (Early English books, 1475-1640 ; 1579:11) Vindiciæ gratiæ. = A plea for grace More especially the grace of faith. Or, certain lectures as touching the nature and properties of grace and faith: wherein, amongst other matters of great use, the maine sinews of Arminius doctrine are cut asunder. Delivered by that late learned and godly man William Pemble, in Magdalen Hall in Oxford. Pemble, William, 1592?-1623. Capel, Richard, 1586-1656. [20], 162 [i.e. 262], [2] p. Printed by R. Young for I. Bartlet, at the golden Cup in Cheape-side, London : 1627. Editor's dedication signed: Rich: Capel. Running title reads: The nature and properties of grace and faith. P. 262 misnumbered 162. The last leaf is blank. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification -- Early works to 1800. Faith -- Early works to 1800. Grace (Theology) -- Early works to 1800. 2004-05 TCP Assigned for keying and markup 2004-05 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 John Latta Sampled and proofread 2004-08 John Latta Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion VINDICIAE GRATIAE . A PLEA FOR GRACE . MORE ESPECIALLY THE GRACE OF FAITH . OR , Certain LECTURES as touching the Nature and Properties of GRACE and FAITH : Wherein , amongst other matters of great use , the maine sinews of ARMINIUS doctrine are cut asunder . DELIVERED BY THAT late learned and godly man William Pemble , in Magdalen Hall in Oxford . AUG . de Grat. & lib. Arbitr . cap. 16. Certum est nos velle cum volumus : sed ille facit ut velimus bonum . — Certum est nos facere cum facimus : sed ille facit ut faciamus praebendo vires efficacissimas voluntati . LONDON , Printed by R. YOVNG for I. BARTLET , at the golden Cup in Cheape-side . 1627. TO THE RIGHT WORshipfull Nathanael Stephens Esquier , Grace and Peace from Iesus Christ. SIR , BOokes are more necessary in a state than arms : Arms are to defend us from the invasion of foes , bookes are to preserve us from the infection of errors ; enemies can but kill the body , errors endanger the soule . There are crept into the Churches , a number of false opinions ; some that oppugne , others that obscure the grace of God. The earth is of it selfe prone enough to bring forth weedes , but should one withall sow tares , we should have much ado at harvest . Our hearts are ranke enough to breed errors , and our wits cunning enough to defend them : but the scripture tells us , that the envious man comes and sows the tares of false opinions ; and of weedes tares are the very worst : sith therefore errors are so plenty , bookes cannot but be very necessary . T is true there bee many , and it may bee , according to the complaint , too many bookes abroad already ; because many bee to little purpose , some little to the purpose : but of good and learned bookes , bookes fitted to the errors and diseases of the time ( as this is ) there neither be , nor well can bee too many : Many errors require many bookes . Nay , I may safely say , that many bookes are more necessary now than ever ; for that wee are fallen into the very age of the Church , wherein as diseases in the body , so errors , the sicknesse of the soule , doe and must abound : For errors are necessary evills in the Church , that they that are approved may be made manifest , saith Saint Paul , And this is all that Satan hath gotten by stirring up the corrupt witts and pens of many abroad ( and some at home ) to write they care not what . Now wee doe begin to see , that Truth is the daughter of time : Truth is never new , but let an old Truth be newly proposed , and at first wee suspect it , let it settle a little , and in time truth gains ground , and wins upon the judgement and consciences of men ; but erroneous opinions just like new fashions , when they are first on foote many doate upon them , give them but some time , and they grow stale and vaine : so now what by the decrees of Synodes , and the writings and preachings of the learned Time , hath brought it so about , that there are few Schollars or others that minde these matters , but doe begin to see thorow the conceipts of the Arminians . Though then this treatise might have beene abroad sooner , yet I dare promise that it comes not in too late ; for hee that reads it with judgement shall soone see , that in the doctrine of Arminius , there is more wit than truth . I doe here commend it to your reading , as to one whom the Lord hath made willing to learne , and able to judge , as also under your name unto the good of the Church , to stand as a testimony of my duty and love unto you , and of your zeale and love unto the truth . Yours in the Lord Iesus , RICH : CAPEL . To all that love and desire the grace of God , and the glory of his grace in IESUS CHRIST . MY deare and beloved brethren in Christ , who are sensible of the dangers of these dayes , and of the misery of this sinfull age ( wherein the heresies of the old condemned hereticke Pelagius , that notable profest enemy of Gods grace , are againe revived and raised up out of the bottomlesse pit , by the malice and subtiltie of the restlesse enemy of mankinde that old Serpent the Divell , working powerfully in and by that new upstart sect of Arminians , the Wolves of this age , who comming abroad in sheepes clothing , and bearing the name of Protestants , yea professing themselves Preachers of the Gospel in the reformed Churches , are indeed Pelagian heretickes , and disciples also of blasphemous Servetus and Socinus ; yea and also have joyned hearts and hands in many maine fundamentall errors with the Papists our enemies , of the Romish Religion and faction ) I doubt not but that as you grieve and sorrow in your soules to see this smoake of pestilent heresies ascending upon the face of our land , obscuring the light , and eclipsing the glory of our Church : so you do in your hearts earnestly desire to be made partakers of such worthy works & painful labours of Gods faithful Ministers , as are in all probability like to prove by Gods grace and blessing most powerfull and effectuall meanes , both for the establishing of your hearts in the love of Gods truth , and in the knowledge of the true doctrine of his grace , and also for the confirming of your minds , that they may neyther be daunted with the reproachfull calumnies and slanders , nor troubled and entangled with the deceitfull cavils and carnall reasons , which these subtile Sophisters have devised against Gods sacred truth in our Church professed : And therefore I doe presume to commend unto you this ensuing Treatise , which I ( having occasion to peruse it while it was under the Presse ) doe perceive to be , as most necessary for these times , so also most excellent and profitable for your purpose . For I finde in it , first , the doctrins of truth concerning the grace of God , and the powerfull worke of grace in the effectuall calling , conversion and regeneration of the elect , most plainly propounded , and strongly proved out of the sacred Scriptures : Also true saving and justifying Faith most accurately described & unfolded , with the whole nature and all the speciall properties of it , by which it may be distinctly knowne and discerned from common fading hypocriticall Faith. Secondly , the maine errors of Arminians and Papists , and their most grosse absurdities about universall grace , and mans free-mill , and power in working his owne salvation , truly related ; their calumnies and slaunders of our Churches doctrine , detected and discovered , and their principall arguments , carnall reasons and objections , with wonderfull brevitie and singular dexteritie answered and refuted . Thirdly , by the way the authority , perspicuity and certainty of the holy Scriptures strongly maintained , and Popish errours about the uncertainty and obscurity of them , beaten downe by strength of reason and by the Word of God , as by a hammer that beates the rockes in pieces . Though the style and maner of handling be somwhat Scholasticall , sitted and applyed to the place and persons where and among whom these Exercises were first performed ( to wit , in one of the Schooles of the Prophets in the famous Vniversity of Oxford ) : yet I assure my selfe that whosoever reads this booke with good attention and understanding , shall finde the Authors meditations therein so throughly digested , and the nature , properties and proper acts of Grace and Faith so distinctly layde downe and accurately distinguished , that he shall reape to himselfe much profite and comfort thereby , and shall with me admire the grace of God abounding toward the Author , in all wisedome , and in all knowledge , lively sense and utterance of heavenly and supernaturall mysteries , far above all which can be expected from , or is ordinarily found in one of his age and yeares . If , as we know trees by their fruit , so we may passe our sentence upon the composer of this Treatise , by his work ; we cannot conceive or speake lesse of him , but that as hee was from his childehood trayned up in the Schooles of learning , and had profited above his equals in the studies of the best arts , humane & divine , so undoubtedly he hath from his tender yeares beene throughly disciplined in the Schole of Christ , and hath by much and daily experience of afflictions and manifold temptati●ns in himselfe , and of the inward sensible operations of Gods spirit and grace in his owne soule , attained to this high measure of heavenly knowledge and understanding , whereof he hath here given us a lively experiment . It is not the most strong out stretched arme of humane reason , nor the most swift and farre flying arrow of the sharpest naturall wit , nor the farre extended lines of long continued studies , which can reach so high to these heavenly and supernaturall mysteries : It is onely the holy Spirit of grace comming upon all these , taking possession of mans soule , dwelling in him , and making him a new creature , which brings this kind and measure of profound wisedome , and this distinct knowledge of divine things : yea by the fiery tryall of inward temptations onely doth that blessed Spirit drive the thirsly soules of Gods militant Saints to digge and dive so deep into the fountaines of the sacred Scriptures , and to draw such living waters from the very bottome of those Wells of salvation . In a word , as the Apostle saith of yongue Abel , that by Faith having offered up a more excellent sacrifice than his elder brother Cain , he by it obtained witnesse that he was righteous , God testifying of his gifts , & by it he being dead yet speaketh , Heb. 11. 4. so I will not doubt nor bee affraid to say of the godly and learned Author of this Booke ( who having offered up to God in a publike place these exercises , as the first fruits of his heavenly learning , did not long after leave this world in the flower of his age , and ascended up into that supercelestiall glory , towards which he had ever bent all his studies and desires , and which alwaies hee had sought after in the whole course of his life ) that by faith hee , though yongue in yeares , hath offered up a more excellent sacrifice than many of his elder brethren ; by which hee being dead yet speaketh , and shall speake to future ages . And as hereby he shall obtaine witnesse of all Gods surviving Saints , that hee himselfe was a righteous and faithfull servant of Christ , excelling in grace and vertue in the dayes of his pilgrimage here on earth : So God also will testifie of this his gift , that it is holy and acceptable in the eyes of his Majestie , by making it powerfull and effectuall to the begetting and increasing of saving grace , faith , and knowledge in all such as reade and peruse it with true Christian docilitie , diligence and humble devotion . To the blessing of which gracious God I leave this worke , and to his grace commend you all ; desiring in my daily prayers to be and continue Your brother , companion and fellow souldier in seeking the glory of Gods grace , defending the truth of the Gospell , and fighting against the spreading errours and springing heresies of this age , George Walker . The Table of the chiefe matters contained in this Treatise . ABilities of man are not to be measured by his own partiall iudgement page 145 Actions of grace and holinesse how far they are in a godly mans owne power 147 Admonition three-fold about searching the Scriptures 217. &c. Affections two-fold , sensuall , rationall described 125 Affections not quickned nor stirred vp to loue of goodnesse before conuersion 125 Not rightly moued towards Spirituall things but when thoy are affected spiritually 130 Articles of the Arminian faith 53 Arminians how they erre about vniuersall grace 54 Their errors about the worke of Gods Word and mans calling 99 Their obiections and reasons answered 106. 107. &c. Their errors about the subiection of mans naturall affections to his reason , discouered 125. &c. They giue large allowance of grace to men vnregenerate 127 Their absurdities therein 128 Their grosse errors about mans will discouered 132 &c. Their errors in holding that conuersion doth begin and consist in the act onely of beleeuing 134 135. &c. The dangerous issue and conclusion of their errors 136 Assent differs in degree according to the diuersity of the obiects assented vnto 169 Assistance effectuall , why denied by God at some times to the regenerate 153 B BAptizing of Infants lawfull 47 Beleefe how it differs from faith and trust 170 C CAlumnies of Arminians and Iesuites 155 Calling outward and inward described 94 How the Arminians conceiue of Calling 99 Catechizing needfull , and vsefull in the Church of Christ Preface , page 6 Certaintie of assent in Faith springs from three grounds , The first 206 The second 220 The third 222 Communion with Christ two-fold 15 Conuersion of a sinner to God 6. 7 The causes of it 16. 24 The subiect 37 The manner how it is wrought 27 It goes before Faith 4 It signifies , First , Gods infusing of habituall grace . Second , The regenerate mans actuall imploying of grace infused 89. 144 Conuersion mistaken by Arminians which is a cause of confusion in their writings 92 Conuersion how to be truly discerned 115 Preparatiue meanes vnto it 137. 138 How weake they are , and in a man vnregenerate how they are said to be sinfull 139 That they may be resisted , and how 140. &c. Cooperation of Gods Spirit necessarie in all holy actions of men regenerate 151 Corruption of nature , what it is 5 D DEsire of spirituall things after a naturall manner is a corrupt desire 130 E ELect men onely are the proper subiect of true conuersion vnto God 41 Euidence of the Scriptures declared & proued 175. 176 Conclusions touching it , The first 176 The second 182 The third ibid. 183 F FAlling from grace and finall resistance described . 142 Faith in Christ a part of sanctification 10 The habit and act of it , and when it is wrought ibid. It is not properly the root of all grace 12 There is some Spirituall life before it 13 and some participation with Christ 15. 23 It helps forward and increaseth grace and all gracious actions 14 Faith is commanded in the Morall Law 110 Faith Legall and Euangelicall the same in substance and differ only in the vse and obiect 111 The excellencie of Faith 158 What Faith or beleefe is in generall 159 How it agrees with , and differs from knowledge & opinion . 160. &c. Three grounds of the certaintie of assent in Faith. 164. 206 The first 206 The second 220 The third 222 Faith a degree beyond beleefe being an assent with confidence and reliance 170 Faith taken in a speciall sence & as it is Christian Faith described 171 Diuers acceptions of it ibid. 172 The obiect of Faith described 172. &c. The subiect , euerie reasonable creature 197. 198 Faith is in the whole heart , euen in the will as well as in the vnderstanding 199. 230 Faith which Papists call iustifying , is the faith of diuels and reprobates 237 Faith foolishly distinguished by Papists into formed and vnformed 237 Faith without works differs in nature from Faith with workes 238 Particular assent in Faith , and the root and cause of it 241 The obiect of it two-fold 244 Faith of the Elect wherein it differs from Faith of Hypocrites 247 Faith vnfained 253. 254 Faith of Hypocrites doth not assent to all Diuine truth at all times 147. 148. &c. Faith implicit of Papists confuted 194 Faith in the particular promise of grace defined 257 The iustifying act therof propounded & proued 258 How it is wrought 259 The comfort of it 260 Faith of the Elect by what degrees of assent and essentiall differences it is distinguished from other Faith 226 Temporarie Faith 227 The causes of it 228. 229 G GOD as Creator how far he may be knowne to naturall men 65 Goodnesse of the naturall man not generall 80 It resp●cts others more then himselfe 79 Grace what the habit of it is 7 It is infused all at once 10. 11 The actions of it appeare sooner or later stronger or weaker in some 9 It is so firmely wrought in the Elect that it shall neuer be blotted out 34 Grace preuenting , assisting , inciting , helping 13 By what meanes Grace may be quenched 37 Grace sufficient for conuersion not giuen to the Gentiles while they are out of the Church 55. 56. 57 Nor to all Christians in the visible Church 88. 89. &c. Grace of conuersion friuolously distinguished into sufficient and effectuall 89 Grace sufficient to conuersion is alwayes effectuall , and effectuall Grace onely is sufficient 91 Grace giuen to those who are within the Church , set forth in the diuers kinds thereof 94 Grace doth not rectifie inferiour faculties first 127 Grace sufficient to beleeue and turne to God is no other but the Grace of regeneration 92. 93 It is not giuen to all 93 Grace preparatiue to conuersion , how it may be resisted 140. 141. &c. H HOly Spirit giuen two wayes 26 I IGnorance of the very time of our conuersion no iust cause of doubting & fear that we are not conuerted and why 44 Illumination both naturall and spirituall , described 94 95 When it is not sufficient for sanctification of the heart 101. &c. Common Illumination not giuen to all hearers of the Word 100 Image of God wherein Adam was made 4 Implicit faith of Papists confuted 194. &c. Infants dying without Baptisme may be saued 45 Infants are charitably supposed to be regenerate in Baptisme 45 Why they may not receiue the Lords Supper 49. 50 Infusion of grace hath no concurrence of mans naturall abilities , but onely requires in him a passiue capacity to receiue 32 K KNowledge of Christian Religion must be alwayes increasing and fruitfull Preface 14 Knowledge meere naturall of the Morall Law brings little practise 70 Knowledge more certaine then beleefe in things of the same kind 166 Perfect Knowledge takes away all beleefe 167 Knowledge by sight so far as sight goes takes away faith 191 Knowledge distinct and explicit of Diuine things necessarie to the being of faith 192 L LAw morall how far it may be knowne to a naturall man 66. 68 Learned men vnsanctified fit to make hereticks . pr. 19. 20 Loue of God reacheth to the Elect before they be regenerate 17 Considered in it selfe it differs from the manifestation of it to vs 18 Gods Loue to our persons and actions 19 Light of nature well vsed by the Heathen doth not bind God in Iustice to giue them supernaturall light 84 MEanes of common faith 229 Meditation of what things will stir vs vp to praise Gods rich grace and mercy in our conuersion 38 Ministers dutie in preaching the Word 113 Miraculous faith ground on immediat reuelations . 173 Motions naturall and spirituall which are wrought by the Word described 95. 96 NAturall man cannot by the most industrious vse of all helpes naturall attaine to the least knowledge of God as he is mans Redeemer in Christ 64 His knowledge of God confined within two limits . 65 How far his knowledge of God as Creator reacheth 65 He neuer goeth so far in practise as he might and as he knowes he ought to doe 71 He neither knowes the cause , nor can iudge aright of the nature of sin . 74. 75 His vertue and goodnesse how far it goes , and is approued of God 76 He cannot possibly desire grace and mercy , and why 84 Necessitie doth well stand together with libertie in the will regenerate 156 OBedience of regenerate men how it is made irregular 152 Obscuritie in the obiect of faith , as it is held by the Papists , confuted 187. 188. &c. Obseruation of Gods mercies & iudgments on our selus or other , a speciall meanes to increase faith 223. P PAssions and affections naturall not subiect to reason 124 Plainnesse of speech and matter to be vsed in preaching of Gods Word . Pref. 22. 23 Priesthood of Christ , and how Christ and Aaron agree and differ Pref. 23 Promises the obiect of faith 170 QValities in the reasonable soule differ three wayes according to the threefold state of man 4. 5 REgeneration improperly ascribed to the Word 97 Regenerat man hath in him two contrarie qualies , grace and corruption ; as he is spirituall he neuer resists the worke of grace 148 Resistance of grace in Regenerat men whence it flowes 151 How the preuailing act of it is taken away 152 VVhy it preuailes many times 153 Religion breeds ciuility & knowledg of all arts 68. 69 Righteousnesse of the naturall man not acceptable to God 81 Rather negatiue then positiue 79 More outward then inward 76. 77 SAnctification how it goes before iustification 21 It is infused into Infants 43 VVrought in a maner meerely supernaturall 29 Sanctification how it hath mans free-will concurring to it two waies . 31 Man not a moral agent in it . 33. 34 Schollars how made complete Pref. 20. 21. &c. Scriptures freed from Popish imputations of obscurity 177. 178. &c. How they are certainly knowne to be Gods VVord 208. 209 By themselues 213 and by the Spirit 214. 215 Sin what a snare it hath layd to intrap wicked men . 139 Spirit how far & in what respect said to be quenched . 37 How infallibly victorious in the maine acts of repentance and loue 555 TRuth and goodnesse one and the same in naturall things 203. 204 VNiuersalitie of assent in true faith in respect both of obiect and time 146 Vniuersall grace how maintained by Arminians . 53. &c. Their grounds and arguments for it confuted . 58 Vnderstanding of things necessary to beleef of them . 192 Vnderstanding and Will doe mutually include one another 202. 203 Vocation outward and inward 42 Inward may be in Infants 43 VVIll of God approuing and effecting 108 Will regenerate is not neuter betweene sin and grace , but constantly and altogether inclined to obey God 149. All power of resisting taken from it by the Spirit 150 It wills necessarily & yet freely 156 Will of man vnregenerate vitious in quality 133 It hath no freedome to chuse spirituall good 133. &c. Word of God onely a passiue instrument of regeneration 96 How it workes grace 98 VVhen heard as Gods Word 116 Not preached with purpose to damne men 111 Worke of the Spirit by the VVord how it is 97. 112 Worke of grace preuenting and assisting 35 The first makes vs good trees , the other makes vs to beare good fruit 35 Workes of naturall men how far approued of God 83 Workes of regenerate men are their owne though performed by the assistance of the Spirit 32 Worship due from man to God in the state of innocency was wholy Spirituall 73 FINIS . THE PREFACE UPON HEB. 6. VERS . 1. 2. 3. TO speake without some Preface , where wee owe duety and respect , is not lesse unmannerly , than it is on the other side tedious and unpleasant to vse long Apologies . Vnto my apprehension , such Prologues , how euer sleeked ouer , doe yet seele rough and uneuen , and smell ranke of Lying or Flattery , when they are most seasoned with artificiall and trim conveiance : but of all , most unhandsomely doth this Rhetorick suite with such as pleade Gods cause before mortall men , who , if they will acknowledge their alleageance , must yeeld attention upon a Sic dicit Dominus , without further intreaty . For your selves ( dearely Beloved , and duely respected in our Lord Christ Iesus ) I verily suppose there is none among you , who respects to heare his owne praises ; if there be , I come not hither to give satisfaction to such their desire . And touching my selfe , I say onely thus much ; 'T is the vainest thing in the world , for Albinus a Romane to write a booke in Greeke , and present it to Cato with an Epistle Apologeticall : hee 'l surely censure him for a foole , one Qui maluit excusare culpam , quàm non committere , who had rather doe ill , and get a pardon for it by an Apologie , than be faultlesse and stand in need of neither . And so I have done with persons : give mee leave yet to make way vnto our after discourses by a necessary and reall introduction , whereby we shall all learne somewhat of our dueties , and you my purpose and intention in this exercise . Wherein to give way to custome more than necessity in this case , I will confine my discourse to that of the Apostle , Heb. 6. 1. Therefore leaving the principles of the doctrine of Christ , let us goe on vnto perfection , not laying againe the foundation of Repentance from dead workes , and of Faith towards God. 2. Of the doctrine of Baptisme , and of Laying on of hands , and of Resurrection of the dead , and of eternall judgement . 3. And this will we doe if God permit . THe holy Apostle having in the first & second Chapters discoursed of the Divinity of Christ , and the glorious dignity of his person , together with the excellent vertue of his Priesthood , in tasting death for all men , that so hee might bring many children unto glory ; enters thereupon into a large Declaration of the effect which these things should worke in the Iewes , viz. Repentance and Obedience to the voice of the Messias . This is prosecuted with much variety of exhortation and argument , in the second , third , and fourth Chapters ; after which , the Apostle resumes his former argument of Christs Priesthood in the fift Chapter , shewing the similitude and disparity that was between it and the Leviticall Priesthood . The Priests after the order of Aaron , were 1. Men , 2. Men ordained for men in things pertaining to God , to offer gifts and sacrifices for sinnes . 3. Men compassed with infirmities , the more feelingly to compassionate and pitty their brethren . 4. Men called to this office , not intruders without lawfull election . And hitherto Christs Priesthood and Aarons agree : He also was 1. the sonne of man , the man Iesus Christ. 2. the Mediator betweene God and man. 3. a man of infirmities and sorrowes , consecrate through afflictions . 4. lastly , a man that tooke not the honour to himselfe ; but hee that called him , said vnto him , Thou &c. But now see the difference : 1. Aaron was a man , and no more ; Christ the Sonne of God too : 2. Aaron a sinnefull man that must sacrifice for himselfe also , aswell as others ; Christ touched with a feeling of our infirmities , and tempted in all things like us , but without sinne : 3. Aaron but a typicall Minister , Christ a reall author of salvation to all that obey him : 4. Aaron a temporall Priest , a Priest onely and no Prince , a Priest after an inferiour and successive order ; but Christ an eternall high Priest for euer , after the order of Melchisedec , wherein there is neither change nor succession , wherein Crowne and Mitre , Kingdome and Priesthood meet together in the person of Christ. Other differences there are , but the Apostle falling upon the mention of Melchisedecs Priesthood , a point of a high nature and hard understanding , he breakes off his dispute , and on the sudden runnes into an excellent digression , whereby to prepare the minds of the Hebrewes more heedfully to marke what was after to bee spoken . This digression , from the 11. vers . of the 5. to the end of the 6. Chapter , consists of three parts . 1. A tart reproofe of their ignorance and uncapablenesse of divine mysteries , from 11. vers . to the end of the 5. Chapter . The Apostle tells them they were dull of hearing ; but that 's not all , their ignorance was affected : they might for their time and meanes have beene teachers , and yet now they must be taught , and , which is strange , the very principles of the Word of God. Notorious truants , growne old in ignorance and age ; but our Apostle is plain with them , they were but children , and of the youngest size too , babes , infants , sucklings : and if they take snuffe to be thus disgraced , he will prove it to be so ; like a wise Nurse hee knowes what fits their diet , they must bee fed with milke , and that 's childrens food ; i. e. plaine and easie doctrine for vongue beginners , who are unexpert in the word of righteousnesse : not with strong meate of harder and higher mysteries of religion which are for men of age , which through long custome have their wits exercised to discerne both good and evill . 2. An earnest exhortation to increase both in Knowledge & Obedience ; et us be led forward to perfection : which is strengthened with a dreadfull threatning of vengeance against non Proficients and Apostataes , betweene whom there is no medium , the condition of Grace being unlike to that of Nature , admitting no degree of consistancy or stay betweene growing and decaying . This exhortation reacheth to the 9. verse of this 6. Chapter . 3. A sweete consolation against all discouragements that might hinder their perseverance ; by proposing unto them , 1. the examples of the old Saints in times past , who through Faith and Patience now inherit the Promises . 2. the stablenesse of Gods counsells and purposes ; who hath not onely promised but sworne to performe it : by which two immutable things , Gods Word , and Gods Oath , we may have strong consolation , and firme ground whereupon to cast the anchor of our Hope sure and stedfast to the end of the 6. Chapter . You now see by this briefe Analysis , wherto these words which I have read doe tend ; namely , to a growth after a plantation , a finishing after a foundation laid , to perfection after a beginning . These Ebrews had gone to schoole long , and the principles of Christianity had beene taught them a great while agoe , now 't was a shame for them like children to be alwaies in their horne-bookes , and never take forth a higher lesson . The Apostle will now no longer favour their ignorance ; 't was not infirmity but negligence in them : and therefore he purposes to read them a harder lecture , and to sticke no longer on common points of Catechisme , which hee onely names and so passes on . The words then describe unto us the progresse that Preacher and People are to make in the knowledge and practise of Christianity . I joine both together , because it is manifest by the threatning & consolations following , that this exhortation perswades the increase of obedience as well as knowledge , though the words seem to speake most for the latter . This proceeding in Christian piety , is expressed by an opposition of the two Termim or limits thereof . 1. Where it begins , and that is in the plaine and fundamentall points of Christian religion , which must bee knowne and left . [ Therefore leaving the principles of the doctrine of Christ. ] 2. Where it ends , and that is at perfection , so farre as is attainable in this life , whereto we must strive [ Let us boled forward , or goe on unto perfection . ] The former part is amplified and expounded more at large in the next words , wherein the Apostle declares , 1. What he meanes by [ Leaving ] the principles and rudiments of religion . Wee must not learne and leave them , i. e. forget them , No. But wee may not sticke fast there and goe no further . Hee is an idle and unskilfull . Architect , that is alwaies busie in laying of a foundation , but never reares up a building upon it : and no lesse unprofitable is that Hearer or Preacher , who still is learning or preaching nought but the first elements of sacred science ; & this is that he signifies by [ not laying again the foundation ] which by his and other Apostles preaching had been laid before . 2. What hee meanes by [ the Doctrine of the beginning of Christ ] ( for so the words runne . ) Now , that he here calls a foundation , from the use that Doctrinall principles have in the spirituall building of Christianity , like to that of a foundation in materiall edifices . Of these fundamentall points , sixe are here reckoned up as so many heads and common places of the ancient Catechisme , 1. Repentance from dead workes : 2. Faith towards God : 3. the Doctrine of Baptismes : 4. I aying on of hands : 5. Resurrection of the dead : 6. Lastly , Eternall judgement . The latter part , of attaining to perfection , is amplified two waies : 1. By the meanes that must bring us to it , which is Gods grace , not our owne or others abilities , [ And this will we doe if God permit . ] 2. By its contrary and the punishment therof , viz. backsliding , in the verse following . It is not my meaning to goe over every particular , as they lye in the words , nor to stand now upon the discussing of all the difficulties which trouble the Text ; but purposing to handle them hereafter , as just occasion shall offer them unto us , I shall for this present commend to your observation , two conclusions which the words naturally afford . The first shall be this : That it is a necessary and usefull practise in the Church of God , to teach the doctrine of Christian religion plainly and summarily to yongue beginners . I need not go far to make this good . Nature shewes it : 'T is in Grace as in Nature , we are first babes in Christ , then perfect men : and the difference of spirituall food , fetcht from our naturall sustenance , approves it . Children must have milke , which is of effectuall nourishment , but yet easie digestion : Men must have strong meat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solider or harder meates , who have teeth to chew and stomacks to digest them ; that is , larger capacities and riper judgements , to pierce into the deeper mysteries of Divinity . Reason and Comparison in all other knowledge teach the same , wherein infinite conclusions are deducted out of a few Principles , which first learned , give light of knowledge and strength of proofe to every one of them : Your owne experience shall save me the labour of instances . If we looke but to the words , the excellent definition of Catechisme which the Apostle here gives , yeelds us two good proofes of its necessity . 1. It s the Doctrine of the beginning of Christ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by some rendred not unsitly for the sense , Sermo qui rudes in Christo inchoat , that gives beginning in Christ. This entrance into the knowledge of Christianity , being that meanes whereby Christ is first formed within us , and the seede out of which that holy conception of his glorious Image is at first shaped in our soules . A blessed institution of yonguer yeares , when Reason and Religion are together moulded and fashioned in tender mindes ; so that Religion shall not onely sanctifie , but also perfect Natures abilities , which euer from their first emploiment are as sinfull as they are weake . 2. It s a foundation that beares up all the building , and though it make the least shew , is yet of greatest use . Nor is their heresie more damnable , who lay any other foundation besides Iesus Christ , than their heresie is justly reproveable , who build upon their own or others any speculations , without the tryed ground-worke of infallible Principles , surely laid and throughly understood . If you will bee pleased to take a briefe survey of the practise of this institution , you shall easily perceive that it is no new or needlesse invention . In the ancient Church before Moses time , as the doctrine of Religion was more obscure , so the maner of its delivery is somewhat uncertaine ; yet we may not unfitly say , that all teaching then was but Catechisme , when the fathers to the children delivered by word of mouth so much of sacred truth , as themselves had either received by tradition from the Ancestors , or learned by new revelation from God himselfe . When the Church grew out of a family into a Nation , and that as men multiplied , so ignorance & corruption increased ; God himselfe writes a Catechisme for the Iewes , describing a short compendium of Religion in the two Authenticke Tables of the Law , containing Ten words ; so few and so plaine , that the shortest memory and shallowest wit might easily comprehend them . And withall , God now layes an expresse command upon his people , both for themselves and for their children , Deut. 6. 6 , 7. And these words which I command thee this day shall be in thine heart ; And thou shalt rehearse them vnto thy children , and shalt talke of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest downe , and when thou risest up . The word is emphaticall [ Thou shalt rehearse them continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thou shalt sharpen them by often and seasonable instruction , giving an edge or point to the precepts of the Law , that they may pierce into the mindes of the unlearned . How carefully this strict injunction was afterward observed , either by the Levites in publick , or in private by masters of families , wee cannot certainely define , where Scripture is silent of both their practises ; but if wee may judge of the carefulnesse of former times by the carelesnesse of these , there is good cause to thinke , that both Levites in the Synagogues , and Governours in their private houses were negligent enough in discharging this duty . Yet we may well presume , that there were both of the one and other not a few , whose godly industry in this particular , may justly shame the impious slothfulnesse of Ministers and People in latter ages . Where will a David and Bathsheba be now found , personages of highest quality , yet counting it no disgrace to reade a Lecture of religion and morality to a yongue Salomon ? You shall finde their practise , 2. Chron. 28. 8. Prov. 31. 1. And Salomon himselfe seemes to give that precept out of the experience of his owne most excellent education [ Teach a childe the trade of his way , and when hee is old he shall not depart from it ] though himselfe scarce did so . Yea , albeit infinite corruptions have at this day deformed all religion among the Iewes , yet even to these times may be seene some prints of their ancient discipline among them , whose children are in their tender yeares first taught the law and bookes of Moses , and after that their Talmudicall Traditions , with such care and industry , as their skill in Iudaisme at 17. exceedes the knowledge of many among us in Christianity at 70. whereof , see the learned Buxd. Synag . Iudaic. c. 3. But come we unto those times when the Sunne of righteousnesse arose , and the knowledge of holy things shone in its full strength by the ministery of Christ and his Apostles , and we may trace this practise by its apparant footsteps , even from the first age of the Christian Church , and downeward . The words which I have read , are but a copy and briefe description of the Primitive Catechisme : & the Apostle Paul commends to Timothies custody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pattern and delincation of wholesome doctrine , which hee had learned from the Apostle , 2. Tim. 1. 13. which also , Rom. 12. 6. he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of faith contained in all fundamentall points of sacred doctrine , with which all interpretations of Scripture must beare due proportion . Now very necessity drave them in those Primitive times , to draw religion into compendious heads and short summaries , partly in regard of Infidels , who being converted to the faith , were to be instructed in the maine points of Christian beleefe , a thorow knowledge and open confession whereof , was required of them at their Baptisme : partly in respect of the children of Christian parents , who because of the dangerous sollicitations of Idolatrous Gentiles and Hereticall Christians , privily creeping in , to beguile by craftinesse ignorant and unstable soules , were of necessity to have their mindes setled in the chiefe and generall conclusions of Christian doctrine , by which they might defend themselves against all sophistical seducements . Both these , whether new Converts or yongue Christians , were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till their Baptisme and Confirmation ; and for such whose narrow wits could not comprehend large discourses , it was needfull to make use of Epitomes . Touching the word , we finde it more ancient than this custome , and more generally understood than of it onely . In generall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its Metonymicall signification is to teach others vivâ vo●● , by speech sounding into their eares ; in speciall , to instruct any in the first rudiments of an art or science : because such as are ignorant learne more by others teaching than their owne study . In the generall acception , besides profane authors , wee finde it used in the new Testament five severall times , Luke 1. 4. That thou mightest acknowledge the certainty of those things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof thou hast been instructed , saith S. Luke to Theophilus , rendring the reason of the dedication of his Gospell unto him . Of Apollos , an eloquent man , & mighty in the Scriptures , it s said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed in the way of the Lord , Act. 18. 25. & , Rom. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instucted by the Law ; againe , 1. Cor. 14. 19. I had rather in the Church speake fiue words with mine understanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I might also teach others , than ten thousand words in a strange tongue . But most notable is that place , Gal. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let him that is taught in the Word , make him that hath taught him partaker in all his goods . In all which places , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bee taught or instructed , as the circumstances of the Texts doe evidently demonstrate . But in times presently succeeding the Apostles , and since , the word hath been usually taken by Ecclesiasticall Writers in the strictest sense , for the first instruction of yongue beginners in the rudiments of Christianity : For now began the Gentiles in great multitudes to joyn themselves unto the Church , and the number of those that were to be Catechised daily increasing , gave occasion to the Pastors of every Congregation to bee more frequently imployed in this businesse . And as the burden grew heavier , so new meanes were devised for their better institution . Hence , besides the Pastors and Bishops of the Churches , there were some specially deputed to attend this office , who from their imploiment were called Catechistae ; and not onely in the Temples , but also in Schooles opened for that purpose , did teach such as were rude and ignorant the elements of Christian religion . Famous above others is that Schoole at Alexandria in Egypt , wherin so many learned men taught , and so many holy Martyrs and Confessors , had their first education : There it was that Origen having first taught a Grammar Schoole , did afterward succeed Clemens in the office of Catechist ; and such was eyther the necessity of those times , or the excellent abilities of the man , that at 18. yeares of age he took upon him that charge of publicke teaching : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Very yongue yeares ; and I know not whether he got so much honour by his learned teaching , as for his constant suffering , so many persecutions as were raised against him in that City . Yet was he in account for both , in so much that hee was not onely sent for to come into Arabia by the Governour of the country , there to teach ; but also being driven from Alexandria by troubles there , he repaired to Caesarea Stratonis , there set up a Schoole , and was judged worthy to expound the Scriptures , and read Divinity in publicke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Eusebius witnesses , Lib. 6. cap. 13. But I must not write a story of him or others , who in those times bare this office in the Church ; nor yet of the Catachumeni , and the severall constitutions decreed of in Councells and Provinciall Synods , for their more convenient institution ; of the time of their admission to Baptisme , and after that to the Communion , of the manner of their being in the Congregation during the time of divine Service , where they were to stand not mixed with the rest of the people , but severally by themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they were to depart the assembly , viz. before the celebration of the Eucharist , at which they were by no means to be present , though at the Sermons & Praiers of the Church for them , they might be : of divers cases touching their Baptisme , their relapses & recoveries , their phrensies and possessions by the divell , their martyrdome before Baptisme , with such like queres and customes , of which now antiquated by time , wee neede not trouble ourselves to make any curious inquiry . The Acts and Canons of the ancient Councills , and Church Writers of those times make frequent mention of them ; out of whom to compile an exact Commentary upon this matter , is a worke of longer time than I can spare , and lesser commodity than will pay for the paines . Yet one word of the manner of teaching that was used towards these Novices in the faith : which , what ever it was in private , for the publike seemes not to have beene dialogue-wise by question and answer , after the fashion of these times , but in a continued speech , with much plainnesse and familiar easinesse . That tract of S. Austins , de Symbolo ad Catechumenos , and these Catachismes of Cyrill Bishop of Ierusalem , which are preserved to our times , shew us what course they followed in writing and preaching of Catachisme ; the one being a plaine exposition of the Creede , the other nothing but Sermons upon the chiefe Articles of faith and points of manners , which Cyrill preached extempore to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or newly baptized in his Church . If now wee come downe to latter times , when all the world was become Christian in outward profession , we shall easily perceive , that when they wanted Conuerts of the Gentiles whom they might instruct , these ages began by degrees to neglect also the children of the Church . So that for many ages , whilst ambition and tyranny in Church-men wried their thoughts more to the advancement of their owne greatnesse , than to the furtherance of religion & godliness in the Church , this sacred institution was even quite laid aside ; & after that , through ignorance , barbarism & superstition easily crept in , & soon corrupted whatsoever was sincere either in Gods worship or good maners . And now was this disease growne so desperate , that its thought incurable by those lazie and idle shepheards , which wealth and superstition had bred vp , and advanced to the oversight of Gods flockes . I meane that Cloistred rabble of Monkes and Friers , who sacrilegiously parting those that God hath ioyned together , made a profession of Praier without preaching , and thought by their devout oraisons to bring men to heaven , how ignorant and wicked soever they were . Yet these were the men whose lips must be thought to preserve knowledge , whose brests must bee the oracles of Divinity , and in their heads must lye inclosed the more secret and precious treasures of wisedome : but they were indeed wells without water , deceiving the hope of weary and thirsty soules , empty clouds they were without raine , that did not send forth one gracious showre to refresh the inheritance of the Lord. And now these dreamers , in stead of curing the peoples ignorance , which would have cost them some paines , take a shorter course , and fall to commend it as a speciall vertue , and fruitfull mother of true devotion . Which base impiety , as it hath been detestable to Angels , to men upon whom any the least beame of saving light ever shone ; so since the reformation , hath the shame therof been sufficiently discovered , and cast upon the face of that Romish Strumpet , though her whores forehead cannot yet blush at it . We see , and now enjoy those holy ordinances of Preaching and Catechising within our Churches , revived and observed with happy successe in the increase of all piety . Our adversaries have seen it and sorrowed for it , to behold the industry and care of the Churches in their provision for the due instruction of yonguer and weaker Christians . And though they hope that their ignorance shall uphold their Church against our knowledge , yet very shame hath driven them to doe somewhat : for which purpose , a Catechisme there was hatcht in the Councill of Trent , and by it allowed , wherein of a little milke of Gods Word , and superfluity of ranke poison pressed out of the brests of the Babylonish Harlot , such food was prepared as was thought sit for the nourishment of her infants . But I must hasten ; what I have spoken touching this point , shall be as for justification of our present exercise , so for a commendation of the paines of those faithfull & skilfull worke-men in the Lords building , who have laboured by preaching and writing to lay a sure foundation of knowledge , before they build up in the faith . I could heartily wish that those among us , whom either ease or pride have made carelesse in this office , would bee pleased to looke abroad into such congregations where this course is held , and to compare them with their owne and others where t is neglected : they should soone perceive how faire and open a passage is made for preaching to follow after , where diligent catechising hath gone before , & on the other side , how hopelesse their endeavour is who labour to imprint in the heads of their people the knowledge of conclusions , before they have learned the principles of Divinity . If these men complaine and say , I have spent my strength in vaine , and my labour without profit , preaching long and seeing little reformation , I will not pitty them , who are like unwise Nurses ; who when their children thrive not , lay the blame upon their sickly bodies , when the fault is in their owne indiscretion , who feede them not with childrens bread ; but force upon them stronger meate , which they cannot disgest but vomit up againe . And so I have done with my first conclusion ; I come unto the second which the words afford unto us , and it shall be this , That the knowledge of Christian religion must bee alwaies increasing and fruitfull . I couple both properties together , as both meant by the words of our Apostle [ Let us goe on unto perfection . ] Hee that knowes all and doth nothing , hee knowes nothing as he ought to know ; and hee that doth his Masters will and knowes it not , shall have no thankes for doing he knowes not what . Science and Conscience joyned both together , make up a perfect man in Christ Iesus : perfect indeed in all his parts , but yet imperfect still in every degree : and therfore as they must be , so they must also grow together . Gods Spirit never arose upon that mans heart by supernaturall light of saving knowledge , where the light growes darker and dimmer , and shines not more and more unto the perfect day , till at last it illighten the soule , as the Sun at noonetide in its full strength and brightnesse . Never was that man borne againe of the immortall seede of the Word and Spirit , both which are of lively and mighty operation , who doth not proceed from strength to strength , adding one grace unto another , untill he abound and bee filled with all the fruits of righteousnesse . It is a great eye-sore to God , when hee walkes in the beautifull garden of the Church , to delight himselfe among the trees of the garden , and to gather of their pleasant fruit , if then hee shall see any plant which comes not forward in so kindely a soile , or which growes great and greene , but beares no fruit at all : Certainely , we may well thinke there 's a canker at the roote , and that it will not be long , before such a tree bee blasted by the breath of Gods fiery displeasure , which in a moment shall consume both branch and roote . You know the doome ; Take it away , why should it trouble the ground ? and in this place of our Apostle , the sentence is dreadfull against non-prosicients . The earth that drinketh in the raine that commeth often upon it , and bringeth forth hearbes meet for them by whom it is dressed , receiveth blessing of God : But that which beareth thornes and briers is reproved , and is neere unto cursing , whose end is to be burned . For the godly it is not so with them , they that are good will be better , hee that is holy will be holy still , hee that is just will bee yet more just . That of the Psalmist is most heavenly : The righteous shall flourish like a Palmo tree , and shall grow like a Cedar in Lebanon : Such as bee planted in the house of the Lord , shall flourish in the Courts of our God : They shall still bring forth fruit , even in their age they shall be fat and flourishing , Psal. 90. 11 , 12 , 13. But no more in so plaine a case : let us turne our thoughts for a while unto some application to our selves and our present purpose . For our selves , whose profession is to know much , and desire to know all ; let it bee our chiefest study to become good Christians , as well as great Schollers . You will find it to be no needlesse admonition , if you well consider both how easie , and also how dangerous it is to bee gracelesse , and yet learned . Which unhappy separation how oft it is made , the experience of former and present times do witnesse , and both Church and State in all ages have felt the mischievons effects of it . Let mee but discover the dangers wherewith our peaceable and happy course of life is yet incompassed withall , and it shall bee in stead of other motives to make us heedefull of our owne welfare . Our adversaries are chiefly two : 1. Our owne corruption , which being once stirred , workes strangely . When civill education , morall instruction , and divine knowledge in part , shall worke upon a man unregenerate , they will begin to awaken the conscience , rectifie the distempered affections , and give an assay to plucke vp impiety and incivillity by the rootes : but all together are too weake , where the Spirit of grace helpes not ; and without its ingredient vertue are like a potion that stirres the humours , but cannot purge them . Whence corruption once moved becomes violent , the affections rage , conscience is overborne , the light is resisted , all those bands wherewith sinfull nature might seeme to be fettered , are broken like a threed of tow , and such a one carried furiously beyond the limits of ordinary iniquity , to all transcendent wickednesse . For none so desperately evill , as they that may be good and will not , or have beene good and are not . But this is not all , we have another enemy , and that 's 2. Satan by his most powerfull instigations , contrived with much cunning , inforced with secret and irre stable violence . Good reason this Lion should roare fierce upon so hopefull a prey : a Scholler is at least one degree of eminency above the common pitch , and his example prevailes much on either side . If knowledge dare venter , what should ignorance doubt ? If learning cannot defend it selfe from common-vices , how should rudenesse and simplicity be safe ? And thus he perisheth not alone in his transgression . Againe , this is like poison in the fountain , like a worme in the roote , like corruption and rottennesse in the seede , when those that are Spes gregis , the hope of present and after times , whose shoulders should beare up the glory of Church and State , are themselves become vile , light , and vaine persons , corrupt , and corrupting children . Surely , the divell cannot worke a more compendious mischiefe , than to deforme those that should be the meanes of others reformation . Thinke not then wee are more secure from danger than other men : nay , my Brethren , Satan hath his quiver full of fiery shafts fitted for all occasions , all affections , all callings ; and wee in our scholasticall studies lye as open to the stroak of his spirituall temptations , as others doe in their civill and mechanicall imploiments . I will describe some two or three of those weapons of death , prepared for our ruine , and so passe on . 1. The first are grosser temptations to ill manners and open profanenesse : For some there are of a baser mettall and more impure temper , fit to bee imployed in any the meanest service the divell shall put them to . These shames of learning and ingenuous education , who bring up an ill report upon these places dedicated to piety and modesty , you may commonly see , and doe I hope unfainedly detest . But this way succeedes not in all , in whom learning breedes civility at the least : there is therefore a second supply at hand of such poisons , as will be more generally and easily swallowed : of which drugges , there are as I conceive foure most deadly . 1. Pride and selfe-conceit , a bastard begot betwixt a learned head and an unsanctified heart ; which being once conceived in the soule , causeth it to swell till it burst asunder with unthankfulnesse to God for the bestowing , with envie , scorne , and disdaine of men in the imparting of such gifts as may bee to them beneficiall . 2. Surfetting upon humane and inferiour learning , with contempt of divine studies . Thinke you that Christian Academies are now growne so holy , that this age breeds no Politians , nor Lyps● , who are so far from being children of the Prophets , that they are despisers of prophecy ? True Humanists , that rellish nothing but what is of man , having the sacred Scriptures and mysteries of Divinity in basest contempt , esteeming the simplicity of Faith to bee sillinesse and folly , the plainnesse of holy stile to bee but meere dunsery , the familiar delivery of wholesome precepts , to be good , honest , and dry matter . A bawdie Epigrame of some ranke Poet , a drunken song of some Anacreon , a flattering Ode of a Pindarus , a smart invective of some fleering Satyrist , the obscure phrase of some cloudy-pated Lycophron , an acute morall discourse of a Seneca , or a well composed storie of some Tacitus , all these , any of these deserve more study , rellish better to those aguish tongues , carry with them more life and quicknesse of sense , more strength of invention , more juice and bloud of sound knowledge and satisfaction , than the holiest ditty that ever the sweete singer of Israell set , the most exemplary story that Gods Spirit ever indited , the most powerfull Sermon that Prophet or Apostle ever preached , the deepest mysteries that not flesh and bloud but the holy Ghost hath revealed . Strange contempt . Is it possible that the creature should bee thus ignorant of his Creators voice , thus presumptuous to censure him of rudenesse ? But t is so , the tongues , the pens , the practises of not a few discover unto us this leprosie of Atheisticall contempt of Gods wisedome , arising in their foreheads . T is well God hath not left himselfe without witnesse , that he can speake eloquently as well as plainly , But were it otherwise , yet were it well still : and they would be found best Rhetoricians and Artists , that can learne Gods art and not teach him . I proceede to a third danger , and that is 3. Profane study of sacred things , to know onely not to doe , to satisfie curiosity , or give contentment to an all searching and comprehending wit ; who study Divinity as they would doe other arts , looking for no further aide than Natures ability , or as men doe trades and occupations meerely to make a living by it , who reade the Scriptures as wee doe morall authors , collecting what pleaseth their fancy , to bee scattered as flowres of Rhetoricke here and there for the garnish of their discourse , but no whit for sanctification of the heart . In all these there lies a poisonous humour which banes the soule , and you shall observe it , that there are few in whom is found , such invincible hardnesse of heart , consciences so farre stupified and senselesse in sinne , mindes so devoide of all true touch of piety , as those , who frequently conversing in holy things , doe as often pollute them by unhallowed hearts . There 's yet a fourth disease mortall to him that 's sicke of it , and also spreading its contagion unto others , that is 4. Hereticall or Schismaticall opinions , bred and maintained by pride and selfe-love , or some other unsanctified affection which men give way unto , joyned with bitter opposing of the truth . And heer 's a mischiefe able to trouble a whole world : Councils , Conferences , Perswasions , Arguments , Edicts of banishment , confiscation and death ; all the wisedome of the Word , and power of the sword joyned together , shall scarce bee able to put to death this monstrous birth of an hereticall braine , so tenderly cherished by the master and his deare disciples . Well then , you see in how slippery places wee stand , and how easily we are supplanted by that strong one against whom wee wrastle : looke but a little into the story of times , and you shall plainely reade your owne dangers in others misfortune . Never had Christ so much to doe with any as with the learned Scribes and Pharisees , who by malicious depravations , captious interrogatories , secret practise , and open violence , most desperately resisted his Ministery , in so much that our Saviour professeth the poore ignorant Publicans should goe to heaven before them , who had the key of knowledge , and would neither enter themselves , nor suffer others that would , to come in . The Athenians were the learnedst of the Grecians , accounted then the only learned nation of the world : yet you see how course entertainment they gave unto the Gospell in the Apostles times , scornfully despising the foolishnesse thereof , in comparison of their owne superfine wisedome ; and in after times wee know , that those Grecian wits proved the most dangerous Heretickes . T is true , that the divell can make a Mercury a lying deceiver of any wood ; Iohn a Leyden , Cn●pperdolling , or our Henry Nicholls the father of the Familists , with such other blockes , are instruments fit enough for a common disturbance : but yet for the generall , in all the shop of Hell , there is no anvile so well set whereon to forge , no engine so apt whereby to execute any choice piece of mischiefe , as that man who is learned and lewd . The Heresies of all times approve it , bred by men as vicious as learned , even from Arius and upward , downe unto Arminius . The fire of persecution alwayes burnes hottest in the raigne of some Iulian : and none so bitter cavillers against the Truth as a Libanius , a Porphyrie , an Appion , a Cresconius . But once for all , and worst of all take the Iesuites of these last times , who as they have almost ingrost all the learning and honour from the rest of the shaven Friers , so exceede them all in villany and impiety . Being men , who of all others , are found to bee the most impudent and shamelesse perverters of truth , forgers of new and sublimated superstition , corrupters of antiquity ; and not content to live in their owne element , most dangerous intermedlers in all affaires of State , most mischeivous contrivers of the destruction of Kingdomes . Wherefore let me exhort you in the words of the Apostle , Grow in grace , in the knowledge and acknowledgement of our Lord and Saviour Iesus Christ. And let me beseech you , that you would bee pleas'd so to order your courses , that your learning may grace your religion , your religion may blesse your learning : this is but the halfe , the lesser , the worser halfe of Gods image and of a good man ; have both , and bee for ever perfect Christians , complete Scholars . Which that you may be , let me perswade you to two things : 1. To a constant and serious study of the Scriptures : But herein take heede , that an holy and humble minde doe alwaies beare thee company . Thinke when thou openest this booke , thou seest in the title of every book , in the contents of every chapter this inscription , Holinesse to the Lord. Nay , every line breathes holinesse , brings the very breath of that ever blessed and most holy Ghost . And bee assured , that a heart surcharged with covetous desires , ambitious thoughts , voluptuous , uncleane , and impure affections , is farre un fit for the study and meditation of these sacred writings , and shall never attaine to the saving understanding thereof . Againe , be humble and not proud , sober and not curious : neglect no helpes of Nature or Art that may bee gotten , nor relye too much upon either , as foolish Anabaptists doe on the one side , and presumptuous wits on the other , whose stocke will soone decay . Study to obey , not to dispute , turne not conscience into questions and controversies , lest whilst thou art resolving what to do , thou doe just nothing . Draw not all to reason , leave something for faith ; where thou canst not found the bottome , admire the depth , kisse the booke and lay it downe , weepe over thine ignorance , and send one heartie wish to heaven , Oh when shall I come to know as I am knowne ! Goe not without nor before thy guide , but let thine eyes bee alwaies towards that Lambe who onely can open this booke , and thy understanding . And then , Blessed is he that readeth , and he that heareth the words of the prophecy of this booke , for the time is at hand : Yea , the time is at hand when all shall be accomplished , and wee must bee accomptable , when arts shall cease , tongues shall be abolished , knowledge shall vanish away : Doe but thinke now one thought what will be the joy of thy conscience in that day , when thou maist truly say , Lord , thou hast written to me the great things of thy Law , and I have not accounted them a strange thing ; or with David , I have hid thy Word within my heart , that I might not erre from thy Commandements . 2. This for your private , in the second place attend to hearing as well as reading . It is a fault greatly reproveable in many , who despise all but their owne study ; Gods ordinance of preaching , and a moneths paines of the learned cannot do them so much good as an houres study of their owne , who therefore out of scorne of Gods ordinance and other mens abilities will keepe home . And I could wish that yet it were so , that whom God lookes for at the Church , he might finde them in their studies : they should be though not so wel busied as they ought , yet not so ill imployed as now they are . But I spare them in this place , hoping that none heares mee who doth not hate this practise , and tremble to cast such contempt upon the sacred office and ordination of the publike Ministery . I le rather touch upon our private , an exercise of an inferiour nature , yet of excellent use and great necessity . Let that before spoken perswade your attention and diligence in thriving by it ; and besides that , know the worke of providence to be such , that how simple soever the messenger be that brings it , yet Gods words will alwaies accomplish that whereto it is sent , in hardening or softening the heart . Here only let me commend unto your acceptance and expectation a double plainnesse needfull to be used : 1. Of stile and speech , that matter may have leave to command words , and not bee constrained to follow them in servile attendance . How many excellent discourses are tortured , wrested , and pinched in , & obscured through curiosity of penning , hidden allusions , forced phrases , uncouth Epithites , with other deformities of plaine speaking ; your owne eares and eyes may be sufficient judges . A great slavery , to make the minde a servant to the tongue , and so to tie her up in fetters , that shee may not walke but by number and measure . Good speech , make the most on 't , is but the garment of truth : and she is so glorious within , shee needes no outward decking : yet if she doe appeare in a rayment of needle-worke , it s but for a more majestike comelinesse , not gawdy gainesse . Truth is like our first Parents , most beautifull when naked , t was sinne covered them , t is ignorance hides this . Let perspicuity and method bee ever the graces of speech ; and distinctnesse of delivery the daughter of a cleer apprchension : for my self , I must alwaies thinke they know not what they say , who so speake , as others know not what they meane . If they doe it of purpose , they are envious to others , and injurious to Nature : and the best interpretation I can make of such misty and cloudy eloquence , is , that it serves onely to shadow an ignorant minde , or an ill meaning . T is naught in all discourse , about religion much more ; as if the darknesse of our understanding were not hinderance enough , without obscurity of speech : and of all , I am sure in this kinde of exercise most un fit , where both matter and auditors require plainnesse . Catechismes are pend like lawes , in plaine not eloquent termes , & its a great absurdity in definitions & summary decisions to seek after tropes and figures . Wherefore for curious discourses sitted to rub itching ears , let AElians grave censure of Myrmerides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coaches with foure horses , so little you might hide them undor a slies wing , or Callicrates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , copies of verses written so small as a chery stone might hold them , passe likewise upon them , they are to say the least , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a laborious losse of time . Certainely , I finde both the one and the other cendemned in Pauls practise and the Iewes example . Hee was learned , and spake all languages , and that exactly eloquently ; if Gods teaching can doe any thing more than a Grammarians or Rhetoricians schoole , yet in case of preaching hee would not doe that which he condemned in the false Apostles , but professeth his opinion and practise , 1. Cor. 2. 1. I came not to you with excellency of words or of wisedome : and verse 4. nor stood my word and my preaching in the entising speech of mans wisedome , but in plaine evidence of the Spirit and of Power ; and he gives a reason for it , verse 5. That your faith should not be in the wisedome of men [ as wrought by mans perswasion ] but in the power of God. Againe , Exekiel was an eloquent man , and the Iewes tooke a pleasure to heare him , but where grace wanted what could his eloquence helpe ? Yee shall have it in Gods owne words , Ezek 33. 31. 32. They come unto thee as a people useth to come , and my people sit before thee , and heare thy words , but they will not doe them : for with their mouths they * [ make jests , ] and their heart goeth after their covetousnesse . But it may be Ezekiels utterance was harsh , and they were offended at it . No , it followes : And loe thou art unto them as a very lovely song of one that hath a pleasant voice , and can play well on an instrument ; for they heare thy words , but they doe them not . This for speech , the other plainnesse is 2. Of the matter , that ye will give mee leave to enquire after the old way and to walke in it , I meane that plaine path which the Scriptures have laid forth before us , the easiest I assure me , to be found , the safest to travel in . Mens writings are infinite , their opinions changeable , their resolutions doubtfull : and if wee begin there , wee are out of the way at the first entrance ; and t is hazzard but wee loose truth and our selves among so many turnings and windings of errors , heresies , opinions , conjectures , quarrelsome contradictions , disputes , and brawling controversies as we shall meete withall . Who would be so troubled in his way to heaven , thus wearied and vexed with endlesse and needlesse discourses , which like the envious Amalekites set upon us in our sore travell towards Canaan , assaulting the simplicity of our faith , disquieting the peace of conscience by strange decisions of doubtfull cases , darkning the cleer light of sacred Scripture which shines dimme through such painted glasse , and in briefe , mingling the sincer● milke of the Word with the noisome ingredients of carnall reason , and corrupt affections ? Surely , we doe not beleeve when we read that in the 12. of Eccl. v. 12. There is no end of making of bookes , and much reading is a wearinesse to the flesh : if we did , we would hence learne to see a fault , which an eager desire of learning , not wel guided , drawes upon us all that would be schollars . A strange curiosity to prie into all books of the same kinde , thinking wee never know the truth till wee know what all men have said of it . And are we certaine then wee have it ? It were somewhat if t were in learning as t is in bearing of a burden , where many weake men may beare that which one or few cannot . But in the search of knowledge it fares as in descrying a thing a farre off , where one quicke sight will see further than a thousand cleere eyes . It is most usuall in comparing of humane authors : for the Scriptures , its certaine that they alone without other helpes are sufficient for our direction in all necessary truth , and were our hearts inflamed with love of their excellent holinesse , and our heads a little more acquainted with study and meditation therein , wee should finde by experience that more light shineth in this sunne than in all the starres of the Church , which doe but borrow their light from hence . For mine owne part , I have alwaies wondred at the discord between the doctrine and practice of many Divines , who stiffely and truly maintaining against the Papists the all-sufficiency of Scriptures for heavenly instruction , doe yet in their private studies condemne them of insufficiency , bestowing , to say the least , three parts of their times and paines in the wearisome reading of those huge volumes of Fathers , Schoole-men , and other Writers , for one part which they spend in the meditation of the Scriptures . Wee love to seeke gold among drosse , when wee may have it ready tried and purified to our hands , yea pure as mettall tryed in a furnace and fined seven times , as the Prophet speakes , Psal. 12. 6. Blame not my resolution to follow Salomons admonition ; By these things my sonne bee admonished , and to goe to the living not to the dead , to the Law and Testimony , the lively oracles of God ; ever speaking loud enough if wee have eares to heare what the Spirit saith , and plaine enough , if , as our Apostle speakes , wee had our wits exercised to discerne both good and evill . You shall doe mee wrong to conceive any such meaning by my words , as if I would dash out all writings of men with one stroke , or condemne all Libraries to the fire : an arrogant impiety it were so to thinke or speake of mens paines in writing , and Gods providence in * preserving their bookes . No. I touch none but those who consult onely with flesh and bloud , men like themselves , out of whose discourses they frame to themselves an humane divinity , making such to be pillars that should bee but helpers of their faith : which how likely t is to faile in time of triall , I wish them to forecast betime , before they feele it too late . Among you , my Brethren , I suppose there is none who had not rather have his soule saved , than his fancy pleased : and therefore will bee willing to beleeve where God affirmes , to obey where he commands , without mans authority to convince your reason or perswade your affections . And if so , I am eased of the most troublesome & least profitable toile , the curious search and allegations of Authors : which if you do expect , you overburden me ; if I should promise , I should belie mine owne knowledge , and as I suppose , your opinion of my meannesse . Furthermore , for deeper speculations , new-minted Divinity , or elder Heresies buried in hell with their authors , or strange opinions husht up in silence , it will bee a wrong to imbroile the mindes of such an auditory , and to shake them with the unseasonable blasts of doubtfull disputes , before they have taken deeper roote in the faith . You must pardon mee , I speake to those whom this exercise most concernes , that are the yonguer in age and knowledge . And therefore I must beseech you beloved , and much respected in the Lord , who are the elder and stronger in the Lords stocke , to give mee leave to drive on in Iacobs pace , so as I weary not , nor leave behinde the more tender Lambes . I dare say wee may all at last come to Canaan , and yet breake no company : He that gives to them that want , takes not away from them that have : and you know that men may bee nourished with milk , though infants cannot live with stronger meate . Finis Prologi . THE NATVRE AND properties of GRACE and FAITH . THe summe of all Christian dueties is briefly comprised under these two heads , Agenda and Credenda , Doing and Beleeving . Which the Apostle , 2. Tim. 1. 13. makes the two maine parts of all wholesome doctrine ; Hold fast the form of sound words which thou hast heard of mee , in Faith and Love which is in Christ Iesus . The Epitome of Love is the morall Law , briefly contained in ten , more briefly in two precepts ; Thou shalt love the Lord thy God with all thine heart ; and , Thou shalt love thy neighbour as thy selfe . The sum of Faith more at large delivered in the Apostolicall writings , is shortly drawne into that excellent compendium which wee now use , and call the Apostles Creede , containing the substance of Evangelicall doctrine . Both these , Faith and Love , have one common adversary , Satan , by whom they have beene continually assaulted , and whether more dangerously , it is not easie to determine : they seeme both to bee imbarked together in the same bottome ; and if Conscience suffer shipwrack , Faith sinkes too : and if Faith the most precious lading be throwne overboard , I doubt how Charity will be able to make a saving voiage . As Paul said of the Marriners attempting an escape in their dangerous passage , so I of those , Except they abide in the ship , ve cannot be saved : and you may observe it equally difficult , to find an Hereticke vertuous , or an Atheisticall vicious liver , a true beleever . Wherefore the divell cares not much where he begins his battery , yet if I be not deceived , hee had rather enter upon the Church by undermining the Faith with Heresies , than at an open breach upon good manners . Ill manners finde more resistance ; there 's feare of lawes and rod of discipline to curbe them , they want their apologies and colourable excuses , & so lye open to the reproofe and hatred of morall honesty ; they come accompanied with shame and disgrace following at the heeles , which hinders their appearing and entertainment in publike . But Heresie easily enters and quickly spreads abroad : it findes favourers enough , having the advantage of mens common infirmity , who are apt to entertaine novelties , and take a pride to bee singular , it comes armed with reason and such justifications , as it thinkes it needs not blush , being painted over with the colour of truth : lastly , it aimes at the fairest , the Leaders of the flocke , whose authority and example speedily infects the rest . With this weapon hath the Dragon made warre with the woman , raising up even of her owne children such as have fought against her by damnable Heresies against all the Articles of Faith. Of which , part have been cut asunder by the sword of the Spirit , and yet some againe reviving , have been brought into the field under new colours : part though convicted & : condemned , yet stand it out under the support of tyrannicall violence , & remain to this day in that Augean stable , that sink or common sewer of the Romish Synagogue , whereto all Heresies almost of former & latter times have made their confluence . Besides a new breed of Hereticall opinions , not plainly denying , but by consequent overturning sursum vorsum the maine Articles of Christian beleefe : and therefore are so much the mo●e dangerous , by how much the lesse easily they are discernable in their damnable issues ; So as the Doctrine thereof is no lesse perplexed with strange disputes and difficulties , than the Grace it selfe is continually assaulted by fearefull doubting and distrust . Whether it bee mans infelicity to be ignorant of that which stands him in most stead , or the divells malice to lessen our comforts in the vse of Faith , by confounding our understanding in the knowledge of the nature thereof , that so we might either dangerously erre , or discomfortably doubt touching the truth of it in our selves , or Writers misexplication of that excellent grace through their , own weaknes or want of faith : sure I am , if any point of Divinity , this touching faith is full of much obscurity and contention . T is much , men should have a grace so divine and powerfull , and yet know not what it is , but as the Apostle speakes of men , Faith is not of all , so may wee say of Writers , All have not faith that write of it , especially Popish Doctors , who speaking of faith but by imagination , have profanely censured the faith of Gods elect , expounded by Protestants according to Scripture , to bee but a very fancy . Among whose curious and Metaphysicall discourses of this subject , he that wants faith shall never finde it , and hee that hath faith may chance lose it : at least the life and powerfull practice of it , whilst his head is intangled in subtile and nice speculations about it . For our selves , let it be our care so to speake and judge of faith , as that most precious grace which is given us to save our soules , not exercise our wits ; the knowledge whereof by contemplation is most empty and vain , without the reall inhabitation of it within our soules . It shall be my weake and yet best endeavour , by the helpe of Gods assistance , to give you the knowledge thereof , so farre as the word in manifold precepts , and examples of the Saints , together with the paines of the learned have discovered it to my poore understanding . In the unfolding of the nature of it I must spend more time , than at first I purposed to doe , because in this point some other parts of Divinity are so enterwoven and linked one with another , that without the knowledge of all , wee shall not cleerly discerne of any alone . Such are our Vocation the forerunner , and our Iustification the follower of our faith . All that I have to say , I will reduce to these foure generalls ; 1. Touching the antecedents of faith , namely our Conversion & Vocation : of which so much , as shal serve to discover unto us the generation and birth of faith . 2. Touching the nature of faith it selfe , wherein the being of that most heavenly vertue consists . 3. Concerning the consequents and concomitants of faith , both in regard of God , as Iustification , and our selves , as Obedience , whereby we may be able to judge as of the benefit , so of the truth of our faith . 4. Concerning the opposites and enemies of faith , the knowledge whereof may arme us against them . For the first , namely our Conversion , the knowledge thereof will give us some light to finde out how faith is wrought in us : which by Divines is made the first degree of our Conversion , and last Terminus of our effectuall Vocation . However , a part it is , and that a principall one too , of our first resurrection from the death of sinne , to the supernaturall life of grace . Which that it may appeare , we must distinctly consider of the threefold difference of such qualities as are in the reasonable soule , and doe either help or hinder it in its operations . This difference is according to mans triple estate : 1. In the state of innocency man was created right or upright , Eccl. 7. 29. and very good , Gen. 1 , ult . endowed with such strength and integrity in all parts , as did wholly dispose them to all operations conformable to Gods will. His understanding , so farre as was needefull before his translation , had a cleer apprehension of the Deity in his nature , attributes and worship , as also of the creatures in their essence and qualities . His will embraced and clave fast unto God , whom Adam knew to be the author of his being and happinesse . His affections and all inferiour faculties , obeyed without all resistance the rule of reason and motions of the sanctified Will. This universall holinesse and perfection in the whole man , was that Image of God , or originall justice wherein Adam was created , but continued not . For in the second place 2. After his fall , for a punishment of his wilfull transgression , God withdrew from Adam this his Image , and stript him naked of that habite of grace and perfect holinesse , wherewith he was before in all parts qualified : leaving onely here and there some few traces or lines of that excellent Character unblotted out . And now in place of originall justice succeeds originall corruption , being an universall depravation and disability of mans whole nature , to work well and conformably to the law of his first creation . The understanding is dark , erroneous , confused in the apprehension of naturall , stark blinde in perceiving spirituall things . The will froward & averse from affecting or choosing its chief good . The affections and lower faculties disorderly , violent , untameable . And this universall corruption of mans nature is that which we call the image of Satan , to whom Adam by his fall became like , and in Scripture it is termed , The flesh , The old man , The sinne that dwelleth in us , The sinne of the world , The law of sin , The law in our members , The body of death , Concupiscence or Lust , also The first death of the soule , which Adam died immediately upon his sin ; in which death and separation of grace from the soule , all Adams posterity remaine dead and rotten till they be quickned againe by Christ. Whereas then the soule being of a lively and active substance , worketh altogether by and according to its inherent qualities ; where they are onely good , all the actions thereof are regular ; where naught , there all its operations must needs be crooked and incongruous : as in men unregenerate , of whom the Apostle gives this definitive sentence , They that are in the flesh cannot please God. And out of this roote growes that fruit which wee properly call mans aversion or turning from God to himselfe , to Satan , to any creature , yeelding service and love to any but to God , to whom onely he owes it . 3. But there is yet a third estate , wherein the habits of righteousnesse and sinne are not severed as in the former two , but coupled both together : and this is in the state of grace , when holinesse is againe infused into our natures , and corruption done away in part . Which worke of the holy Ghost upon us , is set forth by sundry appellations in Scriptures , all signifying but divers circumstances of one and the same thing . It s called the Spirit , the new man , the new creature , our regeneration or begetting againe , our renascentia or new birth , our renovation or renewing , the law of our minds , viz. renewed , the first resurrection from the dead , our effectuall vocation , our conversion ; and in one word which compriseth and expoundeth the extent of all the rest , Our Sanctification , which is nothing but that Image of God , which we had & lost in Adam , restored unto us again by the supernaturall worke of Gods Spirit , creating holinesse or grace in our unholy and gracelesse hearts . For then only are we renewed being made new men and new creature , then onely begot and borne againe by the Spirit , then raised to life , effectually called and turned from darknesse to light , when we are sanctified throughout by this new quality of grace brought into us , rectifying and repairing every part of our whole man. In which state the operations of the soule are mixt , neither simply good as in the first , nor simply evill as in the second , but partaking of both qualities , according to the different habites of corruption and grace , whereby the soule is depraved or perfected in her working . Now the proper fruit of this renued grace is our Conversion or Turning unto God , when upon the infusion of spirituall life and grace , we begin again to acknowledge our Creator , and forsaking our lusts , Satan , and the creature , to fasten againe our love upon God that made our soules , and best deserves our service . But yet touching this our sanctification or inherent righteousnesse , we are to enquire a little more distinctly : and for the cleerer understanding of it , to distinguish betweene 1. The Habit of Grace , 2. The Operations proceeding from thence . The sacred habite of grace is one supernaturall qualitie of holinesse universally infused into all the powers of the soule at once , and spreading it selfe over all , leaves no part unsanctified , as corruption on the contrary leaves no part untainted . And as this being one containes in it originally the seed of every sinne , so doth the other of every gracious action . It is bestowed on every elect person , through the worke of the holy Ghost , who when hee enters to take possession of the heart by his quickning and sanctifying vertue , brings life & holinesse not to one only part , but to all at once . I say to all at once , in the habituall renovation of every part : For grace comes into the soule like light into the aire , which , before darke , is in all parts at once illuminated ; or as heate into cold water , that spreads it selfe through the whole substance ; or as the soule into the body of Lazarus , or the Shunamites childe , not by degrees but all at once infused , and giving life to every part . So is our new man borne at once , though he grow by degrees : that is , the soule in our conversion is at once reinvested with the Image of God in all its faculties : so that howsoever the actions of grace doe not presently appeare in each one , yet the habite , the seede , the roote of all divine vertues is firmely reimplanted in them , and by the strength of this grace given , they are constantly disposed to all sanctified operations . The operations flowing from this blessed habite of renewed grace , are many : For Grace as in all parts it workes imperfectly during this life , so in divers parts it workes diversly : or rather , because habits are not active per se , thus , Every faculty having proper operations belonging to it different from others , which it produceth by the strength of its proper nature ; if it be perverted by corruption it doth the action ill , if it be rectified by grace it performes it well . As , to know , to assent , to choose , to desire , to joy , to love , &c. are naturall workes of the understanding , and will , or reasonable appetite . But when they shall put themselves forth to action , nothing will be done in a right manner , nor directed to a right object , unlesse the faculties be reindued with their Primitive perfection totally or in part . For this rule is sure , Nothing can worke as God would have it , unlesse it be such as God made it . Now by the restoring of grace or Gods image , a man becomes in part like unto that he was in his first creation , and consequently , the motions of every faculty conformable to their first regularity . Well then , Grace like the Ocean is one Element , but takes divers names , according to the severall regions and parts of the soule which it washeth and sanctifieth , according to the severall objects about which they are imployed , and lastly , according to the severall occasions that stirre them up to action . As for instance ; Grace in the understanding is called spirituall wisedome in discerning of holy things ; Grace in the will is a rectified choice , and embracing of its right object , God and his goodnesse ; Grace in the affections are their pure and sanctified motions towards their proper objects ; Grace in the outward man is its prompt and ready obedience in doing the commands of a sanctified soule . Now in all these parts , albeit the seede of renewing grace bee so deepely sowne and rooted , that as S. Iohn speakes , 1. Ioh. 3. 9. it remaines within us ( the Image of God being though more imperfectly , yet more firmely imprinted on the regenerate than on Adam himselfe ) yet the Actus secundi , the actuall operations of this Grace appeare neither perfectly nor equally in every part , but shew themselves sooner or later , more strongly or weakely , according as the strength of sinnefull corruption abates more or lesse , or as there is greater necessity and use of one grace more than another : For the case is not altogether alike in our New as in our Naturall birth : here all parts are nourished alike , and grow proportionably unto full perfection , if the body be healthy and of good temper . But in the birth of the new creature it is otherwise ; he is crazic and sickly from the very wombe : and first conception , infirmity and corruption hangs upon every joint and limbe of him : so that although life be in every part , yet every part thrives not equally , nor is alike active in its operations . It s with him , as with instants that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syderati , planet strucken , or as wee say , taken with some ill aire , in whom some parts grow wearish and withered , whilst others grow strong and lusty . All grow and have life , but those more slowly and weakely ; which diversity make the body somewhat deformed though not monstrous : So in Grace every faculty is quickened with spirituall life and strength , and yet one may have a more free exercise of this gracious power , than another , which may bee hindered and kept under through some stopping of the Spirit , some ill humour unpurged , some corrupt custome , company , or example inclining it another way . And this appeares by manifest experience of that great diversity of the degrees of grace which are found even in one regenerate man , who many times proves eminent in some one or few graces , & yet in others attains but to a very meane mediocrity . This distinction between the Vnity of the Habit , and Multiplicity of the Operations of Grace infused , may be further cleered by comparison with other things : as namely , with originall justice , and originall sinne . That was but one Image of God ingraven universally in Adams whole nature , possessing and sanctifying every part , which were thereby disposed at all occasions , to all convenient and due operations without let . This also is not a particular but universall * depravation , indisposing all parts to good , ill-disposing them to naught . Which ( as originall justice should have beene ) is in all infants together with life , but shewes it by degrees and with much diversity , as with increase of yeares , custome of education , force of temperature , strength of temptations provoke and inslame it . So our sanctification being the restoring of originall righteousnesse , and doing away of originall corruption , is for its inherence one generall habite sanctifying all at once , and working in every part a gracious disposition to its proper holy performances , though the execution it selfe be with much variety , as also hinderance and difficulty by reason of the contrary habite of corruption . Againe , health is not a particular but universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or right temper of the whole body , which in divers parts hath divers names , by which every part workes diversly , and all orderly : In a universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary . And such are the habites of grace and corruption . Lastly , as the reasonable soule in infants hath all its faculties entirely , though the exercise of each of them appeare not but in time by degrees , so in our regeneration , grace is entire even in its infancy and first birth , though the operations of it are more or lesse according to our growth in Christ. Now , to make application of this to our enquiry touching the originall of faith , you may perceive by what is spoken , Whereof faith is a part , and When faith is wrought in the soule : Namely , that faith is a part of our sanctification * , that faith is wrought in the soule then when we are regenerate by the infusion of the habite of grace into our whole man. This will appeare if we distinguish between 1. The habite of faith , which is in generall the renued quality of the soule , whereby it is made able to discerne and yeeld assent unto , and also willing to put affiance in all divine truth revealed . 2. The act of faith , when the understanding and will do actually know and relie upon Gods truth and goodnesse . This is a fruit of the former , and followes it in time ; the former is a branch of the Image of God restored unto us , a streame of the common fountaine of sanctification , whence all graces slow , a part of our inherent righteousnesse , as is most apparant : It being impossible , that the understanding and will of man should bee effectually inclined towards their spirituall and supernaturall object , to give credence and put confidence in it , untill such time as they bee first rectified by grace , and purged from their habituall inbred blindnesse and rebellion : Which change when it is wrought in the soule by the Spirit of grace , sanctifying and quickning it in all the powers thereof with spirituall life : then follow those living actions of Faith , Hope , Love , &c performed by the strength of inherent and assisting grace . Wherefore wee are not to imagine that faith is infused eyther Before , or without other graces , or that the soule is not at the same time , and as soone disposed to love & feare God , as to beleeve in him , or to Humility , to Patience , to Charity , to Repentance ; as for Faith. The seed of all these graces is sowne at once ; and for their habites they are co●vall stemmes of one common roote of inherent sanctity : though yet some of them shoot up faster and beare fruit sooner than other . Those that doe so are the two principall graces of Faith and Repentance : the actions of both which seem to appeare first in the regenerate : which of them shew first , I will not now dispute ; but certaine it is , that the regenerate soule workes here most lively and stirring , and after the infusion of spirituall life the pulse beates strongest in those arteries . The reason whereof I take it is , the singular use of these two graces arising from the manner of our conversion : which being wrought by the sight of sinne and misery on the one side , and the representation of grace and mercy on the other , of necessity drawes the newly-regenerate soule by strong motions immediately to conceive sorrow for , and detestation of its sinnefull misery , and also to a vehement desiring and looking after the promise of grace , which may bring it deliverance from an estate so damnable . But in this point of the priority of one grace before another , wee may not be too bold nor curious : for as the working of the holy Ghost is secret and wonderfull , in making us wild gourds partakers of the sap and sweetenesse of the true Vine : so is it not possibly observable in all or the most , where , and in what branch this sap first buds forth into blossomes and fruit . Hence this conclusion is to be observed . 1. That Eaith properly is not the roote of all other graces , nor the first degree of our sanctification and spirituall life . Take faith in which sense we please , for the Act , or for the Habit : If for the Act , the Habite is Before that , and the roote of it ; If for the Habit , that is not Before , but a part of our sanctification , nor yet a solitaty Habite infused alone by it selfe , but together with the Actus primi , or Habits of all supernaturall graces whatsoever . T is true in some sense that before faith , there is no life nor sanctity in the soule : because faith is a part of our life of grace , and of sanctity . But there are other parts too , Hope , Charity , &c. and of these it may be said as well as of faith , there 's no grace in the soule till hope & charity be wrought in it . All are parts of our spirituall life wrought together . For as the corporall , so the spirituall life is not one distinct , but omnes actus primi , of every faculty whereby it can worke regularly . And though in the body some part may live alone , and others bee dead , yet in our spirituall life t is farre otherwise , all powers are quickned and live together : where the habit of one grace is , there are all , and as soone all , as one , every Faculty being rectified as well as any : and all the operations of each faculty tending to all its objects , renued as well as any one operation directed to some one object . Wherefore I see not , under correction of quicke eyes , how Faith can bee accounted the roote whence spring all other fruits of righteousnesse , the efficient * cause of our sanctification , the onely pipe through which the waters of life flow into the soule , that first-borne grace in our spirituall regeneration , so much that before its actuall operation there is no jot of spirituall life and sanctity in our hearts . Many divine Elogies are given to faith in the Scriptures , but none such as to cause us to make it the fountaine of all graces . That the heart is regenerate before the act of beleeving and other graces wrought therein , together with the habit of faith , may appear by these reasons : 1. It is the true and generall doctrine of all Divines , that actuall faith is never wrought in the soule , till besides the supernaturall illumination of the understanding , the will bee also changed and freed in part from its naturall perversnesse : For till this bee done , t is utterly impossible it should ever embrace the promise . Now the doing away of this ignorance and rebellion , what is it but an effect of the grace of sanctification implanted in the soule , by which it is sweetly and freely inclined to all heavenly things ? 2. To beleeve is an action of a man living by grace , not dead in sinne . The soule therefore is first endued with the life of grace before it can performe this living action . 3. There can be no reason given why in our regeneration it should bee necessary first to have faith before we can have any other grace of sanctification , no more than that it should be needfull to have some other grace , before we can have faith ; or , why we are more fit being unconverted to receive the grace of faith rather than any other grace , as of repentance , &c. A man unregenerate having no preparations at all to any grace , is alike disposed to receive every one : and so there is no difference on mans part . If any say , that the Spirit which must worke other graces is not received till wee doe actually beleeve : in so saying he confutes himselfe ; it being most apparant , that the Spirit is given to men incredulous , to the end to make them beleevers : and no man should ever bee converted were not the holy Ghost given to him , whilst he is unconverted , to worke his conversion . Now God that for Christs sake gives faith unto us when we had none , without any predisposition in us to receive it , can and doth for the same Christs sake give us all other graces as well at the same time . 4. It cannot well bee shewne how faith produceth all other vertues in us , seeing that all habites of grace are infused , not acquired ; and one habite cannot produce another , nor doth one habite bring forth the operations of another . T is true that faith lends a hand to helpe forward all gracious actions , and does much in their guidance and direction ; but t is like as the understanding guides the actions of the will and inferiour faculties , or as prudence moderates the actions of all other morall vertues ; which actions notwithstanding come from their proper faculties and habites , as their immediate principia and fountaines . But of this point more at large when we come to shew the dependance that obedience hath upon faith . Against this may be objected : That we live by faith , Gal. 2. 20. that by faith Christ dwells in our hearts , Eph. 3. 17. that through faith we are risen with Christ , Col. 2. 12. that by faith we receive the holy Ghost , Ioh. 7. 38 , 39. Eph. 1. 13. So that we have no life till we be in Christ , no being in him til we have faith to beleeve on him , no sap from the vine , no vertue from the body till we be united as branches , as members , which union is by faith onely ; no Spirit of grace to give us life till wee have faith to receive it . In briefe thus : Christ by his Spirit is the author of all our spirituall life & sanctification . But till we beleeve wee have no participation nor fellowship with Christ and his Spirit . Therefore till wee * beleeve wee have in us no life at all , & consequently by faith we are made partakers of all life and grace . To which I answer . We must carefully distinguish betweene a twofold Vnion and Communion we have with Christ. 1. By the Spirit on his part : for Christ as by his Death he is the meritorious cause of life and grace unto the elect , so by his Spirit he is the onely efficient of life and grace in the regenerate . To whom whilst they are yet dead in sin and destitute of all grace , so as they neyther doe nor possibly can beleeve , Christ sends his Spirit which breathes life into them , changes and purifies their nature , by working all holy and rectified abilities in every part . Now this first worke of the Spirit creating of grace in the soule , doth most apparantly precede not onely the act of beleeving , but the habite also : for the habite it selfe is infused by this worke . And therefore it is also manifest that before all faith , we have and must have some participation with Christ , even to this end that wee may have faith . But this union with him is wrought meerely by the holy Spirit , which is that band whereby Christ knits himselfe to us , communicating all gracious and quickning vertue from himselfe to us , and thereby making us living members of his body . 2. By our faith on our parts : when being quickned by infused grace , wee actually apply our selves to embrace the promise , and to relye upon Christ onely . And here wee knit our selves to Christ , resting upon him alone for all comfort . By which uniting of our selves to Christ , wee receive a greater increase and larger measure of grace from him . In the first union we were insensible of it , and grace is given to us non petentibus , that asked not after it : in this second union wee are most sensible of its comfort and benefit ; and here an augmentation of grace is bestowed on us petentes , earnestly suing for it , and by faith expecting the receiving of it . Wherefore I conclude , All grace and vertue whatsoever in us , is given us from the fulnesse of Christ , the fountaine of all supernaturall life ; but yet all is not wrought by Christ embraced by our faith , but by Christ convaying his grace unto us by his Spirit . This first quickens us : wee then with Lazarus after life put into us , can awake , stand up , come forth , and by faith looke on him that raised us , fall downe , worship , and beleeve in him as our Lord and God. The places alledged eyther touch not our sanctification at all , or speake onely of the increase of grace , not of its first infusion , faith being a meanes of that , but no efficient or instrument of this . Having thus shewed the nature of our conversion or sanctification , it remaineth that for the further cleering of many doubts and our more easie passage unto other points , wee speake somewhat touching three materiall circumstances necessary to bee considered in this point of our conversion and vocation , and they are these : 1. The cause whereby , 2. The manner how , 3. The subject wherein conversion is wrought . Of the cause first : which is double , 1. The impulsive or moving cause , 2. The efficient or working cause . That which moves God to bestow the grace of sanctification upon man is nothing in man , but all in God himselfe : namely , his free-love to his elect in Christ : Which love of God is from eternity before the foundations of the world were laid : and though it be revealed unto the elect in time or at their conversion , yet doth it not then begin , when it begins to bee manifested . When wee yet lay in the shadow of death , strangers from the life of God through ignorance that was in us , when wee were cast out polluted in our bloud , not yet washed and seasoned with salt , even then God looked on us with tender compassions , hee pitted us , hee loved us as chosen vessels prepared for glory , as heires of grace and life ; and because he thus loved us , he said to us , Live , hee covered our nakednesse , and cloathed us with righteousnesse . Now that God doth thus actually love the elect before they are regenerate , or can actually beleeve , may further appeare by these reasons : 1. Where God is actually reconciled , there he actually loveth : for love and reconciliation are inseparable ; But with the elect before they convert and beleeve , God is actually reconciled . Ergo , He loves them before their faith and conversion . The minor is evident , because before they are borne , much more before they are regenerate , a full Attonement and satisfaction for all offences is made by Christ and accepted on Gods part . Whereupon actuall reconciliation must needs follow . And this the Scriptures make manifest , Christ being [ the Lambe slaine from the beginning of the world ] and God testifying of him at his Baptisme long before his death , in that speech of admirable consolation [ This is my beloved Sonne , in whom I am pleased ] well pleased with him for the unspotted holinesse of his owne person , well pleased with us in him for his unvaluable merits . And hence a second reason à pari , 2. If God did actually love the elect before Christs time , when an actuall reconciliation was not yet made , then much more may hee actually love the elect after the attonement is really made by Christs death , even before they doe beleeve it . But the former is true , as appeares by the salvation of the Patriarkes : and therefore the latter may not well be denied . The reason of the consequence is this , Because it is farre more probable , that God should love us upon satisfaction made , before our faith , than love them upon their faith before satisfaction was given . Specially seeing neyther their faith nor ours is any efficient cause why God loves either them or us . 3. Election , effectuall Vocation , and Faith , all are fruites and consequents of Gods actuall love unto the Elect : which graces and favours he therefore bestowes upon them because hee loves them . And therefore t is vaine to say , Deus elegit homines diligendos , non dilectos , or that faith and sanctity are bestowed on us onely to make us capable of Gods love . Is not the bestowing of them a fruit of his great mercy and love unto us ? Yea , the whole series and chaine of all Gods gracious workes for mans salvation , have Gods love for their first linke : as is apparant , Ioh. 1. 13. 4. These affections of love and hatred in God are perpetuall ; being eternall and unchangeable acts of his will. Whom he loves he loves alwaies , whom he hates he hates for ever . Nor doth hee as man at any time begin to love that person , whom before he hated : or hate that person whom before he loved . These things agree not with Gods immutability , or omnisciency . For it cannot be that like a man he should bee deceived in the placing of his affection , or that hee should change his minde where the things themselves change not : forasmuch as he that is once hated of God will bee for ever hatefull ( for who should make him otherwise ? ) and he that is once beloved shall be for ever lovely ( for God that loves him will make him so ) . Wherefore Gods love to the regenerate is not a thing of yesterday as themselves are : but one of those ancient favours , which have been laid up for us in the treasury of his old and everlasting counsells . 5. God loves and saves those of his elect who dye infants , and cannot have actuall faith : Of which more anon . Wherefore I conclude that before conversion , much more before actuall faith , God actually loves the elect , and out of that his great love , bestowes upon them the grace of conversion . But here I would have you observe a twofold distinction : 1. Betweene Gods love in itselfe , The manifestation of it to us . That is perpetuall and One , from all to all eternity , without change , increase or lessening towards every one of the Elect : But the manifestation of this love to our hearts and consciences begins in time , at our conversion , and is variable according to the severall degrees of grace given , and our more or lesse carefull exercise of Piety , whereby the light of Gods countenance at one time shines bright upon our soules , at another time is in the eclipse . Which divers degrees of revelation , argue no difference in Gods affection ( nay in earthly Parents it doth not alway , for a strong affection may be concealed ) : but we may truly say , That Gods love to us when he decreed to save us , is one & the same without addition with that which he manifesteth unto us , when hee glorifieth us . That holy flame of divine love towards us doth burne as hote now as then ; though till then wee shall not be so thoroughly heated with it . 2. Betweene Gods love to our persons , Gods love to our qualities & actions . A distinction which God well knowes how to make ; and wee should sometimes learne to use it , not hating mens persons , because of some infirmities . Parents I am sure are well skilled in putting this difference betweene the vices and persons of their children , those they hate , these they love , and when for their vices they chastise their persons , they remember with much compassion , that t is a childe whom they have under the rod. To the point ; the cause is alike betweene God and the Elect , his love to their persons is from everlasting the same , nor doth their sinnefulnesse lessen it , nor their sanctity increase it . Because God in loving their persons never considered them otherwise than as most perfectly holy and unblameable in Christ. But Gods love to their qualites & works then begins , when both the one and other become holy by the grace of conversion : before which time and after too , God is angry even with his Elect , and testifies his hatred of their sins as much as of any others , by manifold chastisements upon their persons for their offences . Wherefore though Paul were a chosen vessell dearely beloved of God for his person , even then when in ignorant zeale hee furiously persecuted the Church , yet for his conditions they were hatefull and highly displeasing to God till after his conversion . Most true it is , that sin doth justly make that person hatefull in whom it is , and it doth so in the reprobate , whose sinnes God hates , and for their sinnes their persons , which he alwaies beholds polluted in their uncleannesse : yet in the Elect whom hee hath loved for ever , this difference of affection is manifest , God approves of their persons , whilst hee disallowes their corruptions , and when his fiercest wrath was shewed against the sinnes of the Elect in the person of Christ , then did God most compassionately love the persons both of Christ and of all the Elect. Wherefore God might easily take away his Image from Adams nature , yet not his favour from his person , which he loved as elect in Christ , whilst yet he punished his transgression sharply : and we see nothing more common in Christian observation , than for men , after such time as they are converted and assured of Gods tender love unto them , yet then to feele the bitterest stormes of his displeasure raised up against them for their sinnes . Hence then it appeares , that our effectuall Vocation and Conversion is justly to be accounted a fruit or effect of Gods singular favour towards the persons of his Elected , with whom being actually reconciled in Christ , having justified them from all their sinnes by his merits , he afterwards sends forth his holy Spirit into their hearts , calling them from darknesse to light , from under the power of Satan and their corruption , to the libertie of Gods sonnes , that being thus sanctified they may be made meet to be partakers of the inheritance with the Saints in light . And whereas that place of the Apostle , Heb. 11. 6. Without faith it is impossible to please God , may breed a doubt against this which hath beespoken , as seeming to imply , that before our actuall Conversion and Beleeving wee are no way at all pleasing unto God , nor beloved of him : For the removing of this scruple , wee are according to the second distinction understand this place of the Actions , not to the Persons of the Elect. Towards their Persons hee beareth perpetuall good-will : but this is secret , they feele it not , nor doth so much appeare vnto them or others till their conuersion , when only God declares himselfe to bee pleased both with their persons and actions . But for their actions , t is certaine no worke whatsoeuer any of the Elect doth before the infusion of sauing faith , can bee done according to Gods will , and so be pleasing vnto him . Of which ordinary course of pleasing of God in our Workes , according to his reuealed will , this place is to be interpreted , and that out of the place it selfe ; for it is apparant the Apostle giues a reason why Abels Sacrifice pleased God not Cains , why Enochs life and religious walking with God was pleasing to him , namely because they had faith , in and by which they performed those seruices acceptably . Without which faith it is impossible , saith the Apostle , to please God , namely in any Worke that we goe about ; & he addes the reason , [ For he that cometh to God , ] whether in sacrifices , prayers , or any other religious duties to be performed to God , [ he must beleeue that God is , & that he is a rewarder of them that diligently seek him . ] Here therefore is nothing against that Love of God which he alwaies beares towards his Elect in Christ , through whom they are pleasing vnto him , when yet their works please him not . And thus much of the Moving cause of our Effectuall Vocation , viz. Gods Love and Actuall Reconciliation with the Elect. From hence I deduce two corollaries , 1. That Sanctification and Inberent righteousnesse goes before our Iustification and imputed righteousnesse : but with a distinction of a double justification . 1. In Foro Diuino , in Gods fight ; and this goeth before all our sanctification : for even whilst the elect are unconverted , they are then actually justified & freed from all sin by the Death of Christ : & God so esteemes of them as free , and hauing accepted of that Satisfaction , is actually reconciled to them . By this Iustification we are freed from the guilt of our Sins , and because that is done away , God in due time proceeds to give us the grace of Sanctification , to free us from sins corruption still inherent in our Persons . 2. In Foro Conscientiae , in our owne sense , which is but the revelation and certaine declaration of Gods former secret act of accepting Christs righteousnesse to our justification . The manifestation of which to our hearts and consciences , is the only ground of all our peace and comfort : and it followes our Sanctification , upon and after the Infusion of Saving Faith , the only instrument of this our Iustification . This distinction is needfull to be obserued , as giving light to many things : and without it I know not what reasonable construction can be made of these words of Tilenus , Synt. part . 2. cap. 45. Thes. 38. Perperam & absurdè prorsus inter effecta Sanctificationis numer atur justificatio , quae illam naturâ praecedit ; neque enim sanctificatur quisquam nisi jam justificatus : omninoque necesse est , ut arbor bona sit , priusquam bonos ferat fructus . If he meane that no man is sanctified , but he that is first justified in Gods sight by Christs righteousnesse accepted for him , t is true : but if , that none is sanctified but he that is first justified in his owne sense through the apprehension of Christs righteousnesse by faith , t is apparantly false , seeing a man cannot have Faith , nor use faith till he be first sanctified . And the reason hee gives is exceeding weake , The tree must be good before it bring forth good fruits . True , but what makes vs good trees ? our Iustification or our Sanctification ? Surely our Sanctification . For though by Iustification wee are accounted good and Holy before God , yet wee are not so in our Selues , but most euill and Corrupt till we bee indewed with the grace of sanctification . And then only wee become Good trees , fit to beare the fruite of good workes : so that the reason is in effect , as if he had said we must first be Sanctified before our workes be Holy : and that 's true ; for euen to Beleeve is a good and Holy worke , and therefore though it goe before Iustification , yet of necessitie presupposeth Sanctification . 2. That faith is su●b an instrument of making vs partakers of the Benefites of Christs Mediation , as is neither absolutely necessary in al. the Elect , nor yet simply anteceding all manner of participation in those benefites . That it is not absolutely necessarie in all , appeares in the Elect dying infants , who enjoy all the benefits of Christs merits in their Iustification , Sanctification and Glorification , without this instrumentall meanes of their actuall Faith : as wee shall see more at large anon . That Faith doth not simply precede all manner of Participation with Christ , appeares by a double benefit wee enioy by and from Christ , before such time as wee doe beleeve . 1. Our Sanctification wrought by the Spirit , which from Christ convaies Life and Grace into our Soules , when wee were utterly devoid of all both Faith and other graces , as hath beene shewed before at large . And this is the first benefit of Christs death bestowed on us before we so much as aske it . 2. Our Iustification in Gods sight ; which euen long before we were borne is purchased for vs by Christ. For t is vaine to thinke with the Arminians , that Christs merits have made God only Placabilem , not Placatum , procured a freedome that God may be reconciled if hee will , and other things concurre , but not an actuall reconciliation . A silly shift devised to uphold the libertie of mans will , and universality of Grace . No , t is otherwise , the Ransome demanded is paid and accepted , full Satisfaction to the Diuine justice is giuen and taken , all the sinnes of the Elect are actually pardoned , Gods wrath for them is suffered and ouercome , he rests contented and appeased , the debt book is crossed , and the hand-writing cancelled . This grand transaction betweene God and the Mediator Christ Iesus , was concluded upon and dispatcht in heaven long before we had any being , either in Nature or Grace : Yet the benefit of it was ours , and belonged to us at that time , though we never knew so much till after that by faith wee did apprehend it . As in the like case , Lands may bee purchased , the Writings confirmed , the estate convayed and settled vpon an Infant , though it know nothing of all , till it come to age , and finde by experience the present commoditie of that which was prouided for him long agoe . And the reason of all this is , because it is not our Faith that workes Gods reconciliation with us , but Christ beleeved on by our faith : Now his Merits are not therefore accepted of God , because we doe beleeve , but because they of themselves are of such Worth and sufficiency as doe deserve his most favourable acceptance of them for vs. And what reason have we then to thinke why they have not alwaies procured aswell as deserved Gods love and actuall reconciliation for the Elect , not only before their faith as in all , but also without their faith as in Infants ? I proceed to the second cause of our Conversion , viz. the Efficient cause which really produceth it , and that is the Holy Ghost , in whose person , not excluding the Father and the Sonne , this worke of Sanctification is peculiarly terminated . This blessed Spirit are those two golden pipes through which the two Oliue branches emptie out of themselues the golden oyles of all precious graces , into the Candlesticke , the Church , as it is Zach. 4. For which cause all the Graces of God are called the Fruites of the Spirit , Gal. 5. 22. and Eph. 5 9 [ For the Fruit of the Spirit is in all goodnesse and righteousnesse and truth . ] yea , the whole worke of sanctification and renued Grace is styled by the name of the Spirit , Gal. 5. 17. [ The flesh lusteth against the Spirit , and the Spirit against the flesh , ] id est , Grace fights against corruption , and this opposeth against Grace . In respect of this opperation which the Holy Ghost hath in Sanctifying the Elect , he is in Scripture set forth vnder a double Similitude of Water and Fire : which are Elements most apt to cleanse . The similitude is from the custome of the Leuiticall Purifications , which were done by the use of both Elements . For all vessells and utensills polluted by any legall uncleanenesse , were to bee purged by Water if they were of wood , but by Fire , if made of metall or other materialls that might endure it , as you may reade , Num. 31. 23. So what euer filthinesse cleaves unto us , or how deeply soever incorporated into our natures , the Holy Ghost by his most blessed vertue , as by water washeth away , as by fire consumeth . [ Then I will poure cleane water upon you , and yee shall bee cleane , from all your filthinesse and from your Idols will I cleanse you : ] saith God unto the Church , Ezech. 36. 25. And what is this water ? in Verse 27. he interprets himselfe in these words , [ And I will put my Spirit within you ] . Hence wee are said to bee baptized with the Holy Ghost , Ioh. 1. 33. to bee baptized by one Spirit into one body , 1 Cor. 12. 13. to bee borne of water and of the Spirit , Ioh. 3. 5. Which baptizing of washing by the Holy Ghost is in plainer tearmes our Sanctification wrought by his power , cleansing us from inherent corruption , and creating in us Purite and Holinesse , as is cleare out of that of the Apostle , 1 Cor. 6 11. [ And such were some of you : but yee are washed ] : what 's that ? the next words tell us , [ But yee are sanctified , but yee are justified in the name of the Lord Iesus , and by the Spirit of our God ] . Hence the bestowing of the abundant gifts of the Holy Ghost , is metaphorically described by Effusion or pouring out , as Esa. 44. 3. [ I will poure water upon the thirsty and flouds upon the dry ground ; I will poure my Spirit upon thy seed , and my blessing upon thy buds . ] Ioel 2. 18 , [ I will poure out my Spirit vpon a●l fl●sh ] fulfilled Act. 2. For that other appellation of Fire , we haue it expresly , Mat. 3. 11. [ Hee will baptize you with the Holy Ghost and with fire , ] and implied , Marc. 9 49. Euery man shall bee salted with fire : and euery sacrifice shall be salted with salt . Grace therefore is of a diuine off-spring , the immediate effect of the all-powerfull vertue of Gods Spirit , whereby he replants inherent Holinesse in our Soules , having purified them from all Vncleannesse , to make us holy vessells of pleasure fit for the seruice of Gods Sanctuary . Now whereas this worke of the Holy Spirit , is by divines called Donatio Spiritus Sancti , the Giving of the Holy Ghost , that we be not mistaken , you are to note briefly , that the Holy Ghost is said to be given two waies : 1. In his Essence and Graces , both together ; and so was he given to Christ the Head of the Church , in whom dwelleth the fulnesse of the Godhead bodily , or substantially , whom God hath annointed with the Holy Ghost and with Power , and that above all his brethren , having given him the Spirit without measure . 2. In his Graces and Vertues only ; and so is hee given unto the Church , the body of Christ. Touching this Sending forth of the Spirit into the hearts of the Elect , the inhabitation thereof in their hearts , how they are said to bee the Temples of the holy Ghost , and Partakers of the Divine nature : albeit it be most true , that the Holy Ghost being God must needs be present euery where by his Essence , yet I take it to agree best with Christian modesty to let passe curious speculations about such sacred mysteries , and to rest our selues contented with this , that it sufficeth abundantly for our comfort , if wee enjoy his Gracious presence , replenishing us with all heavenly vertues and Consolations . Now this donation of the Spirit , in his graces and vertues , is double ; 1. One respecting the publike , when an extraordinarie measure either of Inferiour gifts , or of Sanctifying graces is bestowed upon some men for the greater benefit of the Church in common . And this was more peculiar to the times of the Primitive Church . Of which donation of the Spirit you may read , Ioh. 7. 39. Act. 2. & Act. 19. 2. 6. Eph. 4. 8. 11. 2. Another in regard of the Private good of every Elect person , when the Holy Spirit is given to him , effectually to call , convert , and sanctifie him . And this only is that giving of the Holy Ghost which wee now seeke after : when the power of that Holy one overshadowes our soules , and by the immortall Seed of his owne most gracious vertue , frames in us the New man created according to God in Righteousnesse and Holinesse . Let this suffice concerning the Causes of our Conversion , which are briefly wrapped up in that of the Apostle , Rom. 5. 5. The love of God shed abroad in our hearts by the Holy Ghost which is given unto us . I goe on to the next circumstance , viz. The manner how it is wrought in us . To inquire in what manner the Holy Ghost breathes into our Soules the Supernaturall life of Grace , is a scruteny as difficult , as to search whence and whither the winde blowes , or for a dead man raised up , to tell how life and sense came into him , or for a man borne into the world , to describe in what manner each of his members was fashioned in the wombe . There is not , I suppose , any mortall man not inspired with speciall revelation , that can declare unto us this Way of the heavenly spirit , any more than the skilfullest Anatomist , the Way of the earthly spirit , nor how the bones doe grow in the wombe of her that is with childe , as Saloman speakes , Eccle. 11. 5. To tell the moneth , day or houre wherein they were converted , is in most converts impossible , in all of exceeding difficult observation ; though I denie not but the time may be in Some of sensible marke . But euen in them or others , to shew us by which way the Spirit went out from God to speake unto their hearts , by what secret motions it moued upon their soules , how and in which parts its quickening and sanctifying vertue gaue life and heat unto them , we cannot expect from them any declaration of that which they had no power to obserue . Doe not looke then I should make knowne unto you the manner of that in you , whereof I am ignorant in my selfe . This I trust , that thorough the grace of our Lord Iesus Christ , both you and I may say with the blinde man in the Gospell , One thing we know that we were blinde , but now we see ; we were dead , but now we are aliue ; we were lost , but are now found ; we were darkenesse , but are now light in the Lord : albeit how our eyes are opened and illightned , how we were recovered from our wandring in the vale of death , wee cannot in euery particular exactly recount . Blessed is hee that findes this change in himselfe : and farre more blessed than they , who betray themselues to have no part in the worke by their pride and bitternesse in quarrelling the manner of it , who ( as the learned Moulin censures , not too sharpely ) are themselues ledde by a reprobate Spirit , whilst captiously and carnally they inquire after the working of Gods Spirit . There are neverthelesse two things in the manner of Graces plantation in us , which we may descry , because the Scriptures have discovered them unto us : namely , 1. That this Plantation of Grace in us , is meerely Supernaturall . 2. That this Plantation of Grace is Constant & Durable , not to be rooted up again : two circumstances about the infusion of Grace into mans heart , so necessary to be well observed , as nothing more . Because in the one lies the foundation of all Christian humility , we having nothing but what we have received : on the other depends all our unconquerable comforts in this our pilgrimage , that we have so received grace , as wee shall never lose it again . In both these Sathan hath not beene wanting by his instruments , men of corrupt mindes , to pervert sound doctrine , and poyson religion even in the roote : advancing the wisedome of the flesh , against the power of Gods Spirit , filling the heart with proud imaginations , by ascribing so much unto the Sufficiency of its owne naturall Abilities in point of Convesion , as it need not be much beholding to God for his grace : and againe breeding in the soule terrors unsufferable , and fearefull doubtings of its perseverance in grace received , upon the apprehension of no stronger support in grace , than the reede of mans Free-will , which having received , may as easily reject grace , and having made them , may by the same power eternally undoe them againe . So looke how men are exalted in pride on the one side , as low are they throwne downe , in discomfort on the other side ; and scarce is there any point of religion wherein we may erre more easily and dangerously . Well then let this be our first conclusion touching the manner of our conversion , that The Grace of Sanctification is wrought in the Elect in such a manner as is meerely Supernaturall , id est , above the strength , without the concurrence of any abilities of our corrupted nature . God though a supernaturall agent , yet worketh many things by naturall meanes , and in a naturall manner , whilst hee doth but only giue his assistance and co-working power to & with the naturall abilities originally planted in every creature . And then though we denie not Gods actuall Concurrence , yet we truly and properly ascribe such effects to their Visible , apparant , immediate causes . But in this point , concerning the replantation of Holinesse in a Sinfull man , we affirme against Pelagians , Semi-pelagians , Papists , Arminians , or other sectaries however branded , that as the Agent or Efficient of mans Sanctification is simply supernaturall , viz. the Holy Hhost , so is his manner of working altogether Divine beyond the power , and without the helpe of any thing in man. An assertion that layes nature flat on her backe : and yet gives vnto her as much as Sinne hath left her , and that 's just Nothing in matter of Grace . And the truth hereof will easily appeare to any that will without pride and prejudice consult the Scriptures , or common experience . Me thinkes when we reade in the booke of God these and such like sayings , that every imagination of the thoughts of mans heart is only evill continually ; that of the children of men , there is none that understands and seeks after God ; that they are become altogether filthy , none that doth good no not one ; that [ the naturall man perceiueth not the things of the Spirit , nor can he know them being spiritually discerned ] that wee are [ blinde ] till God [ Open our eyes ] that wee are [ deafe ] till God [ bore our Eares ] that wee are [ Darknesse ] vtterly destitute of Spirituall light , that , [ the Wissdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh is enmity or hatred against God , is not , nor can be subiect to him ] that [ the flesh lusteth against the Spirit ] rebelling against the worke thereof even in the regenerate ; much more before regeneratiō , that [ of our selves we are not sufficient to thinke a good thought as of our selves , but that our sufficiency is of God ] that [ it is God which worketh in us both the will and the deed of his good pleasure ] that in our conversion , wee are [ New begotten ] [ New borne ] [ New creatures , created in Christ Iesus to good workes ] in fine to put all out of doubt , [ That wee are Dead in trespasses and Sinnes ] and that our Sanctification is the [ first resurrection ] from death , effected in us by the same Almighty [ power which God declared in raising Christ ] from the grave : When , I say , wee consider of these and the like places , were wee not too much in love with our selves , and held some scorne to con God all the thankes for our salvation , our hearts and tongues would presently bee filled with a sincere acknowledgement , Not unto us , O Lord , not unto us , but unto thy Name wee give the glory , for thy loving mercy , and for thy truths sake . Besides , I wish wee would descend unto an unpartiall examination of our owne hearts , to make discovery by the light of the Spirit , of that body of Death wee be are about with us , what strong rebellion there is of the Law in our members , against the law of our mindes , what secret and powerfull attractives the affections of Sinne have to pull us unto disobedience , what violent and bitter opposition they make against Grace checking their disorderly motions , how seldome any blessed resolution tending to sanctity rises up in our thoughts , how vnwildy we are in the managing of any gracious motion from the Holy Ghost , with what slacknesse and cumber wee prosecute such holy inspirations to action and full accomplishment , in a word , how passing slow our course towards heaven is , when wee have all helpes of nature and Grace to carry us forward , I am fully perswaded , that whatsoever any man may conceive in abstract speculation , there is no converted person if he make application to his owne particular , but will confesse freely , if he deale truly with his owne heart , that , not only if God had not done More for him than he could for himselfe , but if God had not done All for him he had utterly perished in his sinnes . And he will acknowledge that it is impossible there should be in and of himselfe such Preparations and forward dispositions to worke his owne Conversion ; who being Converted is hindered by none so much in the finishing of his salvation , as by his owne perpetuall indisposition to goodnesse . This our disabilitie whereof wee are convinced in our owne sense and by testimony of the Scripture , will inforce us , if our pride bee not as great as our povertie , to confesse whence wee have our riches without stammering , shifting and mineing of the matter , as the fashion of too many is , who by many prety scholasticall devices distinguish God out of all or the greatest part , or at least some part of his Glory due unto him for our Conversion , and thrust in the Abilities of their owne Free-will as co-workers with Gods Spirit , & joynt-purchasers of this inheritance of Grace . But let God have glory and every man shame : and let all whom grace hath taught to judge of their Corruption , say with the Church Es. 26. 12. Thou ( O Lord ) hast wrought all our workes in us . I will not prevent my selfe by larger explication of this point at this time : but wrapp up all touching this first conclusion , in a needfull distinction or two , and so passe on . Mans Concurrence in the worke of his sanctifications is double , 1 Passive , which is the Capacity or Aptnesse that is in mans nature for the Receiuing of Grace , for being a Reasonable creature hee is naturally prepared and disposed with such a substance and faculties as are meet subjects to receive the Habit , and instruments to performe the actions of Grace . This Concurrence of man to his regeneration , is most necessary : nor doth God sanctifie senslesse or irrationall creatures , nor is man in his conversion in such sort passive , as is a stone , blocke , or brute beast , as our adversaries absurdly cavill . 2 Active , which is some Strength or Power that man hath in the Vse of his faculties , especially of his will , for the Production of Grace . This strength of man in doing good is to be distinguished in regard 1 Of the Beginning and first Act of our Conversion , when Holinesse is at the first reimplanted in the Soule . 2 Of the Progresse of our Conversion in the practise of Sanctification : In this second respect none denies Mans actuall concurrence with the Spirit of God : for being sanctified and inwardly inabled in his faculties by Spirituall life put into them , he can Move himselfe in and towards the performance of all living actions of grace , even as Lazarus of Nature . Whereas yet you are to remember , that even in these actions wee cannot worke alone , we are but Fellow-workers with the Spirit of God , and this not in an Equality , but Subordination to him : we indeed move our hands to write , but like raw schollers wee shall draw mishapen charecters , unlesse our heavenly Master guide our hands . Neverthelesse these actions take their denominations from the next Agent , and though performed by speciall assistance of the Spirit , yet are rightly said to be mans actions : so that when a regenerate person , Beleeves , Praies , gives almes , rejoyceth in God , &c. we doe not say that the Holy Ghost in us Beleeves or Praies , or gives almes , or rejoyceth in the hope of happinesse , ( as some would fasten upon us such a senselesse assertion ) it is man that doth all these , but man assisted by Grace . But now concerning the former respect , for the first Infusion of the Habite of grace into the soule , wee utterly deny all Active concurrence of mans naturall abilities to the acquiring and generating of grace in his heart , and grant him onely a Passive capacity to receive it bestowed on him . And we maintaine that in this Case neyther the Holy Ghost workes like a Naturall , nor man like a Morall agent . The worke of the Holy Ghost is not like that of Naturall agents in the production of Materiall Formes , brought out of the Power of the Matter , that is , if I understand Naturalists in that Phrase , resulting out of the Inherent qualities of the Subject diversly compounded and ●ipened by the externall agent , or as those agents worke in the generation of Second qualities arising out of the different mixture of the First : in both which the qualities of the Subject concurre with the outward agent in producing the effect . This worke is of a higher nature , like the infusion of the Reasonable Soule into the Conception , to whose creation the body conferres nothing at all , and to its introduction nothing but a passive capacitie . It is a change of our nature , a creation of new qualities , not a perfection of the old , an habituall qualitie meerely infused by Diuine vertue , not issuing out of any inward force of humane abilities , howsoeuer strained up to the highest pitch of their naturall perfection . And therefore againe , man in this work of sanctification is not any morall agent , as when by many commendable actions he gets to himselfe the habit of morall vertue . No : Civilitie is a hopefull preparation , but no working cause of sanctitie . Take that and all other the most likely dispositions you will , let there be sweetnesse of naturall temper , ingenuitie of education , learning , good companie , abstinence & hatred of grosser vices , respect of lawes , restraint of discipline , an industrious forwardnesse to all laudable courses , a naturall desire of the unknowne happinesse of the Saints , a part in the externall communion of the Church , in briefe , the whole packe of morall vertues Christianis'd ( that I may so speake ) by the generall knowledge of religion ; yet all these with their joint force cannot kindle in us one sparke of Celestiall fire , nor quicken our dead soules with the least true motion of spirituall life . Of a man qualified with those preparations we may say as Christ of the yongue man in the Gospel , He is not farre from the kingdome of God ; but that hee is in common estimation , and according to the usuall course of Gods working , more fit than another man is for the receiving of Grace : and for the performance of all gracious workes , without question hee is more aptly disposed than others are , because by those preparations the violence of corruption is somewhat broken in him , which in others remaining intire till their conversion , makes the stronger resistance afterward in all their religious practises . Wherefore it is not to be denied , but that in such a man so prepared , there is a passive capacitie more large and fit for the entertainment of Grace , than in others : but for any active qualification to produce it , it is found neyther in the one nor other . And you are to observe , that in respect of God t is all one , prepared or not prepared : he can of stones raise up children to Abraham : t is easie for him to doe so , and t is not unusuall , if you marke it , that the fairest , best tempered , and best governed natures are manietimes left utterly destitute of all true sense of Pietie , when men of sowre and crabbed dispositions , or of more disorderly conversations , are made partakers of sanctifying grace . To end this matter , Originall righteousnesse to Adam was naturall , being the naturall qualitie wherwith he was created , and corruption was accidentall , being an unnaturall vitiousnesse acquired by his fall : with us t is quite contrary , Corruption is naturall following our generation and birth , and Grace , accidentall : recoverable neyther in whole nor in part by vertue of the poore remainders of Gods Image in us , but by supernaturall restitution made by the holy Ghost . So I come to my second conclusion touching the manner how grace is planted in us , which is this ; That in our Conversion the Habite of grace is so firmely wrought in us , as it shall neuer be abolished againe . Grace in the regenerate is not any slight tincture or staine , but a through and durable dye . The Image of God is so deeply imprinted in our soules , as it shall never be defaced againe . Where the Spirit of God comes , hee makes sure worke : what hee hath built none shall pull downe : where he hath taken possession , none can thrust him out of doores : where he hath opened none can shut : where hee bestowes his gifts and graces hee repents not of his liberalitie : where he hath begun the good worke of grace , there he will also finish it . A matter as plaine as comfortable , if we will but distinguish of the workes of Gods Spirit about our Sanctification , as they are differenced in their times : they are two , 1. The first is the Creating of the Qualitie of renewed Holinesse in the Soule , whereby wee are converted . This work is called Preventing grace , by which the Spirit without our helpe workes in us Habituall grace . 2. The second is the Ayde and Assistance of the Spirit in all actions slowing from the Habite of grace , by effectuall concurrence of his vertue , together with the strength of our regenerate faculties . This worke is called Gratia Subsequens , Cooperans , or Assistens , and the issue of it , are all those sanctified actions which wee performe by its helpe . And this second worke of the Spirit must needs be granted : for albeit he could worke without us in making us good trees , yet wee must worke together with him in bearing good fruit : and t is verie absurd to denie the assistance of Gods speciall grace in euery spirituall action , when we cannot but grant an immediate concourse of his ordinarie power , in all actions naturall , even to the moving of one of our fingers . But further this subsequent vertue of the Holy Ghost about all good workes which wee doe , is twofold : 1. One , that stirres us up to good actions , by inspiring into our soules , after a secret and unperceiveable manner , holy thoughts , heavenly motions , desires , purposes , and resolutions tending to godlinesse : and this worke is called Gratia excitans . 2. Another , that guides and helps forward the strength of each facultie , when it applyes it selfe to the reall performance of any action : and this is properly called Gratia adjuvans or Cooperans . These things thus differenced , let us see wherein the Constancie of Grace consists , and wherin it seemes changeable . First for the Habit of Grace , in the regenerate we affirme that it is Constant , abiding for ever in them in whom it is once implanted . So that hee who is once converted , cannot so shake off the grace of his first , that hee should need a second conversion : and a sinner once raised from death through the infusion of spirituallife , like unto Christ , he dyes no more , but lives for ever to the glorie of God. The reason is strong from that of the Apostle Peter , 1. Pet. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What is this Seed by which we are borne againe ? It is not the Word eyther alone or principally considered , because that is but an instrument , and arbitrary too , the force whereof so depends on the chiefe agent the power of the Spirit , that without it is but a dead sound . And the reason why the word Lives & endures for ever , is only because the power of the H. Spirit , w ch gives it its effect , is everlasting . Well then , this Seed is the power or vertue of the H. Ghost : so called by similitude , because that as of Seed the Conception is formed ; so by the power of Gods Spirit immediatly , the New man , or graces of Sanctification are begotten in us . But why is this Divine vertue the seed of our regeneration called Incorruptible seed ? is it in regard of it selfe , or in respect of the fruite ? For it selfe t is most true , that as the Person , so the Power of the Holy Ghost , is eternall and incorruptible . But hee is wilfully blinde , who sees not that in this place , it is so styled in relation to the effect it workes in us , quatenus Semen , as it is seed incorruptible , producing fruit like to it selfe incorruptible and immortall . And the opposition here made , is manifest , We are not borne of corruptible Seed , for that perisheth , and so what is borne of that must needs be corruptible : but wee are borne of incorruptible seede which lives and endures for ever , and therefore what is born of that , must needs be incorruptible . This is plain then , that this Quickening Power of Gods Spirit , whereby we be regenerate , lives for ever , not only in it self but in us also : supporting and sustaining our soules for ever in their spirituall life of grace once infused into them . And if any will cavill , St. Iohn puts all out of doubt , when speaking of every regenerate person , he saith , that this [ Seed remaineth in him ] and so that cannot sinne . 1 Iohn 3. 9. [ Whosoever is borne of God doth not commit sinne : for his Seede remaineth in him , and hee cannot sinne because hee is 〈◊〉 of God. ] And this for the Habit of grace , the Constancy whereof no desperate defender of the Saints Apostasie , bee hee Papist or Arminian shall bee ever able to shake . In the next place touching the Operations of Grace which we performe by the ayde of the Spirit , there is not such Constancy to be found in them , as in the former . For the Holy Ghost doth not at all times alike , either stirre up the faculties of the Soule by holy motions , or assist their endevours in performance of Good desires . Some presumptuous Sinne against Conscience , some Pride in our owne strength , some neglect of pious duties , especially Prayer and spirituall Meditation , some Carelesse entertainment of the blessed motions of Grace , some Security through long enjoying of heavenly comforts , some such or other offence , may Quench the Spirit , and cause him to withdraw from our Soules all Sense of his comfortable presence and assistance for a time . And then the Soule being destitute of this actuall concurrence of the good Spirit , falls a Languishing , bewrayes presently its naturall impotency , like hot water taken off the fire begins to returne to its first coldnesse ; and for a time corruption prevailes against Grace , that which is naturall against that which was but Accidentall . Such Cessations or Interruptions of grace as these are , all men grant , and all good men feele : but yet though the act faile the Habit ceaseth not , nor is the ground straitway barren because it misseth a Season or two : They are but chastisements for negligence past , and admonitions to ensuing industry , both ending in a large augmentation of all comforts , when upon submission God is intreated againe to cause the light of his Favour to shine upon us . ●…s much touching the second Circumstance about our Conversion , viz. the maner how t is wrought : I should proceed to the third , viz. the Subject of it : but I should vtterly weary you , who by this time cannot but desire to be rid of mee . Pardon me yet a small trespasse upon the time and your patience , that I may conclude all in a word or two of application to our practice . Yee have heard touching our conversion , that the cause of it is Gods free love , without our worth , before we were : that the manner of it is by the grace of the Holy Ghost , without our helpe , when wee were weake and of no strength . Let the serious thought of these things breed in our hearts a double grace . 1. Of Thankfulnesse . 2. Of Humility . Le ts joyne both together , for they are twins of one birth : and as you shall never see a proud man thankfull either to God or man : so you shall never behold an humble minde , but it will alwayes appeare in the most gratefull acknowledgement and confession of the least good turn . We shal see how great cause there is in this businesse of our conversion , that wee should empty our selves , of all proude imaginations , and fill our hearts and tongues with the Praises of Gods rich grace and free Mercy : if wee will enforce upon our dull heartes the powerfull meditation of these foure points ; 1. The Desperate and forlorne estate of an unconverted person . 2. The Impossibilitie of our recovery out of this damnable condition , by any strength of our owne or other creature whatsoever . 3. The admirable Graciousnesse of Almighty God in providing the meanes , and by them effectually working our full deliverance from the power of Sinne & Damnation . 4. Lastly , the blessed estate of Grace whereto hee hath now brought us , and wherein hee preserves us under the hope and expectation of eternall glorie . I beseech you that among the multitude of your thoughts and studies , you would be pleased to make these things the subject of your best advised meditation . Hold me for ever guiltie of a damnable lye , if you finde not by experience how forcible this course will be to take downe our foolish haughtinesse and swelling conceits of our own sufficiencie : and to inlarge the heart in sweetest songs of thanksgiving to him that hath done so great things for our soules . My brethren slight it not , t is a matter of greatest consequence , and touches us neerely . Doe but conceive with me , How horrible that thought is , and ful of unspeakeable terrour , when the conscience , freed from the clamours of ill companie , cooled after the heate of wine and fulnesse of bread , retyred from the distracting businesse of our Callings , and stilled after the rage of some furious passtons , or glut of pleasures , shall in silence turne in upon it selfe , and falling upon the inquirie after its future estate , conclude after diligent search , that as yet it hath neyther part nor portion in the inheritance of grace or glory . Be assured , that conscience will not lye and flatter at such a time , and that , where it findes no reformation of manners , no change of the heart , no puritie in the affections and desires , no sense of the powerfull worke of the Spirit of Grace , conscience will not spare to tell such a man to his face , That he is a man of death , prepared against the day of slaughter , one hated of God , detested of Saints and Angels , living without communion and fellowship with Christ , and so in a continuall expectation of Gods vengeance to fall on him in hell , assoone as death shall strike him to the ground . This will put the heart into a cold sweate , and make the powers of the soule to shake : specially when it shall looke about to all those things whence succour may seeme to be had , and then shall finde it selfe utterly forsaken by them in its distresse . Againe consider with me that no stranger can partake or perceive the unspeakeable joy of that heart , which upon the like examination finds it selfe to be translated out of the bondage of Corruption , into the libertie of Grace , washed from its uncleanenesse by the Holy Ghost , linked in communion with the Saints and body of Christ , and sealed with the Spirit of promise to the assured Hope of everlasting happinesse . If any thing can , these thoughts will melt the heart into most humble thanksgiving , and make us fall on our knees , and with hands and eyes lifted up to him from whom our help commeth , to confesse with the holy Prophet : I was brought low , but thou hast helped me ; I was in thraldome , but thou hast loosed my bonds : the sorrowes of death compassed mee , and the paines of Hell gat hold on mee , I found trouble and sorrow : but thou hast delivered my soule from death , mine eyes from teares , and my feete from falling . What is now my duty ? I will offer to thee the sacrifice of thanksgiving , and call upon the Name of the Lord : My soule praise thou the Lord , and all that is within me praise his holy Name . And againe , My soule praise the Lord , and forget not all his benefits , saith the same holy David , Psal. 103. 1. 2. But wherefore was all this contention of Spirit , why this striving with utmost endeavour to bee thankefull ? Oh there was good cause : Grace was worth God-a-mercy , and t is for that this holy man thus strives to bee thankefull to God , who forgave all his iniquities , and had healed his diseases . Certainely , where so undeserved mercy in such desperate misery , in that shewed upon a wretch , as not onely to free him from all evill , but also put him into the possession of all blessednesse ; where this grace workes not the heart to Thankfulnesse and Humility , it is most apparant , that such a heart knowes not what such Grace meanes . For our selves , let us shew forth these vertues of the Spirit which hath converted us and dwells in our hearts : let 's looke to the rocke out of which we were hewen , to the pit whence we were digged , consider what wee were and should have beene , what we are and shall be : and then take we up that most modest speech of that noble Athenian * Captaine in the midst of all his glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from how great basenesse and misery , to what great glory and blessednesse are wee advanced ? Make wee our confession with Iacob , With my staffe I came , &c. and the Israelites , Deut. 26. 5. A Syrian was my father ready to perish , &c. And now let us in like manner make unto God our thankefull acknowledgement , and say in the words of the Prophet : O Lord , wee confesse unto thee , that our father was an Amo●ite , our mother an Hittite ; that our birth is of the land of Canaan , wee were borne bond-slaves and children of the curse . In the day of our nativity our navell was not cut , we were not washed with water , not salted with salt , nor swadled in clouts : none eye pitied us to doe any of these things unto us , and to have compassion upon us , but wee were cast out into the open field , to the contempt of our persons in the day that wee were borne . Onely thou , O Lord , when thou passest by and sawest us polluted in our bloud , hast had mercy on us , and saidst unto us , Live , even when we were in our bloud thou saidst unto us , Live. Of vile , thou hast made us Honourable , of sinnefull , Holy , of miserable , Happy . Wee praise thee , wee blesse thee ; and wee beseech thee to finish the good worke thou hast begunne , and as by thy mercy thou hast brought us into the kingdome of Grace , so by thy power preserve us through faith unto thy Kingdome of Glory . Amen . I proceed to the third Circumstance considerable in this point of our Conversion , namely , the Subject wherein it is wrought . Now this in generall is the Elect , and they onely : whom onely God hath called to glorie and vertue , appointing them to that as the end , preparing them unto it by this as the meanes . I shall need to name vnto you but one place for proofe hereof , and that 's Rom. 8. 30. Moreover whom he hath predestinate , them also hath he called , whom he hath called , &c. The linkes of this chaine are so surely fastned together , that no power of hell , no wit of man may breake and sunder them . Whom God fore knew , he predestinated to be made like to the image of his Sonne , in grace and glorie : whom he hath thus elected before all time , those in due time he calls or converts , those he justifies , those he glorifies . Wherefore Sanctification , Iustification and Glorie are bounded within those limits which Gods predestination or election hath prescribed unto them : extending to no other persons but such only as haue their names written in the booke of life , and are enrolled in the List of Gods eternall election . But this generalitie of the Subject is yet more particularly to be differenced : The Elect in this life are of two sorts ; 1. Infantes , Infants whose age permitteth them not the knowledge of good , or actuall practise of evill . 2. Adulti , Such as are of age , who may both know and doe eyther good or evill . Both these are the Subjects of Conversion or Sanctification , but with some difference in the circumstances or maner of working it in them . Which will thus appeare : our Vocation unto the state of grace is double , 1. Inward , in the worke of the Spirit of grace upon our hearts , regenerating and sanctifying them by the infusion of Holinesse . Now though this be properly a Worke , yet it is metaphorically termed a Voyce or Calling , whereby the Spirit speakes unto our hearts , and perswades us to Obedience . But you must know , that this inward voyce or speaking of the Spirit to the heart of a man unregenerate , is much more than a bare suggestion of some thing to bee done by him : it is a word of Spirit and Life , as Christ speakes of his owne , Iohn 6. 63. a working Word , renuing in soule , and creating in it all the graces of Sanctification . 2. Outward , in the Preaching of the Word calling us to Faith and Repentance : whereto the Spirit joynes his secret vertue to make it effectuall in whom he pleaseth . I will not now stand to justifie this distinction of our Outward and Inward Vocation , so ancient , so necessary : but yet in these quarrelsome times derided and scornfully rejected . Let us for the present take it , as it is for a truth , and so apply it to our present purpose , thus : Those of the Elect that die infants are internally called and converted ; that is , Sanctified , before they are capable of externall Vocation : Those of the Elect that live to ripe age , are converted and called both inwardly by the worke of the Spirit , and outwardly by the voice of the Word . In both sorts the worke of Conversion is the same , and Infants have it the same in substance as others , being Sanctified by the Spirit without the Word ; but those of yeares have it also in the circumstance of externall Vocation , being Sanctified by the Spirit working in and together with the Ministery of the Word , which is the voice of God calling men unto himselfe : Now a voice presupposing ears to hear , and an understanding to perceive , infants cannot properly bee said to bee called by any such voice , though they may properly bee said to bee converted and sanctified . And this worke of our Sanctification , is also not unusually in Scripture stiled by the name of our * Calling . Wherefore that wee may a little further insist upon this point touching the state of the Elect in their infancy , let this be laid downe as a sure conclusion : That the graces of Sanctification may bee , and are infused into many of the Elect in their very infancie . The truth whereof there is not any doth or can justly denie , considering ; 1. That infants are as capable of the Habites of Sanctity as men are : 2. That their soules may as well be now sanctified by infused Grace , as if Adam had not fell , they should have been Holy even from the wombe , by Originall justice propagated unto them and inherent in them . 3. That the Humanity of Christ was in this maner Holy even from the conception , which was therein by speciall priviledge , like unto that course which should have been ordinary in our conceptions and births , if we had not sinned . 4. That it cannot honestly be denied to bee so in Iohn Baptist , but that so great a Prophet was sanctified by the Holy Ghost even from the wombe ; which may bee confirmed by that his extraordinary motion upon the Salutation of Marie the mother of our blessed Saviour , Luke 1. 41. 44. And of Ieremie t is not unprobable , by that which God saith of him , Ier. 1. 5. Before I formed thee in the wombe I knew thee , and before thou camest out of the wombe I sanctified thee , and ordeined thee to be a Prophet unto the Nations . Albeit here I will not deny , but that Sanctifying here may well be taken not for the graces of Regeneration , but for a designation unto such a function , and a preparation of the Prophet thereto by the infusion of such qualities as might make him meet for the discharge thereof ; as extraordinary wisedome , courage , patience , and the like . In which sense the word Sanctifie is not unusually taken : as , Esa. 13. 3. Where God called the Medes and Persians , prepared and designed for the destruction of the Babylonians , his Sanctified ones : i. e. set apart for his owne service in that businesse . So also Paul of himselfe , Gal. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Separated me [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to the Apostleship . From this Conclusion , that Elect infants may bee partakers of the grace of Conversion and Sanctification ; namely , in the Habite implanted in their soules : I desire you to observe foure Corollaries thereon depending , each whereof have their necessary use . 1. A Resolution of that doubt which troubles many tender consciences , who having the care of their salvation in highest regard , are suspiciously jealous over their deceitfull hearts , and apt to thinke the worst of themselves , where they see no manifest evidence to the contrary . These men will often doubt of the truth of their Conversion , because they know not the time when of starke naught they become Good and Holy. ) They will tell you , that their birth hath beene of religious parents , their education under godly governours , that from their youth they have beene accustomed to frequent the exercises of religion in publicke , and to use themselves to all dueties of devotion in private : some goodnesse and love of godlinesse they find in themselves , but they know not how it hath crept upon them by degrees , and they question whether all be right or no with them , because they never remember in all their lives , that ever there was such an alteration wrought in them as they heare and see to bee in other men . To these I say , there 's no reason they should bee sorry that they have not beene so bad as other men . They ought to rejoyce and be thankefull , that God did so soone stop up in them that bloudy issue , which in others hath so many yeares run incurably , that hee healed their wounds when they were greene , and cured their impoisened nature before the venome thereof grow more ranke and raging ; that hee bowed their hearts when they were yongue and tender , before they grew stiffe and old in sinne , that hee hath preserved their youth from those corruptions which others in their age have decrely repented of . Let such who from their infancie have with Isaac , Samuel , Timothy and other Saints beene bred up in all pictie , and growne as in stature so in favour and grace with God and good men , let such not doubt to say , t was at my baptisme , or at my birth , or in my mothers wombe that God hath dealt so graciously with mee , sanctifying me with the Spirit of grace , which then was given me , and hath ever since shewed itselfe in all blessed inclinations to religious courses . 2. A justification of that Prayer in our publike Leiturgie , where the congregation gives thankes to God for the childe baptized , in that it [ hath pleased him to regenerate the Infant by his Holy Spirit and to receive him for his owne childe by adoption , and to incorporate him into his holy Congregation ] . For it cannot be denied but that this Holy Ordinance of Baptisme the scale of our Sanctification , doth take effect many times immediatly in the Infusion of the present grace into the Infants soule : though many times also it have not its effect till many yeares after . But seeing t is questionlesse true in many , wee may and must charitably suppose it in every one ( for when we come to particular whom dare we exclude ? ) And this wee may doe without tying the grace of regeneration necessarily to Baptisme , as some complaine that wee doe by that prayer . To give a reason of this different working why grace is bestowed on some presently at baptisme , in others t is deferred till a long time after , is to unlocke the treasurie of Gods secret counsells : onely this wee may say , that God will shew that no age is uncapable of grace , and that he will bee glorified aswell in sauing some from falling into the fire , as by pulling others out of it : by the gentle and easie deliverance of one and by the more violent torments and panges of the New-birth in another : that both wayes he may have the Thankes and wee the Benefit of this his grace and power . 3. A Defence of the salvation of Infants dying before Baptisme against the Popish assertion to the contrary . For this ground being certaine , No uncleane thing shall enter in the kingdome of Heaven , it followes by the law of contraries , that , whatsoeuer is cleane may enter thereinto . But Infants such as are elect may be cleane and holy before their Baptisme : as is manifest , whether we respect the guilt of Sin or the corruption of it . They are cleane from the guilt of originall sinne by the death of Christ which God hath accepted to their perfect justification , long before they were borne . They are likewise made cleane in part from the Corruption of originall sinne , by the infusion of Habituall sanctity into their soules . For being justified by Christ from the guilt and punishment of sinne , what should hinder why they may not be sanctified by the Holy Ghost , in part whilst they live , and perfectly upon the severing of the Soule and Body , when originall corruption is in a moment done away , and the soule invested in the robes of righteousnesse fit for its entrance into happinesse ? Cannot this worke of Sanctification be wrought in them before Baptisme ? it may as well as after ; seeing it is not baptisme but the Spirit is the cause thereof , whose worke is free , and not so to be tyed unto that ordinance as they of the Romish Synagogue would make us beleeve , but that hee may sanctifie the Elect sometime before , sometime after , and not alwaies at the present celebration of it . Now if Infants thus justified and sanctified depart this life , what should stoppe their passage to heaven ? It will bee vaine to object that they have not actuall Faith , and therefore must be excluded . Wee may aswell say they want repentance and therefore cannot be saved , seeing the Scriptures make alike necessitie of both graces to our salvation . And the objection holds aswell after Baptisme as before , when yet all grant the salvation of Infants . For t is a thing inconceivable and inexplicable how Infants should have Actuall Faith , whilst they are not yet able to exercise any one faculty of their reasonable soule . The truth is , that the Habits of Faith and Repentance they have , as of all other Spirituall graces infused into them , which if they lived would also appeare by their actuall opperations : but for that time they have not the Acts of those graces , nor are they capable of them , nor is it simply needfull they should have them . The case is extraordinary , and God as before they were hath pardoned them of their originall righteousnesse by the bloud of Christ , so can hee aswell bestowe Holinesse and Happinesse on them without any actuall faith of theirs comming betweene as an instrument to receive both . If this may not bee said touching such elect Infants , I must confesse that unto me the knowledge of the salvation of their soules is as inscrutable , as the fashioning of their tender bodies in their mothers wombe . And this which hath beene said of Infants may be also applied to such as are Deafe or ●ooles , having such naturall defects as make them uncapable of Discipline . 4. A just apologie for the lawfulnesse of Childrens Baptisme , against Hereticall impugners of the same . For how can the Signe be denied unto them which have and enjoy the thing signified ? That which is signified in Baptisme is our Iustification by the blood of Christ , our Sanctification by the Spirit of Christ. Baptisme is the Scale of both unto us : and Infants may be partakers of both , being washed from the guilt of sinne by the blood of Christ , in whom they are reconciled to God , and actually justified before him : and also purified in partfrom the uncleannesse of sinne by the infusion of Grace from the Holy Ghost . What then should hinder why these Infants should not also be washed with the water of the Sacrament thereof ? If it be demanded how wee can presume that Christian Infants have a part in the graces of Iustification and Sanctification : I answer , we have good warrant so to thinke , from the Covenant and Promise of God , that hee will be the God of the faithfull and of their seed . But for Heathens and Infidells wee haue no such promise whereon to ground our judgement of Charity , and therefore albeit some of them who are out of the Church may bee within the compasse of God selection , yet seeing God hath excluded them by an apparant barre , wee may not venture to give them the Sacrament of Baptisme , till such time as they shall make profession of their faith , and that by their appearing conversion wee may charitably judge they belong to the Covenant of Grace . Now although of such as live within the Church we know for a certainty in the generall that many both of Christian parents are not faithfull , and of Christian children that they have no part in Christ , yet we may not exclude them from Baptisme , because no man dares be so hardy as to passe his peremptory censure of this or that persons rejection in particular . This is one thing , if wee did know infallibly now that any one were certainely excluded out of Gods election , and should never have benefit by Christs death ; such a one be hee Infidell , or borne of the most Christian parents in the world , wee ought by no meanes to baptize : no more than wee may admit of that person to come to the Lords Supper , that hath apparantly sinned against the Holy Ghost , or as the Church doth with such as are justly Excommunicated , who for the time of their open inpenitencie declare themselves publikely to have no Faith nor part in Christ. For it were a manifest mockery and abuse of this sacred institution to apply this Seale to a Blanke , and to dip them in the water of Baptisme , whom wee know shall never be washed with the Holy Ghost . Further , it helpes not the Ca●abaptists a jot , that when Christian Infants come to age and ability to make profession then wee may discerne and judge of their estate . For that 's impossible : no man can infallibly perceive by any words or actions what the Heart is , whether there be in it true faith or not . And so in this case if Baptisme should never bee administred till other men may judge of their Faith , it shall bee afforded to none at all , or if it be given to every one that professeth and saith hee hath faith , it must be administred to all , and among them to some that have no faith indeed . Wherefore it is as good and safe to baptize them in their infancy as to deferre it : seeing at that time as well as afterwards the judgement of Charity holds good , and tarry we never so long wee can goe no further than this charitable beliefe of them . Wherefore to conclude the absurdity of Paedobaptisme , because Infants have no knowledge nor actuall Faith whereby to embrace the promise ; is at the least , an absurd conclusion , as well for that the like inconvenience holds in Circumcision , as also because where Iustification and Sanctification is given , it is injurious to denie the benefite of Baptisme . And wee are to know that in this case of Infants faith is not required as a Condition absolutely necessary to partake the benefit of Iustification : howsoever in adult is such as are of age it be an instrument simply needfull to give them an Evidence and Assurance of it : which assurance seeing it cannot be in children , the actuall operation of Faith is not needfull in them . But in such as are of age the case is farre otherwise , whether they be Infidells , or Christians children that have beene so long neglected , they must have knowledge and Faith too , so farre as the Church can judge of the tree by the fruit , because if they have neither , or knowledge only but no Grace nor sanctity of life , the Church cannot but presume the worst of them , as of those that yet are out of Christ , rectified by their ignorance and profanenesse of Conversation , which witnesseth to all the unbeliefe and impenitency of their hearts . If it be now objected , ( not to leave that scruple untouched ) that the Lords Supper may aswell bee given to Infants as Baptisme , seeing the same presumptions may bee used here as there , and that infants may make as much use of one as of the other , being alike insensible of both : to this I answer , besides the dangerous inconveniency to their tender age which cannot endure the taking in of the very Elements of Bread and Wine that God himselfe the author of these two Sacraments , hath in the manner of their Institution , made a plaine difference of the persons that are to partake of them . Thus briefly of the Substance of both Sacraments is one and the same , viz. to set forth unto us the benefits of Christs death in our Iustification , Sanctification and Glorification . The Ceremonies of Administration are divers , and in that sort differenced as in Baptisme they require nothing but Passion in the baptized , and so may be administred to Children ; but in the Lords Supper they require such Actions as cannot bee performed but by those only that are of yeares of discretion : such actions are those of Discerning the Lords body , thankfull remembrance of the death of Christ , Examination of our spirituall estate , which , together with that circumstance of often repetition , apparantly shew that God in this Sacrament intended such an exercise of our Faith and Piety as cannot be performed by Children . I will not stand longer upon this point , the full descussing whereof belongs more properly to the doctrine of the Sacraments : and therefore I conclude this Discourse touching the Conversion of Elect Infants , with this generall rule ; That the Scriptures are very sparing and silent touching the case of Infants , so that when they speake of Vocation , Conversion , Faith , Repentance , and such other workes of Grace done by us or in us by the Spirit of God , they are generally to be understood of those that are of age , and by proportion only to bee applied unto Infants . Which would be observed for taking away of some doubts that may arise in reading of the Scriptures . The next sort of Elect persons are those that are of Age , who having some while g●ne astray , are at length brought home to the Sheep-fold of Christ under the obedience of that great Shepheard of their soules . Of these some are let runne longer , others recovered sooner : some have a more gentle and sweet passage from Mortality to Grace , whose lives have beene ordered by the rule of stricter discipline : others whose conversation hath beene notoriously disordered , are converted with more bitter plunges , terrors , and anguish of Conscience : some are strangely changed on a sudden upon the reading of a sentence in Scripture , or hearing of a gracious word uttered in due season , and deeply apprehended : others wrought upon with much paines and long time : in a word , so various is the dispensation of Gods grace in our conversion , that as Christ speakes of his comming in the flesh , so may wee of this in the Spirit ; The kingdome of God commeth not with observation : and impossible it is to set downe a generall rule that will hold in all Converts . But though the manner be divers , yet the meanes are Vniforme and Constant : namely the Spirit of God the chiefe worker , and the Word of God the subordinate instrument by which it workes our Conversion . The word discovers what is to be done , the Spirit inables us to the performance : In Infants the Spirit without the Word , in those of yeares the Spirit and the Word joyne together to work our Sanctification . In which respect their conversion is properly tearmed a Vocation or Calling , because it is effected by the preaching of the Gospell , which is Si●ilus Pastor is , the whistle or voyce of the good Shepheard , which the sheepe heare and follow . And from hence the whole Company of Saints is properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Evocatorum coetus , Saints by calling , and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as t is 1 Cor. 1. 1. that is , such whom God hath called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an holy calling ( 2 Ton. 1 9. ) or unto Holinesse ( 1 Thes. 4. 7. ) by the voice of the Word , from out of the corruptions of this present evill world , to the communion of grace and glory . All this is most excellently set downe by the Apostle Paul in those few but most pithy words , containing in briefe the whole administration of the workes of our Redemption , 2 Thess. 2. 13. 14. But wee ought to give thankes alwayes to God for you , brethren beloved of the Lord , because that God hath from the beginning chosen you to Salvation , through Sanctification of the Spirit , and the Faith of truth : whereunto hee called you by our Gospell , to obtaine the glory of our Lord Iesus Christ. Now we might iustly in this place enter upon an inquiry , how and in what sort the Word and Spirit doe worke together in causing a sinners conversion : a search needfull in these times , wherein it is peremptorily denyed by those of the Arminian faction , that there is or need to be any inward power of the Spirit working on the soule , besides the outward ordinary preaching of the Word . Which opinion is but the issue of their maine errour touching the liberty of Mans will in his conversion , which cannot stand if withall they grant that inward Force of the Spirit giving life and effect to the Word preached , which wee maintaine and plead for . This point will fall in more fitly to be discussed afterwards in the handling of a few Questions touching the manner of the Working of grace in mans conversion . Whereinto though I am somewhat unwilling to enter , because that Positive rather than Polemicall Divinity befits this place , yet considering the danger whereinto mindes not rightly informed in these points may unhappily fall , and that herein it is easie to slip from the truth to Arminianisme , and thence to Popery , ( there 's but a threed betweene them ) I have thought it would not bee unprofitable , briefly and plainly to touch upon such materiall controversies as are moved in this matter , that even the younger sort might have something to oppose against cauilling gainsayers of the truth and crafty seducers of the uninstructed . You are therefore to understand that in point touching Mans conversion there is scarce any circumstance that wee have formerly spoken of , but it is quarrelled at and corrupted with false opinions : Not the nature and substance of our conversion , which , say they , is not by the infusion of Habituall sanctity into the Soule , but through Grace acquired by much paines and industrious actions of our own excited & assisted by some helpe of the Spirit : Not the moving Cause , which is affirmed by them to bee not Gods speciall and actuall Love to his Elect , but his common and equall love to all mankinde alike : Not the Efficient cause which wee affirme to be the worke of Gods Spirit , they say is the Freedome of our wills : Not the manner of it , without and above the strength of our naturall abilities , as wee hold , but so farre is the compasse of our owne power that we may helpe or hinder it at our pleasure ; Not the instrument of it , the Word by the worke of the Spirit , but as they would have it , the Word working by it selfe without any inward vertue of the Spirit besides : Lastly , not the Subject , the Elect only as we maintaine , but all in Common upon whom sufficient grace to Conversion is bestowed if we will beleeve them . All these Erroneous opinions , are founded upon other rotten and unsound principles , which are chiefly these : 1. That God hath not precisely determined of any mans salvation or damnation in particular , but hath left it to be decided by the libertie of their owne wills . 2. That God doth not beare any speciall favour to one more than another , but that his love is equall to all in generall , and his desire of the salvation of all mankinde alike . 3. That Christ hath dyed for all men alike , procuring so much by his death that God is Placabilis toward all , and all men indifferently are Salvabiles if they list to make use of the benefit purchased for them . 4. That God requires Faith in Christ of all men whatsoever , even of such Infidells as to whom Christ was never preached . 5. That God cannot in justice demand of Man the performance of those things , which , since his fall , hee hath no strength to performe : and that if God require any such service , he is bound in equitie to give unto man new strength for to performe it . I doe but only name these articles of the Arminian Faith , though even that 's enough to shew their weaknesse and untruth to any that can judge of sound doctrine ; but I say I mention them only , that you may the better perceive what is that maine issue whereinto they are finally resolved : and that in plaine termes is this , [ That all men whether Christians or Infidells within or without the Church may bee converted and saved if they will. ] You will say this is broadly spoken : but I doe them no wrong , reade their bookes , compare their tenents , and you shall see that this is the upshot of all their discourses : God hath excluded none , hee loves all alike , Christ hath dyed for all , Faith is required of all , sufficient ability to beleeve and repent is given to all ; who then or what should hinder the Conversion or Salvation of any one but himselfe his owne meere free-will ? Surely an opinion that should not bee gainsaid by any , but readily embraced by all if it had as much truth in it as it carries shew of Pity and Commiseration to mankinde . Wee would be loth to be judged cruell : but t is folly , not pitie , to take upon us to bee more mercifull than God hath declared himselfe to be : and t is impiety to tell a lie for God , by magnifying the glorious largenesse of his mercy beyond the bounds which himselfe hath prescribed unto it . Wherefore against this wide and vast Conclusion of Arminianisme , that [ God hath given sufficient grace to all the world to convert and beleeve if they will , ] I oppose this directly contradictory , [ God hath not given sufficient grace to all , and in those to whom hee hath given such grace , it depends not on their Free-will , whether they will be converted or no. ] These two propositions destroy one another , and one is confuted by that which confirmes the other . I will proceed in the handling of them in this order ; Men that are capable of Vocation , are of two sorts , 1. Out of the Visible Church : and of these the Question will bee , Whether God have given to all Pagans and Heathens grace sufficient for their conuersion ? 2. Within the precincts of the Visible Church : and of these the question will be double ; 1. Whether God doe give unto all Christians grace sufficient to worke their conversion ? 2. Whether those upon whom such sufficient grace is bestowed , may if they list hinder their conversion by the power of their free-will ? Within the compasse of these three Questions will bee included all that is materiall touching this businesse . I will use as much brevity in each as the matter will give leave : of the first at this time , viz. Whether the Gentiles out of the Church have grace given unto them sufficient for their conversion ? Wee maintaine the Negative part , the Arminians affirme that all Pagans and Infidells have so much grace given unto them that by it they may be converted , beleeve and worship God rightly in some sort , even without the knowledge of the Gospell . A monstrous assertion , every way repugnant to Reason and Scriptures : For 1. Let it be demanded , what this sufficient Grace is that is given to the Gentiles . Is it that knowledge of God and goodnesse whereto the Gentiles might come by the light of nature ? or it is some other supernaturall Revelation ? If the former , there is a double error in it ; 1. That they call that Grace which is but Nature : for if Vniversall Grace given to Heathens be but that knowledge of God and his worship , which is attainable by the right use of the light of Nature through the contemplation of the creatures and remainders of the Morall Law in mans heart , what is this grace but Nature , & what this opinion but Pelagianisme ? 2. In that they suppose this light of Nature well used is a sufficient direction for the right and acceptable worship of God in some sort : which is nothing but a fancie , overvaluing natures abilities against all reason and common experience , and by consequence taking away the necessitie of Scriptures and divine Revelations to teach the right way of worshipping God in Christ. If they say t is some Supernaturall Revelation , it must be knowne wherof , when and by what meanes it is bestowed on the Heathen . Is it of the Law , or of the Gospell ? is it made knowne unto them by some inward suggestion , vision or dreame , or by outward instruction from a Preacher or Prophet invisibly convayed unto them by miracle , or extraordinarily raised up among them ? againe when is this supernaturall knowledge bestowed on Pagans ? have they it as soone as they come into the world ? if so , t is Naturall : or is it given afterwards at yeares of discretion ? if so , then t is not in Infants , and so not in all the Heathen , and at what yeares is it bestowed ? and what if they die before that age ? All which quaeres are inexplicable , and draw into most vexing and torturing absurdities : a sufficient proofe that there is no such thing as Sufficient grace to conversion given to Indians , Americans , Tartarians , and other Pagans , when they that defend it cannot tell what it should bee . For seeing t is neither any Naturall or Supernaturall knowledge , I thinke none will be so senselesse to say that it is some Naturall or Supernatupower or ability . For if it be Naturall t is not Grace , if Supernaturall , t would be knowne to what purpose a Supernaturall ability should be given to ignorant Infidells , to doe they know not what . 2. Let 's come to experience , and judge wee by what meanes it may possibly appeare unto us , that the Virginians , and other Americans , or the Inhabitants of Southerne unknowne parts of the world , have at this day , or ever have had before or since Christ , sufficient grace for their Conversion and Salvation . What instance and example can bee given in so many ages of any one among these or other Gentiles , that hath been converted by this Sufficient grace ? Strange , that what is ordinarily bestowed on all , should never take effect in any . If it doe take effect extraordinarily in some , how know they that ? If ordinarily in many , then farewell the prerogative of the Iew above the Gentile , of the Christian Church above Pagans : if God ordinarily have his Church , his Converts , his right Worshippers even amidst the darknesse of Gentilisme , without the knowledge of Christ , and all divine revelation of Gods will in his Word . These opinions are , as Moulin speakes , like sicke mens dreames , or rather madde mens ravings . 3. Let us inquire of the Scriptures , and see whether they speake as favourably of the Gentiles as these pitifull Remonstrants doe : In them we shall finde another manner of censure , both touching their forlorne estate in Ignorance and Infidelity , as also the impossibility of their recovery into Grace , except by greater helpe than the Arminians afford them . Of the Ephesians Paul testifieth , that before they were converted by the Preaching of the Gospell , They were at that time without Christ , aliens from the common-wealth of Israel , strangers from the covenant of Promise , having no hope , and being without God in the world , Ephes. 2. 12. And Matthew out of the Prophet Esay witnesseth of all the Gentiles , that before the light of the Gospell was risen to them , they sate in darknesse , and in the region of the shadow of Death , Mat. 4. 15 , 16. This was the condition of the Nations in their pure Naturalls , so fully expressed by those places , as nothing can bee more significantly declared . Now for the meanes they had to come out of it and bee converted , the Scriptures deny them all unto them : God favoured them not , nor had any regard to bestow grace on them ; for [ In times past he suffered all the Gentiles to walke in their own waies ] saith Paul , Acts 14. 16. The Word and Ordinances of his worship they had not : for [ He sheweth his Word unto Iacob , his statutes and his judgements unto Israel : Hee hath not dealt so with every nation , neither have they knowne his judgements ] as the Prophet speakes , Psal. 147. 19 , 20. A Preacher they have not ; and [ How should they beleeve in him of whom they have not heard , and how should they heare without a Preacher ? ] Rom. 10. 14. Naturall ability to know the mysteries of the Kingdome of God they have not ; for [ The Naturall man perceives not the things of the Spirit ] 1. Cor. 3. Nor is there any such power given them from God ; for [ Vnto you it is given to know the secrets of the Kingdome of Heaven , but unto them it is not given ] Mat. 13. 11. and [ Without mee yee can doe nothing ] Ioh. 15. 5. What shall wee thinke then the poore Americans can either know or do in point of godlinesse by the pretended power of Sufficient grace , when the Pharisees and other Iewes , yea the Apostles themselves could do nothing without a speciall gift and assistance from Christ : whereof they will not say those Pagans are made partakers ? Wherefore there is good cause wee should reject this monstrous opinion of Sufficient grace for Conversion bestowed upon Savages and Infidells , as being contrary to Scripture , common sense and reason : Nor can it be thought but that the authors of it are ashamed of the absurdity thereof , although the Sequell of their other tenents ( one errour drawing on another ) have inforced upon them a necessity of defending this also . And that it may not goe abroad without the Patronage of some colour of reason : they proceed in the justification of it upon two grounds ; 1. That the light of Nature if it be well used , is of it selfe sufficient to convert a Heathen from his idolatrous and evill wayes , and bring him to a right knowledge and worship of God , in some sort . 2. That if the Gentiles use the light and helpe of Nature well and with their best endeavour , God is ready ; nay hee is bound in justice to bestow on them one further grace , viz. the knowledge of themystery of Redemption . These two are the rotten pillars of Vniversall grace , given unto the Gentiles ; which how shaken and riven they are , you may soone perceive , if wee pill off that plaister of doubtfull words , wavering and darke sentences wherewith they are daubed over : for the matter is so shamefull that they dare scarce speake out their minde plainely . But their opinion in plaine termes is this : God , say they hath given sufficient strength to all the Gentiles to use their Naturall gifts well : Be it so . But what is this Well Vsing of Naturall gifts ? It is that , say they , whereby they may in some sort & according to their measure forsake their idolatrous and wicked practises , and attain to the right knowledge and worship of God , and reformation of Life . But may all this be done without the helpe of Supernaturall revelation ? Yes : for , say they , if a man goe so farre as with utmost endeavour hee may by naturall helpes : then God is ready and bound in equity to give him Greater grace . Well , what is this further or Greater grace ? T is the Supernaturall light of the Gospell , and knowledge of Gods will in Christ. So then , here 's the conclusion , Before all knowledge of God in Christ a Heathen man may so bestirre himselfe in the use of Naturall helpes , that he may convert truely unto God , knowing and serving him rightly in part : and upon his so doing , God will give a new supply of grace to perfect what is begun . I cannot well say whether these things deserve a serious refutation , which had they beene defended in former ages would sure have beene rejected with scorne and laughter : but seeing in these times wherein men grow wanton , and use neither Grace nor Nature as they ought to doe ; seeing , I say , the Bond-woman is advanced equall to the Free-woman , the servant set up in honour to the disgrace and contumelie of the Mistresse , it shall not bee ( I hope ) amisse to take a little pains in examining the Dignities & Abilities of Nature , that shee being compelled to keepe her old ranke , Grace in all things may have the sole preeminency . And after wee will in a word or two examine the force of that Obligation wherein the Arminians say God stands bound to Nature to give her a larger portion of Grace , upon triall had of her good behaviour . To come therefore to the first , viz. The Sufficiency of meer nature in the Heathen to worke in them true Conversion in part : for the confirmation hereof three speciall passages of Scriptures are alledged ; First , that of Rom. 1. 19 , 20 , 21. [ That which may be knowne of God is manifest in them ; for God hath shewen it unto them . For the invisible things of him from the creation of the world , are cleerely seene , being understood by the things which are made , even his eternall Power and God-head , so that they are without excuse : Because when they knew God , they glorified him not as God , neither were thankefull ] &c. The second is that in Rom. 2. 14. [ For when the Gentiles having not the Law , doe by Nature the things contained in the Law , these having not the Law are a Law unto themselves . Which shew the worke of the Law written in their hearts , their conscience also bearing witnesse , and their thoughts the meane while accusing or else excusing one another . ] The third is that place , Act. 14. 16 , 17. [ Who in time past suffered all Nations to walke in their owne waies . Neverthelesse he left not himselfe without witnesse , in that he did good , and gave us raine from heaven , and fruitfull seasons , filling our hearts with foode and gladnesse . ] From hence this argument may be framed , The booke of Nature and Providence cleerely shewing what God is in himselfe , in his Nature and Attributes , his eternall Power and Godhead , and what hee is to us in his Goodnesse and Gracious bounty : together with the booke of Conscience , dictating unto vs what duty it is wee owe to God or Man in doing of good or forbearing of evill : these two bookes are a sufficient direction for man to glorifie God and become thankefull . But all the Gentiles had the direction of these bookes of Nature , Providence , and Conscience , as appeares by the places alledged . Therefore the Gentiles had a sufficient direction for the worshipping of God , and for to make them thankefully obedient . Which helpe , because they followed not when they might , but detained the truth in unrighteousnesse , they are therefore justly left without excuse in their idolatries and ungodlinesse of liuing . The answer to this argument depends upon the deniall of the major proposition , and the right explication of its contradictory , which is this , [ The knowledge of God and goodnesse whereto a meere Heathen devoid of all Supernaturall helpes may possibly attaine by contemplation of the works of Creation and Providence , and by the light of his Naturall conscience , is not sufficient to convert him to the right worship and obedience of God. ] That this may appeare , be pleased to afford me your patience , whilst once for all , we take a generall survey of the State of a meere naturall man living out of the Church , utterly destitute of all Supernaturall helpes : and whilst of such a one we doe inquire how far he may goe in Religion , in the knowledge and practice of Piety . In which search , we are , for our more distinct proceeding , to examine 1. The Knowledge of the Heathen , how farre they might proceede by the helpe of a meerely naturall understanding in the knowledge of Divine things . 2. The Effect which this knowledge may worke in them , in regard of practise and obedience to what they know . Touching the former , there may bee a twofold consideration of it . 1. How farre the Heathen have gone . 2. How farre they might have gone in the knowledge of God and Godlinesse , if they had carefully used all Natures helpes . For this question is defined in too narrow a compasse , if we go no farther than the Hypothesis , taking an Historicall view of the Heathens knowledge by those records of it that are remaining upon their writings . Wee must ascend higher to the Thesis , to see what they might have done more than they have , or at least whether they have done that they could . It is not to bee doubted , there were and are among the Heathen , many , who besides the common and ordinary gifts of Nature , had extraordinary abilities and endowments by a speciall though not sanctifying grace of God , whereby they were fitted in a singular manner for the finding out of the most secret hidden principles and conclusions in all learned arts , and for the wisest application of them to all manner of practise . A point easily demonstrable , if we consider the singular excellency of some few in all times above the common pitch of mans ordinary condition , though not above that whereto meere Nature is advanceable . Which whether it depended partly on some peculiar temper of the body and spirits not usuall , partly on the speciall gift of God , or both , it alters not the matter , this being certaine , that these rare priviledges exempted not the possessors of them from being Naturall men and no more . Now whether such as were thus in the best manner qualified , did imploy themselves in the search of the best , that is , Divine things , it may justly be doubted , if wee ghesse at former times either by the monuments of them , or by the temper of this present age . Wee may now see , and ( if such did not scorne to be pitied ) wee would lament the unhappinesse of our finest , rarest , and most Heroicall wits , who doe generally spend themselves in matters of meaner and inferiour excellency , and most commonly in curious and fruitlesse imploiments , scarcely ever aspiring to any atchievement worthy of a man , and men of their parts , and if they doe , t is any thing rather than divine and sacred inquisitions , the humble and painefull study wherof is most opposite to their negligence & presumption . For former times it will also evidently appeare to him that shall but a little survey the writings of Philosophers , both those that are extant in whole or in part , and such whose titles onely wee have remaining recorded by those that have written their lives . For among so many hundred volumes written by the Ancients , how few or none almost shall we finde touching the matter of Religion ? Those great scriblers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Chrysippus was called , who left no part of Logicke , Oratory Mathematickes , Morality , Policy , and Nature it selfe unattempted , but with a curious and inquisitive eye pried into the smallest matters , yet in those higher speculations concerning the Nature of Divine things , were either miserably blinde , or wilfully negligent . Aristotle a man of the deepest reach that Antiquity ever bred , among so many bookes that he wrote , and are in part yet extant , hath not left us any one discourse by which it might appeare that hee bestowed any paines in searching after the knowledge of God , except a little * here and there in some poore pitifull disputes . Theophrastus his schollar , who exceeded the master in numbersome writings , composed sixe bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three , which we wish had remained to posterity , albeit by the very titles we may suspect what stuffe they were , not unlike to Hes●ods Theogonia and such other fooleries : and that both his bookes and others written of the same subject by Crito , Simon , Xenocrates , Strato , Cleanthes , Epicurus , and many more ( as may be seene in Laertius ) were they now extant , would give us but small satisfaction in this point , unlesse it were to discover the grosse stupidity and dulnesse of those otherwise refined and sublimated wits . Tullie , who had read them , and sets downe the summe of their opinions , gives us cause to beleeve that the wisest of them all , and himselfe too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were here starke fooles , and forsaking the right way of searching out the Deity in the footsteps of Nature by a due proceeding from the lower to the higher , they gave heede to old & fond fables , or vanished away in their idle imaginations and new opinions . Nor could it be otherwise , if we respect either the corruption of Nature , which how quick and forward soever it bee in other matters , is dull enough in sacred imploiments , as the experience of many dispositions proves , who are excellent in many sorts of Learning , yet dunces in Divinity : or if wee regard the policy of Satan , who blinding the eies of so learned and wise men , made use of their wits and pens in darkning the cleerer light of divine knowledge by senselesse fables and foolish fancies , which passed unto the ignorant vulgar with approbation under the authority of their deepe learning . Wherefore seeing neyther the most wise and learned in former times have alwaies applied their industry in this part of knowledge , nor yet the labours of such as have beene busied therein are preserved to our times , nor those few monuments that are left doe give sufficient proofe that men have done their best in going so farre as they might , we must without consideration of particulars , first dispute in generall , how deepe the eye of Naturall reason can pierce into divine mysteries , and then see in briefe how far men , whose inventions are come to our knowledge , have proceeded therein . Concerning the first , you are to call to minde , that Religion containes in it two chiefe branches . 1. All Divine truths to bee knowne and beleeved in way of Spirituall contemplation and assent , and the Summary of these are the Articles of our Creed , which in general declare unto us what is to be beleeved touching God , as Creator in the first Article , Redeemer in the rest . 2. All Divine and Morall duties to be done and practised by us , the briefe wherof is in the Decalogue , describing unto us , the rules of 1. Pietie in Gods worship . 2. Of Charity in righteousnesse towards man. Within these bounds wee must seeke for the utmost extent of the meere naturall mans knowledge : which wee will doe , beginning with the knowledge of God the Redeemer : touching which I lay downe this position as infallible and undeniable , that The meere naturall man cannot by the most industrious use of all Natures helpes , attaine unto any the least knowledge of God , as hee is mans Redeemer in Christ. This is most apparant by the Scriptures wholly ascribing the knowledge of this mystery to the Sonne of God revealing it from the bosome of the Father , and to the Spirit of God : but utterly denying so much as a thought of it to any of the greatest or wisest of this world , yea , unto the blessed Angells themselves . And t is no lesse agreeable to good reason , which forbids to imagine that a man fallen & corrupted by sin , should ever attaine to the understanding of those things , which Adam in his perfection never had knowledge of . Now the knowledge of God as Redeemer , with all the dependances thereupon , as Adam had no need of it , so was hee before his fall utterly ignorant of it , and had so remained forever , if God had not vouchsafed to reveale it to him . Which revelation though made to Adam when wee were in his loynes , yet was not ( as I may speake ) Generall and deriveable to all his posterity , as the first connaturall and inprinted knowledge was , but particular for the benefit of Adam and so many of his seed as were elect . And though no doubt but Adam did instruct his children , and they theirs for some descents in this mysterie , yet wickednesse increasing in men as fast as men multiplied in the earth , and by reason of the darksome obscurity of this mysterie in those first times of the world , it came to passe that this knowledge quickly decreased , being almost decayed even among the sonnes of God the Few of Gods Church , whom therefore God was faine by new revelations continually to instruct ; but for the Sonnes of men the rest of the wicked world it was utterly extinct , and no sparke of it left alive . They soone forgot what they cared not to beleeve . Wherefore wee must confine the meere naturall mans knowledge within these two limits , 1. The knowledge of God as Creator , 2. The knowledge of the morall Law : and beyond these it is not possible for him to goe . The knowledge of which , though very much eclipsed in Adam himselfe , but more and more darkned in his posterity as they further degenerated from his originall purity : yet is it not so farre obscured , ( except in such whose brutish and savage education have made them equall to the beasts that perish ) but that by carefull education and vigilant industry in the use of all helpes , it may be somewhat repaired , though this some what is but a very little part , almost nothing of its first clearenesse . Wherefore in the second place touching the knowledge God as Creator ; I suppose a meere naturall man may know these things touching God in his nature and attributes : 1. That there is a God. 2. That he is a living Substance . 3. That hee is one . 4. That hee is Eternall . 5. That hee is Immutable . 6. That he is Omnipresent at once in all places . 7. That his Substance is Incorporeall and Invisible . 8. That hee is most Simple without all mixture and composition . 9. That he is most Perfect , most Happy , most Good and Omnisufficient in and of himselfe . 10. That he is Omnipotent and most free , Omniscient and most wise . 11. That hee is most just and mercifull in rewarding and punishing . Besides these invisible things of the Godhead , a meere naturall man may know these two : 1. That this God is the Creator of the world , giving all things their being of nothing . 2. That this God by his Providence doth Preserve and Rule all things . Thus farre at least a naturall man may proceed in the knowledge of God , as Adam kn●w him , and the Gentiles might grope after even in their naturall darknesse . But this is not all : in the third place touching the knowledge of the morall Law as it containes all such duties as were to be knowne and put in practice in regard of God and our neighbour , by the very lawes of Creation , we may safely affirme these things fallwithin the reach of the naturall understanding and conscience : 1. That this God is to bee worshipped and adored of all creatures , men especially . 2. That hee is not to bee worshipped in bodily shapes and figures . 3. That there are outward religious services to be done in his honour , as Invocation with its solemne Times , Gestures , and Ceremonies ; and also Oathes . 4. That God is to bee inwardly reverenced as well as outwardly adored , namely with the pure affections of Love , Feare , Trust and Confidence . 5. That in all the duties of the second Table Iustice and Civill honesty in a state betweene man and man , as also sanctity and sobrietie in each man , is a thing commanded by God and pleasing to him . And thus farre if not further a naturall man might goe , proceeding still upon sure undeniable grounds and experiments in nature and reason , and from thence deducting necessary conclusions . So that I doubt not but a learned Philosopher , having his judgement rectified by the helpe of Logicke , not forstalled and infatuated by some superstitious and senslesse conceits , ( as was that of the ancient Philosophers ) might have attained thus farre , if hee had diligently and mainely intended the search of these things . But as their search so their finding was by halfes . Christian Philosophers have taken more paines in this point ; and it alters not the case that they were Christian , and so had other light besides that of their owne , seeing in this matter they used it not , but have taken pleasure in this naturall search , both to see Religion confirmed by reason , as also to behold how short the Ancients came of those conclusions , which posterity hath with much ease collected even out of their owne principles . To make a summary collection of all those reasons which are produced by sundry authors who have purposely , or by occasion dealt in these points , were a matter of no great difficulty . Such as have written of Metaphysickes , as also some Divines afford us no small number of Arguments . But out of them , or where they faile out of Reason it selfe to make a certaine and unerring discourse for confirmation of all the forenamed points , so as a wrangling , cavelling and gainsaying naturall wit might be convinced and set downe , were a labour worth the paines of some active and searching wit , but requiring time and industry . In the issue of which discourse , these two conclusions would appeare evidently true : 1. That our naturall man may goe much further in the disquisition of Gods attributes , and those things that concerne his worship , than in the understanding of the Nature of the Divine Essence : wherein following reason hee would be as some Christians are , strangely befogg'd , especially in the mysterie of the Trinity . 2. That nothing concerning God himselfe immediatly in the first Table of the Law , would bee so discernable to the Naturall man , as those other points of morality contained in the second : a more particular and exact knowledge whereof hee would with ease attaine unto . The ground of this whole discourse , besides that in Nature , we have in the Scriptures in the like practice of the Apostle with the Gentiles ; as with the Lystrians , Act. 14 , 17. the Athenians in that long and excellent Sermon wholly almost of this subject , Act. 17. 24 , 25 , &c. and the Romans , Chap. 1. vers . 18 , 19 , 20 , 21. An exact consideration and resolution of which places would singularly declare the point in question . But goe wee on from what may be knowne to enquire in briefe what hath beene found out by naturall men in former times . Which being a matter of fact depending upon Records and Histories of ancient times , cannot possibly be perfectly handled : seeing time hath defaced the memory and monuments of our Ancestors . Many learned men have made collections of those sayings and opinions which the Ancients have left unto us concerning the matter of Religion : the like whereof were not hard to be performed with much addition by such as have time to reade , and would use diligence to collect the passages of severall authors . For the present I desire you only to observe in generall these two cautions , which particular search will approve for good : 1. That the wisest of the Gentiles have taken more paines , and with farre better successe in points of Morality touching the second , than Divinity in the first Table ; as appeares by those Treatises of Oeconomickes , Ethickes , and Politicks , where the orders of houshold Government , the course of a vertuous conversation , the lawes of State and Policie are disputed largely , and in most points consonantly to the Scripture , and the fundamentall grounds of equity and justice . So that in many of these vertues commended unto us in Scripture , wee may with much profit have recourse unto their writings for the explication of their nature and qualitie . 2. That we cannot bee certaine when these Ancients were only guided by the meere light of nature , and when by some supernaturall illumination : not that God did afford divine Revelations concerning heavenly mysteries unto the Heathen ( excepting haply the Sybills ) but that what God had revealed from heaven to his Church , was from them brought by some meanes or other to the knowledge of these Philosophers : A point not much to be doubted , if wee consider , that all knowledge whatsoever in any kinde hath principally flourished in those parts of the world , that have beene nighest unto the borders of the Church . Such is the nature of Religion , that it breedes Civilitie and Knowledge of all Arts in the Countries wherein it is professed , and also spreads some part of its light and vertue into the Countries next adjoyning . Witnesse hereof are the Countries of Chaldea , Syria , AEgypt , Arabia , Greece and Asia , with the neerer coasts thereof : wherein the Church had its originall and first breeding , or nigh whereunto it had its abode and settled plantation for many ages . In which time learning Arts , and all Civilitie seemed to have beene confined to those middle parts of the world , the rest further remote being left in grosse ignorance and barbarisme . And the same course is held to this day , wherein Learning and Civility hath abandoned the Easterne countries which have forsaken true Religion ; and hath not yet approached to the Westerne Americans , who have not heard the sound of the Gospell . Now then in the course of times it could not bee but sundry accidents would fall out for the dispearcing of sacred knowledge : as trading and commerce of Merchants , both strangers into Iudaea , and Iewes into forraine parts : Entertaining of Slaves and Captives , who if barbarous learned of their Iewish , if Iewes taught their barbarous Masters many mysteries of Religion , received and beleeved among the people of God : The perigrination and sojourning of many Iewes abroad in forraine parts ( as no countrey soever but hath some of its people in all countreys ) which Iewes as they learned the superstitions of the Heathen , so they brought in amongst them some pieces and relickes of true Religion : Lastly , the Curiosity of the Philosophers of those times ( shaming the negligence of the learned now ) who would with any cost purchase bookes of any Art in any Language , which they thought contained some secret knowledge and rare mysterie : as also spared no labour in travelling into forraine parts wherein they heard were any men or meanes whereby their knowledge might be increased . Wherefore it is more than probable that those Ancients , Zoroastres , Hermes , Orpheus , Plato and others , drew their knowledge , which in part they had of many high mysteries , out of a deeper and cleerer fountaine than the muddy shallow springs of their owne naturall reason , though in the passage this water was much soyled by them with the mudde of many idle fables and silly conceits . A reason whereof , we may conceive to be either the darknesse of their apprehension , not cleerely discerning what was perhaps plainely enough delivered , or the corruption of those Idolatrous times , which permitted not the least innovation in opinion or practice touching the matter of Religion ( as appeares in the case of Socrates ) which constrayned the learned in those dayes , to conceale much of what they knew , or to declare it darkly in many mistie and foggy fables , whose interpretation aftertimes forgot , and so beleeved a lie for a true tale . Hitherto of the knowledge of a meere naturall man , let us next descend to the Effects thereof in regard of Practice : which admitting of a double consideration as theformer , What may be , what hath beene done : shall yet here be handled joyntly together . By the former discourse it appeares how imperfect the knowledge of the wisest naturall man is : whence it followes that his practice will come as farre short of his knowledge , as his knowledge doth of perfection . For so t is even with the best Christians who practise farre lesse than they know : much more with the naturall man whose knowledge is too darke and uncertaine to cause any powerfull and vigorous impression upon his will and sensuall affections , which will be too too violent and untamed to give way to the commands of his understanding . Yea , should we suppose in a naturall man the cleerest apprehension of all duties in the morall Law , yet could it not much better his practice : so easily would the Naturall Conscience bee choaked and borne downe by the power of Corruption , unlesse it bee supported by Faith which only puts life into our knowledge , and strength unto our practice . And in this case there is no difference betweene a Naturall Heathen and an Vnregenerate Christian , who in knowledge may and doth exceed the other , and yet come short of him in practice . For seeing they both alike want Faith and Sanctification , it is possible that goodnesse of naturall temper , civility of education , strictnesse of government , due hope of reward and praise , or feare of the contrary , with the like motives , may carry a Heathen as farre in vertuous courses as bare illumination can a Christian. The same corruption in both ( perhaps greater in the Christian than Heathen , as sinne abounds more , where unsanctified knowledge abounds ) I say the like corruption in both would imprison this knowledge in unrighteousnesse , that it breake not forth into Religious practice . Whence wee finde that Christians , much more Philosophers , have not beene the same men in the Chaire and in their Conversations : but that their opinions and discourses have beene full of Sanctity and Temperance , when their lives have beene defiled with all Impiety and Sensuality . Wherefore for the generall , let us set downe this Conclusion as most true , that The meere naturall man never goes so farre in the application of his knowledge unto practice , as hee might doe , and as hee knowes he should doe . And therefore the Gentiles are condemned for detaining the truth in injustice , for sinning against their consciences accusing them , for knowing God and yet not glorifying him as God. So that t is cleere , although the Naturall man cannot doe or know so much as he ought , yet hee knowes more than hee is ever willing to practise : and for that cause his knowledge is sufficient to condemne him of his unrighteousnesse towards man , and false worship of God himselfe ; though it bee not sufficient to direct him in the true meanes and manner of Gods right worship , or the practice of a holy life . And thus in Gods wonderfull judgement , he is left as without sufficient direction for well doing , so without all lawfull excuse for his ill doing . But come we to particulars ; the Naturall mans practice respects either God in his Inward worship . Outward Man. 1. In things concerning God and his worship the Naturall man utterly , perverts himselfe in his practice , there being in this case the greatest deformity and disagreement that may be , betweene his knowledge in the speculation , and his application thereof to practice . Consider him in the Inward worship of the heart , how hee stands affected toward the Deity in those inward affections , of Love , Feare , Credence , and Confidence , which are required as part of our Spirituall worship of God. It would be strange to see the disposition of a meere Naturall mans heart in this part of Gods worship : how feeble , cold , and forced these affections would bee ; how full of hypocrisie and falshood , being secretly fastned to the creature , when they pretend to bee directed to the Creator , just like unregenerate Christians , that will make shew of Love , Feare , Faith , and Trust in God , when t is apparant they intend nothing lesse in their affections . Consider him in the Outward worship of God , and the Naturall man is farre more defective , as appeares by the manifest experience of all ages , who corrupted their waies in nothing so much as the service of God : mistaking the object , and seeking for that Deity which they apprehended in a generall Notion , not onely in the Similitude but in Nature of the Creatures , and those many times of the weakest and basest ranke , mistaking the manner of this Service , falling from that Spirituall service which by the lawes of Creation was onely required , to a thousand carnall outward Ceremonies , and observations of their foolish devising ; some ridiculous and senselesse , some strange , cruell , and horrible against all good nature and humanity , some furious , madde and drunken , some obscene and beastly , all superstitious and divellish : mistaking lastly the time of this service , in appointing a number of Festivalls , but neglecting utterly the Sabbath , the knowledge whereof was quite worne out among the Gentiles . Which particulars are all manifest by records of old , and experience of latter times , in those places where the Gospell hath not beene yet preached . A reason of this generall corruption in the whole frame of Gods worship , we may conceive to be this . The worship of God that man was to performe in his innocency was wholly Spirituall , not consisting in outward Ceremonies , Ordinances , and Observations ; according as the same shall againe bee performed by us in Heaven hereafter . Such was the perfection of Adams nature , that he being fully replenished with the love of his Creator , did alwaies more cheerfully delight himselfe in the contemplation of his excellency , and obedience to his commands , without such externall helpes . True it is that to Adam in his innocency was prescribed the observation of the Sabbath , and two Sacraments of the Tree of Life , and Knowledge of good and evill . But for these Sacraments , the latter was rather of Abstinence than Action , a triall rather than a helpe of his obedience : the former was a pledge of his happinesse if hee stood , but no meanes of his upholding , and so both of them mainely differing from all Sacraments , afterwards given unto the Church for the support of our infirmities . Likewise the Sabbath was then to bee spent in exercises meerely Spirituall , not in any such outward bodily observations , as since the Fall have beene instituted by God in regard of our weaknesse . And though God alwaies required to bee worshipped in spirit and truth , yet since the Fall there have beene certaine externall rites added thereunto , which were not needefull in time of innocency . Now then this whole frame of the outward and instituted worship of God , man once corrupted could not so much as ghesse at : God therefore revealed it from time to time in the Old and New Testament , and that with many straight prohibitions of adding or altering any things out of our owne invention : for who can or could tell with what outward things God would be pleased but he himselfe ? So that the Heathen being destitute of this light , it was no marvell if they became vaine in their imaginations , and in this point sought out unto themselves many strange inventions . They found by experience how needfull it was by some outward services , to give testimony that they beleeved and worship ped a God , whom else they might seeme to deny in regard of their monstrous impieties : but in what manner to doe this they knew not . Onely this you are to observe , that the whole world almost retained the custome of sacrificing unto their gods , which you must not thinke was a thing learned from the light of Nature * ; for what ground in reason had they to imagine that the wrath of God against a man for sinne , should bee appeased with the slaying of a beast ? but it was a practice received by tradition from the beginning of the world : this custome of Sacrificing being the most eminent and principall outward service of God , commanded first to Adam , and by his precept and practice delivered to posterity . Who retaining the outward worke and ceremony ( as mans corrupt nature is ceremonious enough ) but forgetting the mystery and signification , did quickely pervert that sacred institution in all abominable Idolatry , and esteemed the Numen or Deity offended to bee directly pacified by that , which in its Originall was onely a figure of that propitiatory sacrifice of Iesus Christ. 2. Let us in the next place enquire of the meere Naturall mans practice , as it concerneth man in all Morall duties of the second Table : wherein hee will goe much further than in the former . So that there is scarce any sin therein forbidden which the Heathen have not condemned , or duety commanded , which some of them have not praised and practised . Instances might be shewed in those many excellent patternes of vertue , whose lives have been left registred unto us by the Ancients : and hardly is there any man so bad in whom wee shall not finde some one or other eminent part of goodnesse . But in this point touching the Vicious or Vertuous practices of the Heathen , you are to observe two things wherein the Naturall man will alwaies discover his ignorance and error : 1. In determining the right cause and Originall of sinne , whence all this disorder which is evidently perceived in mans nature , had its beginning , and how it came into the world . Here the Naturall man is at a stand , and cannot possibly ascend so high as to finde out the fall of Adam , & in his Sin & Gods Curse thereupon to discover the fountaine of all our uncleannesse and wretchednesse . So that every Naturall man would upon examination of this matter easily fall into that opinion of some , that there were Duo principia , the one summum Malum the cause of all Evill , the other summum Bonum the cause of all Good. Wee not much wonder that the remembrance of so memorable an accident as Adams fall should quite bee lost in his posterity , seeing that Adam himselfe having that Fact of his in horror and detestation , whereby he made himselfe and all the world miserable , was not willing to publish his owne shame , but rather conceale it from his children as hee would have done from God : and as for the most part of his posterity , they little heeded to know that whereof they cared not to repent . 2. In judging aright of the Nature of sin , either in regard of the Punishment of it , or in regard of the Evill of it . For the Punishment of it , though the Heathen had a grosse apprehension of Gods wrath against wicked persons in this life , and some kind of punishments they should feele afterwards in Hell , yet they never could come so far as to see that all men were in one condition , under the Curse of God subject to everlasting damnation in body & soule , without speciall grace shewed from God. And for this cause that knowledge of the Law which the Gentiles had , could not worke in them that effect as in the Iewes and Christians it doth . These it drives unto Christ , to seek after a Saviour from the curse and punishment which the Law threatens them withall : but in the Gentiles who apprehend not this Curse , it cannot take any such effect . Againe , for the Evill and Vitiousnesse of sinne they never conceived of it according to the full extent of it . They knewit to be bad , but not so bad as to deserve such horrible punishment , as the Scriptures tell us to be due unto it . They knew mans nature to be corrupt , but never dreamt of any such Originall universall depravation of our nature , as that we are dead in sinnefull infirmity , utterly deprived of that Spirituall life and ability which sometime wee enjoyed . They knew the Outward act of sinne , and the grosser sort of . Inward thoughts to be evill , but they could not imagine that so high perfection of Spirituall obedience was required of man by any Law , as to condemne him for every disorderly thought not consented unto . To wish for our Neighbours House or Wife , is a thought , which , allowed of with consent , may by a Heathen upon the fundamentall notions of right and wrong bee condemned as repugnant to charity and equity . But for the same thought to arise in the heart , and passe away without all approbation and intention of practice ; yea haply with some dislike , and yet to be esteemed as an offence , was never thought of by the naturall man. The discovery of the sinfulnesse of this first brood of Lust , when by secret entisings it drawes away the heart , and shootes forth onely in sudden motions , arising and vanishing without notice and allowance : this is a point of Divinity of a higher straine than ever any naturall man could reach unto . Yea Paul himselfe though a Iew & a learned Pharisee , yet before his conversion understood it not , Rom. 7. 7. and the Papist to this day will not bee perswaded t is so , though Paul affirme it . Now from hence wee shall learne in part to judge aright of the naturall mans vertue and goodnesse , How farre ordinarily it goes , and what worth is in it in regard of Gods approbation of it . I will briefly set this downe in five Propositions . 1. The Vertuous practice of the naturall man is more busied about the Outward act than the Inward affection : in reforming the maners , not amending the heart , in restraining the externall action , not resisting the inward desires and inclinations , as the true Christian doth . It is indeed not to be denied but the Heathen came so farre as to condemne the roote of sinne as well as the fruite , and to judge them punishable as vitious persons , not onely whose lewd practices testified them so to be , but those also who in their affections and thoughts approved the like wickednesse . And Philosophers have not a little laboured to finde out the true meanes of composing and settling that more distempered part of our mindes in our unruly passions and perturbations ; whence they easily perceived did issue originally the chiefe provocations to all evill . And in this point they did rightly judge , that it was of much greater difficulty to order the unruly motions of the mind , than to restraine the outward actions of the body , or to atchieve any hard adventure . They well knew that the Soveraignty of the Will over the Appetite and Affections was but a civill perswasive authority , which might be easily withstood by the stubbornnesse of the inferiour faculties : onely over the outward parts the Will had a masterly and absolute command to move them as it pleased without gainsaying . Now then although we may finde many among the Heathen of an excellent temper , who either by a Naturall disposition , or studious education , and wise observation of themselves , carried a singular command over some of their passions of Anger , I ove , and the rest : yet in the generall wee may assuredly beleeve that all those precepts delivered by the wisest Philosophers touching the calmenesse of minde , were farre too weake and heartlesse in their practice to bring the observers of them to true Tranquillity . No , t is onely the Spirit of Sanctification that commands our disordered soules : and if we consider it , even in the sanctified Christian having that Supernaturall helpe , the longest combat and most doubtfull conflict is with these carnall affections and lusts . This exceeding difficulty of mastering the affections , did as it seems , turne the Stoickes quite on the other side , who truely perceiving how great enemies these Desires and Passions were unto Wisedome , Tranquillity , and Vertuous Endeavours , judged them all utterly evill , and not to neede reformation so much as abolishment : whereby they did rather astonish than conquer them : and such their peace might be termed the dull stupidity and unmoveablenesse of a blocke , rather than the quiet calmenesse of a man. Which thing did in many passages of their lives upon occasion of unexpected dangerous accidents , discover it selfe , to others laughter and their owne shame : when their passions which were formerly stupified and charmed by Philosophicall discourses , but not mortified , did easily recover their strength , and brake forth with unresistable violence . So then the naturall man will utterly come short of that endeavour which Christians make their chiefe , viz. the inward Reformation and Sanctity of the Soule ; if he strive about it , t is but faintly , and hee soone gives it over , finding the contention laborious , and the victory impossible : Outward evill practices he may in part forbeare , the grossenesse whereof make a deeper impression of dislike in the naturall conscience , and also bring him in compasse of many Civill inconveniences ; but for the inward loathsome corruptions of the Soule he takes as little notice of them to amend them , as the world doth to punish them . As in Vice so t is in Vertue , the naturall man will love and practise so much of it , as may by its outward splendor winne praise , honour and reward : but to entertaine an entire and unchangeable love to vertue , severed from all these by-respects , hath beene seldome found in any but those alone in whom Grace hath prevailed more than Nature . There have beene some among the Heathen that have held on in a vertuous course even when they have got disgrace and smart by so doing : but this hath beene rather out of a kinde of surly Obstinacy and Stiffenesse of minde , than any zealous affection to goodnesse it selfe . T is one thing to Scorne an ill practice , another thing to Hate it ; and so t is one thing to Love vertue , and another to Practise it out of Greatnesse of minde and High Spirit , when men having fallen upon some good course , and continued long in it with commendations , they now scorne so to submit themselves to other mens wills , and wisdome , as for their pleasure to alter their owne resolutions ; out of meere stomacke they 'le endure any thing rather than bee so base . And in these high Conceits they pleased themselves much more than in the goodnesse of that vertue whereof they made profession . For wee cannot beleeve that those cold discourses of Philosophers , That vertue is to be loved for it owne sake , could ever set so faire a glosse on Vertues face , and so to represent her excellencie to the dull apprehension of naturall men , as to make any of them so farre enamoured with her beautie , that they would still follow her when praise or profit forsooke them . Nay , this is a point most hard for the best Christians to attaine unto , few of whom , those excepted whose more strong and lively faith causeth a cleere apprehension of eternall blessednesse , few I say will bee found , whose love to vertue growes not hotter or colder according as hope of temporall reward , or feare of losse increaseth or slackeneth the flame : as for Hypocrites , the case is most apparant in them , as is cleere in the practice of the Pharisees ; between whom and the Heathen there is little difference in these points , unlesse that these Hypocries are the worse . 2. The Righteousnesse of the naturall man is rather Negative than Positive , in forbearing more than in doing . He is magis extra Vitia quàm cum Virtutibus : a harmelesse Conversation is reputed for a Vertuous innocencie , and he is esteemed very good that is not so bad as others are . Experience shewes it in all naturall men , who content themselves in a freedome from such vices as they see and dislike in other men though themselves have in the meane time but little goodnesse . And it must needs bee so , seeing they want the sanctifying Spirit of God that should incline them to good practices , and have only his restraining Grace which keepes them from breaking out into those enormities , whereby they would shortly disturbe and overthrow all humane society . 3. The goodnesse of the naturall man generally respects others more than himselfe ; his righteousnesse towards his neighbour in things that are done Teste Populo , is greater than his Sobrietie in regard of himselfe in those things that are done Teste Deo & Conscientia . For in those common affaires betweene man and man which lie open to the eye and censure of many , men will for the most part be carefull to maintaine their credit and esteeme : as knowing that commonly men judge of others by their common Practice and Entercourse in publike businesse more than by their Private and Personall qualities . Hence many have beene good Governours and Commanders both in peace and warre , that for their particulars have beene vitious persons : many good for the Common , bad for their private Wealth , good Subjects , good Neighbours , &c. yet bad men : dealing in this case as Covetous men doe in feasting , who however sparing they bee in their private and daily spendings , yet in publike entertainments exceed all for costly provision : few take notice of the one , and the Many will judge of all the rest by that which they once see and approve of . So that the maxime of Politicians , That the Opinion of Vertue is a Commoditie , the reall Practice of it a burden , seemes to be drawne out of the very dregs of corrupted nature : it being generally the utmost aime of a sinfull man , to cover his shamefull but beloved vices with the mantle of otherwise-disdained honesty . 4. The naturall mans goodnesse is not Generall but confined within the compasse of some one or few vertues , those whereto his naturall inclination and Civill Institution did best leade him . This may be found true even in the most excellent of the Heathen , who excelled , some in fortitude , some in justice , some in liberality , some in temperance , &c. but all almost had their great vices mingled with their great vertues , that the case was doubtfull , whether they were more to be loued for the one or hated for the other . Wherein yet they dealt politickly Pravitatem unius , Probitate alterius compensantes , as Salvian speakes , so counterpoysing Vice with Vertue , that by the favour of some vertues pleasing and profitable to others , they with lesse apprehension did freely practise many vices , no lesse pleasing and commodious to themselves . 5 , The righteousnesse of the naturall man is not entirely good , nor acceptable vnto God. Which that it may appeare , we are to see how farre the actions of the Heathen may be said to be good and pleasing unto God. In morall actions two things are to be respected , 1. The Matter and Substance , 2. The Manner and Circumstances of it . The Substance of every Morall Action is its Conformity with the Rule of Goodnesse , id est , the Law , when that thing is done which is commanded by the justice and equitie of the Law. The Circumstances or manner of the action consists 1. In the efficient cause or Person that doth the worke , 2. In the end or scope hee proposeth to himselfe in working : Both these I call circumstances of a morall Action , Because by them the Quality of the action is not varied in it selfe , but only in regard of Acceptation or Reward . For , that hee be a liberall man that gives an almes , or a true friend that doth a friendly office , it is nothing to the work it selfe , for a covetous man or an enemie may doe the like , but with this difference only , that it cannot be accepted or counted thanks-worthy at their hands . In like manner , to make a good worke pleasing to God , its necessary the person himselfe be first sanctified and regenerate : but to doe a worke , good for the substance of it , this is not absolutely necessary . Further for a servant or any other to performe his dutie upon Constraint , upon Feare , at Vnawares , &c. alters the case much in respect of favourable acceptance and merit of reward , but not in respect of the goodnesse of such Services , which may bee the same , as in one that performes them willingly and out of regard of his dutie . So , that worke that is performed out of Hypocrisie , Custome , Formality , Compulsion , or by Chance , may be a worke good in it selfe , but never finde favour and reward with God , unlesse it proceed out of a pure Conscience . Againe , for the End proposed in all actions it is manifest , that neither a good end mends the Nature of a bad action , nor yet a bad end marres the goodnesse of any vertuous worke : Both are meerely Accidentall not Essentiall to the Action it selfe . True it is in respect of our selves wee doe corrupt a good action by a bad meaning , though ( as wee are more apt to marre then than to make ) wee cannot infuse any goodnesse into a vitious action by a vertuous intention . But t is only in respect of our selves , who get no benefit by such a worke ; Otherwise the action of a liberall man , of a valiant man , of a good common-wealths man , though done for private respects of commodity or commendation , may bee in themselves as good , and by such as are ignorant of their intention will be judged to be as good , as those that come out of a pure affection to vertue and sincere aime at publike benefit . So likewise all the vertuous actions of the Heathen , though done for private and carnall ends , may bee the same for goodnesse with those which are performed by Christians with those Spirituall intentions of Gods glory and their owne Salvation . Only God accepts not alike of those things that we doe to serve our selves , as of those things which are done with a desire of his honour ; as man also in the like case would doe the same . Now then seeing the Law commands the Circumstance as well as the Substance of every good and acceptable action , that as wee doe all , so wee doe it As God commandeth : and seeing the Circumstances of every good worke are a pure Conscience and Faith unfained ( the Cause ) and the Glory of God ( the End ) which give such beauty and so sweet a relish to all actions , as that without them they are deformed and unsavoury in the eye and taste of the Almighty : it is manifest that all the morall actions of the Heathen fell short of their Compleate perfection , forasmuch as their Persons were unholy , their Consciences defiled , their Purposes perverse and crooked , and their best Intentions finally resolving themselves into temporall , worldly and selfe-considerations . But if wee looke unto the substance of the worke it selfe , wee shall finde little difference betweene many actions of the Heathen and of Christians : there being as exact proportion and correspondence to the rules of Iustice observed by the one as by the other : yea many times more by the Heathen than the other . It were a consideration worth ones labour to parallell the lawes , customes , and famous actions of the people of God , with those which we finde like unto them recorded in humane history : we should see that many particulars would carry a faire resemblance betweene themselves , and have the same stampe of vertue imprinted on both . This morall goodnesse in Heathen men was no doubt pleasing and acceptable to God , so farre forth that he liked the worke , and approved of it , with that common allowance which he affords to all things that beare any stampe of his owne goodnesse , but not so that he liked the person , and accepted of it into any speciall favour of grace . For it were most absurd to imagine that the Iustice , Temperance , Valour , Chastity of an Aristides , Cato , Scipio , Lucretia , &c. shall stand condemned before God with the same censure of dislike , as the rapine , luxury , cowardise , lust , &c. of a Sardanapalus , Caligula , Messalina , or such other miscreants . Nay , he approved of their vertue and civility , as the effects of his owne grace in common bestowed on the Gentiles for a common good : and in testimony of this his approbation hee prospered those persons and common-wealths , among whom sobriety of life , strictnesse of discipline , & severity of good lawes was best maintained : And Heathenism it selfe could discerne the ruine of Common-wealths to spring originally from the neglect of Piety and Vertue . To conclude then and summe up all touching this point : Gods Nature and Attributes , his Godhead and eternall Power and Providence are indeede cleerely to bee seene in the Creatures , if the Heathen had eyes to see them as Adam had at first . But though they be still as visible as they were , yet man is blinde and cannot behold them . It is very little the Naturallman hath seene , not much that hee can see . What hee knowes , might teach him that God is to be worshipped otherwise than he doth , but cannot shew him how to worship him as he ought . Whatever he doth or can do in the worship of God , nothing is done aright , for matter or manner : His Inward worship is unholy , because his heart is so : His Outward worship is superstitious and idolatrous , because hee is utterly ignorant of Gods appointments : both are false and displeasing , being presented to God without a Mediatour , of whom the Heathen have no knowledge . Againe , the Nature of their sinne and misery is above the reach of the Heathens knowledge ; and therefore Grace and Mercy are beyond the possibility of their desire : both which yet are the first step to true Conversion . Finally , for their vertues they are corrupted in the roote , perverted in their buddes , defective in their whole practice . So that unlesse we will thinke , that a civill Conversation , without all Sanctity of heart , to be true Conversion : a kinde of bare Naturall reverence of the Creator in some cold affections of Love , Feare , &c. or an externall superstitious invented worship without all warrant from God , To be Gods true & right worship in part : ( which are the things the Heathen can attaine unto ) it appeares to be a vaine assertion , to affirme , That God hath afforded sufficiency of ability to the Gentiles , by the good use of Nature to convert truely to the right worship and obedience of God. This of the first ; the second ground is , That if the Heathen use the light of Nature well , God is ready , yea bound in justice to bestow on them Supernaturall light of grace . In the examination of this we neede not be long : it being supported by the former , together with it it falls to the dust . A meere imagination it is withour all warrant from Scripture : though for it they bring that place , Matth. 25. 29. [ For unto every man that hath it shall be given , and hee shall have abundance ] i. e. say the Arminians , Hee that hath the light of Nature and useth it well , to him shall be given the Supernaturall light of grace . An Arminian glosse , that corrupts the Text , which is to be understood of painfulness in the Ministers of the Gospell , in the emploiment of such gifts as God hath endewed them withall for the benefite of the Church . Which gifts and abilities being well used , increase through Gods blessing , but if neglected , decay utterly through his secret curse ; as experience shewes in painfull or idle Ministers . If the argument be framed only by analogy from this Text , and the generall equity of it , That whosoever uses any thing well , shall have more given unto him : besides that this is a very large interpretation , which will admit of many exceptions , it is to bee noted that in their deduction they mistake the proportion observed in the Text and Parable , which speaketh of an increase in the Same , not in a Divers kinde . Hee that hath meane gifts for the Ministry and useth them well , he shall have greater gifts in the same kinde . But thence to collect , Hee that useth Nature well shall have Grace given him , is as if wee should say , He that useth his health well , shall have riches or honours given him : things of another nature . It had been true , if they had said , Hee that useth Naturall light well , i. e. studiously in the search of all good knowledge , in him that light shall be increased , as it was in Philosophers : but this made not to their purpose ; and therefore they take a wide step from Nature to Grace . In Scripture therefore there is no ground for this conceit : besides , there are these three errors in it : 1. Against Experience , which shewes that grace hath not beene bestowed where they have had the best Natuturall dispositions , as is plaine by rejection of the Tyrians and Sidonians , and Vocation of the Capernaites , though they were naturally better fitted to entertaine the Gospell than these : as also by the long rejection of all the civill and learned men of the Nations of the world , who though they used their Naturall reason farre better than other barbarous people , yet were left destitute so many ages of all Supernaturall helpes as well as they . 2. It is founded upon two false Suppositions ; 1. One , That the well using of Naturall light is such an excellent preparation for the receiving * of the Gospell . Which is not so : for although God shewed that favour towards learning and civility of manners , that in the propagation of the Gospell through the world , hee respected those Nations that excelled therein , before others ; as appeares by the plantation of the Church among the Gentiles : yet come we to particulars , and t is evident the Gospell found most resistance and neglect at their hands who seemed to have used their Naturall abilities best , as the learned Philosophers , the wise , temperate , just , politicke men of the world , who were so farre from being the fitter to receive the Gospell , that they cut of pride and fleshly wisedome were its greatest enemies . Num ut quisque ( saith Moulin ) virtutis civilis laudem affectat , & ingenium habet multâ eruditione subactum , ita eimaximè sordet simplicitas Evangelij , & crucis Christi scandalo magis offenditur . 2. Another , That a man may use his Naturall abilities well , i. e. to the right worshipping and obedience of God , without the grace of regeneration , without faith , without all knowledge of the Gospell and the will of God revealed unto man : which being a grosse supposition of an utter impossibility ; and such a one as by consequence overturnes all Christian Religion , as hath beene shewed : it is manifest that this obligation , wherewith the Arminians have tied God to give Supernaturall grace to the Gentiles upon their good usage of Naturall helps , is void & of no validity , God will easily be discharged of it without forfeiture of his Iustice , where the condition on mans part is so impossible to be performed . And hitherto of this first question touching sufficiency of grace given to them that are out of the Church : I will make an end of all with a word or two of admonition for our practice . We ( beloved ) are ( as the Apostle speaks ) 〈◊〉 sinners of the Gentiles , but Iewes of that circumcision which ●o not made with hands . Let us then now bethink our selves what grace we have received , and others want . Compare we advisedly our condition at this present with that of Turkes or other Pagans : and let us magnifie his mercy , that hath by Grace made so great a difference betweene us and them , who by Nature were all alike . Wee were strangers and forreiners as they now are , but we are now fellow Cittizens with the Saints and of the houshold of God , which they are not . A glorious priviledge , and if we have grace to judge aright of it , deserving to have the first place in our esteeme , above all prerogatives in the world . T was but a poore contentment to a dying Philosopher , when he thankt his Gods for being a Crecian , not a Barbarian , an Athenian among Grecians , a philosophen among Athenians . We my Brethren , have to joy in greater dignities , who are Christians , not Insidells , true Beleevers among a world of Heretickes , and Schollars among the company of true Beleevers . Let mee then tell you what you know already , but few of us thinke of it as we should : where greater grace and favour is hestowed , there more Thankes are deserved , more Service is required , a stricter account will be taken of both . And be now intrcated by the mercies of our Lord Iesus Christ to hearken to the Apostolicall exhortation , Walke worthy of that Vocation wherewith wee are called . Be we ashamed that the Morality of a Pagan should outstrip our Religion , that the Conversation of a Papist should disgrace the Beliefe of a Protestant , that the Piety and Modesty of the Vnlearned should condemne the Vncivility and Lewdnesse of a Schollar . Be not ignorant of the dignity of your Calling , but if in any thing , here stand upon your credit and reputation : Why should not the name of Christian , of Protestant , of Schollar , be held forth as a shield of defence against all provocations to base and unworthy courses , as well as meaner titles of Gentility , Honours and Offices are readily alledged against viler imploiments not besitting persons of that quality ? If there be any so respectlesse of his owne , and regardlesse of Gods honour , as by ungodly and base practices , to cause those holy and pretious names wherewith we are called , to be ill spoken of , and Gods Name therein to be blasphemed , to such a one I say only this , and I wish him to heed it , that God will shame that Servant that disgraces his Master , and will in his time vindicate his owne glory , by pouring contempt and everlasting shame upon the head of such a Caitiffe wretch . Wherefore let us pray that the Lord would make us truly jealous of his and our owne honour , by demeaning our selves answerably to our Holy Calling ; in all things to please him and glorifie his name . Amen . Having thus shewed the state of a meere Heathen living out of the Church , and the Vnsufficiency of all meanes whatsoever , that are given him in that state , to worke his Conversion and Salvation , wee are in the second place to descend unto the discussing of our next Question touching the Condition of those that live within the pale of the visible Church , enjoying the benefit of the Word and other ordinances of Salvation , Whether or no Sufficient grace be given to all and singular Christians for their Conversion unto God. This Question is something perplexed and intricate by reason of divers particular queres whereinto it resolves it selfe . I will by Gods helpe proceed therein as distinctly and plainely as I can : First beginning with a briefe explication of the Termes of the Question ; where it must be in short explained , 1. What is meant by Sufficient , 2. What by Grace , 3. What by Christians , 4. What by Conversion . 1. For the terme , Sufficient , we are to knowe that Sufficiency as it is taken in Relation to the producing of some effect , is nothing but such a degree of Power or Strength , in any thing , as that if it be applied unto the Execution , it is able to performe that whereto it was intended . As we use to say of any man , Hee is a man sufficient for such an imployment , because if hee be set about it , he can by the good parts he hath , actually discharge it . Where you are to observe that it is a meere abuse of this word , Sufficient , to oppose it to Effectuall , and so to distinguish betweene the Power and the Act , as if any thing could be called Sufficient in Potentia , which when it is purposely applied to the Act , is utterly insufficient to produce it . T is an error in Speech to say . [ This Medicine considered in it selfe is sufficient to cure such a man ] for t is a vaine consideration to consider the Medicine in it selfe , when wee should consider it in relation to the disease . And if such a medicine being administred suffice not to cure the disease , it is certaine that it was an unsufficient medicine . Wherefore that distinction of the grace of Conversion into Sufficientem and Essicacem is at least a frivolous imagination , distinguishing those things as opposite , which at most are but subordinate , and differ only as the cause and effect . For is it not the fancy of some crackt braine , to affirme , that there is a Grace every way sufficient , and powerfull enough in it selfe to worke the conversion of a Sinner , and yet when this grace is given to such a sinner with a purpose and intent to convert him by it , it shall be found to be utterly unsufficient to Effect it ? T is strange whence or how men should conceit a sufficiency in the power of such grace , when they finde insufficiency in the performance of the worke . 2. By the word Grace we understand some Supernaturall gift freely given unto man from God himselfe . 3. By the word Christians , wee meane , all those that live in externall communion with the militant Church , enjoying the ministery of the Word , and being of yeares to make use of it : for this Question toucheth not Infants . 4. Lastly , by Conversion ( as heretofore hath beene shewed ) we are to understand two things , either 1. The Roote and Cause of that act , namely the Sanctification of all the Faculties by the Infusion of Habituall Holinesse . 2. The Fruite or Act of Conversion properly so called ; when a man regenerate and renued in all parts , doth actually imploy them in loving and obeying God. The first is Gods worke upon us : the next our worke performed toward him , when by the strength of inward Grace given , we after convert our selves in Thought and Worke towards God. This latter is not here to bee understood in this Question , but the former , namely that Conversion of a man , which God workes in him by infusion of the grace of Regeneration into all parts . This infusion of Grace into the Soule by an immediate act of Gods Spirit , the Arminians can by no meanes endure to heare of in this businesse of our Conversion : and therefore they burden this assertion with odious but untrue imputations of Anabaptisticall Enthusiasmes , and of a Lazy expectation of all Grace to be poured into us sleeping , without any endeavour of our owne to get it . Which slanders are only devised for the countenance of that impious opinion of their owne ; namely , That mans Conversion to God begins in some act which man himselfe performes , and not in a worke first wrought in us by God. Now that act of man is his assent and actuall Faith given to the promise . A lewd imagination , sufficiently confuted and cryed downe in the venerable assembly of the last Synod , as most derogatory to the whole worke of Grace in our Vocation , most repugnant to reason and Scriptures , which tell us , That the tree must bee good before the fruit can bee so : it being impossible , that an action so Holy and good as is the yeelding of Assent and Beliefe to the promises of the Gospell , should be done by a man unlesse he be first regenerate and sanctified in all his faculties . The termes thus explaned , the state of the Question is more fully thus , Whether God doe bestow upon all such as Heare the Word preached , any such Supernaturall gift as is sufficiently powerfull to worke in them true Sanctification , though it doe not alwayes effectually produce it ? Our Adversaries affirme it : but we truly maintaine the Negative part , opposing against their assertion these two Conclusions . 1. That there is no supernaturall gift given unto the unregenerate , which is Sufficient to worke his Sanctification , but that only which is Effectuall to worke it . This hath appeared manifestly enough in the explication of the termes of this Question , and will bee more and more evident to us , if we consider that maine mistake of our Adversaries in this businesse of our Conversion , which is , that they imagine our Conversion to begin in some act of ours , namely our Assenting and Beleeving , not in some act of God , sanctifying the Soule before it can Assent and Beleeve . Now because this act is good , and therefore must be done by Gods helpe , for to salve this they have found a daintie new devise of Spirituall strength infused into the Soule by the Holy Ghost : which strength when it is inherent in the soule , a man may use it if hee will to the producing of the act of Faith. If he doe use it , then by that act he is converted : if not , yet that was sufficient to bring forth the Act , if it had beene thereto applied . As in a like Case , when Christ said to the sicke man , Arise take up thy bed and walke , Hee gave him bodily strength sufficient to doe what he bad him , but yet the man might have let his bed lie and stood still if hee list . So when God commands us to beleeve , he gives us strength sufficient so to doe it , albeit we may if we will neglect to make use of it . This foule error hath bred all that confusion and darknesse wherein this controversie is wrapped up ; and it containes two grosse absurdities in it . 1. That they suppose a supernaturall abilitie of beleeving infused into the soule by the Holy Ghost , which yet shall be no sanctifying grace of the Spirit ; an opinion altogether new and against reason . For aske them , is not the inward disability of our soules to beleeve and convert a part of our corruption ? It cannot bee denied . Well , is not then the infusion of an Ability to Beleeve and Convert , the doing away of that corruption ? It is . And then shall not that gift which abolishes our sinfull infirmities , bee justly called a Sanctifying grace ? It is most evident , and none but such as are possest with the Spirit of wilfull contradiction to all manifest truth , will affirme , That the Rectifying of our weake and corrupt faculties by a supernaturall ability put into them , and disposing them to the most excellent worke of Faith , can be any thing else than the grace of Regeneration . An Act so Holy , must come from an Habit as Holy. 2. That they suppose the Act in Divine graces goes before the Habit : an assertion in Divinitie not tolerable , which tells us that the Tree must be good before the fruit can be good . And that Question which Christ put to the Pharisees , Mat. 12. 34. How can yee that are evill speake good things ? is more than any Arminian cau tell how to answer . This pincheth them , and puts them to this choyce , either that an unregenerate man who certainely is utterly Evill , may by the helpe of such a gift as hath not sanctified nor made him Good , not only speake , but doe that which is eminently Good , namely , Beleeve and Convert , or that the Act of Faith performed by such a one , is not good and sound , and so no beginning of true Conversion , or that they doe confesse the Habit of Faith , as of other graces to be first implanted in our soules in the universall renovation of all the Faculties thereof , whence the operation of faith doth afterwards issue . And this is the truth which under those obscure and unexplicated termes of [ Supernaturall strength to Beleeve ] they grant in effect : for the strength is either Nothing at all , or Nothing else but that Habituall Faith , which wee maintaine to be given us as a principall part of our regeneration . These mistakings of the Nature of our Conversion , hath utterly confounded our Adversaries in their opinions and writings about this point . They speake of Sufficiency of Grace to produce the acts and operations of Faith and other vertues : when the Question is meant of the Sufficiencie of Grace in producing the Habit of all Inherent Holinesse . Now as in the former example of the sicke man , it is one thing to enquire whether the Health and strength Christ gave him was sufficient to cause him to walk , another thing to demand what vertue of Christ was sufficient to give him that health and strength : so in this case t is one thing to aske whether the grace of Spirituall health or Sanctification be sufficient for the producing of the actions of a Sanctified man : another thing to aske what grace is sufficient to worke in the soule the grace of Sanctification it selfe . Wherefore in this matter we affirme , that as Health when it is in a man is sufficient to every Naturall action , though alwaies it be not effectuall , because wee make not use of our strength at all times : but to worke Health in a sicke man no vertue is sufficient , but that onely which being applied proves effectuall to restore it : So , where Sanctification is , it is alwaies sufficient to every gracious action if it be duely exercised thereabouts , but may sometime bee ineffectuall through our default in not applying it aright : but now , to worke Sanctification in the heart that hath it not , there is no other gift whatsoever sufficient but the onely vertue and power of the Holy Ghost , the immortall seede of our Regeneration ; and wheresoever this onely and all-sufficient vertue worketh in the heart of any man , there it is alwayes infallibly effectuall . To dreame of any other inherent quality in the soule given to man as sufficient to Sanctifie the soule , and yet after t is given , ineffectuall to performe it , is a fancy never thought of till of late times , wherein mens hearts are strangely embittered in fierce opposition against the glory of Gods free Grace . This of the first Conclusion : the second followeth , and it is this ; That sufficient grace for Sanctification is not given unto all . This is a necessary consectary of the former : for seeing Sufficient and Effectuall are all one in this case , & seeing t is apparant that this grace is not Effectuall in some who are never Sanctified , it follows necessarily , that such Sufficient grace is not given unto all . This were enough to have beene said against this opinion of Sufficiency of Grace given to all within the Church : But yet ex abundanti ; for our better satisfaction I desire your patience and attention in the further examination of this second Conclusion . The truth of it will be cleered by considering what the grace is which is given to those that are within the Church . Now this grace is twofold : 1. The Externall Declaration of Gods will , made unto all men in common by the Preaching of the Word ; the ordinary consequent whereof is Knowledge or Illumination . And this is termed our Externall Vocation by the Word . 2. The Inward gracious worke and vertue of the Holy Ghost immediately exercised upon the Vnderstanding , Will , Affections , and whole Man. The constant effect whereof is Regeneration . And this is called our Internall Vocation by the Spirit . In the explication of the Nature , Distinction , and Sufficiency of these two unto the worke of Sanctification , consists the further cleering of this troublesome controversie . The Orthodoxe sentence which hath beene held touching this matter agreeably to the Scriptures , is this ; There are two things which are ordinarily wrought in men living under the Ministery of the Word : 1. Illumination of the Vnderstanding , 2. A touch or motion of the Will and Affections . These two , because they are the fountaine of all Outward actions , we onely consider in this businesse , letting passe such effects as are visible in mens conversations . Now both these are each of them of two different sorts : Illumination is either , 1. Common and Naturall , when a man in hearing or reading conceives the litterall sense and meaning of the Scriptures in most points of Christian Religion , so that he is able to discourse , dispute , and write of them . I call this knowledge Common , because t is bestowed on reprobates as well as others . I call it also Naturall , because although the object thereof bee Supernaturall and Divine , nor could be knowne but by revelation , yet being revealed , the manner of apprehending it in such a one is meerely Naturall and Carnall , and that light which the Spirit affords to such a one , is but some more eminent degree of that common assistance which hee gives to all that seeke after knowledge in any learning for a publicke benefite . For the case is plaine enough , a learned Schollar unregenerate knowes and studies Divinity in the same manner as he doth any other Art : and as in them , so in this hee may attaine excellent knowledge , by a speciall but no sanctifying gift of the Spirit ; perfecting his Naturall reason but not making it Spirituall . 2. Proper and Spirituall , when a man by a singular gift of the Spirit of grace is inabled to judge of Heavenly things in a Spirituall manner , according to their truth and goodnesse represented to the understanding in their native beauty and excellency . I call this Proper , because it belongs onely to the Elect ; and Spirituall , because the Sanctified understanding judgeth of them Spiritually . Thus for knowledge : next touching the Motions which are wrought in the Will , they are likewise double : 1. Naturall , when upon the understanding of threatnings or promises the Will is touched with some kinde of affections towards those things , as they which are naturally hurtfull or beneficiall to it : as to love , hope , desire , feare , or hate such or such a good or evill thing spoken of in the Word . I terme these affections Naturall , being proportionable to that first sort of knowledge that bred them . For when an unregenerate man shall heare it plainly and amply declared , what happinesse belongs to the Saints , what comfort is in Gods favour , what glory in heaven , what horrour in Hell and a bad conscience , hee will be easily stirred up with many desires of enjoying the one and escaping the other . But this he doth in no other manner than as every man by instinct of Nature will wish and seeke for that good which he knoweth to be proportionable to his nature , and also shunne the Contrarie . 2. Spirituall , when upon the thorough apprehension of all Spirituall Good and Evill , known & beleeved by Faith , the Will is strongly inclined with all Constant and Vehement affections of Love and Hatred earnestly to embrace the one and detest the other above all things else whatsoever . How great difference there is betweene these Illuminations and Motions in the regenerate and unregenerate , I shall by Gods grace shortly have occasion to handle at large . Having now thus distinguished them , let us see how these effects are appliable to their Causes , the Word and the Spirit : the dependance is thus ; 1. Common illumination and the naturall movings of the Will that follow thereupon , are the effects of the ordinary grace of the Spirit in the ministerie of the Word preached . 2. Proper illumination with the Spirituall affections thence arising , are the Effects of the Speciall Vertue of the Holy Ghost in the ministery of the Word , regenerating the Soule . But we must goe further yet , and whereas the Word and Spirit are both joyned together in this worke of regeneration , wee must carefully see what belongs to one , what to the other . Wherefore we are to distinguish betweene the 1. Instrument : For whatsoever can be ascribed to the Word , agrees to it but only as it is an instrument of the power of Gods Spirit . Now instruments are either Cooperative or Passive , and the word must be one of the two . Cooperative it is not , moving and working on the soule by any inward force of it selfe . For it cannot bee declared what operative force there should be in the bare Declaration of Gods Will , to produce the reall effect of Sanctification in the unregenerate heart . It is therefore in it selfe a Passive instrument working only * Per modum Objects , as it containes a Declaration of the Divine will , and as it proposeth to the understanding and will the things to be knowne , beleeved and practised . Now 't is well knowne that no Object whatsoever hath any Active power per se to worke any thing upon the Organ , but is only an occasion of working , which some Force in or about the Organ makes use of . But whence then hath the word its effect ? from the 2. Principall Agent , the Spirit of God ; who by his immediate and proper vertue workes upon the Vnderstanding and Will , causing in that a thorough apprehension of the things proposed , and in this a cheerefull obedience to the things so understood . The Object of this worke of the Holy Ghost is not the Word , as if the Holy Ghost did infuse into it any speciall Vertue wherby it should worke , together with himselfe , as a partiall Coordinate efficient cause in our Coaversion , the Word working one part , the Holy Ghost another , as the Arminians vainely dispute , ( Act. Synod , Defens . Act. 4. p. 136. ) But the object of this Worke is the Soule of man , whereinto this vertue of the Spirit is Infusa or Affusa , or rather , whereabout this Vertue is imployed , quickening , changing , renuing the Faculties of the Soule with such spirituall strength and holinesse , that so it may performe what the Word declares is to be done . Which effect of Regeneration though properly it commeth only from the Sanctifying power of the Holy Ghost , yet by a cōmon Metonymie it is ascribed also to the Word , and for that cause wee are said [ to be borne againe by the Word ] 1 Pet. 1. 23. [ to get Faith by Hearing ] Rom 8. [ to bee begotten by the Holy Ghost ] 1 Cor. 4. 15. [ to be sanctified by the truth , id est , the Word ] Ioh. 17. 17. and hence such proporties as these are ascribed to the Word , that [ it is the Power of God to Salvation ] Rom. 1. that [ it is mightie in operation , sharpe as a two edged Sword ] Heb. 4. 12. that [ it is a Sword ] Eph. 6. 17. Revel . 19. 15. that [ it is Fire and a Hammer to breake the Rocke ] Ier. 23. 29. that it is [ Powerfull to cast downe all strong bolds of Mans proud imagination ] 2 Cor. 10. 4. with many the like , which though they properly belong to the invisible power of the Holy Ghost , giving effect unto his owne Word , yet are figuratively attributed unto the Word it selfe , which he useth as his visible Instrument . I cannot better expresse the manner how the Holy Ghost useth the Word in the worke of Sanctification , than by a Similitude or two . Christ meeting a dead Coarse in the Citie of Nain , touches the Beare and utters these words , [ Yongue man I say unto thee arise . ] Heare the Command , and that given to a dead man : But could these words doe any thing to raise him ? No , t was Christs invisible power that quickened the dead , not his words , which only declared what hee meant to doe by his power . Againe , to the sicke of the Palsie , Hee saith [ Arise , take up thy bed and walke ] Here 's the Command given to a sicke man. But was it the vertue of these words that heald him ? No , 't was that secret vertue which went from Christs Deity , which did the Cure. His words declared what that should bring to passe . So in this matter of our Conversion , Christ bids us , Awake wee that sleepe , and stand up on our feet ; he bids us Beleeve , repent , obey , turne unto him , &c. But all these commands worke nothing of themselves , but take effect by the only Power of God working upon the Heart . In which case the Word is truly the Voice of God , not of man. Now Gods Voice is not a bare sound or word carrying such or such a meaning with it and no more , as mans doth , but it is Verbum factivum , as well as significativum , it deeth and really brings to effect that which it commands to bee done : it makes a world , when it bids a world to be made , it raises us , when it bids us arise , it awakens us , when it bids us awake , it workes faith in us , when it commands us to beleeve , it gives repentance when it bids us repent , it makes us holy when it commands us to be so . According to that of the Apostle , 2 Cor. 10. The weapons of our warfare are mighty , but it is through God : and that in Esa. 59. 21. My word , saith God , shall abide in you , but this cannot be till he have first put his Spirit within our hearts . Wherefore where this vertue of the Spirit is wanting , as it is in most , there the Word hath no other vertue , than to bee as a faire Mappe presented to the eye , wherein are described many matters of excellent knowledge , which the unregenerate may gaze upon , in a kinde of shallow heartlesse speculation , which will differ asmuch from good knowledge , as the knowledge of a Countrie by the Mappe and by the eye in travelling it . And this is the Sentence of the Orthodox Church touching the Nature and distinction of these two Callings , Inward by the worke of the Spirit , Outward by the voyce of the Word . The Arminians are of another opinion , whose judgement about this matter is thas : The Word , say they , and the Spirit alwayes goe together , and wheresoever either the Law or Gospell is preached , there and then the Quickening power and effectuall vertue of the Holy Ghost is present in all , even those that are unregenerate , untill such time as by Contumacy and Rebellion against the Spirit , they have made themselves unworthy of further helpe . But now what is this effectuall power , according to the Arminians , and what doth it in all men ? It doth , say they , inlighten the understanding , it stirres up the Sensuall affections ( for as touching the Will , it meddles not with that ) and so gives unto the heart Sensum verbi , and by an inward power infused doth move and dispose the heart to Beleeve and Convert . Yea , but how is all this done ? Is it by any proper worke of the Spirit distinct from the power of the Word ? By no meanes , say they : It is done by a morall perswasion , per Representationem objectivam , by a proposall of what is to bee done , with commands , exhortations , intreaties , promises thereto annexed . And is this sufficient to our regeneration ? Yea , there is not , there needs not any other immediate inward invincibilis actio ( as they stile it ) of the Holy Ghost upon the Soule . The Word , only the Word begins , continues and consummates our Conversion . Nay , if an inward worke of the Spirit be granted , they affirme that the preaching of the Word can by no meanes possible bee accounted any meanes at all of our Conversion . What then , Inward Calling there is none ? No , say they , there is no other inward regenerating grace but onely the forenamed Morall Perswasion to goodnesse , by the outward Ministery of the VVord . This is the summe of their opinion , and that Chaos of confused errors , which t is hard to distinguish into any good order : I will touch upon them in these three propositions , manifestly opposing their fundamentall suppositions in those their Assertions : The first shall be this , 1. That not so much as common Illumination and stirring up of the affections is given to all in hearing of the Word preached . Shall wee goe any further than experience to prove this in thousands that heare the Word , yet understand no more of it , and are no more affected with it , than the seates they sit on ? The Arminians , as they 'le deny any thing , reject this argument from experience , & except , that though they doe not understand , yet they might understand if they would . To which I answer , that t is true ; Such men shall bee condemned of wilfull ignorance , because the meanes God afforded were sufficient to have brought them to more knowledge , if they had done but as much as they might : but yet the exception is here altogether vaine , because here we inquire of the Act , whether all men bee inlightned , not de Potentià , whether they may bee or no. For the Arminians hold that the Vnderstanding is inlightned , and the affections moved in all , and that Irresistably ; men cannot choose but know and be affected with the Word preached . And this they stiffely maintaine , because that God hath infallibly given unto all Potentiam & Vires Credendi , and this strength is nothing but Illumination of the Vnderstanding , and Exciting of the Affections ; and therefore all must infallibly be illuminated and excited . Wherefore when they affirme that a man may choose whether he will understand and be affected or no , though it be true in part , yet they contradict their owne maine position , and confirme ours , That God though he have given the outward meanes , yet hath not given so much grace unto all , as to make use of them for the gaining of ordinary knowledge in the Word . The second proposition shall be this , 2. That bare Illumination , in the understanding of the sense of the Word preached is not sufficient for Sanctification of the heart : i. e. to move , to renue , to quicken those affections with true love of goodnesse and desire of grace , which before were disordered , by reason of the darkenesse of the understanding . This they affirme : we deny it as a new and uncouth opinion , and that upon these grounds : 1. Because it presupposeth that in the affections there is no other vitiousnesse , but that onely which is bred in them by the errour of the understanding ; which being deceived , misguides the affections , but being once rightly informed , the affections are presently brought in order to follow the directions thereof . Than which nothing can be more absurd , and contrary to all experience . 2. If bare Illumination or Morall Perswasion be sufficient to Sanctifie , it shall work that effect either by it own simple vertue , or by the help of something else besides . If by it self , then why are not the Divels sanctified , who know more of Divinity than haply the learnedst man ? And why are not all learned Divines sanctified also ? what should hinder ? Or if there must be some speciall grace beside , how can they affirm that to be of it self sufficient , which helps not without the help of another thing ? And yet this is that wherto they are driven , namely , to confesse there must be a Special grace to make the Generall effectuall ; & so in one word they dash all their dispute about the sufficiency of Vniversall grace . Or if they like not that , will fall to that shift to say , that Bare illumination is sufficient , though not to Sanctifie , yet to worke true Faith and Conversion : which is nothing else but to affirme that there is Faith & Conversion before and without Sanctification . Which opinion is a kind of phrensie . The third proposition shall be this . 3. That besides the Common illightning of the Vnderstanding and Motion of the affections in ordinary preaching of the Word , there is necessarily required another immediate worke of the Holy Ghost upon the soule for its Sanctification throughout : without which the preaching of the Word will bee utterly unable to worke true grace in the hearers . This I prove by Scriptures and Reason : The Scriptures are many , I will name but one or two of the plainest places . 1. Iohn 6. 36. Where Christ speaketh to the Vnconverted Capernaites thus , [ But I say unto you , that yee have also seen me ] there 's their knowledge of the Gospell by Christs preaching and miracles , but yet [ yee beleeve not . ] What was the reason of that ? t was this : God had not given the Capernaites to Christ ; and therefore he gave them not grace to come unto Christ : for , [ All that the Father giveth me commeth unto me : and he that commeth unto mee I cast not away ] vers 37. Yea , will an Arminian say , They came not , because they were not willing to come , there wanted nothing on Gods part but they might have come . Yes but there did , if wee beleeve Christ ; God did not draw them , therefore they came not . For [ No man can come unto mee except the Father which hath sent me draw him , and I will raise him up at the last day ] vers . 44. But what is this Drawing ? it is the same which in the next verse he call Gods Teaching of us . [ It is written in the Prophets , They shall all be taught of God. Every man therefore that hath heard and learned of the Father commeth unto mee . ] Nothing can be more manifest than in this place the plaine distinction of an inward Drawing from an outward Morall Perswasion , an inward Teaching of God , from the outward Preaching of man. Which is effectuall to true Conversion in all , and onely those that are inwardly so drawne and taught of God , which the Capernaites were not . 2. Deut. 29. 3. 4. The Israelites in the wildernesse had all instruction and perswasion that might be by the VVord , and by Miracles from God and his servant Moses : they had heard Moses and God speake , and seene the great tentations , miracles , and wonders with their eies . But was this sufficient to convert them ? No , there wanted that within which God denied them ; for , saith Moses , [ Yet tho Lord hath not given you an heart to perceive , and eyes to see , and eares to heare unto this day ] vers . 4. Parallell to which is that touching the Iewes , among whom Christ had preached so much and so plainely , done so many , so singular miracles , [ Yet they beleeved not in him ] Ioha 1● . 37. But what was the cause of that , was not the meanes sufficient ? No , God had denied to reveale unto them his arme or power in giving them the knowledge of the Gospell . That he proves out of the Prophet Esay , who of all the Prophets preacht the Gospell plainest , and yet found small credit to his doctrine , [ That the saying of Esaias the Prophet might be fulfilled , that he saith , Lord , who hath beleeved our report , and to whom is the arme of the Lord revealed ? ] vers . 38. A very unreasonable complaint saith the Arminian , if we construe it so ; for t is as if Esay had said , Lord , only the Elect to whom thine arme was revealed they have beleeved it , but none of the Reprobates have beleeved it , because thine arme was never revealed to them , and so they could not beleeve . And what reason had Esay then to complaine of them for not doing that which they could not doe ? I thinke the wisedome of God hath of purpose to checke these pestilent gainsaying Spirits , added in the next words , vers . 39. [ Therefore they could not beleeve , because thus Esaias saith againe , He hath blinded their eyes , and hardned their hearts , that they should not see with their eies , and understand with their hearts , and should be Converted , and I should heale them . ] So Gods Spirit brings that for a good reason which these men count an absurdity : They did not beleeve , and the Prophet complaines of it ; yet it was because they could not beleeve . And why could they not ? ●was the want of that Inward worke of grace wee stand for : God had not inlightned their mindes , nor softned and sanctisied their hearts , and therefore they could not beleeve . 3. 2. Tim. 2 , 24 , 25 , 26. [ And the servant of the Lord must not strive but bee gentle unto all men , apt to teach , patient : In meekenesse instructing those that oppose themselves . ] Here 's the Ministers dutie to preach uncessantly , using all gentle and good meanes to bring men to repentance ; but will this diligence in perswasion , and patient industry bee effectuall at last ? It may prove so , but when it doth , 't is not by it selfe , but by Gods speciall grace , [ If ●od peradventure will give them repentance to the acknowledging of the * truth . ] After all outward meanes used , an inward gift is still to be expected . Let vs in the next place come unto reason and experience , where we have these perswasive arguments to confirme us in this truth : 1. From the like experience in Christs calling of his Disciples , to whom he useth no other words but , Follow mee , or , Follow me I will make you fishers of men ; it is wonderfull that so shortan Invitation should worke so strange , so speedy an alteration : [ Sraightway they leave all and follow him ] what ? forsake all to follow after a stranger they never knew before , with such constancy , and yet through so much perill and disgrace , and all for a word spoken , Follow mee ? Nay , in that word there was more then a word ; there went with it that Power , which could have commanded the attendance of the Armies of Heauen and Earth . And those few words accompanied with this secret vertue did more upon the hearts of the Disciples , than many a long Sermon upon the Pharisees and obdurate Iewes , where Christ was not pleased to shew the like effect of his power . So Christ appearing to Saul , accosts him with this expostulatorie salutation , [ Saul , Saul , why persecutest thou mee ? ] hee saith no more , but only tells him being asked [ That hee was Iesus of Nazareth whom hee persecuted , and that it was hard for him to kicke against the prickes . ] But see what a change these few words have made in a fierce raging persecutor , hee is on the sudden as meeke as a Lambe , and now all for obedience to that name which before hee furiously persecuted . [ Lord what wilt thou have mee to doe ? ] command what thou wilt , I am ready to obey . Was it externall morall perswasion trow yee that hath made this wonderfull alteration ? Nor are these examples to bee accounted so extraordinary , as if for the substance the same course were not ordinarily observed . Were not men wilfully perverse , they would confesse , that when of many thousands that heare one and the same Sermon , some one or two , it may be the worst in the company , are in a moment so changed that they are not the same men they were , new hearts , new desires , new affections , all new in them ; they would I say confesse , that this is the very ●inger of God touching the Heart , and not the force of any outward perswasion whatsoever . 2. If only a bare proposing of Divine things to the understanding , joyned with perswasions of command , threatning and the like towards the Will , bee all that is needfull to mans conversion , it would bee knowne what difference wee shall make betweene the working of Gods word and of Mans , of a Divinitie Sermon , and a good morall speech . Nay more , what difference can be made betweene Sathans temptations and all the sacred suggestions of Gods word ? yea , whether Sathans seducements to evill are not likely to prove alwayes more powerfull than Gods perswasions to goodnesse , because in both cases the worke it selfe is left wholly to our arbitrement , and then Sathan hath the advantage of our naturall Corruption cleerely on his side . So that by this Arminian doctrine , mans conversion is even desperate , seeing Sathan is as powerfull , and certainely he is as willing to Pervert as God is to Convert . This blasphemous absurditie the Arminians cannot shift their hands of , though they strive in vaine about it . 3. The old rule must here be remembred , Passio r●cipitur non tam per conditionem agent is : quàm dispositionem patient is : all exhortations , promises , commands , take effect not according to their owne , but according to the quality of him towards whom they are used . And so wee see a word doth more with some , than a frowne , or sharp menace towards another . All Speech workes as the Heart of the Hearer is affected , not as he intends that utters it . Wherefore if there be nothing more to be done on Gods part towards our Conversion but the only proposall and perswasion of the acceptance of Grace , it is manifest to all , that can judge of the state of Corrupted nature , that wee shall never accept of Gods offer ; but out of that Enmity and Hatred of all goodnesse which is deepely rooted in our nature , we should all universally and finally reject it , if it be left to our discretion whether or no wee will receive it . Except our tongues be first brought unto a right temper , purged from the bitternesse of our corrupt humours that have overflowed and infected them , wee shall distaste the sweetnesse of all heavenly doctrine , and nothing will seeme so unsavoury to our relish , as the things of the Spirit . And therefore of necessitie our distempered , disordered , and crooked dispositions must be first Rectified by an inward worke of Gods Spirit , before we can possibly take any true benefit by the Word preached . Thus then the truth of our second maine conclusion stands good , That sufficient grace to Sanctification is not given to all that Heare the Word preached : because none of those other gifts that are given them are sufficient , but only the inward Vertue of the Holy Ghost , and this is not bestowed on all , because wheresoever it worketh , it is alwayes infallibly effectuall , by no meanes possibly to be hindred . Which shall be further shewed in our third Question touching the Controversie . But before we leave this , a scruple or two cast into our way by the Adversary would bee removed . They prove that the Word and Spirit are never seperated ; and for it they bring Scriptures and reason . Scriptures : 1. Esa. 55. 11. The word that goeth out of my mouth shall not returne unto mee voide , but it shall accomplish that which I will , and it shall prosper in the thing whereto I sent it . To which I answer , that this place intendeth no more but that God will certainely performe all his promises that he maketh unto the Church . If it be extended to a larger sense , wee grant that at every Sermon the Prophet or Preacher makes , the power of Gods Spirit is alwayes present with his Word : but how ? to make it powerfull unto conversion in all to whom it is proposed ? Nothing lesse . It sufficeth , that that be done in some only , for whose sakes God chiefly sent it : For others that are disobedient , God hath his worke in them too , namely the accomplishment of his workes of judgement though not of Grace . 2. a Act. 7. 51. Yee have alwayes resisted the Holy Ghost , viz. whose vertue was showne upon their hearts in and together with the preaching of the Prophet . To this I answer , That they that either neglect the Hearing of the Word , or when they heare and understand it , and are convinced of the truth of it , doe wilfully refuse to yeeld obedience to what they know : these are justly said to resist the Holy Ghost , because they resist His b Ordinance , and His worke enlightening their understanding with the knowledge of Gods will. The Iewes had both , and resisted c both ; but it cannot appeare by this place that there was any other Quickening vertue of Gods Spirit working effectually upon the Hearts of the Iewes d : only they had the Externall declaration of Gods will , and also Illumination and Conviction of their Consciences ; which effect the Spirit workes ordinarily in most , but not universally in all that heare the Word . 3. Heb. 6. 4. 5. and 10. 26. 29. But these places as they touch only some of the Vnregenerate , which are in that manner wrought upon ; not all who heare the Word preached : so that worke of the Holy Ghost which appeares upon their hearts is not by that Saving and Quickening power which is the immediate and infallible cause of true Sanctification : but only a more speciall degree of an inferiour grace , as shall bee shewen hereafter . Reasons which they alledge , are th●se ; 1. If the inward worke of the Spirit doe not alwayes goe with the Word preached , it will follow that God doth not sincerely meane that which hee makes profession of . For outwardly by his VVord hee calls them unto him , whom yet secretly he would not have come unto him . For if he would have them come , why doth he not give them that inward worke of the Spirit , without which hee knowes they cannot come ? As for example , when by the VVord he calls upon men and bids them repent and convert , if hee will this seriously , why doth not God bestowe on men all such helpes and meanes as are required on his part , inward as well as outward , without which they cannot convert ? If hee will it not seriously , why doth hee command them to doe that which hee knowes they cannot , nay , we know he would not have them doe ? Is not this dissembling to say one thing and meane another , to will one thing in word , another in secret intent ? Answ. None more damnable hypocrites than they that will accuse God of counterfeiting . Hee deales plainely , fairely , openly , speakes as hee meanes , and as it pleaseth him it should be . If hee bid a wicked man doe well , hee would truly have him doe so ; nor is it his secret desire hee should continue in his wickednesse when hee openly exhorts him to come unto repentance and amendment . But here wee must distinguish betweene a double VVill in God : 1. Voluntas approbationis , of Allowance . God as hee knowes , so he likes of and approves of many good things which he intends never to bring to passe . 2 , Voluntas Effection●s & ●●tentionis , of Performance , when God intends , that shall actually come to passe , which he approves as good in it selfe . Now for the Conversion of all men by the Preaching of the VVord , God wills it seriously by way of Approbation and allowance ; That the creature should convert to God and obey his Creator in all things , is a thing truly good , and God justly commands it , and if the creature can by its owne strength performe it , God doth truly approve and like well of it . But God doth not will the conversion of all men Effectually by way of full intention to worke it in them . If man can doe it , as t is his bounden dutie hee should , well and good , God wills it as a thing in it selfe pleasing and acceptable to him . But God wills not to bestow upon a man strength to doe it , nor is he bound so to doe . So that here is no fraud , nor Sancta Simulatio , or duplex persona in God ( as some impiously at least imagine ) as if his VVord had a meaning contrary to his secret intent . No , the meaning of his VVord is sincere , what he commands he wills to be done as a thing in it selfe very good , and on our parts , our pure due obedience to doe it : and his secret inient of not giving a man sufficient abilities to doe his dutie , crosseth not his Approbation of the goodnesse and necessitie of our dutie to bee performed by us . They are blinde that will not understand this , that t is one thing to approve of an end as good , another thing to will it with a purpose of using all meanes to effect it . Gods Commandements or exhortations shew what hee approves and wills to be done as good ; but his Promises or Threatnings shew what he intendeth effectually to bring to passe . But yet here they urge further , How can God in justice command unto a man by his Word , the Performance of that , which cannot be done by him without the inward helpe of the Spirit , and yet in the meane time God denies this inward grace unto him ? I answer , Gods justice will herein be as free from accusation of tyranny , as before his truth was from falshood and collusion . God may without blemish to his justice Command man to performe his dutie although hee have now no strength to doe it , because once hee had strength and he hath now lost it . Yea , will they say , that were true did not two things hinder , 1. Man indeed had strength and hath lost it , but how ? himselfe did not decoquere wastefully spend his Patrimonie , and by the Act of his sinning abolish the Image of God within him : but God for a punishment of his fault did by an immediate act take away his originall abilities . And it is then as great injustice in God to command us Conversion , Faith , and Repentance , when himselfe hath taken away our abilities whereby wee should performe it , as for a Iudge after he hath put out an offenders eyes , yet to command him under paine of further punishment to read such a booke . If hee had put out his owne eies the case had beene otherwise , the Iudge being not bound to take notice of that his fact . To which we answer , that t is true , God for our sinne hath deprived us of his image , so that we cannot doe his will without new strength restored unto us : yet we must remember though this deprivation be an act of God , yet it happens through our merit by reason of our sinne ; and in this case how harsh soever it may seeme to us , yet God the Iudge of the world doth not unjustly , To command us the doing of that which wee cannot performe without those abilities restored , which himselfe for our transgression hath taken from us , and will not give us againe . This is proved by that one instance beyond all exception , The perfect obedience to the Morall Law is required of all , and yet t is madnesse to affirme that God gives or is bound to give unto all that strength to doe it , which they had in Adam , without which it cannot bee done . Further , that God may justly command what man cannot performe , is manifest by Gods commanding Pharaoh to let the Israelites goe , which yet Pharaoh could not doe ; for God himselfe hardened his heart that hee should not be willing to let them depart . 2. When God commands man to beleeve the Gospell , here 's a duety injoyned that man never had strengh in Adam to performe . And therefore if God doe require a new duety he is bound to afford new strength , because by that which he had , and lost , he was never inabled to doe it . To which we answer , that it is an errour to affirme , that Faith which is the condition of the new Covenant , is not commanded in the Morall Law. Legall and Evangelicall , or the Faith of Adam in innocency , and of man since his Fall , is for the substance of the grace one and the same , viz. Credence and Confidence of and in all things whatsoever that God shall reveale unto man. The difference is onely in the Vse , and in the particular object : as we shall see in the handling of that point of Faith. Now Adam being commanded in all things to beleeve his Creator , whether revealed or to be revealed , and having ability so to doe , so that if God had told of him the mystery of the Gospell he would have beleeved it ; we also are bound by the Law of our Creation , and so the Morall Law , to beleeve in Christ as soone as God reveales vnto us this thing to be beleeved : and God may require it of us , because wee had power once to doe it ; and what is lost , God is not bound to restore . 2. Reason . If the Word at any time be destitute of the quickning Spirit , it will follow , that the Word shall be of it selfe a dead letter , and the ●avour of death , because it is destitute of the Spirit which only puts life unto it . But this is not to be affirmed , for as much as it is only our fault that the Word proves the ●avour of death , &c. To this we answer , That the Word is never of it selfe the ●avour of death , no not then when it is without the vertue of the Spirit : and we reject those assertions as utterly erroneous , That the Word should bee preached unto some to damne them , or with this intent to make them inexcusable . The Gospell is not published with any such purpose at all : for the judgement of our English Divines in the Synod is ●ound , that those who being called refuse to convert , should be made more inexcusable : Neque enim ea singi potest homines reddere inexcusabiles per Verbum & Spiritum vocatio , quae eo tantum Fine exhibetur , ut reddat inexcusabiles . No , there 's no such matter : The end of the VVord preached is to shew unto man what is that good , and that acceptable will of God which he requires man should performe : and the declaration of the will of God to man , is alwaies in it selfe most good and excellent : nor doth it vary in its owne nature , whether the vertue of the Spirit goe with it or no. For ( as I touched before ) the power of the Spirit doth not worke upon the VVord to put life into it , but it workes upon our soules to put life into them . So that whether our hearts be sanctified or not sanctified t is all one to the VVord , it makes no alteration in the nature of that : All the difference lies in the Effect ; where the heart is sanctified , there the VVord is heard with obedience , where t is not sanctified , there t is heard and disobeyed . But the cause of this difference is meerely in the disposition of mans heart , not any jot from the VVord : the preaching whereof is good and to a good intent , but unto some it becomes hurtfull ; not because the VVord hurts them , but they hurt themselves by their owne sinnefulnesse , leaving themselves inexcusable in their fault , and aggravating their damnation by wilfull disobedience . The VVord is neither dead , nor deadly in it selfe , but wee are dead , and by our sinnes against the VVord slay our selves . 3. Reason . If the preaching of the VVord be sometimes destitute of the vertue of the Spirit , it will follow that men should bee condemned for not beleeving , and being converted by that , which hath no power to cause them to beleeve and convert , as the VVord without the Spirit hath not . But that were injustice so to doe , &c. Ergo. To this slight argument we answer , that the default of mens not beleeving and converting , is not through want of any thing in the VVord , which is onely to tell them what God requires of them ; and this the VVord doth fully and sufficiently . If they obey not , it is through want of something in themselves , namely , sanctified abilities in the heart , which as they come not from the VVord , so God is not bound to give them by his Spirit . It sufficeth that God onely command them , if they cannot obey , whose fault is that but their owne ? Gods commands presuppose that strength to obey is or should bee in the creature : if that through sinne be made weake , God is yet just in commanding and punishing . And thus much of this second question , by way of knowledge let us briefly see what use we may make thereof to our practice : it learnes us a threefold lesson ; 1. What our affections are to bee in hearing of the Word , namely , the same that in teachable Schollars towards a most wise Master , or in sicke Patients towards the skilfullest Physitian . We must be content to be ●●ld , and every way submit our selves to the discretion of that our Heavenly Doctor . Wee must remember we have to doe with more than man in this businesse : t is the Holy Ghost that does all in all in this sacred ordinance . When therefore we goe to heare , let us put on all holy , humble , obedient , and tractable affections . A proud , disdainfull , selfe-conceited , contentious minde is un●it for mans instruction , most opposite to the wisedome of Gods teaching , who must needs scorne to be their Master , that thinke themselves to be too good to bee his Schollars . Againe , a malicious , uncleane , worldly , voluptuous heart stands contradictory to the holinesse of this blessed Spirit . Those proud affections hinder us in knowing , these impure lusts in doing our Masters will ; both together , or each alone make the Word utterly unprofitable unto us . 2. What the duety of Ministers is in preaching the Word . This is threefold : one respecting the worke , two the issue of it . For the worke it selfe , the nature and Spirituall quality thereof should teach them faithfulnesse to speake Gods Word as it ought to be spoke : which is opposed as to negligence , and accaused carelessenesse in the handling thereof contrary to the dignity and majesty of it , so on the other side too overmuch diligence & humane curiosity contrary to the simplicity and saving vertue thereof . Not that a man can be too diligent in doing Gods worke , or that it is easie to define precisely what and how farre humane helpes are to bee used in Divinity : but yet this is apparant , a singular fault there is in mens preparations to this worke , who either intend not at all the saving of mens soules , or if they doe , they thinke themselves must doe as much in it as Gods Spirit . Whence else , or to what end should so much of man be mingled with that of God , why so much study to please mens ●ares , why so much care to winne credite to their owne persons ? &c. Sure it cannot but be a thing very admirable to any that will observe it , to heare a man standing as Gods Embassadour , speaking as from his mouth in his Name , to make a solemne praier for assistance of Gods Spirit in his preaching , to blesse his Meditations that he hath put into his heart , to make them effectuall in the hearers , &c. when in the meane time his conscience tells him that in his studied preparations hee sought for nothing lesse than the aide of the Spirit , and his preaching tells us that he publisheth the words not of Gods but of mans wisedome . In the Issue of this worke , there is a double dutie : 1. If it succeed well , Thankefull Humility opposed to Pride ; that when men are converted by his Ministery , hee ascribe all to God , nothing to himselfe , who was but the Saw in the workemans hand , &c. 2. If it succeed ill , Contented Patience opposed to repining Thought ; as , Why should not my Ministery be as effectuall as anothers is ? Let a Minister remember he onely sowes the seede , God must give it a body of his good pleasure : nor is it himselfe , but God whom the people here cast off . He may take comfort and shall have reward for his godly pain●… in the conscionable discharge of his duety , albeit God saw it not good that it should bee so blessed in the effect as 〈◊〉 could desire . 3. This teacheth us how to judge of our ●onversion by the Word preached , namely , by the inward Sanctification of the heart , not by having and frequenting the publicke ordinance . Silly wretches they are that so farre mis●ake themselves and the nature of these things , as to think● the going to Church , the hearing of the Sermon , the remembring and discoursing ●f it , the commending of the Preacher , outward reverence to his Person and Ministery , some kinde of Reformation of maners , wrought out of very shame not to follow such plaine directions as they must needes confesse to be good , and others allow of in opinion and practice , that thinke , I say , these things sufficient arguments of a sound Conversion by the Word . Let us not beguile our selves in a matter of this high consequence , these things are outward , but the effect of the Word is inward also upon the conscience , in the change of the heart and sanctification thereof , with all sacred affections to holinesses . Looke then inwards , and trie how wee are affected in and after the hearing of the Word . Doe we finde an Holy feare to fall upon us when our sinnes are threatned ? are we willing to abide the Surgeons hand upon our tenderest sores , and though it be painfull , yet doe heartily rejoyce in the sharpest strokes , and deepest cuts of the sword of the Spirit , when it pierceth in to the dividing asunder of the Soule and Spirit , marrow and joints , parting us and our best beloved sinne ? Doe our hearts secretly rejoyce with joy unspeakeable and glorious , in hearing those sure and stedfast promises of Mercy and Grace published in the Gospell ? Are our soules brought under the powerfull command of the majesty and authority of the Word captivating all our thoughts to the obedience of Christ , so that no command of a King armed with greatest terrour can lay the like necessity of obedience upon our outward man , as Gods injunctions do upon our consciences ? Hath the Word wrought in us an unfained hatred of that evill which we outwardly forsake , a sincere love of that good which outwardly wee practise ? Can we truely mourne with much bitternesse and anguish , when the Word discovers unto us the infinite corruptions and loathsome uncleannesse of our hearts , so that we wish for nothing more in the world than to bee freed from the sinne that hangs so fast on us , and to be cloathed with perfect holinesse . Finally , doe wee love the Word that hath begotten us , preferring that food of our soules before our appointed bodily food ? If these things be in us we have a witnesse to our soules , that the Word preached hath been unto us not onely in word but also in power , and that the same Spirit which gave it unto the Church , hath made it his most blessed instrument of our effectuall Conversion to God. But if the case stand so with us , that wee know not what these things meane : if to our apprehension there appeare more terror in the angry words of a King , than the most peremptory threatnings of God : if a reproofe of a knowne fault will be rejected by us with contempt and gall : if we sleight the sweetest exhortations , and the Consolations of God seeme a small matter to us : if wee can with a Confident scorne of all Gods counsells hold a resolution to goe on still in our owne courses , let God and his Ministers say what they list : if our Corruptions trouble us not , and of all things in this life we take least notice of the sinfull estate of our soules , or of all pleasures and studies , wee finde least content in hearing , reading , meditating on the Word : These things are infallible Symptomes of Spirituall death that hath seazed on us , and that as yet wee have not so heard the Word , the Voyce of the Sonne of God , as to be made alive by the hearing of it . This tryall is certaine , and this Change that the Word and Spirit worke in our regeneration is very sensible ; if wee be not sensible of it , we may be bold to Censure our selves that as yet wee have it not . To conclude , they only heare the Word as the word of God which finde in it Gods power working Sanctification in their hearts , others heare it only as the word of man , which goes no further than the naturall care and understanding . Where this change of the heart is not , all reformation in the life is but counterfeit and hypocriticall . In the two former Questions wee have examined the pretended sufficiency of Grace universally bestowed on all , whether within or without the Church : and shewed you , that all those gifts which are ordinarily given either to Christians or Heathens , are utterly insufficient for to worke their true Conversion , unlesse there bee a further aide of the speciall grace of the Holy Ghost working on the Soule to the sanctification thereof . Wee are at this time to come unto our third and last Question , whether or no , supposing such grace to be given as is truly sufficient to convert , it be notwithstanding in mans power freely to choose whether he will be converted or not converted by it . The Arminian affirmes that it is so , and that when God directly intends to Convert a man , and for that purpose affords him all gracious helpes needfull to be given on his part , then Man by the liberty of his Will may resist Gods will and worke , so as they shall not worke his Conversion . A desperate error , which whosoever maintaines , it is impossible that Christian Humilitie and thankfulnesse can have any place in that mans heart . Wherefore it behooves us much to be rightly informed in a point of such consequence , wherein it is so easie to become an enemy against the grace of God. The Question then is this , Whether it be in mans power so to resist the grace of God , as finally to hinder his owne Conversion ? In the explication of this Controversie , I shall with Gods helpe proceed in this order , 1. To shew unto you in briefe the Opinion and Errours of our Adversaries in this point . 2. To unfold and confirme that Truth which the orthodox Church defends as touching this matter . 3. To answer such Arguments as are made against it . The Opinion of the Arminians touching the power of Mans free Will in the worke of Conversion , is most fully and freely expressed by that perverse Sectary Iohannes Arnoldi Corvinus , in these words of his so often mentioned in the acts of the late Synod , and which are most worthy to be had in everlasting detestation : [ Positis , saith he , omnibus operationibus gratiae , quibus ad Conversionem in nobis e●●iciendam Deus utitur , manet tamen ipsa Conversio it a in ●ostra Potestate libera , ut possimus non converti , id est , nosmetipsos vel convertere vel non converters ] id est , Suppose all the operations of Grace which God useth to worke conversion in us , bee present , yet Conversion it selfe remaines in that sort free in our power , that wee may be not converted , that is we may convert or not convert our selves . This is plaine dealing without ambiguity and doubling , When God hath done all that is to be done for his part , 't is still on our free choyce whether wee will convert or not . Their explication of this conclusion is as strange as the conclusion it selfe is hereticall . It is thus : there are two operations of Grace precedent to a mans Conversion : 1. Illumination of the Vnderstanding in the cleere knowledge of the Law and Gospell , Sinne and Grace . Which illumination is not , you must thinke , wrought by any immediate worke of the Holy Ghost opening the understanding to discerne of Spirituall things , but by the very plaine evidence of the things themselves , so cleerely declared and represented to the Vnderstanding , that every man having the use of reason a●d judgement , and being attentive in the hearing or reading of the Word , may by the help of his naturall reason , without other Supernaturall light , understand the sense of all things delivered in Scripture needfull to be knowne , beleeved , hoped for , or practised . This is the first worke of Grace upon the Vnderstanding ; the next is in the 2. Renovation of the Affections which are quickened and rectified with new motions towards spirituall things . So that a man not yet converted may truly Sorrow for his offending of God , Bewaile his spirituall death in sinne , be inflamed with the love of the truth , Desire Grace and the Spirit of regeneration , hunger and thirst after righteousnesse and eternall life , truly wish for deliverance out of his sinfull estate , in briefe , offer up to God the Sacrifice of a contrite and broken heart , in Humilitie , in Confession of sinne , in Prayers for mercy , in a Purpose and an Assay of amendment of life . And thus farre the heart or affections may be changed and quickened , when yet a man is not Converted . Now this alteration which is wrought in affections , is , if you will beleeve them , not any immediate effect of the Holy Ghost working this change in them , but the proper cause of it is the Illumination of the understanding , whereupon followes necessarily the stirring up of the affections in their right orderly motions , which formerly were dead and disordered by reason of the darknesse of the minde misguiding them . These two workes goe before mans Conversion , and are wrought in all that heare the Word Vniversally and Irresistably : the plainesse of Divine truth is such , that men though they would cannot avoide the knowledge of it , and the dependance of the affections on the Vnderstanding is such , that their motions must needs bee conformable to the knowledge and apprehensions thereof . When these two effects are wrought in a man , hee is then furnished with sufficient strength to Beleeve and Convert if he will. This power and strength is given him irresistably will he nill hee ; but for the Act of beleeving , that depends wholly on his free will , which after the forenamed illumination of the minde , and motions in the affections , remaines Free to choose or not to choose , to consent or not consent unto the promise of Grace . Which wondrous doctrine they unfold unto us in this manner : The will of man , say they , never had , hath nor can have any other qualitie inherent in it , but only that which is alwayes Essentiall unto it , namely , Liberty , Indifferenti● & indeterminati● ad actus oppositos . Wherefore as in Adam it had no spirituall gifts of Holinesse inherent in it , so it lost none in the fall , nor hath it now any inherent corruption as the other faculties have , nor is it in our regeneration re-indued with any sanctified qualities whatsoever . Only a pure naked Liberty there is in it to choose or refuse any good or evill whatsoever , Spirituall , Morall , or Naturall , after it is once knowne . This Freedome though it bee so Naturall to the will of Man , that Salvâ essentià it cannot be taken away , yet in the exercise thereof the Will depends on the Vnderstanding and Affections . So long as the understanding is darke , and the affections distempered , the Will though it have in it selfe a naturall abilitie to choose that which is good , yet it cannot exercise it by reason of those impediments . Even as the eye hath in it selfe a naturall power to see even in the darke , but yet cannot make use of it , till the object be inlightened . So in the Vnregenerate the Will hath a naturall freedome in it selfe towards all Spirituall good or evill , but it wants the free exercise of this power so long as the Vnderstanding is without Knowledge and the affections are disordered . But as soone as the Vnderstanding is inlightened and the affections reneued , then the Will is restored to the use of her Naturall libertie : So that whereas Life and Death , Good and Evill is now set before her , shee may by her owne free power without any further help from God choose the good if she list , or the evill if she please . And this is that whereon they affirme consists Vivisicatio Voluntatis , the quickening of the Will , which is not the giving of some new power unto it , which it had not before , but only the restoring of it to the free use of that Power which it alwayes had , but could not exercise . Here 's then the summe of their opinion in briefe , When a man unconverted heares the word of the kingdome , hee understands it and is affected with it irresistably and necessarily . By so doing hee hath a power to beleeve given him , that is , His will hath recovered the use of that naturall freedome which it alwaies had , so that now hee stands indifferent , hee may if hee will assent to the promise of grace , he may if he will dissent from it : this Act is absolutely in his owne power to doe or not to do it , and by this Act done he is converted and not till then . This is that leaven of Arminianisme wherewith of late the whole lumpe of sound doctrine hath beene sowred , this is that fretting leprosie which will scarce ever bee healed but in the ruine of those our neighbour Churches wherein the disease first bred . Let us alwaies pray that God wil keep this our Church , & us her Children safe from the danger of this infection . That we may the better avoide it , let us rippe up this swelling ulcer , and wring out the rottennesse and corruption that is gathered together in it : taking a particular view of the severall errors which are like a bed of snakes folded one in another in this dunghill : They are these ; 1. That there is no other illumination of the understanding in divine things , but the ordinary apprehension of the sense and meaning of the Word , wrought in us by the cleere evidence of the things delivered , and the ordinary helpe of the Spirit , perfecting and assisting naturall reason and judgement . For herein they all agree , that although the Gospell could not possibly have been found out by naturall reason , yet being once revealed , it may be fully understood by naturall reason . In so much that he , who is industrious and hath a good judgement , may know all that is needefull to be knowne , without any Supernaturall light infused into his understanding by the Holy Ghost . It seemes these men in their study of Divinity never sought after , nor ever did finde any other helpe besides their owne naturall abilities ; and therefore they thinke other men have no more helpe than themselves had . Wee may probably judge so , by those Hereticall opinions , the immediate off-spring of their naturall reason , wherewith they have now so troubled the quiet of the Christian Church . Had they beene taught of God , and the eyes of their understanding opened to follow the directions of Gods Spirit more than their owne Naturall wisdome : they might have learned to have judged otherwise of themselves and all their opinions too . But how partiall soever their judgements are , wee know the judgement of God to be just and infallible , who knowes us better than wee doe our selves , and He tells us , a That wee are blinde , b that wee are darknesse till wee be made light in the Lord , c that when the Light shineth in darknesse , the darknesse comprehendeth it not , that d the Naturall man cannot perceive the things of the Spirit , for they are foolishnesse unto him , neither can hee know them because they are spiritually discerned . Besides this censure of God upon our naturall ignorance in divine things , wee have the practice of the Saints , acknowledging their naturall disability , and praying for the illumination of the Spirit , which the Arminians scorne . Hence those frequent supplications of the Prophet David , Open mine eyes that I may see the wonders of the Law , O give mee understanding that I may live , Teach mee , O Lord , the way of thy statutes , Make mee to understand the way of thy precepts , with many such like prayers , wherein it were much perversnesse to affirme , that David prayed only for that knowledge of the meaning of the Law , whereto by study and use of his Naturall parts he might possibly attaine . And what shall we say to that prayer of the Apostle Paul which he makes for the Ephesians , [ That God would give them the Spirit of Wisdome and Revelation in the knowledge of Christ , the eyes of their understanding being inlightened , that they might know what is the hope of his calling , and what the riches of the glory of his inheritance in the Saints ] ? Surely an Arminian will hardly say Amen to this Prayer . For to what end is it ? had not Paul preached the Gospell to the Ephesians plainly enough , had not they heard and beleeved it , were they not men of reason and judgement that could understand what Paul meant when he preached or wrote unto them ? what need then to pray yet for the spirit of Wisdome and Revelation , and inlightening their eyes , when things were so revealed as they could not choose but know and see them ? Yes , there was and is still great need we should make this Prayer , now the Gospell is revealed to the Church , yet to pray for the Spirit of Revelation to reveale it to our hearts , and to inlighten the eyes of our minde , not only to understand the literall sense of the Word by the helpe of that Common light of the Spirit which shineth ordinarily in the Church , but to comprehend with all Saints the height , depth and largenesse of Gods love , the riches of his glorious inheritance , the pretiousnesse of the promises of Grace , the power and saving vertue of the Gospell , the rare excellencie and amiablenesse of all divine truth . Which none can doe without the speciall worke of the Holy Ghost , changing the Vnderstanding from Naturall to Spirituall , by an immediat infusion of such a qualitie as inables it to discerne aright of Spirituall things . I conclude this point with one reason more , If to the understanding of spirituall things there bee no other illumination required , but only the cleere evidence of the object plainely represented to the understanding , without any further worke of the Spirit upon the Vnderstanding it selfe , infusing into it a speciall strength to apprehend the things that are proposed to it : then it would be knowne whether these men thinke that our intellective Facultie hath got any hurt and defect by Adams fall , yea or no. It is manifest that they thinke that mans fall hath not brought any defect and weaknesse upon the power of mans understanding , no not in Spiritualib●…s . For , marke it , when Divine things are in a plaine and lively manner declared to the understanding , is there any defect in the facultie that must be first amended by the Spirit , before it can have the perfect knowledge of those things ? No , say they , so therebe the common assistance of the Spirit preserving unto us the right use of reason and judgement , we may , without any supernaturall worke of the Spirit , understand spirituall things when they are plainly expounded unto us . Why then here 's all the difference betweene Adam and Vs , His Vnderstanding was perfect and happy , because he had both the Power to conceive of things hee was yet ignorant of when they should be cleerely revealed to him , and also the Actuall knowledge of wonderfull varietie in all things . Our understanding is imperfect and unhappy , because by our fall wee want the Actuall knowledge of almost all things , especially Spirituall , but yet we still retaine the same power that we had in Adam , to understand any spirituall thing when it is once cleerely discovered unto us . So that according to Arminius schoole , the understanding of man since the Fall is like unto our Eyes in the darke : the eye is well and without blemish needing no cure of any defect in it selfe , yet it sees nought , because the Object is not inlightened ; so soone as light shines on that causing a cleere discovery of it , the eye without further adoe , can easily perceive it But this is yet the very pride and gall of an Hereticall spirit , secretly accusing the whole mystery of Gods revealed wisdome , whether in the booke of nature or of Scripture , as if it were wrapped up in Obscurity and Darknesse . Wee forsooth have eyes and we need not that God should restore unto us the Faculty of Seeing : only wee are in darknesse because things that are to be knowne are in darkenesse , if God will take away obscuritie from them and make them evident to be knowne , there 's no such infirmity in us but wee may know them if wee be attentive . Let us from our hearts detest this odious popish imputation of obscurity laid upon Nature and Scripture , as if the cause of all our ignorance were not now in the weaknesse of our Vnderstanding , but in the darknesse of Gods revealing himselfe to us . And let us detest that opinion which leads us upon this absurdity : and learne we to confesse our blindenesse , to pray that God will give us eyes , and restore our understanding to its first perfection ; else , though the light shine round about us making all things wherein God is to be knowne most appparant and visible , yet wee may still lie in darkenesse and perish in our ignorance . This is their first error touching the Vnderstanding , of which I shall have occasion to speake more in handling the parts of Faith. I now proceed to the second touching the affections , which is this : 2. That even in Divine things the motions of the Affections necessarily follow upon the illumination of the Vnderstanding . So that when the understanding is rightly informed and thoroughly convinced , the affections are presently excited in all motions conformable to the things knowne . It is very strange that men of so deepe learning , should yet professe so much ignorance in the estate of Mans corrupt nature , as to dreame of a Correspondency and dutifull subjection of our Passions unto our Reason , so that when this is rightly taught , they will be truly affected even in Spirituall things . Nothing more could be said of Adam in his innocency , and to affirme this touching Man corrupted is to give the lie to Reason , Authority and all Experience which speake the contrary . The truth is this , as wee are falne out with God , so are we at oddes with our selves : and our affections are not more often mis-led by , our erroneous understanding , than our understanding and right judgement is haled aside by our vitious affections . What man in the world , that knowes himselfe , but will confesse that even in naturalibus and moralibus , much more in spiritualibus he may often say with Medea — Video meliora proboque , Deteriora sequor ? Wherefore we reject this Opinion , that there is no vitious inclination properly inherent in the affections , besides that which is brought upon them per t●n●bras mentis , through the error of the understanding : wee detest this assertion as a fond and false imagination , and we confesse with the Apostle , that even when we know , allow of , consent unto the goodnesse of the Law , and delight in it in part , yet then wee cannot alwayes doe what we would , but through the Law of Sinne in our corrupt wills and affections , are led captive to disobedience . Their third error is this : 3. That the affections may be , excitati , stirred up and quickened with true love of goodnesse and hatred of evill , before such time as a man be converted . The Arminians are wonderfull obscure in explicating unto us their new invented opinion concerning the Excitation of the Affections , which they make the second worke of Grace preceding mans true Conversion . They tell us not in plaine termes what affections they meane , nor yet what kinde of Excitation and Vivification it is they would have . Wherefore we are more particularly to enquire of both . For Affections or Passions in man they are of two sorts : 1. Sensuall belonging to the Sensitive Appetite , and directed by the phantasie : these are common to brute beasts with us , and arise from one like temper and constitution in both . The object of these is all Naturall good or evill . 2. Rationall , appertaining to the reasonable Appetite or Will , and guided by the Vnderstanding . These are proper to man , and they have their originall from the substance of the reasonable soule , in which they alwaies remaine , not onely when it is in the body , but even when t is severed from it . For feare , hope , love , hatred , joy , griefe , &c. are in the damned and blessed Spirits as well as living men . The object of these properly humane passions , is all Morall and Spirituall good or evill . I neede not among so many learned , Artists stand curiously upon the distinction of these two sorts of passions in man : the identitie of names in both sorts hath caused some confusion ; but in reason the diversity of their nature is evident . Wherefore I goe on to see what is meant by Excitation or Stirring up of the affections : whereby we can understand nothing else , but their right and orderly motions about their proper objects . As in the particulars , Sensuall passions are then duely excited when they are moved about any Naturall good or evill , according to the instinct of Nature in brute beasts , and according to the same instinct of Nature in man , but guided and moderated by right reason . Reasonable Affections are then duely stirred up , when their motions about all Spirituall and Morall good or evill , are conformable to the quality of the object affected , and to the rules of a rightly informed understanding . Let us now see what affections they bee that grace workes upon , and how they are excited before men are converted . For Sensuall affections tending to a meer Naturall good or evill , albeit it bee most true , that Grace sanctifying us throughout hath a singular work upon them too , in moderating the excesse , and repressing the distempered motions of such passions as arise from our Naturall or Personall temper , as of choler , lust , &c. yet we will not be so uncharitable , as to thinke our adversaries meane these affections in this businesse : For 1. It is a strange fancy , to thinke that grace should begin to rectifie the inferiour , faculties in a man , before it have put in order the superiour , to rectifie the sensitive appetite , and leave the will disordered . God is no such preposterous Physitian , who , cùm capiti mederi debeat , cur●t reduviam , when the head is sicke applies a plaister to the ●ingers ends . 2. Againe , what singular preparation to Faith is it , that our naturall affections be well qualified in their motions about naturall and bodily things ? I confesse t is good they should be so , but what speciall vertue hath that to procure unto mans will a free exercise of its liberty in Heavenly or Spirituall things ? as the Arminians affirme the excitation of the affections doth . Vnlesse we should goe further , and make Spirituall things the object of the Sensitive Appetite , which were to elevate it farre above its naturall power , and is an absurdity too grosse to be imagined by any learned man. Wherefore it must bee that other sort of affections which we call Rationall and Humane , whose object is vertue or vice , all Spirituall and Morall good or evill . Of these then wee are to enquire how in an Vnconverted person they are stirred up in their motions about such objects as are Spiritually good or evill . The Arminians give a very large allowance of grace to an Vnregenerate man , and they tell us , that Besides the knowledge of sinne , a sorrow for it in regard of punishment , a feare of Gods wrath , a desire to be free from it , ( all which we confesse may be in a man Vnregenerate ) besides these , there are , say they , in such a one , a deploring of his Spirituall death in sin and utter impotency to doe any good , a griefe for the offending of the divine Majesty , a desire of Grace and the Spirit of regeneration to be given him , a hungring and thirsting after Righteousnesse and Life , a love of Goodnesse and hatred of evill , Humility , Prayer , and Confession of sinnes , an inward purpose of heart to set upon a reformation of life , in briefe , an Vnregenerate man may offer to God the sacrifice of a contrite and broken heart , yea God may give a man a new heart , and yet he not be converted till afterward , as some of them affirme , shamefully abusing that place , Ier. 24. 7. Yee will wonder what maner of thing these men make the Conversion of a sinner to bee , who ascribe so many things to a man unconverted , as they can hardly tell what more to attribute unto him after his Conversion . But to make short , let us aske them touching this change of the heart and affections in a man unregenerate , whether these Stirrings of his affections moving him towards Grace and Godlinesse be true or counterfeit . If these motions be indeed true and right , so that an unconverted man doe truely sorrow for his sinnefull state , truely grieve for Gods displeasure , truely desire the grace of regeneration , heartily thirst after righteousnesse , unfainedly love the truth , if he be truely humble , can pray , confesse sinne , purpose amendment , and all this truly without hypocrisie , then wee desire to bee resolved in these doubts : 1. What can be done by a man after his Conversion , more than he can doe in these things before he be converted ? At all times he can but doe them truely , that is , spiritually : and this he may doe as well before as after Conversion . 2. Whether it be not admirable and unconceivable to any mans understanding , how the affections can bee thus moved , and yet the will remaine untouched . For whereas they say that a sinner may out of true sense and sorrow for sinne , truely desire grace and freedome by Christ , before such time as his will doth assent to the promise of Mercy , it is most strange , how t is possible that a man should heartily and unfainedly desire the benefite of the Promise of grace in Christ , and yet at the same time not assent and embrace the promise offered unto him . T is as if we should say a man may Desire a thing and yet not Will it : when as to desire is nothing but an action of the will. And the very same is true of all the affections , that they are but divers Motions of the Will about divers objects , ( as the irrationall passions are of the Sensitive Appetite ) and therefore to make such separation betweene the Will and the Affections in the reasonable soule , as that the Affections should be Excited and yet the Will not moved , is , to speak favourably , a very unlearned imagination . 3. Whether that argument used to comfort distressed consciences , namely , That he who truly desires grace , hath true grace , whether I say this argument of Consolation used by the skilfullest Divines and accounted hitherto unanswerable by men or divells , be not now by this doctrine utterly made of no worth , if this of Arminius his followers be to be allowed , that a man may unfainedly desire to bee good and to be regenerate , and yet be unconverted and so without all true goodnesse as yet . But that assertion of our Divines , [ That the true desire of grace , is from true grace , and a part of true grace ] shall stand fast as founded on Scripture and sound Reason , when all Arminianisme shall lie in the dust . If these Motions in an unregenerate man bee not True , but False & Counterfeit , then have they made much adoe to little purpose , preparing a man to that Faith and Conversion which is true , by counterfeit and hypocriticall meanes . But they will say that these desires and affections though they are not Spirituall , yet in their kinde they are true and not counterfeit , because they are true Morall or Naturall desires . To which I answer , that the rule to judge of the truth of our desires is this , Wee must compare our affections with the Nature of those things that wee doe affect : if our affections towards them be such as the Quality of the things themselves require , then are they right and good : if not , they are false and evill : as to make it plaine by an instance or two ; When a husband loves his wife but only as his whoore to satisfie his lust , this love though it may be very ●ervent and not dissembled , yet t is a false love because it is not Matrimoniall agreeable to the qualitie of a Wife the object thereof . When Balaam desired the death of the righteous , no question but hee spake as he thought without dissembling , but yet this his desire was false , because he desired it not according to the true nature thereof , as it requires a sanctified life to bring us to a happy end ; which Balaam would none of . When a Turke hopes for heaven that there hee may live in carnall pleasures , according to Mahomets beastly ●aw , 't is true that hee hopes , but 't is false that he hopes truly , because he mistakes the qualitie of Heavenly joyes which are spirituall not carnall . So in like manner ( generally ) when Spirituall things are affected spiritually in such a manner as is conformable to their nature and qualitie , then are our affections rightly and well moved towards them , as to love goodnesse because it is of God , to hate sinne because 't is contrary to the holinesse of Gods nature and law , to desire grace , to the end that it may correct the corruption of nature , to wish for heaven , that we may have communion with God in the beholding of his glory and our constant worshipping of him . These affections are true , but they are such as never arise in the heart of man till it be purified and made Holy by the Spirit of Grace . But on the contrary , when Spirituall things are affected only as things that are Naturally or Morally good or evill , such affections are false and of no worth : as if a man desire grace because t is a commendable qualitie , or redemption , because t is good to be free from miserie , or heaven , because t is a pleasant thing to be at ease : such affections are as farre from truth , as the eye is from right seeing , when it mistakes greene for yellow , or a man for a post . And such , in a man unconverted , are all his Affections about Spirituall things . Wherefore when they tell us of a true Love of goodnesse , a true Hatred of evill , &c. in a man unregenerate , they speake strange paradoxes against reason and Scripture , affirming that they who have not the Spirit , are naturall men , Iud. ver . 19. and that the Naturall man perceiveth not the things of the Spirit , and cannot Spiritually discerne , and therefore not Spiritually desire them , 1 Cor. 3. and againe , that whatsoever is borne of the flesh is flesh ; Ioh. 3. 6. Albeit therefore we denie not but that there are ordinarily many Preparations whereby God brings a man to grace , and that the Word workes many effects , both upon the Heart and lives of men even whilest they are as yet destitute of true Grace : yet as for those affections which our Adversaries place in m●n unregenerate , we affirme that they are not antecedents but consequents and parts of true Conversion . For can hee that is dead in sinne bewaile his Spirituall death ? Can he that is in the flesh , and so an enemie to God , yet greve for displeasing of him ? Can he truly desire the Spirit of regeneration , that is of the c world and cannot receive the Spirit because it seeth him not neither knoweth him ? Can a man thirst after righteousnesse and yet not be d blessed nor satisfied ? Can a man hate evill , who yet e loves not the Lord ? Can hee love God that is f not borne of him ? Can he be humble that hath not the sanctifying Spirit , one g fruite whereof is meeknesse and humblenesse of minde ? May a true prayer be made without the helpe of the Holy h Ghost ? Will there ever be a true Confession in the mouth when there is not Faith and Repentance in the heart ? How can that heart be a new heart , a contrite and broken heart sensible of sinne , which is not yet changed out of stone into flesh ? Can hee have a full purpose of heart to i amend his life and cleave unto the Lord , whose heart is not yet touched with sanctifying Grace ? Whatsoever shadow of these things may appeare in an unregenerate man , it is certaine none can be done in truth but by those only in whom the Holy Ghost hath begun the worke of true Sanctification . I might stand upon the further proofe of every particular were it needfull : but I passe on to their fourth Error , which is concerning mans Will : 4. That the Will of man is not capable of any Habituall qualities inherent in it , whether of grace or corruption . Only a meere liberty it hath to Will or Nill any thing , and besides this liberty there never was , is , nor can be in it any other quality . Whence it followes , that the Will is not to be termed good or evill from any inward disposition of it selfe , but onely from the actions of it according as it is lead or mis-led by the light or darkenesse of the understanding , and by the rectitude or depravation of the affections . Of all the issues of Arminius braines this is one of the most deformed , that the Will of man hath not in it eyther grace or corruption , any vertuous or vitious inclination of it selfe ; a bare liberty to choose or refuse , that it hath , and nothing else . Against which strange noveltie we have to oppose these reasons : 1. The Image of God consisting in righteousnesse and holinesse was in every part of mans soule ; and therefore in the Will as well as the Vnderstanding . And if so , then besides the liberty of the Will , there was in it a righteous and holy inclination towards God and Goodnesse in the first creation of it . Which Habituall disposition to goodnesse is corrupted , and a perverse inclination to evill come in place thereof . If they deny that righteousnesse and holinesse is in the whole soule , it will trouble them much to tell unto what part it must be restrained . 2. The constant tenour of Scriptures ascribes unto mans Heart corruption and grace , as much , nay more than to any other part of man. That the Heart of man is the root of all evill workes , out of it come evill thoughts , murders , adulteries , and such other things as defile a man , Mat. 15. 18 , 19. That the Heart is deceitfull and wicked above all things , Ier. 17. 9. That in regeneration the Heart must bee renued , made cleane , softened , of stony made fleshy , That the Heart is the seate of all Spirituall gifts , as Vprightnesse , Purity , Goodnesse and Honesty , Faith , Lowlinesse , and many more , spoken of in every chapter of the Bible almost . In which places by the Heart to understand our Sensuall and brutish affections , were most absurd . And if as it is , the Soule of man be there meant , it cannot be but a nice subtilty beyond the intention of Scriptures to exclude the Will from having any part in that good or evill which is attributed to the Heart : as if by the Heart were meant only the understanding part of the Soule . 3. Wee preferre the uniforme judgement of all the learned hitherto , above the opinion of one Armini●● and his followers ; who , as they make the Vnderstanding the seate of all speculative Habits , so for all practicall Habits , whether Morall or Theologicall they place them in the Will. With whom agreeably to Scripture and sound reason , we maintaine that there was in Adams will , besides the liberty thereof , an Habituall holy inclination to all that was good , though with a possibility of embracing evill ; again , there is in our wills since the Fall , besides some kind of liberty , an Habituall vitious quality making them averse and froward in choosing the good , prone and inclinable to embrace the ●vill , so that man now doth naturally drinke iniquity like water , Iob 15 , 16. and make a pastime of doing evill , Prov. 2. 14. And therefore as Adams will was truly good , not onely in the actions but in the inward qualities thereof : so our will is truely and properly corrupt , not onely in its evill actions , but also the inward vitious disposition thereof . This is the fourth errour , the fifth is but a consectary of the former ; namely , 5. That the wll of a man Vnregenerate hath a naturall freedome to choose any Spirituall good thing as soone as it is made knowne vnto him . For , say they , the Will of man hath no other property but onely liberty : when man fell and lost other good qualities , his will had no hurt , but retained its liberty perfect and entire . So that an Vnregenerate man after once hee knowes any Spirituall good thing offered unto him , hath naturally as much freedome of will to embrace it , even as Adam had in his Innocency , or as any man can have after his Conversion . But this opinion falls to the ground with the former upon which it is built , presupposing that there is no vitious quality in the will drawing it to evill . But we know that to be false , and therefore we confesse , that untill such time as God doe heale that disease and replant in our wills their primitive integrity , they are utterly dead in sinne , captives and bond-slaves of corruption . So that however they have some liberty in Naturall , Civill , or Externall Spirituall things : yet in regard of true Grace and Holinesse they have no liberty at all to will and choose that , but are wholly enthralled unto sinne ; according to that of the Apostle , Rom. 6 20. When yee were the servants of sinne , yee were free from righteousnesse : and , Rom. 8. 7. The carnall minde is enmity against God ; for it is not subject to the Law of God , neither indeede can bee . Doe they not then manifestly give the Scripture the lie , that affirme a man in the state of unregeneration ( who , without doubt , is , if any be , a servant of sinne , and carnally minded ) is notwithstanding free unto righteousnesse , and may be even of his owne naturall power subject to the Law of God , commanding him faith and obedience ? There are yet other errors : the sixth therefore is this , 6. That mans Conversion begins in the Act of Beleeving , not in the Habit of Faith infused . I have heretofore touched upon this point in shewing the falshood of that assertion of theirs , That Conversion begins in some worke that we do , not in a worke that God first doth . Here you are further to note whereto tends this opinion , and that is , to establish their other opinion of Falling away from grace . For seeing Conversion is nothing but the Act of Beleeving , & this Act is freely in our power , as not to do it at first , so when it is once done , not to repeat it often for the continuance of our Conversion , it follows thence that as it was in our power not to become Converts by not doing that Act , so being Converted , t is in our power to relapse by not continuing to doe it . For which purpose they deny that there is any such thing as the grace of Faith infused into the heart ; yea , that there is any constant habit of Faith at all , and that a man is not termed a Beleever from the Habit , but from the Acts of Faith , which being transient and vanishing , Faith ceaseth when they cease . So that belike when a godly man is asleepe he hath no faith , when Noah and all his Family were asleepe in the Arke , then Faith ceased in the Church ; and seeing by faith we please God , men asleepe or dying in a Lethargy doe not please God. T is wonder but these men will deny all other Habits too : and say that David had no skill in Musicke , but that his right hand had forgot her cunning as soone as he had layd his Harpe aside . They may aswell denie the one as the other , both are alike ridiculous . There is yet one Error more , and that is this ; 7. That mans Conversion is properly nothing but the Act of Beleeving the Promise of Grace . This restraint of our Conversion unto so narrow a compasse , as first to bring it from the Habit of Faith , to the Act of Beleeving , and then to appropriate it to that Act without so much as once mentioning any other graces : this narrow conceit touching our Conversion is that which hath filled the writings of many learned about this point with much darknesse and confusion . They so speake and write of Conversion as if it began in that one and only Action of mans will Consenting to the promise of mercy in Christ. But this is without all ground . To convert is not only to beleeve , but to repent , to love God and our Neighbour , to abstaine from every evill way , to practise all duties of Piety and Goodnesse : these acts are as proper and immediat parts of true Conversion , as Faith. Nor doth the Scripture so much as intimate any such limitation , as to appropriate our Conversion to the Act of Faith : nay , t is manifest that the Scriptures when they speake of man● Turning unto God , doe joyne repentance and other godly Acts together with Faith : as appeares by that solemne invitation of men unto God [ Repent and beleeve th● Gospell ] so often used in the New Testament . Let us now for conclusion at this time lay all these errors together , and see what is the finall upshot of this Opinion : all things being reckoned , t is this , That in a man unregenerate there is naturally very little or no Corruption , and unto his Regeneration there is required little or no Grace . That I be not thought to slander them , both will appeare unto you to be true , thus , First that they annihilate and overthrow the Grace of God ; for whereas the Vnderstanding , Will and Affections are in our Conversion chiefly to bee respected , it is manifest that by their doctrine , Grace hath no worke upon any of these . Not upon the Vnderstanding to inlighten it , for , say they , that 's done by the cleere Evidence of the things that are to be understood . Not upon the Affections to rectifie their motions ; for , say they , the affections follow the understanding , and are presently in order as soone as that is informed . Lastly , not upon the Will to incline that to embrace the Promise : for that , say they , is left absolutely to its owne Liberty , and of it selfe it may consent or dissent . Where then is any worke left for Grace ? unlesse that glorious Grace of God in bringing a Sinner unto himselfe , so much magnified in Scripture and by all men , be now at last nothing but only the Revelation of the Gospell unto mankinde . Which we confesse is a great grace , but yet without another that 's greater , is not sufficient to Conuert a sinner . Thus Grace is excluded . Let 's see what they thinke of mans inherent Corruption . This they also extenuate , and tell us that we are not so weake nor wicked as wee have beene alwayes thought to be . For why ? our understanding needs not any supernaturall restoring of decayed sight ; if divine things be plainely set forth to view we can see well enough . Our affections are not of themselves vitiously disposed , but only through the error of the minde ; correct that , and all is amended . Finally our Wills have not rebellious inclination in them , but they can of themselves without further helpe choose that which is good . So that if Arminius bee not deceived in his , wee may now change our opinion of ourselves , and thinke that we are at least something . But what then is become of that Sinne that dwelleth in us , of that Vniversall Corruption and Disorder of our whole nature , so much spoken of , so much complained of ? Is it vanished ? T is not so well ; but these men have vanished away in their imaginations , and have disputed so long of Gods Grace and mans Corruption , till in conclusion they have lost both , and are become wilfully ignorant of the one , and malitious enemies to the other . Hitherto the Explication of their Opinion , their Errors , and the generall issue of them : Wee are now in the next place to unfold and confirme that truth which is to bee maintained touching this question , viz. Whether it be in Mans power so to resist the grace of God , as finally to hinder his owne Conversion . Wee maintaine the Negative , that where God purposes to save , no power of man can destroy . The truth hereof will plainely appeare unto us , if wee shall consider distinctly how a man may hinder the Worke of Grace . 1. In the Antecedents and Preparatory meanes to his Conversion . 2. In his Conversion it selfe . For the Antecedent preparations to bring men unto Conversion , they are either Outward ; namely , The Observation of the externall parts of Gods worship , as frequenting the Word preached , Prayers , Sacraments , keeping of the Sabbaoth , attention and industry in the hearing , reading , and meditation of the Word : or Inward the effects of the ordinary grace of God in the use of those meanes , as , 1. Knowledge of the will of God in the main matters of Religion concerning Faith and Practice . 2. Touch of Conscience in the sense of sinne arising from a cleere discovery and conviction of a mans forlorne estate . 3. A Feare and horror of Gods punishing vengeance , joyned with a naturall griefe of heart that hee is brought into so much unavoydable misery . 4. A thought and wish for freedome by some meanes or other . 5. Some slight hope of helpe from the promise of grace so generally made as none seeme to bee excluded , upon the apprehension whereof some kinde of joy will also arise in the heart . All which together may cause some kinde of reformation of life in doing of many things gladly , and a not unwilling abstinence from others . Touching these preparations unto Conversion , you are to note these three positions . 1. That they are in themselves good and necessary . This is to bee observed against those overbroad and unadvised speeches of some which have given occasion unto our adversaries to fasten upon us this imputation , that according to our Doctrine , * Zelus omnis , cura & sludium ad obtinendam salutem adhibitum ante ipsam Fidem & Spiritum renovationis vanum est atque irritum , quinimo noxium magis homini quam utile & fructuosum . Which assertion were most dangerous , because it opens a wide gappe to let in all profane contempt of the exercises of Religion : man having hereby a good excuse for the neglect of all dueties of Piety , because all their care and diligence in the use of them were not onely to no purpose but to an ill purpose , untill such time as they were truely converted . But this is a slander ; our Divines teach no discouraging Doctrine to blunt the edge of mens good desires , and to beat them off from all religious endeavours . No , they presse upon men ever whilst they are unconverted , the necessity and profitablenesse of all those forementioned preparations : in regard , 1. Of the nature of the things themselves which are good , and our very necessary obedience to doe them , being strictly injoyned by the commandement of God. 2. Of the event that followes upon them according to Gods promise and his ordinary proceeding in the worke of grace : which is such that he bestowes not his grace ordinarily but upon those that conforme themselves to the doing of those things . Neverthelesse our Divines teach this also , which is true and warrantable : 1. That all these preparations are no Efficient causes to produce grace of Conversion in the heart , however they prepare a man to bee the fitter to receive it . And therefore where God is not pleased to afford his Sanctifying Spirit , they prove vaine and fruitlesse . 2. That how good and necessary soever these preparatory works are , yet the doing of them is unto a man unregenerate an occasion of sinning . And so in the consequent , to him they may prove harmfull . As for example : When an unsanctified man heares the Word , Praies , performes any duety in Gods worship or in a Christian life , in the doing of these things hee alwaies commits some sin or other : because he wants a pure Heart , a good Conscience , and Faith unfained , without which hee cannot but err● in fulfilling Gods commandements . But then will some say , if it be so , that the doing of every good duety is unto such a one an occasion of sinning , hee ought not then to doe it , because he is bound to avoide all things wherein he shall certainely sinne . To which I answer , that the inference were good if this avoiding the occasion of one sinne , did not draw him upon another sinne that were worse . But here see what a snare sinne hath laide to entrap a wicked man , which way soever he turnes , he falls , & is taken : if he heare the Word , he sins because he mingles it not with Faith : if he hears not the Word , he sins , because he turnes away his eare from hearing the Law : if he pray hee sins , because he praies not in Faith ; if he pray not hee sins and is accursed , because hee calls not upon the Name of the Lord. What shall he doe then ? I answer , hee must doe his duety what God commandeth , though hee cannot choose but commit a sinne in doing of it , by reason of his corruption and infirmity . Of two sins , whereupon not God , but Himselfe hath put himselfe inevitably to commit one of them : Hee must choose the least , rather sinning in the maner in not doing of it so well as he should , than ●ailing in the matter , and quite neglecting the duety it selfe . For this is certaine , when God commands a duety absolutely to be done , it is a greater sin not to doe it at all , than to doe it amisse : because , our disobedience is Totall in not doing , but onely Partiall in doing it otherwise than we ought . As for a man wilfully to refuse to heare the Word , is a fouler fault , than to heare it with a forgetfull and disobedient heart , though this be a foule fault too ; but yet there is more hope of the latter than the former . Wherefore we may not pretend our infirmity as a just excuse for the neglect of our duety : I cannot doe it well , therefore I will not doe it at all , is no good collection , unlesse I may be blamelesse in my omission of it ; which here I cannot be . Ministers then are to urge upon all men indifferently the necessity of all Christian endeavours tending to their Conversion ; and hearers are not to balke Gods commands upon pretences of their owne sinfull disabilities : God must bee obeyed as farre as we can goe ; if we sin , t is our fault besides the intention of the commandement . And who knowes whether our diligence in doing something , may not be more beneficiall to us , than our sinning in many things may prove hurtfull ? whilst God bestowes grace upon us in the use of those ordinances whereto in some sort we conforme our selves , though with much sinfulnesse and infirmity . This of our first position : the second is this , 2. That the Reprobate unregenerate , in whom these preparations to grace are wrought , may and doe wilfully neglect them , thereby procuring their finall obduration in sin . The third is this , 3. That the Elect unregenerate may and doe for a time resist these preparations to Conversion , thereby deserving this finall obduration ; but God by his speciall grace continues these beginnings unto their perfect Conversion . I will handle both these positions together , containing the maner how farre , and by whom those meanes and preparations to Conversion may be resisted and made fruitlesse . We affirme then that it is in the power of every unregenerate man , whether Elect or Reprobate , to neglect and oppose those gracious meanes whereby God calleth them unto Conversion . This is apparant , whether we respect the outward or inward meanes of Conversion . For the outward in all Gods holy Ordinances , they may every one of them be neglected . Men have the command over their bodies to move them as they please , and they may sit at home or travell abroad without worldly or wicked imployments , when they should be at Church ; they may stop their eares , talke with a companion , reade some booke that pleaseth them , while the Minister is in speaking : they may set their thoughts aworke in their Chests , in the Stewes , in their Storehouses , any where but where their bodyes are , about any thing save the Sermon : they may avoide the often use of the Sacrament , and make such shift as not to appeare before the Lord scarce once a yeare : men may choose whether they will sleepe or pray , fast or surfet of fulnesse , reade and study Gods word , or mans writings . Againe , for the inward workes of grace , all unregenerate men oppose the light of their knowledge , resist the checkes of conscience by presumptuous sinnes , strive to blot out the sense of sinne , and to cast off the feare of the Almighties punishment ; they may stupifie all such motions of affections as tend to goodnesse , by diverting them upon vaine delights . These things , and more , they may doe , yea , and they doe also , though some more , some lesse . For it is most certaine , that no man thus ordinarily called unto grace , by these meanes , was ever so dutifully obedient to the voyce of Gods calling , as to yeeld presently without striving and much opposition . No , let the best man living , who hath well observed himselfe before and after his sound conversion , bee brought to answer in this case , and he will confesse , that in all those meanes whereby God fairely woed him to convert unto him , hee alwaies was strangely perverse , carelesse , scornfull and froward in every motion of grace : till Gods spirit had thoroughly wrought upon his heart . Wherefore wee affirme , that Every one whatsoever doth carry himselfe so stubbornely against this Preparatory grace of his conversion , as that he deserves thereby to be forsaken of God and left to finall imp●nitency . Nor can that bee the cause why God converts this man and not another , * quia hic novam opponit contumaciam , ●ll● non opponit , as the Arminians falsly affirme : for all are contumacious and rebellious against this grace of their vocation : but the reason is because when both rebell , God justly forsakes one in his rebellion , and most mereifully followes the other with fresh supply of more powerfull grace till he have healed his rebellion , and caused him to returne . Thus then both the Elect and Reprobate resist : but the Elect for a time , the Reprobate finally . The difference is from God. The Reprobate neglect and cast off him : * wherefore in justice he neglects and casts off them , leaving them to follow their owne wills , and the counsells of their reprobate minde . Being so forsaken , their hearts become as hard as the ●●ather milstone , their consciences scared , their affections dead : all sense of grace or sinne worne out of the soule , and ●…all obstinacy against God fixed therein . And in this sense we grant there may bee a ●…all resistency against Grace , namely in the reprobate opposing and wilfully neglecting all those outward meanes of Grace , all those inward workes of grace whereby they were invited and prepared to Conversion . Of this rebellion doe the Scriptures in every place complaine and accuse the ungodly , that [ when a God bids them walke in the good way , they say , They will not walke therein ; when hee bids them harken to the sound of the Trumpet , they say , We will not barken ] that , [ they b say unto God , Depart from 〈◊〉 wee desire not the knowledge of thy wayes ] that [ c God stretcheth forth his hands all the day long to a rebellio●s and gainesaying people ] that [ hee d calleth and they refuse ] that e [ they have eyes to see and will not see , eares to heare and heare not ] that [ they f resist the Holy Ghost ] that g [ they Rebell and vexe his Holy Spirit ] that [ Christ h would have gathered Ierusalem but shee woulld not ] that [ hee i preached unto the Iewes to the end they might bee saved , but they would not come unto him that they might have life . ] with a thousand the like testimonies k setting forth the stubbornnesse and hardnesse of mens hearts in rejecting this grace of God offered to them , and despising the riches of his goodnesse that should lead them unto repentance . All which places noting out unto us a s●all resistency , are to be understood not of that Speciall grace whereby God intends to worke mans Conversion , as our Adversaries pervert them , but of that common grace in the ordinary Antecedents of mans Conversion whereby God calleth all unto himselfe . Of which grace wee confesse that it a may bee received in vaine , that b this talent may be hidden in the ground and become unprofitable : as Scriptures together with lamentable experience testifie in three c parts of ●oure that heare the Word unprofitably , in those temporary outside seeming Christians , who d after illumination in the truth and much affection to goodnesse , quite fallaway : and e after they have knowne the way of righteousnesse turne away from the holy Commandement given unto them . So that by this fault , all comes utterly to naught , and they perish ●…ally in their naturall corruption . But now the Elect albeit they are also disobedient and froward at the first , yet God forsakes them not , but in mercie goes on to perfect the worke that hee hath begun , till Grace g●ts the victory over their Corruption Till that their outward fashionable s●vice of God bee turned into true spirituall worship , their knowledge made effectuall to all holy practice , their consciences sprinkled with the blood of Christ and freed from legall terrours , their worldly sorrow turnd into godly griefe , their slight wishes and hope of mercy , changed into zealous prayers for , and firme beliefe of Pardon , their partiall and halting reformation of life , turned into perfect and sincere obedience . And thus farre of the ordinary preparations to Grace , and how farre they are resisted : I come in the next place to our Conversion it selfe . Which is to bee considered two wayes . 1. In actu primo , as it is the worke of Gods Spirit on us , renuing our corrupt nature , healing all vitions , infusing all vertuous inclinations into each faculty ; by which Habituall infused qualities they are disposed to all Spirituall and Holy actions . This is the worke of God by his preventing grace . 2. In actu sicundo , as it is our worke converting our selves to God in all holy operations of Faith , Love , and godly Obedience , which Acts we doe by the help of Gods subsequent and assisting Grace . Of Conversion in both senses we are to enquire , how farre it may bee resisted and hindered : touching the first , namely , our Habituall Conversion in the infusion of all gracious habits , this conclusion is to be defended . That in our first Conversion or Sanctification wee are meerely Passive , and cannot by any Act of ours eyther worke it our selves , or binder Gods working of it . This is apparant by the Scriptures , which testifie unto us what our state is before Conversion , what the worke of God is in our Conversion : namely , That wee are dead in sins , Ephes. 2. 1. Col. 2. 13. Matth. 8. 22. Ephes. 5. 14. That we are blinde , and very darkenesse in regard of Spirituall knowledge , Rev. 3. 18. Ephes. 4. 17. & 5. 8. Matth. 6. 23. Luc. 4. 18. Iohn 1. 5. Act. 26. 18. 1. Cor. 2 14. That our hearts are stony , destitute of all sense and motions of goodnesse , Ezek. 36. 26. & 11. 19. Againe , that Gods worke in our Conversion is a raising from the dead , Ephes. 2. 5. Col. 2. 12. Rev. 20. 6. Iohn 5. 21. 25. A restoring of sight to the blinde , Luc. 4. 18. A new generation and birth of a man , Ioh. 1. 13. Ioh. 3. 3. Another creation of him , Ephes. 2 10. Psal. 51. 12. 2. Cor. 5. 17. Gal. 6. 15. The giving of a new heart of flesh , and taking away of the old stony heart , Ezek. 11. 19. Out of which and many the like places , wee conclude , that a man can doe no more in the effecting or hindering of his first Conversion , than the Matter can do in regard of the Forme , to receive or reject it , no more than Adams body could resist the entrance of the soule into it , or Lazarus carkasse and the dead bones in Ezekiel could refuse the spirit of life's comming into them , no more than an infant can hinder its owne conception and birth , or the world the creation of it selfe , no more than the bodies of those sick persons whom Christ cured by his word , could hinder the restitution of health when Christ commanded them to be whole , or the eyes of the blinde could nill the restoring of their sight , or the aire that is darke can refuse to bee illightned : in briefe , a mans heart can no more hinder the worke of Gods grace in changing it out of stone into flesh , than the body of Lots wife could resist the force of his power in turning it out of flesh into a pillar of salt . Against this Doctrine of mans Passivenesse in his first Conversion , our adversaries object many things , qualifying the rigour of those censures the Scriptures give touching our utter disability , eluding their force by many subtile shifts , all devised onely to this purpose , that our Conversion may not be thought to be altogether of grace , but shared betweene the grace of God , and some power of our owne To alledge and answer every cavill were a businesse of more length than difficulty : unto them all in generall I answer , That hee that takes a mans judgement touching mans abilities , he followes the sentence of a blinde corrupt Iudge , and that in his owne cause . It is the Lord that judgeth us , and it becommeth us to submit to his censure , not to extoll our selves when hee abaseth us , lest wee bee found lyers like those hypocriticall Laodiceans , boasting that we are rich and increased with goods , and have need of nothing when in the meane God knowes though wee know not , how that we are wretched , and miserable , and poore , and blinde , and naked , standing in neede of all things . Wherefore let this truth alwaies stand firme , that as no man can prepare himselfe by any strength of his owne effectually to worke his Sanctification , either alone by himselfe , or as a coworker with the Spirit of grace , so no man can hinder the worke of Gods Spirit when hee intends to bestow this first grace of Sanctification upon a sinner . This of Habituall Conversion in the internall renovation of all the faculties , which cannot be resisted or hindered : in the next place we are to consider of Conversion as it is our act , consisting in the operations and exercises of all gracious habites infused , as when we actually beleeue , repent , and doe other good workes . This Active Conversion is nothing but the practice of Sanctification , when being made holy and good , wee doe good and holy workes , as a man after he is raised from death , or restored to health , performes the actions of a living , of a healthy man. For that similitude of S. Austins is certaine , Non ideo currit rota , ut sit rotunda , &c. as a wheele runs not that it may be round , but because it is round ; so the will beleeves not that it may be regenerate , but because it is regenerate . And therefore that is an errour of the coursest bran , when our adversaries make the act of Beleeving to go before our Sanctification : whereas nothing is more certain than this , that all holy actions whether of Faith or any other grace come from that common root of holinesse infused into our soules . Now then touching these actions proceeding from grace inherent the question is , how farre they are in mans power to refuse the doing of them : and the question may bee laid generally touching all good workes inward or outward , thus : Whether or no that man who is truely sanctified may refuse to doe any good and holy worke at all ; for if any one be in his power to refuse it , all may be in his power by the same reason . But yet because Faith is a principall grace , and all the dispute is touching the act thereof , we may restraine the question unto it , though whatever can bee spoken of mans power about the action of Faith is appliable to all other gracious actions whatsoever . The question therefore is thus , Whether after that a man is once sanctified and regenerate , it be in the freedom of his will to choose whether he will actually beleeve and assent to the Promise , or not ? For the explication of this point , How farre every good action is in a godly mans power to doe or leave it undone : you are to note that there is a double beginning or Cause of every gracious action in a man regenerate . 1. The spirit of God by his exciting and Cooperating grace , 2. Man himselfe renued and sanctified in all his faculties . The former is termed Principium à quo , the latter Principium quod : man worketh , but hee must be moved thereto and assisted by the Spirit of grace : both together concurre to the producing of every holy action . I say both together : for although man in his first conversion was meerely passive , Gods spirit working all without mans helpe : yet Man in performance of any holy act is not meerely Active , able to doe all of himselfe without Gods helpe . No , he is partly Passive , partly Active : Passive as hee stands in need of Gods grace to stirre up , guide , and strengthen the endevour of each faculty in the doing of good : Active in as much as being thus helped by Grace , himselfe willingly moves himselfe to every godly worke . Now by reason of this concurrence of man with God , these operations of grace are properly called Mans worke , not Gods worke in man. So that when a regenerate man beleeves , this act though it be caused by Gods Spirit , yet it is done and exercised by Man voluntarily moving himselfe in that action , and therefore wee say it is Man that beleveth , not Gods spirit that beleeveth : as if the act of beleeving were wrought in mans Will by the Spirit of God , in the same sort , as Iugglers worke strange motions in their Puppets , which seeme to doe wondrous feats , but t is an unseene hand that 's the cause of all . Such grosse conceits should not have beene devised by ingenuous mindes , and put upon so plaine and cleere doctrine as that is touching the concurrence of Gods grace with our strength in all Holy actions whatsoever . The point is easie to him that will understand , Every good desire and good worke is partly from man , because he wills it , hee workes it , but principally from Gods Spirit , because hee makes Man to will and to worke it . Without which cooperating grace , man by Habituall inherent grace could doe no good worke at all ; according to that of Christ , Ioh. 15. 5. Without mee yee can doe nothing , and of the Apostle , Phil. 1. 6. He that hath begun the good worke will also performe it ; and againe , Phil. 2. 13. It is God that worketh in you both the will and the deed , even of his good pleasure : and againe , 1 Cor. 15. 10. I have laboured more abundantly than they all , yet not I but the grace of God which is in me . These things thus explaned , we are yet further to note that in a man Regenerate , there are two contrary qualities inherent in every Faculty : 1. Grace , in a rectified holy inclination to goodnesse , infused into it . 2. Corruption in a vitious Quality disposing it to evill . These two Qualities abide in the regenerate , and oppose one another , till sinne be finally overcome & abolished by death . Vpon these undeniable grounds let us proceed to declare what is a regenerate mans resistance that hee makes against the working of Grace in hindering the performance of any good worke : which you shall perceive by these two conclusions : 1. A man regenerate so farre forth as hee is Spirituall , never resists the worke of Grace , but is constantly most willing and forward to the performance of all holy actions . None can be so ignorant in the mystery of Sanctification as to deny this ; & therfore they tell ●…ge wonders in Divinity , who teach that mans 〈…〉 put in aequilibrio , hanging like a beame upon 〈…〉 to bow either way , and indifferently disposed to 〈◊〉 good or evill . A very dreame it is , contrary to all S●…●●d ●●perience , whereby we are taught that 〈◊〉 〈◊〉 ●●ing regenerate and made spirituall , as it is so , 〈◊〉 so farre from standing upon termes of indifferencie , deliberating whether it shall yeeld , or whether it shall denie obedience , whether it shall beleeve or not beleeve , &c. as on the contrary it doth most constantly and eatnestly desire in all things to obey alwayes . A man whose eye God hath truly inlightened and touched his heart by the finger of his sanctifying Spirit , doth not stand in a mammering , shall I , shall I ? shall I beleeve , shall I obey , were I best doe this good worke , or shall I let it alone ? No , all his desire is now for godlinesse , the weight and strength of his resolutions and affections leane wholy to obedience , his will chooseth the good with full purpose to cleave to that only , turning it selfe from evill with much hatred and detestation . This constant determination of the spirituall will unto obedience and that only , is a thing most manifest in Scriptures and experience of all the Saints , in their prayers , purposes , desires to obey , their joy when they could doe it , their griefe when they could not . Let thy kingdome come , thy will be done , is the prayer of every faithfull soule not standing upon quarrelsome termes of yeelding or refusing , but wholly submitting it selfe and suing for obedience . Oh , faith David , that my waies were directed that I might keepe thy testimonies , Vnite my heart unto thee that I may feare thy name , Incline mine heart unto thy testimonies ; with a thousand such prayers of that holy man , shewing the firme resolution of a sanctified soule only ayming at obedience . Lord increase our faith , prayed the weake Disciples , Lord I beleeve , helpe mine unbeliefe , that new convert ; in both we see an earnest desire , not an indifferent deliberation . That prayer of the whole Church is excellent , Psal. 68. 28. Lord confirme that which thou hast wrought in us ; and more fully , Cant. 1. 2. Draw mee , we will runne after thee . Here 's no resistency , no hanging backe , or standing aloofe off in a doubtfull devising what to doe ; but as soone as these Virgins ( in the first verse ) have smelt the favour of the pretious oyntments of Christs grace , poured out into their soules , they love him , him onely , him entirely , they 'le goe , they 'le run after him : and whereas corruption clogges them in their course , they still shew their readinesse to come , by their willingnesse to be drawne . And such is the temper of every regenerate man ; His obedience is his Hearts joy and desire , and there is nothing that grieves him more , than when he is carried away by his carnall will and unsanctified part , against his spirituall and gracious resolutions , as may appeare for all , by that bitter complaint of the Apostle , Rom. 7. the latter end of the Chapter . Wherefore the regenerate Will stands not Newter betweene sinne and grace , but takes part with grace against sin , in a constant resolvednesse to hold with God and Goodnesse , against all things that are contrarie to them , according to that of Christ , [ The Spirit indeede it willing , but the Flesh is weak ] and that of the Apostle [ They that live after the Spirit savour the things of the Spirit . ] Now this is that most blessed worke of the Spirit of grace in the regeneration of mans will , namely , the taking away of that resistency which our adversaries so stiffely and odiously stand for against us and the truth . They say that grace leaves the will in indifferency , so that it hath power to resist : we maintaine the contrary , that the proper worke of grace in sanctifying our will , is to determine and incline the motions of it onely to obedience , and to take away all power of resisting or disobeying . Which appeares thus , To disobey and not to beleeve is an act of the greatest sinfulnesse that can be . To be able to commit this act comes not from power and strength , but from weakenesse and infirmity : Perfect strength and liberty is to have no power nor will to commit any sinne at all , as it is in God , and the blessed Spirits , and Christs humanity ; to bee able to doe that which is evill is from weakenesse , from corruption . Now in the sanctified will this corruption is in part done away by grace : so that so farre as the will is made Spirituall , it neither doth nor can resist and be disobedient ; it doth not , because it cannot : it cannot , because it will not ; it will not , because by this new infused grace and holinesse it is made [ alwaies willing ] to obey . But this point is cleered by the late worthy Bishop of Salisbury . The second conclusion is this , 2. That a man regenerate , so far forth as bee is carnall , doth alwaies resist the worke of grace , being unwilling and backward to performe any holy action . This is manifest by that of the Apostle , Rom. 8. 5. They that are after the flesh savour the things of the flesh : and againe , Gal. 5. 17. The flesh lusteth against the spirit . In experience nothing is more certaine , even the best men in their best workes , and best temper , doe sensibly feele many twinges of a froward heart , crossing and interrupting their cheerefull performance of holy dueties . From which rebellion of the Law in our members against the Law in our mindes , the most sanctified man in the world is not free , but as long as he lives he hath cause to complaine with the holy Apostle , [ When I would doe good I am thus yoaked that Evill is present with mee . ] In this opposition of two contrary principles of all our good and evill actions , we have to observe these two things , 1. The necessity of the concurrence of Gods cooperating grace in all holy actions , to bee done after our first Conversion . For if God should give unto us a power only to doe well , by the infusion of Habituall grace , and then should leave us unto our selves for the exercise of the Act , it is apparant that we should never bring this power into Act by our own strength . For wheras we are sanctified but in part , and there remaines in every faculty a corrupt inclination to evill as well as an holy disposition to good , did not the Spirit of God constantly & powerfully assist us in well doing , Corruption would prevaile against Grace , & lead us captive unto the Law of sin that is in our members . Not that Corruption is stronger than Grace , but because we without the aide of Gods Spirit should be more ready to follow the sinfull motions of our corrupted nature , than the sanctified inclinations of grace . And if Adams will being only mutable , but not as yet tainted with any inward corruption , neverthelesse wanting the effectuall assistance and support of Gods grace , was so easily seduced by temptation : much more our Wills , that are holy but in part , would quickly bee enticed and drawne away by the deceiveablenesse of inward concupiscence , and by the subtilty of Sathans temptations , if the Spirit of God did not worke mightily in us ; repressing the motions of sinne , and ayding us against all outward provocations to disobedience . 2. The true cause and roote of that irregularitie which is found in the obedience of a regenerate man. Which is not that indifferencie or freedome our Adversaries contend for , whereby t is in the power of a man regenerate at all times to choose whether he will doe good or evill , but it is that opposition which the Flesh maketh against the Spirit : by reason whereof a regenerate man , when by Grace he constantly desires to obey , is by Corruption hindered in the performance This is plaine by that of the Apostle , Rom. 7. 19. 20. I doe not the good things which I would , but the evill which I would not , that doe I : Now if I doe that I would not , it is no more I that doe it , but the sinne that dwelleth in me . And againe , Gal. 5. 17. The flesh and spirit are contrary one to the other , so that yee cannot doe the same things that yee would . Whence it is manifest , that when a regenerate man failes in his obedience it comes not to passe because his will is free , and so willing to doe that which is evill , but because his will is not so free from the power of his corruption , as it desires to bee , but is partly in bondage under the command thereof . To conclude this point , There is in every regenerate man a possibility or power of Resistencie alwaies remaining so long as any corruption abides in him , which will perpetually make some opposition more or lesse in the performance of every good worke . But for the prevailing act of Resistency whereby such good workes might bee quite hindered , we affirme that by the power of assisting grace effectually ayding the regenerate Faculties , that act is taken away . The flesh may strive , but the spirit doth overcome : Infidelity may cast many doubts , but Faith at last prevailes : Sinne and the World may pleade much worth and lovelinesse , but yet in fine the love of God overtops all earthly base delights , and fills the soule with the only desire of enjoying that alone most blessed and infinite goodnesse . Thus Amaleck may fight , but Israell will get the victory : a victory indeed certaine in regard of the event , but with some uncertainty in the Combat , wherein Israell is sometime put unto the worst . For you are to note that albeit in the generall as touching those maine and principall Acts of beleeving , repenting , persevering in obedience , &c. grace doth work so effectually with mans regenerate will , that corruption cannot hinder it in the exercise of those Acts : neverthelesse , in many particular actions after his first conversion in the continued practice of Sanctification , hee may obey the enticings of his corrupt concupiscence , against the motions of the Spirit of grace . For many times in sundry particulars of Christian practice , God is pleased to denie that effectuall assistance which at other times he affords , and then he leaves us unto our owne strength , for experiment to trie what is in us , for humiliation in discovery of our weaknesse unto us , for exercise of Christian watchfulnesse in making diligent use of all gracious helpes , and the like good purposes . In which case , a man that is thus left unto himselfe , presently lends an eare to the deceivable suggestions of Sinne and Sathan , whereby , wanting a rescue to bring him off cleere in this assault , hee is vanquished and though with much unwillingnesse , led away a prisoner unto those his spirituall Adversaries . During the time of which bondage , though grace shew it selfe so farre , as to cause many an heavie sigh , an hearty prayer and longing wish after its former freedome , yet can he not make a faire escape from his corruption , till Gods spirit returne and bring li●… with 〈◊〉 , breaking the gates of Brasse , and cutting in sunder the barres of Iron , that is , enlarging the heart that it may againe freely runne the way of Gods Commandements . And thus we confesse that a regenerate man may resist the grace of God ; hee may a Quench the Spirit , hee may b Grieve the the Spirit , hee may c Depart away from God through an evill and deceitfull heart , he may d Rebell against the words of God , and contemne the counsell of the most high : opposing all motions of grace , in these raging fits of his corruption , which still furiously struggles for life after it is mortally wounded in our regeneration . But these desertions are not perpetuall : corruption may for a time let the exercise of some particular graces , but in all and alwayes it shall never hinder : God who hath given unto a regenerate man a power to beleeve by the changing of his will through the infusion of a constant inclination to all spirituall good , will also cause the Act of beleeving infallibly to ensue , by the assistance of Cooperating grace , so powerfully strengthening the regenerate will , and so effectually restraining the rebellious motions of corruption , that the will shall not choose but doe that , which above all things in the world it most desires to doe , namely , beleeve and obey the Gospell . Now to shut up all touching this point of Mans liberty in resisting the grace of God , the summe of all is this . Before true Conversion all unregenerate persons doe resist the gracious meanes and preparations to their Conversion , the Reprobate finally , the Elect for a time , till Grace become victorious in their perfect Sanctification . In this their first Conversion or Regeneration the Elect are no way Active either to worke it , or to hinder it . After their Conversion in the doing of all good workes immanent or transient , they resist not so farre as they are Spirituall , they cannot but resist so farre as they are Carnall . And though in time of temptation and Spirituall desertion the flesh doe not onely resist but also prevaile , to the hinderance of many particular gracious actions , yet for those maine and principall Acts of Faith , Repentance , Love of God , Hatred of Evill , &c. the Spirit is infallibly victorious both to doe them after the first Conversion , and also finally to persevere in doing of them . Which comes to passe thus , 1. By Habituall grace infused , the Sanctified will is constantly determined to embrace all Spirituall good . 2. By assisting grace the will is stirred up , provoked , allured and inclined to obedience , through the proposall of the promises , and the heavenly suggestions of the holy Spirit . 3. By the same assisting grace all contrary motions of concupiscence are subdued and kept under . So that nothing can hinder obedience to follow ; because by grace the will is made willing to obey , and by grace all impediments in obeying are taken away : now when all lets are removed , what can let a willing minde to doe that which it desires ? Hence you may perceive the vanity and odiousnesse of those imputations of Manicheisme and Stoicisme , which our adversaries the Iesuites and Arminians throw upon this Orthodoxe Doctrine , crying out upon us , as if we destroyed nature , offered violence to the will , tooke away all liberty from the will , and turned it in the meere necessity of those naturall instincts and inclinations that are in brute beasts : yea , as if wee made the will like a dull and senslesse blocke , that cannot move it selfe a jot in any action of grace . These are unworthie calumnies , raised out of malice or ignorance in the great worke of Sanctification : for refutation we neede but denie what they barely affirm● ; and tell them againe , that by our doctrine , grace doth not destroy but perfect nature . It takes not away but restores unto the will the true liberty thereof , which consists not in the instability of a Weather-cocke , to move any way , in an indifferency to will and do any thing , but in a fixed determination to will and doe nothing but what is good . Which determination is not from any violent compulsion of an externall Agent , as if the will were moved by grace unwillingly ; nor yet by imposing upon the will any naturall necessity from some internall principle , as if the will did incline to good unwillingly without reason and choice , like the naturall propensity in a stone to move downewards , or the instinct in brute beasts . No , this determination of the Will to will onely good , is from an internall cause , viz. Habituall Sanctity infused into it , after which infusion the will inclines it selfe immutably , yet freely to that alone which is Spiritually good . It cannot chuse but will it , yet it wills it freely : for to affirme that this immutable inclination to one part takes away all freedome from the will , is to deny that there is any freedome of will , eyther in unregenerate men and damned spirits whose wills are inclined onely to evill , yet they sin freely , or in God , in the elect Angells , in the Saints departed , in the manhood of Christ , all whose wills are immutably , infallibly and after a sort necessarily inclined onely to good , and yet they will it most freely without all force or Physicall necessity . The neerer we come unto these , the nigher we are unto * perfection in every faculty . And certainely most desirable is that necessity , or immutability , or servitude , or determination , or call it what you will , whereby our wills are so disposed as they cannot but choose the good , cannot but be servants of righteousnesse , cannot but endeavour alwaies to obey , cannot but be holy and happie . Who would thinke himselfe wrongd that is thus blest , or imprisoned that is thus restrained ? Surely it is admirable what strange benefit these Iesuited Arminians have found out in that property of mans will , which so fiercely they strive for , namely , that it must alwaies bee indifferently disposed to good and evill , having an equall power to will both alike . Is this so rare a priviledge of nature ? what , such an excellent vertue to be able to commit an horrible offence , to disobey the Gospell , to despise Gods grace , to bee a slave to sinne , to doe enough at any time to damne ones selfe ? call we this a prerogative of Nature , and is it worth so much contention as hath beene made for it ? They deserve to enjoy it that are so much in love with it . But you are to know that this pertinacity in pleading for Natures prerogatives , is nothing but a cunning pretence to debase the dignity of grace , and to arme man against God in all pride and contumacy , as if wee could frustrate his works , and bring his counsells to nought , and that if we doe obey when hee calls us , wee may triumph in our strength , if we doe not obey , we may yet glory in our malice , whereby wee could make voide Gods holy intentions of doing us good . But how happy had it beene for those collapsed Angells , and for all Adams posterity , had his and their wills beene created with that immutable inclination to goodnesse , wherein the Elect Angells and Saints departed are now confirmed ? And how happy shall we also be , when wee shall bee able to obey as those heavenly Spirits now doe willingly , constantly , unchangeably , having neyther will nor power to disobey ? This service of God alone is perfect freedome ; and if the Sonne make us but in this sort free , then are we free indeede . Let us while we here goe mourning under the burden of our flesh , and that sinne which hangeth on so fast , let 's often send up a wish , a prayer to Heaven for the full accomplishment of our redemption : sighing within our selves , and waiting till we also be delivered from the bondage of that remainder of corruption in us , into that glorious freedom of the Sons of God. Amen . Wee have , by the grace of God , finished the first point that in the beginning I proposed touching the Antecedents of Faith ; namely our Vocation and Conversion unto God. Wherein hath beene shewed at large by what meanes and in what manner a sinner is made partaker of the grace of God unto salvation . In which search , I have endevoured to goe no further than I could see the Scriptures lead me the way : contenting my selfe with that knowledge of this secret and wonderfull worke of Grace , which might be to you and mee most profitable : letting passe those curious speculations which have beene conceived touching these things by men that have discovered more willingnesse to dispute and quarrell , than good affection to learne or teach ought aright in so holy a businesse . My ayme herein hath beene , to let you see what is the originall and generation of that most pretious grace of Faith , whereof we are to speake . The summe of all that hath beene more at large delivered , is thus much in briefe : that Sanctification or inherent Grace is at the first wrought in the soule of an elect sinner , meerely and only by the Spirit of God infusing into the soule new abilities and perfections in each power thereof . This worke of the Spirit is such , that wee cannot by any worth of ours deserve it , wee cannot by any inward power of our owne effect it in part , or in whole : lastly , we cannot by any liberty and strength wee have so forcibly resist as to hinder Gods spirit when he intends to worke it . Now of this our Sanctification , Faith is a part , being an inherent gracious quality infused into the soule at our effectuall Conversion or Regeneration . For its originall therefore it is Divine , being wrought in us by an immediat action of the spirit of Grace , and not any way springing from the liberty of our wils , or strength of our corrupted nature . We are then now by the assistance of God , to come unto the explication of the nature of Faith it selfe , to shew you what this grace is , wherein the Being thereof doth consist . An inquiry it is full of much difficulty ; but the absolute necessity and singular profit of this knowledge must inforce every one of us to use the uttermost of all godly diligence in searching out the nature of so glorious and usefull a Grace as Faith is . The whole frame of Christianity turnes upon this hinge ; Faith like blood runnes thorough every veine of the wholebody of Religion , it gives life and direction to every holy action , it s the staffe of our strength , the support of all our comfort , yea , the life of our soules lies upon it , and by it the just shall live or by nothing . Wherefore it concernes us neerely both to know what it is , and when we know it , to be sure that we our selves have it . Not to have Faith , is to want Christ and all hope of happinesse : not to know what Faith is , is a strong presumption of not having Faith. The Apostle concludes both in that exbortation of his to the Corinthians , 2 Cor. 13. 5. wherewith we also ought to be admonished ; Prove your selves whether you are in the faith : examine your selves , know yee not your owne selves , that Iesus Christ is in you except yee be reprobates ? To come then to the unfolding of the essence of Christian Faith : I shall begin at the lowest step thereof , and so by degrees ascend higher . 1. In the first place shewing unto you the nature of Faith or Beliefe in generall , as this word is taken in the largest extent in relation to all civill or naturall things . 2. In the next place explaining the meaning of this word Faith as it is used in speciall about Divine and Supernaturall things declared to us in Scriptures . The opening of the nature of Beliefe in generall will give much light for the understanding of the speciall consideration thereof : therefore I begin with that first : Not to trouble you with reckoning up all the improper acceptions of this word Fides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to tell you that sometime it is taken for Fidelity or Trustinesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as when a thing is done or spoken bonafide , faithfully or trustily , and in that exclamation Vestram fidem ! &c. sometimes for Arguments or Proofes , from Reason or Authority brought to breed beliefe in another , which acception is usuall in Rhetoritians , Arist. 1. Rhet. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Quintil. l. 5. cap. 10. Haec omnia [ argumenta ] generaliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant , &c. Faith or Beliefe in the proper acception of the word , is [ an Assent to such matters a● are knowne only by Revelation from another . ] This definition agrees to beliefe as it is taken in the largest sense : the Genus i● Assent , the difference is taken from the object whereto Assent is yeelded , and that is such things as wee understand onely by anothers revelation . Both parts will be plainly understood , if we distinguish between three sorts of knowledge [ Cognitionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that are incident unto man : 1. The first is Scientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Knowledge properly so called , which is bred in us by the evident certainety of things presented unto our reason or sense . When wee understand such principles and conclusions in all arts and sciences as are demonstrable by evident and infallible reason , or when we know such particulars as come under our senses when they are rightly disposed . 2. The second is Opinio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Opinion , an imperfect knowledge of things not cleerely presented unto reason or sense ; when we apprehend things in part and obscurely , so that wee cannot absolutely say t is this or t is that . 3. The third is Fides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beliefe , which is a knowledge grounded on testimony and authority of others , when wee assent to those things whereof by our owne sense and reason we have no certainety nor evidence , only we beleeve them , because such and such have told us they are so . These three divers apprehensions of things wee expresse in formes of speech agreeable ; the first , when we say , I know this to be so : the second thus , I thinke it is so : the last in this , I beleeve it is so . A great difference there is betweene these three apprehensions of the understanding as every one may easily discerne : but more cleerly thus it stands . 1. Knowledge whether it be of things past , present , or to come , hath evermore certainety in the subject , and evidence in the object accompanying it . For the things that are knowne must bee alwaies apparant to the senses or to the understanding . To the senses by the proportionablenesse of the qualities in the Object , and due application of them to the Organ . To the understanding by the bright light of reason shining in the things themselves . Wherefore the Object of knowledge is evermore evident , and being thus evident and apparant , the apprehension thereof in the Subject , by the sense and understanding must needs bee cleere and most distinct : whence ariseth such an assent unto the truth of the thing , as is most firme and certaine , excluding all doubting whatsoeuer : as for instance , that the Fire is hot , the Water moist , the Sunne light , that , Quicquid dicitur vel negatur de Vniversali , dicitur vel negatur de Particulari , & , Quae conveniunt in uno tertio , inter se conveniunt , with the like ; these things are evident , making such a lively impression upon the senses , and so cleerly discovering their reasonablenesse to the understanding , that we strongly assent unto their truth without all doubting . 2. Opinion is contrary unto knowledge , and alwayes hath uncertainetie in the Subject , and inevidence in the Object , attending on it . For some things there are of their owne nature uncertaine and contingent , whereof our best knowledge is but a doubtfull conjecture : as that a red evening and a gray morning should bring a faire day . Againe , those things that are in themselves certaine enough and necessary , yet unto us they will be but onely probable and conjecturall , if either our senses through weakenesse and distemper perceive them not throughly , or our understanding doe not cleerely apprehend the nature and reason of them . Whence it followes , that for want of cleere evidence in the things themselves , our assent unto their truth will be alwayes wavering & doubtfull , without any fixed determination to embrace any side resolvedly , but so holding it selfe to that part which for the present seemes most probable , as that it is ready to shift it selfe unto the other side , when better reason shall bee discovered . 3. Beliefe partly agrees , partly differs both from the one and the other : for it partakes but of one property , namely , certainety in the Subject , though very variable , but never of evidence in the Object . Both shall appeare unto you in order . For the Object of beliefe it may bee certaine and necessary in it selfe , but quâ tale it is never evident to the beleever . For evident , as I said before , those things onely are which by their owne proper qualitie and light worke a cleere apprehension of themselves in the senses , or understanding , or both . Now such things are not beleeved but knowne : as for instance , what wee see , heare , touch , taste , or smell by these senses orderly disposed , we doe not say we beleeve it , but we know it , as that the Fire is hot , the Water cold . He that relates unto mee an accident that himselfe hath seene , He knowes it , but I that heare him , doe beleeve it . Againe , things that wee understand by manifest and infallible reason , those also we know , we doe not beleeve : as for example , If an Astronomer foretell an Eclipse to fall out an hundred years hence , hee doth not beleeve , but he knowes this effect will ensue by the infallible motion of the Heavens : but an unlearned man that findes this in an Ephemerides , hee onely beleeves it . But now that which is the Object of Beliefe , so farre as it is the Object thereof , doth not fall under the cleere apprehension either of sense or understanding , by its owne naturall light . For things beleeved are of three sorts , Past , Present , or to Come . Of things Past before we were , and of things to Come , t is not possible for us to get any knowledge from the things themselves , by our sense or reason , unlesse it be Astronomicall demonstrations , as was touched before , or such Physicall effects as depend upon necessary connexion of their causes . Touching things Present , but yet farre removed out of the reach of sense , and eye of reason , as what is now done in forraine Countries : there is the same impossibility of knowledge by the proper evidence of the things themselves . In every one of these our sense utterly failes us , & our reason which begins at sense , failes us also ; and cannot supply the defect of sense by a necessary deduction of one thing out of another : and therefore it is impossible for us to get the knowledge of these things otherwise than by history and records of times past , by discourse and relation of things present from such as have seene and knowne them , by predictions of things to come . Wherein though we may understand , and that cleerely enough , what is recorded , discoursed of , and foretold , yet will the truth of these things be alwaies inevident to us , unlesse our owne sense or reason could also comprehend them . As for instance , when wee reade any part of the Romane History , as the description of the battell at Cannae , in Livie , wee understand perfectly what he saith , and we beleeve it also : but unto no mortall man was the truth of this accident , evident , but only to such as were then living , who felt and saw that calamity of the Romane state . So , when a traveller reports unto us what he hath seene in forraine parts ; we understand what he saith , and doe haply beleeve him , but nothing of all that he saith is evident unto us , till wee our selves have seene the same things as well as he . Take it then Vniversally thus : All Objects of Beliefe are known only by the relation and telling of another . But no relation of any thing which another makes unto me , can make the thing related evident unto me , i. e. so to represent it to my senses and understanding , that my apprehension of it should be the same with his that hath had the experimentall knowledge of it . Let a man describe unto another the fashion of some stately building , or the situation of some Citty which he hath seene , though he doe it in the most lively maner that may be possible , yet can heenever turne his Auditor into a Spectator , and make the thing he describes evident to his apprehension , unlesse by his discourse he were able to communicate unto him his owne eyes . So the most exquisite discourse of some point of Philosophy made unto a yongue auditor in that science , cannot make the point evident unto him , unlesse the reader could with his words convay his owne understanding into his hearer . Such descriptions and discourses can only effect thus much , that the hearer shall frame unto himselfe a more lively imagination of things related to him : but yet till his owne eies , and his owne reason have fully informed him by immediat experiments from the thing it selfe , that imagination or conceit cannot make the thing truly evident . And in that case . let a man ( for example ) that hath never seene the King , but only heard him discribed , or seene his picture , let him compare that imagination which he hath of him by those meanes , with that other which the very beholding of his person will cause in his minde : and he shall manifestly perceive that our knowledge of things which wee get by anothers relation , falls wonderfully short of that other knowledge which is bred in us by the proper evidence of the things themselves : and that the difference is great betweene the knowing of a thing per speciem propriam , as the seeing of a living face , and the knowing of the same thing per speciem alienam , as the seeing of a liuely picture . Hitherto of that property wherein Beliefe and Knowledge doe differ , namely , evidence of the object , Knowledge is an assent to things evident , Beliefe an assent to things inevident . The other property followes , wherein Beliefe agrees with Knowledge and differs from Opinion , and that is Certainty in the Subject . For in Opinion the Assent is alwaies uncertaine , and if not equally indifferent , yet inclinable to either side , even when its most strongly carried toward one . But in Beliefe the Vnderstanding passes over its assent and approbation unto the truth of one part , whereupon it fixeth and resteth it selfe . And therefore that definition of Beliefe , which Suidas hath , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vehemency of Opinion , or a vehement Opinion , comes farre short of truth and exactnesse : for even a vehement opinion hath alwaies uncertainetie of Assent necessarily joyned with it : but it is not so in Beliefe , wherein , as in Knowledge , the Assent may be certaine without all doubting . Now of this wee are to enquire , what those grounds are whereon men build the Certaintie of their Assent in matters of Beliefe , they are these three : 1. The Authority of the Speaker . 2. The Consequence of things spoken , in regard of some good or evill in it of great moment , that concernes us . 3. Some Eperiment in part of the truth of that which is related . According to the diversitie of these three things , our Beliefe increaseth more or lesse in certaintie and strength of Assent : which appeares thus ; 1. For the speakers authoritie , two things there are that win credit unto his testimony : 1. Wisdome and Skill that he be not deceived himselfe . 2. Fidelity and Honesty that he will not deceive us . Both these are needfull , for neither doe wee beleeve a simple man though honest : nor yet will we trust a wise man , if he be not honest . But when wee have a full perswasion of a mans wisedome and faithfulnesse by experience formerly had in other things , then we give full credit to his words . 2. The nature of the thing much alters the strength of our beliefe : for if it be a slight matter , that toucheth us not with any apprehension of speciall delight or commodity , benefit or danger redounding to our selves , be the relation of it never so true , and our understanding of it cleere enough , yet we heed not the matter much , nor doth the minde fixe it selfe upon it in any settled and firme assent . But if the matter bee of some great consequence that touches us neerely , we beleeve , as sooner , so with more strength and intention of assent . What we much desire or greatly feare , we easily beleeve , and though our apprehension of it be not very cleere , yet we are willing even to force upon our selves a perswasion of it . 3. Experiment also in part doth greatly adde unto the strength of our beliefe . A story or prophesie whereof we evidently know some part to be true , we doe more easily and firmely beleeve the rest . A learner that heares a discourse of some conclusion in Nature or Morality , if he perceive some part of the truth evidently , he is the more willingly induced to assent unto his teacher in all the rest . One or two conclusions throughly understood , marvellously strengthen our assent to the truth of those that we doe not as yet comprehend . Where all these meet together , there beliefe is firme and certaine : so farre as any failes , so much is our assent weakned . But of the three , the authority of the speaker is the chiefest , whose wisedome and fidelity certainely knowne unto us , will move us to a certaine beliefe of those things , wherein we apprehend no great matter of consequence , nor discerne any evidence of the truth at all : whereas if one that hath neither wit nor honesty tell us of a matter of greatest moment , wherof we also see the probability and truth in part , yet doth he not perswade us to beliefe , though he may move us to a strong suspicion . Thus then you see that assent , being the approbation of the truth of any thing , is common to Knowledge , Opinion and Beliefe : but with this difference , In exact Knowledge our assent is alwaies firme and unremoveable , in Opinion t is alwaies wavering and mutable , in Beliefe t is certaine , but more or lesse according to the different concurrence of those three forenamed grounds . Now out of that which I have spoken , let these two conclusions be carefully observed : 1. That all Knowledge is more certaine than Beliefe , which rule you must understand in things of the same kind , not of divers , thus : He that most firmely beleeves any truth upon the former grounds , is not yet so certaine of it as hee that perfectly knowes it ; as a Countri-man who strongly beleeves that the Sunne or least Starre is bigger than the whole Earth , upon the affirmation of a learned and honest Mathematician , is not yet so certaine of it as when afterward he knowes it by infallible demonstration . But now in divers kindes our beliefe of some things may bee more certaine than our knowledge of others : as our beliefe of divine things upon Gods testimony , may be more certaine than the knowledge of humane things by the light of our reason ; because our understanding hath alwaies this prejudice , that in the generall it may possibly erre , but Gods Word cannot erre at all . 2. That perfect Knowledge takes away all Beliefe : that is , ( for so you must understand it ) perfect knowledge of any thing excludes all beliefe of the same thing : otherwise , perfect knowledge in one thing may helpe our beliefe in another , and knowledge in part of the same thing , doth much strengthen our beliefe of the other part . But here in this opposition betweene knowledge and beliefe , your must alwayes remember what knowledge wee meane , namely Scientiam Intuitivam , or per Visionem , that knowledge which is had by beholding things in their proper nature : but not Scientiam Disciplinarem , or per Revelatione● , that knowledge which is got by discourse and relation of others . And so these two propositions , [ We beleeve what we know not ] and [ We beleeve what we know ] are not opposite each to other : for t is true , we beleeve that which we do not know , namely , by the proper and immediate sight of the things themselves : and t is true also , we beeleeve that which we doe know , viz. by relation , which so far forth represents to us the nature of the thing related , as that we are not ignorant what it is we doe beleeve . Where it must also be observed that the difference is great between these two sorts of knowledge , in regard of the assent that is given to matters thus known . Knowledge that is by Vision or Intuition of things that are presented to the sense or understanding in their proper evidence , inforceth assent unto the things knowne . For in this case the apprehension of the thing is so cleere , that the understanding cannot but approve the truth of it . And therefore the Colledge of the Sceptikes of old , was little better than a Society of fools , and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perpetuall doubtfulnesse of all things was somewhat worse than madnes , when they would not assent that they saw the Sunne shine when they looked on it , nor that the fire was hot , when they felt it burne , nor would be certaine of any principles or conclusions in reason & nature . And such was Anaxagoras his dull , melancholy , or wilfull frenzy to maintaine in good sadnesse , that the snow was blacke . For such is the naturall assinity between evident truth and our understanding , that though wee would , yet wecannot but subscribe and yeeld our allowance and assent unto it . Whence it falls out many times , that a Vsurer , a Chuch-robber , or some other not willing to leave this or that course , though doubtfull whether lawfull or not , dares not for his life read such or such a booke written on those subjects , for feare lest he should bee made to know more than hee is content to practise , and that his conscience should bee convicted in spight of his will. But now t is not so in that other knowledge by relation : let a thing be never so plainly delivered , so that we fully conceive the meaning of that which is spoken , yet if neyther our owne sense nor reason doe convince us , we * may choose whether or no we will beleeve and assent unto it , embracing it for a truth . It is the very naturall property of man , never to be satisfied with others reports , till we our selves have seene and knowne the thing it selfe by evident experience . Draw the liveliest picture of any man , the most curious landship of any country , it contents not , wee must see both the one and other . Set downe the most tried experiments in nature taken by most skilfull Artists , this pleases not others till their owne triall confirm them . Generally , every man would faine see with his owne eies , heare with his owne eares , understand by his owne , not another mans reason . In which inclination of nature lies the originall of all the distrust and diffidence that is in the world , and also the cause of those restlesse inquiries which we make one after another into the same things . Whence it comes to passe that whilst we are bul●ed in examining our forefathers inventions , and posterity also imployed in making triall of our examinations , neither we nor they have much time to adde any thing unto the increase of learned knowledge . Hence also may we ghesse at one cause why many Sciences , even for some thousands of yeares have kept one pitch , and not growne above that dwarfish stature they had in their infant invention : and also what the reason is why many that reade most , prove not the deepest schollars ; for no greater impediment to exact learning , than to make use of other mens understandings , and neglect our owne . It would also hence appeare , that History , a pleasant and profitable imploiment , is yet of all studied learning the weakest to give full satisfaction to the minde of man : because that depends wholly upon such grounds of truth , as mans minde desires not to depend upon at all , namely , anothers tongue , eyes , and eares . And it is observable , that very usually those that are of credulous and passive understandings , least able to imploy their owne strength in painfull and attentive inquiries after knowledge , such doe not unwillingly apply their diligence to that course of study , But I am very sensible , that hitherto you may judge my Discourse hath had more Philosophy than Divinitie in it . If it be an errour in this place , I confesse it : and crave your pardon for it : only thus much let me say , that I could not tell well how to avoide this generall consideration of the nature of Beleefe , in regard that the knowledge thereof will cleere our passage to that which followes . You have then heard what evidence there is in the object of Beliefe , what certainty in the assent given to it , how it differs , how it agrees with Knowledge . There remaines but one thing more to be cleered in the Generall , and then I have done with it . Beliefe was at first defined to bee an [ Assent to things knowne by revelation ] : but now yee are further to know , that all assent is not of the same kinde and degree , but differs according to the diversitie of the Objects assented unto . Therefore we must observe , that of the Objects of Beliefe 1. Some are represented unto us only as True and Good in themselves , without any speciall relation to our benefit and commoditie . Vnto such things , whether past , present , or to come , the understanding and will of Man doe yeeld that common assent and approbation , whereby they allow of the Ttuth and Goodnesse of every thing , that is apprehended by them as true and good in what kinde soever it be . This is called a bare assent , or Credulitas ; Beliefe in strict termes , when wee only beleeve t is good and true , and goe no further . 2. Some are revealed unto us not only as True and Good in themselves , but more specially as contayning some excellent truth and goodnesse that concernes us in regard of some benefit that wee shall get thereby . In these things our assent is with adherence , affiance , trust , and dependance upon the thing revealed . For as in generall all Truth and Goodnesse drawes the faculties of the soule to an approbation of them when they are knowne , so much more doth the goodnesse and truth of those things , which are proportionable to our nature and necessities , wherein we may claime speciall interest and commodity , unite our wills and understanding in strong assent and adherence unto them . This kinde of assent is in strict termes called Faith or Trust , Fides , Fiducia , which imply much more than Credulitas , Beliefe . Fidere in the property of the word is a degree beyond Credere , importing an assent with reliance and confidence . Now the proper object of this assent is nothing but Promises of some good hereafter to befall us . And promises are never beleeved , unlesse they bee trusted upon : as a Captive cannot be said to beleeve him that promiseth to ransome him upon a day , unlesse he trust and depend upon him . In which case we cannot distinguish betweene Beleefe and Trust , a Fidem and Fiduciam , to make them two severall Acts , which are but one and the same ; as is manifest thus , A promise is a revelation of some such truth as shall be beneficiall to me in particular . b The truth of such a promise consists in the certaintie of performance . The goodnesse of the promise consists in the qualitie of the thing promised more or lesse excellent . But now to trust ( fiduciam ponere , fidem habere ) upon a promise is not to beleeve the goodnesse of the thing promised ( for that often is knowne perfectly enough ) but to bebeleeve the Certaintie of Performance of it unto me : as for instance , if a rich man promise to pay a poore mans debts , the poore man needs not beleeve the goodnesse of the promise , for he well knowes the benefit thereof . What then must hee beleeve ? The truth of it : where in stands that ? in the performance , that the rich man will certainly doe for him what he hath said . Now what is this else but to trust him ? So that Beliefe and Trust or Affiance are here essentially one and the same thing . Thus much of Faith or Beliefe taken in its largest extent , I come in the next place to the Speciall consideration of Faith , as the word is Christian , applied unto Divine and Supernaturall matters , revealed in the Scriptures . Faith in this use of the word hath a double acception : 1. Improper , and so it is taken three wayes . 1. For the object of Faith , the things beleeved , either 1. Generally , for the whole doctrine of faith delivered in Scriptures , as 1 Tim. 4. 1. In the latter times some shall depart from that Faith , and shall give heed to spirits of error and doctrines of Divells . See many the like place , 1 Tim. 3. 9. Gal. 3. 2. & 1. 23. Act. 6. 7. Iud. vers . 3. 2. Specially for Christ himselfe the chiefe object of Faith. Gal. 3. 23. before Faith came , id est , Christ ; compared with ver . 19. 24. 25. 2. For the externall profession of Faith and Religion , as , Rom. 1. 8. Your Faith is published throughout the whole world . See Act. 14. 22. 3. For that vertue which we call Fidelity or Faithfulnesse in words or deeds , whether it be in God , Rom. 3. 3. shall their unbeliefe make the Faith of God without effect ? or in Man , Tit. 2. 10. that they may shew all good faith or faithfulnesse [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] This of the word taken improperly : the next acception of it is , 2. Proper ; where to give such a description of Faith , as may comprise in generall termes all the degrees therof , it may be fitly defined thus [ Faith is an assent given by the reasonable creature to the truth and goodnesse of all divine revelations ] . The termes of this definition are large , and require a diligent explication , that we may with more facility attaine our chiefe intent , in judging aright of the nature of saving or justifying Faith. Wherefore in the definition I prove three things to be considered of it : 1. The Object of Faith [ divine Revelations . ] 2. The Subject of Faith [ the Reasonable creature . ] 3. The Genus of it viz. [ Assent . ] Of the nature and properties of these in that order I have proposed . ¶ 1. The compleat Object of Faith is , All divine Revelations of whatsoever things the Creator shall make knowne unto the reasonable creature . These Revelations are of two sorts . 1. Some immediate from God himselfe , by vision , dreame , or other secret but infallible suggestion . Such revelations of divine things were made unto the Prophets , Apostles , and other holy men of God : who as they beleeved certainly the thing revealed , so they knew infallibly the truth of the revelation it selfe , that it was from God and not an illusion of Satan or their owne braine . If you aske me how they knew it , as when the Word of God is said to come unto any one of the Prophets , telling them inwardly what they should preach or answer in such or such a businesse , or when Saint Paul indited one of his Epistles , how did he or they know that the thoughts which then came into their mindes , were from immediate worke of the holy Ghost ? I answer , t is not possible for any man to describe the manner of it , unlesse himselfe had been acquainted with the like Revelations . But this is certaine , God-where he comes , makes himselfe knowne , and such were the lively characters of heavenly majesty , brightnesse , and cleernesse imprinted on those Revelations , that mortall mindes were infallibly ascertained of their Divinity . Yea Balaam himselfe , though he could have wished with all his heart not to have knowne or beleeved those revelations that so unkindly crost his hope of preferment : yet when once the [ a Spirit of God comes upon him , ] he utters his parable with this preface , [ b Balaam the son of Beor hath said , and the man whose eies are open hath said , Hee hath said which heard the words of God , which saw the vision of the Almighty , falling into a trance , but having his eies open . ] He that was at other times driven by the divell into furious motions of mind procured by spells & inchantments , is now as forcibly moved [ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] or borne away by the power of the holy Ghost , who in this revelation makes so cleere a discovery and strong impression of divine truth in the minde of Balaam , that the Wizard d cannot but speake what he knowes and beleeves , though it quite undoe his owne desire of Greatnesse , and Balacks hope of Victory . Whence also this rule followes generally true , That where the revelation is infallibly knowne to be of God , there will be a firme assent to the truth of the things revealed * Now we are further to note , that upon such immediate revelations and suggestions of the Spirit , is grounded that Faith which is usually stiled , the Faith of working miracles . A gift proper to the primitive times of the Church , bestowed then on many for the better establishment of the Gospell among unbeleeving Gentiles or Iewes . Though the words of the Promise runne largely , Marc. 16 , 17. yet it seemes not likely that every private true beleever had this priviledge , but rather that it was bestowed on such as * were Preachers and Publishers of the Gospell for confirmation of their doctrine . And amongst them t was given not onely to the truely faithfull beleever , but to others also , as appears by Iudas to whom this power was given as well as to the rest of the twelve , Matt. 10 1. and in many other reprobate , Matt. 7. 22. Lord , Lord , have wee not by thy name prophesied , & c ? The proper ground of this faith and assurance of working some miraculous effect , was the speciall and particular suggestion of the spirit . Other motives there were further off ; as the generall perswasion of Gods omnipotency , the beliefe of that promise which Christ made to his Disciples , Matt. 17. 20. [ Verily I say unto you , if yee have Faith as a graine of mustard-seed , yee shall say unto this mountaine , remove hence to yonder place , and it shall remove , and nothing shall be impossible to you . ] but more specially that larger promise hee made at his Ascension , Mark. 16. 17. 18. [ And these signes shall follow them that beleeve : in my name they shall cast out divells , they shall speake with new tongues : They shall take up Serpents , and if they drinke any deadly thing it shall not hurt them : they shall lay their hands on the sicke and they shall recover . ] But these grounds were not sufficient to give assurance of performing this or that miraculous act , without a speciall and particular suggestion of the Holy Ghost , informing them inwardly both touching the time when , and matter wherin they should worke a Miracle . For as all beleevers had not that power , so such as had it , could not doe wonders when and in what kinde they pleased : but were to expect a speciall warrant and direction from the Spirit ; like unto Peter , who , though a faithfull beleever , yet durst not venture upon a miraculous attempt of walking dry-shod upon the water , without a speciall word from Christ , bidding of him come unto him in that manner , Matt. 14. 28. 29. In these times , wherein this speciall direction ceaseth , and also miracles have no use ( unlesse for conversion of a Countrey where the Gospell hath never beene preached , ) this gift also is ceased . Thus much of the first sort of Revelations to bee beleeved : the other followes . 2. Some Mediate , delivered from God , by others , unto us . Such were the answers & Sermons which the Prophets and Apostles made by word of mouth unto the people , such is now unto us the whole written word of God , which is now the only ordinary object of our Faith. Now touching the Scriptures , wee are to enquire how farre things revealed in them may be knowne , how farre they must bee beleeved . You have heard before the difference betweene Knowledge and Beliefe ; that is an assent to things evident , this , to things not-evident : therefore seeing those things that are written are generally the object of our faith , wee must diligently examine what evidence there is to bee found in these things , or whether any at all ; that so wee may know what to judge of that assertion of our adversaries the Papists , who make obscuritie one essentiall property of Faith. In the opening of this question , Whether things revealed in Scriptures be evident to Mans understanding , let these distinctions be observed in the first place , 1. The Scriptures containe in them matters of three sorts , viz. 1. Precepts and Declarations of the doctrines of Religion , whether in the higher mysteries thereof , as of the Trinitie , Incarnation of Christ , &c or in other inferiour points of Sanctification , Piety , and morall Practice . And unto this head may be referred all such discourses of naturall things as are found in the Scripture ; as of the windes , thunder , &c. 2. Histories of matters of Fact past and gone , as of the Creation , Fall of Man , the Floud , &c. 3. Predictions of things to come hereafter , whether they be meerely Propheticall , or withall doe containe some speciall Promise or Threatning concerning those to whom the prediction is made . 2. There is a twofold Evidence , 1. One of the Narration , when it is made in Words and Sentences , so plaine & perspicuous , that the Vnderstanding conceives cleerely what the Speaker or Writen meanes . 2. Another of the thing it selfe that is related , when either our senses doe plainely perceive it , if it be a thing sensible , or our understandings doe manifestly behold the truth and reason of it , if it bee only intelligible . This distinction is most manifest in all discourses , and specially in Mathematickes , where the meaning of a Proposition or Probleme may be cleerely understood , what is to bee knowne or done , before one jot of the Demonstration be understood , how and wherefore it must be so . 3. Wee must distinguish of Mans understanding in a twofold estate ; 1. Of Naturall corruption , as it attaines no further light of knowledge than that which may be gotten by the ordinary gift of God in the course of a learned education , and painefull studie of Humanity and Divinity for such ends as men propose unto themselves . 2. Of Grace and Regeneration , when the Vnderstanding is inlightened ; and the eyes of the minde opened to discerne of spirituall things according to their spirituall nature . Herein also lies a great difference , because all things that are inevident to a man unregenerate , are not so to the regenerate . These things thus distinguished , let us set downe the truth touching this point in some few conclusions , which follow : 1. All things revealed in the Scriptures , whether they be Doctrinall , Historicall , or Propheticall , may be knowne in the evidence of the Narration , not only by such as are truly sanctified , but by those also , who , remaining unregenerate , enjoy only the benefit of common illumination . This conclusion is to be observed against that injurious accusation wherewith those of the Romish Church have standered God and his written Word , that the Bible is an obscure booke not to be understood . A fond and impious conceit , if ever any were . The Scriptures are obscure , say they , but to whom trow yee ? To their learned Clergie and illuminated Doctors ? No , they can understand them well enough , they are able to reconcile all seeming contradictions , to reduce all tropes and figures to their plaine meaning , to note the various acceptions of words , to dive into all hidden mysteries of the text , and over and above the just meaning finde out many spirituall senses of it , that the author never thoughton . This they can doe ; and for witnesse of it , we have of their owne writing infinite volumnes both of Controversed Divinitie decided , if wee beleeve them , by Scripture rightly understood , and also of Commentaries upon the text , which testifie unto us as no small painfulnesse in searching out , so much peremptorinesse in defining the true sense of the most Difficult places of Scriptures . And surely well they may bee confident , having besides their owne and others wits , the helpe of the Popes infallibilitie , in which respect one would thinke they should now make an end of writing , or at least of jarring one with another in their opinions and interpretations . For may we not thinke that the Popes are very uncharitable who being endued with an infallible Spirit , doe not sitting at ease in their chaire compile at last an absolute Commentary upon the Bible , after which no Iesuite of them all should dare to vent his owne private opinions ? or it may bee t is bashfulnesse in the Friers not to trouble his Holinesse about so small a tri●●e as is the right meaning of Scriptures , unlesse we say , that the Romish Apollo is not at leisure to utter Oracles from his trivet , unto every poore Frier that intends to trouble the world with a new booke . Here questionlesse is a great fault , but let them take it among them : meane while wee see their owne practice confuting their owne opinion of the Scriptures obscurity , unlesse they will give us leave to thinke , that all their preaching , disputing and writing hath beene about they know not what . But , ( say they ) the Scriptures for all this are obscure to the Laity ! And are they so ? whose fault is that but the Clergies ? whose duty it was if pride and lazinesse would have given leave , to have seene their people better instructed . If Scriptures are plaine unto themselves , why did they not make them plaine unto others ? or must we in earnest speak that of the Romish Clergy , which Iob doth of his friends in derision [ No doubt but they are the people , and wisedome shall die with them ; ] as for the poore snakes , the Laickes , they , simple soules , have not wit enough to understand the meaning of plaine words . To such their proud contempt of Gods people , we may with indignation oppose that of Iob , Even these have understanding as well as they , yea & are not inferior unto the greatest part of them , unlesse they could give the world better proofe of their deeper wisdomes . But what if they be inferior ? are the Scriptures obscure , because some things are hard to be understood by the ignorant and unstable mindes ? So we might say of the plainest book that ever was written of Logick , that t is obscure , because a fresh man doth not understand it . It is no prejudice to the cleernesse and perspicuity of the Declaration , that there be some things in it which are hard to be conceived by some men at some times . We doe not account the prophecy of Esay touching Christ which the Eunuch read , to be a darke and obscure prediction , but we know t was cleer and plaine enough , though the Eunuch a raw proselyte understood not the meaning of it . T is much we cannot be as charitably minded of the Scriptures , as we are of other bookes in our ordinary studies , wherin when we find some things difficult , we can suspect our selves rather than the author , & when afterward we understand him , we doe not censure him of obscurity , but blame our owne dulnesse , that could not apprehend things plainely enough expressed . And me thinkes the Iesuites might be content to give God Almighty leave to write but even as men of greatest understanding do , namely , to comprise much matter in few words . They might know that in such writing , ( and such is the stile of all the Scripture ) things may be expressed very distinctly and properly , which yet cannot ●●ply be understood at first reading , but after some study . In which case t were a reasonable thing for our adversaries to perswade the world that the Bible were at least as easie a book as some humane author , and that the abundant riches of knowledge in it did by the least deserve as much paines in the search of it , as a piece of Aristotle , some hard Poet , on some intricate crabbed scholasticall discourse of some Iesuite . Did they not greatly mistrust the discovery of their owne errors by such an insinuation of Scriptures facility , they would never discourage their disciples from them , and yet exhort them to the study of many an obscurer author . For our selves , we have learned better things , than to bring God in suspicion with man of envie and fraud , as if hee had caused a word to be written for instruction of men which they should not understand , and in it had laid a snare to intrappe mens soules in Heresie and false opinions , by perverting the Scriptures to their owne perdition . No , against such calumnies we oppose Christs censure of his owne words ( for such are the Scriptures ) Prov. 8. 8 , 9. All the words of my mouth are in righteousnesse , there is nothing froward or perverse in them ( no danger of Hereticall infection ) . They are all plaine to him that understandeth , and right to them that find knowledge ( nor intricate obscurity that no man can tell what to make on 't . ) Yea , we dare avouch that did the simplest of people use but halfe that diligence that they ought in attaining Christian knowledge , and would take but as much paines to understand the Scripture as they doe of the Evidences of their Land● or the Statute booke , or such like , experience would quickly tell them , that the Scriptures are not so farre above the reach of their understandings , as now generally all men not book-learned doe conceive , to the infinite prejudice of Christianity . But however , must the Scriptures be obscure , because men are carelesse , is the Bible a hard booke , because common people understand it not in Latine , are all things in it darksome and intricate , because one man understands not this or that particular , which yet another doth , or those of the present age perceive not the meaning of such or such a prophecy , which the next age may cleerly understand ? These are weak inferences , and such as cannot overturne our first conclusion , namely , that all Doctrines , Histories , Prophecies , and whatsoever else in Scriptures , may be knowne and understood by the perspicuity of the narration in the literall meaning thereof , by all sorts of men bad and good . For what history of the Bible can be named that may not be plainly understood , I say not by a learned or godly , but even by any man ? What prophecy , the meaning whereof hath not , or will not be plainly found out ? What text of doctrine , whereof some have not or shall not understand the right meaning ? and when t is once found out , may not all understand what one doth ? yea take the deepest mysteries of Religion , as about the Trinity , Incarnation of Christ , Resurrection , Life everlasting , Regeneration , and the like , there is none of them so obscurely set downe in Scripture , but that the declaration of them hath light enough to discover unto us what that thing is which we do beleeve , so that we may give an account of our Faith in that behalfe . Nor is this knowledge of divine things by tht evidence of the narration any peculiar priviledge of the godly , but common unto the unregenerate . For Charity , though it could wish , yet cannot be so blinde as to suppose , that every one who is able to interpret Scriptures , and to write or preach soundly of the doctrines of Divinity , is a man truely sanctified by the Spirit of grace . Experience and Reason make good the contrary , that a singular measure of knowledge , and no measure of sanctification are competible . Who sees not abroad in the world many wicked and ungodly wretches abounding in knowledge , and yet destitute of all true piety ? and is it not so in the Divell , who as in knowledge he surpasseth the best of men , so in malice far exceeds the worst of all creatures ? The cause is , for that , this knowledge is onely a degree and necessary antecedent unto saving Faith ; and is not so essentially linked unto it , but that it may be where Faith is not . It s easier to informe the understanding than to subdue the will and affections , the minde may be plainely taught , whilst yet the heart remaines froward , unbroken and untractable : the very heart and life of Faith is the strong inclination and union of the Soule unto the truth and goodnesse of spirituall things , preferring them in our choyce above all other things whatsoever , which gracious motion is the proper worke of Gods spirit powerfully binding and drawing the heart to embrace that good which is offered unto it : but it doth not necessarily follow the right and cleere information of the Vnderstanding . Whence it is both possible and easie for an unregenerate Christian by the helpe of common illumination to goe farre . I say by common illumination , understanding thereby , that course of the Revelation of divine truths now usuall in the Church , consisting in the knowledge of all Arts , skill of Languages , use of other mens labours in their Writings and Commentaries , conference and hearing of the learned living , and accustomed painfulnesse in study of any kinde of knowledge . By these meanes , a Christian , presupposing the truth of holy Writ , may in the state of unregeneration , prove excellent in the understanding of Divine mysteries . Hee may understand all and every the Articles of Christian beliefe , all Controversies in matter of Religion , all duties of Piety in Christian practice , any Sermon or Treatise tending to holy instruction , any place of Scripture of darkest and doubtfullest interpretation . Yea , in these things many times Sanctity goes not so farre as those common graces doe : and you may know by experience , that the holiest men have not beene alwaies the happiest expositors of Scriptures , nor soundest determiners of Controversies , but that both of Papists and Protestants many times men of ungodly lives and Idolatrous profession have equalled and exceeded others in their Commentaries and Treatises . And doth not the triall of every day shew that many a wretched man and vile hypocrite may yet make so good a Sermon ( even about the most spirituall points of Christianity ) and so heavenly a prayer , that those who are of quickest sight , yet seeing him but a farre off , may deeme him sound hearted ? So easie a matter it is for love of this world , to learne Religion by rote , and to teach the tongue to speake , what the heart doth not affect . This of the first conclusion , the next is this : 2. All Histories and Predictions are knowne unto the most illuminated understandings , by no evidence of the things themselves , but only by evidence of the relation . I shall not need stand long in proving this conclusion . In many precepts and doctrinall discourses , sense and Reason may have something to doe , but in matters Historicall and Propheticall , Faith only beares sway . For Histories of things past and gone there is no knowledge at all to be had of them otherwise than from authority of Scriptures relation . That the world was drowned , Noah saved in the Arke , &c , doth not appeare unto us by any argument from the things themselves , evident to sense or reason , but only by the story . So for Prophecies , promises , threatnings , they are not evident , till the event make them evident . As that the Iewes shall bee converted , the Papacy rooted out , &c. we know these things only by the Word foretelling them . In neither of these kindes can our sense be informed , or our understanding convinced of their truth , and therefore wee must rest upon Revelation beleeved . Of these two kindes principally is the Apostle to bee understood , in that description of Faith which hee makes , Heb. 11. vers . 1. where he useth two words to expresse the objects of Faith , the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things not seene ; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things hoped for . Things not seene are of a more large extent , and comprise all both past and to come ; things hoped for have a speciall relation to promises of some future good . Both are the proper objects of Faith , which is alwayes drowned in the sight of things that were unseene , and possession of things that were hoped for . The third and last Conclusion followes , which is this : 3. Precepts and discourses of Dogmaticall points mentioned in Scriptures are in part knowne by the evidence of the things themselves , both to the regenerate & also the unregenerate . This conclusion is of manifest truth , as shall appeare thus . In Scriptures there are doctrinall discourses of divers sorts : some of matters belonging to Nature and Morality , others of mysteries peculiar to Divinity . Of the former sort are those manifold allusions , similitudes , and other passages of Scripture about the properties of living creatures , of Plants , of Mineralls , of Meteors , and other naturall things mentioned often in Iob , Ecclesiastes , and divers other places . And also those sundry precepts of Oeconomickes , Ethickes , and Politickes , scattered as in the whole body of Scriptures , so specially collected in the booke of Proverbes . Now in these things albeit it be true , that by reason of our extreme ignorance in many things , which greatly prejudiceth our exactnesse of knowledge in any , wee doe in part firmely rest even in these common matters upon the truth of Gods revelation , yet it cannot be denied but that they are in part evident unto our sense and reason . It were no hard matter for a man that hath but little goodnesse , to make an exact commentary of all Philosophicall matters mentioned in Scriptures : much grace needs not to the writing or understanding of such a booke as Vallosius his sacra Philosophia . And there 's no doubt but a meere Moralist or Politician , had he no more goodnesse in him than ever was in Mach●avoll , should hee but diligently reade Salomons Proverbes , the booke of Ecclesiastes , and other parts of the Bible that touch upon things within his Sphere , would evidently see that there is in these Scripture-precepts the most pure and exquisite reason of all true Honesty and Policy in the world . But now in other points that are the more proper doctrines of Divinity of a higher and more spirituall nature , some there are that can never be comprehended by any evidence of reason , no not of the most illuminated in this life : such are the mystery of the Trinity , the union of two natures in one person in the Incarnation of Christ , That there is a Catholicke Church , &c. Some againe there are which may be in part evidently knowne in their proper nature , but yet only by such as are truely sanctified and illuminated by the Spirit of grace ; not by the unregenerate . I need give but one instance , t is a large one , and takes up at least one halfe of Christian Religion : and that is the whole mystery of mans Regeneration , and his estate in Grace in this life . Wherein a thousand particulars there are cleere and evident unto the sanctified and spirituall man , which the carnall man knowes no otherwise than by rote and relation . That wonderfull change which the Spirit of God workes in raising a sinner from death to life , the power of a saving Faith , the nature of godly sorrow for sinne , of peace of conscience , of joy in the holy Ghost , of Gods sweetest mercies in the remission of sinnes , the infinite comfort the soule finds in his favourable countenance , our communion with Christ , of the testimony of Gods Spirit and our Conscience in point of Adoption , the whole art of our Spirituall warfarre , containing the wiles and subtile methods of Satan and Corruption in tempting , with the admirable power of Grace and Spirituall wisedome in making resistance and overcomming : these things , with the like , wherein consisteth the very soule and life of Christian Religion , are very riddles unto the man unregenerate , & when he heares them spoken of and press'd upon him , his heart is overflowed with a kinde of bitter humour betweene admiration and scorne , that another should speake so earnestly about that , wherein hee findes no such great matter of consequence . No , hee knowes these things onely by the booke , experience and evidence of them in his owne heart hee hath none ; and therefore his knowledge of these things is cloudy , uncertaine , hovering , floting in superficiall flourishes of Rhetoricall discourse , not piercing into the substance and life of the thing it selfe ; and where hee comes neere to it , t is but the imitation and bare repetition of others inventions , whereunto his owne barren head and gracelesse heart that little to adde of new store . Whence it falls out in common experience , that in these points of Divinity , and in such cases of conscience as neerely concernes the Spirituall estate of man : you shall have many a godly Minister of meane gifts but of an holy heart , yea many a plaine and simple man in regard of any depth of other knowledge , that yet will discharge himselfe with greater skill and dexterity , and give better satisfaction , than some of those that may challenge the praise and admiration of being deepe Divines and learned Teachers in Israel . And this is no small fault wherewith Popish Schoolmen and Casuists are taxed by our Divines , that even the words of Regeneration , Sanctification , &c. are somewhat strange to be found in their writings , and that their discourses and decisions in matters of that kind are intentionall , forraine , dull , and heartlesse . Thus we have seen touching this Object of Faith , namely , Gods written Revolations , How far forth they are Evident and may be Knowne , how farre forth they are Inevident and must be Beleeved . Briefly thus , All things in Scripture may be knowne by the plainnesse of the written narration , else the study of Divinity were a vaine and impossible attempt . All things in Scripture cannot be known by the sight and evidence of the things themselues , for then were Faith utterly taken away . Wherefore againe , Points of Nature and Morality may be in themselves evident to all , but the proper mysteries of Divinity can be in part evident onely to the Regenerate . Now by this wee must learne what to judge of the Popish doctrine , which makes Obscurity one essentiall property of Faith. Faith , say they , is an assent given to any proposition revealed by God Propter authoritatem revelantis : and two essentiall properties this assent hath : 1. Certainty , 2. Obscurity . Of Certainty wee shall speake hereafter ; concerning Obscurity wee yeeld unto them thus farre : That all the Objects of Faith are Obscure , that is , in the Apostles sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things not seen , and comprehended in their proper nature by our senses or understanding . And so not onely the more secret mysteries of Religion , as the Trinity , Incarnation , &c. whose depth and largenesse our reason cannot compasse , but all other matters Historicall or Propheticall , which are easie enough to be understood , are notwithstanding Obscure , that is , Inevident , not lying open to the direct view of body or minde . But this doth not please our Adversaries , t is not want of evidence in the thing revealed , but want of perspicuity in the Revelation it selfe which they understand by obscurity . Their meaning is thus , Faith is an assent to obscure Propositions , that is , to Propositions not understood , whereof wee know not the meaning . I , this is it , this is ( as a learned man speakes ) one roote of Popery in graine , whence originally issues out that blacke darknesse of superstitious ignorance , which covers the face of all that part of Christendome , where Romish tyranny hath the upper hand . And yet that wee may here also gratifie them a little , wee confesse that Christians can for a need yeeld assent to such propositions whereof they understand not the meaning . We have reason to yeeld as much respect to Gods writings as Socrates did sometime to an obscure booke of Heraclitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so when in reading the Scriptures we meet with many hard sentences , & dark prophecies wee know not the meaning of , we also can say , That which I understand I beleeve for truth , that which I understand not yet I beleeve too that is a truth whatsoever it be . But in this case it is manifest , that this assent is full of trouble and confusion , and whereas faith gives rest and satisfaction to the minde , this fills it with anxiety and distraction : will any man not strangely carelesse and blockish , becontent with such a faith as this , I beleeve I know not what ? And if in some particulars , even pure necessitie cause us for the present to bee contented with such a beliefe , because of our ignorance : must it therefore be brought in as a generall and essentiall property of Faith , that t is an assent to things obscure or unknowne ? But this makes much for the advancement of the Catholike cause , and therefore the factors for Rome have reason to stand stiffely in defence of this their doctrine , for so when they have dropped in the eares of their disciples , this poyson , that the faith of a Christian is an assent to things obscure , to he knowes not what , they have at one stroke nayled their eares to the doores of their Church , and made them their slaves for ever , and wonne them over to their blinde Canonicall obedience , as to beleeve , so to doe they know not what . The summe of our Adversaries doctrine in this point is briefly expressed by Becanus in his Theolog. Scholasttom . 3. cap. 1. Quaest , 3. who therein followes his leaders the rest of the Iesuites and Schoolemen . To the Question An Revelatio primae veritatis , ut sit formale objectum fidei , debeat esse obscura ? he answeres affirmatively , that Divine revelations as the objects of Faith must bee obscure , and that in a twofold respect : 1. Ex part● rei revelatae : Revelatio enim non debet clard & evidenter ostendere rem revelatam . A very strange conceit ; Revelations must not declare things plainely and evidently . why so ? When God revealed his will to the Patriarches , Prophets and Apostles did hee not doe it plainely , and did not they clearely understand what was meant by the Revelation ? They did . But happly the Iesuites meaning is a little better . The revelation must not clarè & evidenter ostendere rem , that is , no revelation hath this force of it selfe , Vt rem revelatam exhibeat nobis Praesentem , ut clarè & intuitivè videamus rem narrat●● . If this were all the Iesuites meane by this doctrine , wee would subscribe unto them , and willingly grant that revelation doth not make things Present and offer them to our view : for if they were present , and seene , what need a Revelation ? In this sense we easily admit the proofes which they bring , for Faiths obscurity , out of Heb. 11. 1. that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of things which we behold not by the eye of sense , or reason : and out of 1 Cor 13. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . True , the things that wee beleeve , are now knowne by us in this life , no otherwise than as wee doe know a man whose face we behold in a glasse , but doe not behold his person : but our knowledge of the same things in the life to come , is as when we know a man standing before him , and looking him full in the face . So the Scriptures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a glasse wherein we may behold the shape and picture of all things to be beleeved , but t is the picture only , not the substance and body it selfe . Were this all our Adversaries intended , the difference betweene us were at an end : things beleeued are obscure , id est , Non-praesentes , non-visae : we grant it . But this doth not fully fit their turne ; for though the things themselves bee obscure , that is , not immediatly seene and looked upon , yet the narration of them in Scriptures may be perspicuous , and plaine to be understood . Now they like not this , all is quite marr'd if they give way so farre , as to grant that the Scriptures are plaine to be understood . This may not bee tolerated in their Schooles and Pulpits , and therefore t is that in their Sermons and writings upon that subject they so bestirre themselves like a heard of wilde beastes , to raise up all the dust they can , wherby to darken the light of that bright most Sunne . And this is the thing that they aime at in their description of Faith , when they tell us that it is an assent to obscure propositions , their meaning is villanous to lay a ground for ignorance and implicite beliefe , that it suffiseth a religious Christian to salvation that he beleeve in grosse the truth of all which the Scriptures and Church doe deliver , though he understand nothing at all distinctly . Let him jumble over his Creed in Latine , and understand never a letter , yet is he a good beleeving Catholike , and it sufficeth that the Creed be recited by him in Persona Ecclesiae , as Becanus out of Thomas very conceitedly affirmes . So in stead of distinct knowledge necessary unto saving faith , they breed in their people a dull , turbulent and confused assent to something but they know not what : which is indeede rather a stubbornnesse and wilfulnesse of resolution , than the well advised beliefe of a Christian. Iust so doe Sorcerers and Witches beleeve confidently in the vertue of a number of Verses , Spells , Characters , &c. which they cannot tell what to make of : and such is the Magicall Faith of those whom the Romish Whore hath bewitched with her inchantments . Nor hath this opinion of Obscurity in matter of Faith any ground at all in those two places before alledged . For the first , in Heb. 11. ver . 1. Faith is an argument of things not seene . Most true , they are not seene , because Faith apprehends them , and sight destroies Faith. But what then , are they unknowne too ? No , for Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an evident argument even of these things that are not seene . Yea , but whence doth Faith fetch this argument ? not from the things themselves , for they are unseene . Whence then ? from the Revelation and Declaration of them in the word , which makes them cleer to the apprehension of the beleever . Againe , in that 1. Cor. 13. 12. [ Wee now see through a glasse darkely . ] True , wee see things but as in a looking glasse , therefore wee see them darkely : for let a man first view the shape of any thing in a glasse , and afterward look on the thing it selfe , his first knowledge of it will bee but dark in comparison of the latter . Neverthelesse it is not so darke and obscure , but that a man may describe what thing it is hee sees ; if hee behold a mans face in the glasse , hee may distinctly tell that such a man hath such a visage . In the like manner the Revelations of Scripture are like a cleere well polished glasse , free from dust , ●lawes , crackes , or other deformities : in them wee may behold all the mysteries of Religion cleerly represented in their shapes and proper colours , so farre forth as is needfull for us to see them in this life : and when attentively we marke what is shewne unto us , wee may take distinct notice of every thing that is to be beleeved by us , in all articles of Christian Faith. And this knowledge is in it selfe distinct and cleere , though compared with that other proper immediate beholding of the things themselves , face to face as the Apostle speakes , it may justly be termed Darke , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let one instance make all plaine in Gal. 3. 1. the Apostle saith that Christ was described unto the Galatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before their eyes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being crucified among them . Why this was not possible , that what was done at Ierusalem on mount Golgatha , should bee seene in Galatia many hundred miles from it . How then was Christ described and crucified in the sight of these Galatians ? It was in the cleere and manifest declaration of him by the Apostles preaching . Which though it could not make the sufferings of Christ so evident unto the Galatians , as they were unto such as stood by the crosse of Christ and saw him suffer ; yet so cleere and distinct was the representation thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the mirrour of the Apostles preaching , that the Galatians faith in this case was not an assent to things obscure which they understood not . It s one thing then for a matter to be present unto us in it owne nature , another for it to be perspicuously & plainly set forth in a narration : in which latter sense we affirm against the Romanist , that all objects of Faith are not Obscure but Evident in those Revelations of them which are made in Scriptures . 2. Ex parte Dei Revelantis . For , non constat nobis clarè & evidenter revelationemillam propter quam credimus articulas fidei , à Deo factam esse . No , is it not evident to us that the Scriptures are of God ? To whom then ? was it evident to the holy men of God to whom they were first inspired ? Yes , the Iesuite grants that , but yet heare his words , Num. 12. [ Prophetae & Apostol● , saith hee , habuerunt tantùm evidentiam revelationis , non autemevidentiam Primae veritatis . Tamet si enim evidenter cognoscerent , Deum esse , qui ipsis revelabat mysteria fides , non tamen evidenter cognoscebant Deum esse summè veracem , qui nec falli possit nec fallere . Vnde sequitur assensum illorum quem habuerunt circa mysteria fidei , fuisse obscurum , & ejusdem speciei , cum assensu fidei nostrae . ] See ye this Iesuite , how hee would blow away with one blast all the certainty of Christian faith , and so bring the matter about , that there shall be no sure footing for it , unlesse it be in the authority of the Church , and the Popes infallible fancy . Revelations of Scripture are not evident to us that they are of God ; to the Prophets and Apostles they were indeed evidently knowne to bee of God , but yet see the mischiefe , the Truth of God , the Revealer , was not evidently knowne unto these holy men , nor were they infallibly certaine , but that God might and would tell them a lie . A foule blasphemy , and I know not whether hee doe deserve the name of a Reasonable creature who is not himselfe , or thinkes there is any , that is not infallibly , evidently , and most certainly convinced of this truth , that God cannot bee deceived himselfe , nor will deceive any . But touching this point , that wee have no such obscure tottering foundation for our faith , but a most sure and cleere word , full of brightnesse and majesty , like light shining into our soules , and by it owne characters discovering it owne divine originall ; of this hereafter more fitly in handling the certainty of Faiths assent . Now in the meane time for conclusion of this first point touching the Objects of Faith , How farre forth they are Evident or Inevident , these two confectaries may be noted out of what hath been said : 1. Knowledge by sight takes away Faith : that is , so far as sight goes , but no further : for as we said of Beliefe , in generall , so here Evident Experience of the truth in some things doth helpe our Faith in other . Whence t is usuall with the godly to strengthen their faith in the promises for time to come , by calling to minde Gods mercies of old , and that evident triall of them they have had in time past . And Thomas because hee saw the Evident truth of Ghrists Resurrection , did more firmely beleeve the rest of the mystery of mans Redemption by him . But otherwise in the same things as sight waxeth , so Faith waineth , the greater light & certainty drownes the lesse ; & where Knowledge is perfect , the Faith , though it remains in the Habit , yet it ceaseth in the Act. This is manifest by that opposition which the Apostle makes betweene Faith and Sight , 2. Cor. 5. 7. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] what this walking by Faith is , is plaine Chap. 4. 18. [ We looke not on the things which are seene , but on the things which are not seen : for the things which are seene are temporall , but the things which are not seene are eternall . ] 2. A distinct explicite knowledge of divine things in the Revelations of them in Scripture , is necessary to the being of Christian Faith , By explicite knowledge , I meane , the understanding of the articles of Beliefe , so farre forth as they are plainly declared in Scriptures . This Historicall knowledge ( for so we may terme it synecdochic●● ) of the letter and meaning of the Scriptures in such things as it proposeth to be beleeved , is required to the being of Christian Faith , as a necessary antecedent thereof . For though this knowledge may be where Faith is not , yet Faith can never be where this knowledge goes not before . Ignorant in this sense and Vnbeleeving are termes reciprocall . As perfect knowledge by sight excludes Faith of the thing seene , so doth perfect ignorance of any thing destroy all Faith of the same thing . I say , of the same thing ; for a man may bee absolutely ignorant in some things , yet a beleever in others : and therefore wee doe not meane that such an explicite knowledge is necessary to faith , as that wee must distinctly apprehend all points of Faith , before wee beleeve ; for the Apostles ( when yet they were true beleevers ) were ignorant in many * articles of Faith , as Christs Resurrection , Ascention , &c. But this wee affirme , that where there is totall ignorance of any one article of Faith , there can be no Beliefe at all of that article : as for example , Hee that saith I beleeve a holy Catholike Church , and yet knowes not what a holy Catholike Church is , what ever hee say hee doth not beleeve it . That such a blinde credo is not properly an assent of Christian faith , I prove thus . To assent or dissent is an action of the Vnderstanding or of the Will : if of the Vnderstanding , the object of it is Truth or Falsehood : if of the Will , the object of it is goodnesse or evill . For the assent of the Will the case is manifest , that it doth never assent unto and allow of the goodnesse of the obiect , or dissent from and disallow the evill of it , untill there be knowledge and apprehension of both . For this approbation or reprobation of any thing by the Will , cannot bee without Election , nor Election without foregoing deliberation and judgement of the understanding upon the thing that is chosen or refused . Againe for the Vnderstanding , how can it assent unto the Truth or dissent from the Falsehood of such things whereof it hath no apprehension at all ? For so here should be an Act without an Object , at least an irrationall act of the rationall part of man. For if the Vnderstanding assent or dissent without understanding of whereto or from what , is not a non-ens the object of such an act ? and is not such an act more like the naturall propensions of senslesse creatures whereby they are carried to unknowne ends , than the judiciall determination of a reasonable man ? Though the things beleeved exceed reason , yet the revelations of them are not above our knowledge ; and our assent unto them must be so farre forth rationall , that if wee cannot give a reason of the thing beleeved , yet wee must give a reason of our beliefe . A reason of our beliefe is then rendred when we understand that testimony and authority wherein the thing to be beleeved is revealed unto us . This only makes our assent reasonable . For as in Scientificall knowledge and opinion the understanding never assents till the nature of the thing it selfe be knowne either fully or in part : so in beliefe the understanding assents not till the meaning of the relation or testimony be understood , what that thing is distinctly , whereto it must assent . In the two former wee give the reason of our assent from the thing it selfe knowne , in the last wee give the reason of our assent from the authority of the revealer . In every one our assent presupposeth knowledge , in the former of the thing it selfe , in the later of the Revelation , Wherefore that implicite faith of the ordinary Papist , who following the doctrine of his Teachers contents himselfe that he gives his assent in grosse unto all what ever is in the Bible & Churches traditions , that it is true , whilst yet he understands scarce any Article of his religion distinctly : this their implicite assent is meerely bruitish and unreasonable . Contrary to the expresse precept of the Apostle Paul , Rom. 12. 1. commanding us to offer unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a reasonable service ; and Peter , 1 Pet. 3. 15. bidding us be ready to give an answer ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a bare answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but with a defence ) to every one that demandeth of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Reason of our Faith. Now it would be knowne of the Romish Laiety what reason they can give for their faith , what Apologie they are able to make for it , when as they are utterly ignorant of Scriptures the only reason and defense of our Faith. And is not their service and worship of God , the very unreasonable motion of an unintelligent beast , that 's ordered by his driver but understands not why , and for what reason and ground ? Where particulars are not knowne , there may be a generall kinde of beliefe . But this generall beliefe is not an actuall assent to the truth of any particular thing revealed , till that particular bee knowne and understood . Actuall assent to particular truths is then only when they are knowne : and according to the increase of distinct knowledge , so this assent increaseth . Before there is this distinct knowledge there can be no more but Praeparatio animi , a resolution of the minde to yeeld assent to any particular if it bee once knowne : Which though it be good when wee can doe no otherwise by reason of unavoydable ignorance , yet to teach that this is sufficient to true faith , is to teach men to be carelesse of all religion . T is good where there is knowledge in part , and when for the rest , ignorance is seene , bewayled and avoyded by all earnest desire and possible endevour to get knowledge in all points : but t is monstrous flothfulnesse to bee content with this , that in generall we beleeve all , though we assent to nothing in particular . This were indeed a short cut to heaven , if no more were required to Christian faith , but to force upon ones selfe such a resolution as this ; Here is the Bible , I am resolved to beleeve all that it saith , but for particulars I le looke no further , let the Church and those that are learned looke to that . How farre such a blinde resolution is from Christian faith and pietie , besides experience , ( which testifies that all those who have true faith in some things , doe alwayes much lament their ignorance , and eagerly desire the increase of distinct knowledge ) the Scriptures also doe abundantly witnesse unto us . Wherein no exhortation more common then this unto the encrease of Knowledge , yea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as the Apostle prayes for the Collosians , Col. 2. 2. And for the Corinthians hee wisheth the like , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 8. 7. How many prayers of the Saints doe wee finde they have made for knowledge , every where mentioned ? How often is Faith and Knowledge coupled together ? Ioh. 10. 38. 1 Ioh. 4. 16. &c. yea , many times confounded and taken one for the other , 2 Cor. 4. 14. Esa. 53 ●1 . Ioh. 17. 3. &c , Againe , this knowledge is easie to be had by the ayde of the holy Spirit inwardly inlightening and teaching the faithfull , when they use such meanes as hee hath appointed . See for that purpose , Ier. 31. 33 , 34. 1. Cor. 2. 10. 12. 2. Cor. 4. 6. Ioh. 14. 21. where Christ promiseth to shew himselfe visibly [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to those that love him . Were knowledge a thing impossible , or very difficult , or unprofitable , some pretence there were to pleade for ignorance , but when t is so often commanded us , when it may be so easily had , when t is so usefull in the having , so dangerous to want it , it s now impudence to patronize ignorance as a friend to Religion , which is a professed enemy to mans reason . Wherefore it is a shamelesse assertion of Bellarmine , De Iustif. l. c. 5. That Faith may better be defined by ignorance than by knowledge . A pestilent conceit , which once rooted in men breeds in them an horrible contempt , distaste , and neglect of Scriptures and all Religion , as matters not possible nor necessary for them to comprehend . But this is a gull put upon poore people by the Clergy , thereby to excuse their owne idlenesse in not teaching them , or to gaine the admiration to themselves for being the only oracles of Religion , that so they may beare rule over the peoples faith . Or else the god of this world hath blinded these Leaders eies , and they , not willing to goe to hell alone , put out also the eyes of the people , to the end they may not know more than themselves , or all that themselves doe , and so their knavery be discovered . For us , let us detest a doctrine so contrary to the profession of Christianity , that takes away all care and study after godly knowledge , and makes way for the entrance of Heresies , Profanenesse , and Irreligion : nor rest we in our seach after divine things , till wee bee able to say with the Apostle [ I know whom I have beleeved ] 2. Tim. 1. 12. and with the true worshippers of God [ Wee worship that which wee know ] Ioh. 4. 22. Hitherto of the First Part proposed to bee handled in the Definition of Faith generally taken , namely , the Obiect of it , which are all Reuelations of what kind soeuer made by God vnto the Creature . We come vnto the Second point , namely , the Subiect in which this Quality of Faith is inherent , which in the Definition was expressed to be the Reasonable Creature . Within which Latitude wee comprise all created vnderstanding , whether of men or of Angels . Of liuing men there is no Question , not of the best of men that euer were , Adam in his innocency and Christ. That Adam had Faith it cannot be doubted by any who knowes that the cause of his fall , was his not perseuering in a firme beliefe of that threatning , [ In the day that thou eatest , thou shalt die . ] When his ascent to the truth of this reuelation once tottered , Satan presently closes in vpon him , and so plyes him vpon the aduantage , that he leaues him not till he had laid the Happinesse and Honour of that glorious creature in the dust . For the Humanity of Christ , what was in innocent Adam , was also in him , as is apparant by those [ Prayers and Supplications , which in the dayes of his flesh , he offered vp with strong crying and teares vnto him that was able to saue him from death ] Heb. 5. 7. and that complaint vpon the Crosse in his greatest agony . [ My God , my God , why hast thou forsaken mee ] Mat. 27. 46. Those prayers were made in Faith , and so [ Hee was heard in that which hee feared ] : nor was his complaint , though very pitiful , and fetcht from the lowest depth of Misery , without much strength of Faith , whilst yet he cals him his God , whom for the present hee found his enemy . Moreouer , though Christ as the Son of man was ignorant of the time of the end of the world , yet no question but he did perfectly belieue the Article of the last iudgement . Touching Angels , wee haue S. Iames testimony of the euill Spirits , Iam. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They belieue that those chaines of darknesse in which they are now imprisoned shall bee euerlasting , and that they shall bee made much heauier vpon them by a multiplication of their torments in the iudgement of that great Day , as Iude speaketh , Iude 6. This they belieue with such horror , besides a world of other particulars which by reuelation of Scripture they know will fall out . For there is no doubt but the diuels though they tempt men to vnbeliefe , yet doe themselues belieue the truth of the Scriptures , which they know well enough to bee of God. Their rage and malice against them , proues it euidently . For the blessed Angels we cannot deny vnto them nothing what wee grant vnto the accursed , but as their knowledge of many things is more cleare and exact then it is in the Diuels , so is their faith vnto others much more firme and resolued . Whence though they know not the day and houre of the end of the world , Mar. 13. 32. yet they belieue it with ioy , expecting the augmentation of their owne happinesse by accesse of the Churches accomplished glory . Nor doe the Spirits of iust men , who liued by Faith in this life , vtterly cease to liue by Faith after their translation into heauen : for euen when they are there , they yet still belieue many things both past and to come , as the resurrection of their bodies , euerlasting life , &c. And that prayer which the Saints in heauen make for auengment of their bloud-shed vpon the Earth , [ How long Lord Holy and true , doest thou not iudge and auenge our blood on them that dwell on the Earth ? ] Reu. 6. 10. is certainely a prayer made in Faith. Wherefore you see that euery part of the world hath faith in it , Faith on earth , Faith in heauen and Faith in Hell too . Whereas there is Created Reason , there also there is Faith. The reason is this , because Perfect Vision only takes away all Faith : and where all things that may be knowne , are euidently seene , and looked vpon being comprehended in their proper nature , there is no faith at all . But now there is no Created Intellectuall Nature but it may vnderstand more by reuelation , then it can comprehend Intuitiuè , by beholding the thing it selfe . And therefore all Future things which doe nor naturally depend vpon necessary causes , cannot be knowne vnto the Angels themselues , but onely by reuelation from God. Whence the Apostle Peter speaking of the mystery of mans redemption by Christ , 1 Peter 1. 11. affirmeth , that euen the Angels were greatly desirous to behold that wonderfull mystery [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to sto●pe downe and looke into it , as wee doe into darke and obscure places . For such was the mystery of the Gospell , euen secret and hidden from the knowledge of Angels , till God by reuealing it vnto the Church , made it knowne also vnto them : as the Apostle shewes Eph. 3. 10. In like sort for matters of Fact long agoe past , euen the Saints in heauen haue no euident knowledge by Uision , but onely by reuelation : they must still belieue the stories of the Bible , know them they cannot by sight , vnlesse we should belieue that vaine opinion , De Speculo Trinitati● , that the Saints beholding the face of God , doe as in a glasse behold in Sin all things present to their view : which is iustly reiected by the learned as an impossible thing . Wee dare not be curious in these things , pressing too farre into those matters which wee haue not seene : thus much wee may with reason affirme , that God alone is without all beliefe whatsoeuer : because hee onely is Perfect in knowledge , most distinctly comprehending at once all things past , present , and to come , calling the things that are not , as if they were : in whose sight all things are manifest yea [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Heb. 4. 13. stripped starke naked , and presented to his view in their proper shapes . Only such an absolute infinite knowledge , takes away all Faith in any kinde whatsoeuer . As for the creature , it knowes but in part , and therefore it m●st in part bee alwaies bound to belieue , whatsoeuer the creator shall reueale vnto it . Thus in the generall you see that tho Reasonable Creature is the Subiectum quod of Faith : but we may yet more particularly enquire of the Subiectum quo , in which Facultie of the Reasonable Creature , Faith is resident . In euerie Intellectuall nature there are vsually made two Distinct Faculties : First , The Vnderstanding : Secondly , The Will. The Obiect of that is Truth : The Obiect of this , Goodnesse . Now then Faith being an assent to the Truth and Goodnesse of Diuine reuelations , we must see in which of those Faculties it is resident , or whether in both . Our Aduersaries teach that the Assent of Faith is an act of the Vnderstanding onely , not of the Will. This opinion we reiect as erroneous , because Diuine Reuelations are essentially as Good as they be true , nor hath their truth any prerogatiue aboue their goodnesse : and so Faith is giuen but by halues vnto one part of the Obiect , where there is not as well an Election and Approbation of the Goodnesse of it by the Will , as an ascent to the truth of it in the Vnderstanding . Wherefore we affirme that this Assent of Faith is an act of the Vnderstanding and of the Will , both together approuing and allowing the truth and goodnesse of all Diuine things . In which assertion you are to note that we doe not make the Habit of Faith to be inherent in two diuers subiects , nor this act of Assent to come from two diuers Principles , or two seuerall Faculties of the mind : but we affirme the subiect is but one and the same , namely , the intellectuall Nature . For I take it with diuers of the Learned , yet as they doe vnder correction of the more Learned , that those Speculations about the reall distinction of Faculties in such Spirituall Substances as are the Angels and soules of men , are but meere subtleties of the Schoole , without any true ground in natu●e it selfe . He that shall in an vnpartiall search after Truth and Full Satisfaction , thoroughly examine the same Distinction of Faculties in the Sencitiue Soule , that the Common Sence , Phantasie , and Memory are three powers of it really distinct , as in Nature so in place : let him but examine the weakenesse of the ground of this distinction , and the inexplicable difficulties that doe accompanie it , he shall find vpon study of the point , that it is no Heresie in Philosophy to hold , that our grand Master hath herein affirmed more then will be euer vnderstood or thoroughly iustified by any of his Disciples . As in these materiall Formes , so much more in those Spirituall Essences , Faculties haue beene multiplyed beyond necessitie , and that thought to be done by more , that may be performed by fewer helpes . Our Sences haue in this case deceiued our Reason , and because we find in Compounded bodyes diuers actions and motions to flow from diuers qualities , we haue therefore imagined , that in Simple Spirituall Substances the case must be alike , and there is no remedy , but we must Vnderstand by one Facultie , Will or Nill by another , Remember by a third . Whereas all these seuerall actions flow immediately from the liuely and actiue essence of such a Spirituall Substance , without any such distinct faculties that need come betweene the Agent and the Action . For our purpose it appeares , that the Vnderstanding and Will are not distinct Faculties that haue distinct actions : Thus , First , The Vnderstanding essentially includes the Will. For the Vnderstanding hath a naturall inclmation to Truth , as the Will hath to Goodnesse : It abhors Falshood , as that doth Euill . This desire and loue of Truth is 〈◊〉 , this refusall and hatred of Falshood is Nolitio : and so Velle and Nolle are actions euen of the Vnderstanding too , and this proposition [ Intellectus vulirerum , non 〈◊〉 salsum ] is most true and proper . Secondly , The Will essentially includes the Vnderstanding . For to will or nill any thing good on●uill , is an action either of knowledge , or of ignorance . If of ignorance , then the Will in reasonable nature shall be an vnreasonable Facultie , which is blindly carried to the embracing or refusing of that , which it selfe knowes not at all , but only it is knowne to another facultie , the Vnderstanding . But this were an absurd imagination to make the Will Facultatem non-intelligentem , and to appropriate vnto it such a motion as is destitute of knowledge , like a blind man that is led by the seeing he knowes not whither . So should the Doctrine of Free-will in any kind whatsoeuer , fall to the ground : For how is the Will free , but because it may choose this or that ? How can it make choyce , vnlesse it doe also vnderstand , campare , aduise , and deliberate about the nature and consequences of things offered vnto its choyce ? Wherefore it is manifest , that Intelligere and Iudicare are actions belonging vnto the Will also , and that this proposition [ Voluntas intelligit bonum aut malum ] is true and proper . Thus in regard of the actions Valends , and Intelligendi , we haue no reason to make a distinction of Faculties , where the actions are common and indifferently agree to each of them . If one facultie can doe both , what reason is there to make two ? And if the Philosopher be in the right , denying a distinct facultie for the Memorie in the reasonable soule , because the Vnderstanding sufficeth to that , for as much as eiusdem est seruare Habitus & ●●s vti , we haue the same reason to hold the Vnderstanding and Will to be no distinct Faculties , seeing , eiusdem est intelligere & velle . Thirdly , The Obiect of the Vnderstanding and Will are one and the same . For Truth and Goodnesse are essencially the same thing . In Naturall things it is most plaine , that their Truth and Goodnesse is all one . Their goodnesse is nothing but the Truth of their Being in their perfect conformitie to Gods vnderstanding and will , when their Essence and Qualities are perfectly the same which they had by their creation . When the Creature is as it was made , then it is both True and Good : so farre as any part of truth is lost , so much of goodnesse is gone . And this appeares by the contrarie ; Malum and ●alsum in the creature , opposed to this naturall goodnesse and truth of it , are both but one thing : namely , any Defect or Excesse in the parts or degrees of their Essen●e and Qualities , otherwise then according to the Truth of their Creation . Such defects and excesses we call Errors , Vntruths , and Euils in nature . So that if we consider Truth and Goodnesse in the nature of things themselues , it is not possible to make any reall distinction between them . What things are in our opinion , it matters not much . Our conceit we haue of them , makes them not either true or good . Nor is gold and precious stones any iot the better or worse , because ciuill nations haue them in greatest account , or Tartars and other Sauadges despise them as toyes and vnnecessarie to mans life . Where the Essence of any thing is entire and perfect , there is Truth and goodnesse , though all thinke nothing , or thinke otherwise of it . And let vs thinke as long as we will , we cannot conceiue any naturall thing as true , but we must conceiue as Good too . Witnesse all I ogicke rules , Philosophy , Mathematickes , there is no conclusion , how vnpleasant soeuer it seeme to be : but if it be apprehended as True , it also affects the vnderstanding with ioy , delight , and contentment in the goodnesse of it . It delights because it is true , and so Truth quatenus , Truth is good . So that vnto such as aske , wherefore are the Mathematickes good ? I answer , Because they are True : a part of Gods created truth , of which it is blasphemy to hold and affirme that any the least part is euill and nought worth , nor deseruing a mans study . All Truth is amiable , like God the Authour of it : and goodnesse is so essentially incorporated together with Truth , that they cannot be seuered in our knowledge or affection . Now in morall and Diuine things the case is much more plaine , That their Truth consists wholly in their Goodnesse , nor can it be imagined , how vertue should be said to be true , but onely because it is good , or what the Truth of Grace is , but onely the Goodnesse of it , Wherefore generally that rule is Cortaine , Bonum & Verum conuertuntur , and their praedication each of other is not onely in the Concrete , Verum est bonum , but also in the abstract , Ver●… est bonitas , & ò cont● . 〈◊〉 . And so the Scripture takes these two indifferently , as Gen. 1. 31. When God had created all his workes , he looked on them , and saw that they were Very Good. They were true as well as good , but one includes both . And Iohn 8. 44. it is said touching Satan , that He abode not in the Truth : that is , in that perfect and good condition wherein God created him , for he fell from his goodnesse , as well as from his Truth . By this it appeares that this distinction which is made betweene the truth and goodnesse of things , is not from their Nature , but from our esteeme and conceit of them . We measure the goodnesse of things by our owne ends , and the vse we haue of them : such things as fit our purposes & are proportionable to our necessities , those we account good , and Such things we make the Obiect of our wils , because wee desire them , with a more notable degree of Constancy and vehemency : Other things , though very good in themselues , yet because they touch vs not , and our desire of them is slight and vanishing , we make them the obiect of our vnderstanding only , as if wee apprehend in them nothing but bare Truth . As for example , he that shall discourse vnto an intemperate man in his temperate moode , how shamefull and vnseemely a thing it is for a Christian to be ouercome of drinke , to be a seruant to his appetite , to wallow in filthy pleasures , to bee seene in base company , and hase places , and shall tell him how comely and commendable a vertue sobriety is , how gracious an ornament of a man , how necessary a duty in euery Christian : when you tell him of these things , he vnderstands you , and assents not only to the truth , but to the goodnesse of what you say . But heere is the mischeefe , his resolution stands otherwise , sottish delights preuaile against all sober aduise , and the stronger desires of pleasures drowne those faint affectious towards Temperance . How in this case , the truth and goodnesse of the vertue commended , is but one thing : and the intemperate man did a●t that same time apprehend and approue of both in generall , wishing that it were with him , as it should be , and is with other men . But now when anon after he comes to put in practise what he thus knowes and allowes of , long Custome and ill perswasions doe so farre darken his former apprehension of the Goodnesse of the thing , that now there seemes to be nothing left in his head but a generall notion of the Truth of that which he heard at such a time . So then , Truth and Goodnesse are not two seuerall things , nor apprehended by two seuerall faculties : but one and the same thing , knowne and desired by the same facultie . The difference lyes onely in the diuers degree of our apprehension , which varies according as the things apprehended seeme to haue more or lesse agreement with our particular vses and necessities . Where matters fit vs in particular , there our desires are Strong and Constant : When they agree to vs onely in the generall , then our Generall Desires not well rooted , are choked and stisled by contrarie affections in the particular performance . It fares with men as it did with Shimei ; Salomons commandement of not Departing the Citie is Good , till Shimei haue a Seruant take his heeles and run to Gath : and then Shimeis beliefe of Solomans threatning must giue way to his Couetous desire of recouering his runnagate Seruant . So in matters of Religion , men know and approue of their truth and goodnesse in generall , wishing that themselues had all the grace and pietie which is so much spoken of , but when after they compare it with their more pleasing contentments in this or that kind , they renounce the Goodnesse of Religion , and hold it onely as a Truth . Of which diuersitie in assenting to the goodnesse of things in generall and in particular , more shall be spoken hereafter in the next point . For conclusion of this point touching the subiect of Faith , we doe not appropriate faith either to the Vnderstanding , or the Will , nor yet refer it to both , as vnto two distinct faculties ; but we place it immediately in the whole intellectuall Nature , whether of mans soule , or of Angels . In which wee follow the sentence of the Scriptures , that seate Faith in the whole heart ; as Rom. 10. 10. [ With the Heart , man belieueth vnto righteousnesse : ] and Acts 8. 37. [ If thou belieuest with all thine heart . ] Now it is a thing manifest that in Scripture the heart is taken for the Whole soule with all its powers and operations , as of vnderstanding . 1 King. 3. 9. Salomon asketh of Godan [ vnderstanding Heart ] of Willing , and Choosing . Act. 7. 29. [ In their harts they went backe to Egypt . ] 1 Cor. 7. 37. [ He that st●n●●th firme in this Heart ] i. in his purpose and resolution . Againe , of the Affections , Mat. 6. 21. [ Where the treasure , there is the Heart also ] i. Loue : for Rom. 1. 24. of the memory , Luk. 1. 16. They did those words in their hearts : so Luke 21. 14. We need not goe seeke on t any trouble some distinction of faculties , wherein to place faith , seeing the Scriptures speake simply of the whole soule , and neither Nature nor Scriptures do intimate any necessity at all of mal●ing such a difference . Wee come now to the third and last point proposed in the definition , or the Genus vnder which it is comprehended , that is , Assent : about which wee must enquire after two things . 1 The Certainty of this Assent of Faith. 2 The Diuers Degrees and Essentiall Differences whereby the assent of Faith in Gods Elect is distinguished from all other Faith. The Certainty and strength of our assent vnto Diuine Truths , springs from these three fountaines , 1 From the Infallible Authority of the Reuelation . 2 From the excellent greatnesse and worth of things Reuealed . 3 From the manifest experiment of some part of their Truth , knowne vnto vs. Of these in order . The first and chiefest ground whereon is built the Certainty of faiths assent , is The Infallible truth and Authority of Diuine Reuelations . I call this the chiefest ground , because it is that whereunto finally all our Beliefe is resolued . For aske the question , wherefore do you firmely belieue the Articles of the ●reed ? The answere is . Because God hath reuealed them in Scriptures , to be belieued . The reason of which answere is this , because , What euer God saith , istrue . Now this is a principle in Nature , aswell knowne to the reasonable creature , as that they haue reason , it is grauen deepe vpon the conscience of euery one , which tels him , That God is so infinitely Wise , that hee can be ignorant of nothing , that none can circumuent and ouer each him . And againe , that he is so infinitely good , holy and Iust , that no ●ie can come of this truth ; as Iohn speaketh ; Iohn 2. 21. Wisedome it selfe cannot bee deceiued , Truth it selfe cannot deceiue ; and God is both . Wherefore none but a Iesuite like Beca●… , whose wits haue serued an apprentiship in the mystery of lying and aequiuocation , vnder the Father of ●ies , would haue affirmed , that the Prophets and Apostles , though they knew it was God that reuealed heauenly mysteries vnto them , yet they knew not Euidently whether God was not deceiued himselfe , or would not deceiue them . Alying surmise much like that of the Serpent when hee tempted the Woman , Yea saith he , hath God indeed said so ? Yes , the woman answeres , God hath said so , and we know it . But Satan replies , Are you sure that God spake true when hee said it ? The Diuell then denyed it , and Becanus staggers at it , as a thing very doubtfull , telling vs , that when God speakes . man cannot be euidently certaine whether he speaks true or false : But we reiect with abomination such a suggestion to Infidelity , that strikes at the roote of all Christian Faith , and shakes the lowest foundation-stone in all that building ; we know and are euidently assured , That God is truth , and in him , or of him , there is no Lie. From this first ground of faith in Gods Essentiall truth , wee draw another , that whersoeuer any Reuelation is certainely known or belieued to be of God , there the reasonable creature doth fully assent to the truth of things reuealed . Whence all the holy Pen-men of Scriptures did for themselues most certainely belieue the truth of all things they deliuered , ( though sometimes they vnderstood but darkely , what was the meaning of that which they spake and wrote ) because they knew that they were taught them immediatly from God. Yea , the diuels themselues , when they know , as they doe , these reuelations to be from God , howeuer they tempt men to distrust , and out of malice , raises vp lies and slanders vpon Gods truth , yet in the meane time are themselues cleerely conuinced of this truth , and doe assent vnto it in their consciences . The diuell knew well that Gods threatning to Alam was a certaine truth , euen whilst he perswaded him it was but a lie . And when he inspired the Pharisies to call Christ. Samaritan , Belzebub , a possessed Daemoniacke , a Deceiuer , and all to nought , euen then himselfe could not but confesse that he was that Christ Iesus , the Sonne of the most high God : Mar. 5. 7. But this is the malice of Hell , to sight against the Light , and furiously to oppose what we cannot but acknowledge to be truth . Well , Thus far then our Faith goes vpon a sure ground , That whatsoeuer God saith , is true : And againe , When wee know euidently that God sayes it , wee are ready to belieue it without further question . But here in the next place is all the doubt , How know wee infallibly that God is the Author of the Scriptures , and that such things as therein are proposed for vs to belieue , are reuealed by God himselfe ? This is a fundamentall Question , wherein it greatly behoues euery Christian to be rightly informed . It would require a large discourse to bee prosecuted through euery particular : I shall but onely touch vpon the generall , and giue occasion to each one carefully to bethinke himselfe , that his faith be built on the rocke , and not vpon the Sand. The Question is , How is it knowne certenly that the Scriptures are the very word of God ? it hath two brāches . 1 Toaching each seuerall part of Scripture , as it was reuealed and giuen to the Church of God , How did the People of the Iewes know , that what was deliuered by Moses and other Prophets after him , from time to time , was the word of God ? To which I answere , they knew the writing and Preaching of Moses and the Prophets , to be of diuine Inspiration , partly by the holinesse of the Doctrine which they taught , the liuely power and worke whereof the hearts of the godly then felt , partly by the miracles which they wrought for confirmation of their propheticall office , partly by the certaine and infallible accomplishment of all their prophecies . Of which triall of Prophets and their prophesies , wee haue a generall rule set downe , Deut. 18. 18. &c. I will raise them vp a Prophet from among their brethren like vnto thee , and will pur my words in his mouth , and hee shall speake vnto them all that I command him . 19. And whosoeuer will not hearken vnto my words , which hee shall speake in my name , I will require it of him . 20. But the Prophet that shall presume to speake a word in my name which I haue not commanded him to speake , or that speaketh in the name of other gods , euen the same Prophet shall die . 2● . And if thou thinke in thine heart . How shall wee know the word which the Lord hathnot spoken ? 22. When a Prophet speaketh in the name of the Lord , if the thing follow not , nor come to passe , that is the thing which the Lord hath not spoken ; but the Prophet hath spoken it presumptuously : thou shalt not so be afraid of him . By the same meanes were the preaching of Christ , also the preaching and writing of the Apostles knowne in their times . 2 Touching the whole Scripture as it is now compleatly deliuered vnto vs in writing : How can it euidently and infallibly appeare vnto vs , that what wee finde written in the Bible , is of diuine inspiration , the very oracles of God , not mans Inuentions ? In the solution of this Question , our aduersaries of the Romish , and wee of the Reformed Churches differ irreconcileably . Wee affirme that the Scriptures are knowne to be of God by themselues : they maintaine , that we cannot bee certaine of the Scriptures Diuinity by any other argument , then the testimony of the Church , which say they , doth infallibly propose vnto vs , what is to be belieued , what is not to be belieued . So that ask a Roman Catholike , Wherfore do you certainely belieue such and such Articles of Faith : His answere will bee , Because the Church , which can discerne what is , what is not of God , hath infallibly decreed such and such things to be belieued . Against which impious doctrine , we except , and say , That by this meanes our Faith is resolued either into nothing at all , or at the furthest , but only into humane Authority . 1 That is resolued into iust nothing , but runs round in a Circle like a mill-horse . For aske a Roman Catholike , why doe you belieue the Pope cannot erre ? His answere is , because the Scripture saith so , Tues Petrus &c. and , Orauipro te ne deficiat sides tua , and Sum v●b scum ad consummationem saculs : with such other places . But how know you that those places are Scripture , and that that is the right meaning of those places ? He answeres , because the Councell of Trent and the Pope say so . Yea but how know you infallibly they doe not erre in saying so ? Hee answeres , Because the Scripture affirmes , they cannot erre : for , Thou art Peter , & vpon this rocke , &c , This is the Fayries dance , wherein men smitten with the spirit of giddinesse , are led round in a ring , being neuer able to free them , or finde any resting place whereon to fixe the assurance of their Faith. 2 That at best , their faith is resolued finally into Mans Authority . Which appeares thus , aske a Papist . Why doe you belieue Purgatory ? He will say , Because God in his word hath reuealed it as an Article of Faith. Zach. 9. 11. I haue loosed thy prisoners out of the pit , wherein is no water , i. out of Purgatory , and Luke 16. Lazarus was carried into Abrahams bosome . i. into Purgatory . with such like . Well , but why doe you infallibly belieue that this is Gods word , and that this is the meaning of it ? Hee sayes , Because the Church , i. Counceis and Popes say so . Hee can goe no further , vnlesse hee will runne round . Here then hee must stay , resting his Faith on mans Testimony and Authority . Which hee doth manifestly , forasmuch as it appeares not by any argument from the Scriptures themselues , that such a doctrine as Purgatory is contained in them , and therefore he assents to the truth of it finally and onely because the Church for sooth , hath conceiued the meaning of those places to be such . Now this is not to belieue the Scriptures , but to belieue the Opinion of the Church , that is to say , of men like our selues . Heere a Becanus helpes at a dead lift by a schoole distinction , thus . Fidesresoluitur Formaliter in Deumprimam veritatem reuelantem . Directiuè in Ecclesiā propter infallililitatē proponēdt . The shift of a Sophister . What Faith is it that is thus resolued , Theologicall or Humane ? Neither saith hee , Theologicall Faith is resolued into Gods authority ; Humane is resolued into mans authority ; as to belieue an Article , because Calui● , or Lutber teach it , or say wee , because Pope Paul the fift , Gregory the 13. or any other Pope , Cardinall , Bishop or Bishops teach it . What saith is it then which is resolued into the Churches authority ? It is saith the Iesuite , neither saith , neque purè diuina , neque purè humana , sed quasi media inferior is cuinsdam ordinis . Iust so I take it , men vse to speak when they cannot tell what to say , It is Quasi , and Aliquomodò , and Alicuius generis , &c. It is something , if they could tell what . But be it what it may be , if it be not a diuine Faith , What shall become of the vulgar sort in their Church , must they bee saued by such a middle kinde of Faith betweene Diuine and Humane ? This is a new way to heauen of the Iesui●es inuention , wherein it will bee a matter beyond his skill so to conduct a poore vnlearned Catholike , that he step not aside , leaning too much vpōmans authoriti , whereon he should not trust at all ; and too little on Gods , on whom he should altogether relie . Plaine folke haue no skill in such nice distinctions , of belieuing God Formaliter , and the Church Directiuè : and it will trouble the authors of them to giue a reasonable meaning of them . For what is it to belieue the Church Directiuè ; is it to be drawne by the Churches direction in the ministeriall Preaching and application of the Scriptures , vnto beleefe of the Articles of Faith ? Wee grant such a resolution of our faith into the Churches authority , as a motiue to induce and persivade vs to belieue . But Becames denies that the Church is to be reckoned inter motiua fidei , and therefore he must needs account it , inter formales rationes fidei , as a case of reason and proper foundation of our faith , whereinto it is resolued formaliter . And so it is , for there is neuer a Papist that wil belieue any thing that God saith , but onely for this reason , because the Church allowes of it . It is not the light and Euidence of Gods word , by it owne selfe , Euincing its owne Diuinity , and Interpreting its owne meaning , t is not this they rest vpon ; if they did , what need they goe further ? but it is meerely , formally , and directly the Testimony and Opinion of men , whether Fathers , Councels , Popes , or whomsoeuer they please to style the Church . This impiery is horrible , and so maine an errour in the foundation of Faith , that it makes the whole frame to ●otter , fastening the consolation and Hope of man , vpon the vncertainty of another mans testimony , therby throwing him into inextricable difficulties and doubts ; besides offering intollerable indignity vnto God , in giuing such authority vnto his seruant and vassall , as tends to the contumely of the Lord and Master . For so it is when a few men met together in a Councell-house , or one poore sinfull illeterate Pope shal be deemed of power sufficient , and iudgement infallible , to set themselues downe vpon the bench , and to call that word which shall iudge them at the last day , vnto the bar , and there to interpret , ratifie , or nullifie , what and how themselues best pleaseth . Wee might wellbe ashamed of our religion , when wee dispute with Athiests and infidels , if wee had no better reason to confirme our Religion , but our owne testimonie , because we say , it is the truth : and the Romish Church might blush , when she pleads for her infallibilitie from those places formerly mentioned , & yet in sine hath no other warrant from them but onely this , it is so ; and it shall be so , because shee her selfe hath decreed that onely to bee the true meaning of those Scriptures . But to leaue these absurdities & blasphemies , and come to the truth ; that which we maintaine touching the Certaintie of the Scriptures Diuine authoritie , is this , viz. That we are infallibly ascertained of the Scriptures Diuinitie by the Scriptures themselues . I or as in other Sciences there are alwayes some principles Per se not a & indemonstrabili● , whence other things are proued , so in Diuinitie , all conclusions in point of Beliefe and Practise are proued by the Scriptures , but for the Scriptures they proue themselues by their owne naturall light , manifesting their Diuine Originall whence they are , and their right meaning how they must be vnderstood . They are Primum ●●sibile , not like Colour which cannot be seene till light make it apparant , but like Light it selfe , which maketh all other things manifest , & it selfe too , by it own proper Quality . Wherefore when we are asked , why we doe beleeue the Articles of the Creed ; we answer , Because they are reuealed in Scripture : Again , How are you sure the Scriptures are the Word of God ? we answer , we know it by the Scriptures themselues , the Spirit of God opening our eyes to see those naturall and liuely caracters of Diuine truth , which are imprinted vpon those sacred volumes . Lastly , If we be asked , How know you that this is the right meaning of such or such a place ? We answer , We know it by the Scriptures , which being diligently examined and compared together , plainly discouer their own right expesition . In these answers we rest , finally resoluing our Faith into the Word of God alone , and nothing else . As for the Authoritie of any one man , or all men in the Church , we giue it all due reuerence according to its place and degree . We acknowledge the Decisions of Councels and Synods about controuersed Articles of Religion , the continuall Preaching of the Word by the Ministers therof , the manifold expositions of Doctrines of Diuinitie , and Bookes of Scriptures by the Learned in their Writings , all these we acknowledge with due regard & thankefulnesse , to be blessed meanes for the breeding and growth of Christian Faith : because they all doe or should point vs vnto the Scriptures , holding forth the light of them , that we may the more cleerly diseern it in its true brightnesse . Thus they are helpes to make vs see the truth , but no causes why we belee●e it : this we do for its own sake , not their saying . And vnlesse what they teach , doe appeare vnto vs cleerly out of the Scriptures , we freely confesse , that although their Reuerence will cause vs to Suspend our Iudgement , and thorowly to examine the Cause , yet their bare authoritie cannot command our assent to any article of Religion that shall be proposed vnto vs. The rule of the Apostle prohibits vs , 1 Cor. 2. 5. Our faith may not stand in the Wisedome of Man , but in the Power of God. Our Aduersaries here thinke that they haue vs vpon an aduantage , and caught vs in a circle too , as if we also ran round from the Scriptures to the Spirit , & againe from the Spirit to the Scriptures , thus : How know you the Scriptures to be Gods Word ? By the Spirit reuealing the same to my heart and conscience . But how know you this reuelation of the Spirit to be true ? By the Scriptures that testifie , The secret of the Lord is reuealed to them that feare him : Ps. 15. But how know you this & the like places of Scriptures to be Gods Word ? By the Spirit , again . Thus they suppose we are intangled : but they mistake vs and our doctrine greatly in this particular . We teach indeed that we know the Scriptures to be the Word of God , by the Spirit of God inwardly Reuealing and Testifying the truth of them vnto our Consciences . But it must here be diligently obserued , what kind of Reuelation or Testimonie of the Spirit it is wherby we may be said to be sertified & assured of the Scriptures Diuine Truth . It is not any inward suggestion and inspiration different from those reuelations that are in the Scriptures themselues as if the Spirit did by a second priuat particular reuelation assure me of the truth of those former reuelations made in the Scriptures . We haue no warrant for any such priuat reuelations now , nor is there any need of them ; and such as looke for them , may easily embrace their own presumptuous fancies , in stead of a Reuelation from heauen . How then doth the Holy Ghost reueale vnto vs the truth of Scriptures ? I answer , By remouing those impediments that hindred , & by bestowing those graces that make vs capable of this knowledge . There is in vs a two-fold Impediment : First Ignorance , whereby our eyes are closed that we cannot see the light 〈◊〉 Second , Corruption , whereby , although we see the light , yet we cannot but naturally hate it and turne from it . The Holy Spirit cures both by a double remedy : First , of Illumination , restoring our decayed vnderstanding to some part of its primitiue perfection : Second , of Sanctification , infusing into our desires and affections some degrees of their primitiue Holinesse and puritie . By this worke of the Spirit , Opening the eyes of our minds that we may Vnderstand the Scriptures , & see the wonders of Gods Law , and also Rectifying our corrupt affections , that we may loue and embrace the Holinesse of Diuine things : by this meanes , I say , is the Diuine truth of Scriptures reuealed to vs. For presently vpon this Opening the eyes of our minds , we see the glorious brightnesse and light of the Scriptures shining into our hearts , and we discerne in them the apparant characters of heauenly Maiestie as cleerly as a seeing man beholds the Sunne . Also , after this renewing of our Sinfull inclinations , we find presently that our Soules , and those things which the Scriptures do reueale vnto vs , haue a singular sympathy one towards another , our loue that we beare to the beautie and Holinesse of the Word is strong , & that command which the Word hath ouer vs , is most powerfull & awfull : so that now we haue as kindly a relish of the goodnesse and excellency of Scriptures , as a healthfull stomacke hath of wholesome food . By these things which we cleerly see in the Scriptures , & euidently feele in our selues , we are fully ascertained in our soules that none but God is the Authour of so He menly & Holy Mysteries . In this sence we still pray for the Spirit of Reuelation , Eph. 1. 17. so called in that place , because it inlightens the eyes of our vnderstanding , as in vers . 18. that then we may see the excellency of Diuine mysteries reuealed to the Church . Other inward and secret reuelation of the Spirit we acknowledge not in this businesse . Now there is no such circle , as our Aduersaries would driue vs into , but a plain & straight way . How know you that the Scriptures are Gods Word ? We answer , By the Scriptures themselues : by that wonderfull light & excellency of truth and Holinesse shining in them . Here we would rest and goe no further . But yet if we be asked . How we come to see this Light ? We answer , It is by the only worke of the Spirit of God , giuing vs eyes to see , and hearts to loue this Light. If we be further vrged , How know you that you doe indeed perceiue such a light as you speake of , or how can you make it appeare to another , that you are not deceiued therein ? To these questions we answer . That the former is idle , iust as if one should aske him that ga● then the sun , How know you that you now see the Light : And for the later , it demands an impossible thing , as if a blind man should require him that sees , to proue vnto him by sound argument , that he beholds such or such things : which cannot be done . In short , A man inlightened and sanctified by the Spirit , doth perceiue the truth of holy Scriptures infallibly by their owne proper light and for his own proper vse ; albeit he be not able to demonstrate so much to another , to make him see what himselfe doth . Now here we should goe further in the explication of this assertion , that the Scriptures are knowne to be the Word of God by themselues ; and all such arguments as do demonstrate this truth , should be layd forth before you . But it would take vp a long discourse , and the point more directly belongs vnto those generall cōtrouersies about the Scriptures , which are moued between vs and the Papists ; amongst which , this touching the Infallibly certaintie of Scriptures is at large handled and maintained by the Learned of our side . Amongst whom , the learned ●ackson deserues due prayse and thankes of all that loue Learning , for his diligent examination of this point , in his first & second Booke of Commentaries vpon the Apostles Creed . Books that are fruitfull of exquisite obseruation in this kind , and being as painfully studied as they are with much diligence and labour compiled ; will I perswade my selfe giue much satisfaction to those that honestly seeke for it . I conclude all touching this point with a threefold admonition , which by way of application I shall briefly dispatch , intending only to perswade euery one not to slight so serious a matter , but carefully to examine vpon what certaintie his faith is built . 1 Admonition is this , That in this enquiry after the Scriptures certainty , wee must looke that wee giue satisfaction vnto our owne soules : but that is impossible to satisfie all others who are disposed to cauill . The truth of Scriptures is knowne vnto them for whose benefit they were written , namely , the elect : and as in another case the Apostle spake , Rom. 11. 7. The elect , haue obtained it , the rest haue beene hardened : so here , The ●lect doe see this light ; the rest are blinded , Wherefore , when the eyes of our vnderstanding are opened , to see the wonders of Gods Law , to behold the admirable maiesty , purity , holinesse , and oxcellence of diuine reuelations in the Scriptures , when we feele vpon our foules the awfull commanding power of them to binde our consciences vnto obedience , to master our vnruly lusts , and wholy to captinate vs vnto their Soueraignety ; wee must not now begin to doubt of the truth of this which wee so sensibly see and feele , because another cauils , & dispises vs , and will not be won with our perswasions to thinke as we thinke . For he that sees the Sunne , hath no cause to distrust his owne eye-sight , because he cannot perswade a blind man by any argument possible that he beholds a most glorious and excellent light . 2 Admonition is to put you in minde of that danger , wherein carelesse men , who build , without hauing laid a sure foundation . Come to most men and aske them , Why doe you beliue the Scriptures , and these points of religion out of them ? Their answere is , Because they bee the Word of God Yea but what perswades you to thinke so ? Here they are staggered , and haue nothing to say , but they are lead vnto this beliefe by Custome of Education in a Christian Church , wherein the Scriptures Diuinity is generally receiued for an vndoubted truth , and they belieue what they see others doubt not of ; else it were a shame for them . But in the meane time themselues haue neuer laboured to get infallible assurance vnto their owne consciences , from the Scriptures themselues , by prayer , study , & all due obseruation . Now what is the issue of such an ill grounded beliefe ? I le tell you : t is partly Disobedience against , and Apostacy from the Truth , partly Dispaire , and losse of all comfort in time of need . Where there is onely a slight opinion of the Scriptures authority , there easily followes Disobedience to all their commands . Tell the Ambitious and distrustfull worldling ; That the kingdome of God , and the righteousnesse thereof , is first to be sought for , and then other things shal be cast vpon him : That godlinesse is great gaine . That Humility goeth before Honor , &c. Tell the vncleane person , that Whoremongers and Adulterers God will iudge . Tell the Drunkard . That they who doe such things , shall not inherit the Kingdome of God. Tell the Swearer . That for Oathes the land mournes , and God will not hold him guiltlesse , that taketh his name invaine : What doe these men thinke when the Scriptures are thus brought against their faults ? Doe they verily belieue that this is the word of God ? They will not say otherwise for shame of the world ; but who can belieue that their consciences are thorowly conuinced of it , when there is to be seene so strange a disproportion betweene their Faith and practise in these particulars ? No , they laugh secretly in their hearts , at the simplicity of silly men , who tremble at the word , and dare not for their liues , venter vpon the practise of such things as it forbids , which they meane while freely follow to their great contentment . Furthermore , these men that do thus rebel against God in one religion , will be ready , if occasion serue , to reuolt from that vnto another religion , seeing the grounds whereupon they embrace any religion , are alike in all . Besides , let mee tell them thus much , that this loose and vnsetled faith , is one of the ficry darts , & forcible engines of Satan , whereby he affaults and ouerthrowes the hope and comfort of many a dying man. Who hauing not strengthened himselfe on this point , by vndoubted arguments and experiments is there laid at , where hee lies open and vnarmed by such cunning cauils , shifts , and elusions brought against the authority of Scriptures , that the poore man not able to cleare himselfe from such suggestions , fals into an vniuersall doubting of all Religion , and at last , percciuing his Faith hath onely grasped at the ayre , and embraced the empty shadow of mans authority , insteed of the Substance of Diuine truth , he is vtterly confounded , and sinks downe in despaire . If I am able to iudge any thing of the Methods of Satans temptations , I dare say , that this weapon is reserued vsually for the last combat , and that many a mans faith hath perished vpon this rocke both in life , and especially in the last agonies & conflicts with the powers of death and darknesse . 3 Wherfore let this be a third Admonition , that euery one of vs be well aduised , to prouide our selues of such arguments for confirmation of our faith in this point , as wil hold water , and abide the siery triall of Satans temptations . Vnde seis ? is a sore question , and Satan can tell how to enforce his arguments with better skill then any Iesuie and Heretike . Wherefore let vs looke to it in time , that we wauer not ; but may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted and stablished in the vndoubted perswasion of this truth . We are all very backward in this study ( and that 's one argument the Scriptures are diuine , because our wretched sinfulnes cannot brooke them . ) And againe , wee are very dull of vnderstanding in these things ( which is also a good proof that they come from a most diuine vnderstanding , because our Naturall wit is sharpe enough in other things , yet comprehend not these mysteries ) but yet for all this , let vs be perswaded with prayer in humility to follow the counsell of Christ. Search the Scriptures , & the Commandement of our King the seruant of Christ , to set the Scriptures in the head of our studies , therein laying a sure ground-worke of our beleefe before we haue to doe with men . Following this course , we may be bold to expect a full resolution of this great Question ; and experience will in the end make it manifest , a most sure word ( as S. Peter cals it , 2 , Pet. 1. 19. ) whereon to build our faith . We shall find that this word is a light shining in a darke place , and that God who in the creation commanded the light to shine out of darkenes , will by this meanes shine also into our hearts , to giue vs the light of the knowledge of the glory of God in the face of Iesus Christ , as it is , 2 Cor. 4. 6. Thus doing , we shall be constant in our Religious profession while we liue , and also vnconquerable in our Spirituall consolation when we are to dye . Hitherto of the first ground whereupon the Strength of Taiths assent is built , namely the infallible truth of Diuine Reuelatinos . I proceed vnto the next two : the former whereof is , The Greatnesse and excellent worth of the things reuealed . They are not toyes & tristes , matters of smal moment , that God proposeth vnto vs to be embraced & beleeued : But they are the Great things of his Law , that he hath written vnto vs , Hos. 8. 12. A Law that is Perfect , conuerting the soule ; a Testimony that is Sure , making wise the simple ; Statutes that are Right , reioycing the heart ; Commandements that are Pure , enlightening the eyes ; Iudgments that are True and Righteous altogether , more to be desired then what men desire most , then Gold , yea then much fine Gold , sweeter then the Heny that droppeth from the best Hony combe , as the holy Prophet Dauid , Ps. 19. 7. &c. most emphatically amplifies the dignity & worth of that part of Scriptures which was in his time giuen vnto the Church . Since then we haue a large increase of this heauenly treasure , The Gospel fully reuealed and written for our benefit , containing in it , The Wisdome of God , & that in a mysterie , hid from the princes of this world , 1 Cor. 2. 7. the deepe things of God , v. 10. the riches of his glorious mysterie , Col. 1. ●7 . the vnsearchable riches of Christ , Eph. 3. 8. All both Law & Gospel , old & new Testament are full of admirable perfection , goodnesse , & excellency in themselues , and towards vs they contain matters of greatest consequence in the world . He that doth these things saith the Scripture , shall liue in them : if he doe them not , then Cursed is euery one that continueth not in all the words of that B●oke to fulfill them . Againe , He that beleeueth shall be saued , he that beleeveth not shall be damned , Mar. 16. 16. No lesse matters are set forth vnto vs in Scripture , then Blessing and Cursing , Saluation and Damnation , Grace & Sin , Gods fauour and his Displeasure , Heauen and Hell. Now lay all things in this world together , there 's nothing worth the speaking of in comparison of these , or that can beare any proportion of worth & greatnesse with them . Wherfore this ought to be a forceable motiue vnto vs to giue all diligence , that we fasten our faith vpon these things with all strength and stedfastnesse , not barely and sleightly passing them ouer as things of little moment , but laying them vp in our hearts by deepest & most attentiue meditation . It is strange to see how ●xedulous and apprehensiue men are in other matters that may concern them in their name , goods , or life . Euerie little circumstance is enough to perswade them to a strong beleefe of that which they feare or hope for . But in matters of religion there 's scarce any thing will ' worke vpon vs , we heed not what we heare or reade , promises or threatnings , exhortations or admonitions , all 's one to vs , we passe little for one or other , but as the i●●es of old , we count these things as Strange matters that little concerne vs. Naturally we are all Atheists & Insidels , and that of Saluian is true euen of the best of vs. Omma a mamus , omnia colimus , solus nobis in comparatione omnium Deus vilis est . We can study any thing but the Scriptures , we can beleeue any thing but Articles of Christian Religion , we can loue any thing but God & goodnesse . The truth is , we doe but talke of Religion , being far from any thorough apprehension of the excellency & worth therof , whence it comes to passe , that our thoughts of it are sleight and vanishing , our affections towards it cold and forced , our beleefe of it neerer to a fancy & weake imagination then a well grounded faith . Wherfore let vs henceforth value Diuine things according to their worth , esteeming of them as better to vs then thousands of gold and siluer , or whatsoeuer is by the world had in highest account . Hence shall we gather strength and vigor to cleaue faster vnto Religion in Faith and zealous affection . The last ground remaines , whereupon the firmenesse and strength of our assent standeth : and that is , The manifest experience of some part of the Truth of those things we beleeue . It is indeed a commendation of Christian faith that it can beleeue before & against Experience . And Abrahams faith is herein a glorious pattern to all others , who beleeued strongly the promises , when for a long time he found but smal performances , as may be seen in the storie of his life . But gen●●ally Faith is but weake till it be confirmed by Experience : this giues it life , making the Heart of a man strong in Confidence and Resolution . See this in an example or two , 1 Sam. 30. we find Dauid & his men in great distresse for the losse they had sustained at Z●kla● . Dauid sorrowes as well as his seruants , & his losse is as much as theirs , but this doth not pacific them . Dauid is their Captain , and they thinke this nuthap comes by his fault : so in their rage they intend to stone him . What shall Dauid do in this case , he is but one man in the middest of a f●rious multitude , slight or resistance cannot helpe him : see how his faith helps him out in this exigent . He was now in danger , but he had bin in as great many a time before and very narrowly had he escaped the snares that Saul and his Courtiers had layd for his life . But God deliuered him there , and thence he is confident God will helpe him now . Wherfore when his men rage & chafe , and forget all faith in God , and respect to their Captaine , Dauid is quiet , and Comforts himselfe in the Lord his God , as in verse 6. The like strength of Confidence we find in the same holy man in his combat with the Philisti●n . 1 Sam. 17. where from experience of Gods helpe in time past defending him in his lawfull calling , against the Beare and the 〈◊〉 yon , he confidently assures himselfe of the like assistance & victorie in that his right●ous quarrell against the vncircumcised Philistim , v. 36. The same course takes the Psalmist in Psal. 77. where being in great affliction and tentation , he strengtheneth himselfe in hope of comfort , by the consideration of Gods workes of old , and all his mercies heretofore shewed vnto his people . Thus experience breeds Confidence , and we readily trust him whom we haue once thorowly tried . Where let me commend vnto you a point of Christian wisedome , the practise whereof will cause a singular increase of Faith in vs. It is this , that we would carefully giue our minds to obserue all such experiments of Gods mercies or iudgements on our selues or others , as we can take notice of : comparing the particular euent that we see with the promises or threatnings that are generally deliuered in the Scriptures . Looke ouer all the passages & courses of thy life , & marke wherein God hath done vnto thee according to his Word . Thou praiedst such a time seruently , and he heard thee : in such or such a businesse then committedst thy way to him , and he brought it about according to thy desire , beyond thy expectation : thou wast cast vpon this or that extreamitie , and God when thou soughtest to him deliuered thee beyond all hope : such a Grace thou didst want , or such a Sin thou would●t faine be freed of , God helped thee to the one , and against the other when thou didst follow such directions as his Word prescribed thee : at one time thou sinnedst , and as God had threatned , so wast thou plagued : at another time thou didst some good worke , & receiuedst a blessing according to the promise . Againe , looke abroad and see how God deales towards others . See in one place a Kingdome plagued for Idolatry ; in another a Countrey professing true Religion , yet vndone by the wicked liues of the Inhabitants : see here a Vsurer , Briber , Oppressour , and cruell incloser , that hath raysed his fortunes by all vniust dealing , it may be whilst he liues himselfe and family turned out of all a begging , or in his third heire all this wealth blowne away , his name and posteritie rooted out , or left for a curse and reproach vpon the face of the earth . There behold a murderer pursued at the heeles by stronge vengeance , that neuer leaues him till his blood be shed that hath shed the blood of another . See else-where an Adultorer eaten vp by the secret curse of God , which deuoureth all his substance no man knoweth how . One the other side marke how God blesseth Kingdomes , Families , & priuate persons , wherein , & by whom Religion , Iustice , discipline , ciuilitie & sanctitie are professed , and in truth maintained . If we would vse diligent obseruation in this kind , it would quickly appeare vnto vs , that God is most constant in his courses , That the Scriptures do containe in them a perpetuall & infallible rule that hold true in all times & ages of the world , according to which God euer hath and alwaies will order his prouident administration of all things . We should see the same punishment still attending vpon the same sins , & the like rewards to be still bestowed vpon the like vertues : that God is as neere to helpe vs now as euer he was , and also as swift & strong to plague as he hath bin towards men of old time . This would proue of singular vse for the strengthening of our Faith , when wee shall euidently see the euent of things to answer in iust proportion the reuelations made touching them in the Scriptures . The grosse neglect of this hath bred in the world those monstrous sins of Atheisme and Infidelity , wherewith this age is infected as much as any . We haue indeed , praysed bee God , the Word read and preached , vnto vs plentifully : but where shall we find the man , that doth [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] walke exactly by this rule . Making the precepts of the Word the ground-plot of all his practise as the Apostle would haue vs , Gal. 6. 16. When they behold many strang accidents in the world , doe they , thinke you , iudge of them by the Scriptures , searching into them for the reason and cause of those things , & thence concluding with the Iewes in Zach. 1. 6. As the Lord of Hostes hath determined to doe vnto vs , according to our own waies , & according to our workes so hath he dealt with vs. Nothing lesse ; they haue no such thought come into their minds as this . Loe here how true the Lord is , such a promise , or such a threatning set downe in such a place of the Scriptures . So likewise , for the getting & vsing of wealth , honour , friends , learning , health , or other good things of this life , for the generall dispach of businesse in mens callings , for the auoiding of troubles that come vpon them , thinke you that men do call the Word to counsell , as Dauid did , and doe they out of the Scripture take a platforme of all their proceeding , applying the generall rule to cuerie particular occasion , and thence obseruing the Euent accordingly ? No , they thinke of no such matter , & it seems a strange motion to them , that you will offer to perswade them to loue by the Booke . They follow no such rules ; the good they onloy , or the euill they escape they thanke God for it in Complement , but are indeed beholding to their wits , friends , and good fortune : it was their direction they tooke , & thought of nothing further . Thus for the greatest part of men , God is not in all their wayes , their eyes are neuer towards heauen to consider the works of God , and to regard the Operation of his hands , their thoughts are neuer vpon the Word to obserue how euerie prescription thereof , hath its Probatum est written vnder it in visibl● characters of euerie dayes experience . Let vs not my brethren walke as fooles , but as wise , hauing our eyes in our heads to take notice of all such occurrences as haue vpon them a character of Gods speciall worke of Prouidence . If they be abroad in the world , learne thereby that conclusion of faith which Ps. 58. 11. is gathered from the like obseruation [ Verely there is a reward for the righteous , Verely he is a God that iudgeth the Earth . ] If they be priuate that concerne thee in particular , take such exact notice of all passages of thy life , that thou maist be able to declare vnto another and say [ Come and heare all ye that feare God , and I will declare what things the Lord hath done for my soule ] Ps. 66. 16. This experimentall obseruation of things past , will fill the heart with boldnesse , & confident expectation of the like successe for the time to come . And so much touching the three grounds of Certaintie and Strength in the Assent of Faith. I come now to the second point proposed touching this Assent , or the diuers degrees of it , and those essentiall differences whereby sauing faith in Gods Elect is distinguished from that Faith which is in others . We haue shewed you that faith may be in all reasonable creatures , and the Scriptures testifie that there is some kind of faith in the Diuels , and wicked men . We must therefore enquire what their faith is , and what the faith of Gods Elect is , by what essentiall difference they are distinguished . You are therefore to obserue , that this assent , by which generally all Faith was defined is two-fold . 1 Generall to all Diuine Reuelations as good and true whilst barely considered in themselues , or as they haue no opposition to our desires being applyed to ourselues . 2 Particular when assent is giuen to all Diuine Reuelations as most true and good in regard of our selues when they are applyed to all our particular occasions , and compared with all contrarie desires and prouocations . Herein lies a substantiall difference of this assent of Faith ; there being a great Diuersitie betweene an Assent vnto the truth & goodnesse of things taken in the generall , and an Assent vnto the truth & goodnes of the samethings particularly applied , as you shall see in the progresse of this discourse . The former is but an inferiour degree of Faith and only a step vnto that faith which is true and sauing . It is commonly called by two names : 1 Historicall Faith , synecdochically from one part of the obiect of , because it beleeues the Letter of the Scriptures , whether Histories or doctrines that are expressed therein . 2 Temporarie Faith , from the Euent & issue of it , because it perseueres not vnto the end , but failes in time of Temptation . It is but one and same degree of faith that hath these two names , which assenting to things in grosse , flies off and disallowes when it coms to particular application . Such a general assent there is in the Diuels , who know the Scripturs to be of God , and acknowledge the things contained in them to be in themselues , true & good because from God , though mean-while they hate both the one & other bitterly . The truth of God his Word , Essence , & Attributes works vpon their vnderstandings a deep apprehension of its certainty & excellency , euen when they with vnspeakable hatred and horrour thinke of it . According Iames saith , They belieue & tremble . Such a Faith there is in thousands of Hypocrites & reprobates , who being inlightened , and conuinced of the Truth of the Word , yeeld a generall assent vnto it for the time , as in those Luk. 8. ●3 . Who receiue the Word with ioy , but they haue no root : which for a while beleeue , but in time of temptation go● away . In those Heb. 6. 4 , 5 , Which were inlightened , tasted of the heauenly gift , and were made partakers of the Holy Ghost , And haue tasted of the good Word of God , and of the Powers of the world to come , are salue away . In those , Many that beleeued in Christs Name , but yet Christ would not trust them , because he knew them all , that they were not found at heart , Ioh. 2. 23 , 24. In those many againe that at another time beleeued in him , but Christ giues them a caueat that they looke their faith be ●ound , 〈◊〉 ye continue in my Word , ye are verely my Disciples , Ioh. 8. 30. 31. Such a faith was in Simon the Witch , Act. 8. 13. who beleeued the Apostles preaching and was baptized , euen whilst yet he remained in the gall of bitternesse and bond of iniquitie , i. a ●ierce enemie to that truth which he seemed to beleeue and professe , and fast bound vnto the loue of those sinnes that he seemed willing to forsake , verse 23. Such a conception of Faith there was in Falix , who trembled when he heard Paul dispute of righteousnesse , temperance , and the iudgment to come , Acts 24. 25. He beleeued and like the Diuels trembled . But Faelix was not temporate , his wife Drusilla was another mans wife : Felix was vnrighteous and couetous , and looked for a bribe , and this likes him not that Paul should come so close to him , wherefore he hath a shift , and put him off in complement to a more conuenient season , which Faelix will take at leasure . The same imperfect faith there was in King Agrippa , who hearing Pauls Apologie , could haue found in his heart to haue beene a Christian , had it beene a thing in fashion with Kings at that time , Acts 26. 28. So was the Case with Herod , who heard Iohn Baptist gladly and reuerenced him as a Iust man and holy , and did many things willingly , Marke 6. 20. But if Iohn be so bold with H●rod as to tell him of his Incest , He shall to prison for it , and for all that he is a Prophet , yet he shall dye , if Herod did not feare the multitude , more then he reuerenced Iohn , Matth. 14. 5. And thus it is with many men still , who knowe the Scriptures , and assent to the truth of such things as they containe ; but this goes no further then generalities , whilst they approoue and allowe of such things , as they know , to be good and excellent , considered abstractiuely and in the Vniuersalitie , and as they doe not crosse them in any of their maine desires and delights . And so long they seeme to bee as forward in faith and practise as the best . The Causes of this Kinde of Faith in men are many : as , 1. That common grace of the Spirit whereby men are inlightened in the knowledge of heavenly things . Which grace God bestowes upon the unregenerate and unsanctied more for others than their owne good . Some light shines upon them , whereby they may know and assent unto divine truths for a common good of the Church , that others may be instructed by their teaching . For Christ in the building of his Church doth also use the helpe and ministery of such men ; according as Salomon did in the building of the materiall Temple , who imployed not the naturall Israelites , but the reliques of the Cananites and strangers that lived in the land , to be bearers of burdens , and hewers of stone , and overseers of the worke , 2 Chron. 2. 17. And these men though unsanctified and such as doe not themselves heartily esteeme and affect that which they know , yet in the generall they beleeve it and willingly teach it to the benefit of the Church . Againe , 2. Authority of men in high account for their knowledge and wisedome . The esteeme that the people had of Iohn the Baptist to bee a great Prophet , made Herod reverence him the more : and the fame that went of Christ drew many to hearken to his doctrine . And so t is still with hundreds whose faith in matters of religion standeth or falleth with their admiration or disesteeme of mens persons . The same effect hath the generall custome and consent of the times and Church wherein wee live , whereby men are : they know not how nor upon what firme grounds drawne to beleeve those things which they see others hold and maintaine fortruth . Lastly , 3. Some extraordinary worke or event confirming the truth of Religion . So did Miracles in the time of Christ and his Apostles perswade many to beleeve who were notwithstanding farre from being true beleevers : as Ioh. 2. 23. [ Many beleeved in his name when they saw the miracles which hee did ] , but t was not good crediting of them that beleeved only upon miracles , therefore Christ [ would not commit himselfe to them ] ver . 24. And thus the Magitian when he saw the signes and great wonders which were done by the Apostles , he beleeved and wondred , when yet his heart was not right in the sight of God , Act. 8. 13. 21. By these and the like meanes is this imperfect and generall kinde of Faith wrought in men , destitute of all inward grace and holinesse . Such motives as these cause this assent ; but there is no Internum principium , no roote in themselves ( as our Saviour speakes , Mat. 13. 21. ) whence this beliefe springeth : no thorough sanctification of the soule conforming all the powers thereof unto the puritie and holinesse of divine things , and inclining the affections to a constant embracing thereof . These men like Religion well , and commend it as men doe costly Iewells set forth to sale : but when it comes to the point that this Good Pearle of great price is to be bought , then if God will let them have it at their owne rates , there 's a match made , they 'le beleeve , and be religious , if God withall will spare them the use of some sinnes and pleasures they love well : but if it must be purchased at Gods price , with the sale of all that they have , they are no merchants for such a hard bargaine ; with the yongue man they shrinke away , sorrowfull that heaven cannot be had at a cheaper rate . Thus when it comes to the proofe in particular application and practice , this kinde of faith vanisheth away and comes to just nothing . Thus you have the explication of this first degree of Faith , & withall you see that this faith falls greatly short of that perfection which is required unto that saith which is saving and justifying . Neverthelesse our Adversaries of the Romish Church maintaine that this assent is that justifying Faith whereof the Scriptures speake . Their opinion touching this point is sufficiently declared by Becanus , who followes the rest of that rabble . Hee Theol. Schol. Tom. 3. cap. 8. q. 1. disputing of the act of justifying Faith , rejects the Lutherans opinion , who place Faith in the will and make it to be Fiduciam de misericordia Dei propter Christum : and saith that the doctrine of the Catholikes is this , that faith belongs to the understanding , and is nothing else but Credere sive assentiri eis quae à Deo revelata sunt . Thence hee setteth downe this Conclusion , § . 6. Actus fidei consistit in assensu quo quis assentitur alicui propositioni à Deo revelatae propter authoritatem revelantis . In this definition there are two parts , 1. the Object of this assent , Propositions revealed by God. 2. The essentiall difference of this act , taken à formaliratione credendi , and that is to beleeve propter authoritatem revelantis . By this saith Becanus Cap. 8. q. 2. § . 2. assensus fidei constituitur in sua specie essentiall , that is , the assent of Faith is made supernaturall and justifying , when wee beleeve things because God hath revealed them : for , saith he , if articles of faith be beleeved upon other motives , as upon mans authority , &c. then this assent of faith is naturall , as in Heritickes and Divells . So then according to Popish doctrine , that faith which justifies us , is nothing but a bare assent of the minde to such things as God reveales , because of Gods authority that revealed them . Than which explication of the nature of justifying , faith nothing can be poorer , and more below the majestie of so high a grace as faith is . I will trouble you but with two reasons ; proving that this kinde of assent is not that faith whereby wee are justified : 1. The act of justifying faith must needs be supernaturall , such as cannot bee done without the aide of speciall grace of Gods spirit . But unto this assent there is required no such speciall grace , therefore it is not an act of justifying faith . The Major is evident and granted by the Schooleman , Cap. 8. 4. 4. that something there is in faith above nature requiring a supernaturall cause : whereto the Scriptures plainely inforce him Eph. 2. 8. By grace yee are saved thorough Faith , and that not of ourselves : it is the gift of God. Phil. 1. 29. Vnto you it is given for Christ that not only yee should beleeve in him , but also suffer for his sake . So Ioh. 6. 45. Wherefore § . 3. he teacheth that this act of assent must be supernaturall , partly in regard of the Object , id est , divine revelations , and partly in regard of the principium or cause by which it is produced , id est , non per solas naturae vires , sed per auxilium gratiae . Wee agree then in the Proposition . For the assumption , That there needes not any speciall grace of the Spirit to worke this bare assent unto the truth of divine revelations ; this wee prove out of the same Schoolemens doctrine , who teach that the Vnderstanding assents not , unlesse the Will command it , because , say they , the act of beleeving is absolutely in our treewill , Cap 8. q. 5. Well , be it so . But now , say wee , the Will may without the helpe of grace command the assent of the Vnderstanding ; which wee prove thus : Whatsoever the Vnderstanding by the only light of Nature judges to be honest , that the Will can desire by the only strength of nature . But by the only light of Nature the Vnderstanding judges that it is an honest thing to beleeve Gods authority revealing any thing to us : therefore the Will by the only strength of Nature may desire this act of beleeving , and so consequently there 's no need of Grace to move the Will to command the Vnderstanding . T is Becanus owne argument against himselfe , cap. 8. q. 5. § 9. Whereto he would faine giue an answer if hee could tell how . Something he sayes to that Minor proposition , whereof he thus distinguisheth . The Vnderstanding by the only light of Nature judges it a thing honest to beleeve Gods authority when hee reveales any thing , Via ac modo naturali , not when he reveales any thing , Via ac modo supernaturali . Beleeve it , a rare distinction and full of mystery . Divine Revelations are of two sorts , supernaturall and naturall . Againe , when God reveales his will to us by naturall meanes , then the very light of Nature teacheth us that 't is honest to beleeve his authority . But if hee reveale things to us by supernaturall meanes the light of nature doth not teach that 't is honest to beleeve him . Can any thing be more senselesse ? or will not every man in the world , excepting a Iesuite , confesse , that the very light of nature teacheth him to acknowledge , that it is a very good and honest thing to beleeve Gods authority , let him reveale his will unto us which way hee please . But t is the fashion of these writers , to dorre their readers with a distinction , and so to leave them with a prius conceditur , posterius negatur , distracted and confounded , rather than any whit satisfied . This of the first reason , That a man may beleeve without the helpe of Gods grace ; the second followes , which also confirmes the former : viz. 2. That is no act of Iustifying Faith which is found in Divells , Heretickes , Hypocrites , and Reprobates . But this assent unto divine Revelations , because of Gods authority , is in those both divells and men . Ergo It is no act of Iustifying Faith. The major is agreed upon , that the acts of Iustifying . Faith are found onely in those who are justified : which cannot be said those persons mentioned . The minor is likewise evident , That Divells , Hereticks , Hypocrites , and Reprobates , may and doe assent unto such propositions as God reveales , and that because of Gods authority who doth reveale them . This hath beene formerly shewed unto you in the explication of the nature of a generall Faith ; and t is so cleere by Scriptures and experience , that our adversaries cannot deny it . The forenamed Schoole-man grants it manifestly , as concerning Hypocrites and wicked livers , who yet professe the Catholicke Faith : for disputing , Cap. 8. de Habit. Fidei , touching that vertue which is infused into the Will , whereby it may if it list command the Supernaturall assent of the Vnderstanding , heetelleth us that this Vertue is a distinct vertue from all others , and is neither Charity nor Obedience , § . 10. in conclus . and that it is perfect in it selfe though it be without them , according as other morall habites of justice , temperance , &c. are . Whence hee tells us § . 11. in plaine termes , Potest esse sin● charitate , ut patet in Christiano peccator● , qui Fidem habet siue gratia & charitate . A Christian that is a sinner , may have Faith without grace and charity . What , Iustifying Faith ? yea according to the Romish Divinity ; for he may beleeve the truth of the articles of Religion , because of Gods authority who hath revealed them : and to do this is a Supernaturall assent , and the proper act of Iustifying Faith , as these men teach . Now touching the Divells and Heretickes the man is a little more coy . He will not confesse that the Divels yeeld that assent of Faith he speakes of . They doe not beleeve the mysteries of Religion Per assensum supernat uralem , i. e. because of Gods authority : but Per assensum quendam naturalem , qui non oritur ex pio affectu , sed ex vi & pondere argumentorum , quibus intellectus illorum convincitur , cap. 11. quaest . 2. § . 4. We grant willingly that they doe not assent out of any good affection ; nor is that needfull to make their assent supernaturall : for in hypocriticall , impenitent , and reprobate Catholickes there 's no pious affection moving them to beleeve , and yet if wee beleeve their Doctors , there is in them a supernaturall assent of Faith. But for that other thing , That the divells beleeve onely ex vi & pondere argumentorum , t is utterly false : seeing it cannot be doubted but that they beleeve the truth of many future contingents , wherof they are not convinced by any force of argument from the things themselves , but from authority of Gods Revelations in his Word or otherwise . Which infallible truth of God in all his revelations , is so cleerely apprehended by these damned Spirits , that it makes them to acknowledge the truth and goodnesse of that which otherwise they abhorre . Wherefore that comparison which hee makes * betweene the faith of 〈◊〉 and wicked Christians , is most vaine and erroneo●… 〈◊〉 ●…ith hee , you consider the faith of either of them , w●…●egard to the Object , there 's par ratio , both being ●…d about the same things . But if you take it with r●●ard 〈◊〉 honesty of the act , so the assent of the Divells is farr●… 〈◊〉 than that of bad Christians , who have faith an●●…rkes . But wherein ? He tells us , The Faith of Ch●… Supernaturalis , Voluntaria , & Honesta The Faith of Divells is Naturalis , Coacta , & pravis circumstantijs vitiata . All which are false . For the Faith of Divells is Supernaturallas much as that of wicked Christians : seeing both beleeve propter authoritatem Dei revelantis , which is * formalis ratio of Supernaturall assent . Againe , the Faith of divells is as voluntary as that of wicked men ; for it cannot bee wrought in either by compulsion simply : and if the Majesty of Gods infallible truth command the assent of Divells to that which they love not , doth not the same cause also prevaile with ungodly men , who beare as little true affection to God and Goodnesse as the divells doe . Lastly , the Faith of Divells is as Honest as that of wicked men . For let any man speake , Is it not as Honest a thing for wicked ang●lls to beleeve what God saith , as it is for wicked men ? If not , wherein lies the dishonesty of that act in the angells , or wherein stands the honesty of that act in men ? Can there be named any circumstances which make the Divels Faith dishonest , but that the same or as bad may bee alledged against the honesty of the Faith of wicked Christians ? Sure I am what everthese men conceit of the Honesty of Faith without workes in men , Saint Iames is plaine in his comparison , that t is no whit better than the Faith of Divells , Iames 2. 19. [ Thou beleevest that there is one God , thou doest well : ] [ the Divells also beleeve it : ] and doe not they doe well too ? Yes haply better than thou ; for they beleeve [ and tremble ] which thou doest not . To conclude , in the last place we object that Heretickes have such a kinde of Faith , as the Romanists call Iustifying . For though they erre in some articles of Faith , yet others they assent unto because of Gods authority revealing them . This Becanus denies , telling us that Heretici qui ve● in uno articulo sunt infideles omnem fidem amiserunt , cap. 11. quaest . 3. § . 4. which answer hee makes upon this ground , That the Habite of Faith is lost by any one act . of infidelity , § . 2. and therefore whereas Heretickes beleeve many things , t is but upon a kinde of custome , and by a humane faith . We reply and say , that that position ; One act of infidelity destroyes the habit of Faith , is false and contrary to reason and Scriptures , as hereafter I shall have occasion to shew , speaking of the opposites of Faith. For the point , we grant that He who is a persevering Heretick though but in one fundamentall article , he hath no justifying faith , not because he hath lost it , but because he never had it . But wee affirme , that for that other generall faith in assenting to the truth of divine things because of Gods authority , this faith as he had when hee was a Catholike , so hee still hath it in part now he is an Hereticke : and by the same faith he beleeved matters of Religion before his Heresie , by the same he beleeves them afterward . And those that are Heretickes indeed , or such whom wee stile by that name , let them bee asked why they beleeve such and such points of religion , they 'le answer truly and resolutely they beleeve them because of Gods authoritie that hath revealed them in his Word ; and for such things wherein they dissent , could they be perswaded the Scripture did teach the contrary , they would for the same authority sake beleeve the contrary . The Iesuite is yet urgent upon us , and tells us that no Calvinist or Lutheran beleeves Gods authority , but doubts of it . Wee tell him againe that 's a foule slander , and more than hee can make good : yes that he will , by a distinction too . Gods authority considered Abstractivè in it selfe ; so indeed we doubt not of . But Gods authoritie considered practicé in respect of the Church as it is proposed unto us by the Pastors of the Church , so we doubt of it , because wee admit not the judgement of the Church , but follow our owne phantasie , ibid. § . 7. To this we answer , that we passe very little to be judged Infidells upon such a ground , because wee call in question the supposed infallibility and authority of the Romish Church . We finde in Scriptures no such straight relation betweene her authority and Gods authority , that if wee call hers in question , wee must needs doubt of his . Wee doubt not of the authority of Scriptures : but we denie that the Romish Church hath any infallible authority of judging and interpreting them . No one man , nor all men ought to usurpe such authority over our faith . And let the truth be judge who be the greater Insidells , Calvinists and Lutherans that beleeve the Scriptures authority for its owne sake , or popish Catholikes that will not beleeve but for mans saying . Thus you have this second reason somewhat largely ; that Faith which our Adversaries call Iustifying , is in Divells , and ungodly men ; therefore it is not that justifying faith which the Scriptures speake of and appropriate unto the Elect , Tit. 1. 1. Here it is but a vaine shift our Adversaries make to runne unto that poore distinction of Fides Formata , and Informis : namely that Faith may exist two wayes ; 1. Vt est conjuncta cum charitate , ut in homine iusto : and then Faith is called formata & viva , because Charity is Vita animae . In this case , Faith can Elicere operationes vitales seu aeternae vitae moritorias . Gal. 5. 6. Faith worketh by Charity . 2. Vt est separata à charitate , quod fit in homine peccatore , qui amissa per peccatum mortale charitate , retinet fidem quamdin Catholicus est . This Faith is called Informis & mortu● , nec potest habere operationes vitales , seu meritorias . Iam. 2. 17. Faith if it have no workes , is dead in it selfe ; and ver . 26. as the body without the spirit , &c. Becan . tom . 3. cap. 10. § . 4. 5. 6. Thus they would have the quality and proper act of justifying Faith to be in reprobate men and divells , but yet it doth them no good , because t is without Charity . Faith without Workes may be in its nature justifying Faith ( because t is an assent to the articles of Religion upon Gods authority ) but yet it justifies not , because t is without workes . Hereunto we reply , that in this distinction there is not a syllable of sound doctrine , nor yet of reasonable sense . Thus much we grant , that there is according to St. Iames. a kinde of ●aith without Workes , namely a generall assent unto the truth of divine things : but we denie that this kinde of Faith is for the substance one and the same with that Faith which is properly called Iustifying . Faith without workes is of one kinde , Faith with workes is of another ; not onely in regard of consequent , because one hath workes , the other hath not : but in regard of their proper nature , because the quality and acts of the one differ from the quality and acts of the other . Wherefore in vaine doe they tell us that the same Faith is sometime with , sometime without Charity : Iustifying Faith is never without Charity , and that which is , is not Iustifying . Vnto that conceit that Charity is the forme of Faith , wee say t is Metaphysicall , and such as no good construction can be made of it . He saith Charity is Vita animae , hee would say , Vita fidei ; but take his meaning , Faith lives by Charity as the body by the forme or soule . Here 1. T is absurd to make one habite of the minde the forme of the other , wee may as well say that Temperance is the forme of Liberality . Each habite of the minde is distinguished by its proper object and actions , and this the Schooleman cap. 18. quaest . 2. § . 3. grants in the strict sense . 2. How doth Faith live by Charity ? We say it lives with Charity as its fellow-grace , not by Charity as its soule . We say without Charity it is dead , yet t is not Charity that gives it life . The Ies●it saith it doth , for being joined with it , Faith can [ elicere vitales operationes ] performe vitall acts . Yea but what are these actions ? Faith hath but two acts : 1. proper and immediate , viz. Credere seu Assentiri : 2. by consequent , Iustificare . Neither of these comes from Charity , even by these mens owne doctrine . Not the first , for Catholickes without Charity may assent to the articles of Faith for Gods authority sake . Not the second , for to Iustifie in the Popish sense is to Sanctifie , of a bad man to make a good . Now how absurd is it to say , Faith by Charity Iustifies , i. e. Faith by the love of God and our neighbour sanctifies us , or ( taking Charity for the Act not the Habite ) Faith by good workes of prayer , fasting , almes-deeds , &c. sanctifies us ? Both these are senselesse propositions ; for t is manifest , that hee who hath Charity , i. e. loves God and his Neighbour , and doth good workes , is not as yet to bee sanctified and made good of bad , but is thereby sanctified already . T is true that Faith is one part of our sanctification or inherent grace , and Charity is another ; but neither doth Faith sanctifie by Charity , nor Charity by Faith , but we are sanctified by both together . If there by any other vitall acts of Faith , they should have beene named . The glosse which the Iesuit addeth , whereby he interpreteth what hee meaneth by vitall operations , viz. [ aeternae vitae meritorias ] such as deserve eternall life , carrieth with it as absurd a sense as the other . Thus , Charity is the forme and life of Faith , i. e. Charity makes the acts of Faith to be Meritorious , s●il . our love of God and man , or our good workes , makes our Faith , i. e. our assent to the Articles of Religion because of Gods authority , to deserve eternall life . Is there in the Scriptures the least intimation of such a strange and uncouth meaning , when it tells that wee are justified by Faith ? To the places of Scriptures , Gael . 5. 6. Faith workes by Charity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wee answer , the meaning of the place is no more but , That in Christianity no outward matters are of value ; that onely which is to be regarded , is Faith that bringeth forth good workes . These good workes come from Charity , or inward love of God and man. This Charity is stirred up and provoked to worke through Faith. So that Faith workes by Charity as by that chiefe instrument which Faith imployes in the doing of all good works : but Charity works by Faith as by the moving cause , whereby t is excited to worke , according to 1. Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Faith is the first wheel in the clock that moves all the rest , Faith stirs up and directs the other graces of the soule in their operations , whose strength and vigour increaseth according as Faith increaseth . Tantum amam●… , quantum credimus : & t is cleer in all experience , those that have the strongest Faith , they shew the greatest love to God and man , as in Abraham , Moses , Paul , all the Martyrs . But of this more in shewing the connexion between Faith and Obedience . To that other place , Iames 2. 26. [ As the body without the Spirit is dead , even so Faith without workes is dead , ] we answer , that S. Iames understands by that similitude , not modum Informationis , but necessitatem Vnionis : that good workes are necessarily coupled with a justifying Faith , not that good workes are the forme and life of Faith , à priori . They are arguments and effects of a living Faith , they are not causes that make it living : as is apparent , because it is impossible any good worke should goe before justifying Faith , Heb. 11. 6. Wherefore this similitude is not so to be strained unto a Philosophicall construction ; where the Apostle intends no more in all his dispute , but to shew that true saying Faith must of necessity bee conjoyned with good workes . And if our adversaries bee so strict upon the termes of this similitude , t is manifest that they fit not their doctrine : for so , as the soule is the forme of the body , so workes shall be the forme of Faith , i. e. an Act shall bee the forme of a Habite , which is against reason and their owne doctrine , who make the Habituall grace of Charity , not good workes the fruits of it , to be the forme of Faith. S. Iames therefore is to bee taken in the former sense : or else wee may without any violence , * interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place not Spiritum , i. e. Animam , but Spiritum , i. e. Halitum & Respirationem ; and thus the comparison is exact , as the body without breathing and motion is dead , so Faith without workes . Thus it appeares how Faith is sleighted by our adversaries , whilst they hold that the Faith wherby a sinner is justified is nothing but an assent to Articles of Religion because of Gods authority . Some places of Scriptures there are they would faine build this upon , as , Heb. 11. 1. Rom. 4. 3. Tit. 1. 1. Ioh. 20. 31. but their arguments thence are so inconsequent and weake , they are not worth the mentioning or refuting . I proceed therefore from this generall Faith unto that other which is speciall & particular . Particular assent of Faith is , when all things revealed by God are assented unto as most true and excellent in regard of our selves , when they are particularly applyed to our proper occasion , and compared with all desires and provocations whatsoever to the contrary . When we know and beleeve those things that are generally delivered , for our selves , in application to our owne use and practice ( as Iob was counselled by his friends ) : so that wee beleeve in this particular aswell as in that , at this time aswell as at another . In the Explication of the nature of such a particular assent , I propose to your consideration two things : 1. The Roote and Cause whence it springs . 2. The Object of it , whereto it is directed . 1. The true root and fountaine whence this Blessed assent of Faith ariseth is that grace of sanctification wrought in the heart by the holy Ghost , renewing the soule in all the powers thereof . T is not common illumination ; for many know , and despise the truth , or beleeve it but in generall . T is not the Authority of all the men in the world that can perswade to it : wee should not then have had so many thousand ●…rmons of Prophets & Ministers , learned , holy and powerfull in their doctrine , yet preached to very small purpose with the most of m●n . T is not miracles and strange accidents that can force this Faith : the Iewes had plenty of them , yet continued still unbeleeving . T is only the sanctifying Grace of Gods spirit that brings this to passe . For , consider with your selves how deadly an opposition there is betweene a mans unsanctified nature , and the wisedome and goodnesse of God : all his counsells seeme but craft , his words foolishnesse , his mercies light and not worthy of estimation . His exhortations , promises , or threatnings are entertained with inward disdaine , and the heart saith within it selfe , Who is God that I should feare him , or what profit shall a man have by beleeving his Word , and walking in his wayes ? Yea , men that are otherwise ingenuous and of fairer temper , in this case are full of secret scorne and despite of God and goodnesse , they account basely of the holinesse of Religion , being privie scoffers and bitter deriders of the power of Grace , when they are alone by themselves or in company that fits them . They make a tush at Scriptures , and smile at such perswasions to pietie as they afford , counting it an indignitie for men of parts , and resolution to bee moved with faire words of a simple man , though hee speake in the words of God. If their beliefe and knowledge of the truth be good in the generall , yet in the application the heart makes violent opposition : it begins to hold probable dispute whether it be wisedome to doe so or so , whether they be bound in conscience considering such and such circumstances ; it casts all inconveniences that may possibly be thought on to discourage it selfe , yea perchance the truth it selfe shall be called in question , and it thinkes , Sure I am deceived , Gods meaning is otherwise , at last it resolves , I may doe this and yet fare well enough , and , If I doe no worse I hope t will not be much amisse , and I trust that these commodities and pleasures I enjoy may well countervaile the neglect of such or such a small matter . Thus the heart not washed by the holy Ghost in the laver of Regeneration , but abiding in its naturall corruption , is not nor can be subject to the law of God : but proves either impudent and Atheisticall to denie his truth , or strangely subtle to shift it off from it selfe , when t is pressed with it in particular . But when the spirit of Grace hath overshadowed the soule , sanctifying all the powers thereof throughout , t is admirable to see how it stoopes to the command of the Word . There is then a singular harmony betweene the holinesse of the Will , and of the Word : this food of spirituall life relisheth as sweet and savoury unto the soule , as milke to Infants , or strong meat to able and healthy men . Regeneration hath restored health unto the soule , whereby it hath recovered a true taste of the Lords bounty and goodnesse , whence followes a constant appetite thereunto asmuch as unto corporall nourishment , as the Apostle argues , 1 Pet. 2. 1. 2. 3. Hence the soule begins to conceive a high esteeme of the dignity of the Word , it sees now nothing so reasonable , excellent as the wisedome thereof , it beholds nothing ●o terrible as Gods threats , nothing so lovely as his favour : it sees no ornament of the soule comparable to Grace , no pleasure like unto the peace of Conscience : it comprehends an end of all other perfection , but the further it lookes into Gods law , the deeper wonders it discernes : it lookes upon the world and reades Vanity in all the things thereof , and strange folly in mens desires of them : and now it counts no preferment any whit comparable to the hope of heaven : it hath now Reall , apprehensions of Divine things , and conceives of Religion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a Worke to be done , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a businesse to bee discours'd and talked of : it judges now that there is an absolute necessity of obeying God though all the world bee displeased , and that the regard of saving a mans soule must thrust out of the way all importunate pleasures and profits that would presse in upon us . Being thus illightened and inwardly touched by the finger of God , the soule presently puts it wholly upon the certainty and excellency of Gods truth revealed : it stretcheth forth the armes of her strongest confidence , & affiance , unto every branch of the Scriptures , embracing absolutely and without all limitation the truth , goodnesse , power , and wisedome of God shining therein : it beleeves what it knowes , and as it can ; where t is ignorant it prayes for knowledge , where weake it sues for strength and increase of faith , where stubborne it offers it selfe unto God to bee bowed , or broken if he please ; counting it now a happy thing to be crossed in sinne , to bee met with at every by-turning , with some reproofe or chastisement : let him chide or strike , it falls downe at his feet ; and without quarrelling , disputing and arguing the case , takes all with a Benedictus Dominus , &c. Blessed be the Lord , and blessed bee his Ministers , and blessed be their counsell who have kept me from committing this sinne against the Lord. When thus the heart is softened and sanctified , then and not before is wrought that habituall Grace and blessed disposition of the will which we call true Faith , whereby the Creature is willing to resigne up its understanding , desires , affections , thoughts , words , workes , and all to the disposing of his Creator , in such a sort as by his revealed Will hee hath or shall make known , beleeving certainly that in every thing t is best to follow his counsell . This for cause of true Faith ; next followes 2. The Object of this particular Faith : which is twofold : 1. The whole Will of God revealed unto us in his Word , containing all Histories , Doctrines , Commands , Threatnings , Promises of what kind soever . 2. The particular Promise of Remission of sinnes and Everlasting Life by the death of Christ , which in one word we call the Gospell . It is needfull thus to distinguish of the object of Faith , because , although it be but one and the same infused grace of true Faith which respects both ; forasmuch as by the same sacred Habite of the soule , we are inclined to beleeve both the whole and each part of Gods will , be it in it selfe more or lesse excellent , or more or lesse needfull to us : neverthelesse Faith as it hath reference to these Objects , The whole Will of God , and The particular Promise of the Gospell , admitteth of divers considerations , names , and uses . Faith as it assents to the whole Will of God in what kind soever , I call Legall , because it is such a Vertue as is immediately required by the Morall Law , in the same manner as other duties of the Morall Law are . Forasmuch as all men are bound by the Law of their creation to give full assent and affiance to all things whatsoever God shall reveale unto them . And as all other Morall dueties are required of us in their degrees as parts of our outward obedience and inward sanctity necessary to salvation , so is this of Faith commanded , as 〈◊〉 principall grace of the soule , and a prime part of our obedience to the first Commandement . And so Faith in this respect may bee called Saving , namely , as all other Graces are , because required in their measure as needfull to Salvation . Faith as it assents unto the speciall promise of grace , I call Evangelicall , because it is such an Act as is expressely commanded in the Gospell , the object thereof being not revealed by the Morall Law. It is called also properly Saving and Iustifying , in regard of the use it now hath through Gods gracious appointment , to be the onely instrument of our Iustification and Salvation by Christ. In which distinction between Legal & Evangelicall Faith , we must not conceive of two distinct Habits of Faith : it is but one gracious quality of the soule disposing it to the beliefe of all divine truth , which for the substance of it was the same in innocent Adam , with that which is in regenerate men . The difference stands onely herein : 1. In the Degrees , Adams Faith was perfect , because his understanding was fully inlightened , and his affections absolutely conformable to all holinesse . Wee know but little , and by reason of our inward weaknesse beleeve but weakly what we doe know . 2. In the Originall , in Adam it was naturall by creation ; in us t is supernaturall from the holy Ghosts infusion . 3. In the particular Object , Adam beleeved God without reference to Christ the Mediatour , wee beleeve chiefly the promise of Grace in Christ , and all other things with some relation to him . Here then is no new Faith , but a New object of Faith not revealed unto Adam , whereto our Faith is now directed , and here 's also a singular priviledge newly granted unto Faith , that God accepteth it to our Iustification in his sight . Otherwise if wee looke unto the grace it selfe as it was in Adam , a part of Gods Image given him by creation , and is in us a part of the same Image restored by regeneration , so there 's no difference at all : and therefore in that question whether Iustifying Faith bee commanded in the Morall Law , there needs no great dispute : t is manifest that it is injoyned , and that in the first Commandement , as a singular part of that inward worship due unto our Creator , consisting principally in those three graces of Faith , Love , and Feare . These things thus explaned , let us proceede to the unfolding of Faith , taken in the forenamed double relation : and first as it hath reference to the whole Will and Word of God. True ●aith respects all this , and onely this . Only this , because in divine revelations onely is to be found that Infallible truth , which gives satisfaction to the soule . And againe all this , because every part of Divine truth is Sacrosancta , worthy of all Beliefe and Reverence : threatnings as well as promises , precepts , exhortations , admonitions , histori●s , every part of the Word falls in some degree or other within the compasse of Saving Faith. By the same holy Faith whereby a penitent sinner beleeves the promise of mercy of Christ , doth hee also beleeve all other promises of this life , with other inferiour matters declared in Scriptures . This is certaine : but the chiefe point to bee noted here is an essentiall property of true Faith , which standeth in Vniversality and Vniformity of assent to all things that are from God. This Vniversality of assent is to be taken in a twofold regard : 1. Of the Object , the things beleeved , when the faithfull soule gives full assent unto all things revealed by God , not onely to such as it may assent unto without crossing its owne desires and purposes , but unto those also that directly crosse and oppose carnall reason , carnall affections , worldly pleasures , and all other provocations to infidelity . 2. Of the Time and other particular circumstances , whilst it doth most heartily and inwardly acknowledge the truth and goodnesse of these things , not then alone when this may bee done without any contradiction and resistance , but even then also most eagerly fixing the a●●iance of the heart upon them , when temptations rise , when Heretickes dispute and cavill , when humane reason failes , and falls to arguing of impossibilities and unlikelihoods , when sinnefull lusts hale this way and that , when the world threatens or slatters , when Satan rages or speakes faire , then doth true Faith , supported by the Spirit of grace , stand fast as Mount Sion , or if shaken a little t is not moved out of his place , but looking beyond all present temptations to unbeliefe unto the everlasting and infinite truth and goodnesse of God , it preferres that which he saith , above all that the flesh , the world , the divell can promise or threaten to the contrary . Now in this point stands an essentiall difference betweene the faith of Gods Elect and of Hypocrites . These have alwayes their limitations , they beleeve something , but not all : if all , t is but in generall , when it comes to particular proofe they bid ●arewell to saith , when such circumstances come in the way , as they love or feare more than they doe God. But the faith of Gods Elect is sincere , faire , open , universall , without distinctions , equivocations , mentall reservations or other hypocriticall and Iesuiticall sh●fts . The reason is , because the sanctified soule rightly apprehends the soveraignty of Gods truth and wisedome , outstripping in Certainty and Excellency all things that can be set against it ; it judgeth than no good can be equall to that which God promiseth , no evill so great as what hee threatens , no course so safe as what hee prescribes , whereupon abs●lutely without all qualifications the soule casts it selfe upon God , resolving to beleeve and doe as hee pleaseth . Whereupon though in particular practice , it may be ignorant of some things , and weake in the application of others , yet in the Habituall resolution and disposition of the heart , it doth willingly yeeld assent and conformity to all . T is most true , that David in a passion may call Samuel a lying Prophet , for 〈◊〉 him hee should be King , and after abusie dispute maintained upon politicke worldly considerations , c●nci●de that ther●● no remedie but he must one day perish by th● hand of S●●l : So Peter in a bodily feare may chance denie him in whom yet hee truly beleeves : so in a●l , a strong sit of pleasures or other violent incounter may push their buckler of faith aside , but yet it cannot strike it out of their hands : if they give a little ground , they will not flye the field ; but because the heart is holy and entire , they returne to themselves and their standing , where the shame of a foyle taken makes them knit their strength together , and stand more stoutly in the combat . But my brethren , here 's the mischiefe and miserie of all , when there is a false heart within that keepes it selfe in an habituall resolution not to beleeve and trust God in such things , or upon such and suchoccasions . For in this case what ever shew of true faith they seeme to have in the generality , or some few particulars , t is most certaine that there is indeed nothing at all in that heart but horrible hypocrisie and infidelitie . Such neverthelesse is the temper of all those who having not thoroughly searched out , and resolved to renounce their evill affections . nor exactly calculated what the profession and practise of Religion will cost them , nor yet duly considered upon what grounds they undertake this profession , are become their owne carvers in matter of Religion , taking only so much of it into their beliefe and practice , as the love of the world and their deere lusts will give leave . These men are just of the Samaritans Religion that feared God and served their Images : so they will beleeve God , yet obey their lusts . But as it was then , none were found more bitter enemies to the restoring of the Iewish Church and State , than these Samaritans , who by reproaches , accusations , and conspiracies cruelly vexed that poore people , and hindered the restauration of their afflicted estate , even then when with fained flattery they proffered their service , telling the Iewes they would build with them , because they also sought the Lord the God : So fares it with these men , whose beliefe and forwardnesse in some things cannot make demonstration of so much friendship to Religion , as their constant baulking and faltering in others testifies their hearts to be full of rottennesse and corruption , bearing hatefull enmity against God and his Grace . Take me any man who bewitched with custome , commodity , or pleasure , gives himselfe scope and liberty to live in the breach of any of Gods commandements , be it secret or open : as constant neglect of the duties of religion in private : accustomed mispending of pretious houres due to the businesse of our studies and callings ; usuall swearing ; secret thoughts and practices of uncleannesse ; unsatiable desires of earthly greatnesse , and abundance ; unjust increase of wealth , by usury , bribery , or other secret indirect courses ; excusing love of some though lawfull pleasures , &c. I say take me such a man that allowes himselfe in these or the like practices contrary to Gods most holy law , and hee will be found though in name a Christian , yet in heart an Infidell . For trie now the temper and disposition of this mans soule ; bring but the word of God unto it , and you shall see it presently . Lay upon these sinnes the censure of the Word in a faire ingenuous and direct reproofe , without scossing and bitter gybing , presse it upon the conscience once and againe lovingly and sharpely , and see now what strange entertainment Gods word shall finde at such a mans hands . The blood begins to be warm'd with wrath and choler , the stomacke riseth , and the gall of unchristian malice overslowes , the conscience and powers of the soule are of purpose turmoyld , that the water being troubled their owne image may not appeare in it , the head is presently imployed in all cunning tricks and distinctions to avoide the stroke of the Word , the tongue is ready with an apologie to defend it , and if the hand hold from violence t is well . Now whence is all this frowardnesse ? Hence , because the heart is resolved , let God say what hee will , yet in this point not to beleeve that it is better to follow his counsell , than our owne desire . In which case t is strange to see with what rage and unmercifull fury the Prophets of old , Christ and his Apostles in their times , were persecuted by those to whom they preached in all meekenesse and demonstration of good will towards their soules . The like fiery opposition have the Ministers of the Gospell and faithfull Preachers of Christ crucisied , found ever since at the hands of their people , when once they have beene touched where they would not bee medled withall . Straightway a whole Parish will be in an uproare , durt and scorne is hurld in the face of the Minister and his doctrine , all froward courses taken to worke him woe and shame , and all this done by those that wil yet be counted obedient and beleeving Christians . But are they so indeed ? they doe not deserve so much as the name . A Faith indeed they have , but not that which is true and rightly planted . For know this , that True Faith and a constant wilfull refusall to be guided by God in any one particular , whether the doing of a duety , or leaving of a sinne , are as incompetible as Christ and B●●●al . For aske a man that is thus partiall in his courses , You say you firmly beleeve the promises of the life to come , that God will pardon your sinnes and save your soule : why do you not as firmly beleeve the promises of this life , but are altogether caring and distrustfull in your affaires ? You beleeve verily that God is offended with murder , adultery , &c. and therefore you leave them : why doe you not beleeve also that hee is as much angry at swearing , lying , drinking , and such like disorders ? You beleeve God hath forbidden stealing , and you are perswaded t is nought : why doe you not beleeve that usury , bribery , or idlenesse in a mans calling are as bad , being as much forbidden ? You beleeve that t is a good thing to seeke unto God in time of adversity , and when a man 's old , sick , and now neer unto death , then to pray , fast , do all good works , and live religiously , is excellent : why doe you not beleeve that the same courses of Piety and Holinesse are as acceptable to God , as much required of us in time of health , youth , and prosperity , s●●ing God hath equally commanded them at all ti●… ? Aske a thousand such questions , he connot answer you to on● . For is it from a through consideration of Gods t●uth , wis●●ome , power , revealed in the Word that he is moved to beleeve such and such things ? If that were the cause , why doth hee not equally beleeve all , when Gods authority is the same in all ? Is it from true love to God and Goodnesse , that he is content to be ruled in such things ? If that were the cause , t is certaine he that loves goodnesse for its owne sake , would love all things that are good , and love alwayes in a good matter , as the Apostle speakes . What is it then ? I le answer for him ; t is that which the Apostle speakes of , Heb. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an evill heart full of unbeleefe , that having embraced certaine truths not prejudiciall to it selfe upon vaine and worldly considerations , in others slips the collar , and departs away from the living God , refusing to accept of his counsell . The truth of this is most certaine from that excellent rule of S. Iames , Chap. 2. 10. 11. [ Whosoever shall keepe the whole Law and yet faileth in one point he is guilty of all : For he that said , Thou shalt not commit adultery , said also thou shalt not kill . Now though thou doest none adultery , yet if thou killest , thou art a transgressor of the Law. ] What , is it equall that he who transgresseth the Law in one point , should be held guilty of the breach of all the Commandements ? Yea , it is most equall and just : for Gods Soveraigne Commandement is the same in all . Hee therefore that for conscience sake obeyes in one , will obey in all . Hee that breaks one wilfully and customarily , keepes none at all for conscience sake ; and if all things hit aright , he will be as ready to transgresse in the rest , as in that one . Wherefore God judgeth him according to the disposition of his heart , that he is a transgressour of the whole Law. So in our obedience of ●aith , Gods truth is the same in every part of his Word ; he that hath spoken this , he hath spoken that also : he therefore that upon right grounds beleeves in one point , will for the same beleeve in another : if Gods authority cannot prevaile with him in one , that is not the motive which makes him assent to others : and therefore if occasion serve , such a one will dissent alike from all ; according to which Habituall disposition of the soule , he is rightly to be judged an Vnbeleever . He that rejects Gods command in one thing , doth not much regard it in any thing : hee that willingly slights Gods authority and truth in this point , makes as little account of it in another . You have now here , my brethren , opened unto you that Master-veine wherein runnes all that corrupt bloud of Hypocrisie and secret Infidelity , wherewith the greatest part of men professing Christianity are infected . This is that bitter roote of mens Apostasie and back-sliding from Piety to profannes , or from a true Religion to a false . Even this partiall and ill directed Faith is that which one justly calls the greatest part of the Divells Iudiciall Astrology , whereby he prognosticateth the downfall of many , who yet seem Saints in the Church & zealous professors of Religion . Oh , when he sees a man take a dispensation without asking God leave , craving pardon , with a , God be mercifull unto me in this , and so standing out in this or that knowne evill practice ; he now knowes what to judge of such a man , he sees a prey within the reach of his snares , which thereupon he sets so artificially , fitting his temptations to his humors , till in the end he catch his heele in the grin , plunging him into some abominable practice , to his owne destruction , and the disgrace of his Religion . Who could have thought that many Starres in the Church shining bright in all outward holinesse , could have fallen from Heaven , & their light bin put out in utter darknesse , had not after times discovered , that they alwayes lived in some secret ungodly practice ? For our selves , if wee will duely consider the state of our soules , it wil be easie hereby to make a prognostication unto our selves , what will become of us hereafter . Hee that can shift and distinguish , and put off from himselfe , & be content to give God the hearing , yet choose to think and doe what hee lists , let not his forward faith and zeale in something deceive himselfe , as it doth the world : but let him write downe himselfe for a counterfeit , whose Faith will certainely ●aile when it shall bee assaulted by stronger temptations . Now on the other side , that Faith which is true and sound hath alwaies this essentiall marke , that it doth assent Vniformely to all Gods revealed will. It makes not choise of some where , it must embrace all , it knowes God must have all , or he will have nothing ; and therefore it divides nothing to times , and seasons , and private respects : it beleeves what it likes not , as well as that which contents it , as well that that brings disadvantage , as where there 's likelihood of honour or profit . It compares all things within and within us on the one side , with Gods truth and goodnesse on the other ; & so reckoning the worst , it finds Gods anger to be worst of all ; forecasting the best , it beleeves Gods favour to be better than it . Then it resolves , let God say what he wil , to beleeve that that is good , honest , profita - and excellent to bee followed at all times , in all places , above all things that can be set against it . This is that temper of the soule which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Faith without faining , 1. Tim. 1. 5. this is faire , sincere , hearty plain dealing . This is to ascribe glory to God , and give him his full due , setting our seale unto his truth , ratifying it by a most willing absolute subscription to all . Such hath beene the Faith of the Saints . That of Abrahams is admirable conflicting with so many , yet conquering all oppositions , being throughly grounded upon the infinite truth , goodnesse , and power of God. If God bid him leave all , his friends , his fathers house , the land of his nativity , to goe into a strange countrey upon hopes of great matters , he is upon his journey straight , and no intreaty can stay him in Mesopotamia . When hee is in Ganaan , where bee now his great possessions ? Hee hath not so much as a foote of land given him , Act. 7. 5. not so much as his grave without a purchase from the Hittites . But shall his seede enjoy it ? yea , they shall , but is a long time first , some three hundred yeares after Abraham is dead , when the wickednesse of the Cananites is full . But where 's the seed it sel●e that shall enjoy it ? Abraham waits a hundred yeares before hee have Isaack . Now hee hath him shall hee live in Gods sight ? No , Abraham must goe and cut his owne sonnes throate , and Isaack the hope of Abraham and of the world , must dye by the hand of his old Father . Who but Abraham would not here have quarrelled with God , and laid slacknesse , falshood , unjustice , and cruelty to his charge ? But Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubts nothing all this while , let God command or promise the most strange , unlikely , unpleasing , unreasonable thing in the world , hee will not question it , t is God that saith it , and therefore hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully assured that hee which hath promised is able to doe it , Rom. 4. 21. Moses had a faire way to pre●erment , he was learned , wise a proper person , brought up at the Court , beloved as the Sonne of Pharaohs Daughter , every way a man of singular hopes to become Great in AEgypt . This would have made a Courtier of these times to have borrowed many a point of Law and Conscience , and strained hard to conceale his Religion , denie his Nation , and turne AEgyptian , at least his head would have beene hammering upon a piece of pollicy , that the poore Hebrewes might have beene much releeved by him being a great man with Pharaoh . But Moses hath no such thoughts : his Faith turnes his eyes another way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the Recompence of Reward ; and then Moses comparing the adversitie of Gods people , with the pleasures of Pharaohs Court , the rebuke of Christ with the riches of AEgypt , hee concludes , that it is better to bee a bond-man among the Hebrewes , than a revelling Courtier among the AEgyptians , that its farre , farre better to bee poore and religious for Christs sake , though rebuked and scorned of the world , than to be great and ungracious . Heb. 11. 24 25. 26. In a word , reade that whole chapter once and againe , and see what is the practice and power of Faith in the Saints of God ; you shall behold in them an absolute , Vniforme and constant resolution to beleeve God above and against all that can bee opposed : when temptations come on every side , reproaches , bonds , imprisonment , banishment , the sword , the fagot , the gibet , and a thousand difficulties present themselves , their faith makes way thorough all , and come what 〈◊〉 come , they are resolved to [ Follow the Lambe whithi● soever hee goes , ] Rev. 14. 4. For Conclusion of this point , let me intreate you to be exhorted each one to looke unto this matter , to trie how his heart stands affected in point of religion : and to remember as long as you live this most pretious and certaine truth , That true faith is uniforme , and equally respecteth the whole revealed will of God : without limitation to this or that particular , without reseruing to our selves , such or such a wicked resolution , without all provision that no inconveniences accrew unto us . Hee whose faith is thus patched up and dawbed with untempered morter , let him know for certaine that in a frost t will shatter all to peeces , and when temptations beates upon it , the whose building will runne to ruine . Take therefore I beseech you that counsell of Christ which hee gives in this matter , Luk. 14. 25. & seq . Great multitudes then as now , did runne after Christ , very forward to heare and beleeve his doctrine . Christ turnes unto them and tells them , that t is another manner of matter than they are aware of , to bee his disciple : Hee that will be so , must hate his father and mother , and wife and Children , and brethren and sisters , yea , his owne life for his sake , forsaking all , taking up his crosse and following him . Doubt yee not but this seemed to them a harsh doctrine , a very rough and unpleasant religion . But t is neither better nor worse : and therefore our Saviour bids them bethinke themselves what they have to doe , like wise builders to cast up their charges aforehand ; like provident warriours to muster up their owne forces , and duly consider their abilities , lest venturing rashly , they at last sit downe with losse and disgrace . The same I speake to you my brethren , Sit yee downe first , take counsell , reckon the cost , see what religion will stand you in : your lusts must be crossed , the world must be displeased , and despised too , Sathan must be fought withall , hazzard of disgrace and dammage must be undergone , friends and goods and life must be parted withall , if need require , the crosse must be borne daily . If now upon these conditions thou art heartily and freely content to plight thy faith to God , and take Religion with all its inconveniences , then goe on and prosper in this resolution , thy heart is sincere , and thy faith sound . But if upon heady and slight considerations thou hast put thy selfe forward upon the profession of Religion , not forecasting the worst aswell as the best of it , then know that thy case is like that of the Scribe , Mat. 8. 18. who there tells Christ in great forwardnesse , Hee would follow him whithersoever he went. But when the silly man heard Christ reply otherwise than hee lookt for [ The Foxes have holes , and the birds of the ayre have nests , but the Sonne of man hath not whereon to rest his head ] implying , that there was little hope to be rich and honourable by being one of his followers : this now fits not his covetous and ambitious humour , and therefore upon such an unexpected answer hee slinches , Christs company is too meane and poore for his great hopes , and for him he shall goe alone . A miserable thing it is for a man thus to come in at last with a Non putâram , I had not thought religion had required such absolute obedience , I thought I might have done so and so , and yet have beene a true beloever . Hadst thou not thought it ? The more foole thou , that wouldest not bethinke thy selfe better in so serious a businesse . Thinke then of it now , and thinke alwayes of it , that hee who beleoves and does only what him pleaseth , hee neither beleeves nor doth any thing as hee ought . Thus wee have done with Faith as it respects the whole course of Religion , and every part of the Word of what nature soever . Next wee are to consider of True Faith , as it lookes towards the particular promise of Grace , and is directed unto Christ. Which Act though it be particular , yet is of greater necessity and excellency than all other : because it gives , life as to our soules , so to our beleefe of other things , which are beleeved with relation unto Christ. Faith in regard of this particular Object and Act I thus define , [ It is a grade of sanctification wrought by the holy Ghost● in every regenerate man , whereby for his owne particular hee trusteth perfectly unto the promise of Remission of finnes and Salvation by Christs righteousnesse . ] I neede not stand at large upon every particular : That Faith is a sanctifying Grace , part of our inherent righteousnesse , that the Spirit of God is the onely author of it , that a regenerate man is the onely subject of it , these things have beene shewed heretofore . The Object also of it is manifest , by what names soever the Scriptures expresse it , namely , the Lord Iesus Christ , or God in Christ , or the Gospell , or the Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all comes to one , and wee neede not be curious . But touching the proper Act of Faith as it justifies us , a little more at large . It consisteth in Trust or Reliance upon the promise for our owne particular , when the soule depends wholly thereupon , looking after no other helpe . You have heard heretofore that to . Beleeve the truth of a particular promise ; is to Trust upon the performance of it to mee : and that the Assent of Faith which is given to such a promise is properly called Fiducia , or Trust. Now the Promise of grace in Christ is made unto us in particular termes , both in the Word preached and Sacraments . to assent unto this promise , is not barely to acknowledge that there is such a thing in the world as Remission of sinnes by Christ to bee bestowed on some , God knowes who : ( for this is to beleeve the Promise , not as a promise , but as an History ) but this assent is of the whole heart , in Trust , Reliance , Dependance , Adherence , Affiance , or if there bee any other word expressing that action of the regenerate soule , whereby it casseth and reposeth it selfe onely upon Gods Promise in Christ for the obtaining of eternall , happinesse . That Fiducia is of the essence of Iustifying Faith wee make good : 1. From the phraso of Scripture used in this businesse . Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Beleeve in , or upon , or into God , Christ , the holy Ghost , are not used as the learned know , by prophane Writers , but only by Ecclesiastical : implying that in Divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head , the confidence and affiance of the Heart . 2. From that opposition which is made betweene Faith and distrust or Doubting . ●am . 1. 16. [ Let him aske in Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing doubting . ] and Rom. 4. 20 ] Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubted not thorough unbeleefe . 3. From that excellent place , 2. Tim. 1. 12. where it is apparant that to beleeue , is as much as to commit our selves to Christs trust and keeping . [ I know , saith the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in whom I have beleeved , or whom I have trusted ] for , as it followes [ I am perswaded that he is able to keep● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that thing wherewith I have entrusted him , or delivered up to his keeping . ] What was that ? His Soule unto everlasting Salvation . Wherefore to Beleeve the promise , is with Confidence and Trust to relye upon it , resting our soules upon the performance of it . Which assent of Faith is wrought in the soule in this manner : 1 A man is inlightned to see his sinne and miserie : and therewith an utter impossibilitie to satisfie God for the one , or free himselfe from the other , by any power and merit in heaven or earth , but onely by the Name of Iesus Christ : And this drives him from seeking helpe elsewhere . 2 The promise of Grace is proposed , and Christ freely offered unto him . 3 Whence in the third place , the Heart touched by the Spirit of Grace , drawes neere unto Christ , throwes it selfe into his armes , grasping about him with all its might , hiding it selfe in the clefts of this rocke from the stormes of Gods furious indignation . It bespeakes Christ in all termes of confidence and affiance , My Lord , my God , my hope , my fortresse , my rocke , my strength , my salvation , Save me or I perish . Have you seene how a tender infant in the apprehension of some danger approching runnes into the armes of his Parent for succour ? so doth a soule pursued by the terrors of the Law , and affrighted with the fearefull sight of Gods frowning countenance , fly with speed into the bosome of Christ , hang upon him , and most importunately sues to be taken into his protection . Now , one favourable looke from him is worth a thousand worlds , and if he will but say unto it , I am thy salvation , it will not exchange the comfort of that word for all the kingdomes of the earth . Wherefore the soule now thinkes of nothing but Christ , to live or die Christ is all in all with it , him it followes with all strong cries and teares for mercie and comfort , in him it apprehends plentifull redemption and all sufficiency of salvation , and therefore having once laide hand fast upon him , to die for it no force shall make him loose his hold . This worke of Faith as it doth greatly glorifie God , by ascribing the whole honour of our Salvation unto his only free Grace in Iesus Christ , so God againe is pleased highly to honour it above all its fellow Graces , by making it the blessed instrument of all the comfort we enjoy in this present world , thereby giving us assurance of our Iustification in his sight by Christs righteousnesse . Whereupon followes in their times , a double comfort unto the soule . 1. Peace of Conscience , resting it selfe secure upon the stability of Gods promise . It hath now what to oppose against the severity of Gods justice , and the accusations of the Law , even an All-sufficient Righteousnesse in Christ , able to satisfie them both to the full , whereupon it s quieted , and injoyes abundance of sweetest peace , being freed from those terrors which before compassed it about on every side . 2. That kinde of Fiducia which wee call assurance and full perswasion of the pardon of our sins . This is a fruit of that other Fiducia or Trusting unto the promise it selfe , wherein stands the proper act of justifying faith . And it followes it , not alwayes presently , but after some time , haply a long time after much paines taken in the exercise of Faith and other graces . For how many faithfull soules are there who stedfastly beleeve and rest themselves only upon Christ for their salvation , who yet would give a world to be assured of Gods favour , and fully perswaded that their sinnes are pardoned ? yet aske them in their sorrowes and feares , can you beleeve in Christ , committing your soules unto him , depending only upon him and no other ? They will answer , yea , I cast my selfe upon him , let him doe with me as he pleaseth , while I live I le trust in him . But now this although it should , yet will not satisfie them , they want joy in the Holy Ghost , there 's no testimony of the Spirit in them , they have no peace , no sense and inward feeling of Gods love , and therefore they cannot be assured that their sinnes are pardoned , and that they be in Gods favour . Whereupon they 'le be ready to fall backe , and tell you they doe not nor can beleeve in Christ at all . A great mistake , and that which casteth many a Conscience upon the racke , tormenting it with unsufferable feares , where there is no cause . They have no justifying faith ? Why ? Because they want full assurance of the pardon of sinnes . A false argument . Iustifying Faith is not to be assured of pardon : But to trust wholly upon the promise for pardon . Which point duly considered , would helpe us to a singular remedy for the consolation of consciences distressed about point of their salvation , who whilst they eagerly labour ( and I cannot blame them ) for an experimentall and sensible assurance of Gods favour , doe too too much neglect that comfort which their faith would afford them , in that , notwithstanding their feare , they are able still to commit their soules unto God as to their faithfull Creator and Redeemer . These men should doe with their soules as David did with his in the like temptations ; [ Why art thou cast downe my soule , why art thou disquieted within me ? ] Here was little peace and joy , doubts still arising , which causeth him to aske the question once , againe , and a third time . But see how he still answers [ Wait on God , wait on God , and againe , wait on God ; for I will yet give him thankes , who is my present helpe and my God ] Psal. 42. 5. 11. and 43. 5. See , when hee hath no comfort , here 's his comfort , even his faith , that he can still depend upon God for comfort . The further explication of this point depends upon the resolution of that practicall Syllogisme , whereby certainty of Salvation is concluded ; which is this . Whosoever beleeveth , His sinnes are pardoned , and hee shall be saved : But I beleeve , Ergo My sinnes are pardoned , and I shall bee saved . The Major here is of Faith. The Minor of Sense and Experience . The Conclusion is of both , but chiefly of Faith , as it followes on the premisses by infallible argumentation ; and partly of sense , as it is founded on the inward experience of Gods grace working upon our soules . Wee may take comfort in this conclusion as we are assured of it by faith , even when experience and sense it selfe failes . But of this more , when we shall speake of the fruits and consequents of Faith : FINIS . Notes, typically marginal, from the original text Notes for div A09277-e3340 Zach. 6. 13. Hist l. 6. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Heb. 6. 7 8. AElian . Vat. hist. l. 1. c. 17. * [ shew much love ] n●rans . * Whereof yet many as left unto us , as the Cananites among the Israelites . Notes for div A09277-e5190 Ac●● 27. 〈◊〉 . A clean heart , a right spirit . * Therefore it is our body of death , which yet hath many earthly members . The new man is created a perfect man , though but an infant . * As infidelity of our corruption . Gal. 5. 22. As the Will renued is at once disposed to love our neighbour , as well as to love God , &c. * So Tilenus , with others generally , makes Faith to be the instrument of Instification and Sanctification , with this difference : Fides Iustificationem percipit , Sanctificationem etiam efficit . In the one faith is an instrument only , in the other an efficient cause also . Tylen . Syntag. part . 2. disp . 45. thes . 41. Ob. * As who should say , a dead man must first see , speak , and goe , before he have life in him . Sol. Eph. 1. 22. & 4. 15. Gal. 2. 20. 1. Cor. 6. 17. None can call Christ Lord but by the holy Ghost . Rom. 10. 20. Christ is made unto us life , righteousnesse , &c. Vnlesse we will maintaine the Popish Limbus . He hath loued vs and chosen vs , &c. Deut. 7. 7. 8. & 10. 15. 1. Ioh. 4. 19. 1. Pet. 1. 3. Tit. 3. 5. 7. Eph. 1. 4. 9. 2. Tim. 1. 9. Rom. 11. 5. & 9. 11. God so loved the world , &c. Col. 1. 13. Ioh. 6. 29. and 1 Cor. 12. 〈◊〉 〈◊〉 . Heb. 102. 2 , 23 1 Pet 1. 28. The loue of God is shed abroad in our hearts by the Holy Ghost . Col. 2. 9. Act. 10. 38. 1 Cor. 3. Ioh , 9. 25. Anat. Armin. For in him we liue and move , &c. 2 Cor. 3. 5. Psal. 115. 8. Psal. 116. * Iphicrates Arist Rhet. l. 1. cap. 9. * Rom. 8. 28 30 Gal. 1. 15. Whether may the childe of such a one bee baptized ? yes because the Wife may be a true Christian , and one party makes the children holy . But what if both should so sinne ? Then the childe borne of them is to be baptized as other Insidells at years of discretion , and to be held in the same ranke as the children of Christians that turne Turkes . And therefore some of the Ancients did erroneously give the Supper to Infants . Luc. 17. Zach. 10. 8. Ioh. 10. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Holinesse . Quest - 1. Exod. 31. 3. & 35. 31. * As de Coelo . l 1. c. 10. De Mundo , cap. 11. 12. Physic. l. 8. De nat . Deor. lib. 1. 1. Mat. 16. 17. 1 Cor. 2. 21. & 2. 6. & seq . 1 Pet. 1. 12. 2. 3. * As Bellar. absurdly holds Lib. 1. de missa . cap. 20. Mat. 6. Deut. 6. 25. 1 Tim. 1. 5. * This opinion of Arminians of the bestowing of grace vpon the well using of Nature , is in effect but the doctrine of Popish preparatory merits of Congruity , preceding the gift of grace . Both contrary to that of the Apostle , 〈◊〉 . Tim. 1. 9. 〈◊〉 ▪ Quest. And so Adam had Sufficient strength to stand , because it would have upheld him being assaulled , if he had then made use of it as hee should . But that he did not . 〈◊〉 . 2. * And so in Adam who was endued with all inward abilities to doe whatsoever God should command , there needed nothing else but the declaration of his Will , and Adam could presently obey . But in us that want such strength there is required by such a proposall of Gods will , another worke of the Spirit giving us power to doe it . Iam. 1. 18. Luk. 7. Eph. 3. 7. Coll. 1. 29. Nil obstat quominus dicitur vel sola Dei meralis suasio bomines animales reddere spiritueles , saith Grevine . cont . A●●es . pag. 297. * Namely that acknowledging of the truth which is according unto godlinesse . Tit. 1. 1. So Eliah to Elisha , What have I done unto thee ? viz. that thou shouldest be so eager to follow mee . He cast on his Mantle , said nothing and went his way . The Counsell of a Friend , and the perswasion of God. Qualis unusquisque est , 〈◊〉 is ●●●is ●idetur . Rom. 8 7. a Like places are Io● . 2. 1. 13. Esa. 63. 10. 1 Tim. 3 8. Gen. 6. 3. b Mat. 10. 24. c As their fathers had done Esa. 6. 9. & 63. 10. d For these were uncercumcised in heart & eare : id est , unregenerate . Such are 2 Cor. 5. 2. and 6. 1. Gal. 1. 6. Revel . 3. 20. In Act. Synod . Dord . Sent●● . Britan. Theol. de 3. & 4. Artic . He is excusable for rejecting that which is offered him to that very end that he should reject it , not that he should receive it . See Som. 7. 10 , 11 , 12 , 13. Luk. 〈◊〉 . 16. 1 Cor. 3. 5. 6. & 5. 10. Ioh. 5. 25. 1 Thes. 2. 13. Eph. 4. 20. seq . 3. Question . Contra Bogerman . p. 363. Contra Tilen . P. 337. Episcop disp de Perspic . Scriptur● . Arnold contra 〈◊〉 . 307. a Rev. 3. 17. 18. b Eph. 5. 8. c Io● 1. 5. d 1 Cor. 2. 14. Psal. 119. Eph. 1. 17 , 18. This their opinion is plain , as by other so by those words of theirs in their Defence of the 4. article , pa. 164. whereunto our Divines proving a defect and inward disabilitie in mans understanding out of these Scriptures that tells us we are Blinde , and Darknesse , &c. they answer that these Metaphors resolved into their proper sense note unto vs , Nihil aliud , quàm ( ●…egenitos ) rerum 〈◊〉 ●arum & voluntatis salutiserae ignaros & nas●ios ( ●uisse ) a● proinde ●tiam à dei timore 〈◊〉 . At ex hoc aliud nihil conclud● potest quàm ●os indigere Clarâ v●ritatis propositione , ut scientiam co 〈◊〉 See al●o p. 168. 169. Rom. 7. c Ioh. 14. 17. d Mat. 56. e Psal. f 1 Ioh. 4. 7. g Gal. 5. 23. Col. 3. 12. Mat. 11. 25. h Zach. 12. 10. Rom. 8. 26. i Act. 11. 23. [ Actum fidei & conversionis Deus primò & rigide ab homine erig●● ad salutem obtinendam & poenam ●●●dend●m ] Defens . sent . ●em . circa 4. Art●c . pag 154. 155. Even in sleepe there is peace of Conscience in the godly , and that is a fruit of Fai●… . Prov. 3. 24. 25 , 2● . * Act. & Script . Synod Remonst . in declarat . sentent . de 3. & 4. Art. pag. 12. 1. Tim. 1. 〈◊〉 . Corrected us as an untamed Heyfer . ●●r . 31. ●8 . * D●… . S●●t . ●em de 3. & 4. ●rt p. 10. * Prov. 1. 24. & seq . 9. Chron. ●4 . 2● . a Ier. 6. 16. 17 b Iob ●1 . 14. c ●sa 65. 2. Rom. 10. ●lt . d Prov. 1. 24. e Ezek. 12. 2. Act. 28. 27. f Act. 7. 51. g Esa. 63. 10. h Mat. 23. 27. i Ioh. 5. 34. 40. k Psal. 58. 5. Act. 13. 46. a 〈◊〉 Cor. 6. 1. b Mat. ●5 . 25. 28. c Mat. 13. 19. & seq . d Heb. 6. 4. & seq . e 〈◊〉 Pet. 2. 21. See the defense of the Remonstrants opinion about the 4. Article exhibited in the Synod . in the acts of the Synod printed by the Remonstrants , Rev. 3. 17. Ad Simplie . l. 1. quest . 2. Psal. 119. Marc. 14. 38. Rom. 8. 5. Rom. 7. 21. 2 Cor. 3. 17. a 2 Thes 5. 19 b Eph. 4. 30. c Heb. 3. 12. d Psal. 107. 11 Est enim quaedam necessitas voluntaria , as Moulin truely , Anat. Armin. * Heb. 12. 23. 2. Generall . Vid. Scot. sent . l. 3. dist . 24. quaest . unica . Segnius irritant animum demissa per aures , quàm quae sunt oculis subjecta fidelibus . Is true only in comparing of writing and speaking about abstract matters . Or let a groūded Scholler compare the conceits of things he hath now by his owne reason , with those which had he being a novice , &c. Cognitie 1. Abstractiva 〈◊〉 evacuat sidem . 2. Intuitiva evacuat . Scot. ubi supra . * The cause is , because there is a possibility that the wisest and honestest men may deceive vs or be deceived . Every created understanding is ●…lis , and therfore binds not o●● assent . a T is an erroneous curiositie to make Fiducia a consequent of Fides , and to say , Therefore I trust a man because I beleeve the truth of his promise , that he will do what he sayes : there can bee no good construction of such a saying , for t is as much as this , I trust him because I trust him ; or if the meaning be thus , I beleeve the trust of his promise , therefore I trust vpon it , id est , I seeke not to any other meanes for obtaining the good promised , but only his promise : then Fiducia shall be the not seeking to other meanes : but this is false , for not to seeke to other meanes , is a consequent of trust reposed in the promise . For where there is a continued Act of beleeving or trusting to the Certaintie of performance , there the minde doth acquiescere , rest it selfe in the promise , which acquiescentia is the not seeking and moving after further meanes to helpe it selfe . b In Threatnings the matter is the same mutatis mutandis . Our Belief of them too is more then a generall assent , but it wants a name , something t is proportionable to Fiduria in promises , but the effects are divers , for Fiducia in promises , breed joy and hope : but a firme assent to the certaine accomplishment of Threatnings breeds feare , and despaire , if they be unavoydable , if avoydable , vigilancy to escape them . a Num. 24. 2. b Vers. 3. 4. c 2. Pet. 3. 21. d Num 24. 13. [ I cannot pas● the commandement of the L. &c. ] * The reason is , because every created understanding is evidently convinced of this . That God can tell no lie . * Thus prophesie and gift of miracles are joyned together , Mat. 7. 〈◊〉 . Iob 12. The booke of Canticles which treats of that spirituall and heavenly fellowship the sanctified soule hath with Christ , cannot be throughly understood in the true life of it , but by those that are sanctified . Laert. in Socrat . Tom. 3. cap. 8. quaest . 1. §. 10. 〈◊〉 2. Cor. 3. 〈◊〉 . Fides non habes meritam ubi ratio habet experimentum . Psa● . 77. Iohn 20. * Marc. 16. 22. [ This shall not come to thee ] Mat. 17. 23. [ They shall kill him , &c. and they were very sorry . ] Ioh. 20. 9. [ They k●ew not the Scriptures that he must rise from the dead ] Act. 1. 6. Marc. 9. 31. ●2 . about Christs temporall kingdome . Act. 10. 14. 1● . 34. of the calling of the Gentiles . Mat. 13. 3● . ●ain . Idol . l. 1. 〈◊〉 . 7. §. 〈◊〉 . 〈◊〉 . l. 6. 〈◊〉 . 12 , § 31. 1 King. 21. 38. Luk. 24. 25. [ O soules and flow of heart , to ●elieue all the Prophets hau● spoken . ] 〈◊〉 . 6. ●0 . 1 Pet. 2. 10. 11. a Tom. 3. ●…l . School . cap. 8. q. 8. Quo●odo resoluating 〈◊〉 si●e ? Ibid. Num. 7. 1 Iob. 2. 27. of the ●no●uting . Luk. 24. 45. What can he answer but this , I know it , because I see it . To demand a reason of bence , it absued . Col. 1. 23. D● . Gub. lib. 5. ●sa . 5. 11. &c. Ioh 39. 29. Iames 〈◊〉 . Drusillam a priore eius marito Azizo Emiseuorum rege bland : ti 's abduxerat Ioseph . Antiq. lib. 20. cap. 5. Matt. 13. 45. 46 * Ibid. 5. 5. * Cap. 8. q. 2. §. 2. Bellar. de ▪ Iustific . l. 1. c. 15. * Polan . Synta . l. 1. c. 32. Iob 5. 27. 2 Reg. 17. 41. Ez● . 4. 2. a Ioh. 1. 12. Rom. 10. 14. b Rom. 4. 5. Act. 16. 31. c Eph. 1. 12. 
A60356	----	A treatise of growth in grace in sundry sermons / preached by that lately eminent servant of Jesus Christ, Samuel Slater ... Slater, Samuel, d. 1704. 1671 Approx. 564 KB of XML-encoded text transcribed from 171 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A60356 Wing S3977 ESTC R38255 17244680 ocm 17244680 106286 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60356) Transcribed from: (Early English Books Online ; image set 106286) Images scanned from microfilm: (Early English books, 1641-1700 ; 1101:5) A treatise of growth in grace in sundry sermons / preached by that lately eminent servant of Jesus Christ, Samuel Slater ... Slater, Samuel, d. 1704. [4], 335, [1] p. Printed for R. Boulter ..., London : 1671. Error in paging: p. 44-45 misprinted 43-44. Errata: p. [1] at end. Imperfect: pages cropped, faded, and stained, with some loss of print. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Sermons. Sermons, English -- 17th century. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 Rina Kor Sampled and proofread 2003-03 Rina Kor Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A TREATISE OF Growth in Grace , IN SUNDRY SERMONS : Preached by that lately eminent Servant of JESUS CHRIST , SAMUEL SLATER , late of St. KATHERINES near the TOWER . Psal. 92. 12 , 13 , 14. The righteous shall flourish like the Palm tree ; he shall grow like a Cedar in Libanon , &c. Hosea 14. 5. I will be as the dew unto Israel ; he shall grow as the Lilly , and cast forth his roots as Lebanon . Heb. 13. 7. Remember them which have the rule over you , who have spoken unto you the Word of God , whose faith follow , considering the end of their conversation . London , Printed for R. Boulter , at the Turks Head in Cornhil , over againgst the Royal Exchange , 1671. To the Reader . READER , THE Subject of this Book is Growth in Grace , a noble Subject , yea the most noble ; for what is more excellent and desirable than Grace , and Growth in it ? Thereby our Election , likeness unto God , union with Christ , inhabitation of the Spirit , ripeness and readiness for Glory , are clearly evidenced unto us . This is therefore the principal Argument wherewith a gracious Soul should be taken , and lay out the principallest of its time and strength in getting thereof , and growing therein : It argues ignobleness of spirit to set any limit or measure to Grace and Holiness , shorter than what the Spirit of God it self hath set , viz. The measure of the stature of the fulness of Christ ; whoso doth it , blunts the edge of desires and endeavours , and will sit down content with one grain of Grace . The Reverend , laborious and judicious Preacher of these Sermons , whose Growth in Grace was well known , would have you , not only gracious , but eminently gracious , Cedars , not shrubs , which will tend to your greater advantage than can be express'd : Be pleased therefore to read , and seriously consider , what is herein tendred unto you , and you will find your hearts so warm'd thereby , that you will be of the Authors mind , concerning the great Duty of growing in Grace ; which that you may be , and so do , is the Prayer of him who desires your Perfection . SERM. I. 2 Pet. 3. 18. But grow in Grace , and in the knowledg of our Lord and Saviour Jesus Christ : To him be Glory , both now and for ever , Amen . WHen the Apostle had cautioned the holy persons that he deals withall concerning their stedfastness , and stability ; he subjoyns ●…in the words that I have read ) a further duty , and brings it in with a but ; importing that it was not enough for them for to keep their stedfastness ; not sufficient to the discharge of them , that they lost no ground , that they did not go back , that there were not a retrograde motion : But they must look onward , saith he , you must be careful that you do not fall from your stedfastness . I but that 's not all , you must not only be sted●…st , and setled in your condition and state , but you must be upon your advances ; you must be careful of this , that you grow ; not only that you do not decay , but that you increase : not only that you do not abate , but that you do advance : not only that you hold your own , but that you get more and more of the Grace which you are already partaker of . A great duty , which I would speak something to : and the point is clearly and plainly from the Text this , Doctr. That they that are called to be partakers of Grace , must be careful of this , that they grow in Grace . They that have Grace ( have it in the truth of it ) must not rest in that ; No , they must not : but their duty is to grow in Grace . Now will you consider a little this burden of duty : It is properly to be laid upon the shoulder and back of a Saint . It is a duty properly belonging to such as have Grace to perform . It were a vain thing for to perswade a man that hath no life in him , for to look to his health , to the improvement of his strength . It is as vain a thing for to perswade a man that 's dead in sins and trespasses , that is a stranger to Grace , to perswade him to abound in Grace , to grow in Grace : There must be Generation , before there can be Augmentation : there must be life before there can be growth . And therefore that which is properly to be urged upon such as have no Grace , is that they would look about them , and so far as may be get in with God. Though it 's true , it is impossible for any person that is a stranger to Grace , to perform any act of Grace , in order to the partaking of Grace : but we must wait upon God , using exhortations , and see how the Lord will please to come in , and set them home upon the heart . But such , it 's their duty , whether they can do it or no : It 's their duty to look out after Grace , to have it , that so having it , they may increase in it . But otherwise , for increase and growth in Grace , that 's not a duty so properly to be charged upon persons that are strangers to it : And let such consider with themselves , how sad their condition is : Such as have no Grace at all , how sad their condition is upon this account , That they are not in a capacity for to have such a duty imposed and charged upon them . But secondly , Consider that this duty of growing in Grace : It is most properly belonging to them to perform , that are already partakers of Grace : That have sparks stricken by God , their duty is that they nourish and cherish their sparks , and do labour to bring it up to a flame . Grace , it is a seed of Gods casting into the soul , and sometimes it is very inconsiderable as to the bulk and magnitude of it , but like a grain of Mustard-seed : I but it ●…mproveable , and it is a duty incumbent upon them that have this Seed cast into them , to improve it , that it may grow up to a great tree . It is a duty . It 's most true also that it is a priviledg . It is the priviledg of a Saint and Believer , that he shall grow . They that are planted in the house of the Lord ( as we had it in the Psalm that we sung ) , they shall flourish in the Courts of our God : They shall spring , flourish as the Palm-tree , grow as the Cedars in Lebanon . This is the priviledg : this is one branch of the Covenant that God hath made with his people . I but you must know , that these priviledges they are not granted to us , that we should be careless and sloathful , but rather to quicken us up to diligence in duty : And indeed our duties do lye much in priviledges ; that which is a priviledg , is also a duty : As to instance , It 's the priviledg of a believer , that he shall be kept through the power of God through Faith unto unto Salvation . But it is withal , the duty of a Believer to keep himself . He that is born of God , he keepeth himself , and the wicked one toucheth him not : And Gods keeping of his Saints , is by the means of their care and diligence for to keep themselves . It is the priviledg of a Believer , a Covenant priviledg , that he shall not depart from God. I will put my fear into their hearts , that they shall not depart from me : But it is also the duty of a child of God , to do his utmost indeavour , and to use his greatest diligence and care , that he never do depart from God : And by that care of his , not to depart from God , God doth bring over to him the comfort and benefit of the Covenant-priviledg , that he shall not depart from him . And truly we cannot reckon upon the comfort and benefit of ●…e priviledg , any further than we are careful to answer to our duty . God will be true to his promise ; and he discovers his faithfulness in performing his promise of working up the hearts of his people to a care of doing their duty . So far this particular . It is the priviledg of a Saint , that he shall grow : Shall he ? I but it s his duty to grow : God hath made it both a priviledg and a duty ▪ and if so be that we shall have the comfort of the priviledg , we must make Conscience of performing the duty , and make it our business from day to day to be growing in Grace . Grow in Grace , ] Truly it is a strange kind of Riddle , and I do profess I would be seriously minded in what I speak now , speaking to a point that doth very nearly concern all that do pretend to Grace and holiness . I say , that I am speaking to a point which I think is as misterious , one of them , as mo●… that concern practical godliness . And I am apt to think there is as little of judiciousness discovered in the part of Godly persons , of those that are truly godly ; as little of judicial observance discovering it self about this thing , as about any one thing that concerns practical Godliness . Growth in Grace ; our Consciences are able to witness with us , or against us , whether we study this matter , whether we bestow any serious thoughts about it , yea or no : whether we understand it , and know what belongs to this growth in Grace , and are able to give any good account of it : I doubt there are many who are right in the main , that are at a very great loss conc●…rning the right understanding of this matter , and are not able to give any comfortable account ; a judicious account concerning themselves , and how far they are responsible to God concerning this thing : Judg in your selves whether this be not the heighth of your godliness , and your utmost reach in your profession . You have solicitous thoughts about Grace about the in-being , indwelling , implantation of Grace in you . You may have , and must have , if you be gracious , such solicitous thoughts . Exercise your selves with serious considerations to such a purpose : My soul , is there any grace of God in thee , or art thou a stranger to it ? Is there any saving work upon thee yea or no ? I know this , that every one that hath a saving impress upon his Spirit , will be exercising himself to this purpose , and labour to understand himself concerning this matter , whether he have Grace yea or no. But as to this duty in the Text , concerning growth in Grace , alas how few are there that busie their heads about it , or are able judiciously to manage and perform a search into themselves concerning it , or to give a good account about this mat●…er . I shall speak more to that afterwards , God assisting : Now I give a hint of it , and do speak this the rather , because it being given us in Commission to preach this Doctrine , and to press this duty . I speak the rather in this sort , that you may come to have more serious thoughts concerning that which I have to assert from this Text , and to press upon you as a duty , that we are to grow in Grace . And to settle this upon your apprehensions , That it is as much a duty for persons to increase in Faith , as it is for to have Faith : 't is as much a duty for to grow in Grace , as for to press after Grace , though it may be we do not so reckon upon it . But I can tell you , the same God that hath commanded the one , hath commanded the other : We are under as strong an obligation that we may grow in Grace , as to use our diligence that we may come to be made partakers of Grace . It is a duty for those that have Grace , to grow in it . What 's the meaning of that ? It s true , there is a metaphor in the phrase , it s taken from living things , that having life , so there is a growth . Dead things cannot grow , straws , sticks , and stubble , these things they are dead things , and they cannot grow . But there must be a supposition of life where there is a growth . Now to grow , what is it ? Why plainly thus ; when you hear this is a duty that is incumbent upon you , to grow in Grace ; you must not only be good , but very good , be better and better , and endeavour to exceed your selves . Good to day , better to morrow : Gracious this year , far more gracious the next year : Acquainted with God now , more than acquaintance with God in process of time . Grow in Grace , that you may excell your selves : Not only be better than others , better than others that have no Grace ; nay , better than others that have Grace , that you may go beyond them : and know , your duty is , that you may go beyond your selves ; that you may be more in Faith , more in Repentance , more in Love , more in holiness , more in the fear of God ; that you may go from strength to strength : that you may Mutare vires , as the phrase is in the 40. Isai. They that wait upon the Lord , they shall renew their strength : they shall change their strength : they shall go from strength to strength ; from one strength to another : this is to grow in Grace . To be as good for God , as good for heaven , as possibly we can ; reckoning upon this , we can never be too fit for heaven , we can never be too holy for the enjoyment of the inheritance that is incorruptible , undefiled , and that fadeth not away : this is your duty , you that are the subjects of grace . Such of you as God hath bestowed any grace upon , this is your duty , to grow in grace . And that it is a duty , it appears all along in Scripture . How often are we called upon to increase with the increase of God , to increase more and more ; to abound , and be upon our advancements . This is that which the Scripture doth press upon us very much . And it 's a duty with respect to Grace : Not only with respect to Gifts : It 's true indeed , such as have the gifts of the Spirit , they should endeavour to grow in them ; as the Apostle speaks , that they should abound in knowledg , and in utterance , and the like . Not only in gifts , for that 's a duty , to grow in gifts , in knowledg , and in utterance : but especially to grow in grace . And it is a duty that is incumbent upon all that are gracious : They that are Babes , they must grow , that so they may come to be strong men . They that are strong men , they must grow still , that they may come to be stronger and stronger ; that the feeble , according to that expression in the 12th of Zechariah , may be as David , and that David may be as the Angel of God : this is that that is required of us . Weak Believers , they must grow , grow strong Believers : Strong Believers must labour to grow still , grow stronger and stronger in their believing . Christians , Professors duty is to grow strong in grace ; and not only so , but Ministers , the dispensers of the Mysteries of God , it s as much their duty , as the duty of the Professors , to be upon their growth in grace . Give diligence , saith the Apostle to Timothy 1 Ep. 1. 4. Give attendance to Reading , to Exhortation , to Doctrine ; that thy profiting may appear to all . But what are the requisites of this growth ? That I shall speak to in a few words , what a growth it must be . 1. It must be a perceivable growth : It should be so . The growth of a Saint in grace , it should be a perceivable growth , a visible growth , a growth that may be perceived and apprehended , a Judgment may be made upon it : Such a growth the Apostle speaks of in that place I mentioned . Give attendance to these and these courses , that thy profiting may appear to all . Why truly the growth or a Believer in grace , we should endeavour that it may be a perceivable growth : As a man by observation can say , I set such a plant in my Garden or Orchard , and I do perceive that within such a time it is grown so much higher , and stronger . And so for children , there is a perceivable growth in them ; you may observe how they grow in process of time . Such a growth we should endeavour after , that it may be perceived by others , by our selves ; that we may be able to give an account of it , and say , as David speaks , In the day whereon I did call uprn thee , thou didst answer me , and thou didst strengthen me with strength in my soul. 2. As a perceivable growth so it should be a proportionable growth . If we will approve our selves in this matter , our growth in grace , it must be a proportionable growth ; proportionable to time which God affords us . What! so long under the Ministry of the Gospel , and in the profession of godliness so long standing ; proportionable to the time of our standing , should be our increases . Why then we should be of a greater growth than others that are but of a later Plantation . The Apostle speaks to that purpose in Heb. 5. For the time , saith he , you might have been teachers of others , you might have come to this , to have been fit to feed upon stronger meat . But , saith he , you had need to be taught the very first principles , and to be fed nith milk . And this he speaks to their shame , and in a way of blame . And then secondly , A proportionable growth there must be in grace , proportionable to the means that God hath been pleased to afford : Such and such large allowances , and not answer them : Why it will turn to the shame and reproach of a Professor , let him be what he will 〈◊〉 , if his improvements do not hold some proportion to his enjoyments : If he do not in some measure answer his growth , to the time , and the means , it turns to his dishonour . And Thirdly , If it be right , it must be a fructifying growth , a growth with fruit : so as still we must grow more and more fruitful ; fruitful in all the duties of godliness ; that as we get more in saith , more in love , increase more in holiness , and in spiritual strength ; so we are the more in spiritual fruitfulness , do more for God. Would it be to the satisfaction of an Orchard Planter , to have a tree , that when it was young , and of lesser growth , bring forth , it may be twenty Apples in a year , and when it comes to be of seven years growth more , to bring forth no more Apples ; this-will not be to his satisfaction . So for a Christian that is but of a younger Plantation , to bring forth such and such fruit , and then when he hath been seven and seven years longer in the profession of Christianity , to vi●…ld as little , nay it may be less fruit to God then he did in his beginning : Truly this is not well , there must be fruitfulness , and a growth in fruitfulness . And then it must be a lasting and continuing growth . I tell you Brethren , think of it how we will , the truth is , if it be well with us , we must grow as long as we are on this side Heaven , but that indeed is no place of growth . Mark that ; when once a Saint comes to Heaven , he comes to his perfection , he comes to have a consistency : then he shall be as good as God would have him to be , and as good as his heart can desire to be : But while we are on this side Heaven , there must be growing , or else it is not right with us . You see I have endeavoured with as much plainness as possibly I can to settle this upon your hearts , concerning growth in grace ; That it is a duty : Of what interpretation it is : And what a growth it is that God requires . Now for the Reasons of it . Grow in Grace : Why it must needs be so . Why Brethren how else will God be glorified by us ; how can persons that have grace , think that they can glorifie God , if they do not grow in it ? I tell you , Believers and Saints , they are Gods children ; they are children of Gods begetting ; they are begotten of an immortal seed through the Word , as the Apostle speaks , 1 Pet. 1. Why now consider , is it for the honour of a Father , to have a child begotten by him that proves a very dwarf ; abides and continues in the same proportion and stature that he was born in : there 's no increase , either in understanding , or in stature , or in strength , but a poor creature , a very Babe ; so born , and so continues . Is it for the honour of God to have such kind of children ? To beget children to himself by Grace , and to have them stand at a stay , and to have no growth . Believers are the planting of the Lord : Observe that place in the 61. of Isai. ver . 3. The Spirit of the Lord God is upon me , &c. And he hath anointed me , To appoint unto them that mourn in Zion , to give unto them beauty for ashes ; the Oyl of Joy for mourning ; the garment of praise for the spirit of heaviness ; that they might be called Trees of Righteousness , The Planting of the Lord , that he might be Glorified . Mark here , they are the planting of the Lord , and plants being planted , there is such a course taken with them , that they may come to grow to bulky-trees : That they may be Trees of Righteousness , that God may he glorified : That God may have the honour of his Plantation , and say , This Plant I set in my Vineyard ; It was little , and slender , and small , at the first Plantation , but see how it s grown , grown up to a bulky Tree . This is his glory , this is the glory of the Planter , to see his Plant growing up , and becoming bulky , a Tree of Righteousness . What honour is it to God , to have a Professor planted , and continuing a poor slender twig , and nothing of strength , or stature . 2. Our Duty is to grow ; to grow in Grace . Why Breth●…en , Grace is not worthily dealt withal , nor do we answer the purpose of God in bestowing it upon us , if we do not grow in it . Why it s given as a stock to Trade withal . Five Talents given to one ; to what purpose ? That he might imploy them , and improve them ; that he might grow in his state ; and so two Talants . And it was to the prais . and honour of the servants that they were able to give an account of their Improvement . Grace is given as a stock to trade withall ; and it is such a stock as is Improvable to most blessed purposes . Grace hath an aptitude to grow , and we deal unworthily wi●…h the Grace of God. Faith is vesy apt to grow ; Love , Holiness , every Grace , very apt to grow : And if we keep this Grace , and do not advance in it , we walk most unworthily of it . 3. And then consider further , That this is the very scope and purpose of the Ordinances which God hath appointed in his Church . One of the main Intents and purposes of God in setting up a Ministry in the Church , is , Not only that people might be planted and brought over to Grace , but that they might grow and increase unto a goodly stature . Observe that passage in Ephes. 4. The Apostle gives us a clear account to this purpose : He gave some Apostles some Prophets , some Evangelists , some Pastors and Teachers ; for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ ; till we all come in the unity of the Faith , and of the knowledg of the Son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ. This is the scope of the Ministry . Judg now what a strange apprehension that is which some have had , and it may be have still ; That now they are above Ordinances : They are come to such a pitch , as they need give no more attendance to the Ordinances , when as this is the very scope of them , Till we come to the fulness of the stature . So that I say , this is one special end of God in giving the Ordinances , that Grace being wrought , it might be improved , and that there might be an increase , and an advance in it . And Brethren , what shall we think , that God hath provided that there should be Precept upon Precept , Line upon Line , Sermon after Sermon , Sabbath after Sabbath ; Ordinance after Ordinance , in the succession of them , and all to this purpose , that his people might hold their own only , and stand at a stay , and not be a jot the better . 4. And then let us consider thus with our selves , Truly the times are such , and it may be will appear to be more and more such , that as touching converting work , truly we see little of that ; as if God had upon the matter his number : Nothing to what hath formerly discovered it self in the way of the Gospel , and Gospel Ministry : Alass what should we do with the Ministry , if while there is little or nothing of converting work , there be nothing of increasing work ; what should we do Preaching ? You will say ( it may be ) you are converted to God , and brought over to Faith and Grace . Well , if you will rest in this condition , and look no further , and press no higher , and not endeavour after increase , what should we continue Preaching , and for what purpose should God continue his servants and Ministry , and Ordinances to a people , if they will not mind their growth ? And what encouragement can we have to attend this service , if we Preach , and Preach , and Preach ; and still you continue what you were . 5. And then withal , we have a Head , a glorious Head , our Lord Jesus Christ ; and our duty is to grow , that we may come to hold some proportion to the Head ; to come to the measure of the stature of the fulness of Christ. 6. And then consider , That this Life is not the time of perfection . God requires we be perfect , Be perfect as your heavenly Father is perfect . Are we come to perfection ? then indeed we may discharge our selves of the Duty ; but till we come to be perfect , truly we had need be pressing on , and be still upon our growth . SERM. II. I Shall now proceed further in this Argument concerning growth in Grace : And before I come to make use of this point , I think it very requisite to give you some account of the Reasons which this Chapter ( besides what might be drawn up from the whole Epistle ) which I have spent so much time upon . The Reasons that it holds forth unto you , and with respect unto which , the Apostle doth give this in charge , and thus require of Professors , that they grow in Grace . And if the things be but well weighed , truly we shall find that there are very pressing Reasons and Arguments to be drawn from this very Chapter , to promote this cause , and to quicken Professors to diligence and care , that they may answer this , though that is laid upon them . And be pleased now to take a brief account of some of the particulars which lye before us in the Chapter . 1. First of all , The Apostle speaks of the last dayes , ver . 4. He intimates to us , that there are dayes which shall be the terminating dayes of time . Dayes which shall put an end ( by their expiration ) to time . And so it shall come to pass , that time shall be no more ; there are the last dayes . And forasmuch as this charge that is given here , To grow in Grace , doth in a special manner refer to such times and dayes , which shall be the last dayes , the concluding dayes : Truly there is very great reason that Professors that are reserved for these last dayes , should look well to their growth . Alass , if so be that the Corn be not of a considerable growth , if the Harvest is near at hand , when the growing time comes to beat an end , what hope is there to be had concerning it . If so be that Professors that have the last dayes coming upon them , shall not be found to be in a growing condition , and be careful to answer their duty this way , how will they be able to comport with these last dayes . 2. The Apostle intimates to us , That in these last dayes there shall come scoffers . ( You must understand that these things refer to these latter ages , and this latter time of the world that we are fallen into ) . There shall come scoffers , that shall do what they can to scoff others out of their Religion , and make a very mock of Godliness , and upbraid the Servants of God with their hopes and expectations . Now upon this account it is most rational , that the Apostle should thus give in charge , That Professors look to their growth in Grace , that they may be able , being well improved in the Grace that is bestowed upon them , they may be enabled to bear up against all the scorns , and scoffs , and derisions that they may meet withal from men of prophane spirits ; lest otherwise , through want , or weakness in Grace , they bedasht out of countenance , and so either desert their cause , or act unworthily in the management of it : that 's a second thing . Truly it s a great tryal , the tryal of mocking and scoffing ; When men shall meet with such kind of dealing at the hands of prophane wretches ; when they shall flout and jeer at them for their profession , and for the hopes that they bear upon ; truly its a great tryal , and it requires a considerable strength of Grace to be able to bear up under such a tryal . Well may the Apostle therefore charge this upon Christians and Believers , that they look to their growth in Grace , because there are last times , and because there will come scoffers in those last times . 3. Consider this withall , That these scoffers , they are such as shall walk after their own lusts : And Lusts they are violent , where they have their predominancy , and carry on in a very sharp impetuous manner ; and if so be there be not a considerable improvement in Grace , an advance in Grace , Professors , if they be but weaklings , will not be well able to stand before the violence of ungodly men , that are under the power of their own lusts . 4. Consider , That in these last dayes there shall be scoffers , walking after their own Lusts , that shall ingage to a dispute against that great Promise of the coming of the Lord Jesus ; That Promise which is one of the main foundations whereupon Believers have to bottome , and found their hope and confidence towards God. Ho : disputes there are against the promise of the coming of the Lord Jesus ; and there will be an endeavouring to invalidate the promise , and to shake the hope , and the faith , and confidence of Believers concerning this promise of his coming . Now , upon this account , ( in the next place , ) It is most rational that the Apostle should press upon Believers , a care of growth in Grace , that so they may be able in the strength of that Grace which they have received , and which is well improved in them , to hear up against all the shakings , and that they may be able for to break the force of whatsoever Argument may be urged against this blessed promise . 5. The Apostle gives us an account concerning most stupendious providences , stupendious and amazing providences that should be ordered out : For , saith he ; The Heavens shall pass away with a noise , the Elements shall melt with fervent heat ; and the Earth , with the works therein , shall be burn'd up . Now , upon this account , it is most properly chargeable upon Believers , that they look to their Grace , and to their growth in Grace ; that being corroborated and well strengthened in the Grace which they have received , they may be inabled to bear up under the most astonishing and stupendious providences : that when others shall say , ( as Balaam speaks ) Alas , who shall live when God doth this ? who shall live ! why , a Believer , a Saint of God , being well grown , having his Grace well improved , may be able to say , I doubt it not , but by the help of the Grace of God in Christ , I shall be able to bear up , and lift up my head with joy , and stand with boldness before God , when others may fall under deepest despondences , and be under the power of astonishment , upon the account of such stupendious providences . 6. I add , That the Apostle gives an account concerning a promise , which shall be assuredly performed in due time ; of having new heavens , and a new earth , wherein dwelleth righteousness : And forasmuch as there is such a promise , which is of surest accomplishment ; truly it is very requisite , that Believers that were planted under the hope and expectation of having such a promise performed , that they should look unto their growth in Grace , that they come to be so improved in their Faith , and Godliness , that they may carry a suitableness unto such a time , and such a state as that : That they may be able for to bear up under the contemplation of the Glory that shall shine forth from these new heavens , and this new earth , wherein dwelleth Righteousnes . You must think , that a little , small , inconsiderable portion of Grace , will not be so answerable unto such a time , and such a state , as God hath by promise ingaged himself for to advance his people to ; so that , in that respect , the Apostle doth most fitly press this growth in Grace . 7. God , though he have made promises of his coming , and his coming to make a new heaven , and a new earth , wherein Righteousness shall dwell ; yet notwithstanding he hath put a long date upon these promises , and it will be long before such time as these promises shall have their accomplishment : Why , God is not slack concerning his promise , but yet for all that , he takes a long date , and so it appears ; for it is now about 1600 years since this Epistle was written , and these things communicated to the Churches and Saints , for the benefit of their souls . Now , in this regard , well might the Apostle require , on the part of Believers and Saints , a growth in Grace , that they may be inabled patiently to wait upon God , and to run through all the varieties of providences which should be ordered out upon them , and undergo all the difficulties and hardships which they were or are to be put upon , in order to the injoyment of the promises which God hath made ; which will not well be done without a considerable growth in Grace : so that , let that be considered of ; that this growth in Grace , it is most properly chargeable upon Believers , upon this account , that God is pleased for to take a long day , and to hold his people long in expectation of the accomplishment of the promises that he hath made . And then , 8. I add this ; That , as in all times , there have been , so there will be in these latter times , such as shall have their errors , dangerous errors , errors that are proper for wicked men , Errors of the wicked : by means of which errors , the Saints may be brought into great danger of falling from their own steadfastness , according to what the Apostle doth also express , towards the latter end of this Chapter , and as I have discours'd largely upon . There will be errors of the wicked , which will indanger the Saints , as to their steadfastness ; and upon this account , the Apostle doth most fitly injoyn this duty of growth in Grace . So that now , these 8 things being duly weighed and considered of , we may clearly see how properly the Apostle doth in the close of this Epistle , give this in charge unto the Saints and Believers , that they look to their growth in Grace . These things I do subjoyn to the Discourse I maintained the last day . Applic. And now I shall come to the Application of all . Truly , there is a great latitude wherein I might proceed . I might have proceeded in the Doctrinal part , and so might in the Application , and Use making of this point : but I shall contract my self as much as I can . First of all , we may gather from hence ; That , forasmuch as it is a duty charged upon those that have Grace , that they do grow in Grace : We may infer from the premises , that Christians and Believers are not perfect at once ; they have not their perfection in a moment . The womb of Gods decrees , and of the promises , do not bring forth perfect births , that are perfect at once . A Nation may be born in a day , a Saint may be born in a moment ; but he is not born a perfect Saint in a moment : Believers have not their perfection at once . It is otherwise in the second Creation than it was in the first ; Adam was created a perfect man , perfect in righteousness and holiness at the first : 't is not so in the second Creation , 't is not so in the Regeneration . In the first Generation it was thus ; God makes the womb to travel and bring forth , and the births were perfect births ; 't is not so in the Regeneration : Perfect births there are , though they are such as shall be brought in due time to their perfection . It 's a saying of one , No man is perfectly wicked at first ; so , no man is exactly and perfectly godly at once : Grace , it comes into the soul by Gradatem , by degrees : now a little , and then a little : the light of a Saint , it 's like the light of the day , that breaks out more and more , untill it comes unto the perfect day ; thus it is in Grace . But take this withal , we speak of Grace as it is inherent , Grace , as it is a quality implanted in the soul. There is this difference to be put between Justification and Sanctification , and so between Adoption and Sanctification . Justification , perfect in a moment ; it doth not admit of degrees ; a man is not more justified at one time than another : It 's true , a Believer may be more clear in the apprehension of his Justification , he may come to have more comfortable assurance of his Justification at one time than another . But Justification , it is once , and together , and it is perfect : A justified man is as much justified upon the first act of believing and closing with Christ , as ever he shall be all his daies , though his justification is not so fully manifested . — And so Adoption , a child of God , that is to be made partaker of the Adoption ; he is as truly a child of God at first , as in process of time . But it is not so as touching Sanctification , Sanctification it comes in in a gradual way : sanctified a Believer ●…s , and is more and more sanctified ; he is made more holy , he is brought to Faith , and comes to have his improvement in Faith : And so it 's true of all other the inherent Graces , they are brought on by degrees . 2. I infer thus , That if it be the duty of Christians and Believers to grow in Grace ; this is a duty , and according to the will of God. Then certainly , 't is no duty to grow in sin , but rather the contrary ; we have Gods allowance , and his command for it , that there be a growth in Grace : Why , it 's contrary then unto the will and command of God , that any person should grow in sin : you have no command for that : nay , there 's no allowance for men to be any thing in sin : it is the will of God that we be not sinful ; it is the express command of God that we do not sin : then certainly , we must reckon upon it , that it is altogether contrary to the will and command of God , that persons should grow in sin : and yet , alas , how much is there of such a monstrous , hellish growth in the World ? We may observe how men grow from bad to worse ; they grow bigger and bigger , and more bulky in their wickednesses and prophanenesses from day to day , according to what the Apostle fore-tells in the last daies , 2. Tim. 3. Evil men and deceivers shall wax worse and worse : They are bad enough , when they are at the lowest ; and yet , as if it were not sufficient , they must be upon their advancings and improvements in wickedness ; thus it is with many . A woful growth , to see men shooting up a-pace in wickedness , increasing in their ungodliness , growing up in pride and prophaneness , and coming up to a height in impiety . Thus it is , but woe be to them who are found to be persons of such a growth , that grow in sin , that grow most strong to act their impieties , and to carry on their mischievous designs , and bear up in waies of ungodliness . As touching such , I say this , That they will know in time , that their growth is stinted , and their measure is determined . Grant it , that they do fill up the ephah , they shall do no more than so 〈◊〉 and when the ephah is once full , the talent of lead shall be surely laid upon it , to sink it down into everlasting destruction . But , 3. Consider this , It is a duty charged upon us , and especially such as are partakers of the Grace of Christ , that they grow in Grace : Let us now reflect upon our selves ; especially such of us , concerning whom it may be presumed , and hoped , that the Grace of God is in them . Truly it is a great duty , and 't is that that God expects the performance of from us ; and 't is that which I am sent this morning for to deal with you about : you that are the sons and daughters of Grace , you that are partakers of the Calling of God according to his purpose : it is that which lies upon you , to bethink your selves concerning this matter ; 't is a duty clearly lying before you in the Text , 't is requir'd of you ; God hath given it in charge , that you grow in Grace : You are as much bound to grow in Grace , as you are bound to have Grace : it is as much requir'd of you , that you increase in Faith , as that you be in the Faith : it is as much requir'd of you , that you endeavour perfecting of holiness , as that you be partakers of holiness ; this is your duty , and this is that which the Lord doth in his word up and down , require at your hands . Then consider , you that are , and may be presumed and hoped for , to be the sons and daughters of Grace ; ( as I was saying , ) Let me beseech you , in the name of the Lord Jesus , that you would but bethink your selves , and consider ; Do you perswade your selves in your consciences , and have you some good ground to be so perswaded , that the Grace of God is in you , in the truth of it ; that God hath kindled a spark , that God hath made a plantation , that he hath made some impress upon your spirits ; are you so perswaded ? Will you then consider with your selves , that this duty lies upon your hand ; it is incumbent upon you , you are charged with it , that you grow , that you do not rest in this , that you have a spark , but that you improve it to a flame ; that it be not only a plantation , but that it be an augmentation : this is the will of God , this is that that is required of you . The Father that hath begotten you by Grace , and begotten you to Grace , hath begotten you , not that you should alwaies be babes in Grace , no , he hath not ; he would have you to be upon your growth , and increase , and that you may increase with all the increase of God ; this is your duty , and you cannot deny it , you must acknowledge it , the text doth charge it upon you , ( besides many other Scriptures ) that you grow in Grace . I , but is it so ? can you give a good account of it ? Nay , consider whether your consciences have not this to blame you for , and to use very sharp discipline upon you , in regard , in that of a truth , you do not much intend this matter , you do not much mind growth in Grace : Truly , I am very apt to think , that there are many professors of the Gospel ; who , it may be , and we may comfortably hope they are sound in the main , have the root of the matter in them , and yet entertain very little thoughts of the matter concerning their growth . The great business that they ingage themselves unto is this , that they may labour to make as sure work as they can , that there be the truth of Grace in their hearts , that there be the root of the matter ; that there be a spark from Heaven struck into them , and that is all . Consider now whether that be not justly chargeable upon us ; if we can but make it out that there is a change wrought , that there is something of the Grace of God in us , that there is a quickening power that hath been put forth upon us , that we are passed from death to life , that we are not wholly under the power of darkness ; but that we have got an escape from under that black regiment under which we were held before , and which we belong'd unto : if we can but make this out , we are apt to think that all is well enough : if so be that we can but find that we have a Faith , though it be but as a grain of mustard-seed ; if we have but a Faith of adherence , that we can but hang upon Christ for life and salvation , we are apt to please our selves in that condition , and not driving on for increasing and ▪ improvements in the Grace that we have . Truly Brethren , this is a matter that would be seriously weighed ; and I speak now of a growth in Grace : many may be found that are studious of a growth in gifts , very much set to this , to make advances in their knowledge , in their parts , and abilities ; that they may be accomplished for such and such services , and for discourses ; and maintain controversies , and disputes , according as immergent occasions may ingage them : But , as for this growth in Grace , O consider whether this be not chargeable upon us , that we do not so much mind that , nor do not commune with our own hearts , and enter into a serious search with our selves ; O my soul , how is it with thee ? Thou pretendest to be brought over to Christ , and to have a plantation into Christ , and thou reckon'st upon so long standing in Christianity ; thou hast been so long in Faith , and brought over to Holiness : O but my soul , what progress hast thou made ? what advances are there ? what increases are there ? what account canst thou give this way ? O , do we thus commune with our own hearts ? What am I better this year than I was the last ? I have lived so long under such and such precious , powerful , and plentiful means ; God gives me the showers and dews from Heaven , from Sabbath to Sabbath , distilling and dropping down upon me : I have precept upon precept , and line upon line ; but where 's my growth ? what am I the better ? how do I credit the means and ordinances that I do attend upon , by my prosiciency ? Truly , Brethren , consider well of it , it is a serious matter , and that that we should be very solicitous about , and so as persons that may be able to give a good account of our selves : I tell you , that it is an argument of a low spirit , a spirit not so well becoming a Saint in Christ , one of the called of God according to his purpose ; for to be contented ( as I have had occasion sometimes to speak ) with Ruben's blessing : I allude to that passage of Moses concerning Reuben , in the 33 Deut. Let Reuben live , and not dye ; as if he should say , It was a judgement indeed upon him , that he should not excell , because he had gone up to his Fathers couch ; he should have been the excellency of dignity , and the excellency of power ; but he miscarried , and prejudiced himself with respect to his advancement : but yet that blessing he hath , That he shall live , and not die : And so many , ( it may be ) They can be content to set down with Reuben's blessing , so they can but live , and may not dye , and damn : If they can but make it out that they have so much Grace as will secure them from eternal perishing , that they shall not go down to hell , that they are passed from death to life , and shall never come into condemnation . If they can but make it out , that there is something of the Grace of God in them , though it be never so small , so as that they shall not be put upon the left hand in the great day ; this is all they look after . A low spirit , unbecoming a Saint of God , unbecoming the Gospel of Grace , which we are called unto the fellowship of , which doth so strictly and solemnly charge upon us , that we be upon our improvement : O , Brethren , as if so be that this were a spirit becoming a Saint of God! To look no further than this , that there be a securing from hell , and from eternal perishing ; whereas we should set our hearts upon this , that we may not only have so much Grace as may distinguish us from the World , and by which we may make it appear that we are not of the World ; but we should labour according to the spirit of the Gospel , to be so advanced in Grace , that we may be the honour of God , and that we may carry on the cause of Godliness in an honourable , and in a crediting way . We should labour after so much Faith , and so much Love , and so much Holiness , and so much of the Fear of God , that we may go on strenuously , and that we may be found to praise and honour , and credit the cause of the Gospel , and may not shame the ordinances that we attend upon , and are admitted to the participation of : O Brethren , this is a thing altogether unbecoming the spirit of a Saint . When men are at this point , if they have but enough to keep life and soul together ; if they have but bread to eat , and clothes to put on , though the fare be mean , and the clothing be course ; yet , if they have but enough of that , but so much , I say , as will keep life and soul together , they can be content . Indeed , such a spirit , in respect of the World , is to be approved on : When we can be contented with a lower portion here in the World , this is commendable in respect of a worldly state here : But , as to a state of Grace and Holiness , it is that which is no way to be approved of ; that persons that have something of the Grace of God in them , should rest contented in their lower measures : Truly , this is that which we have cause to be deeply humbled for : O! how many ( to their shame may it be spoken ) are indeed the shame of the Gospel , and of the Ordinances , that it should be said of them quite contrary to that which our Saviour speaks concerning the Woman of Canaan , O Woman , great is thy Faith. Truly Brethren , it may be said of many of us , O man , O woman , Great is thy unbelief . Great is thy faith ; nay , Great is thy unbelief . Great is thy holiness ; nay truly , thy holiness is very little ; thy love it s very low . This is that we have cause to be deeply humbled for , that we are not more in our improvements and advances of Faith and Godliness , sutable to the command that is here given , that we grow in Grace . And yet further , this is that which I would say , It were not altogether so much to be lamented if this were all , though there is cause enough of being humbled and abased before God upon this account , that we are not more upon our advancement . But alass , how much sadder is it , when we shall find persons upon their declining and decaying , instead of growing in Grace ; truly it may be feared concerning such , that they are rather upon their decayings in Grace ; not the men and women that once they were , for love to God , for zeal for God , delight in Ordinances , breathings after Christ , delighting in Communion of Saints , close walking with God. O these retrograde motions ! these backward motions ! ( that 's the meaning of the word ) these drawings back and declinings ; O these are to be deeply laid to heart ! When this shall be said concerning one that seem'd to be full of light , and love , and zeal , and resolution for God , that he shall come to be upon his abatements , and not look like the person that he seemed once to be . When the account rises up concerning a Soul , according to that in the Parable of the unjust Steward ; He takes an account , How much owest thou ? fourscore ; put down fifty . When there comes to be such a falling in the account ; when we cannot make out such a state as once we could ; when there is ( Ephesus-like ) a falling off , a decaying in our first Love , a cooling in our zeal for God ; O Brethren , this is not to answer the duty of the Text : The Text requires growing in Grace . O how shall we be able to stand before this charge ? when Conscience shall witness to us that we are rather upon our declining ? Truly these things would be seriously thought of , especially in such a day , wherein we had never more need to look to our condition and state God-ward ; not knowing what times we may fall into , what tryals we may be put to . O we had need to look to it , and according to the charge that was given to Ephesus , to Repent ; do our first works to recover our selves , and labour not only to hold our own , but to be upon our improvements . And therefore that 's the main thing I would drive at , and which I would conclude this Discourse withal . I would deal with you in a way of perswasion and exhortation , and press it with as much earnestness as . I could , that as many of you that are the sons and daughters of Grace , that can give any good account of the truth of the Grace of God that is in you ; that there is the true Grace of God in you , and that it is the true Grace of God wherein you stand ; that you would conscientiously apply to your duty , and remember that this is the charge that God hath laid upon you , that you grow in Grace ; and that you be still endeavouring this , that you be better and better , that 's the interpretation that I gave of the Text , and of the duty : That you be still upon your advancings ; if you have Faith , and Love , and Holiness , and the fear of God , and Meekness ; and if you have any thing of Godliness , that you would labour to have more of it , that you may not be alwaies weaklings in Grace : Oh , this is that that we should set our hearts upon . And doth not the very thing it self invite you to it ? Why , Brethren ; can you have too much of God ? can you have too much of Christ ? can you have too much of Faith and Holiness ? you may have too much of the World , but you can never have too much of God and Grace , till you come to such a pitch of godliness , that you need not make any further advances : It was otherwise with Paul , and he gives another account of himself ; though , alas , how far short are we of him , and of that Faith and Grace that was attained by him ? Yet he professes , though he was not behind the chiefest Apostles , yet he saith this concerning himself ; that he did not account himself to have attained ; but he forgets what is behind , and he reaches to that which is before , and presses towards the mark , for the prize of the high calling of God in Christ Jesus . — I said before , I say again , you can never be too good for God , you can never be too good for Christ , you can never be too ripe for Heaven : when you come to the issue and close of all , you will find that you have no more than needs must : the wise Virgins , they found that they had nothing of their oyle to spare ; when the foolish Virgins came to them , O , let us buy of you , and be supplied by you : no , say they , lest we be at a loss for our selves . When you have gotten as much Faith and Grace , and spiritual strength and holiness , by the means and ordinances that you do attend , you will find all little enough : And therefore , O , this is that should make us set on with diligence and care , that we may answer the duty of the Text , and be upon our Increasings , and Growth in Grace . SERM. III. THere must not only be life , but growth in Christianity ; and this is the burden which the Text laies upon us ; That we grow in Grace . Now , letting pass the things that were insisted upon , shall we buckle to this , as our business at present . My endeavour shall be to drive home this Exhortation , and to fasten it as a nail in a sure place : If you will but give due regard unto that which shall be charged upon you , and urged in the name of the Lord : Is so be that you will but labour to stand convinced of this as your duty , and upon convincement set up the conscientious practice of it ; undoubtedly , this labour this morning will not be in vain . — And that the thing which shall be spoken , and pressed upon you , may be the more succesful ; I would beseech you to consider what a lovely duty it is , to endeavour a growth in Grace : what a becoming thing it is , for men and women that are called to the fellowship of the Gospel , and to the participation of the Grace of the Gospel ; to be most vigorous in endeavouring this , that they may be upon their growth . We love to see our children grow ; the husband-man loves to see his corn spring up ; and grow ; men , in the course of their trading , they set their hearts upon this , that they may grow upon their estates , more big and bulky . Why , is there any thing in this World , wherein a growth is more lovely to see , than Grace and Holiness is ? What a sad thing is it , to see poor creatures take a great deal of pains , and are frequent in their attendance upon the Gospel , and the Ordinances of it ; there 's not an opportunity that they can well take hold of , but they do ; yet to see them in a kind of withering state , lean , pale , and ill-favoured ; in a languishing condition , and little or nothing appearing of any proficiency , of any spiritual growth ? Indeed , it is a thing that would be laid to heart by professors , that they are not able to give a better account of their improvements in Grace and Holiness ; that there should be so much Preaching , such frequent hearing Sermons , they are eaten up ( and 't is well if so , if they be eaten , ) and one would think well digested , and yet still leanness appears ; one corruption or other eats out the strength of all , and keeps poor creatures under . Truly , this is a sad consideration , that we should hear Sermon after Sermon , and injoy Ordinance after Ordinance , and yet come to look upon professors , even concerning whom , there may be a well-grounded confidence , that the heart is right in the main , and yet still in a kind of withering condition ; lean , poor , and bare , little more ( as I may so speak ) than skin and bone . Truly , this is that that should be laid to heart : And alas , Brethren , do but think seriously , to what purpose is it to attend the Ordinances , and not to be bettered by them : you would think it a sad condition , for a person to feed every day , feed to the full , with large provision , varieties set before him to partake of ; and yet after all his full feedings , there is nothing of strength and fatness , and growth , and increase ; no bettering by their provisions ; Surely , surely , this should set close upon our hearts , to think thus , Lord , why is it thus with me ? I hear many a Sermon , and attend Christ in Ordinances , have many blessed opportunities for spiritual advantage ; and yet I have got little or nothing ; others see it not , I can give no account of it , it may be as much kept at an under , by my pride , by my passion , by one corruption or other , as apt to be over-powered by every temptation , as if I did not give any attendance upon God , in any of his Ordinances . This meditation I desire may settle upon our hearts , and that we would be communing with our selves about this matter : as Rebecca said upon occasion of the strugling in her womb ; If it be so , why am I thus ? If it be so that there is such allowance given , such a provision made in so ample a manner ; if it be so , Lord , why am I thus ? why am I not more in Faith ? why am I not more in love to thee ? O , Christ , and waies of Holiness , why am I not more in spiritual strength ? why am I not able to give a better account ? what do I make hearing , the end of hearing ? and duty , the end of duty ? and do I rest in Ordinances ? Are not the Ordinances given to profit withal , and to improve by ? This is proper for us , if we will deal truly in the matters of God , and concernments of our souls : this indeed , is proper work for you and me to be upon the daily performance of . This I speak now in more general manner , and to this purpose , that you might give the more due regard unto the things that I am further to communicate to you concerning growth in Grace , which is the Duty of the Text. Now this is that which I have to press upon you , That you would reckon upon it as a duty , and accordingly with Conscience and care apply it . Set your hearts upon this , that you may grow ; Grow in Grace . I think ( as I said before ) it will be the properest course that I can take for to speak to some particulars ; and I will speak especially to the main Grace , the Captain-Grace , the Leading-Grace , and that 's the Grace of Faith. Think thus , that when you are called upon to grow in Grace , to be sure , this is the mind and meaning of God , and of his Spirit , that you should grow in Faith , that you should set your hearts to this , that having Faith , you may increase in it : This is your duty , even a duty incumbent upon every one that hath any thing of true saving Faith in him , to do his utmost that he may come to have a growth in that Faith : O that this might be considered of by you that are Believers ! Have you Faith ? 't is good for to make an inquiry , and to search into your selves , whether you have Faith ye or no. Have you , look to the growth of it ; it is a child of Gods begetting , and it is a child that 's committed to your trust to see to the nourishing of it , that it be well nursed by you . Hath God given you Faith in the spark , your duty is to look to it that it be improved to a flame . Is it a seed that God hath sown in your hearts , suppose it be but as a grain of Mustard-seed , it is a duty that lies upon you to look well to it , that this little grain , this seed that is sown , be attended , and that there be an improvement of it . This is your duty , that having Faith , you increase in Faith , that there be a due improvement of it , that you may come to be , not only Babes in Faith , but strong men in Faith ; this is that which ( I say ) is our duty , and this I would press upon you . Grow in Grace : Grow in the Grace of Faith : And this I would have you to consider , that all other growth in the other Graces , they have a dependance upon this growth in Faith. If Faith be in well-liking , other Graces will be in a good condition . Truly I think it is mostly thus , that the Christian is as his Faith is : If his Faith be in good plight , his other Graces will be so too . If there be a flourishing Faith , there will be a flaming Love , and there will be an abounding , and an increase in other Graces . Faith , it hath an influence upon all other the Graces of the Spirit : Grow in that , and grow in all . Now if you ask , But how would you have us to grow , or to what pitch and proportion would you have us to arrive ? You perswade us to a growth in Faith , what growth is it that you press us to ? Will you now but a little weigh these things that I have to communicate . I tell you thus , your growth in Faith , if so be that you will answer your duty , it must first be a growth , practically answering to the degrees of Faith , that you come up to the degrees of Faith , and to as high a degree of Faith as you can . 2. That in a practical way you may answer the testimonies that are given of Faith. 3. That in a practical way you may answer the eminent and signal examples and patterns of Faith. 4. That in a practical way you may perform the acts , and express the fruits and effects of Faith ; all this in a practical way . And then shall you answer the duty , and approve your selves to be such as are persons of a well grown Faith. First of all , when I perswade you to grow in Grace , in the Grace of Faith , interpret thus ; That every believing soul is to look unto , and to press after such a growth , as that there may be an attainment of Faith , and of Faith in the degrees of it ; Thus , we distinguish of a weak Faith , and of a strong Faith : We distinguish of a Faith of Adherence , and of a Faith of Evidence and Assurance . We speak of Believers ; some that are poor in Faith , others that are rich in Faith , according to the Apostles expression in James , The poor of this world , rich in Faith. We distinguish of a living Faith , and of a lively Faith. We distinguish of a combating Faith , and of a conquering Faith. Of a conflicting Faith , and of a triumphing Faith ; such distinctions there are . Now our duty is to press after such a growth , that we may be in the advancing , and come up to the highest degree that we can attain unto . Our Saviour complained of the Disciples , O ye of little Faith. Importing thus much , that their duty was for to be much in Faith , and to have a great Faith , a well grown Faith ; such a Faith as the Woman of Canaan , ( of whom I shall speak ) O woman , great is thy Faith. There are that are poor in Faith , they have but a poor degree and measure of Faith , but even as much of it as will keep life and soul together ( as I may so speak ) all that they can do is but to keep in life . I but now our duty is to look after an inrichment in Faith , that we may live like rich men , live at a high rate , that we may spend , and spend very largely . This is our duty . That we have a lively Faith , a Faith so improved , as that its quick , and active , and nimble , and can put on vigorously , in the wayes of Grace and holiness ; this is our duty . To grow from one degree to another , to be stronger and stronger ; to proceed from Faith of Adherence , unto Faith of Assurance . Not only to have the Faith of Recumbency , that we can hang upon Christ , and roul our selves upon him for Salvation ; but that we may come to have a Faith of Confidence : that we may not only be perswaded of the truth of Promises , but that we may be perswaded of our personal interest and propriety in Promises . And that we are not only perswaded of the truth of them , but of our title to them ; that we may not only be able to say , that , This is a faithful saying , that Jesus Christ came into the World to save sinners ; but that we may be able by Faith to say , I and this Jesus came to save me , as much as any other sinners in the World. That we may not be only able to say , He loved his People , and gave himself for his people ; but we may be able by a well-improved Faith to say , yea , he loved me , and he gave himself for me . Thus could Paul say , such was Pauls Faith. A Faith of Assurance , when we cannot only reflect with fears and difficulties , but we can trample upon them , and triumph over them , and say with the Apostle , I am perswaded , that neither heighth , nor depth , nor length , nor Principalities , nor Powers , nor things present , nor things to come , shall be able to separate me from the love of God that is in Christ. Such a growth we should have , that we may come to bear up with a holy confidence towards God , that we may be able to say , I know whom I have believed , and I know that my Redeemer liveth . We know , that if this Tabernacle were dissolved , we have a building of God , a house not made with hands , eternal in the Heavens . This is the Faith that we should press after , a Faith of such a size as this ; of such a proportion as this , and not rest contented with this , That we can hang upon Christ , ( though its a great Mercy to have the least degree of Faith ) yet this we should be pressing to , that we may come to a holy confidence towards God. This is our duty , and that that we should endeavour to , that we may come to be of such a grown Faith : that 's the first thing . 2. Our duty is to grow in Faith , and to be of such a growth in Faith , as that we may answer the high , and honourable , and glorious testimonies that are given of Faith , that we may be able to give in our Justification of such testimonies , and say , thus and thus is Faith testified of , 't is a true testimony , I am able to prove it , I am able to speak it out of my own person , and from my own experience . It s our blessed Sayiours speech , Wisdome is justified of her children : If we will approve our selves to be the children of Wisdome , we should look after this in a special manner , that we may be able to justifie the sayings of Wisdome . Now what are the sayings of Wisdome concerning Faith , the testimonies that are given of it . Mark , the Apostle in the 11th chapter of his Epistle to the Hebrews , he tells us , That Faith is the substance of things hoped for ; it is the evidence of things that are not seen . Is this a true testimony ? It may be you will say , you believe this , that this is a truth concerning Faith. I , but what of that , Is it a truth in you ? Is your Faith such a Faith ? Are you able to subscribe to this , and to say , yea , blessed be God I can speak this from my own experience , and say , Faith is to me the substance of things that are hoped for ; Faith is in me , the evidence of things that are not seen . If so be that your Faith be not grown up to such a pitch and proportion ; truly , you are not come into the stature that you should attain unto . You have a Faith that looks to promises , and lives upon the expectation that begets a kind of hope in you , that such and such things shall be done : I , but can you say that your Faith is the substance of them , that your Faith is the evidence of them , and the substance ? Why , your Faith , it is such a Faith , and of such a growth , and it is so improved unto such a strength , that things that are but in expectation , they are to your Faith , as if so be that they were in actual execution . Your Faith is such a Faith , ( I am sure it should be so ) that it giv●…s a being to things that are not in being : it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle uses the word ; it is the substance , or the subsistence of things that are hoped for . Why , this is to my Faith , as if it were in actual being . As God made a promise to Abraham , that he should have a son , Abraham believes the promise : it was long before that promise was performed : I , but yet Abraham's Faith did give a hearing to this promise ; Abraham went on in that confidence , he staggered not at the promise , through unbelief , but his Faith was in that strength , that there was , as if there had been a birth already ; his Faith gave a being to the promise . God made a promise to the people , that they should come to the Land of Canaan , and that it should be their inheritance . Now , the Faith of Abraham , Isaack , and Jacob , was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it gave a being to the promise , and they were , as if they had had it while they liv'd : the actual possession of the promised Land , they , and their seed . It is the evidence of things that are not seen . I see not , and yet I injoy ; I see not , and yet I see . Faith , where it comes to be well improved , it comes to be the evidence of things that are not seen : Things not seen , and yet they are as if they were before mine eyes . Things not seen ; Nay , when the contrary is seen , as now , a man hath destruction before his eyes , and yet his Faith makes him to see Salvation ; according to that eminent instance in Moses ; when they came to the Red-Sea , and there was nothing but death , Fear not , saith he , stand still , and see the salvation of God : See it , why , there was nothing to be seen , but destruction before their eyes ; and yet , by Faith , Moses comes to see the Salvation of God. It is the evidence of things that are not seen : O , Brethren , it 's a poor Faith , a poor beggerly Faith , ( if I may so speak of any degree of Faith ; ) for Faith , in the lowest degree , is better than all the jewels and diamonds in the World , they are not to be mentioned with it : but , compared with a due improved Faith , truly , it 's but a poor beggerly Faith , that depends upon sense . This I would see , as Thomas ; what , saith Thomas , you report to me , that Jesus , my Lord and Master , is risen from the dead ; but , for my part , unless I may see him , and feel the print of the nails , and put my hand into his side , I will not believe . O , it was an ignoble Faith , a poor beggerly Faith : they will believe no further than they can see . Truly , such persons will hardly believe to the saving of their souls ; and our Saviour , he deals with him about it : O , Thomas , Thomas , thou hast seen , and believed ; but , I tell thee Thomas , they are the blessed persons that have not seen , and yet believe . Why , it is a noble Faith , for to give a man the evidence of that that he doth not see ; and this is the Faith that we should press after . I see nothing that hath a tendency to such or such a mercy , I see nothing , but rather the contrary : as in the case of Ioseph , there 's a promise concerning his advancement , he saies nothing that hath any tendency in it , but rather the contrary ; he is cast into Prison , and irons enter into his soul ; he is brought into a miserable condition , and yet notwithstanding , his Faith was the evidence of things not seen ; he could see a Golden-Chain , that afterwards he came to wear ; he could see a Golden-chain in a chain of Iron ; the iron entred into his soul , and yet the chain of Gold is about his Faith ; Faith puts it about the neck , this is the Faith : A Faith of such a growth , that it may evidence to us the things that are not seen . Now , I say , when we can give an account of such a testimony , and come in with the justification of experience , and say , It 's thus testified of Faith , and it 's a true testimony ; for my Faith is so to me ; my Faith is the substance of things hoped for , my Faith is the evidence of things that are not seen : God hath made a promise concerning a new heaven , and a new earth , wherein dwelleth righteousness : He hath made a promise of new Ierusalem , that it should come down from heaven , as a Bride made ready for her husband : Now , I see nothing to such a purpose , I see nothing but confusion ; and yet for all that , I can see Glory ; I can see Glory in all the confusion of the World. Again , consider , Secondly , This is the testimony that 's given of Faith : I , this is t●…e victory that overcomes the World , even your Faith. The Apostle gives this testimony of Faith ; 1 Epist. of Ioh. 5. he useth these words , This is the victory , saith he , that overcometh the World , even your Faith. Why , now consider , what growth it is that we should press after in believing ; our duty is , to grow in Grace , in the Grace of Faith ; and to grow to such a point and proportion , that our Faith may be our victory : our Faith , why , you will say , it is our conflict : we have a conflicting Faith : I , bu●… your Faith is your victory ; and your Faith should be so improved , as that you may be able to give this account of it ; my Faith is my victory , and I am more than a Conqueror ; as the Apostle saith in Rom. 8. saith he , What shall separate , tribulation , distress , persecution , famine , nakedness , peril , sword ? Why , saith he , In all these things , he doth not say , after all these things , but , in all these things ; in persecution , in tribulation , in distress , in famine , in nakedness , what , in sword ! yea , in all these things , we are more than Conquerors . This is a marvellous thing , but yet , this is the testimony that 's given of Faith : and this is that which the Faith of a Believer , if it be duly improved , will spring up to , to make the believing soul more than a Conqueror : and , in all these things , this is the victory . — The victory ; why , before the battel be done , before the fight be finished , and ended ? yet , notwithstanding , that 's a victory that a believing soul may , by the strength of his Faith duly improved , he may cry , Victoria , even while they are in the fight ; yet . Victory , Victory : In all these things , more than Conquerors . This is the Victory : so is a well improved Faith ; and such should the Faith of a Believer be , and of such a growth , that it should be his Victory . I am hampred with lusts , corruptions , temptations , and heavily prest with them , and miserably yoked ; and the poor soul cryes out with the Apostle ; O wretched man that I am ; what a tedious , wearysome life have I of it ? I cannot be quiet not a day to an end , and yet triumph , and say , I thank God , through Jesus Christ ; and so sing , Victoria : this is the Faith. These things may seem to be somewhat hard things for Faith : and alas , poor creatures , we are apt to startle at such kind of measures , and statures , when they are propounded to us thus to press after . But this is the account , that there is such an improvement to be made of it , and such an improvement ▪ we should endeavour after , and such a growth , as we may come to this : to have Faith to be our Victory ; my Faith is my Victory , and I see my Victory in every stroke I strike ; and this is the growth that we should propound to our selves . Shall I tell you yet further ? I am signifying to you , that our Faith should be of such a growth , as that it may be , the substance of things hoped for , the evidence of things not seen ; that it may be the Victory that overcomes the World ; while the World seems to trample us down under feet , with the scorns , and reproaches , and hard usages of it ; yet , a Believer can say , I thank God , I have the World more under feet a thousand times , than I am under it : it seems to trample upon me , but I trample upon it : The Apostle speaks to that purpose ; I Glory in the Cross of our Lord Jesus Christ ; by which , saith he , I am crucified to the World : I , and the World is as much crucified unto me , as I am to it , for its heart ; and I can set as light by it , as it sets by me : I can scorn the scorns , and despise the despisings of the World ; and this our Faith will come to ; and if we be not a-wanting to our selves , I would say this to the weakest Beleever in the Congregation ; his Faith will , and shall come to this , To be the evidence of things not seen , To be the Victory that overcometh the World. Yet further , I add this , This is the report and testimony that 's given to the Faith of a Beleever : By Faith , there hath been the subduing of Kingdoms , working righteousness , obtaining promises , quenching violence of fire , growing strong out of weakness , turning to flight the Armyes of aliens , opening of heaven , binding up of heaven ; what not ? O , the mighty things that are testified to be within the power of Faith , to be obtained ! This is the testimony that 's given of Faith. Now , our Faith should be of such a growth , and so improved , that we may be able to justifie these testimonies in our own experience . By Faith , they subdued Kingdoms , so the Apostle speaks , in Heb. 11. What Kingdoms did Moses and Joshua subdue by Faith ? A Beleevers Faith should be of such a growth , as that it may subdue Kingdoms . Truly , he that can subdue a kingdom of the Devil within him , may be able to subdue all the Kingdoms of the World in a spiritual way . Subdue Kingdoms , and vanquish Armies ; saith David , Though 10000 should encamp against me , in this will I be confident . Such a Faith as that , it will do wonders , work miracles ; such a Faith , as hath a kind of omnipotency in it , and can do all things through God in Christ : my Faith in Christ is that , whereby I am able to do all things : Now , such a Faith we should labour to grow to , as may have such a mighty arm and power , as it is able to carry all before it . That 's the second thing . 3. The Faith of a Beleever , it should be of such a growth , as that there may be an answering in a practical way , unto those eminent examples of persons that have been of a well-grown Faith. Consider what patterns there are . Abraham , he was a man of Faith ; and what was his Faith ? what was his pitch , and stature , and proportion ? I gave you something of account before , but shall further express it . Abraham , he was a man of such a Faith , as that God testified concerning him : O , Abraham , he beleeved God , and it was accounted to him for Righteousness . When he had all the difficulties and discouragements that could be from resting upon the promise that God had made ; yet , saith the Text , He beleeved God. God promiseth to him , that he should have a son , though his body was dead , and Sarahs body was dead ; and , according to nature , there was no possibility that things should be brought to pass : yet Abraham , he considers neither one thing nor another , but he doth eye the promise ; hath God said it ? It shall be done , I shall have a son , because God hath promised me a son : and , though I am 100 years old , and Sarah 90 years old , yet , God hath said it : there 's death in the body , but there 's life in the promise , and I rest upon it . It 's the promise of a faithful God , I will trust his word . Abraham beleeved God , and staggered not at the promise through unbelief , but was strong in Faith , giving Glory to God ; and he becomes the friend of God ; he would believe any thing that God speaks ; and he would perform any thing that God did require ; and so discovered himself in the way of his Faith , to be the friend of God. Now , I say , such a Faith was Abrahams ; and what should hinder , but that we should be of such a Faith ; Surely , Brethren , this is our duty , to be as good as Abraham was : what should hinder ? why , have not we as good Gospel , as good Ordinances , as precious means as ever Abraham had ? And , what should hinder , but that we should be of as good a Faith as Abraham was ? Such a Beleever was he , as you heard of , startled at nothing that God had promised ; but he would beleeve him , and take him at his word . Such a Beleever was Moses , that ( as I told you ) he could stand up for God , and bear up with a holy confidence concerning his Salvation , when there was nothing but destruction before his eyes : Fear not , saith he , fear not ; why ? there 's nothing but matter of fear before us . Stand still , why ? if we stand still , our enemies will be upon the back of us , and confound us : The Egyptians are come out , and are pursuing us with all the spight and rage that may be , And see the Salvation of God ; why , we can see nothing but destruction before us : I , but saith Moses , Salvation is before your eyes , and you may , by Faith , see , and behold it . Here was a well-improved Faith , and to this pitch should we grow . O , What a Faith did the woman of Canaan discover ? when , notwithstanding all the discouragements that she had from the Lord Jesus , one and another , concerning the cause she was then in management of ; yet , notwithstanding , she sticks to him . O , when Christ told her he was not sent , but to the lost sheep of the house of Israel ; and it was not meet to take the childrens bread , and cast it to dogs ; and she might reckon upon her self , as a dog : why , I am come for the benefit of the lost sheep of the house of Israel , and thou art a Canaanite ; and what hast thou to do to make application to me ? Yet , notwithstanding , she sticks to him , and holds her own , and is resolved she will not give over till she hath a blessing . — Now , mark the testimony that Christ gives of her ; O woman , great is thy Faith. Now , here 's a pattern for us , that nothing of discouragement should beat us off , but that we might bear up with a holy confidence : and , wherefore are these things written ? but , that we might write after these Copies . But we stick in principles , and rest in lower measures ; and it 's a shame we are not more in advances , that we do not answer Scripture-testimonies , nor answer Scripture-patterns and examples . I might instance to you in the Thessalonian-Church , a Scripture that formerly I spent much time about ; O , saith he , we are bound to thank God for you , Brethren ; for your Faith , it grows exceedingly ; it is an over-grown Faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus now should it be with us . But then there is a fourth thing , which will take up more time than all the rest . We should endeavour such a growth in Faith , and that in a practical way , as that we may not only answer the degrees of Faith , nor the testimonies of Faith , and the examples and presidents of Faith ; but fourthly , that we may have such a Faith of such a growth , as that we might produce the acts , and the effects of it . And here sundry particulars there are . Such a Faith we should have , and of such a growth our Faith should be , that we may come to have clear sights and apprehensions of God : to say , he is an Invisible God and who can behold him ? and an Infinite Majesty , and at an infinite distance , and who can injoy him ? — Who ? — why , a man of a well-improved Faith , may live , as if he were in heaven . The Saints of God , that have had their Faith well improved , have given proof of it , and have been able to give a justification of it . I tell you this , that Faith is capable of such an improvement , as that he may live in heaven while he is upon earth , and be in daily converses with God ; see him , behold him , and talk with him , as a man would talk with his friend : Faith may come to this ; as 't is said of Moses , he saw him that was invisible . Enoch , by his Faith , could walk with God every day , as a man with his friend . And so a Believer may walk with God , and converse with God , even in the management of his worldly affairs ; he may run up to heaven , and speak with God , and Jesus Christ , and have a holy familiarity with God , and have sweet thoughts of God. O , comfortable thoughts , the meditation of God! O , sweet unto him , as the Prophet speaks in the 104 Psal. my meditations of him shall be sweet . He is a terrible God , I , but I can meditate terror . The Faith of a Beleever duly improved , and being of a light growth ; it will make him able to meditate terror , and to think of the terrible things of God , the terrible acts of God , the terribleness of Gods Majesty : Indeed , there is a terribleness in Gods Majesty ; I , but the Faith of a Beleever , being duly improved , and of a due growth ; it will be able to meditate terror , as the Prophet hath the expression , in Isa. 39. and so to injoy sweet communion with God in every daies course : it is , as if there were no distance , but heaven and earth were in a very contiguity , and they were just neer , close together ; there is , as it were , but a wall between heaven and earth . O , he can be , as a man would be with his next neighbour , that , knock at the wall , and your neighbour hears you , and you can talk together day and night . And so , the Faith of a Beleever is capable of such a growth , as he may come to enjoy God , and sweet communion with God. And so , of Christ ; when we make him not only the object of our desires , but the object of our claim : he is my Jesus , and as much mine , as any mans in the World. We should not only breath out after Christ , but that we may bear up with a holy confidence , and make a bold claim of interest in him , and say , I am my beloveds , and my beloved is mine . I bear upon it , I challenge an interest in him ; and I will dispute the case with any that shall come in in a way of opposition to me . He loved sinners , He loved the World , He loveth me . He gave himself for sinners , He hath given himself for me ; He is as much my Christ as any mans in the World. This is the well-grown Faith. SERM. IV. LOok to your growth in Faith , that you be not weak in it ; and let it appear this way : See to it , that you have such a Faith , so improved , of such a growth , that you may be able at once to appeal from the Law , as a ridged exacter , and yet to apply to the Law , as a gracious , wise , and holy director . When Faith comes to be planted in the soul , it is not therefore planted , that the heart should , upon the coming in of Faith , turn head against the Law : No , not against the Law. Indeed , it was never in the heart of God , that Beleevers , that are brought off from the Law , as a covenant of works , and are dead to it , by the body of Christ , should have their hearts set against it , that they should rise up in opposition to it , and be possest with prejudices against it : No , God forbid it should be so . I speak of the Law , considered as a covenant of works . True it is , the Faith of a Beleever carries him from the Law ; so , as not to rest upon it ; so , as not to seek righteousness by it ; but yet withal , while it doth make an appeal from the Law , as a ridged exactor , and was made , before Grace appeared , to tremble and quake at the consideration of it , as a fiery Law : while he looks upon it as a most severe , and ridged exctor , and quits it , appeals from it ; yet , the Faith of a Beleever , duly improved , will own the same Law ; as it is a wise , righteous , and holy director . And that Law and Covenant , which out of the hand of Faith was , and would have been a stinging Serpent , as the ●…od of ●…ses , when it was out of his hand , a stinging ●…pent , and such as would make a man to flye from the presence of , in regard of its stinging power : yet , the very same Law in the hand of Faith , as it is a rule of Righteousness , it is a rod in the hand , and of precious use : and this is that wherein the growth of Faith will discover it self ; when we can thus jadiciously manage the apprehensions of the Law , so as to appeal from it , and yet to apply to it : To rejoyce in a freedom from it , and from its severity ; and yet rejoyce in holding a complyance , and correspondency with it , as it is a gracious , holy rule , that God hath given us to conform unto . And this is another thing which I offer to you , to be judiciously considered of , that you may shew forth the growth of your Faith in this way . Yet further , grow in Grace , grow in Faith ; and how shall it appear ? — Thus , grow in Faith , so as , that while you remember former guilts , deep and dreadful guilts , that have been contracted upon you ; while , upon review of former cursed carriages and practices ; upon review , and upon reflection : you can remember deep contracted guilt upon your consciences , under which , it may be , you labour , as under an unsupportable burden : yet , at that very time , when the remembrance of former dreadful guilt contracted , is reviv'd ; yet you can , at the very same time , bear up with a holy confidence towards God , upon the account of that rich and glorious Grace which hath appeared by our Lord Jesus Christ ; — while with freedom , and as becomes a Gospel-spirit of ingenuity , you can draw up a charge against your selves , and say , I was a Persecuter , ( as Paul speaks ) I was a Blasphemer , I was Injurious , I was a notorious Drunkard , I was a prophane , cursed Swearer , I was hellishly vitious ; thus and thus I was , and thus and thus I do acknowledge : I remember well how the case stood with me , what a cursed course I took , and how I run on in the rode to hell & destruction , without any fear & controul , & how fast I was ripening sor hell and destruction : I remember this , and yet I can remember it without despondency ; I can't remember it without a breaking and bleeding soul , to think that ever I should carry it so towards the Lord ; and yet withal , I can bear up in a rejoycing spirit , upon the account of super-abounding Grace . While you can charge your selves so , as it may be none in the World can make the like charge upon you : Yet notwithstanding , you can make a bold challenge , and say with the Apostle , in Rom. 8. who shall lay any thing to my charge ? This is an excellent thing , and an argument of a well-improved , and well-grown Faith , when it comes to this : and indeed , it is no other than a Faith of good growth , that will inable to this . Poor weaklings in Faith and Grace , when they come to remember their former cursed carriage ; O , how apt to fall under deepest despondencies , and to be possest with horror and astonishment , and to be disputing against themselves , and concerning their estate ; and ready to conclude , alas , how is it possible , that ever such a miserable misereant as I , should find Grace to releeve 〈◊〉 ? favour with God , forgiveness of sins ? Surely , this burden will sink my soul ; this guilt will press me down to hell , such deep and dreadful guilt ; O , such stains upon my conscience , what can fetch them out ? what plaister broad enough to cover such sores ? what price great enough to say such debts ? A poor weakling in Faith , is apt to argue thus , to the sinking , and over-whelming of his spirit . But , it is the Faith that is well-grown , that will inable the soul at this same time , eying guilt , and eying Grace ; seeing the Plague , and seeing the plaister ; and taking knowlodge of the super abundance of the Grace of Christ above his contracted guilt ; for to bear up with a holy confidence , and ( as I said before ) to charge , and challenge ; to charge it self , and yet challenge the accuser , and say , who shall be able to lay any thing unto my charge ? I know whom I have beleeved , I know whither I have sled for refuge , I know where I have anchored , I know upon what foundation I have built my hope and confidence upon ; here 's the well-grown Faith , a Faith which will give the greatest Glory to God : When a man can look upon all the evils that ever were committed by him , with a melting , dissolving soul ; yet notwithstanding , bear up with boldness , and say , I , but I know , that not any thing of this , shall ever be laid to my charge ; and , I know whom I have believed . Will you but weigh these things , and consider of them , and know , that this is the Faith which we are to press after . And so , ( which follows upon the former ) such a growth in Faith should we press after , as that , while we see the corruptions that are in us , and sadly complain of the pressures under which we lye , and how miserably we are yoked while we do so ; and see cause to cry out with the Apostle , O wretched man that I am ; — by reason of what ? — by reason of a law in my members rebelling against the law of my mind : O miserable wretch ! what darkness is in my understanding ? what perversness in my will ? what inordinacy in my affections ? what a crabbed , perverse nature have I ? O , what a rebelling soul is there in me ? when I would do good , evil is present ; and so the poor soul labours , and makes sad complaints and moans in the ears of God : yet notwithstanding , at the same time , can say , with the Apostle ; but , though it be thus , yet , blessed be God , I thank God , through Jesus Christ , though I serve , with my flesh , the law of sin ; yet , with my spirit , I serve the Lord Jesus Christ : though there be a rebelling law , yet I find another law , a law in my mind , that makes opposition to that rebelling law ; and I find principles of Grace and Holiness , acting most vigorously in opposition to those principles : And , though they tugg , and wrestle , and struggle with me , yet I am utterly set against complyance with them , and am resolv'd upon this , that I will never make any league with them ; but I 'll do the utmost I can for to ruine them , to be the death of them : I thank God , through Jesus Christ. This is now the Faith that we should press after ; that we may thus bear up with courage and resolution ; and while we see our own blemishes , yet we can rejoyce , to think what a beauty is upon us , through Jesus Christ. We can see blemishes , and yet we can see perfection of beauty , that we are made comely , through the comelyness which by Grace is put upon us . Then again , such a growth in Faith our duty is to press after , and to endeavour to , as that we may be able to say , I am never more fearful to sin against God , than when I am least fearful for to be condemned by God. O , it 's a blessed proof of a well-grown Faith ; and such a Faith should we endeavour to ; and a Faith of such a growth , that we may say , Through the Grace of God , I can say , I am most fearful to sin , and to do any thing that 's displeasing to God ; — and when so , — O , especially then , when I am least fearful to be punished , and plagued for it . The less I have of the fear of hell and damnation , and the more I have of a holy confidence towards God , that I shall be everlastingly saved ; the more am I fearful with a holy , filial fear , to do any thing that may be displeasing to my God ; here 's the well-grown Faith ; and it argues much feebleness in the Faith of a Christian , and it gives occasion to , sometimes to question the truth of it : When persons , upon the apprehension of their justified state , they are ready to take liberty to sin . You know how the Apostle argues against this ; Shall we continue in sin , because Grace hath abounded ? God forbid . Nay , the Faith of a Beleever well improved , will fortifie his spirit against such a temptation , and against the assaults of the Devil and corruption , and say , Seeing the Grace of God hath appeared to me , and magnified it self upon me in a pardoning way , in a renewing way ; that Grace I reckon upon , as that that shall abide upon me , and shall ingage it self to perfect all the concerns , Justification , Sanctification , everlasting Salvation : this makes a holy fear to flourish in my soul , that I may not in any thing carry it unbecomingly , and unsutably to such a state . This is the well-grown Faith that we should press after . Yet further , when I press you to a growth in Grace , and especially , in the Grace of Faith ; thus you shall be able to judge of it . We should endeavour to be of such a growth , as that , whatsoever Grace is implanted in us , and to what degree soever ; whatsoever our accomplishments are in the renewed state , and according to the new creature , whatsoever there is of inherent Grace , and of gracious abilities ; yet we can so look upon our inherent Graces , and spiritual Abilities , as to keep off from placing any confidencee in them , but still keep a full relyance upon the Lord Jesus Christ. This is our duty , that whatsoever is of Grace inherent in us , yet , that it be not trusted unto , Grace in the soul , is but a creature ; 't is one of the best pieces indeed of all Gods creation that ever were made by him ; yet it is but a creature , and being a creature , it is not to be trusted : A man must not trust in his trust ; he must trust with his Faith , but he must not trust to his Faith : he must not trust to any spiritual strength or abilities that he hath in him , but still keep a dependence upon Christ : reckon upon Christ , as the strength that will be sufficient for him . It was the answer that was given to Paul , when he was under those sore buffetings ; saith he , Paul , My Grace is sufficient for thee . Paul's Grace was not sufficient any further , than it was made sufficient by Christ's Grace . It is not the water in the Cistern , that will serve the turn , but the water in the Fountain : dependance upon the Cistern , will be found to be a vain thing ; the Cistern may be exhausted , but the Fountain cannot . You know how it was with Adam , when he had the Grace of Creation , it fail'd him . Peter , when he was strong in himself , you know what his confidence in himself issued in ; and therefore , I say , such confidences , even in our own Graces , are to be accursed : the Lord rejects such confidences , and so should we . We should use our Graces , but trust not to them , but still keep a dependance upon the Lord Jesus ; according to the Apostles charge to Timothy , Be thou strong in the Grace that is in Christ Iesus : And truly , this is that that will not be performed , but by a well-grown Faith : when we can thus do , see the Grace of God in us , prize it , bless him for it ; imploy it , make use of it , and yet notwithstanding , keep hands off from it , from trusting upon it ; and keep a full dependance upon the Lord Jesus Christ ; that 's another thing . Again , grow in Grace , grow in Faith , 't is your duty ; — and to what purpose ? to such a purpose , that while we do , and perform duties with greatest delight , as indeed , Faith will carry us to that ; it will make a man delight in the Law of God , and in the waies of Holiness , and performance of holy duties , account it meat and drink to be in the practice of them ; yet , while we are in the performance of duty , that even then , when we have done , to lay them by , and say , this is not my foundation , O Lord , I have done thus and thus . It may be , much in preaching , much in prayer , much in alms , much in acts of mortification , much in such and such services : I , but Lord , when I have done all ; I do profess , that I have done nothing to purpose , nothing to my justification ; I so do duties as if I were to be justified by them ; yet I so trust upon Christ , as if I were not to meddle with my duty at all : O , this is precious Faith , and well-improved Faith , when we can do service and duty to God ; and yet , when we have done all , we can take off from all , lay all at the foot of Jesus , and say , O Lord , this shall never be my Righteousness ; I will endeavour to be as righteous , and holy , and gracious as I can ; but , Lord , when I have done all I can , I am resolved to lay all by , and will make mention of thy righteousness , and of thine only ; and , I am resolved , I will never plead any righteousness of my own , any duties and services of my performance , I will never plead them before thee , as my Righteousness ; I may plead them as evidences , as Hezekiah doth ; Remember Lord , how I have walk'd before thee in truth , and with a perfect heart ; but I will never plead them as my righteousness , which I will stick to , and bear upon them before the tribunal of God ; no , I will throw them all away , when they offer themselves to come in upon such an account . Alas poor , weak Beleevers ! O , how apt are they to keep hands upon their duties and services ; and when a day of temptation , and dissertion , and perplexity begins to seize upon them , they begin to turn their eyes to what they have been , and done : I , but the Faith of a Beleever , when it comes to its due growth , will otherwise carry the soul , and make it to keep its dependance upon the Lord Jesus . Again , your duty is to grow in Grace , and especially in Faith ; and such a growth , as that while you give attendance upon an Ordinance , you can see the authority of God stamp'd upon it ; and upon the account of that authority which is stamp'd , you give the attendance , and you reckon upon it as a blessed expedient which God hath provided for your souls advantage ; and you reckon upon gracious communications from God by it , as by such an expedient of his own appointment ; you reckon upon it , and come to it with such a perswasion ; O , this is Gods appointing , and in this way hath he ordered that I should wait upon him , and I know his appointments are not in vain ; therefore I rest not in the Ordinance , but look to the God of the Ordinance ; and I follow after the injoyment of God in his Ordinances : 't is nothing to me to have the word preached , other Ordinances dispenced , they are nothing to me , without the injoyment of God : I look upon God in them , and I expect a blessing from God by them : truly , this is an argument of a well-grown Faith. Alass poor weaklings that we are , we come in a formal manner , ( too commonly so ) and with too much of a carnal frame of spirit , too much in a complemental way , look upon an Ordinance as if there were no more to be reckoned to it , than what of strength , and duty , and benefit of man can put upon it , look to the instrument , & have not an eye to God : O , without question , Beloved , our preaching would be to better purpose , and our hearing and praying , and our eating and drinking at the Lords Table , would be to better purpose , and with more fruit and benefit . If we could look more to God in an Ordinance , and come with such a thought as this , O Lord , this is the way that thou hast laid out for me to wait upon thee in , these are the means that thou hast appointed to do my soul good by , and upon this account , because they are thy appointments ; I apply to them , and expect benefit and profit by them . Now , I say , when we manage our attendance in such a manner , we are then in the fairest way to have the fruit and benefit of them : and how will this be , but by a well-improved Faith ? & the truth on 't is , the strength of Faith , and the growth and increase of Faith , will very much discover it self this way . When we come to appear before God in Ordinances , we have such a Faith as carries us to God. Why , I have been with God this day , I have been in the presence of God , I look upon these Ordinances as the blessed Symboles of his presence , and uppon that account it is , that I attend them , and expect from them . And then again , I press you , that you would grow in Grace , and grow in the Grace of Faith : — why , what growth would you require ? — such a growth as this ; that your Faith may come to be of such a growth , that you may not be staggered concerning the promises of God , how cross soever that providences seem to run to them : O , this is a proof of a well-grown Faith. You know , that its an ordinary thing with God , in the course of his dealings and dispensations , when he hath made a promise , and put his people upon the hopes , and expectation of having it performed , to order out so in the course of his providence , as if he would quite null his promise : the providences seem to speak flat contradiction to the promise . It was Abrahams case ; a promise he had of a son , but the providence of God ordered it out , that he runs out till he be 100 years old , and Sarah was old to ; so that there was an impossibility , as to nature , that ever there should be such a thing brought to pass ; and here was now the temptation : Now , if Abraham had been but of a weak Faith , how apt had he been to be staggering , and sorely shaken , as touching the promise ; surely , this will never be ; I , bat being of a well-grown Faith , as the Apostle testifies of him , he considered not his own body , nor the deadness of Sarahs womb ; he staggered not at the promise through unbelief , but being strong in Faith , he gave Glory to God. — So the Lord dealt with Joseph ; but the word of the Lord tries him , and while it tries him , he trusts upon it : the irons enter into his soul , and by that providence : O , what a seening contradiction was there to the promise ? he that was designed to wear a chain of Gold about his neck , must go with chains of Irons about his legs , and those irons must enter into his soul. What doth this speak , but the vanity of the promise , and that it was a thing not to be reckoned upon , no account to be made of it ? and yet notwithstanding , he being of a well-improved Faith , under all these cross providences , that spake contradiction to the promise ; yet he keeps in a humble dependance upon God. And while the word of the Lord tried him , he trusts the word ; he did not try the word , but he trusted the word , and so being of a well-grown Faith , he bears up with a holy confidence towards God , as touching the things that he had promised . And so likewise , promises concerning the Church of God , and a more blessed injoyment that Saints shall have in the World ; God hath ingaged himself by promise very much to such a purpose ; and providence : do seem to give the lye to the promise ; 〈◊〉 things are ordered out , as if such things ●…uld never be brought to pass : Now , a poor , ●…ak Beleever , he will be apt to give all for naught , and to conclude , as David did , I said in my haste , all men are lyars ; these are but vain words : we speak of this and that , of a new Ierusalem coming down from Heaven , as a Bride made ready for her husband , and of the Church●… Glory and beauty , and of Babilons downfal ; and yet Babilon sits as a Queen , and saith , I shall never see sorrow nor widowhood : Now , a poor , weak Beleever , will be ready to give up the account , and to say , We must never look for these things ; I , but a strong Beleever , it bears up the soul in a holy confidence towards God : well , let God take what course he will , I am sure that the womb of the promise shall never be sound to be a miscarrying womb ; that 's another thing . Yet further , I press you to growth in Grace , particularly to a growth in Faith , that you may not , upon every occasion , be cast into a discomposure of spirit , upon every occasion of trouble that you meet withal : when there are such providences ordered out , as are startling , and amazing , and astonishing ; such a Faith you are to press to : that when sinners in Zion are afraid , and fearfulness surpriseth the hypocrites ; — and likewise , when poor , weak Beleevers are apt to tremble and quake , and at a loss , and know not what to do ; that you may come to say , my heart is fixed , I trust in God , these things move me not : this is an argument of a well-grown Faith ; when we are not upon every occasion of any sudden fears , in a discomposure of spirit , yet well-grown Faith will bring a fixedness . I , it 's an argument of a Faith not well improved , and not of so good a growth as it should be , when we are upon , every occasion , surprised with fear , and horror , and astonishment , and ready to scatter this way and that way , and know not what to do . I refer to that passage in the 107 Psal. his heart is fixed , trusting in the Lord , he shall not be moved for any evil tidings ; when a man can say , as the Prophet in the Psalm , which is reckoned to Luther , because of his making so much use of it : God is our refuge and strength , a present help in the time of trouble ; we will not fear , though the mountains be troubled , and though all things be in a confusion ; the Lord of Hosts is with us , and the God of Jacob is our refuge : this is the Faith we should endeavour to , and Faith of such a growth , we should press after . Again , such a Faith , as in a day of affliction and tribulation , we may live ; I , and live cheerly and comfortably , I , and in a full condition . The just shall live by Faith , and the just shall live in fulness , if so be that Faith be but of a due growth . I am come , that ye might have life , and that you might have it more abundantly : and the more we improve in Faith , the more abundantly we shall live , and at a higher rate . Be full in emptiness , — be rich in poverty , — be strong in weakness , — be free under restraint ; and let the condition be what it will , by having a well-grown Faith , we shall but seem to be afflicted ; when others reckon upon it that we are most really afflicted . O , 't is a notable passage , that of the Apostle , in 2 Cor. 6. saith he , we are as unknown , and yet well known ; — as dying , and behold we live ; — as chastened , and not kill'd ; — as sorrowful , yet alwaies rejoycing ; — as poor , yet making many rich ; — as having nothing , and yet possessing all things . I confess , it is a most wonderful thing , and yet this is that that a well-gro●… Faith will inable to . That when a child of 〈◊〉 in the lowest condition , and , according to the judgement of others , the most really miserable man ( mark what I say ) that can be in the World : Yet notwithstanding , he can give this account , I am but , as it were , thus and thus : this is the noble act of Faith. Sorrowful , O , you are a company of sorrowful , poor creatures ; nay , saith the Apostle , we are but , as sorrowful : O , you are miserably poor , and beggerly ; nay , saith he , mistake not , we are but , as poor : indeed , we are rich : you take us to be the most sorrowful , and poor miserable creatures in the World ; we are indeed as such , we seem to be so , and you take us to be so , you take us to be such as have nothing , as having nothing , and yet , saith he , we possess all things . Why , what a wonderful thing is this , that the Faith of a Beleever should carry to this ? and yet this a well-improved Faith will inable to ; and by this we are to discover , that it is a well-grown Faith. Saith the Apostle , I have learned in every estate , therewith to be content ; I can be full , and be hungry ; I can abound , and suffer want : Suffer want ! I , saith he , I can reckon of a fulness in my want ! I have all , and abound : what a blessed thing was this ? And O , how much preciousness is there in the Grace of Faith ! and such a Faith should we endeavour to attain to , and of such a growth , that we may bear up with rejoycing hearts in tribulation ; in all tribulations , and in the want of all things , make our boast , and say , with the Prophet , in Hab. 3. Though the Figg-tree shall not blossome , and the labour of the Olive shall fail , no Calves in the stall , no Grass in the field , nor Corn in the ground , no Money in the purse , no Bread in the cubbord , every Brook is dry , and every Prop and Pillar is pluck'd away ; yet , saith he , notwithstanding all this , I will rejoyee in the Lord , I will joy in the God of my Salvation . SERM. V. SAints and Beleevers , are called Trees of Righteousness : The Planting of the Lord , that he may be glorified . ( I wish that this word may not only sound in our ears , but sink into our hearts ; are they the planting of the Lord , that he may be glorified ? How is it ever like , that God should be glorified by such a plantation , if so be that his planted ones stand at a stay , and do not make some considerable growth , answerable to time , and means , and opportunities to such a purpose . We are therefore to know , that it is as much our duty for to grow in Grace , as it is to be made partakers of it . I have been speaking to you concerning growth in Faith ; but what was delivered , I shall less pass , having some further addition to make : something yet further this morning to offer out unto your consideration ; which , if the Lord be pleased to accompany with his Grace , and the working of his mighty spirit , will be beneficial to us , to the promoting of this cause that I now am ingaged in . You that are Beleevers , that have the Faith of Gods Elect ; your duty is to grow in Faith : Now , do bat weigh , and consider , and take heed , that a deceived heart do not turn us aside . It will appear , that there is a growing in Faith , when we come to have a large capacity for the entertaining of the Gospel-mysteries ; when the mysterie of the Gospel , and of Godliness , comes to stand in its proportion , in our hearts and understandings ; when we have our hearts widened , and inlarged , to take in the mysterie of the Gospel , so as that we have not only some weak , low apprehensions of it , which a smaller measure of Faith will inable to ; but , when we come to have a comprehensiveness of heart , so , as that we can expasiate and inlarge our selves in our meditations , of the glorious mysterie , which , by the Gospel , is made known unto us : When we come to walk ( as it were ) in the length , and in the breadth of this mysterie ; we can come to view , and surveigh all that glorious workmanship of God , which he hath wrought , in order to the salvation of poor souls : we cannot only darkly apprehend , but clearly behold the infinite wisdom , and love , and Grace , that hath appeared to us in the contrivance of this great design , concerning the salvation of sinners . Truly , this will be a clear proof , and demonstration of a growth in Faith ; when our Faith takes in much of God , much of Christ , much of the mistery ; that we can discourse of it judiciously , and affectionately , and solace our selves in the contemplation of it ; we can with open face behold the glory of God , as it shines in the face of Christ ; we can walk up and down in the length and breadth of the mysterie of the Gospel . O , this is a blossed proof , and will be found to be so , of a souls improvement , and growth in Faith , and in Grace : Will you but consider of this ; when the Gospel , and the mysterie of it , the mysterie of Election , Redemption , Justification , Reconciliation of a sinner to God ; the mysterie of Grace as it stands in opposition to the works of the L●… ; the mysterie of the everlasting Covenant , which is ordered in all things , and sure ; when it is not penn'd up , but hath scope in our understandings ; when we can take in this mysterie of the new Covenant in the proportions of it ; this is the business of Faith ; but it is that which will not be performed to any good purpose , unless there be some considarable improvement , and growth in Faith ; and therefore it is , that the Apostle doth so earnestly pray on the behalf of the Church of Ephesus , in Eph. 1. saith he , I cease not to give thanks for you , making mention of you in my prayers , that the God of 〈◊〉 Lord Jesus Christ , the Father of Glory , may give 〈◊〉 y●… the spirit of Wisdom and Revelation in the knowledge of bl●… ; the eyes of your understandings being inlightned , that y●… may know what is the hope of his Calling , and what the 〈◊〉 of the Glory of his inheritance in the Saints ; and what is the exeeceding greatness of his power to us ward , who beli●…e according to the working of his mighty power . O , how earnest was the Apostle , in the behalf or the Ephesians , to this purpose , and Chap. 3. ver . 14. s●…th he , I b●…v my knees to the Father of our Lord Jesus Christ , that he could grant unto you according to the riches of his Glory , to be strengthened with might by his spirit in the inward man , that Christ may dwell in your hearts by Faith : and saith he ) that you may be able to comprehend with all Saints , what is the breadth , and length and depth , and height ; and to know the love of Christ , which passeth knowledge that you might be filled with all the fulness of ●…d : Two passages they are of Scripture , which are most proper for beleeving souls to be well studied in : that part which I read to you , out of the first Chapt. and this in the third : I say , they are of some proper cognisance ●…r men and woman ; that being brought over to the Faith of the Gospel , are studious of approving themselves unto the Father of our Lord Jesus Christ ; that they may answer their duty concerning these things that are here made mention of ; that there might be ( not only as I said before ) a weak , and dim , and dark apprehension of the mysterie of the Gospel , the mysterie of Christ , the mysterie of the hope of Glory ; but , that there might be a comprehension ; that the mysterie may stand full , and as much as may be , compleat in us , in all the proportions of it ; that the Gospel might not be streightned in our understandings . Truly friends , this is a great matter , if you would but set your hearts upon it , and seriously weigh , and ponder what I drive now . Alas , how little is there of the mysterie of the Gospel , that our hearts have already received ? how little of it ? And by this means , God is scanted , and shortened in the love , praise , and honour , that is due to him , and which our hearts would be inlarged to yield up , if we were but more careful to answer our duty this way . I do profess , this morning , to you , that are partakers of the Faith of Gods Elect , that are able to give any account of any saving work upon your hearts , and that you have any thing of the Faith of the Gospel in you : I do profess here , and testifie to you , in the Name of the Lord , that this doth more neerly concern you for to look unto , that these two Scriptures may be better answered by you ; that you do not please your selves in that streightness of spirit that is in you , and discovers it self ; but , that you be so heightned , that there be such an inlargement of heart in believing , that you may take in the mysterie in the Glories of it , or else you will not so duly answer that which is required of you , as touching your growth in Faith , and Grace : Think what you will of it , this I am sure is a duty that lyes upon Beleevers to perform , that they be of comprehensive spirits , and that they labour to work out to a more inlargedness of heart ; that they may be so inabled to comprehend , with all the Saints , the height , and depth , and breadth , and length , or else you will never be able to give that glory to God , and honour to Christ ; never be so much in admirings of the glorious mysterie of the Gospel , as otherwise you would . I would you would a little think of this point ; and , for my part , I do profess , I know nothing that is more proper for a Minister of the Gospel , a Dispencer of the Mysteries of God , to be more earnest in pressing , and urging upon Beleevers , than this very thing is : But alas , how low spirited are most Beleevers . Beleevers , that it may be have got as much Faith as wil secure them from Hell , and bring them to Heaven : But , as for the mysteries in the glories of it , in the dimentions of it , in the latitude of it ; O , how uncapable of a due apprehension of it : Will you therefore but consider of this ? this is one thing , I , it is , it is that which doth mainly concern those that have any thing of the Faith of the Gospel in them , for to be very solicitous about , and studious to be answerable to . I leave it with you ; but know , that the great God of Heaven , and our Lord Jesus , hath laid this burden upon you and me this morning : As many of us , as are able to give an account of the Faith of the Gospel , the Lord Jesus laies this burden upon you this morning , that you look to it , that there be a comprehensiveness of spirit concerning the mysterie of the Gospel ; which is Christ in you , the hope of Glory . And so I let it pass ; I leave it with you , to be studied , and pondered upon ; and as you will answer it to Christ another day . Take heed , that this particular , among the rest , be not slightly passed over . Again , your duty is , to grow in Grace and Faith , and so will you make it appear that you do grow . When you come to have such a Faith , as is not only a living Faith , but a lively Faith , an active , stirring Faith within you ; when you come to have such a Faith , as that you do not only live by it , but that you live richly by it : there 's many a man that lives , and gets a livelyhood ; he hath bread for the day , he hath to supply his necessities , but he lives at a low , poor rate ; he is not able to rise up to those expences that others are able to b●…ar . So there are ( I say ) many Beleevers ; they live , they g●…t bread for the day ; they get a subsistence by their Faith ; but they live poorly , at a low rate , they do not keep a good house , they do not spend like rich men . There are that are rich in Faith , as the Apostle uses the expression , in the second Epist. of James , that are rich in Faith ; that 's it that we should press to , to such a growth in Faith , that we may live like rich men , keep a good hoase , and maintain a full table ; that we may feed highly from day to day : there is mention of the rich man in the Gospel , that was clothed in Purple , and fared deliciously every day : thus it might have been and yet the man not culpable , if he had fared thus with a heavenly mind , and had not set his heart upon these things , as if they were the only portion for souls to sit down satisfied withal . No doubt , God doth allow persons , that have a larger portion of the World than others have , to go better clad , and to feed at a higher rate than others do , that have not such estate . This man , it 's said , he was clothed in Purple , and fared deliciously every day : why , truly Brethren , there are such Beleevers to be found , though , I think , the number of them is very small : there are such , of whom it may be thus testified , and it is an honourable testimony of them , that they are clothed in Purple , in Scarlet , and they fare deliciously every day ; they go clothed in Princely Robes , they are clothed in the Scarlet Robe of Jesus Christ , in the Robe of Righteousness , which hath been died in his own blood ; and they walk like Princes Sons and Daughters , and they fare deliciously every day ; they keep a continual feast , feed upon the marrow and fatness of the Gospel ; they rejoyce in hope of the glory of God : these are the persons of a well-grown Faith , and it is their honour so to be ; thus they live : Thus to bear up in pomp and state , to live like Kings children , and for to spend largely , knowing that their estate will bear them out . They have such a Faith in Christ , and in the Covenant , as will bring in sufficient to defray their expences from day to day , that they shall never be at a loss , they have that which will make a supply to them : this is the Faith , and these are the persons that are rich in Faith. Now , such a growth in Faith , is our duty to press after , as that we may be able , not only to live , but that we may live at a high rate , feed fully , and largely , and be feasted upon Christ , feasted upon the Promises , the blessings of the Covenant ; feeding upon the hope of the Glory that shall be revealed , feeding to the full , without any fear of a surfe●… : This is the well-grown Faith , and such a Faith , Brethren and Friends , we are to press after . Such a Faith is not only a conflicting , but it is a conquering , and a triumphing Faith ; this is the well grown Faith ; that they may not only be able to give this account of themselves , that they have a Faith which inables them to sight with corruptions , and lusts , and to grapple with Principalities , and Powers ; but such a Faith , as inables them to bear up in a triumphing way ; and to say , In all these things , in tribulation , in distress , in persecution , in famine , in nakedness , ( as I said in a former Exercise : ) In all these things , we are more than Conquerors , through him that hath loved us . When we can say , with the Apostle rejoycingly , O , blessed be God , as in 2 C●… . 〈◊〉 . that maketh us alwaies to triumph in Christ , such a Faith we should press after , that may inable us to bear up , to live at a high rate , and to bear up with holy Rejoycings and Triumphings in God. Such a Faith as the Apostle speaks of , in 1. Pet. 1. having not seen , you love him ; and beleeving , you rejoyce with joy unspeakable , and full of Glory . Will you consider of this now , as a further addition to all the rest ? Grow in Faith , so grow , as that the mysterie of the Gospel may stand in its full proportion ; that you may be able to comprehend , with all the Saints , the height , and depth , and length , and breadth , that the Gospel-mysterie may not be streightned in your spirits . — So grow in Faith , as that you may live high , and may maintain your self in an honourable , and creditable manner ; that you may live like the child of the great King of Heaven and Earth ; that you may feed upon delicacies every day ; that you may come to be filled by beleeving , with all joy , and peace , and comfort ; that you may suck , and be satisfied with the breasts of Consolation : This is the Faith that we should endeavour a growing in . I add yet further ; you that are partakers of the Faith of the Gospel , your duty is , to grow in Grace and Faith ; and so shall it appear that you do , when you can bear up with fixed , and established , and well-setled spirits , under the most amazing , and stupendious providences that are ordered out : and whatsoever difficulties you meet withal ; whatsoever discouragements there are before you , you may be inabled to hold on in your way , and not be over-powred by them : this is an argument of a well-grown Faith , when nothing beats us off ; Let him kill me , saith Iob , I 'll trust in him still . The woman of Canaan , whatsoever discouragements there were seeingly , she resolved upon it , not to let her hold go , not to susfer her suit to fall : this is the Faith , and of such a proportion , that we should press after ; so to grow in Faith , that nothing may drive us from our hold , nor make us to fall under discouragements . Again , your duty is , to grow in Faith ; such a growth in Faith , as that you may come to be less selfish , and more for God ; more pure in your aims at the Glory of God , and of the Lord Jesus Christ : Truly , this will evidence a growth in Faith , and this is the Faith so evidenced , that you should endeavour to grow in . It is usual with poor Beleevers , in their f●…rst setting out upon the way of Faith , and beleeving , 't is usual with them ; and truly , it is a gracious indulgence of God towards them , he bears with them in it : It is usual ( I say ) with poor , weak Beleevers , at their first beginning , to be mainly solicitous about their own Salvation ; they stand under convictions of their obnoxiousness unto the wrath of God , to the curse of the Law , and have some apprehensions of the dreadful condition of the damned in Hell , and what it is to be eternally separated from God , everlastingly excommunicated from fellowship with him , and his people ; and when they think of these things , O! what shall become of me to all eternity ? what a miserable wretch shall I be , if I should live and dye out of the favour of God , and not be reconcil'd unto him by his Christ ? if so be that guilt should lye upon my conscience ; if so be that the wrath of God should still abide upon me ; O! what a cursed wretch shall I be to all eternity ? O! what shall I do , that I may escape this curse , and condemnation , and come to be made partakers of Christ , and of the Salvation that is by him ? This is usually at the first the work of a poor soul , beginning now to look out after Christ , and pursuing after an interest in the grace and blessing of the Gospel ; the blessing of Salvation , and much what the souls acting is upon a selfish account : Fain would it be secured , as touching its estate , and that it should be kept from eternal perishing ; and this doth very much sway in the heart of a poor , weak Beleever , that he doth not so much mind the glory of God , and the honour of Christ , and the exaltation of the grace of the Gospel : but fain would he be said , as the poor Gaoler , when he came to be convinc'd ; O sirs ; he comes trembling and quaking before Paul and Sylas ; O sirs , what shall I do to be saved ? how shall I do to escape the wrath to come ? Men and Brethren , say the people , in Acts 2. when they were pricked at their hearts , upon the convincement that they lay under , concerning Christ , and that they had contracted the guilt of his blood upon their consciences ; O sirs , what shall we do ? I feel a load of guilt upon me , and I see a hell before me , and I am in danger to sink down into the bottomless lake ; O sirs , what shall I do ? O pitty , pitty a poor soul , in danger of being swallowed up in destruction : these are the workings of a poor Beleever , that 's taken up mainly with solicitousness about his own safety . And , I say , the Lord is pleased to deal very favourably with this poor creature : and indeed , God doth allow this , that his people should be solicitous about their own Salvation : Self-love , upon such an account , doth not fall under Gospel-condemnation . But now , this is not the advanced Faith , the improved Faith , this doth not argue so much a well-grown Faith , as when a soul comes to this , for to pursue life and salvation , and to follow after a portion in the Glory that is to come ; — upon what account ? — why , upon the account of this ; — By my Salvation , God shall be eternally glorified , by my being one of his pardoned ones , his reconciled ones ; the Grace of our Lord Jesus shall be exalted , by my being delivered from the curse of the Law , and from the condemnation of Hell : by my being delivered , I shall come to stand as a living , and a lasting monument of free Love , of glorious Grace : and this is the rejoycing of my heart , to think , that I shall escape the vengeance of Hell , the wrath to come , and everlasting condemnation , and so be with the Saints and Angels in Heaven for ever , to sound forth the praises of God , and to ascribe Honour , and Glory , and Salvation , and Blessing , and Dominion , and Power , to the Lamb , that lives for evermore : Ah , here 's the well-grown Faith ; when a soul comes to work off ( as it were ) from self , it looks not so much upon self ; my Salvation , O! what 's my Salvation to the Glory of God ? why , God shall be Glorified in my being eternally saved . If I should perish , and go to Hell , what ! I should be tormented there ; is that all ? — Nay , God will be dishonoured : Hell is a place that knows no love , knows no subjection , knows no fear of God ; it 's a place where God is continually blasphemed , and shall be to all eternity . O , I would not come there , nor go to Hell , upon any tearms ; not so much , because I would not be tortnented there , but rather thus , I would not perish , and damn , because I would not have God dishonoured by me : I would not be like those damned souls , and those damned devils ; I would not be among them that hate God , and will hate him to all eternity , and do nothing but curse him , and blaspheme him , and speak dishonourably of him : O , I would not go to Hell , because of Blasphemies there : I would go to Heaven , because there is exalting , and magnifying , and blessing of God there . When a soul comes to this , to have Faith to be so improved , as that he eyes the Glory of God more than his own Salvation : and this you are to know , that Gods Glory is the ultimate end of all his actions , all his purposes and decrees , and all his providential dispensations . The Glory of God is that , which ( I say ) is the ultimate end : God hath this in design , that he may be eternally glorified in the Salvation , and damnation both of men and Angels . Now , that that is Gods utmost end , should be our utmost end ; and the Faith which is of due growth , will inable to this ; to say , I would be saved principally , that God may be Glorified : I would not be damned , principally , because I would not have God to be dishonoured . When self-interest , and self-concernment begins to wear off , and Gods Glory stand fully in our eye ; and when we are upon this design , that God may be Glorified in our eternal well-being , this will be a proof of a well-grown Faith. Further , your duty is , to grow in Faith ; 't is your duty ; and thus should you grow , to this point , and proportion ; That you , by being exercised in Godliness , may come to mind the well-fare of others more than ever you did . At the first beginning , when God first sets in with a soul ; alas , it hath scarce any charity to spare from it self : it 's love , and charity , and care , will searce look without doors , scarce step over the threshold ; but altogether solicitous about its own concernments , that it may be well with it self : I , but now , when Faith comes to be well improved , and to be a well-grown Faith , then there comes to be an eving of others ; What shall I do to be saved ? Nay , what shall I do , that my Brother may be saved ? my Sister saved ? my Wife ? my Husband ? that my Friends and Acquaintance may be saved ? O! now God hath given me some hope , that Hell shall never be my portion , that I shall not go down to destruction : I , but what if my Brother should go to Hell , and I go to Heaven ? what if my Husband should go do●… to Eternal Vengeance , and I get into Glory ? O Lord , what will become of such a neer relation ? Alas , it is not enough to me now , that I am secure , as touching my eternal estate , and that I have hope towards God , that I shall escape the vengeance to come : But now , I begin to think with my self ; O , such a soul lies in the gall of bitterness , and in the bonds of iniquity : Such a child , such a one in neer relation , that is wallowing in the blood of his own soul : O! what shall become of him ? what shall I do to be saved ? what shall I do , that my Brethren may be saved ; and that my Relations may escape the vengeance to come ? The woman of Samaria , when she came to have some comfortable communion with Christ , she begins to be solicitous about her neighbours , and goes to them , and saith , O , I have met with Jesus , and , come , see a man that hath told me all that ever I did ; is not this the Christ ? Truly Brethren , a Beleever , when he comes to be of a well-improved Faith , he would not be alone in his mercy , he would not eat his morsels alone , he would not go to Heaven without company : and I tell you , that this is an argument of a well-improved Faith. When our Faith it goes abroad , our solicitousness , it is not only for our selves , but others ; when our Charity goes out of doors , and we are now projecting , and casting about how we may promote others eternal welfare : when Paul could say , I am perswaded , that neither Height , nor Depth , nor Angels , nor Principalities , nor Life , nor Death , nor things present , nor things to come , shall be able to separate from the Love of God , which is in Christ Jesus : when Paul comes to this Plerophoria , when he comes to be thus improved in his Faith ; saith he , in Rom. 9. Brethen , I would have you to know , that I say the truth in Christ , I lye not , my Conscience also bearing me witness in the Holy Ghost , that I have great heavyness , and continual sorrow in my heart : — Why , what man ! Did'st thou not write but just now , that thou wast perswaded , that neither Death , nor Life , nor Angels , nor Principalities , nor Powers , &c. should be able to separate from the Love of Christ Jesus our Lord : Why , Paul , will you speak to such a purpose as this then , that you have great heaviness , and continual sorrow in your heart ? Why , you should be full of joy : who should rejoyce in all the World , if they do not , nor should not , that have a confident perswasion that they shall go to Heaven , and be eternally blessed with God , and live in everlasting communion with him ? Do you say you have great heaviness , and continual sorrow in your heart ? Why , the business of Faith , is to fill the soul with joy and peace in beleeving ; and , do you talk of sorrow and heaviness in your heart ? — why , what should be the matter ? — O , Brethren , he had now a well-grown Faith , his Faith was improved exceedingly , that he was now sure that all was well between God and him ; he was sure to go to Heaven himself , and that nothing should be able to separate . And now his heart begins to turn upon his poor Brethren ; I have great heaviness , and continual sorrow in my heart . I profess , saith he , I could set down , so far as it might be without sinning against God ; yea , I could be contented , to be cut off from the comfortable and rejoycing part of Salvation ; I could be contented , even to be cut off from the comfortable communion , not , that he would be in a state of guilt and sin , and wrath , and under the hatred of God : But , I could be contented , saith he , to be even cut off from that sweet injoyment that Saints have in their glorified estate , for my Brethrens sake , according to the flesh . Now , saith he , it 's the sorrow of my heart , while I am full of joy and comfort , in respect of my own condition ; I am full of heaviness , and continual sorrow there is upon me ; that my Brethren , that are the seed of Abraham , that they should be strangers to this Grace , and like to be shut out from the Salvation which I am now sure of ; and then is the Faith of a Beleever , a well-grown Faith , when it comes to be solicitous of others wellfare . And for those that are brought over to Faith , but are weaklings in Faith ; when there is a bearing with their weaknesses , and infirmities , a studying to please them in all things , for their profit , and a friendly deportment ; when there is not a gr●…ng upon them , nor a galling of them by any unbecoming carriage : Saith the Apostle , in Rom. 15. We that are strong , that are strong in Faith , ought to bear with the infirmities of the weak , and not to please our selves : for , let let every one of us please his neighbour , for his good to edification : for even Christ pleased not himself , but , as it is written , The reproaches of them that reproached thee , fall on me . We that are strong ; we that come to have a well-grown Faith , we should look with a tender , and com●… eye , and heart , upon tender Brethren , 〈◊〉 not so much insist upon what will be to the ●…ing of our selves , but what will be to the plea●… of our weak Brethren , so far as is consistent 〈◊〉 their profit , and the edification of our souls . 〈◊〉 thus with Christ , and it should be thus with 〈◊〉 this will be a proof of our growth in Faith. Further , our duty is , to grow in Grace , and to grow in Faith ; and such a growth should we press after , that we may be able for to use , and enjoy the World , and the good things of it , with heavenly minds ; so , as that we come to value our selves , not so much by what we are in the World , as by what we are in in the Covenant , and by what estate we have in the Covenant : not to make so much matter of it , that we are able to give an account of such and such an estate in Land , and Houses , and worldly Possessions ; but to valew our selves upon this accout , that we are able for to make out an estate in the Covenant , and that all our outward enjoyments are held by a Covenant ; and that 's it that gives us the comfort of our enjoyments : Such an estate I have , I , but , blessed be God , I have it by a spiritual title ; Christ is mine , and I am Christs , and so all things become mine ; I have a spiritual title , and I hold all by virtue of a Covenant in Christ. I would not valew the World ; I would not value my outward condition , my riches ; if they be thousands , and ten thousands in the World , I should look upon them but as a beggerly portion , if I had them not upon a spiritual account , and upon the account of an interest in Christ : O , God that hath given me Christ , he hath given me with him , all these things . When a man can look upon his estate , be it never so large and copious ; to look upon it , as that which his heart would be dead to : if it were not , that he could look upon these things that he doth injoy , as upon a Covenant Conveyance . And when a soul comes to this , to use the World with a heavenly mind , manage the affairs of the World ; I , but with dependance upon God : When a man in the way of his Calling , and management of his affairs here below , goes on with diligence and care ; I , but with a humble dependance upon God : and , while he doth his duty , he can trust God with the success . Let the times be hard , and trading dead , and little in-comes , no matter , I 'll open my shop , and I 'll attend the providence of God ; and whether little or much come in , I am not solicitous about that ; I am resolved upon this , I will do my duty , and wait upon God ; and I know , it must be his blessing must be the portion for me to live upon : And it is not the in-come of the World , that I set my heart so much upon ; but I 'll do my duty , and leave the success to God. — — There are two or three things more , but , for the present , only weigh what hath been said ; and consider , that I have been speaking to you to this purpose ; that you , that are the Sons and Daughters of Faith , look to it , that there be a growth in Faith : — — And , such a growth , as that the mysterie of the everlasting Gospel stand fast in you , that you may be able to comprehend with all the Saints , the height , and depth , and length , and breadth : — — That you may grow up to such a Faith ; no , that you may not only live by it , but live at a high rate ; that you may not only live by it , but live honourably , that you may fare deliciously every day . — — Such a Faith , as is not only a conflicting , but a conquering , and triumphing Faith. — — Such a Faith , as brings you off more from self , and makes you seek God more , his Glory more . — — Such a Faith , as makes you to be studious , not only of your own eternal wellfare , but of the well-fare of others . — — Such a Faith , as makes you to value your selves , not according to your worldly injoyments ; but that you value what you injoy , according to a Covenant of Grace , and your self according to that account . And this way truly , you may give good proof , that you are persons that answer the duty in the Text , which the Apostle requires ; That we grow in Grace . — SERM. VI. I Shall only add a Particular or two about Growth in Faith. Your duty is , to endeavour to such a growth in Faith , that you may be able to meditate Terror . It is one thing for to be possest with terror , to be apprehensive of terror , and to be amazed and astonished through terror upon us ; another thing to be able to make terror the matter of our meditation : One thing for to be apprehensive of that which is matter of terror , and to be affrighted with it , and ready to sink under the apprehensions of it : another thing , for to have not only the apprehensions , but to have the heart bearing up with a holy confidence , without being in the least discomposure ; to have a fixedness of soul , a setledness of heart ; and not to be startled , and to be ready to run this way , and that way and even to be at our wits ends , not knowing in the World what course to take . Now , this is one of the great priviledges which belongs to Beleevers , and to the Saints of God , to be able to meditate terror ; you have the expression in Isa. 33. 18. There it 's held forth unto us , as a Saints and Beleevers priviledge ; that hearts shall meditate terror : And it is not every Faith that will bring a Saint into the actual possession of free usage of this priviledge . ( I would you would labour to have a fixed heart now upon what I speak , and be in a due composure . ) I say this , It is not every degree of Faith , that will bring the soul into the actual and free possession , and usage of this priviledge that I now speak of : For , to make that which is matter of terror and amazement ; that which is apt to sink and swallow up the hearts and spirits of others , to make it the matter of our joyful and comfortable meditation ; 't is not every Faith , every degree of Faith. 'T is true indeed , every Faith in the lowest degree , hath a tendency to it : every Faith doth more or less , make proposition to a carnal and slavish fear . But it is found in experience , that where Faith is but low and weak , it is apt to be over-top'd , and over-powred , by base , carnal , slavish fear ; it is found in common experience . But it must be a well-improved Faith , a Faith well grown , that inables the soul to bear up boldly and resolutely , when there is matter of fear before it . The Prophet speaks , in Psal. 112. concerning the righteous man , That he hath his heart fixed ; he is so advanced in his Faith , as that he is come to a fixedness ; his heart is fixed , trusting in the Lord. — And then it follows , He shall not be afraid for any evil tydings ; that that is matter of terror and astonishment to others , he can with a sweet composure of spirit , meditate of , muse upon , and be in the thoughts of ; this is a great matter , and a lovely priviledge , and that which we should set our hearts upon : Such a Faith , of such a growth , we should endeavour after , that we may be able to meditate terror . — — There is a terribleness in God , — in his Name , — The Lord is of terrible Majesty , — Terribleness in his presence ; when that Proclamation was made , in Isa. 6. Holy , holy , holy , Lord God of Hosts ; the Prophet cryes out now , Woe is me . When there was a Proclamation of God upon Mount Synai , in thunder and lightning : When there was that dreadful voice , O , the people cry out , let us hear no more the voice of God , left we die . Now , a well-improved Faith will be able for to meditate of this terror , I , and to dwell with that God in holy meditation , and to converse with that God that is of such terrible Majesty : Who shall dwell with devouring fire ? who shall dwell with everlasting burnings ? that is , as terrible as devouring fire , as dreadful as everlasting burning ; who shall dwell with him ? who shall be able to bear up at the thoughts of him ? why , a soul that is well improved in his Faith , will be inabled so to do : Such a Faith , of such a growth , we should endeavour after , as that we may be able thus to meditate the terror of God ; not be affraid of him . True it is , it is a duty that is incumbent upon us , to have our hearts in a holy awe , but withal , to bear up in a holy boldness , and not to be swallowed up with fear , upon the manifestations of the terribleness of God. So there is a terribleness in the Law , in the Covenant of works that God made , and which he made a dreadful discovery of upon Si●…ai : A fiery Law it is , and so called , in Deut. 33. It 's a terrible Law , that flashes fire and vengeance in the face of an ungodly sinner , of a guilty wretch : I , but now , the Faith of a Beleever well improved , will inable him for to meditate with sweet composure of spirit , upon this terrible Law ; and with a rejoycing spirit , think of the ridgedness , and sevear requiries of it ; knowing , that it hath taken sanctuary at a Covenant which is full of mercy and comfort , and doth sweetly revive and succour the soul , under the dreadfullest representations that can be made to it of its own guilt . There is a terribleness in Death , and it is called the King of Terrors : And how many are there , that are not able to bear the thoughts of it ? not able to stand before the thoughts of their dying ? I , how many are there , poor creatures , that , when the thoughts of Death do but arise in them , they are ready to be swallowed up of it ; and they do all that ever they can to fortifie themselves against those thoughts ; as 't is a common thing for persons to do : they cannot indure to be put upon the serious consideration of their dying day , and having a dissolution made between soul and body . Whence is this ? but either from the total want , or a very great weakness that is in their Faith ? — either their want , that they have none at all , and then , no marvel , that the thoughts of Death be terrible to them ; why , they are under the guilt of sin , and they must go to Hell when they dye . O , it 's a sad thing , and I would there might be a fixedness of heart upon this ; it is a sad thing to think of it , that there should be nothing but a little breath between a poor creature and eternal destruction ; and if that be but with-held for a quarter of an hour , the soul goes down to eternity : if God take away their breath , they dye , and return to dust ; and when they dye , they dye in a state of guilt , and so damn to eternity : Now , no marvel , that such persons cannot indure to meditate such terror . — — And then others , that are weak in their Faith , and are not comfortably setled in their confidence concerning the Grace of Christ in them , and their reconciled state : No marvel , if they be shaken and perplexed about it , when they come to have the thoughts of death . Now , Faith improved to a good degree , will inable a soul to meditate this terror , to think of it , I , with a holy rejoycing , and content : to think that a day will come , that will make a dissolution between the soul and body , that so upon that dissolution , there may be a more full injoyment of the Lord Jesus , according to what the Apostle speaks , in Phil. 1. having a desire . I desire to depart ; when a mans Faith will inable the soul to this , to look upon death , as a thing to be desired : not only as that which there is a necessity lying upon the creature to undergo ; not only so , there is a necessity lies upon me , it being enacted , so that a soul dies out of a necessity , he cannot help it ; if he could help it , he would be glad with all his heart , to keep off the stroke of death ; but he dyes out of choice : this is the Faith that we should press after ; and this is that , that Faith well improved , will inable to meditate this terror , and to bear up under the apprehensions of it ; reckoning upon this , That , as to live , is Christ , so , to dye it will be gain , as the Apostle speaks ; and therefore he professeth , that he has a desire rather to be dissolved , and to be with Christ , which is best of all . And then again , there is a terribleness in judgement , so it is called , in 2 Car. 5. The terror of the Lord ; the day which is appointed , wherein God will judge the World in Righteousness , by that man whom he hath ordained , even the Lord Jesus . And all the Sons and Daughters of Adam , that ever were , from the beginning of the Creation , to the time of that appearing of his , shall all be convented , and made to stand before his Judgement-seat : and we , that are here this morning , shall all stand before this Judgement ; and shall give an account to God of our preaching , and bearing , and how we have carried our selves in the Assemblies , and under the dispensations of the Ordinances , when there shall be an appearing before the great Judge of all the World. Truly , this day is a terrible thing , and it is called , ( as I said ) The terror of the Lord. Now , I say , this is a terror that a Faith-less soul will not be able to meditate , he is not able to bear up under the thoughts of it , and therefore doth all that it can to drive them away , black , melancholy thoughts , thoughts of death , and of judgement : Such thoughts as these cannot be indured to set a foot over the threshold , nor to come under the roof of the house : no , we will have nothing to do with such black thoughts . — — And then , those that are weak in Faith , they are ready to be startled at the apprehensions of this : It 's a terror to them , to think of a day of Judgement : I , but I say , that a well-improved Faith , a Faith that is of a good growth , it will inable to meditate this terror , and to bring the soul to the free usage and possession of this blessed priviledge that belongs unto Beleevers . A person of a well-grown Faith , will be able to think of this with joy and gladness : be glad to think of the day wherein the Lord Jesus shall appear in flaming fire , to render vengeance to them that know not God , and obey not the Gospel of our Lord Jesus Christ : A man of a well-grown Faith , will be able to meditate this terror , and to rejoyce at the thoughts of it : It is the day of his gladness , therefore to this purpose , our Saviour saith , when these and these things shall come , do you lift up your ●…eads : When mens hearts shall fail them with looking after those things that shall come upon the earth ; and when others shall cry out with Balaam , Alas , who shall live ? what will become of us now ? It is an amazing thing to think , when the Heavens shall be raised , and the Lord shall appear with his mighty Angels , to think what startling there will be , and running this way , and that way ! O! what a dreadful day is this ? I am not able to stand before this Judge of all the World. O , it 's an amazing thing to think , what skreeking and crying there will be on the part of ungodly sinners , that are strangers to Christ and Grace ! But , a poor soul , that is well improved in Faith and Grace , he will be able to bear up with boldness : and our Saviour speaks to that purpose ; when mens hearts shall fail them , and grow dead as a stone within them , and they shall be fall of astonishment , upon the appearing of the Lord Jesus . Then lift up your heads with joy , the day of your Redemption draweth nigh : So that this is another thing that a well-grown Faith will inable to . To meditate terror , the terror of God , — The terror of the Law , — The terror of Death , — The terror of Judgement . O beloved , this is the Faith that we should press to ; and this growth in Faith , that you may be inabled to have the free usage of this blessed priviledge ; and that when others shall be over-whelmed in their spirits , you may be able to bear up with comfort . You hear of this , as that wherein we are to evidence a growth in Faith , when we are able to meditate Terror . Lastly , This I would only say , such a Faith we should press to , such a growth in Faith ; and that we may be a●… , not only to look for , but to long after the serious appearing of Christ , which follows upon the former . O , it is not every Faith that will inable to this , to be in holy longings after the coming of the Lord Jesus : Y●…u come behind ( saith the Apostle ) in no gift , waiting for that coming of Christ , waiting for it , and hastening to it : It is that which a well-grown Faith will inable to ; and such a degree of Faith , our duty is to endeavour after , that we may be able to say , with the Spouse , even so come Lord Jesus , come quickly . And thus I have spoken to you concerning Faith , when the Apostle calls upon us to grow in Grace . I have prest the duty , with respect to this particular Grace of Faith : and this know , ( as I said in the beginning of the discourse , ) That truly , the growth of other Graces , doth very much depend upon the growth of Faith : and the reason why we are so low and poor in other Graces , it is , because our Faith is not better improved , and raised up to a higher pitch . But yet , I would speak something concerning two or three other Graces ; and so endeavour to fasten this charge of the Apostle upon you . Your duty is , ( if you have Grace ) to grow in Grace : do but think of it seriously , and study to answer the duty of the Text ; Grow in Grace ; Grow in Faith. I , and know , that it is your duty to grow in Love ; In Love to God , in Love to Christ , in Love to the Truth , in Love to the Saints , in Love with Heaven ; this is that that you should set your hearts unto . Have you any thing of the Love of God in you ? If you know that ; it 's your duty to improve in that Love , as you are taught of God to Love ; so you are taught of God , to increase , and abound in Love. If there be a spark of Love in you to God , you should labour to bless God for that ; but labour withal , that that spark may be blown up into a flame . Are you able to say , with Peter , if the question should be put to you , as it was to him ; Simon , Son of J●…nah , Lovest thou me ? You should be thinking with your selves , if Christ should put such a question to you ; such a one , Thomas , John , Brother , Sister , dost thou love me ? that you may be able to say , without check of conscience ; Yea Lord , thou knowest that I love thee . It were very good for every one of us , to be putting this question to our own hearts ; O my soul , dost thou love God indeed ? art thou able to make a bold profession of thy love to God ? Doth not thy conscience tell thee , that thou lyest , when thou sayest thou lovest him , and his Christ , and his Spirit , and his waies ? Dost thou indeed love him ? If we can say with boldness , and without check , and controul of conscience ; Lord , thou knowest that I love thee . Then I would say this to thee ; Dost thou love him ? O , labour to love him more and more ; to love him with a more intire love , with a more intensive love . Love him with such a love , that whatsoever duties he requires of thee , thou mayest cheerfully apply to them . O Lord , I love thee , and I so love thee , that I think nothing too much to do for thee ; so love thee , as that I think nothing too much to suffer for thee . If thou call me to duty , O Lord , I love thee so dearly , that I stick at nothing of duty . O Lord , I love thee with such an intire , and an intensive love , that I think nothing too much to suffer for thee : such a love we should press to , and improve to such a flame , that we may be able to say , all this is come upon us , ( as the Church speaks , in Ps. 44. ) yet have we not departed from thee , no●… have we dealt falsely in thy Covenant : this is the Love , a flaming Love to God , to Christ , to the Truth , to waies of Holyness ; such a Love , as no waters may be able to quench . And then thirdly , Grow in Grace , — in what Grace ? O Christians , if so be that you have any Fear of God in you , look to it that that fear be a growing Fear : I speak now of a holy fear , a child-like fear , a fear of Reverence , a fear that is consistent with love : The Fear of God , it is a Grace which you should endeavour to grow in ; that it may be said of you , that you Fear God ; I , you fear God above many . It 's an excellent testimony that 's given concerning one , in the book of Neh. The testimony is given of him , that he feared God , and he feared God above many . Now , such a fear , that we may go beyond others in their fear : others have a fear of God , to such or such a degree , I , but the fear in such a one , is far passing the fear of others : — — Such a fear of God we should endeavour to come to , that when a temptation comes upon us , and it comes with the greatest advantages , ( consider of it ) and we have the fairest opportunities to commit the sin that we are tempted to : such a fear we should endeavour to be possest withal , that we may break the force , and power of the temptation , that it may not , in the least , fasten upon us . Such a fear there was in Ioseph , when the temptation was upon him só strong , and comes upon him with so much advantage , the fear of God was so strong upon his heart , that he was inabled to bid defiance to the temptation , and to quit himself in an honourable manner . — Such a Fear of God , so improved , and grown up to such a degree , that when there are difficult duties before us to perform ; and such duties , as we shall be in danger by performing of them , to fall into deep and dreadful sufferings : Such a Fear , as , let the danger be what it will , that I may expose my self to , in case I perform the duty ; yet , the Fear of God is so strong upon my heart , as that , notwithstanding all the danger , the duty shall be done . This was the case of Obadiah ; there was a duty incumbent upon him , and which he had opportunity to perform , concerning the Prophets of the Lord ; He takes 100 of them , and gets them into a Cave , and there he feeds them by 50 in a Cave ; this was a very difficult , and a dangerous duty ; it was as much as his life amounted to , in case that Iezabel should have come to the knowledge of it . I , but notwithstanding the difficulty , and the danger ; such was the fear of God in him , that he was inabled to the performance of this duty ; and therefore he could speak boldly to Eliah , in 1 Kin. 18. I , thy Servant , fear the Lord ; and that with such a fear , thot when Iezabel slew the Prophets of the Lord , I hid 100 of them by 50 in a Cave . — Such a fear we should labour to be possest withal , as that , when we are apt to be insnared , and inslaved by the fear of men , the fear of God may break the force of that fear . Solomon tell us , In the fear of man , there is a snare , and how apt are people to be ensnared by it ? I , but now , if the Fear of God were but well improved , it would break the snare , and swallow up the fear of man. In the fear of man there is a snare ; But , in the fear of the Lord , there is strong confidence : these are two Proverbs that are worthy of our meditation : now , this is the fear that we should press after . As in the case of the three Children , that were required , upon pain of being cast into a Fiery Furnace , they must fall down , and worship the Golden Image : there was the fear of the King ; I , but there was the fear of God so improved upon their hearts , that they would not be inslaved , nor insnared by the Kings fear . And so the Disciples of our Lord , when the charge was given them , that they should preach no more in this Name ; they laboured to put them into a Fear , and to over-awe them , that they should let their cause fall , and appear no more in the Name of Jesus : I , but mark how their spirits are kept up , having the Fear of God strong upon their hearts ; they were inabled to break the snare , and to go on in the way of their duty . Such a Fear of God we should labour to be possest withal , to grow up to such a degree , that dutyes , though difficult and dangerous , may be performed ; — and sins may be resisted ; — and that the fear of man may be conquered . Such a fear we should endeavour to grow in . And then , as our duty is to grow in the Grace of Faith , of Love , and of the Fear of God ; So our duty is , to endeavour a growth in Holyness . It is a mercy to have the least impress of Holyness upon our spirits : I , but our duty is , to grow in Holyness : If we be holy , we should endeavour to be more holy ; according to that , in Rev. 22. Le●… him that is Righteous , be Righteous still ; let him be more Righteous : Let him that is Holy , be Holy still : Let him be holy , and holy , and more and more holy ; and let him labour to better his Holyness , and to grow up to a higher degree . We are not only to look to the beginning of Holyness , but to the progress , and to the increases of it ; according to what the Apostle charges , 2 Cor. 7. Having these promises , let us cleanse our selves from all pollution of flesh and spirit . Is there some filthyness cleansed away ? I , but see that you cleanse your selves from all filthyness of flesh and spirit . Is there Holyness begun in you ? I , but see that you perfect Holyness in the Fear of God : this is our duty , thus to grow in Holyness ; I , and so to be holy , even as God is holy , according to what the Lord requires : not , that we can come to such a perfection ; I , but , according to the state of a creature , we should endeavour to be holy , as God is holy . As he is holy , as a God ; so , we should labour to be holy , according to the state and measure of a creature . We should endeavour after the highest degree of Holyness . Grow in Holyness , and to such a pitch of Holyness , as that it may be said of us , according to what our Saviour speaks of the Spouse , Thou art all fair , my Love , and there is no spot in thee . Our duty is , to endeavour after such a degree of Holyness , as , that there may be no blemish ; but that we may be presented before God , at last , with exceeding joy . Such a Holyness we should endeavour to press after , as that we may be sensible of the least measure of corruption : where there is but a little Grace , corruptions and lusts , in the stirrings of them , are not so easily perceived : But , where there is most Grace , there is most life ; and where there is most life , there is most spiritual sense and feeling : and there are none so sensible of corruption , and stirrings of lust , as those that have the most Grace in them : there are secret motions of sin and corruption , which , it may be , a person that hath but a lower measure and degree of Grace and Faith , will not take any great notice of ; The motions , and inward boylings of lusts and corruptions ; the lust of Uncleanness , or of Pride , or Covetounsess : There 's many a stirring lust , that a soul , that either is in total want of Grace , or hath but Grace in a lower measure or degree , takes no great knowledge of . I , but when there comes to be a growth in Grace , to a good degree ; O , then every stirring of lust and corruption , will be perceived , and the soul will be up against it , and endeavour a suppressing of it . Such a growth in Grace and Holyness , that there may be a sense of every lust and corruption ; a lust cannot stir in the soul , but the soul is upon the back of it , and endeavours to use all severity against it . Such a growth in Holyness we should endeavour to , that we may be most cordially complyant with all the Counsels of God ; and the more the will of God is manifested , and made known to us , the more we delight in it : the more it is made to appear in the latitude of it , and in the strictness of it , the more our hearts are upon complyance with it . Such a Holyness we should endeavour to press after , as that we may be able to say ; there is a ●…ecret heart rising against every bubling of corruption . Such a Holyness we should press after , as that we can take the greatest delight in communion with God. Such a Holyness , as that we can long after . Heaven ; and that , because of the Holyness of it . Such a degree of Holyness , as that we may be able to say , we are even weary of living here in this lower World , because of the corruptions , and lusts , and prophaneness , and abominable impieties that are committed here . O , this is the Holyness that we should endeavour to ; such a degree of Holyness , as that we may be made every day more and more suitable to God , and fitted to hold communion with the blessed God : For this know , that the more Holyness , the more conformity to God ; — and the more Holyness , the more fitness for the most intimate communion with God. And thus , in these , and all other Graces , we should endeavour to gorw ; according to the charge of the Apostle here ; But grow in Grace . I have thus been labouring with you , according to my ability , and pressing upon you to this purpose ; a growth in Grace , a growth in Faith , a growth in Love , a growth in the Fear of God , a growth in Holyness , and so in other Graces , which I might insist upon . But I shall satisfie my self , in having thus dealt with you , concerning these particulars . And in the General , according to the expression of the Text ; Brethren , this is your duty ; you that are sons and daughters of Grace , this is the duty that is incumbent upon you , and which is required of you : — You that l●…ave Grace , your duty is , to grow in Grace , and endeavour such a growth in Grace , that sin may be almost quite gone out of you : thus it is , so much as you have of Grace , so much there is of a riddance of sin ; so much as there is a remaining of sin , so much there is of the want of Grace . Now , this is our duty , to endeavour such a growth in Grace , as that there may be much of Grace , and but little of sin ; that the house of David may grow stronger and stronger , and may appear so to do , by the house of Saul , its growing every day weaker and weaker . Oh Christians , so should you labour to grow , and to grow to such a degree , to such a measure and proportion of Grace , that you may be able to say , Truly , the case stands so with me ; heretofore it stood thus with me , that I could scarce tell how to do a duty , and to turn my hand upon any holy duty ; but now , through the Grace of God , and his blessing upon the means I have used , I am come to that pass now , that I can scarce tell now how to commit a sin : this is the growth we should press after : I can do nothing against the truth , I could do little for the truth ; I can do little or nothing against the truth : I had strength to sin , and I was very weak to duty , weak for prayer , and weak for beleeving , and weak for conflicting with corruptions : I , but now Grace is so improved in me , that now I am able to do any thing , I am able to do all things , through Christ , and by his Grace in me : I cannot sin for my heart , as once I could : this is the growth that we should press after . I , such a growth in grace we should endeavour to , as that we may be , upon all occasions , commanded by the Scripture , and by Scripture-arguments and reasons , and swayed with them , whatsoever arguments come to the contrary . Truly , this is an argument of a soul well improved in Grace , and in the things of God ; when Gods arguments will bear sway with it , all other arguments , they signifie little or nothing ; but an argument drawn from the Command of God , from the Love of God , and from Grace ; such an argument will prevail . I shall sin against God , if I neglect this duty ; — if I commit this , I shall dishonour Gods ; — I shall offend my Brother ; — I shall wound my Conscience ; I shall walk unsuitably to the Name that 's call'd upon me , to my holy Profession ; — I shall walk unanswerably to the Grace that I am planted under : when such arguments as these are of a prevailing power , it 's an argument that the Kingdom of God is come with power into our souls , when Christs arguments are the swaying , and the prevailing arguments with us . Thus now , I have been driving this business ; for my own part , I profess to you , ( and the Lord help us to consider wisely of it , ) I hope I may say , in regard of the Grace of God implanted , it doth as much concern me , as any one of you ; that I press on you to a growth in Grace ; it 's as much my duty as yours , and as much your duty as mine ; and it will be a woful account that we shall give another day , if you and I shall appear before the Lord Jesus Christ , and shall have this charged upon us : you preach'd indeed a growth in Grace , and you that were the hearers , you heard concerning a growth in Grace ; but neither Preacher nor Hearer , set your selves to answer your duty . Now , ow shall we give account of this ? if you will go away with meer notions , and rest in this ; for I tell you , there is a great deal of danger that you lye open to , in passing over Sermons of this nature , making no great matter of them . You have heard the Discourse , and have been called upon to this purpose ; Grow in Grace , and in the mean time , please your selves with this conceit ; well , it matters not , it is a mysterious thing , we know not what to think of the matter , whether there be such a growth as is spoken of ; we will look to this , to see that there be Grace in the truth of it , and so put off the matter of growth : I tell you , that this is dangerous . We must , as we will approve our selves to God , and walk worthy of the provision he hath made to us ; it is our duty , that as we have received Christ Jesus the Lord , so , to walk in him , grow up in him that is the head , and increase with the increase of God ; and hold some proportion to time , and means , and ordinances , and pains that God takes with us ; and that our profiting may appear unto all men . SERM. VII . IT is our duty , as you have heard , to grow in Grace ; and so to grow , that our profiting may appear unto all : And it is that which concerns both Preachers and Hearers , and all sorts of Professors of Godlyness ; that they endeavour this , that their profiting may appear , appear to themselves , appear one to another . And if you will ask me how we shall make it to appear that we do profit , that there is an improvement , that we do grow in Grace ; how shall we make it appear ? — supposing that there is a willingness , and the heart is brought to this , that it may be made to appear , you may , without any great difficulty , attain to a resolution this way . Do not you know how men make it appear , that they have more strength of body than others ? they make it appear by greater activities , and by doing more , and greater services . You know how men make it appear , that they are richer than they were ; that they are increased in their estates ; why , they will , ( if they be ingenious , and be not base , and sordid , and slaves to their injoyments , ) make it appear in a suitableness in their deportment , and carriages , and expences , and layings out : they will fare better , and they will go better apparelled , and they will be more ready to give , and they will drive greater trades : you know this as well as I , and better to ; you know how men make it appear that they are richer men , of more able estates : — why , and do not you know how you may make it appear that you are better men in Christ ? that you are better in Godlyness ? that you have more Grace than you had ? Surely , you cannot but reach this apprehension , and know how you may make it appear that you are so , that you are better in Faith and Godlyness . Wicked men , they do make it clearly to appear , that they are worse than once they were ; they will act more vigorously for the Devil , and in opposition to God , and to the waies of Godlyness : Wicked men , they make it clearly to appear , that they do grow worse and worse ; they are more prophane , more proud ; they discover themselves so to be , by rising higher and higher in their impieties , and insolencies against God ; and discovering themselves without shame , and any check , without any startling at it , discovering themselves that they are resolv'd upon it , for to go on with a high hand in their evil way . — Why now , cannot you tell , you that are the sons and daughters of Grace , that have the Grace of God in you , the Truth in you , and whose duty it is to grow in Grace ? Cannot you tell how you may make it appear that you do grow in Grace ? you should shew your growth , manifest it to others , and to your selves , by being more active for God , and for Godlyness ; — speak more for God , — plead more for the cause of God , — be more spiritual in your discourses when you meet one with another , that others may find , that certainly there is a good stock of Grace within , because there is such large expence without . When you shall come to be more in holy discourses one with another , and labouring to help one another heaven-ward ; and be communicating one with another , in order to the furtherance of one another in the waies of Godlyness ; strengthen the hands one of another in God. When you shall come to make it appear , that you have more courage , and boldness , and resolution for waies of Holyness ; when you are more fruitful in the duties of Godlyness , and frequent in them . Thus you should endeavour to make it appear , that you are persons , that of a truth do grow in Grace ; that you may give occasion , one to another , to say , with rejoycing hearts ; now , blessed be God , that such a one comes on a-pace , shoots up a-main , grows up to a goodly stature : this is that that we should set our hearts unto . What can I speak that is more proper for to be spoken to those that are called to the participation of the Grace of the Gospel ? O , let not these words which I have spoken to this purpose , let them not pass away , as if so be that we were discoursing of a very fable . Ah consider ! that I am speaking about growth in Grace ; and about the making of this growth visibly to appear ; that it may appear to God , — appear to others , — appear to our selves ; that our Consciences may be able for to witness with us , that of a truth there is a growth : This is your duty ; and this is my business this morning , in part , thus to press upon you ; not doubting , but that I speak to such as have received the Grace of God in truth . Consider , that this Text doth charge it upon you , that you look to your growth . And thus you have , according to the Apostles Counsel , and Expression , you have ( and no more than needs ) precept upon precept , and line upon line , here a little , and there a little ; and I have done thus ; I am dropping , and di stilling in you , and working as I can ; but the Lord work , and transmit it from your ears to your hearts , this word which doth speak to you , that you grow in Grace , and that you manifest a growth . If so be that you ask me now ; I but what course shall we take ? what may we do in order to this ? I would you were well ripened by virtue of that which hath been already performed in managing of this argument : I would to God that your hearts and minds were well ripened for the giving in of some directions to such a purpose : And I wish with all my heart , that you and I had but our hearts brought to this , to make a conscientious improvement of what we do already know : for I cannot but think , concerning many of you , that have been long hearers of Sermons , and professors of the Gospel of Gods Grace ; that you , having heard often concerning growth in Grace , that you are able to say , why , such an expedient hath been over and over , time after time propounded to me ; I have had such a direction , and such a direction . I cannot but be perswaded , that you are able to suggest to your selves what course is to be taken in order to spiritual growth ; but all the matter is this , to make improvement of what we know , and to look to it , that we do not suffer our knowledge to lye dead upon our hands : but that which is the mischief of all , and doth us the greatest spoyl in Religion , is this ; That when we hear Sermons , and have Gods directions given , and Wisdoms Counsels concerning a course to be taken for our souls good ; when we come to hear these things , we let them lye dead upon our hands , and never set our selves to make a business of it , but resolve our Religion and Godlyness into a meer formality , or mostly do ; and do not set our selves in good earnest about the business that God calls for at our hands . Let me ask you now these Questions , being that I am to give you some directions how you may come to grow in Grace . Did you never hear that this hath been an expedient that hath been propounded , a means prescribed , that you should take heed of worldly intanglements , of setting your hearts upon the World , of loving the World , and the things of the World ? Did you never hear that this hath been a means propounded to you ? I am perswaded that you have been taught to know , that if you would grow in Grace , you must take heed of setting your heart upon the World , of loving the World , and the things of the World. I , but consider now , what will your Consciences answer ? Have I been careful to walk according to this direction ? have I set my heart upon this , in order to growth in Grace , for to keep as loose as I can ? use it , but not set my heart upon it ? Truly , this is a proper thing for to look to . Alas , Brethren , if you have not known it to purpose , labour to know it , that the World is a great enemy both to the plantation , ( the World I mean , when the heart comes to close with it , and with the things of it , ) it is a very great enemy both to the plantation , and likewise to the augmentation of Grace : It hinders Grace from taking root , and it hinders Grace after 't is rooted , from springing up : 'T is a very great enemy to increase , and growth in Grace . And this know , It is a very hard matter to find a man that grows very rich in the World , that the same man doth grow very rich in Grace : It is possible so to be ; but I profess , I do think it is a very rare thing to find , that a man that grows exceeding rich in the World , and is very eagerly set to advance in his worldly state ; that that man , though he may have Grace in truth ; yet , it 's rare to find such a man to grow up to any considerable pitch of Grace and Godlyness . Therefore , let that be considered . — And then secondly , Will you but do this ? If there be but a desire to grow in Grace , ( as I am sure there is cause for it , ) will you but set your hearts to this ; take heed there be not any secret corresponding with , and favouring of any thing that is sensual and naught . Take heed of any lust , not only of a willing allowance , but of any favour , any friendly respect unto it ; for truly , this is a great enemy to growth in Grace . Take heed of favouring your self in any corruption , whether it be Pride , or Covetousness , or Self-love , or Uncleanness , or a passionate spirit ; take heed of bearing the least favour to these ; but be as severe against them as you can ; use as strict discipline upon your lusts and corruptions as you can . O , 't is this that doth do us a great deal of mischief , and doth very much prejudice the soul ; that there is not a more through repenting , and breaking off our corruptions and lusts . Amnon's lustful love to his Sister Thamar , it made him look lean from day to day : ( I allude to it , ) O , saith he to him , why do'st thou , being the Kings Son , look lean from day to day ? O , saith he , I love my Sister Thamar . Why are Christians , that are the Kings Sons and Daughters , lean from day to day ? O! there 's something amiss ! something lyes within ! some lust and corruption , that is not fully subdued ! This is that that causeth leanness in their faces . And then thirdly , have not you been directed to this ? That you would take heed of entertaining conceits of your own perfection ; that you would take heed of swelling thoughts , of what you have already attained , so as to fancy to your selves a perfection . Keep your hearts in this apprehension , as Paul doth ; I have not yet attained , I am not yet perfect , I am not so good as I should be ; and I am not so good as I am resolved to be ; and thereupon you will , by Grace , come to this resolve as Paul did . I have not yet attain'd , I am not yet perfect ; why then , I will forget what is behind , and I will reach to that which is before . Your duty is , to take knowledge of whatsoever Grace you have already received : I , but so take notice of it , to be thankful , as that you do not rest in it , and say , it is enough , and I will look after no more : But so bless God for what is already bestowed upon you , that you still be pressing on for a larger supply , and that you may come to be more and more improved in the Grace that is begun . Fourthly , I would add this , in order to your growth , that you may do according to your duty ; you and I , that we may grow in Grace : Will you but seriously propound this to your selves , make it your business , and resolve upon it , that you will do your utmost to grow in Grace , and to be every day better and better ? Natural growth , that comes on , whether we mind it or no. The child that 's conceived in the womb , it minds not its growth ; — when it s born , and in its infancy , it minds not its growth ; I , but yet there is a growth , and nature carries it on : I , but it is not so in Grace . Growth in Grace must be minded , and it must be attained , and we must propound it to our selves , that we may grow . And truly , I am perswaded , if so be that Christians would but go to work like rational creatures , like men that understood themselves in a religiously rational way ; if so be that they would but go to work as those that do with religious reason weigh and consider , that this is their duty to grow ; and propound it , and make it their design , and resolve upon it , to make a business of it , that they may grow in Grace ; I am very consident of it , that there would be better growth : You know whether this be propounded by you , that you may be better in your Faith , and Love , and Holyness ; that you may have more of God , and of Christ , more of the Kingdom of God , more of the power of the Gospel , be more in expressing these things : Your Consciences can tell you whether you propound these things to your selves , whether you can say ; Truly , I am not so good as I would be ; I would be better , and , by the Grace of God , I will be better ; I will endeavour to better my condition , and to express more of the in-dwelling of Christ in me . Undoubtedly , if you would but resolve to make it a business , it would be better with you than it is . 5. If you desire to grow in Grace , do but study what Grace is , and if you have it , what it is in you ; why , is it not a lovely thing ? Do you know what Grace is ? a dramn of it is worth a 10000 Worlds ! O , a little Faith , a little Love , a little of the Grace of God , it is more precious than all the p●…arls and jewels in the whole World ; there 's nothing comparable to it . Now , if you have a little of this precious commodity , why should not your hearts be set to this , that you may have more of it ? And truly , this would be a good conducement to the raising up of your hearts to an endeavour this way : why , this Grace is a precious thing ; a little I have gotten of it , and it is so precious , that I will not be contented with this little , but I will labour to have as much of it as I can : more love , O , more love ! never , never , never too much of that . Sixthly , If you would grow in Grace , look to your union with Christ ; He is the head , and you are the members , if you are Beleevers : Now , the body grows by influence from the head . Truly , our growth , it springs up from union with Christ ; If you abide in me , and my words abide in you , then it shall be well , if so be that you hold the head : 'T is an excellent expression you have in 2 Collos. the Apostle useth that expression , of holding the head ; by vertue of which holding the head , there comes to be an increasing with all the increase of God : When thou art well skilled in this mysterie of holding the head , in a dependance upon Christ , drawing every day from the Lord Jesus , not contenting himself with what he hath received , but is still drawing and sucking from Christ , the breasts of Christ. He is in the proper way of proficiency , and improvement in Grace . These are not empty notions ; no , they are the things of the spirit of God ; the spirit of Wisdom doth suggest them to you , and therefore let them be accordingly regarded and heeded by you . Seventhly , your duty is , to grow , and to grow in Grace : In order to that , I will tell you what will be a a good conducement ; labour to make it sure that you have Grace in the truth of it , and be very much in that inquiry into your selves ; so , as that you may be clear in this , that you have the true Grace of God in you ; that it is the true Grace of God wherein you stand . This is a good conducement to proficiency , and growth in Grace , when you come to know that there is a work begun : For mark you , if so be that a man be about a building , and do question whether the foundation be well laid yea or no ; truly , he can never go on so clearly , and so dexterously in the carrying on of the building . But if so be that he be well perswaded , sufficiently satisfied concerning this , that the foundation is well laid ; this will strengthen his hands for to go on in the work . — If so be that a man be upon a journey , and question whether he be in the right way or no ; he hath begun the journey , and he is doubting whether he be in the right way yea or no ; this will put him to a puzzel , and make him to be fluctuating , and hesitating ; had I best go on , I doubt whether I be in the right way yea or no ? this will cause slackness of his motion ; but if he be sure that he is in the way , this will be much to the incouraging of him to make a further progress . So if I find , and am sure that this be the right way , that I have Grace in the truth of it ; this will cause us to labour after the growth in Grace . Eighthly , You are to be upon the Faithful and diligent exercise of what you have : The reason why we have no more Faith is , because we are not more upon the exercise of that Faith which we have : We speak of trusting in God ; Alas , how few are there of us , that do any thing to purpose in the exercise of our trust , and beleeving ? exercising Faith upon Christ , and upon the Covenant of God in Christ , concerning pardon of sin , sanctification : why , for want of exercising what Grace we have already received ; w●… improve no more ; — the promise is a faithful promise , and God will be true to it ; He that hath , to him shall be given : He that hath , — what 's that ? he that hath , and useth ; for we must needs understand it in that sense : He speaks of the man that had the Talent , and had imployed it , had gain'd five talents ; he had imployed his talent , saith Christ , give him the other talent ; for to him that hath , that is , that hath , and doth use , and imploy what he hath , to him shall be given . If we would now but set our selves seriously , and consideringly upon this business , and exercise , and imploy what Grace God hath given , we may be confident of it , that God will come in with the inlargeings of his spirit . Ninthly , Our duty is , in order to growth in Grace ; to be constant in our attendance upon such means which God hath appointed for such a purpose ; Word , and Ministry , and other Gospel-ordinances , as we lye fair for the injoyment of them . Truly , these means are provided for this very purpose , that Christians may grow : God hath set up a ministry in the World , not only to bring persons , that were strangers to Grace , to the participation of it ; but that , being brought to partake of Grace , they may come to be increased in Grace : Christ ascended up on high , and gave gifts unto men , for the perfecting of the Saints , as well as for the planting of the Saints : and this is our duty , when we have sound the power of the Gospel upon our hearts , to bring us from darkness to light , and from the power of Satan to God ; When we have found the efficacy of the ordinances to begin Grace , our duty is to attend them still ; that that Grace being begun , may by the same means , be increased unto the day of perfection . This is the will of God , and we may be confident of this , that when Christians come to Gods means , propounding Gods ends , ( mark what I say ) and accordingly , wisely , judiciously , and conscientiously applying to the means , to such ends and purposes ; they may be confident of it , that God will come in with a blessing : for God doth delight to crown his own means , to prosper his own prescriptions ; he loves to see his meat that he gives his children , to prove their nourishment , their physick to promote their health ; God loves to see his means that he provides for the good of souls , to see them succesful . Consider , can you think so dishonourably of God , of the most blessed God ; that he should provide a Ministry , continue it in the World , continue his people in their attendance upon it ? what , meerly that they might keep on in a formalizing course , and be never the better . Or , can we think so dishonourably of God , as , that he would go and tye us to hear , and attend the Ministry of his Gospel , and Grace , and withhold his blessing , while we do conscienciously and judiciously apply our selves to such means ? — Can we think so dishonourably of God , as that he will suspend his working ? Ah Brethren ! the Lord delights to meet them with his blessing , that remember him in his waies : Do but think of that passage in Isa. 64. and look that Text full in the face , and hear what it speaks to you ; Thou meetest him that rejoyceth , and worketh righteousness ; those that remember thee in thy waies : mark it , Thou meetest them ; — to what purpose ? — why , to prosper them , to command thy blessing upon them . I , undoubtedly , if we did but propound this to our selves , when we come to attend the Ordinances ; think thus with our selves , why God hath set up this Ministry in the World , that his peoples souls might prosper , that they might thrive , that they might grow rich , that they might improve in Knowledge , and Faith , and Holyness , and Love , ( and the like ; ) God hath given this , that there might be the perfecting of the Saints , the perfecting of my Soul. I go to this means , I attend this Ministry , and I will attend in expectation of a blessing of God upon it ; I will wait upon God , and I will expect his blessing , and reckon upon it , that I shall be the better for these means ; 't is God's means , and he loves to be found in his own way , and to bless and prosper his own appointments . Oh , this is that would conduce exceeding much to proficiency in Faith and Godlyness , if we would but go this way to work . But I tell you , Friends , our formality spoyls us ; it 's a most lamentable thing to consider , what formalizing spirits many of us have : Will you but mind this that I say ? I would I might not have that occasion that sometimes we have in the way of our preaching , to speak to such a purpose ; people come together , and profess to pray , ( as that 's one part of our publick ministry ; ) yet , how many are there of you , that scarce ever close with one petition in a whole prayer ; your eyes are wandering , and thoughts are roving . Do not your consciences tell you , that of a truth , you make nothing of this duty ? but you can gaze , and wander , and look this way , and that way , and discover to others an unfixed heart , and that you mind not the business that you are transacting . What 's this , but formalizing ? as if we came to set out a prayer , and not to bear a part in prayer . — — And so for hearing ; with what a formalizing spirit are we many times ? we can hear , as if we were not at all concerned in any thing that 's spoken ; never considering of the ordinances in reference to God , as that that hath the stamp of his Authority upon it : O this , if the Lord be not the more merciful , it will be the ruine of our souls , This Plague Formality . We have got a course of going to Church , ( as you use to say ) and keep on a course , and go in account for prosessors ; but in the mean time , the heart little with God , if any thing at all , not raised up to God , not set to injoyment of God , and of holding communion with the Lord Jesus , never come to settle upon this thought ; why , this is Gods means , that he hath provided for my improving in Faith and Godliness . I do profess , for my own part , I do not know , in all the World , what to speak more to the purpose , as touching this Agument , which is an Argument , that doth most neerly concern all that are partakers of the Grace of the Lord Jesus , for to look after . 10. Your duty is , to grow in Grace : Now , that you may do so , I would offer this to your consideration ; ( Do but rationally weigh these things that I now offer to you ; ) You that have Grace , your duty is , to grow in Grace ; That you may do so , study Heaven , and the Glory that is to be revealed : I tell you , I look upon it , as that that is beyond all controversie , that well raised apprehensions of Heaven , the Glorious estate there , will make us to put spurs to it , and set on with diligence and care . If we did but know the interpretation of Heaven , what Heaven is ; we get a notion of Heaven , but know not what it is ; what it is to be in Heaven , what it is to injoy God in Glory , what it is to be with Christ and Angels , what it is to be in the possession of those blessed mansions above ! If we did but study Heaven more , certainly , it would make us put on with more diligence , look about us , and set us upon a vigorous performance of Grace , and that we may increase in it . Consider a little , — you that have Grace ; you are entituled to Heaven , 't is your inheritance , the portion which your Father hath set out for you : I , but what is this Inheritance ? — It is an inheritance incorruptible , undefiled , that fadeth not away . — There is in Heaven the vision of God , the most Glorious God ; — There is a Communion , an everlasting Communion with God , and with the Lamb , a following of the Lamb for evermore . — There is the injoyment of sweetest communion with Christ , and with Angels , and glorified Saints : — There is such Glory , as eye hath not seen , ear hath not heard , it cannot enter into the heart of man to conceive : It is an amazing thing , what the state of Heaven is ! what the Glory that is there to be injoyed ! — There is fulness of joy , and pleasures for evermore ! If so be that a man would but think of this ; O! is Heaven such a place ! such a holy , pure place ! is there so much of the Glory of God appearing there ! This will make a man to argue thus with himself ; Good Lord , what manner of person should I be , that I may be fit for to come there , that I may be fit to set ●…y foot upon that holy Ground ! O , what manner of person ought I to be ! how shall I endeavour to be purged , and cleansed , according to that which the Apostle speaks in the 1 Epist. Joh. 3. saith he , He that hath this hope in him , he purifies himself , as God is pure . Such and such a thing is Heaven , there is such glory and beauty there , such glorious objects to behold , and such delights and pleasures to be injoyed ! what manner of person ought I to be , that I may be meet to be partaker of the inheritance of the Saints in light ? Certainly , the thoughts of Heaven being well digested , will make us to set on , and be a conducement to an advance in Grace and Holiness . 11. Lastly , your duty is , to grow in Grace : Suppose you have it in the beginnings of it ; O , bless God for what you have ; but withal , pray that you may have more : Prayer doth net obtain the first Grace : You do not ●…et the first Grace by prayer ; for a man cannot pray , to speak of prayer according to the proper use of it ; there 's no man can pray till he have Grace . There may be something done in the strength of a common conviction ; a person , that 's convinc'd of his cursed estate , and terrified upon the conviction and apprehension ; he may come to send out some kind of desires ; O , I would it were better with me for all that ; I see my condition is very bad , and sad , and naught : But a true desire after Grace , cannot be , till there be something of Grace in truth , The first Grace , it comes not upon our prayer ; but to be sure , the after Grace is to be fetch'd in in the way , and by the means of prayer ; and therefore we are to ply the Throne of Grace , as the Apostle exhorts , Let us ●…me boldly to the Throne of Grace ; Throne of Grace , to the God of Grace , that we may obtain mercy , and find Grace ; that we may find more Grace , Heb. 4. O Lord , thou hast stil'd thy self a God of Grace ; and thou hast made a Covenant of Grace ; and thou hast ordered out thy Son , as a Fountain full of Grace ; and thou hast made promises of Grace : O Lord , bestow more Grace ; O Lord , hold not thy hand : the Disciples , they cry out , O Lord , increase our Faith : the poor man in the Gospel , breaks out with tears , Lord , I believe , O Lord , help my unbelief . Lord , I have a little love to thee , O , let my love increase ; Lord , let my Faith increase ; Lord , let my Holiness be more and more increased ; Lord , let there be more and more : You have a promise , Open thy mouth wide , I will fill it . These things now I have suggested to you , and have endeavoured to commend them in as pressing a way as I can , that so you may perform your duty , as touching growth in Grace . I would now have spoken something by way of encouraging Arguments ; only thus at present . I would have you to consider what a mercy it is , that God will make this the matter of your duty ; you , that are gracious persons , upon whom he hath bestowed any Grace : what a mercy of God it is , that he should make this one of your duties , and require this of you as a point of duty , that you should grow in Grace : as if a great man should say to a poor , one that he hath set his love upon , Friend , I have freely given thee 100 l. as a stock to begin the World , now , go thy waies , and imploy this 100 l. and see what improvement thou canst make of it : and I require this of thee , that thou do advance in thy estate ; and if thou needest 100 l. more , or three or four hundred pound more , come to me , and I will supply thee still ; for I would have thee to grow rich : you would think this were a high act of courtesie and kindness , if a man should do so : Friend , I charge you , see that you grow rich ; you have so much in stock , and I will supply you still with more and more : but only do you look to this , that you grow rich . Thus God doth in respect of Grace . Indeed , he doth not deal thus with us , as to the World : there are many , they will be rich in the World , and they decree , and resolve upon it , that they will be rich ; I , sometimes , whether God will or no. They carry the matter , as if they would be rich whether God will or no. They would be rich , rich in the World , and they have no warrant , for God hath not required this of any man , that they should grow rich in the World : He requires they should do their duty ; and if he will come in with a blessing , so ; they ought to be thankful : but he doth not command them to be rich in the World ; but there are , that will be rich , and resolve to be rich , and so they run themselves into snares and temptations , and many hurtful and noysome lusts , that drown mens souls in destruction . I , but here 's the Grace of God to his poor servants ; His will is , that they should be rich in Grace , and he doth encourage thereunto , by promising that he will prosper you in your way : He hath given you such a stock , he will give you more , provided that you do but your duty ; and it is his mercy , that he hath made it the matter of your duty , to grow in Grace . 2. And then reckon upon this for your encouragement , and the quickening of you in your endeavours this way : To be sure , grow as much as you can , you will never grow too good for God ; you can never have too much Grace , you can never have too much Faith , nor Love , nor Holiness ; Godliness knows no bounds : You can never have too much of God , and Christ , and Holiness . When the foolish Virgins saw themselves at a loss , as touching their oyle , and come to the wise , to buy of them ; nay , say they , spare us there , we have none to part withal , we will keep what we have gotten , lest we should not have enough for us and you . And so make account of this , that when you have grown as high in Grace as you can , you will have no over-pluss , you will have none to spare . SERM. VIII . IT is God's great mercy , that there are any in the World which have any Grace in them , and that God should make such a pleasant and precious plant to take root , and spring up in such a soyl as the soul is , so barren of all good , and so unapt to receive any good . Now , as it is God's mercy that any have Grace ; so it is their duty that have it , for to grow in it : and this duty you have been over and over charged with . But I shall now come to what remains to be spoken concerning this Argument , which I shall give a brief account of ; and then come to what follows in the Text. 2. The further encouragements unto the lively and vigorous prosecution of this matter ; a strenuous endeavour to grow in Grace ; the incouragements , they are very great ; and I desire that you may know the force , and power , and vertue of them in your own hearts . 3. If so be that you do indeed make it your business , and do endeavour this , to grow in Grace , and shall do so , ( as you are very like to do it , if you endeavour after it , ) you will have this advantage , you will not be altogether so apt to be unsetled in your apprehensions concerning your state ; you will not be so much upon the questioning point concerning the truth and reality of the Grace of God in you , as many are : when you come to be of some considerable growth in Grace , when you come to have much Faith , and much Love , and much Holyness , much of the Fear of God , you will not be so apt to be questioning the point , and fluctuating in your souls concerning your Grace ; but you will be able to bear up against temptations of that kind , and ready to make your confident avouchments , and say , if you be questioned about your Faith ; Yea Lord , thou knowest I do believe . — Be questioned about your Love , as Peter was , Simon , lovest thou me ? Yea Lord , th●…u knowest I love thee . And truly , this is a great advantage that will come over to us by improvement in Grace ; for the truth , and soundness of Grace , it doth appear by its growth : it is a clear demonstration that a plant lives , w●…n it grows : it may live , and yet there be no discovery of its growth ; but when there is a growth , there is a plain demonstration , that the plant is alive : and this benefit will come over , by growing in Grace . And , while poor weaklings in Grace , that are of low attainments , and are apt to please themselves in their lower measures , will be apt to be shaken by every wind of temptation , and be put upon the questioning point upon every occasion , whether there be any Grace in them , yea or no. They that have but a little Faith , a little Grace ; they will be apt ever and anon , to be fluctuating in their spirits , and doubting within themselves , whether there be any thing of God , and Christ , and Grace in them . Well-grown Christians , will be able to bear up with a holy confidence , that of a truth , the Grace of God is in them . 4. This incouragement we have to endeavour a growth in Grace ; God will be the more glorified , Christ will be the more magnified , the Gospel will be the more credited ; the more we have of Grace , we shall be able to quit our selves honourably in our way of duty , in our way of , suffering : Herein is our Father Glorified , that we have much fruit , and bring forth much fruit . 5. God will glory in such , and make his boast of them , as he did of Iob ; Do'st thou not see my servant Iob , that there is not a man like him in the earth , an upright , and a perfect man , one that seareth God , and escheweth evil ? The Lord doth make a holy boast of his eminent servant , that was so raised up in Grace , and Holyness : And you know what our Saviour speaks concerning the woman of Canaan ; O woman , great is thy Faith ! be it unto thee , even as thou will. Truly , there is very much in that to consider of : men and women of advanced Faith and Grace ; O! how Christ doth Glory in them ! and what is it that he can deny them Be it unto thee even as th●…u wilt ; draw thy requests , and I will under-write them , I will say amen to them : what , can God deny a soul that is improved in Grace ? of all others , such are like to have the highest communications from God : for this we may well think , that God will order out his communications of mercy and comfort to his people , according to their capacities ; the larger the vessel is , the more liquor it takes in , and accordingly , the more shall there be communicated unto it . Narrow hearts are like to have but little , because they can receive but little ; they are little in capacity , and are like to be accordingly ; but little in the communication that shall be made unto them . 6. This will be our encouragement to endeavour a growth in Grace ; we shall by this means credit the Gospel , credit the Ordinances , encourage the Ministry , and strengthen the hands of those that are faithful in their work ; whose ambition should be to see those that wait upon God in the way of Ministry , to be improving , and thriving , and growing Heaven-ward : O , how much is it to the honour of the Gospel , and to the credit of the Ministry , and encouragement of the servants of Christ ; when they can see those that wait upon God in their way , to be upon an improvement . It 's the comfort of a Nurse , to see the child thrive and prosper ; it 's the comfort of a Minister , to see the people that wait upon his Ministry , to be increased with the increase of God ; better'd by every Sermon , better'd by every Ordinance that is dispenc'd unto them : Surely , if Paul were on earth , and had to deal with such kind of persons , that were good proficients , he would glory in them , and make his boast of them : so he doth of the Thessalonians , in the 2 Epist. 1 Chap. where having spoken of them , of their Faith , and Charity ; we glory in you , ( saith he ) in the Churches of Christ. 7. Consider thus for incouragement , for an endeavouring after a growth in Grace ; such persons are not so likely to be startled and affrighted , and unsetled upon occasion of amazing , terrifying , and astonishing providences : and when there are frowns in the face of providences , which others are not well able to behold ; improved souls , such as are well underlaid with Grace , and are of a considerable growth , they are of all others , the most likely to bear up with courage and confidence , and holy resolution , and to out-face all difficulties and dangers ; and to say , as the three Children , O King , we are not careful to answer thee in this matter . When poor weaklings are apt to flye before an enemy , and to shrink at the sight of a trouble , and to have their hearts desponding , and fall down within them ; well improved souls , that are advanc'd in Grace , they are likely to bear up with courage and confidence , and to behave themselves as Caleb did : when others of the searchers were sent to see the Land , their hearts begin to fail them at the sons of Anack ; Come , saith Ioshua , let not us fear them , they are bread for us , we shall feed upon them , they shall do us no hurt , their strength is departed from them , and the Lord is with us , to work out salvation for us . Such a man is one that God would glory in , that will not startel at troubles when they fasten on him , but bears up with resolution of spirit ; and such are like to do so ; that are well improved in Grace , as Caleb was . 8. Consider this , that if you do grow , and increase ; you are likely , when you come to dye ; to dye with the greatest comfort , and joy , and boldness towards God. Truly , we may well think , that those that have the greatest Faith , and the greatest Love , and the greatest measure of Holyness , they are like to dye with the greatest comfort and triumph . I do not say that it is alwaies so ; God may , and doth , it 's like , sometimes , for ends and purposes best known to himself , suffer some of his most eminent Saints for to dye , and pass away , not altogether with that splendor , and with those clear apprehensions of his Love ; sometimes he is pleased so to order out for holy purposes . But we may well think , that in all probability , they that have gotten the most Grace , are like to have the greatest comfort in the day of death ; and according to their sowing , so shall their reaping be : they having sown plentifully , when the Harvest comes ; truly , they shall be sure to reap plentifully . 9. Consider this ; That whereas it 's said , that Christ , in the day of Judgement , will come to be admired in all them that do believe : Surely , he will be most of all admired in them that have been most in their beleeving of him ; — he will be most admired in them that have done most in their advances and improvements in Faith and Godlyness . And truly , these things being duly considered , they may be well reckoned upon as so many incentives and provocations to this duty which we are charged withal in the Text ; that we do endeavour , to grow in Grace . And , if there be any that are able to give any good account of their improvement , and increasing , through the blessing of God upon them ; if any of you can find that you have been made to increase , and that there is a growth in Grace ; you may know it , and your duty is , to make a thankful acknowledgement of it : As David doth , in Psal. 138. In the day when I cried , thou answered'st me , and strengthened'st me with strength in my soul. Truly , we should be willing and free to acknowledge the incomes of God , and the increases of God in us ; and how the Lord is pleased for to bring us on from a lower measure to a higher , and to give us an advance in Faith and Godlyness . Truly , we should take knowledge of it , and be free to make acknowledgement of it , to the glory and praise of Him that is the giver of all . And for such of you as are above , that are of a higher stature than others of your Brethren , that are better grown Christians , more improved in Knowledge , in Faith , in Holyness , in Love , in Godlyness , and Grace ; to such of you , I have only this to say : First of all , consider , that all you have , is of free donation ; your first Grace , and your second Grace ; the first degrees , and the after-degrees ; they are all of Grace ; and therefore your duty is , to attribute nothing to your selves , but to give the Glory of all to God : By the Grace of God , I am that I am , saith Paul. If so be that I have more Faith than my Brother , more Grace , more Knowledge , more Holyness ; I have no reason to boast of it ; I have much reason to bless God for it , but not to boast ; for what have I , that I have not received ? I have received the first Grace : and my endeavours have been used , & put forth to such a purpose ; yet it is not so much to be reckoned to my endeavour , as to the blessing of God upon my endeavours ; and so God in all , is to be glorified ; in all , and for all ; for the first Grace , and for the after Grace ; for the beginnings of Grace , and for the increases of Grace : O , the God of Grace is to be magnified , and we are to carry it very humbly ; to take heed of any proud swellings of heart , because you may come to be above your Brethren , taller than they by head and shoulders : do not over-look weaker Brethren , but carry it humbly , and tenderly towards them ; as the Apostle saith , We that are strong , ought to bear with the infirmities of the weak , this is a becoming thing for a well-grown Saint , to carry it with all meekness and tenderness , and in all lowlyness of mind towards those that are his inferiors , and short of him , in respect of his spiritual stature in Christ : Despise not , O , despise not the small things in others ; if God have given you a larger measure of his Spirit and Grace ; but rather improve your strength for them that have not come to your pitch : if so be that you be stronger than they , let them have the benefit of your strength , knowing that they have an interest in your Graces ; and they should have the fruit and benefit of them together with you . And then withal , such as may be improved in Grace , and of a good growth , let such yet for all that , not rest in that which they have attained ; but still ( as Paul professeth concerning himself ) be forgetting what is behind , and reaching out to that which is before , pressing towards the mark ; because whatsoever you have , yet you may have more ; and till you be perfect in Christ , you must never cease your endeavours , but be still pressing on after larger measures , and that you may come to your perfection , and to the full stature that you are appointed to in Christ. And then withal , reckon upon this as your duty ; such as are well grown in Grace and Godlyness ; do not reckon upon it , that you will now have freedom from temptations ; nay , rather look for the greater temptations , because that God doth usually lay the greatest burthens upon the strongest shoulders , Weaker Christians , they shall have their temptations proportionable to their strength : men of greater strength and abilities in Grace , must reckon upon it to be put the harder to it , and to have the greater tryals , considering that they have received a greater measure of Grace than others have . And now Beloved , I have done with this point , wherein I have been somewhat large , and have laid out the best of my endeavour , that I might be so discours'd of , as that you might come to be the more benefited by what I have had to speak . — You have heard , that they that have Grace , it is required of them , and charged upon them , that they be upon their growth . Now remember , O remember , that this is the charge of God upon you ; you , that are the sons and daughters of Grace , that are called of God to the participation of Grace , remember that this is your duty , and God doth require it of you . O now , shall all that hath been preached to you from one morning to another , pass away ? Let me but put it to your Consciences now ; truly , I am apt to think , that in the carrying on of this Discourse concerning growth in Grace ; I am apt to think , that there are some of you , how many , I know not : But I am apt to think , that there are of you , that have had some convincement upon your Consciences ; and that you may have cause to smite upon your hearts , and to say , O wretch that I am , that I should be no better in Grace , that my estate in Grace should be so low ! I am apt to think , that you have had some touches upon your spirits , upon this account ; — and that withal , you have been upon some resolves to set upon the business , and to endeavour a growth to a higher degree ; and that you may be better Christians than you have been . I am apt to think , that you have had some movings upon your hearts ; hath it been so , and will you let the cause fall again ? will you please your selves ? nay , dare you please your selves in your lower measure , having been convinc'd , and awakened , and made to apprehend what a blessed thing it is , to be upon increases with the increase of God ? Hearing so much incouragement , what incouragement there is to endeavour a growth in Grace ; dare you let this matter fall down again , and your hearts flag within , and not set to it with all your might ; that you might come to be improved Christians ? I beseech you , consider well of it , and know , that God , he takes notice of every message that he sends unto you , of every Sermon that he provides to be preached unto you : And , O that this were but well considered , that the Great God , and our Lord Jesus Christ , they have an eye upon us , and observe how we carry our selves after we have heard such a Sermon , such a duty ; God takes notice whether we walk in any suitableness to what is urged , and charged upon us . I tell you Brethren , that God will not be Complemented withal ; O , will we make it a matter of meer complement , to come early in a morning , and hear a Sermon , and when we have heard it , go away ; and when we have had our task set us , never set about it . Truly , give me leave to say this to you ; you that are Masters and Mistresses , you would not very well like a servant , if he should only give you the hearing ; when you come , and lay him out his work , and say , my servant , this business I would have done , and that business I would have done , and your servant is present with you , and gives you very patient hearing , and doth privately attend to your charge ; but when you have given your command , and laid your charge upon your servant , and said , I require this of you , that you do such a piece of service at such a time ; this is the work of this day ; and when they have given you the hearing , they go away , and never set about their business , nay , scarce ever , think of it after ; I know you would not like well of such a servant , but think him more fit to be turned out of your service , for to go and slight all that you require of them , and charge upon them in way of duty and service . Why , can you think in your Consciences , that God will take content in such kind of servants that come to attend upon him , and to receive his charge , and have the signification made to them of their duty ; as our Saviour saith , you call me Lord and Master , and you say well , for so I am . Now , you come here , and hear the will of your Lord ; and among other things , he requires this of you , that you set upon this great work , of growth in Grace : Now , if you come to the Ordinances , and hear what his good will and pleasure is concerning Faith ; and when you go away , never regard what your duty is , nor what your Master requires of you ; but you let all alone , and rest in your hearing , and never go about the work and business that is required of you ; do you think that God and Christ will be well pleased with this ? O , is it likely that Christ will say to you , in the great day of account ; Well done , good and Faithful servant , faithful servant , faithful servant ? why , this was all , thou gavest me the hearing , but thou did'st not go about my business . I tell you Brethren , our Preaching will come in as a witness against you ; and your hearing will be to your greater condemnation : And therefore I beseech you , that you would not receive the Grace of God in vain . And so I have given now a dispatch unto this part of the Text , which concerns Growth in Grace . The next thing that follows to be considered of , is this ; Grow in Grace ; And in the Knowledge of our Lord and Saviour Jesus Christ. Here we have to consider of a further Inquiry , a further Command : Grow in Grace ; Grow in the knowledge of our Lord and Saviour Jesus Christ. And truly , I am apt to conceive , that there is a dependance of one upon the other ; and that in order unto growth in Grace . Christians and Beleevers are required to grow in the knowledge of our Lord and Saviour Jesus Christ. This I conceive is intended in this conjunction , and connexion of these two Requiries : As if the Apo●…le should have said , Grow in Grace ; and , that you may so do , Grow in the knowledge of our Lord and Saviour Jesus Christ. Now , before I come to the second observation , there is a question , which , I think , may be very properly moved , upon occasion of these two Requiries , thus ordered out in the Text. This Question ( I say ) I conceive , may be very fitly moved . When the Apostle requires that there be a growth in Grace ; then he comes to require a growth in Knowledge . It may be questioned from hence ; Is not Knowledge Grace ? and doth not the Apostle require a growth in Knowledge , when he requires a growth in Grace ? why should he make this a distinct requiry from the former ? May not we conceive that Knowledge is a Grace ; and then requiring growth in Grace , he requires growth in Knowledge ? A little to answer this : First , I would say thus , That it 's not to be questioned , but that Knowledge is a Gift , and a gift that is very highly to be accounted of : But every Gift is not a Grace . Indeed , every Grace is a Gift ; but every Gift is not a Grace : understanding by Grace ( as usually it is to be taken ) that Grace , which is a fruit and effect of Election ; a fruit and effect of special Love ; understanding by Grace , sanctifying , and saving Grace : so every Gift is not a Grace : every Gift may be called a Grace in this sense , as it comes from Grace , from common Grace : it 's a common Grace , that God doth bestow meat and drink upon us ; it 's a common Grace and favour of God , that gives us meat to eat , cloathing to put on ; that he gives us the use of Reason , that he gives us common Understanding , that we may carry our selves like men , like rational creatures ; this is a common Gift , a common Gràce : And so for knowledge , it is a Gift ; I , and it is a Gift that comes from common Grace , and a common Grace it may be reckoned to be . But , if we speak of special Grace , a distinguishing Grace , Grace that is to Salvation : Truly , so every Gift is not a Grace . And it 's true concerning Knowledge ; Knowledge is a Gift ; and yet speaking of Grace strictly , Knowledge is not a Grace . But only we must distinguish of Knowledge . There is a more common Knowledge ; there is a notional Knowledge , a Knowledge of an inlightned understanding , eradi●…ated by the common light of the spirit , by a common work of the spirit ; I say , that this is not a Grace : this ( as you shall hear ) may be had , and yet persons may perish for all this , and damn eternally : they may go down well accomplish'd ( as to their Knowledge ) to hell . But then , there is a Knowledge , that is not only a brain-Knowledge , but a heart-Knowledge ; I will give them a heart to know me . Truly , there 's Grace there : to be sure , if the Knowledge be not Grace , yet there 's Grace in the Knowledge , and with the Knowledge : When God gives a man a heart to know him , that 's a Covenant-blessing , and of Covenant-conveyance ; and it 's a conveyance to none but those that have a special favour : but otherwise , Knowledge in it self considered , though it be a Gift , yet not a Grace : For , mark you ; First of all , you have had many knowing persons ( as I was saying ) that were never partakers of the Grace of God , true , saving Grace . Balaam prophecies of himself , that he was the man whose eyes were opened , and he knew the visions of God ; Balaam speaks it of himself , he was a man that had very much insight in the mysteries of God , and the things that concern the Church of God , and the enemies of the Church ; and yet a wretch , a covetous wretch , that perished in his way of covetousness , and did discover a madness of spirit ; the madness of his heart was eager in the pursuit of the waies of unrighteousness : Thus Balaam , and yet a knowing man , his eyes were opened , he saw the visions of God , he was acquainted with the counsels of God , and yet a very wretch , and fell at length under damnation . What was he the better for his Knowledge ? Persons may know much ; I , they may have all Knowledge , and yet for all that , they may be without Charity , without Love : so the Apostle , in 1 Cor. 13. saith he , Though I speak with the tongues of Men and Angels ; and , though I have all Knowledge , and have not Love , I am nothing , it profits me nothing . Now , by this it appears , that there is a Knowledge , that is another thing than Grace . And then consider , that Knowledge is that which a man may have , and be swelled , and puffed up with it ; so saith the Apostle , 1 Cor. 8. We know that we have all Knowledge ; Knowledge ( saith he ) puffeth up ; Charity edifies ; now , Grace doth not do so , Grace doth not puff up . And then again , persons may have Knowledge , and yet notwithstanding all their Knowledge , after that they have escaped the pollutions of the World , they may come to be intangled again in their former corruptions , be brought again into their former woful bondage , and the latter end of them may be worse than ever their beginning was ; so the Apostle , in 2 Pet. 2. saith he , If after they have escaped the pollutions of the World , through the knowledge of the Lord and Saviour Iesus Christ , ( the best knowledge in the World , ) they had this knowledge , and escaped the pollutions of the World , and they are intangled again , and overcome ; the latter end is worse with them than the beginning ; for it had been better with them not to have known the way of righteousness , than after they have known it , to turn from the holy Commandement delivered unto them . Here 's clearly now , ( according to this account the Apostle gives ) held forth , that persons may have the knowledge of the Lord and Saviour Jesus Christ : they may come to have such a Knowledge , whereby they escape the pollutions of the World , and yet they may come to be intangled , and overcome ; so that it may be worse with them than ever it was before . They may know the way of Righteousness , and yet for all that , turn from the holy Commandement delivered to them ; and so become like the Dog , to his vomit ; and like the Sow , to her wallowing again in the mire . By all this ( I say ) it appears , that there is a Knowledge , and knowledge of the best things ; Knowledge of the Lord and Saviour ; and yet notwithstanding , persons may perift , and perish the more dreadfully . And I add that place in Heb. 10. where the Apostle speaks to this purpose ; saith he , If we sin wilfully after we have received the knowledge of the truth ; there remaineth no more sacrifice for sin , but a certain fearful looking for of Iudgement , and fiery Indignation , which shall devour the adversaries . There may be a receiving of the knowledge of the truth , and yet a wilful sinning , and so a fearful expectation , and nothing but that remaining for them ; a fearful expectation of Judgement , and fiery Indignation . Now , all this considered , — Knowledg , I , and knowledge of the best things , — it may be had ; and yet persons under the power of the Devil ; — persons , that after their escape from worldly intanglements , may be brought again into sorer bondage ; their latter end worse than their beginning ; and they may fall under the deep and more dreadful damnation . Now , the improvement that we are to make of this , is only thus ; O , let us take heed of resting in our Knowledge , and bearing upon this , that we are knowing men , and knowing women , able to discourse of the things of God , and the mysteries of Religion : O , take heed of this , considering what hath been now spoken to you , that you may have a great measure of Knowledge , and yet be meer strangers unto saving Grace : far be it from me , to speak a tittle to the disparagement of Knowledge ; but rather most vigorously to press your pursuance of it , and that you endeavour after it , ( as I shall perform to that purpose afterwards ) know , that it is not good that the mind be without knowledge , saith Solomon ; nay , the heart cannot be good without Knowledge ; you cannot believe without Knowledge , you cannot pray without Knowledge , you cannot live without Knowledge ; you must have Knowledge , or else you will never be sav'd : O Ignorance ! it is of it self a damning sin : — only thus , — rest not in your Knowledge ; rest not in this , that you have a light in your head , but look to it , that you have Grace in your hearts — Look to this that you know , and know to love ; — — and know so , as that you may believe , — — and live : if you know these things ( saith our SAVIOUR ) happy are ye if you do them . If you know the truth , and know it in truth of heart , ( as the Apostle speaks ) Since ye know the Grace of God in truth , know it to be the truth , and know it in the truth of your hearts : O , this is that that we should mind . Truly , that you may know for practice ; and the truth is , you know no more to purpose , than you know to practice . And it is of sad consideration , that which I have now to speak unto you : it is of sad consideration , that that knowledge which men and women attain to of God , and Christ , and Gospel-mysteries , if so be that it be not reduc'd to practice ; if there be not a due improvement of it ; if there be a Science , and not Conseience : a Science , and not a Conscience to make use of the knowledge : it is of sad consideration , that that I have now to say . The day will come , when all the Knowledge that you have gotten of Christ , and of the mysteries of the Gospel , of the Kingdom of God , that knowledge will turn upon you , and it will be to your everlasting torment : O , tremble at the thought of it ! This is the torment , and will eternally be the torment of the damned in Hell , that they had knowledge , great measures of knowledge ; and yet notwithstanding , did not improve their knowledge , did not reduce it to practice : they had light , but did not live up to their light : they knew the will of God , O , but they were not conscientiously careful to perform and do the will of God. O this , this will be the torment ; the Conscience of a man will be an eternal fury to him , and it will everlastingly torment him ; when it shall tell him , Did'st not thou know , that Christ was given to save sinners , and to save from sin ? Did'st not thou know , that the Grace of God , that brings Salvation , it did teach to deny all ungodlyness , and worldly lusts ? thou knowest this : thou knowest that it was thy duty to live thus and thus ; to walk with God , — to deny thy self , — to cross thy corruptions : it was thy duty to study to approve thy self to God , and to keep a clear Conscience ; — It was thy duty to own Christ in an hour of temptation ; did'st not thou know this to be thy duty ? Conscience will thus charge upon thee ; and then you shall know it . O! how did this torment Iudas on this side Hell , before he came there ? Oh! I know my Master was an innocent person ; and yet notwithstanding , contrary to my knowledge , I went , and betrayed him into the hands of sinners . — — O , how did this torment Esau on this side Hell ? he knew that the Birth-right , and the Blessing , were things to be highly valued : the temptation comes upon him , he was a little pinch'd with hunger , and Iacob takes the advantage ( there was a mysterie of Providence in it ) of his exigence , and gets away his Birth-right from him : But when the time comes that the Blessing was gone ; then Esau knows . O , this knowledge torments him , that he knew the Birth-right , what it was , and how it ought to be accounted of ; and yet notwithstanding , he past it away for a trifle : O , Conscience will torment another day : when a man shall come to have his knowledge set a work ; I know that Christ was a precious Christ ; — that Grace , it was better than Gold ; I had conviction upon my Conscience , and yet notwithstanding , I chose the World rather than Christ ; I preferred my lusts and corruptions before the Lord Jesus : I knew this to be my duty , but I made no conscience of performing my duty . Well , the Lord set these things home upon every one of us , and that we may be wise for our souls , and take heed of resting in what we know ; but look to it , that we have such a Knowledge as is accompanied with Grace ; such a Knowledge as is sanctified to us by Grace . And this now I speak upon occasion of this Question . SERM. IX . 2 Pet. 3. 18. And in the Knowledge of our Lord and Saviour , Jesus Christ. THree things seem to lye in the Text. First , that it is God's will , and Saints duty ; As to grow in Grace , so , to grow in Knowledge . 2. That it is the Knowledge of our Lord and Saviour Jesus Christ , which is the special Knowledge wherein Saints and Beleevers ought to grow . 3. They that mind growth in Grace , must in order thereunto , endeavour a growth in the Knowledge of our Lord and Saviour , Jesus Christ. First of all , it is the good will of God , and a Saints duty , to grow in Knowledge . God would have his people to be a knowing people , a well-knowing people : God doth take no pleasure in a people that pretend to Him , and profess his Name , and are yet under a black vail of ignorance ; they are not a people for His purpose . Beleevers , they are said to be light ; you were sometimes darkness , but now are ye light in the Lord. The light of a Beleever , it should be a growing light ; he should be like the Sun , that shines out more and more unto the perfect day . It is not enough to know , but it is our duty to follow on to know : you have that expression in Hos. 6. Then shall we know , if we follow on to know the Lord. It 's not enough to begin to know , to set foot upon the way of knowledge ; but we must travel on in that way ; follow on to know the Lord. This was that which the Apostle Paul doth earnestly pray for in the behalf of the Church of Collos . Chap. 1. ver . 9. That they might be filled in the knowledge of his will , in all wisdom , and spiritual understanding ; and that they might be fruitful , and walk in all well-pleasing , increasing in the knowledge of God. This is the will of God , and this is the duty of a Saint , and Beleever . I speak of growth in Knowledge ; you will understand it to be meant of Divine Knowledge , Religious Knowledge . There is a knowledge of humane things ; a knowledge of Arts and Sciences ; knowledge and skill in mysteries and trades ; knowledge in civil affairs ; a knowledge that concerns worldly negotiations , and transactions of affairs in Kingdoms and Nations here below . But this , though it be a useful knowledge in its kind ; yet this is not the knowledge that we have now under consideration : but it is a Divine Knowledge , a Scripture Knowledge , a Knowledge of the things of God , and that concern Religion : and in such Knowledge , it is our duty to endeavour a growth . And it may very well be required of those that do know , that they still know more and more ; that they that have any Knowledge , should endeavour a growth in that Knowledge : in general , this reason may well pass for it . We do know but in part , when we know at the most : when we have the most of Knowledge , yet alas , how little is it that we know , in comparison of what is to be known ? I remember there is an expression to such a purpose , in Iob , how little a matter is known of God ? and of the things of God ? Ah! Oh little , that truly gracious souls have been , and will be apt to be much in sad complaining , that they know so little as they do . I find the holy man , in Prov. 30. complaining there ; O , saith he , I have not in me the understanding of man ; I have not ( saith he ) attained the knowledge of the holy : So foolish was I , ( saith another ) and ignorant , I was even as a beast before thee . Such complaints holy men have powred out before the Lord : therefore , being we know but in part , and it is such an inconsiderable part that we have of knowledge ; that truly , it may well be required of us , that we endeavour a growth . — — But I shall offer to you , ( and yet but briefly , because I drive at the next things most specially ) some further considerations ; which , if you do but well and seriously ponder , you will see strong reason to indear Knowledge , and to endeavour a growth in Knowledge . First of all , ( besides the general account that I have given you , that we know but in part : but now thus more particularly ; ) The more that we grow in Knowledge , the more shall we resemble God ; for God is a God of Knowledge ; that 's the title that is given him , in 1 Sam. 2. The Lord is a God of Knowledge ; and he then accounts his people to be in a due resemblance of him , when they come to be a knowing people : the Image of God , it is consistent in Knowledge , as well as in Righteousness , and Grace . The Apostle speaks concerning the renewing of the mind , which is renewed after God , in Knowledge ; and we never come to resemble God as we ought , unless we come to be a people well furnished with the Knowledge of God , and the things of God. 2. I add this further ; it may well be required , that there be a growth in Knowledge , because it is a part of the rich treasure which is laid up in Christ , for the inrichment of the souls of his redeemed ones . The Apostle tells us , that in Christ are hid all the treasures of Wisdom and Knowledge ; so that Knowledge is one part of the rich treasure which is hid in Christ ; and the more we grow in Knowledge , the larger share we have in that rich treasure that is in Christ. Reason then there is , that there should be an endeavouring of a growth in Knowledge . 3. And then add yet further , the more we grow in Knowledge , the more able shall be to discern of sin , and make a judgement upon that . How often are those things that are no sins , judged to be sins ; and those things that are sins , judged to be none at all ? And whence is it , but through a defectiveness in Knowledge ? Sometimes , and often it comes to pass , that tender Consciences , for want of due light ; tender and scrupulous Consciences , they are wonderful apt for to make those things to be sins , which God and his Law never makes . And so sometimes with hypocrites , as in our Saviours time ; O , what a matter was it among the Pharises , to eat with unwashen hands , which was no sin ? and to drink in unwashen cups ; and this and that ? Thus it is sometimes with hypocrites : and I might instance in sundry particulars . — And so in the case of scrupulous Consciences ; how many are there that are apt to reckon those things to be sins , and startle at , which indeed are no sins ? As now , many , through tenderness of Conscience , are fearful to take that liberty in meats and drinks , which Christ hath purchased for them . How many , out of a tenderness , and scrupulousness of Conscience , though necessity have required it , have been afraid to take any bodily refreshing , in the day wherein they were to partake of the supper of the Lord , before they have eaten at that table , afraid , lest they should sin against God , in taking something for necessary refreshing of the body : a sin in their account , which is no sin in it self at all ? So I might instance in sundry particulars . — So , on the contrary ; How many are there , that reckon those to be duties , which are very dreadful provocations of the Great Majesty of Heaven : Mark what our Saviour speaks , in Iob. 16. the begin . They shall cast you out of the Synagogues ; they shall excommunicate you : I , the time will come , when they that kill you , will think they do God service ; so far from looking upon it as a sin , to revile , reproach , excommunicate , imprison , and kill the Servants of Christ , and those that bear , and hold forth his name ; so far from reckoning these things to be sin , that they look upon them as good service to God. Say we not well , that thou art a Samaritan , and hast a Devil ? Why , they were so far from reckoning it to be a sin , that they look upon it as a duty . Now , whence is this , but through ignorance : Sometimes indeed it is through wilful ignorance , but mostly through gross ignorance ▪ and our Saviour gives this reason ; These things shall they do , because they know neither the Father nor me ; they know us not , they do not know who are the people of God ; they will reckon you to be the base spawn of Hell , the childern of the Devil ; though themselves are so , yet they will reckon you to be so : they reckon upon you to be the scumm , and off-scowring of the World. Now , because they know not me , nor my Father , therefore they will do these things ; and they reckon upon it , that they do God very good service . And this was the case of Paul ; I verily thought , saith he , That I ought to do many things contrary to the Name of Jesus ; saith he , I thought it was my duty to cry down the Name of Christ , and to cry down the Doctrine of Christ , and to cry down the Professors of the Gospel of Christ : I verily thought with my self , that I ought to do these things : I did not look upon these things to be sin ; saith he , I was a Persecuter , and a Blasphemer , and Injurious ; I , but I did not know that it was persecution , and blasphemy , and injury ; I did these things ignorantly , saith he , it was for want of Knowledge , because I was not laid in with Knowledge as I should have been , that I did these things : So that we had need then , to grow in Knowledge ; for the more we grow in Knowledge , the more able shall we be to make a judgement of sin . And so on the contrary , a judgment of Graces : The more we grow in Knowledge , the better shall we be to make a judgment of Graces . Alas , how many are there , that through want of Knowledge ; not being duly informed and improved in their knowledge , they do run upon most gross and dangerous mistakes ; take that to be saving Grace , which indeed is nothing so ; and that to be Holiness , which is nothing else but a very shew and resemblance of Holiness ; that to be love of God and of Christ , and faith in God , which is nothing so . O the dangerous mistakes which poor souls do run upon ; they do verily think that they do Believe , and that they have Repented , and that they trust in God , and bear a love to Christ , and that they bear a love to Godliness ; they are strong in that perswasion , and yet they run upon dangerous mistakes , and all because there is a deficiency in their Knowledge : They are not so duly improved in knowledge , as that they be able to make a judgment of Sin and of Grace . And so for Duties . We had need to indeavour a growth in Knowledge , that so we may be the better able to judge of Duties , when they are Duties , performed according to God. Alas , how many think they perform Duties in most acceptable manner to God , when they do no other than offer the Sacrifice of fools : They think they pray , and pray pleasing ; and hear , and hear in a right manner ; come to the Table of the Lord , and think they do excellent good service to Jesus Christ , and that which he will accept of , when in the mean while they do profane his Name , and offer indignity to him ; they wound him again , they Crucifie him , they become guilty of his very Body and Blood , and yet all the while they think that they quit themselves in a very fair , commendable and comely manner , and all because of a want of Knowledge ; they do not understand the mystery of the Gospel , and of Godliness , and of Gospel-worship ; they do not understand the way of the Lord , therefore in that regard there is great reason that Christians should indeavour a growth in Knowledge . 4. I add yet further : Well it may be required of Believers that they grow in Knowledge , because by their growth in Knowledge they shall be the better able to manage their affections and passions . Alas , Brethren , we may know , and it may be do in sad experience , what unruly things affections and passions are , and how apt , like untamed Horses , to ride over Hedge and Ditch , and to be kept within no due bounds — and why this — For want of Knowledge , because there is not the bridle of Knowledge and Understanding to rein the affections and passions . As now to instance : Alas , how many are there that are inordinate in their Love ? In their love to Creatures , to Children , Husbands , Wives , and all for Want of Knowledge , because they do not know the true state of these things , and how their love ought to be managed — And so for Fear : O , how apt is our Fear to go beyond its bounds — And our Desires ; how apt are we , how irregular and inordinate in them — And so in our Zeal ; Zeal like fire , that is very useful while it 's kept in its place ; but when it comes to break up to the top of the House , that threatens firing of all . Now all this is for want of the due knowledge of God and Christ , and of the state of things about which our affections are exercised and imployed ; and therefore you shall find this , That God doth require in his Word , that our affections should be managed with knowledge , and judgement . — I tell you Brethren , the best love , is a judicious love ; a love with knowledge : and therefore you shall find , in 1 Phil. the Apostle praies , and requires , that their love might ab●…nd it all knowledge , and in all judgement . Why , it is nothing for a man to have an ignorant blind love , an injudicious love ; God doth not value such a love : It is the knowing Love , the well created Love , the Love that a man can give a reason of , the judicious Love ; that is the Love which God values : That your Love may abound in all Knowledge . And so likewise Zeal ; the Apostle speaks concerning his Brethren , They have a Zeal of God : O , they are mighty hot and zealous ! But ; saith he , Their Zeal is not according to Knowledge — And so for Desire . Truly , by having a well improved Knowledge , a Knowledge that is well grown , we shall be the better able to manage these affections of Love , Zeal , Delight , Desire , Fear and Joy ; all the Affections , they will be the better ordered , in case that our Knowledge be well improved : And that 's another Reason . 5. Again , Well may it be required of Christians that they grow in Knowledge , because by their growing in Knowledge they shall be the better able for to order their Words , Speeches and Discourses . O , what irregularities are there in the Tongue ! The Tongue is an unruly evil , full of deadly poyson . I , but from hence it comes very much ; it 's for want of a well digested knowledge ; apt we are to sin and offend in wanton speeches , lustful , lascivious speeches , and by language of swearing ( and the like . ) O , the manifold evils that break out from the Tongue ! And truly much what upon that account , because there is not knowledge to regulate the Tongue , so as that we may come to understand what is fit Language for us to speak . 6. Well may it be required , that we indeavour a growth in Knowledge ; for the more Christians grow in knowledge , the more fit will they be for to judge of Gods providential Dispensations . Alas , how often do we misinterpret God and his dealings , and pass very hard and sharp censures upon them ? we are apt to do so , and to deal very dishonourably with God concerning his dealings and Dispensations — And why — It is for want of Knowledge ; It is a people that do err in their heart ; they were ever and anon quarrelling with God , according to that passage that you have in Psal. 45. Forty years long was I grieved with this Generation ; they tempted me , proved me , and saw my works ; and they were censuring me for this and that , because I brought them out of Egypt , and carried them into the Wilderness . And saith he , It is a people that do err in their heart : And the reason is this ; They have not known my wayes . It is through ignorance , and for want of a due Information concerning me , that they run upon these dangerous wayes . And this was Job's case , though other wayes a knowing man , yet not altogether so compleated in his Knowledge as he should have been : But the Lord comes upon him , and expestulates the case with him ; Who is that that darkneth counsel by words without knowledge ? Words , I words , hard words , censorious passages drop from his mouth ; I , but they are words without knowledge . That 's another thing ; we shall be better able to judge of Providences , though they be very mysterious , when we come to be well improved in our Knowledge concerning God , whose wayes are in the Sea , and whose paths are in the great deeps ; and by knowing aright concerning God , we shall be the be●… able to make a judgment of his Dispensations . 7. Well may it be required of Christians and Believers , that they grow in Knowledge , because that by growing in knowledge they shall be the better able for to manage all those Places , and Conditions , and Relations which they are planted under — As now ; Those that are Fathers , Mothers , Masters , Servants , Husbands , Wives , there is very much lyes upon them to do , each in their place , station and relation , that they may beautifie them , and have the blessing of God upon them in those Relations under which they are planted . There is very much lyes upon us , and I beseech you consider well of it : I say , that much of the power of Godliness , it lyes in the well managing of our particular Places and Relations ; when men are godly , as Husbands , as Wives , as Masters , as Servants , as Parents , as Children ; much of Godliness doth lye in the well managing of these Relations : And when we are conscientiously careful to fill up these Relations , truly we then beautifie them , and we adorn our holy Profession — I , but how shall this come to pass , unless that we be a People of a well improved Knowledge ? Alas , if we do not know our Duties in our Places , what belongs to me as a Husband , as a Wife , as a Father , as a Child , as a Master ; if I have not a well improved Knowledge concerning my Duty in my Relation , I shall never be able to perform it . Truly thus it is , and therefore you shall find that the Apostle in 1 Pet. 3. he requires this on the Husbands part , That he should dwell with the Wife as a man of Knowledge , that he may know how to go in and out before his Yoke-fellow , and before his Family . And so a Wife , a Woman of Knowledge , that she may carry her self towards her Husband in a becoming manner , and towards her Family-A Master , a man of Knowledge , that he may understand w●… is his Duty as a Master , and carry it accordingly — A Servant , a man of Knowledge , a woman of Knowledge — And so a Father , a Child ; they should labour after the knowledge of their Duties in their Places and Relations , that accordingly they may carry themselves : So that now , lay all these several Particulars that I have propounded to you together , and truly you cannot but stand convinc'd surely of this , That it is God's will , and it is Saints Duty , and well may it be required of them as their Duty , that they endeavour to indear Knowledge , and endeavour a growth in their Knowledge : I Brethren , that is it which firstly I have been sent to communicate unto you , That your Duty is to grow in Knowledge upon all these accounts ; — upon the account that you know but in part , and it 's but a little part : — And then , the more you grow in Knowledge , the more you have of the Image of God. — The more you grow in Knowledge , the more will you have of that rich Treasure that 's laid up in Jesus Christ. — And then , the more you grow in Knowledge , the more fit will you be to make a Judgment of sins ; what are sins , and what are not sins : — The more able will you be to make a Judgment of Graces ; what are such , and what are not : — The more able will you be to judge , of Duties ; what are Duties , and when duly managed : — The more able will you be to manage your passions and affections , which for want of Knowledge are many times inordinate and exorbitant : — The more able will you be to rule your tongues and speeches : — The more able will you be to make a Judgment of the Providences of God , and to carry it becomingly under them : — The more able will you be to manage those Places and Relations under which you are planted . Now , do but weigh these things well , and you will see reason to seek out for Knowledge , that if you know , yet you had need to follow on to know more and more : But that 's not all . I propound 2ly . That as it is a Duty incumbent upon a Christian to endeavour a growth in Knowledge ; so especially in the Knowledge of our Lord and Saviour Jesus Christ. Oh , this is the growth , this is the Knowledge which is especially to be endeared ; and a growth wherein is in special manner to be endeavoured ! Knowledge of our Lord and Saviour Jesus Christ , however it be in respect of other knowledge ; yet that Knowledge you had need look to , that you may be Profi●…ionts in . Why , First of all ( that I may convince you now of this ; ) If it be the good will of God , that you may come under the power of an effectual convincement as to this , That this Knowledge you are to endeavour a growth in , I may very fitly make use of that which I gave in the former Doctrine . — I told you , that we know but in part : O Brethren , we know Christ but in part ; as we know little of God , as touching his infinite glorious Essence and Being . O , we know but little of Christ ; O , 't is a Mysterie . The Knowledge of Christ is a Mysterie ; Oh , 't is a hidden Mysterie , it was kept hid from Ages and Generations : Oh , it 's a Mystery which God was pleased to keep secret in his own bosom for many thousands of years ; some little whispering there was of it upon the fall of Man , The seed of the woman shall break the serpents head : And what a pittance was here ? Though infinite mercy appeared in making this little appearance , The seed of the woman shall break the serpents head : Then afterwards a little more of this ; but a Mysterie , and still a Mysterie , and an unsearchable Mysterie ; a Mysterie which they that are most insighted in , will have cause to say , Alas , how little a thing is known of him ? and what a depth is here ? and how scant and short is our line , that we are not able to fathom the depth ? O , it is such a Knowledge , the Knowledge of our Lord Jesus Christ , as that all those Dimensions are most properly reckoned to it ; heights , and depths , and breadths , and lengths ; and yet it is a Knowledge that passeth knowledge : Such is the Knowledge of our Lord Jesus Christ. We had need then to be endeavouring a growth in it , and to resolve thus ; I have not attained , nor know nothing as I ought to know , I am not yet sufficiently skill'd in this Mysterie ; If Paul that was such a knowing man were alive at this day , he would be still pursuing after this Knowledge , the Knowledge of our Lord and Saviour Jesus Christ. I , but what account is to be given of this Knowledge , that we should be so set to endeavour a growth in it ▪ Consider ( besides ) that that I have now spoken as touching the smallness of that measure attained . Consider yet further : First of all , There is great reason that Christians and Believers should endeavour a growth in this Knowledge : First , It is the most excellent Knowledge that ever was discovered to the World ; and you have the Apostles word for it , who was able to make a Judgment of Knowledge and Knowledge , Phil. 3. 8. O , saith he , I do here give my Judgment ; and , saith he , This is my standing Judgment : I am an Hebrew of the Hebrews , of the seed of Abraham ; I am an Israelite , of the Tribe of Benjamin ; as touching the Law , a Pharisee : — And he was a man that could speak with Tongues more than all the Apostles : — And he was a man of profound Knowledge ; Though I be rude in speech , yet not in knowledge . Why , he had a vast portion of Knowledge ; yet when he comes to compare one thing with another , For my part , saith he , I account all things but loss and dung , for the excellency of the knowledge of Christ Iesus my Lord. All but l●…ss and dung , such an excellency there is in the knowledge of Christ ; and truly , all other knowledge may well be lookt upon as inconsiderable knowledge , and all other Injoyments in the World , but even accounted as loss and dung , compared with the Knowledge of Christ. Consider the Subject of this Knowledge , Christ himself . Consider him in his Person ; The brightness of his Father's Glory , the express Image of his Person ; one that was in the Form of God , thought it no robbery to be equal with God. Consider him , yet , notwithstanding this account of him , as one that hath a transcendent love to his Father , love to the World , that he was most willing to comply with his Fathers pleasure , in taking upon him the nature of Man : The Lord , to become a Servant ; the Prince of Life , to become subject to Death . O , the blessed and only Potentate , to be made a Curse ; — he that knew no sin , becomes willing to be made sin ; — he that was the Lord of all , to become a Servant of all . What shall I say ? The consideration of the subject of this Knowledge , it commends it to us as the most excellent Knowledge that ever was communicated to the World. And then consider but this Lord Jesus Christ , as in his Person , so in his Qualifications ; in his Love , in his Meekness , in his Fatience , in his Humility , in his Gentleness , in his Holiness and Righteousness , in every respect . Consider him in his Office ; such a Priest , such a Prophet , such a King , as the World never had the like . Consider him in his Actions and Performances ; consider him in his miraculous Actions , in his moral Actions ; consider him in his military Actions and Performances , such a Saviour , of such wonderful power : And of such A●…chievements and Accomplishments , as the like was never heard of in the World ; that he should rout Hell it self , all the Devils in Hell : It was a great matter in David to come into the Camp , and to get the Victory over a Gyant , a Goliah , that was yet but a man : But for this Captain , this noble Souldier , to come into the Camp , and to ingage against all the powers of Hell and Darkness , all the Devils in Hell , that were all of them in Arms against him , and yet he routs them , and makes a spoyl of them , and leads them , a company of base slaves , after him ; he makes a shew of them openly , and triumphed over them in his Cross , he gets a Conquest . This is the most noble Captain , and the most worthy Souldier that ever the World had . Consider him ( I say ) in those military Performances , — moral Performances , — miraculous Performances ; the wonderful cures that he wrought , such a Physitian that the World never had the like ; could Cure with a look , with a word , with a touch ; he could cure Bodies , Souls . There 's never a Physitian in the World could purge a sin out of a mans Conscience ; I , but Christ can purge the Soul from sin . Now Brethren , I can at present but name these things ; and then to come to tell you what an excellent Knowledge the Knowledge of Jesus Christ is . As in respect of the subject of it , so in respect of the benefit and usefulness of it ; never any knowledge in the World will profit like unto this knowledge . Here I have many things to say ; but I only at present give you but a little touch of them : — — The Knowledge of our Lord Jesus Christ , O , it is the most profitable , and useful , and beneficial Knowledge . Mark , by the Law , comes the knowledge of sin : So the Apostle , in Rom. 7. I had not known sin , except the Law had said thus and thus : I , but when a man comes to know his plague , and disease , what is he the neerer , if he doth not know his remedy ? If you should now be tryed ; as indeed it is necessary you should , if you have not been brought to it . If you should be brought to know what vitious natures you have , what cursed corruptions , made to see what deep and dreadful guilt you have contracted upon you ; if you should come to have the discovery made , as those that God hath a favour to : they have such dis●…overies made to them , the spirit of God comes 〈◊〉 as a convincing spirit : if you should come to have the knowledge of your sins ; O , now I am made to see , and know , that I am a vile , damned wretch ! I come to know my sin , and I know no more ; I see I am a most plaguie creature . Now , if you should know no more , this is the way to become stark mad , and to fall under most dreadful despair , as Iudis did ; and you know what course hetook . But now , the knowledge of our Lord and Saviour Jesus Christ , is the knnowledg that relieves us concerning the knowledg of sin : O , I know my plague ; I , but by my knowledge of Christ , I come to know my plaister : I know my disease , but by the knowledge of Christ , I come to know my remedy . The knowledge of our Lord and Saviour Jesus Christ , I will tell you what a knowledge it is : It is a heart-breaking knowledge ; — a soul-humbling knowledge ; — it is a sin-killing knowledge ; — it is a Grace-quickening knowledge , — O , it is a love-flaming knowledge ; — and it is such a knowledge , as will draw out the heart to Christ ; — such a knowledge , as will make men willing to do any thing , to suffer any ▪ thing for the name and sake of the Lord Jesus Christ. O , 't is excellent knowledge , precious knowledge , useful knowledge , the most beneficial knowledge . The Apostle professeth , ( as I said before , ) that he accounted all things but loss and dung , for the excellency of this knowledge . The inlargement of these things I cannot give you ; nor come to Application ; but only thus ; — Will you but set your hearts to a due consideration of the things that have been spoken ? Certainly , 〈◊〉 ●…ou have but an ear to hear , and a heart to un●…tand , and consider of these things ; how rationally you are required to grow in knowledge , and especially in the knowledge of our Lord Jesus Christ : if you do but weigh these things , and the account given , why we should endeavour such a growth ; you will be able to conclude what is for you to do : — not to slight this knowledge , but to endeavour after it ; and that you may know Christ , know him in his Name , and Nature , and O●…ices ; — and know him , not only ( for that 's the thing that I would close up withal ) with an historical and notional knowledge . Peradventure you may say as the Apostle speaks : We have all knowledge ; I , it may be so ; a great deal of knowledge there may be in the head , and yet nothing of true saving knowledge in the heart : but it is not a notional knowledge , but a heart-knowledge , an in-working knowledge ; such a knowledge as is opperative to such purposes as I have hinted to you . This is the knowledge that we should pursue , and endeavour a growth in . SERM. X. I Would add to that which hath been spoken of ; this to be further considered . The knowledge of Christ , it is a most excellent knowledge ; it is such a knowledge , as the Angels , the Glorious Angels , are exceedingly devoted to the inquiring into ; they are very much set to this , that they may come to understand this knowledge concerning Christ. The Apostle Peter , in his 1 Epist. Ch. 1. gives you this account concerning them ; speaking there of the Revel . ver . 11 , 12. The spirit did testifie before-hand , the sufferings of Christ , and the Glory which should follow , unto whom it was revealed , that not unto themselves , but unto us , they did minister the things which are now reported unto you , by them that have preached the Gospel unto you , which the Holy Ghost sent down from Heaven ; Which things ( mark you , ) the Angels desire to look into . Do but consider that , which things of the Gospel concerning Christ , his sufferings , and Glory , the Angels desire to look into ; they are very close Students in this knowledge , and most strongly set to be acquainted with these mysteries ; the mysterie of the knowledge of our Lord and Saviour Jesus Christ : A knowledge therefore , that our hearts shoud ●…e very strongly set to increase in , and for to get more acquaintance with . And this I vvould further say ; that fo●…●…e Apostle Paul , vvho vvas a man of excellent parts , and of very great knovvledge ; a man of much learning ; and vvas as able to make a judgement of knovvledge , as any man , and for to discern betvveen knovvledge and knovvledge . The Apostle Paul , he vvas ( as I hinted before ) very high in his esteem of this knovvledge ; and if so be that it had been convenient for him to have boasted , truly , he vvould have made his boast of his knovvledge in the mysterie of Christ : Though I ( saith he ) be rude in speech , yet not in knovvledge ; and ( saith he ) I vvould have you to knovv my knovvledge in the mysterie of Christ. So in Eph. 3. vvriting that Epistle to them , he expresseth himself to this purpose ; Whereby , when you come to read , you may understand my knowledge in the mysterie of Christ. Further , it is a knovvledge that vve should endeavour to grovv up in ; it is the most beneficial and profitable knovvledge : it is the most beneficial knovvledge in all the World ; — It is a heart-humbling knovvledge ; — It is a sin-killing knovvledge ; — It is a conscience-quieting knovvledge . And here I might add sundry other particulars , that you might come to knovv hovv to value the knovvledge of Christ : and so , hovv much it concerns us to endeavour after a grovvth and increase in it . It is a svveetning knovvledge ; it svveetens a mans spirit under all the bitterness that it may meet 〈◊〉 ●…al : — It svveetens afflictions ; — it svveetens temptations , and vvhatsoever may be to the im●…ering of a mans spirit . O , the knovvledge of 〈◊〉 Lord and Saviour Jesus Christ ! it vvill bring the ▪ soul into a condition to relish svveetness , in it ! And then , it is a sanctifying knovvledge ; it 's a knowledge that sanctifies the understanding . There is another knowledge which men are apt to be lifted up through the attainment of , and lifted up with ; which is a knowledge , that doth rather tend to the corrupting , and depraving of the understanding : but the knowledge of our Lord Jesus Christ , it doth sanctifie the understanding , — and perfects the understanding : — it sanctifies all other knowledge that we may come to attain unto . And much might be spoken to that purpose . But I add yet further , that we may stand the more fully convinced of our duty this way , to endeavour a growth in the knowledge of Christ ; Consider thus ; Beleevers , they are most strongly bound to place their whole trust and confidence in Christ ; and that in order to their being everlastingly saved : Blessed are all they that trust in Christ. It is He ( I say ) upon whom a Beleevers trust and confidence is to be placed in the fullest strength of it ; and other confidences than what are plac'd in any but in Christ , God will curse them , and confound them : Cursed be the man that trusteth in man , and maketh flesh his arm : but , blessed is the man whose trust is in Christ. It is Christ whom we are to trust with our lives , — with our souls , — with our consciences , — with our peace , — with our comforts , — with our eternal concernments : Thus it is , — it is Christ that we are to trust upon for Righteousness unto Justification , and everlasting life . It is Christ upon whom we are to place our hope and confidence towards God. It is Christ who is the foundation , upon whom we are to lay the whole weight of our souls for eternity . Now then consider , how strongly the Argument will grow up from hence : if so be that Believers be so much bound , to place their trust in Christ ; to pitch , and fix their confidence upon Christ ; they had need know him well : this will follow upon it . I tell you Brethren , you had need to know ( reason will suggest this to you ) that man well , whom you trust your lives withal ; all your estates , and worldly interests withal ; lest , putting your confidence in an unfaithful man , or one that will not be responsible to you concerning the trust you place in him , you be utterly undone , and fall under sad and shameful disappointments . Will you trust your selves , in case of sickness , with one that you never knew , or have but little knowledge of ; do not know whether he have proportionable wisdom , and understanding , and skill to manage such an undertaking as your health , and recovery from some deadly disease amounts unto ? Nay , you will say , I will know him well , before I will trust him with such a concernment . — — If so be that you have a Suit in Law , which your whole Estate depends upon the well issuing of ; you will endeavour this ; to know him well whom you trust your Cause with , lest it should miscarry , by means of his ill management of it : this we all will yield unto , as a rational thing . Why now , I pray consider ; you are bound to trust Christ with your lives , with your souls ; they are wofully diseased , and He must be your Physitian ; and you are bound to make your application unto him for health and cure . Truly , you had need to know him ; it 's your duty to be well acquainted with him , that so you may come with the more boldness , to place your trust and confidence in Him , and to say ; Well , I dare venture my life in his hand ; I know him well ; I know his wisdom ; I know his skill ; I am so well acquainted with his sufficiency , that , if I had a thousand lives , I would put them all into his hand . — — You are to trust him for your eternal inheritance , and for to plead your Cause ; to answer all the Suits that are to be commenc'd against you by the Devil , by your Consciences ; it is He that must plead your Cause ; you are bound to this , to trust Him with your Cause . Now , it stands you upon much therefore , to know him well , and be well improved in your knowledge of Christ : forasmuch as you are to commit the cause of your souls to Him. Consider further ; You are bound to place your most intire and intensive love upon Christ : this is the bond the Lord sets upon every beleeving soul ; to love the Lord Jesus in sincerity , and to love him with the most intire and intensive love . Consider this ; you are bound to love him above your lives , above your souls ; you are bound to love him more than you love your Father , your Mother , your Wife , your Children , your Estates , every thing in the World that is most neer and dear unto you : this obligation and bond , the Gospel puts Beleevers under ; — they are bound ( I say ) to love the Lord Jesus , with a supream love , and to give this account of themselves ; such as the Prophet doth of himself , in Ps. 33. O Lord , Whom have I in Heaven but thee ? and whom is there on earth , that I love , and desire in comparison of thee ? This is your duty , the duty of a Beleever , for to have the strength of his love let out upon Christ. — — It 's our duty to love him with a Conjugal love ; love him so , as to own him for our Beloved , and to refuse all other beloveds in comparison of him : this is our duty . Now , mark you ; Will not then the Argument flow strongly from hence , we have reason then to know him well , and labour to improve in the knowledge of him : Christ doth not care for a blind love , He doth not make much account of the love that is set upon him by those that know him not : it is a judicious love that Christ makes account of . Now therefore , it concerns you to endeavour a growth in the knowledge of our Lord and Saviour Jesus Christ ; that knowing him well , our hearts may break out , and burn in love to him ; and that so he may come to have the strength of our affections let out upon him . There 's never a wise woman in the World , that will let out her love upon a man that she knows not , or hath little knowledge of ; I will know him well , whether he be a proper object for me to place my love upon . Now , thus the case stands between Christ and a beleeving soul ; and therefore we had need endeavour an improvement in the knowledge of Christ , that so we may come to have our hearts the more free to let out our love upon him ; and say , O , I know him , I know him so well , that no beloved for my purpose , besides himself : Choose him , I will choose him above all the World. This was the course that the Daughters of Jerusalem took , in Cant. 2. When the Spouse was giving in charge to them concerning her Beloved , say they , What is thy beloved more than another beloved ? Why , saith she , My beloved is white and ruddy , the chiefest among ten thousand : she speaks as one that had a full knowledge of him , and upon that account her heart was so strongly drawn out to him : thus it was with her . Now , in Chap. 6. having obtained the knowledge of her Beloved , that he was so choice and precious a one ; their hearts begin to flame out , and to be in love with him : O , whither is thy Beloved gone ; O thou fairest among women ; whither is thy beloved gone , that we may seek him with thee ? for , as he is thy Beloved ; so shall he be our Beloved : now we come to know more of him , now are our hearts inflamed with the love of him , and our desires carried out more strongly after him . Again , we had need endeavour a growth in the knowledge of our Lord and Saviour Jesus Christ. Whereas they are bound to trust in him , and to set their love upon him , so they are under this obligation , for to captivate their judgements to him , so as to yield up themselves in all obedience and duty to be at his beck and bidding , and to comport with him in all his requiries , and to do whatsoever he commands them , without disputing his commands : this is a Beleevers duty : Whatsoever he requires of them , without any more ado , to follow him resolvedly in every way that he leads them into : If any man will be my Disciple , let him deny himself , and follow me , and hearken to my commands ; such service and duty every beleeving soul stands bound to the performance of . Now consider , if so be that one will go , and bind himself to such a Master , whose will he must follow , whose commands he must obey , and with whose requiries he must comport : truly , he had need to know him well , that he is such a one , as will require nothing but that which is just and righteous , and that which is fit for him to comply withal . Now , the case stands thus between Christ and a Beleever : therefore he had need endeavour to be well-knowing of Christ , what a one he is , that he is most righteous and just in all his requiries , and that he will put us upon no service but what is for his honour , and for our benefit ; that so knowing what a one he is , we may be the more free to yield up our selves unto , and without any further dispute , to apply to his counsels and commands . And then I add this further ; it is a duty that lies upon Beleevers ; as to place their trust in Christ , and to set their love upon Christ , and to yield up themselves in duty and obedience to Christ ; so likewise , to incourage themselves to suffering for Christ , let the suffering be what it will ; to suffer loss , suffer shame , suffer pain , any thing that Christ doth call them out to the suffering of ; they are bound for to comport with him in , and to yield up themselves unto ; the bearing of whatsoever burden he laies upon them : If any man will be my Disciple , let him deny himself , and take up his cross : let the Cross be what it will , if it be the Cross of Christ , truly , it must be taken up ; this is incumbent upon every Beleever , as his duty ; startle at nothing of difficulty , danger , and sufferings , that we may be put upon for the sake of Jesus Christ. Willing to suffer the spoyling of Goods , the loss of our Estates , to suffer shame for his Name , to suffer death , if he call us to it . Now , consider then , how strongly the Argument will rise from hence : truly , it 's to good purpose , that we should endeavour to grow in the knowledge of Christ. Truly , I had need look well to it , whom I suffer for ; if so be that I know , that if I will ingage in such a Relation , either as a Wife , or as a Servant , I shall be sure to undergo a great deal of suffering upon the account of the Relation under which I pass : truly , I had need well to know the persons , on whose sake , and behalf , and account , I am like to suffer so much ; whether I shall not have cause to be ashamed of my suffering . Now , in this regard , it concerns the Saints and people of God , to endeavour after a well-improved knowledge of Christ ; that so , when they come to suffer for his Name , and Truth , and Gospel , and waies , they may bear up with confidence and boldness , and not be ashamed ; and say , as the Apostle speaks , ( and it 's an excellent passage to this purpose ) 2 Tim. 1. I suffer these things , ( saith he ) but I am not ashamed : I suffer as an evil doer , unto bonds , and I undergo these and these reproaches and scorns , for the sake of Christ : I suffer these things , but I am not ashamed ; O , I know in whom I have believed , I know who it is for whom I suffer ; I suffer on the behalf , and for the sake of such a one , as will make up all to me ; I shall never have cause to be ashamed of the shame , and of the pain , and of the reproaches and scorns that I undergo for the sake of Jesus Christ. No , this was that that made the Apostles , in Acts 5. to go away from the Councel rejoycing , that they were accounted worthy to suffer shame for the Name of the Lord Jesus Christ. And truly Brethren , in these regards now , there is very great reason that B●…leevers should study the knowledge of Christ , and labour to be well improved in it ; — and that , in regard of their trust , — and of their love , — and of their duty , — and of their suffering , which they are to resolve upon for the sake of Jesus Christ. Alas , it is the madness of the World , that they will put their trust , and place their confidence in those things which they have no knowledge of : they have no knowledge of them , that they will be responsible to them , nor answer their expectation ; and so it is the dishonour of men ; as it was in the case of the Israelites ; they would put their trust and confidence in Egypt , a broken reed ; they knew not Egypt , they knew not what disappointments were in Egypt . It is the dishonour of men , that they will pass their love , and place their affections upon those things they know not , do service to those things they know not , be willing to suffer for those they know not : Did men know what vain things , riches , pleasures , worldly interests were , and what little account there is to be made of them ; did they but know them within and without , through and through ; they would never carry it towards them as they do ; never place their trust , and set their hearts so much upon them . And it is that that will be the shame and confusion of worldly minded persons ( the Lord give us wisdom to consider of it in time ) at last ; when they shall come to see what the object is , that they have plac'd their trust , and set their hearts upon . O beast ! O mad wretch that I was , that I should go and put my trust in a thing that cannot profit me , that can stand me in no stead ! I trusted in my uncertain riches ; uncertain they were , and altogether irresponsible to the confidence that I placed in them : I set my love upon this and that ; this base and beggerly lust : O , it 's base things , and worthy to be hated : I spent my time , and laid out my strength for such and such things ; I thought they would be very contentful in the enjoyment : But , alas ! I find I have laid out my money for that I see is no bread , and for that will yield me no profit at all . This will be the consutation of the World. Yet further , That we may stand the more fully convinc'd of this as our Duty , to endeavour a growth in the Knowledge of our Lord and Saviour Jesus Christ : The very Knowledge it self , or the subject matter of this Knowledge doth exceeding strongly and loudly bespeak a Believers endeavour this way . The subject matter of this Knowledge I told you before , That Christ is the subject matter ; and that speaks the excellency of the Knowledge . — But now , besides , The subject matter of this Knowledge duly weighed and considered , it doth bespeak a Believers endeavours after the Improvement of this Knowledge . For consider , — The Knowledge of Christ , it is Knowledge in a Mysterie ; and the Mysterie concerning Christ , it is such a Mysterie , as hath heights , and depths , and breadths , and lengths ; it hath all dimensions : I , and beyond comprehension . That Scripture , which in the carrying on of this Discours●… , I may have occasion to give you a more full account of than now I can ; but I hint at it now upon the account that I am speaking : In Eph 3. The Apostle prays , That they might comprehend with all the Saints , what is the height , and depth , and breadth , and length : And , saith he , That you may know the love of Christ which passeth knowledge . There is , saith he , in the Knowledge of Christ , heights , and depths , and breadths , and lengths , and particularly in the knowledge of his Love ; and it is such a Love as passeth Knowledge . Now , do but argue thus : Is there such a Mysterie ? Are there such depths in this Knowledge ? T●…n certainly we had need to set to it , that we do endeavour for to grow up in this Knowledge , that we may be as comprehensive of it as possible we can ; this is our Duty : As now to instance in some Particulars . The Apostle speaks concerning this Mysterie , in Col. 1. speaking there of the Mysterie ; Which ( saith he ) is Christ in you , the hope of Glory . O , Brethren , do you know the meaning of this ? It may be you think you do ; but I say ( I am sufficiently warranted to say ) If any man think he knoweth any thing , he knows nothing as he ought . Do you know the interpretation of this , Christ in you , the hope of Glory ? This is the Mysterie ; the Apostle calls it so : You may be apt to think you can reach the bottom of this ; Christ , and Christ in you ; and Christ in you , the hope of Glory . Alas , we are apt to put our selves off with a little sip of the Cup ; we go as it were with the top of the lip , and give a touch upon that which would cover head and shoulders and all ; we might stand under these waters they are so deep : Such a word as this , it bespeaks our search , and disquisition , and inquiry , and to set in with God. O , but Lord , What 's the meaning of this , Christ in you , and Christ in you the hope of Glory ? This bespeaks our endeavour after the Knowledge of Christ. Here I might fall upon sundry other Particulars , as this belongs to the Knowledge of Christ , according to the Apostles account , in Eph. 3. he speaks there of the Mysterie which was kept secret from Ages and Generations : And , saith he , Was not so made known as it is now to his holy Apostles and Prophets by the Spirit . — What 's this Mysterie ? That the Gentiles should be fellow-Heirs of the same Body , partakers of his Promise in Christ by the Gospel : That is a Mysterie ; and this bespeaks our endeavour after a growth in knowledge , even the Knowledge of Christ ; for this belongs to the Knowledge of Christ. Christ will be considered as mystical Christ ; he will be made up of Jew and Gentile , the middle Wall being broken down ; a Mysterie hidden from Ages and Generations ; but it 's made known : I , but how little a thing is known , even of this ? And then I add withal , The Mysterie ; it was the mysterie concerning the Gentiles , that they should come in to be fellow-Heirs . It 's the Mysterie , with respect to the Iews : So the Apostle calls it , in Rom. 11. This Mysterie I would not have you ignorant of , lest you should be wise in your own conceits , that blindness in part is happened to the Iews , until the fulness of the Gentiles come in , and then all Israel shall be saved : Here 's a Mysterie . Now , these Mysteries bespeak our serious endeavour , that we may come to grow in the Knowledge of our Lord Jesus Christ. And then the Mysterie concerning the Kingdom of our Lord Jesus ; — the Administration of it ; — the delivery of it , upon the Administration of it , to the Father . The Apostle holds forth these Mysteries : The Mysterie of the Kingdom ; the new Heavens , and the new Earth , wherein dwelleth Righteousness , which belongs to the Knowledge of Jesus Christ. And then the delivering up of the Kingdom to the Father , that God may be All in all , when Christ hath performed the Administration of the Kingdom . Now , I say , these are Mysteries belonging to the Knowledge of our Lord and Saviour Jesus Christ , which do all of them loudly bespeak our most sedulous endeavours after a growth in this blessed Knowledge . And to add no more , consider that passage of the Apostle , in 1 Tim. 3. the latter end , Great is the mysterie of godliness : — What 's that ? God was manifest in the flesh , iustified in the Spirit , seen of Angels , preached to the Gentiles , believed on in the World , received up into Glory . Have we comprehended ? have we attained ? The Apostle Paul was far from thinking so , according to that account of him ; N●… as if I had already attained , or were already perfect . What , have we got to the bottom of these Mysteries ? Are we able to fathom the depth of them ? O , how little a thing do we know of these things . It was a good saying of one of the Ancients ; Many things , because of the customary mentioning of them , they are slighted , which if they were but seriously weighed would cause admiration to astonishment . God manifested in the flesh : Why , it 's a Mystery that we may bestow a whole Age of a thousand years in studying , and never be able to come to the full understanding of : Angels desire to look into these things . Now , upon these accounts , upon the account of the subject matter of the Knowledge of Christ , it may well be required of Believers , that they do their utmost endeavour , that they may grow in the Knowledge of our Lord and Saviour Jesus Christ. I shall close up for the present only with this one Argument further : It is the Saints duty to endeavour a Knowledge in the growth of our Lord and Saviour Jesus Christ ; for otherwise , truly , we do not answer the provision that God hath made to such a purpose ; we walk unworthy of the Goodness and Grace of God which hath discovered it self this way , in order to such a growth . For , mark you ; In the beginning of the World , upon the fall of Adam , the Gospel it was but whispered : Whisper , there was something darkly , secretly , and couchantly ( if I may so speak ) was hinted out ; The seed of the Woman shall break the Serpents head ; here was all the Gospel was given out at first : Afterwards there began to be a little more discovery made of it to Abraham , Isaac and Iacob : — Afterwards in Moses time , and in Moses days , there came to be a little more full explanation : — afterwards in the times of the Prophets , clearer & clearer discoveries . — But in the time of the Gospel , when Christ came , then the Day star arises , nay , the Sun of Righteousness breaks out , and now we have clearer and clearer discoveries of the Mysterie concerning our Lord Jesus . — And mark you , when Christ goes to Heaven , he sends a token of his love to his Church and People , a Book of Mysteries , of Mysteries concerning the Knowledge of himself ; and provides this very Book , that we might come to be well improved in the Knowledge of our Lord and Saviour Jesus Christ. — Now , consider this ; For as much as the Lord hath in his Wisdom , out of his rich bounty hath been pleased thus to provide and to order out , that there should be such means and helps for our Improvement in the knowledge of Christ ; truly we walk unworthy of this provision , if we do not put on with all industriousness , to such a purpose , that we may grow in the Knowledge of God. Let me but express my self thus ; If so be you have a Vessel moving upon the waters , if the water be shallow , and it be a low water , the Vessel is ready to touch upon the ground ; but if so be the water grow higher and higher , and the Tyde comes in and springs up , then the Vessel rises higher and higher : So should it be with the souls of Believers , being that God hath made a stream come in more strongly , and the Tyde to rise higher ( as he hath done ) in the course of holy Scripture ; truly the endeavour of a Christian should be sutable to such provision , he should endeavour to be upon his Improvements , and to grow in the Knowledge of Christ. These things being thus accounted to you , in order to your convincement , that we should endeavour a growth in the Knowledge of our Lord and Saviour . I should now come to tell you , what this Knowledge is , for the nature of it : I must tell you this , That truly there are many have the Knowledge of Christ , and are grown up to a great measure of it ; and yet for all that , their Knowledge will be their confutation at last . I must tell you this , That howsoever we may be apt to lift up our selves in high conceits of our Knowledge , yet the very Devils are exceeding much in their Knowledge of Christ : We know thee , who thou art , The holy one of God. I tell you , There 's never a Devil that 's now under the chains of darkness , but they can speak most learnedly concerning the Lord Jesus , concerning his Person , — concerning his Nature , — concerning his Office : And how many learned men are there that are able to discourse concerning Christ , concerning his Incarnation , and concerning his Death , and Resurrection , and Ascension , and this and that , and are able to inlarge themselves this way , and yet they do ( many of them ) go down with their Knowledge to Hell : Therefore it is necessary for us to be well instructed in this Point , that we may know what this Knowledge is . — I would have spoken something to it ; only thus : It is not a notional Knowledge : Take heed of a notional historical Knowledge , a Knowledge that you attain unto meerly by common report , and by a common eradiation of the Understanding ; but look to it , that it be a Heart-knowledge , a cordial Knowledge , — a practical Knowledge , — such a Knowledge as is a transforming Knowledge : For the truth on 't is , If any man think he knows any thing of Christ , he knows nothing as he ought to know , if his Knowledge don't transform him . This is the ruine of souls , They know much of Christ , they are able to discourse of the Doctrine of Justification , and Sanctification , and of Adoption , and other Mysteries of the Gospel , and all lies floating in the brain , and that 's nothing of its effectual operation upon the heart and conscience of a sinner . This is that that I would a little further speak to you about , that so we may not mistake our selves , and go with a Knowledge that lies dead upon our hands , and so come to fall under the deep and most dreadful ruine . SERM. XI . I Was speaking concerning this Knowledge , for the kind of it : Now I would strengthen this cause I have in hand , concerning the Knowledge of our Lord and Saviour Jesus Christ ; I would strengthen the cause what I could , and I shall do my best endeavour , that you may be as fully convinc'd as may be , How much it concerns Believers and Saints to grow in the Knowledge of our Lord and Saviour Jesus Christ. Besides all that hath been already spoken to the purpose , which indeed doth carry very convincing light with it , and is beyond all gain-saying . There is besides all that hath been already spoken , some things further to be held forth unto you , whereby you may yet stand more fully convinc'd of it , That the Knowledge of our Lord Jesus , is a Knowledge that we should vigorously endeavour a growth and Improvement in . As now to instance . Having spoken the last time of things that concern us , in reference to Christ ; so I shall now further communicate those things to you that concern this matter , in reference to our selves . If so be we be but that we profess to be , if we be such as have the faith of the Gospel , and are planted under the hopes of the Gospel ; truly , it doth very much concern us , in respect of our selves , to endeavour vigorously a growth in the Knowledge of our Lord and Saviour Jesus Christ ; and that in these several respects , which I would intreat you seriously to weigh and consider . As , First , Our Duty is , to endeavour a growth in th ▪ Knowledge of our Lord and Saviour Jesus Christ. First , That we may be men and women of more able Judgments , be more Judicious and able to manage our Judgment of things . 2. That we may have the more benefit and comfort of our Consciences , and with respect to our consciences ; our duty is to endeavour a growth in the Knowledge of our Lord and Saviour Jesus Christ. 3. With respect unto Gospel-grace , and that there may be an increase in it . 4. With respect unto Gospel-priviledges , and Benefits , and Comforts . 5. With respect to Gospel-duties . 6. With respect unto a Gospel-conversation . In the general , these things I now do further offer to your consideration , and shall endeavour to give some insight into them , and what they do import , that so if the Lord will please to prosper my endeavours among you , that you may come to set on more strenuously , with strength , and endeavour after a growth in the Knowledge of our Lord and Saviour Jesus Christ. Consider first , It is required of us ( such as profess Godliness and the Faith of the Gospel ) that they be a wise , judicious and understanding People . Be not , saith the Apostle , unwise , but understanding what the will of the Lord is . 'T is that which hath been earnestly prayed for . So David , Thy hands have made me , and fashioned me , give me understanding . — How earnest was Solomon in that behalf , that he would give him a wise and an understanding heart ? How earnest was Paul with God on the behalf of the Church of the Ephesians , That their understandings might be enlightned ? — God would have his People to be like himself ; he is a judicious God , a God of Judgment ; and he would have his People to be an understanding and judicious People , of discerning spirits , able to make a right Judgment of persons and persons , of things and things : This is the Will of God. — Now consider , There is no Knowledge in all the World , that contributes so much to this , that we may come to be a wise , understanding and judicious People , as the Knowledge of our Lord Jesus Christ doth . I remember what Moses speaks , in Deut. 4. That they should be acknowledged upon the account of those Laws , and Statutes , and Testimonies which were given them ; they should be acknowledged to be a wise and an understanding People . Why ? Truly they were of high accomplishment , as touching their wisdom and understanding , and judgment ; and that upon the account of those Revelations that God did make to them . O , but how much higher will the advance be of a People , in wisdom , and understanding , and judgment , that are well instructed in , and acquainted with the Mysteries of Christ , and the things that are to be known concerning him . Consider now , What was the teaching of the Old Testament , to the teaching that was to be had under the New Testament , the Gospel-teaching ; when the time came that the Mysterie which had been kept secret , from Ages and Generations , should be broken open , and laid out to the full of it ? Oh , what an advantage was there then , for a People to come to good judgment and understanding ! No Knowledge in all the World ( I say ) contributes so much to the purpose , of making Men and Women wise and judicious , as doth the Knowledge of our Lord and Saviour Jesus Christ. By this Knowledge well improved ( for I speak of that ) I speak of the Knowledge of our Lord Jesus Christ , considered as well improved , when there is a considerable growth and increase in it : I speak of this Knowledge in the improvement and increase in it , as the most pretious Knowledge , most beneficial to such a purpose , for to accomplish men and women for being a judicious understanding People , of discerning spirits . Consider , First of all , By the means of this Knowledge , we shall be the better able to make a judgment of ourselves , our persons , and conditions , and states . Alas , beloved , What woful mistakes are we apt to run upon , concerning our conditions God-ward ! How many are there that think themselves to be something , when they are nothing at all ; judge themselves to be of a right Gospel-spirit , when they are nothing so at all ? — How many are there that account themselves to be right in point of Religion and Godliness , well accomplisht , and that they are such as will pass in account with God , for good , and sound , and upright men , right in the Mysterie of the Gospel ; whom God will reject and protest against , and profess of them , that he hath no pleasure in them ? — Then on the other hand , There are many poor souls that pass a very sad judgment upon themselves , and are apt to give themselves for stark naught , that they are not to be accounted of with God , that have deserved rather to be rejected of him ; when yet for all that , they are in his account , no other than noble Vines , a holy , a right seed ; as the Prophet Jeremiah useth the expression . Now , the reason of these mistakes , in point of Judgment , concerning our selves and Estates ; it must needs arise , e●…pecially , either from the total want , or from a great deficiency in the Knowledge of our Lord and Saviour Jesus Christ. For , mark you ; You must know that we are never so well able to judge of the Writing , as when we are well knowing of the Copy after which the Writing is to be drawn : We can never so well make a Judgment of the fashion of a thing , unless we know the due pattern after which it is to be cast ; they that see the Copy , will be the better able to judge of the Writing that is to be drawn after the Copy ; they that understand the state of the Mold , will be the better able to judge of the Vessel , whether it be right cast and fashioned , sutable to the Mold . Now , consider thus : Our Lord Jesus Christ , he is the Copy after which a Believer , a Christian is to be drawn up : He is the Mold into which a Christian is to be fashioned . The Apostle tells us , in Rom. 8. That those whom God hath predestinated , he hath predestinated to be conformed to the Image of his Son , that he might be the first-born among many brethren . Thus it is , it is the great design of God concerning all his People that he will own ; that they be conformed and fashioned according to Christ : And such as is the constitution of Christ , such must be the constitution of a Christian . Now , when we come to know , and to know to good purpose , the things that concern Christ ; when we come to be made able to answer the Mysteries of the Gospel concerning Christ , what a Christ he is , of what a make and constitution . ( Pray consider well : ) The more we know of this Knowledge of our Lord and Saviour Jesus Christ , the better able shall we be to make a Judgment of our selves , and to escape those dangerous mistakes concerning our condition and state , which we are apt to run upon ; when we come to know , and to know to some good degree what Christ is ; what he is for his Nature , and Disposition , and Qualifications , and Constitution ; and that he is not made after the Law of a carnal Commandment , but after the power of an endless Life : That he is constituted a Priest after such a manner ; and so a Prophet , a King. When we come to know this to some purpose , the Constitution of Christ , what make he is of , how God hath ordered him , who is the Pattern and the Copy after which a Christian is to be drawn up ; the more we understand and know of this , the better able shall we be to make a Judgment of our selves and states , when we come to compare our selves with our Saviour Jesus Christ ; when we can find , that as in the Print , there is letter for letter , there is Grace for Grace ; there is stamp for stamp , Impression for Impression ; when we can find this , when we come to know the original Copy , and then come to compare our selves with the Copy , the Writing that is drawn up in our own hearts ; — when we come to understand what Constitution Christ is of , and understand that to some purpose , and then come to consider how it is vvith our selves ; then shall vve be the better able to make a Judgment of our condition and state , and to say , I knovv that my heart is right , I knovv that my state is good , I am able to avouch it , I can give a Judgment of my self upon this account , because I find the conformity to Christ my Head ; I see there is an ansvvering to the Copy , and that I am dravvn up according to the Pattern . O Brethren , consider vvell of this : We are said to be made Kings and Priests unto God our Father . Why , novv , Kings and Priests ? vve are such as Christ , vvho vvas a King and a Priest ; not after the Lavv ( as I said before ) of a carnal Commandment , but after the power of an endless Life ; when we come to find the power of an endless Life in us , a sutableness unto Christ ; when it 's otherwise , it is but a pretence . As it may be said according to that , in Rev. 2. They say they are Iews and are not ; they are of the Synagogue of Satan ; and so will many be found to be so , that do not correspond to Christ , and do not answer Christ as the Pattern . This is that therefore , that we are to know and consider , That it is necessary that Believers and Saints should be well acquainted with the Knowledge of our Lord and Saviour Jesus Christ , because by that Knowledge we are to regulate our Judgments concerning our own persons . And so the Church , as in Rev. 2. before-mentioned . And so again , The like is to be said concerning Doctrines , and concerning Worships ; concerning the Doctrines that are held forth , and concerning the Worships that are performed . Why , Brethren , there are many Doctrines preach'd in the World , that are no better than chaff to the Wheat ; and no other than dross to the Gold. What is the chaff to the wheat ? as the Prophet Ieremiah speaks : And what is the dross to the Gold ? Now , how should we judge , but by the help of the Knowledge of our Lord and Saviour Jesus Christ ? The more we improve in that Knowledge , the better able shall we be to make a Judgment of Doctrines . And so likewise of Worships : Such Worships as shall have acceptance vvith God. Why ? they must be Worships that are according to Christ ; and the more vve improve in the Knovvledge of our Lord and Saviour Jesus Christ , the more able shall vve be to make a Judgment of these things . O! Christ , he is a spiritual Christ : Though we have known him ( saith the Apostle ) after the flesh , yet henceforth know we him so no more : He was made after the power of an endless Life , and not after the Law of a carnal Commandment ; and his Worship is drawn up , not after the Law of a carnal Commandment , but after the power of an endless Life , sutable to himself . O , consider of this , and take heed of carnal hearts , and of carnal Services , that hold no correspondency with our Lord Jesus Christ ; so that upon this account , you may see and stand convinc'd of it , That it concerns us very much to endeavour a growth and increase in the Knowledge of our Lord and Saviour Jesus Christ , because by the means of that Knowledge , we are inabled to make a Judgment of Churches , and their Constitutions ; — we are inabled to make a Judgment of Doctrines and of Worships , which are to be performed . 〈◊〉 Yet further . The Knowledge of our Lord Jesus Christ , is a Knowledge that Christians and Believers should endeavour a growth in , and that as with respect unto their Judgments , that they may come to be well accomplisht , and to become a judicious People . So likewise 2ly . In regard of their Conscience : Conscience , truly it is a great word , and I wish that the interpretation of it were better known . The interpretation of Conscience ; I tell you Brethren , That every man and woman hath a Conscience within them , and this Conscience is either his cordial Friend , or it will be his dreadful Enemy ; it will either be a Friend or a Fury ; either his best Friend on earth , or his greatest Enemy on earth ; Conscience will be a Friend if it be right , but God is a greater Friend ; Conscience will be an Enemy , I , but God is a greater Enemy : If our heart condemn us , faith the Apostle , God is greater than our heart , and he knows all things . — But , on earth , there is not a greater Friend , nor is there a greater Enemy than a man's Conscience . I tell you this , That your Consciences , when you come to know them , and to be acquainted with them , and when they come to be awakened and set on work , your Consciences will either create a Heaven within you , or else they will create a Hell within you . Truly , Conscience will do thus ; It will either make your life to be a Heaven , or else it will make it to be a Hell. I 'le give you two Instances , and I think that more remarkable Instances cannot be given . — To instance in Paul and Iudas : There was never man ( I think ) in the World , that was able to speak more from experience concerning his Conscience , and how it befriended him , than Paul was ; never man better studied in Conscience ; never man more befriended by Conscience , and he knew the benefit of it , and was exceedingly rejoyced in it : And there was never man that was more terrified by his Conscience ( I think ) than Iudas was , and no man more able to speak to the terror of his Conscience , than he was . Paul makes his boast of his Conscience : This is our rejoycing , The testimony of our Conscience . And , Men and brethren , I have lived in all good Conscience : And still upon every occasion , My Conscience bears me witness . O , this Conscience of Paul , it sung within his bosom , like a bird of Paradise ! O , this good Conscience of Paul , notwithstanding all the troubles and persecutions he meets with , his Conscience befriends him , and doth keep him up in heart , and he is cheered with it , under all the troubles and disquietments that he meets with in this World. Thus it was with him , as to his Conscience . And as for Iudas , his Conscience was a Fury within him , when he came to be awakened and had the guilt of blood upon him : O , how Conscience rages ! it creates a Hell within him , and he is in Hell before he comes there ; as many are , and will be , when God comes to awake their Consciences . Now , thus it was with Iudas , and he was so hurried , and agaster'd , and amazed , and afrighted , that he was a Magor-missabib , a terror to himself . Thus it was with Iudas , and that by reason of his awakened Conscience , labouring under the guilt of his iniquities and impieties that he had committed . Well , this is Conscience , the best friend on Earth , or the greatest and dreadfullest enemy on Earth . A man had better have all the World against him , than have his Conscience against him ; and if all the World be against a man , yet , if his Conscience be for him , if his Conscience will befriend him ; it will inable him to bear up with comfort notwithstanding . I , but now consider , that it is by the well-improvement of the knowledge of our Lord and Saviour Jesus Christ ; it is by the well-improvement of that knowledge , and by endeavouring an advance , and a growth and increase in that : this is the thing that I drive at ; it is by this means , and upon this account , that the Conscience comes to be set to rights , and is inabled to do the part of a dear and cordial Friend , which it will never do upon other tearms . I 'll tell you what , your Consciences will never do the part of a friend to you to any purpose , but rather storm against you , and make you to become as Magor-missabibs , terrors to your selves ; unless you be well instructed in the knowledge of our Lord and Saviour Iesus Christ. Men and women may daub with their Consciences , and sooth up themselves , and lay their Conscience upon a pillow , when it 's sick , and distemper'd , and ill at ease , and would be breaking out : men may take this and that course to still their Conscience for a little while ; O , but there will never , never be any true quieted peace , nor any kindly settlement of it , nor any friendlyness of it to us , if we be not well understanding in the knowledge of our Lord and Saviour Iesus Christ. It is clearly by the advancement that we make in the knowledge of our Lord and Saviour Iesus Christ , that we come to have our Consciences set right , and to perform the office of a dear and cordial friend to us . Alas Brethren , consider thus ; men and women may have gone on in a fair and plausible profession of Christianity for many years , and have been in good account for Christians , and have had friendly respect from the Godly : but when they come to fall under a temptation , an awakening and stinging temptation ; or when they come to lye upon their death-beds , and have a representation made to them of their condition and state , they are in a most restless condition , they do not know what in the World will become of them ; but they are like unto the raging Sea : and this is like to prove the condition of many poor creatures , that make a fair profession : the Lord give them wisdom to look into it , they are in a restless condition , like unto the raging Sea , that casts up mire and dirt , and cannot be quiet . O , it 's true , I have had a profession , and have had a name for a Christian , and I have b●…n installed in Church-priviledges , and I have ●…t and drank with the Saints , and walk'd in communion with them ; but now all this , and a great deal more of this , that may be accounted , will not quiet the spirit ; and the poor creature cannot tell where to rest , but tumbles and tosses , and rouls up and down , and knows not what in the World will become of it . Thus it will be ; therefore we had need look about us , and to consider wisely of it . — Why , what 's the reason of this ? why truly , principally upon this account ; because the knowledge of Christ was not better studied , and that it was not pursued more eagerly , according to the true state of it ; and the Conscience was not duly principled with the knowledge of our Lord and Saviour Iesus Christ. And so likewise ; there are others , Godly persons ; the Godly persons , concerning whom , it may be very comfortably hoped , that their hearts are right with God , and that they have the root of the matter in them ; and yet , in a day of temptation ; at a great loss , and tossed with tempests , and wofully shattered and broken ; and do not know where to rest the sole of their foot : poor souls , that are roving , and tossed from post to pillar , and cannot tell how to have any quiet injoyments : — what 's the reason of this ? O , it is in a special manner to be reckoned to the want of a due information in the mysterie of Christ ; and , because there is not a well-improved knowledge concerning our Lord and Saviour Iesus Christ. But the poor creature is principled much , what with principles of Legality , with Legal principles , which will never settle the Conscience , nor never bring any solid peace unto the Conscience . This is the reason why many poor creatures are so shattered and broken as they are , and cannot have a comfortable day ; pass a long from time to time , and upon every occasion , they are under woful perplexities . — What 's the reason of this ? — because of Legal principles in their Conscience ; by occasion whereof , the Conscience is ever and anon rising up , and presenting matter of terror to the poor creatures ; and it knows not what to do , nor how to have any comfortable injoyment of it self : — upon this account it is , because we are not well studyed in the mysteries of the Gospel , in the knowledge of our Lord and Saviour Iesus Christ. Thus it is ; We must know , that all the knowledge concerning God , considered out of Christ , as he is an Infinite Glorious Being ; as he is a God of Infinite Sovereignty , of Infinite Power ; as he is a God that is Perfect in Knowledge , in Holyness , and Wisdom , and the like : all this Knowledge , — and the Knowledge of God in the works of his Creation ; — and the Knowledge that we have of our selves , and of the state wherein we were created . The Knowledge of the Covenant , under which we were planted in the beginning of the Creation : — The Knowledge of the Law , and of the Sovereignty of that : All this knowledge will but raise up terror in the soul , and make the Conscience to rage and storm ; nothing of this Knowledge that is able to calm and quiet the Conscience . No , let a man present to himself never so fully , all his moralities , and duties , and services , whatsoever he can account concerning himself : notwithstanding this , Conscience rages still ; there 's nothing of satisfaction to the Conscience : Conscience is still all this while like the raging Sea , and casts out mire and di●…t , and cannot be quiet . — Why ? — Why because it hath nothing to rest upon ; nothing that it knows concerning God , his Infinite Majesty , Glory , Purity , and Holyness , that gives a bottom for the Conscience to rest upon ; but the Conscience rather comes the more to ra●…e and storm ; O , he is a Holy God , and my Conscience tells me , that I am a filthy , loathsome , polluted creature : He is a Righteous and Just God , and I am a rebellious wretch , that have provoked Him most dreadfully : I have the representations before me , of such and such moralities , and services : I , but the Law is a strict Law , and I have not answered it in any thing that I have done . Now , it is only by the Knowledge of our Lord and Savlour Jesus Christ. The Knowledge of the Myste●… which was kept secret from Ages and Generatio●… 〈◊〉 is only by the knowledge of that Mysterie , that the Co●… comes to be quiet , it comes to find a bottom there : when this Knowledge comes , there 's a plank cast out after the Ship-wrack . O , when the soul comes to hear of the Lord Jesus Christ , that he was sent of God , to be the Saviour , to make satisfaction to his Justice , by the offering up of himself a sacrifice ; that he hath shed blood , and the blood of attonement , an available blood : when the Conscience comes to know this , and this knowledge comes to be wrought in a soul ; then Conscience begins to be quiet . The Apostle argues to this purpose , in Heb. 10. The Law , saith he , having a shaddow of good things to come ; for it had its worldly Sanctuary , and its Priesthood , a pompous Priesthood , and the Sacrifices , and the blood of Bulls , and Goats : I , but , saith he , These were never able to purge the Conscience , and to make the comers thereunto perfect ; to give them peace , and to bring them to the injoyment of rest ; they could find no rest here ; For , saith he , if so be that they had been available , then would they not have ceased to be offered , because the comers to these sacrifices , being once made perfect , should have had no more Conscience of sins ; their Consciences no more labouring under the apprehension , and the representation of their former sins , they would have been made perfect , and would have had no more Conscience of sin . But , saith he , every time they come to offer these Sacrifices , there is a remembrance of sins : — Why ? — Why because the knowledge of all this , the performance of all this , would not answer the exigency of the Conscience , and lay a foundation for the Conscience to bottom upon . But , saith he , Christ , He comes in , and He , by one offering of Himself , by the shedding of his own blood once , He hath perfected for ever , them that are sanctified ; and now the Conscience comes to be quiet . O , this is the knowledge will quiet the Conscience . Therefore now , judge with your selves , whether there be not infinite cause , that professors that mind their souls , and the peace of their hearts , and the comfort of their Consciences ; whether it doth not infinitely concern them , to endeavour an increase and growth in the Knowledge of the Lord Jesus : That so , when Conscience would be upon stirring , and startling , and stumbling ; the soul being well versed in the mysterie , and understanding to good purpose what the knowledge of our Lord Jesus Christ is , the soul may be able to relieve it self : Well , be it what it will ; let Devils charge , and let men charge , let them charge to the full ; I bless God , I have the knowledge of Jesus Christ. I understand the mysterie concerning my Lord Jesus : I have endeavoured to make a good progression in this knowledge , and to accommodate it to my purpose . I know who Christ was , what a Priest he was , and what blood he shed , and what a sacrifice he offered ; and I know , that the Infinite Justice of God , is not able to make any exception against this sacrifice and blood . God hath rescued me , well may my Conscience rescue me : God is satisfied , well may my Conscience be satisfied . Well now , for my part , I know not what in all the World to preach to you , that is more material and momentous than these things . And these two things that I have laboured about this morning ; — as touching a Christians accomplishment , for being wise , and judicious ; and that is , by a due improvement in the knowledge of our Lord and Saviour Jesus Christ. — And likewise , concerning the Conscience ; and how that comes to be rectified , and set to rights , and to stand a mans Friend in every time of need ; and that he may sweetly injoy himself , and come to have a Rock to repose upon in a storm and tempest ; how a soul may come to find a rest for it self in all the tossings and turmoylings in the World : and that it is the knowledge , or improving in the knowledge of our Lord and Saviour Jesus Christ. I say , these are momentous things , and we should well consider of it ; that of all knowledge , there is none that we should endeavour a growth and increase in , as the knowledge of our Lord and Saviour Jesus Christ. SERM. XII . I Shall now proceed unto some other things , which will yet more fully evidence it to us , that it doth very much concern beleeving souls , to endeavour a growth in the knowledge of our Lord and Saviour Jesus Christ. The third thing , according to this order , which I propound , is , That by growth in the knowledge of our Lord and Saviour Jesus Christ , we shall be advantaged for a growth in Grace . It seems , and to me , it more than seems , to be implyed in the Conjunction of these two Requiries : Grow in Grace , grow in the Knowledge of our Lord and Saviour Jesus Christ. It seems to imply thus much ; as if so be the Apostle should have said , Grow in Grace , and that you may do so ; see that you grow in the Knowledge of our Lord and Saviour Jesus Christ. They are never like to come to any eminency in Grace , and to make any considerable advance 〈◊〉 Grace , that make little or no progress in the Knowledge of our Lord and Saviour Jesus Christ. And they , that in uprightness of soul , do make it their business to incease , and grow in the Knowledge of our Lord and Saviour Jesus Christ ; they are the most likely persons for to make the most considerable advantage in the Graces of the Spirit of God. There is something in it , that the Spirit of God , by the ministry of his Apostle Peter , should propound these two requiries in this Conjunction one with another . Require a growth in Grace ; and in order thereunto , a growth in the Knowledge of our Lord and Saviour Jesus Christ. — — Now here , first of all , I shall speak a little more generally ; and that , but in a touch : — — And then , shall endeavour to evince this , by giving an account of this in a more particular way . You are to know , that the first plantation of Grace in the soul , it is made in the way , and by the means of the Knowledge of our Lord Jesus Christ , communicated to the soul through the Spirit : there can be no Grace in the heart , where there is no Knowledge of our Lord and Saviour Jesus Christ. It is the Knowledge of Christ , and of the Gospel , and of the Gospel-mysteries concerning Christ , by the means whereof , Grace comes to be planted in the soul. The Prophet , in Psal. 19. gives us this account of the Law of the Lord ; that it is a perfect Law , converting the soul. — What Law is this ? — — understand it of the Law of Grace and Faith : Not of the Law of Works : and there by Law , you are to understand , the Doctrine of God concerning Christ , held forth in the Gospel , in the Scriptures of Prophets and Apostles . And he saith , that it is the Law of God , this Law of Faith , this Gospel-Law , which is the blessed Instrument of converting the soul. Before Conversion , there 's no Grace ; when Conversion is wrought , then Grace takes place in the heart : an unconverted person , is a graceless person , let him be what he will for his moralities , and plausible conversation : when once Conversion is wrought , then Grace comes to be in the soul : and this Conversion is not brought about , but by the Gospel , which holds forth unto us , the Knowledge of our Lord and Saviour Jesus Christ. Let a man preach moral Duties never so clearly and plainly ; moral Duties , all the Duties of the moral Law , considered as it holds forth a Covenant of Works ; as it holds forth a Duty to God , Duty to Man : I say , let a man preach never so clearly and plainly man's Duty , he will never be able to convert the soul ; that is not the converting Ministry , no , it is not ; 't is not the quickning Ministry . I remember how the Apostle argues to the Galatians ; Received ye the Spirit ( saith he ) which Spirit is a Spirit of Grace , by the works of the Law , or by the hearing of Faith ? That is the Doctrine of Faith. Why ? saith he , you did never receive the Spirit , which is a Spirit of Grace , by the works of the Law , and by the hearing of the Law ; but you received the Spirit , by the hearing of Faith , by hearing the Doctrine of Faith , the Doctrine of the Gospel , the Doctrine concerning the Lord Jesus Christ , made known unto you ; in that way the Spirit came , and the Spirit with the Grace of it . It is , therefore , the Knowledge of our Lord Jesus Christ , that is the blessed instrumental means whereby there comes to be the first plantation of Grace in the Soul. I , this that brings men to believe , it 's the Gospel ; men will never believe to the saving of their souls , till they come to know Jesus Christ. They will never repent with a Repentance to salvation , till they come to know Jesus Christ : All the knowledge in the World will never bring over a soul to Faith and Repentance , to the Love of God , but the Knowledge of our Lord Jesus Christ. When men come once to know the Mysterie of the Gospel , to know the Grace of God in Christ , to know the Mysteries concerning the Salvation and Redemption of the World by the Lord Jesus ; this will bring them to Faith ( if any thing will ) this will bring them to Repentance ; this is the instrumental means whereby they come to have their hearts warmed with the Love of God. The preaching of the Law , as a Covenant of Works , moral Duties , and pressing of them , without the line of the Gospel , and the Covenant of Grace ; without reference to that , this will but rather provoke and stir up the corruption of a man : The Law worketh wrath against a man , works wrath in a man ; it raises up wrath , it irritates those cursed corrupt Principles that are in him . O , this is a Mysterie that we should be well acquainted withal . O , it is the Knowledge of our Lord Jesus Christ in the Gospel : This is that that breaks the heart , and makes the heart to work out after God. Never shall we begin to love God , nor to love Christ , till such time as we come to know the Doctrines of the Gospel , concerning our Lord and Saviour Jesus Christ. I would with all my heart that every one of you were but well studied in this Mysterie , that now I am speaking to , That it is the Knowledge of our Lord and Saviour Jesus Christ held forth in the Gospel , that is the means and instrument to plant Grace , to make the first Plantation of it in the Soul. As , 2ly . Know , That as it is the means of its first Plantation , so it is the means and instrument of its Augmentation : I am speaking according to the Doctrine of the Text , concerning a growth in Grace , and in the Knowledge of Christ. This growth in Grace , is brought about by a growth in the Knowledge of our Lord Jesus ; the more we know , the more we shall believe , the more we shall repent , the more we shall love , the more holy shall we be ( as I shall shew you , God assisting . ) I think this Point will take up a little more time than other Particulars will , but it will be time well spent . Now yet further , to clear up this , That it is the Knowledge of our Lord and Saviour Jesus Christ , and the increase in that , which doth promote an increase in Grace . You shall find in Scripture , and truly it is worthy your consideration ( to my apprehension ) that the Knowledge of our Lord and Saviour Jesus Christ , it is put for all Grace . 'T is a considerable thing , that when God will make a promise of all grace , he doth epitomise that promise thus : I will give them an heart to know me . When God comes to make a promise to his People concerning Grace , he puts it into this Form , I give them an heart to know me . O how much is there complicated in that expression , I will give them an heart to know me ! He doth not say , an Head to know me . Indeed that 's a Gift , but Knowledge in the heart , is a Grace : It is the beginning of Grace , and that which contributes to all the Graces ; an heart to know me . To know me ; — with what a kind of Knowledge ? with a fidelial Knowledge , a Knowledge of Trust , and an affectionate Knowledge , a Knowledge of Love , and with a Knowledge of Desire , and a Knowledge of Submission ; I will give them an heart to know me . And you shall find likewise to this purpose our Saviour speaks , Joh. 17. 3. This is life eternal . Why , This is life eternal , To know thee the only true God , and Jesus Christ whom thou hast sent . Mark it , This is eternal life in the Causes of it ; this is eternal life in the way and means of it , To know thee , and to know him whom thou hast sent : To know God in Christ ; this is eternal life . Then surely it imports Faith , and it imports Love , and it imports Holiness ; for eternal Life doth not come over to a soul , but in the way of Believing , and in the way of Holiness , and in the way of Love , and in the way of all the Graces : So that I say , The Knowledge of our Lord Jesus Christ , it is such a Knowledge , as under which is comprehended the Graces of the Spirit : And truly this is a consideration of weight in order to this purpose , that we may come to be more in our indearings of it , and more in our endeavourings after it . But now I shall endeavour to make this yet more fully to appear , by an induction of Particulars ; so as that you may stand convinc'd of this , that the way to grow in Grace , is to grow in the Knowledge of our Lord and Saviour Jesus Christ. Consider first of all , That by growth in this Knowledge of our Lord and Saviour Jesus Christ , we are most happily advantaged for a growth in Faith and Believing ; it is very considerable , and I will commend it to you to be seriously weighed , That as Knowledge is put for Faith , for justifying Faith , according to that remarkableScripture that you have in Isa. 53. where the Lord speaks to this purpose by the Prophet ; By his knowledge shall my righteous servant justifie many . Now , do but weigh that passage , and observe this expression : This is spoken concerning Christ our Lord and Saviour . And saith the Prophet , By the knowledge of him shall my righteous servant justifie many . — Why doth the Knowledge of Christ justifie ? — Why the Devils know him , and yet they are not justified ? Carnal Professors , they have a Knowledge of him , and yet they are not justified : I , but that is such a kind of Knowledge , as that they that have it , shall be justified : And Christ , by the Knowledge of him shall justifie many — — Now , what Knowledge is this ? — I●… must needs be understood of a fiducial Knowledg , a Knowledge of Faith ; such a Knowledge as is a Knowledge of Dependance , a Knowledge of Recumbency and Relyance upon the Lord Jesus Christ. There 's no other Knowledge whereby Christ can justifie souls , but by such a Knowledge as this : And so I say , The Knowledge of our Lord Jesus Christ it is put for Faith , and is used to be set forth unto us , The faith whereby souls are justified , and so everlastingly saved . But now yet more fully to clear up this , That by growth in the Knowledge of our Lord Jesus , there comes to be a prosperous and happy growth in Faith. We will consider first of all , What there is belonging unto a well-grown and improved Knowledge of our Lord Jesus Christ , and then you will be able clearly ( if so be that there be any spiritualness of understanding ) to see how this Knowledge duly improved , doth draw out the saith of a Believer , and how it doth most happily influence his Faith , and is as the pouring out of water upon a Plant , or at the root of a Tree , which makes the Plant to thrive , and grow , and prosper , and shoot up a main . This will appear that this benefit comes over to us by our having the knowledge of our Lord Jesus Christ advantaged in us . Now , consider what doth properly belong to a well improved Knowledge of our Lord and Saviour Jesus Christ. It is requisite , in order to a due improvement and growth in the Knowledge of our Lord Jesus Christ , First , That he be known as touching his Person , That he is God blessed for evermore , God with God , in full equality with the Father and the Spirit , and accounts it no robbery to claim such an equality ; as Great as the Father , as Good as the Father , as Holy as the Father , as Mighty as the Father . Thus it is ; He is God with God. — And 2ly . That he is not only God with God , but he is God-Man ; that he might be both fit to deal with God for Man , and with Man for God. That 's the first thing that I propound : I shall make the accommodation of them by and by ; and having propounded the things that belong to this well improved Knowledge , then I shall come to offer it to your Consideration , how the Grace of Faith is most happily influenced by this Knowledge thus improved . 2. It belongs to well improved Knowledge , for to know , that this Christ , God-Man , is the Son of God , the only begotten of the Father , by an act of eternal Generation . 3. It 's requisite to a well improved Knowledge , That souls do know and understand , that this Christ , God-Man , the eternal Son of the Father , that he is the Son of his dearest Love , and did from all eternity lodge in his blessed bosom , that his heart is infinitely set upon him . And then , 4. It belongs to this Knowledge , That souls do understand , that this Christ , God-Man , the eternal Son of the Father , the dearly beloved of his Soul , is such as he doth take infinite complacency and contentment in ; he is pleased in him , and delighted in him ; upon this very account , because of the willingness which he hath manifested to appear in the behalf of poor Souls . This is my beloved Son , in whom I am well pleased ; he in whom my soul delights . 5. It is requisite to a well improved Knowledge of Christ , That we understand , that by an eternal Decree , God hath chosen , and appointed , and designed , this Son , God-Man , this Beloved , this Person so much delighted in ; That he hath chosen him according to an eternal purpose and Decree , for to be the great Mediator between God and Man. This is necessary likewise to be known , that so there may be a due improvement of the Knowledge of our Lord Jesus Christ. The Lord hath declared the decree , Thou art my Son , and I have appointed thee : He hath decreed him , and designed him to such a purpose , according to that decree , in Isa. 42. Behold ( saith the Prophet ) my servant whom I uphold , mine elect , in whom my soul delighteth : He is the chosen of God from all Eternity to such a purpose . 6. This is necessary to a well improved Knowledge of our Lord Jesus Christ , That it be known and understood , that this Christ , God-Man , the Son of the Father , the Beloved of his Soul , the Person that he delights in , that he hath made choice of , is likewise most fully commissioned by the Father , for to perform the Office of a Mediator , to all those intents and purposes , and in all such wayes , wherein he may accomplish that great Design concerning the Redemption and Salvation of poor Souls . God hath commissioned him , he hath chosen him , called him , and sent him into the world , and sealed him up , according to Scripture expression , The Spirit of the Lord God is upon me , and he hath anointed me to preach good tydings : — Him hath God the Father sealed . As in Ioh. 6. he hath a full commission from God sealed up unto him , for such a purpose . — He is commissioned of God , being the great Prophet , to teach and instruct his People in the Mysteries of his Will : A Prophet shall the Lord your God raise up unto you , like unto me . He is commissioned of God to be a Priest , and God hath sworn concerning him , according to that , in Psal. 110. The Lord hath sworn , and will not repent , Thou art a Priest for ever , after the order of Melchisedech . — And , then he hath commissioned and sealed him up to be a King : The King of his Church , to rule in the hearts of his People , and to ruine his Enemies . This belongs to well improved Knowledge , That we come to know and understand that this Jesus Christ , God-Man , is thus commissioned . 7. It belongs to a well improved Knowledge of our Lord Jesus Christ , That , as he is thus commissioned , sent and sealed of God to all these intents and purposes ; so likewise he is accomplisht by God every way , most compleatly accomplished for to bring about the Design that he is commissioned for . The great God hath impowered him , and accomplisht him , in the most full manner that possibly can be ; God hath not given him the Spirit by measure , the Lord hath given him the fulness of the Spirit , he hath given him all fulness : It pleased the Father , that in him should all fulness dwell . Fulness of Wisdom , fulness of Grace , all fulness of the Spirit ; he hath all fulness in him . 8. We are to Consider , That this belongs to a well improved Knowledge ; that these accomplishments of Christ , and this provision that is made in him , it is ordered unto Communication ; he is the great Trustee of Heaven and Earth : He ascended on high , and he r●…ived gifts for men . Why , he received them as their great Trustee ; God hath committed to him a trust , for the benefit and behoof of poor Souls . This belongs to a well improved Knowledge in Christ , That all the fulness that is in him , it is for Communication , that poor Souls might be the better for it . 9. It belongs to a well improved Knowledge of Christ , That there be a due understanding of this , that Christ was from the beginning most willing to comply with the Counsel of God concerning him ; and that it was the joy of his heart to ingage himself in the behalf of poor sinners , to make reconciliation to God as their Peace ; to satisfie the Justice of God he was most willing , and it was the delight of his Soul to be put upon this thing . This belongs to a well improved Knowledge , to understand , that Christ had no reluctancy of spirit , when this matter was propounded to him ; and when the matter was in debate , Christ came in with no Negatives , made no Objections , but answered thus : O my Father , 't is thy Will , 't is my joy ; it pleaseth thee to design me to such a purpose , O my Father , thy will be done , my heart delights in it : Thou hast prepared me a body ; O , I come into the World with that body , and I delight to do thy Will ; Though I fore-apprehend all the sorrow , all the smart , all the shame , all the sufferings , all the burden , all those pressures that I must undergo in the managing of this great and glorious work and service ; yet I stick at nothing : O , Father , it 's meat and drink to me ; I go about this work and service with as much content and complacency of soul , as ever a hungry man went to eat his meat . And then , 10. It belongs to a well improved Knowledge of our Lord and Saviour Jesus Christ , That we know and understand , that according to this Design of God , and sutably to his accomplishments , and sutably to his willing ingaging of himself , he hath laid out himself to the utmost ; in a way of doing , in a way of suffering ; — in a way of doing , fulfilling all righteousness in an active way , in the course of his life , and conversing here in the world : — In a way of suffering ; by the offering up of himself a Sacrifice unto God , he hath made an Attonement , he hath satisfied infinite Justice , he hath pacified infinite Wrath , he hath paid the Debt to the utmost farthing : That now the Justice of God doth make Declaration , that it is fully satisfied in what hath been performed by the Lord Jesus Christ. This is belonging to a well improved Knowledge of our Lord and Saviour . That now which Christ said upon the Cross , It is finished , God from Heaven declares in the Gospel : O , I have full satisfaction , I have nothing to object against those poor Souls , that my Son hath ingaged for ; I have a full payment , to the very utmost farthing . 11. It belongs to a well improved Knowledge of our Lord and Saviour Jesus Christ , that we understand this : That having performed all that Justice could require , in a way of doing , — or in a way of suffering , — That he rose from the dead , ascended into Heaven , and that God hath given him preferment , that God hath given him the highest preferment , upon his obedience and satisfaction to his Justice , and upon the performance of this great Work and Service that he was designed unto ; God hath advanced him to the highest top of Honour , he hath given him a name above every name ; he hath set him at his own right Hand , above all Principalities and Powers . 12. It belongs to the Knowledge of our Lord and Saviour Jesus Christ , That we know how Jesus Christ , thus advanc'd on High , and thus raised up to a top of preferment , how he doth improve that preferment : He is now in Heaven , he is at God's right Hand , he is in fullest Glory . How doth he improve this Glory and Honour that is conferred upon him ? — Improve it ; — He sets his heart upon this , that there may be an Improvement of all the interest that he hath in God ; all that Glory , and Power , and Majesty , and Dominion that he is now invested withal ; he sets his heart upon this , that he may improve this for the benefit and behoof of his People here upon Earth : He makes it his continual work and business to be negotiating with God for poor Souls , for whom he hath shed his blood , and on whose behalf he hath made satisfaction to infinite Justice ; he doth continually appear in Heaven before God , to make intercession for them . Now , do but lay all this together , and here 's the well improved Knowledge of our Lord and Saviour Jesus Christ , which I have endeavoured thus to knit up together in this compass , and to set out before you : And here 's the great Mysterie of the Gospel lying in these things , which I have held out this morning . Now , the next thing to do is this , To let you see how all this Knowledge of ou●… Lord Jesus Christ , in every part and parcel of it , doth draw out the heart and soul of a Beleever , and doth most happily influence it ; so that all this Knowledge is as a fatning water that doth nourish a Plant : Faith being planted in the soul , and this water of Gospel-Knowledge , concerning our Lord Jesus , being thus poured upon it , why as a fatning water , it makes the plant of Faith to grow and shoot up amain . There is never an experienced Christian , that knows what believing means , and is upon the exercise of Faith , and hath set his heart upon this , that he may make an Improvement of his Faith ; there is never an experienced Beleever but is able to set to his Seal , Oh , in this Knowledge thus wrought out , and thus spread forth before me , in this Knowledge my Faith lives , and thrives , and prospers , and swims up and down with all delight , as the Fish in the water . You may easily apprehend now , how a Believers Faith will grow and increase , and receive strength and nourishment , and shoot up amain , upon the due consideration of these things that I have suggested . 1. As now , When a poor Beleever shall think thus with himself , Why do I hesitate ? Why have I a fluctuating heart ? why is not my heart setled and fixt , and come to be full of confidence in God ? Why I consider thus , That that Jesus which is the object of my Faith , he is God over all , blessed for ever ; would I have a more able Saviour than a God : It is not an Angel that I am commanded to place my trust in ; no , it is God , blessed for ever , he that was God with God , from all Eternity , as great as God , as good as God : Why should I flag in my spirit ? why should I faint ? why should I have any miss-givings ? Have not I a God to trust upon ? 2. And then , He is God ; I , He is God-man : where can I promise my self pitty , bowels , compassion , if not from a man ; a man that is in union with God , and in union with God to this purpose ; that he might be accomplish'd , that he might be every way most compassionate , and suitable to such an undertaking ? 3. And then again , This Jesus is the Son , the Son of the Father ; where can I place my trust and confidence so freely , as upon the King of Heaven's Son ? He is the Son of the Father ; nay , he is his dearly Beloved Son ; the Father loves him , delights in him , he delights to hear his Prayer , he pleased him in all things . 4. Nay , why should not I be strong in my Faith in Christ ; forasmuch as this Jesus , this Son , this beloved Son , this delightful Son , is the person that the Great God hath chosen and design'd to such a purpose ? and it is the will of God , that every poor soul should fly to him , and have its recumbency upon him . 5. And then again ; when I consider that this Christ is commissioned by the Father , he is sent into this World upon this account , that he might save , and make reconciliation . 6. And then , he is every way accomplish'd : if he were a deficient Christ , there were something to make my spirit to flag ; but he is most fully accomplish'd ; all power is given to him ; he is able to save to the utmost , all that come unto God by him . 7. And then when I come to consider , and ponder , that it is meat and drink to Christ , to do the will of his Father ; and he , with the greatest content of heart , performed this work , and made satisfaction to the Justice of God , so●… poor sinners . 8. And then when I come to consider , that this Jesus is now in Heaven , at Gods Right-hand ; God the Father hath given him Glory and Honour : O what incouragement have I to come to him ? 9. And then when I consider , that all the trust that is committed to him , all the treasure that is laid up in him , is for the benefit and behoof of poor souls ; why should not I then be incouraged to let out my heart upon him , and to have the strongest confidence , that I shall be the better for him ? I tell you Brethren , that all this knowledge doth strongly influence the Faith of a Beleever : therefore , well may the Apostle require the knowledge of the Lord Jesus , in order to a growth in Grace ; and in particular , to a growth in Faith. I would only give in that instance , in 1 Pet. 1. It 's a Text that doth fully suit our present purpose : saith he , You by him believe in God , that raised him up from the dead , and gave him Glory , that your Faith and Hope might be in God : — Pray do but weigh this , you believe in God , ( saith he ) who raised Iesus from the dead ; and when he had so done , he gave him Glory : He preferr'd him to the greatest Honour and Dignity , set him at his own Right-hand : — and wherefore this ? That your Faith , ( in knowing this ) that he that was your great undertaker here on earth , travell'd in the greatness of his strength , that he might accomplish the work of Redemption and Salvation . This Jesus , after he had done his work , and suffered what he was to undergo here in the World ; God did raise him again from the dead ; and when he had raised him , he takes him to Heaven , and gives him Glory there ; sets him at his own Right-hand , advances him to the highest top of Honour : — And wherefore thus ? That your Faith and Hope might be in God ; that you might come to him with the fullest confidence , and rely upon him . — Now , all this that I have accounted to you concerning a well-improved knowledge in our Lord Jesus Christ ; it doth exceeding liberally contribute to the promoting of a Beleevers Faith and Grace . And , because I can proceed no further now ; if there be any souls , that are strangers to Christ , and to the Faith of the Gospel ; will you but drink of these waters ? O , set your hearts , that you may drink of this blessed Knowledge of our Lord and Saviour Jesus Christ ; and see whether these waters will not warm your hearts , and make you to sparkle out in love to Christ , in longings after Christ ! — And for you , that are called out to the participation of Grace , and have the Faith of God begun in you : O , as ever you desire to grow up in the Faith of the Gospel , labour to be well improved in the knowledge of our Lord and Saviour Jesus Christ : O , dwell upon the meditation of these Mysteries that I have given you this morning a hint of . If ever you desire to be well improved in your Faith ; it must be , by your being well improved in the knowledge of our Lord and Saviour Jesus Christ. SERM. XIII . I Shall now proceed to what remains ; What hath been spoken concerning Faith ; and how the knowledge of our Lord Jesus Christ duly improved , is to the growth of that . The same may be spoken concerning Gospel - hope ; The hope of the Righteous , which is called , a Tree of Life : — compared to an Anchor ; Sure , and steadfast , entring within the vail , whither the forerunner hath entered . Now , by improving in the knowledge of Jesus Christ , Hope will grow up to a goodly stature ; Hope will come to be as an Anchor , fixing very fast , so as to keep the ship of the soul safe and secure , whatever the storms and tempests are that may arise upon it . The more we know of Christ , the more shall our Hope be strengthened in us : and one special reason why we hope no more with an unshaken hope , is , because we are not more in the Knowledge of our Lord and Saviour Jesus Christ. The Apostle , in 1 Pet. 1. speaks concerning this blessed Hope that Believers are begotten to : and they are begotten to it , ( he tells us ) by the Resurrection of Jesus Christ from the dead . The more we are judiciously apprehensive of Christ , of the Resurrection of Christ , and of the Glory which he is advanc'd unto ; the more will the hope of a Beleever be strengthened in him . And that Scripture which I clos'd with the last day , it serves us to this very purpose , 1 Pet. 1. It 's said , that God the Father hath given Honour and Glory to his Son ; that our Faith , and our Hope , might be in God. And therefore must needs be inferr'd ; that the more we know , and understand concerning Christ , and the Glory that he is now advanc'd unto ; the more will there be of growth in the hope of a Beleever . 3. By growth in the Knowledge of our Lord Jesus Christ ; there will be a growth in godly Repentance . Repentance ; there is such a thing , though it 's little known , and less practised , according to the true Gospel-nature and state of it : But , such a thing there is , as Repentance towards God : a precious Grace , which God works in the hearts of his people ; those that he hath a purpose to save . It is of necessary participation ; and it is a Grace of necessary exercise : for our Saviour tells us , that except we repent , we shall all perish ; there is a necessity of it ; and yet alas , how many are meer strangers to it ; know nothing of the Grace , know nothing of the Practice of it ? And , how many of those that have any sense , or share in it ; yet , that are very little in their Repentance , have but a very low measure and degree , know little of heart-meltings , and soul-breakings before God ; much what strangers unto that sweet frame of spirit by which Ephraim is set forth unto us , as a blessed pattern and example , in Jer. 31. 18. where we have this account of him ; Thou hast established ●…e , and I was chastised ; as a Bullock unaccustomed ●…o the yoke : Turn thou me , and I shall be turned : after that I was converted , I repented , and I sm●… upon my thigh . This was Ephraim's frame ; and this is upon Record for our imitation . But alas , how little do we attain to of this Gospel-Repentance ? how little do we express mostly of such a temper and frame of spirit ? Can sin freely , but repent very hardly . How little doth there appear to God of any kindly workings , and breakings of heart before him , in the sense of all that we daily commit of sin and trans●…ion , in a way of disobedience , and loose walking before the Lord. Why truly , I may be bold 〈◊〉 , that if so be there were any , place for Repentance in Heaven , though indeed , it is not a ●…ce of Repentance , but of joy , and everlasting rejoycing . Yet , if Heaven were a place of Repentance ; I am perswaded , that there are very few of those that some to Heaven , that would not ●…ll upon the work and business there ; and that , because they repented so little as they did while they were here on earth : if there were any place of repentance there , it would go to the hearts of many , that they did not take it more deeply into consideration , their evil dispositions , and sinful conversations , while they were in the World. And , what is the reason that Repentance ( that blessed Grace ) is not more largely shared in ; that it is not more expressed to the life of it : — why we may with much confidence conclude upon 〈◊〉 , that this is one of the special reasons ; because we 〈◊〉 not more of the knowledge of our Lord and 〈◊〉 Jesus Christ. 〈◊〉 B●…en , if Christ , o●… Lord Jesus , were better known , and the knowledge of him better digested ; I know this , that there would be more soul meltings , and heart-breakings , 〈◊〉 kindly manner before God , than ever otherwise there ●…like to be . Consider what the Prophet speaks , i●… ●…ech . 12. saith he , They shall look upon him whom they have pi●…ed and what then ? They shall look upon him , they shall mind Christ , study Christ ; they shall fix their serious thoughts upon the Lord Jesus Christ ; and upon him , a●… one whom they have pierced : and what will follow ? Then shall they mourn over him , as one who mourneth for an only Son ; and be in bitterness , as one that is in bitterness for his first-born . This will raise up the sorrow ; this will break the heart . When persons come for to know , and consider , and seriously ponder upon the Lord Jesus Christ ; consider of his dying , and dreadful suffering , and woful breakings and bruisings , that he was pleased to undergo on the behalf of poor sinners ; and then , their hearts will break within the●… . What was that which made the Converts in Acts 2. for to fall into such a melting frame , and to be pricked at the heart , and to mourn and lame●… deeply ? Why , Peter had been pre●…ching to them the Doctrine concerning our Lord Jesus , and endeavouring to bring them to the knowledge of him whom they had crucified : You have crucified the Prince of Life ; you have been the murtherers and betrayers of him : they were pricked then at the heart , and cryed out ; O , men and 〈◊〉 , what shall we do ? O miserable wretches ▪ When a soul shall set it self to know , and understand the mystery concerning Christ , that the Eternal Son of God , he that was in the form of God , thought it no robbery to be equal with God , he that was from all eternity , the delight of his Father ; he that was holy , and unblamable , knew no sin , never was guile found in his mouth ; the spotless Lamb ▪ That he should be hanged as a malefactor ! that he should be put to the greatest shame and ignominy that could be ! that he should be under the heat of the wrath of his Father ! that his precious soul should be in such an agony , as that he should be constrained to cry out , My God , my God , why hast thou forsaken me ? That he should undergo such breakings , and bruisings , and woundings ! that he should sweat drops , and clods of blood ! that his soul should be exceeding sorrowful and heavy , unto the very death ! And yet this blessed Jesus , one that never sinned ; no , not so much as in a Thought : yet , that all this should be undergone by him ! — — And , when a soul shall come to consider , that it self hath been accessary to this horrid murther ! it self should have a hand in this bloody business ! that it self should be a party to this prodigious impiety ! that it self should stabb Christ to the very heart ! when this comes to be considered ; when a soul comes to be well improved in the Knowledge of our Lord Jesus Christ , and of his deep , and dreadful , and dolorous sufferings ; this must needs give an advance to the Grace of Repentance : Why , it would argue a heart harder than an Adamant , that would not , upon such well digested apprehensions as these , be in meltings before the Lord , upon the consideration of a crucified Christ. This is that , which , if it were but well known , and studied , and seriously pondered upon , would give an advance ( I say ) unto Repentance . But , the reason why we are no more in the lively practice of Repentance , is , because we are no more studied in this Knowledge of our Lord and Saviour Jesus Christ. I would this were considered of by us , and put to the proof , whether you would not find it so in experience , that this would make your hearts to break before the Lord. 4. The Knowledge of our Lord and Saviour Jesus Christ , and a kindly growth in it ; will conduce very much ; as of Faith , and Hope , and Repentance ; so of Love ; love to God , and love to Christ , and love one to another . The complaint may justly enough be taken up concerning this , as concerning the other Graces : we are little in one and other : and truly , it is not to be expected , that they should be much advanc'd in Love , that are not advanc'd in Faith , and Hope , and in their Repentance towards God. But thus it is ; alas , that Love that should be in us in the flame , it is mostly but in the spark : we have some little glowings it may be , but not those kindly burnings of Love to God , and Love to Christ ; those inlargements of heart that we should make discovery of : — and what 's the reason ? Why , we may reckon it very much to this , that we are not more improved in the knowledge of our Lord and Saviour Jesus Christ ; For the knowledge of our Lord and Saviour Christ , well advanc'd , well grown , and improved , as a most strong and effectual conducement to the growth in Love. When the Daughters of Jerusalem had been well instructed concerning the Spouses Beloved , when they had had an account of him , their hearts were exceedingly taken with him , and then they would seek him with her : Whither is thy Beloved gone ; O thou fairest among women ? Whether is thy Beloved gone , that we may seek him with thee ? Thus it is , if so be that we knew more of Christ , we would be more in the Love of Christ. Truly , the motions of the Will , they will answer the sanctified light of the understanding . Now , where there is but little light and Knowledge , 't is not to be expected that there should be very much heat . Did we but know more of Christ , First , of the loveliness of Christ , what an amiable person he is . Did we but throughly know what a lovely Christ he is , according to the account that 's given of him in the Canticles , He is the chiefest of ten thousand , altogether lovely : Take him all over , you will see nothing but loveliness in the Lord Jesus Christ ; he is lovely for his Name , for his Wisdom and Grace , all those incomparable excellencies that discover themselves in him ; consider but of that : O he is the most lovely Person that ever was in the World , that ever visibly conversed with the sons of men . 2. Consider him in his loveliness , so in his loveingness ( I distinguish so ) his loveliness ; the loveliness of his Person , and the lovingness of his Person ; the most loving Christ , of the most loving disposition that ever was in the World , never any to be compared to Christ for Love ; as full of love to poor souls as ever his heart could hold , next to the love that he bare from all Eternity to his Father , and to the Spirit , who are co-essential , and co-equal , co-eternal with him ; next to the love that he bears them , his love is set upon the sons of men ; he takes delight in the habitable parts of the World , according to the account that 's given of him , in Prov. 8. where Christ is set forth unto us under the term and notion of Wisdom ; saith he , I was my Fathers delight , and I came into the habitable parts of the World , and my delights were with the sons of men : He had his delights from all Eternity with the Father , and with the Spirit ; and yet notwithstanding he was pleased to come out of the bosom of his Father , and to take up his delights within the habitable parts of the World , and with the sons of men : And what a condition did he find them in ? A company of ill-looking and unlovely creatures , as ever eye could behold . I saw thee when thou wast in thy blood , cast out , to the loathing of thy person ; and yet that time was the time of love . I loved thee , and I gave a demonstration of it , by doing so and so , according to what is exprest , E●… . 16. Why thus it is : — God so loved the world that he gave his only begotten Son , his only beloved Son. — God the Son , he so loved the world , that he gave himself for a wicked damned world ; a company of wretches that had no love to him , yet he loves them ; and he was out of love to them , willing for to lay down his life for them . And greater love hath no man , as our Saviour speaks in the Gospel , than th●…t a man lay down his life for his friend . For his Friend : I , but what a love was this then , That one should come and lay down his life for those that were Enemies ? When we were enemies we were reconciled , and when we had no strength , Christ came and shed his blood ; and that by the shedding of his blood , he might wash away the guilt of his Peoples iniquities : What a love was this ? O well might the Apostle fall upon admirings of it , in Eph. 3. he prayes that they might comprehend the heights , and depths , and lengths , and breadths ; and that they might know the love of Christ , which , saith he , passeth knowledge . Weigh these things Brethren , and let them not pass away in a slight manner , That ( saith he ) you might know the heights . Why there are heights , and depths , and breadths , and lengths in the love of Christ ; and it is such a love as passeth knowledge ; when we have known all we can of it yet it will transcend our knowledge ; why such a love Christ hath imprest . Now consider ; O , the the love of Christ to poor sinners , that he should stick at nothing to do for them , to suffer for them , to forego for them , to undergo for them : When the business was under consideration , concerning the Redemption of the World ; when it was propounded to him , My Son , wilt thou undertake for a damned World , to save a company of poor souls , that are like to perish eternally , unless that help come in ? Wilt thou undertake for them ? Father , I will do it ; I love them , and I will do them all the good I can . — I , but Son , If thou wilt undertake their cause , thou must bear their guilt , thou must undergo their curse , thou must be put to shame for them , thou must suffer and dye , and shed thy blood for them . — Father , I am willing ; Father , I delight to do thy Will ; thy Law , O Father , is in my heart . — Why what a heart-breaking love is this ? He sticks at nothing , he doth not ingage to a dispute with the Father , and with the Spirit , and say thus : Why should I undergo this smart , and pain , and torment , for a company of wretches : Let them damn and perish , let them reap the fruit of their own evil doings : Father , what hast thou to object against me ? I never offended thee ; Why should I be made an Offering and a Sacrifice for sin ? — Not a word of this , but a most willing complyance with the Counsel of God , concerning the saving of poor souls , and redeeming them from going down into the pit . What love was here ? O admirable love of our Lord Jesus Christ ! — Why now do but consider this then : This love of Christ , this Knowledge of our Lord Jesus Christ , the loveliness of his Person , and the lovingness of his nature and disposition ; and what an inlarged heart of love , as to God , so to poor sinners . — And consider , what delight he takes to manifest his Love to us , and what longings there are in him , that he might have all his People in Heaven , that they might know to the full , that dear love that he hath born to them from all Eternity . Why ? If these things were better known and digested , if we would not only slip and away , but dwell upon the Meditation of these things , unquestionably it would contribute most largely unto the promoting of love , we should not be so dead-hearted unto Christ as we are ; our fire of love would burn out more unto God , unto Christ , than ever it 's like to do , if so be that we were but more improved in the Knowledge of our Lord and Saviour Jesus Christ. — I commend these things with much confidence , to the Consciences of every one of you , whether that this Knowledge of our Lord Jesus , this blessed Knowledge , if it were but more pursued , and if we had but more advancement in it , whether it would not more improve our Faith , improve our Hope , improve our Repentance , improve our Love to God , and the Lord Jesus , and of one to another . And then again , The like we may speak concerning humility and meekness of Spirit ; for it comes to my thoughts , that Proverb of Solomon , to make use of it here , upon occasion of this account that I give , concerning the Knowledge of our Lord Jesus Christ. Solomon speaks of a gift of Knowledge , which prospers which way soever it turns . Truly , so is this gift of Knowledge ; w●…re it 's given of special Grace , when it is not a notional Knowledge , but a heart-Knowledge , for such a Knowledge I speak of ; such a Knowledge as the Covenant of God's Grace makes a conveyance of : For alas , I and others may preach a great deal of light into your heads , and you may come to have the notions of these things , and be never the nearer ; but we speak of a heart-Knowledge of God in Christ Jesus , according to what the Covenant makes conveyance of ( as I said : ) And I say thus ; That where there is heart knowledge given , it is such a gift as prospers which way soever it turns , O the blessed benefit that comes over by the heart-knowledge of our Lord Jesus , especially when there comes to be a due improvement of it ; as in the other respects , so in respect of meekness , & humility of spirit . Alas , meekness and humility , it 's a lovely Grace ; but where doth it appear ? we are lofty , and are far from a disposition that way , which should discover it self . What 's the reason ? — Because of a defect in the Knowledge of our Lord Jesus Christ. For thus : Had we but more of the Knowledge of our Lord Jesus , there would not be that frowardness , and perversness , and unto wardness ; and swelling of heart that commonly discovers it self , if we had but a well improved , and a well digested Knowledge of our Lord Jesus . For consider : — What is there to ●…e known of Christ ? — Why , he is another manner of Christ than we take him to be , than we know him to be , or have a mind to know : we do not know what a Christ he is , he is another manner of Christ than you think he was : He was not a proud Christ , he was not a lofty spirited Christ ; he was meek , and gentle , and lovely , and of a most humble frame of a most graciously condescending spirit : Learn of me ( saith he ) Mat : 11. I am meek and lowly : And , he gave most convincing proof and demonstration of it all along , in his course and conversation in the World. Did we but know this , and had but a more through knowledge of what a kind of Christ he is , it would conduce to the meeking and humbling of our hearts and spirits , and make us to argue thus : What a meek and humble Christ , and I a proud swelling-hearted Wretch ▪ — why , how will this consist with my Profession ? I profess the Name of the Lord Jesus , and discover little or nothing of the Spirit of the Lord Jesus . Surely Brethren , this would conduce much to the meekning and humbling of our hearts . And so for Patience , That 's another Grace , which we should not only have , but have it in the increases and the improvements of it ; and yet how littl●… discovers it self ; how proud , and passionate , and waspish , and froward are we ? — What 's the reason of this ? — Because we know no more of Christ , we have not this heart-knowledge of Christ , to such a degree as we should press after . Did we but know what a patient Christ he is ▪ O! when he was reviled , he reviled not again ; and when he was reproached he bore it patiently ; and he was led as a Lamb before the Shearer , dumb , and opened not his mouth . Why , did we but advance more in the hearty knowledge of our Lord Jesus , it would conduce very much to the working of our hearts to patience , and to a good degree of Patience . This Knowledge of our Lord Jesus , it would influence the Grace of Patience , that we should be more conformable to Christ. And the Apostle , in Heb. 12. he propounds this very consideration in order thereunto : saith he , Let us ●…n with patience the race that is set before us : And that we may do so ▪ Let us look unto Iesus , the Author and finisher of our Faith ; who for the joy that was set before , him indured the Cross & despised the shame : He indured the contradiction of sinners against him , Lest ( saith he ) you be wearied and faint in your minds . Look to this Jesus , know the temper of his Spirit , and what a patient Christ he was , and what a heavenly Spirit he discovered : And so I say , That the Knowledge of our Lord Jesus would contribute most strongly to such a purpose . 7. And so for Heavenly-mindedness . What 's the reason that we are so apt to dote upon the World , and upon these lying and vexing vanities here below ? — Why , because we know no more of Christ : If we were but more advanced in the Knowledge of our Lord and Saviour Jesus Christ , we should be ●…ch helped against earthly-mindedness , and improve more in a heavenly frame of heart , and live above the World. Why , do not you know what a Christ he was ? what a heavenly Spirit he had ? how he lived in the World as a stranger ? He set not his heart upon this and that pleasure and profit , but minded his business ; and he had an eye to the glory that was to be revealed , and so he made it his great design , that he might improve his time , and honour his Father : And he was at length able to give this account , Ioh. 17. Father , I have glorified thee on the earth , I have finished the work thou gavest me to do . And now further , Glorifie me with thine own self , with the glory which I had with thee before the world was . Father , I have liv'd in the World , not so much by choice , as upon the account of Duty ; and my heart is with thee , and my longing's after Heaven : Father , glorifie me with thy self , and bring me to thy Glory ; and thus Christ's heart was carried out . Now , had we but a well improved Knowledge of this , it would contribute much to the promoting of a heavenly mind in us , and make us to think with our selves , Do I know this to have been the gracious frame and spirit of my Lord Jesus , whom I make a Profession of ? And doth it not concern me to endeavour conformity to him , that I may express the like heavenly-mindedness that Jesus Christ did ? — I might yet speak of other Graces : As , 8. Fear and Reverence of God. It 's a precious Grace , which receives much increase by a well improved Knowledge of Jesus Christ. Let me but give an instance of that , in Psal. 2. where there is an account given of our Lord and Saviour Jesus Christ , That God the Father hath set his Son upon his holy hill of Sion ; That he hath given the Heathen for his inheritance , the utmost parts of the earth for his possession ; That he hath given him a rod of iron , with which he will break in pieces his rebellious enemies , like a Potters vessel . This is the Knowledge of our Lord and Saviour Jesus Christ. This Knowledge , when persons come to be well advanced in , and there comes to be a due improvement of it , will contribute very largely to the promoting of a holy Fear and Reverence of God , according to that which follows ; Be wise now therefore , O ye Kings , be instructed ye Iudges of the earth , serve the Lord with fear ; rejoyce ye with trembling , Kiss the Son. Kings , and Princes , and great Men , are very apt to forget themselves ; as if so be that there were none above them , as if so be there were none to check and controul them . You know how Pharaoh carryed himself ; Who is the Lord ? Ah! but there is a Lord above all Lords , there is a King above all Kings , even the Lord Jesus Christ , whom God hath set to be King upon his holy hill of Sion . And the right Knowledge of Christ , the well improved and advanced Knowledge of Christ , it will promote a holy fear , and awe , and reverence of him , and of the great God , who hath constituted and appointed him Lord and King. I might speak largely to this Particular , but I 'll pass it by . Thus I have endeavoured to make it appear to you in these Particulars , How the Knowledge of our Lord Jesus , well improved , how it doth contribute to a growth in Grace . I would now tell you this further , That the Knowledge of our Lord Jesus Christ , it is such a Knowledge as is most beneficial to us , in respect of Gospel-Duties and Services , and doth contribute very much to the lively management of them : And therefore , it may well be required of Christians and Believers , that they grow in the Knowledge of our Lord Jesus Christ , and that upon this very account , Because I say , that the more we know of our Lord Jesus Christ , the more shall we advance in the lively performance of Gospel-worships , and Duties , and Services , which the Lord requires of us . Alas , Brethren , it is that which may well be matter of shame and mourning , to think how low we are ; as in Graces , so in gracious Performances , and in holy Services . What 's the account that is to be given of our daily Services that we perform , Sabbath-worships and Duties ? Alas , what kind of Sabbaths do we keep ? and what kind of Prayers do we perform and offer up to God ? what kind of Worships are they that we present before the Lord ▪ O! if we would but take an account of our selves , we might see cause enough to fall a weeping over every D●… we perform : When we come to attend the Ministry of the Word , and to do our Service to God , it appears by mens carriages , what a loosness of spirit there is , an unfixedness of spirit on God , and there is not the breathing after the enjoyments of God , in the way of his Ordinances : — And so for Prayer , and other Services : What may be the reason of this ? We may well reckon upon this , It is because we are not more advanc'd in the Knowledge of our Lord and Saviour Jesus Christ , we have not heart-Knowledge so duly improved as it should be , concerning our Lord Jesus . For , Brethren , this is 〈◊〉 that we should know concerning Christ , That his heart was upon his Work and business ; and when he prayed , he prayed as one that was in Heaven . And , O , what wrestlings of spirit was there on his part with God! He prayed most earnestly , and , O how intent upon the Duty of Prayer , when he had to do that , and when he was to Preach ▪ O with what intention of soul was that Service performed ! And ! when he had the last 〈◊〉 to keep ▪ O with desire have I desired to keep this Pass●… , O Father , it is meat and drink to 〈◊〉 to do thy W●… Thus it was with Christ ▪ Now , if we had but a well-digested Knowledge of this , it would make us ashamed of our selves , and make us put on with more activity and vigour of spirit , thinking with our selves , what a pattern we have in Christ. And then , if we did but consider , That Christ is the great High-priest of our holy 〈◊〉 , and that he hath ingaged himself on the behalf of his People , both to procure their acceptance , and to vou●…hsafe them assistance . Now , consider but this ; And these things we ought to know concerning Jesus our Lord , That it is his undertaking to procure acceptance , and to give assistance ; for now he hath all power in his hands , The power of the Spirit , to give strength to his People , to inable them to make their prayers and supplications , and to perform their Worships and Services ; I will strengthen thee , I will help thee , I will uphold thee with the right hand of my righteousness ; my Grace is sufficient for thee . Thus Christ hath signified concerning himself , for the comfort and incouragement of his People . And then withal , this is to be known concerning our Lord Jesus , That he appears in Heaven before his Father , to promote their acceptance , and to plead their Cause ; and ( as the High-priest ) to present their Services , and to sprinkle them with his own blood , and to desire the Fathers acceptance of them . Now , if this were but duly known concerning Christ , and we had but a well improved and digested Knowledge concerning this , that now I give you an account of , O , how much would it conduce to the quickning up our hearts to a lively performance of our Services , when we shall consider what an example we have in Christ , of Duty and Service to God : And then , that he hath undertaken to afford assistance , and to procure acceptance ; this would make us go on with more life and vigour in the wayes of Godliness . And then , I would have told you farther , That there is all the reason in the world Christians should endeavour a growth in the Knowledge of our Lord Jesus Christ , Because , as this Knowledge well improved , conduces to a judiciousness , and to a well ordering of the Conscience , and to the increase of all the Graces , and to the promoting of our Duty : so by a well improved Knowledge of our Lord Jesus , we shall come to have the more kindly relish of Gospel-priviledges , and suck the sweet of them , and come to know what there is of comfort and soul-rejoycing to be found in these Priviledges . And then , this Knowledge well improved , O how will it conduce to bear afflictions , to the incountering temptations , and inable the Soul to the well ordering of a Gospel-conversation , to the glory of God. SERM. XIV . I Shall pass by what was the last Day hinted to you , only now suggest some few Particulars more ; which , if we were but acquainted with the Knowledge of , we should quit our selves better than we do , in this Gospel-worship and service of Prayer . As now , Did we but know , and seriously ponder upon this , That Christ himself was very much in this Service , that he was a constant practiser , to his very Death , of this Duty of Prayer : If this were but well considered , that Christ was very much given to prayer ; and if he could not have opportunities in the day time , he would fetch it out in the night , and be in the night season pouring out his soul before his Father . Thus it was with Christ , he was given to Prayer , and his last breathings were breathings in a way of prayer , into his Father's bosom . And then consider this ; this is that that is to be known concerning our Lord Jesus , That he hath had a deep experience of prayer , and of the difficulties of it , and temptations which the soul is subject to meet withal in the management of prayer ; all this is known to Christ : So far as a holy nature could have personal experience of such difficulties and such temptations , so far hath our Lord Jesus , in his own person , experimented this matter concerning prayer . Now , the knowledge of this , the well digested knowledge of this , That Christ was a man of prayer , and that he hath had experience of prayer , and knows what there is of difficulty in prayer , and what sore temptations hang upon prayer , and what a desperate enemy the Devil is to prayer ; he knows all this , and he hath a sense upon his heart , and a knowledge of all the strugling and wrestling in the hearts and spirits of his praying People here upon earth . This is that that is to be known concerning our Lord Jesus Christ ; he hath a deep sense of all the strugglings and wrestlings of the spirits of his People here on earth , and is perfectly knowing of all the opposition which they meet withal in the way of prayer and supplication , and how the Devil doth set himself against his Saints , and what incounters they meet withal from unbelief , and the corruptions that are within , how apt to fall under deep discouragement and despondency of spirit : He knows all this , and to this purpose , that he might pity and compassionate his People . O , this is that which is to be known concerning Jesus Christ in Heaven , and even now he is in glory , that he hath a sense of all this upon his spirit , and is privy to every prayer that his poor humble broken-hearted conflicting people do make up to God , and is at Gods right hand ingaged to stand their prayers in stead , and to promote the success of them , and to take them from their hands , as the blessed high-priest of their profession , and to perfume them in his golden Sencer , with his odours , the odours of his intercession . This is that that is to be known concerning our Lord Jesus Christ ; and , O how doth this knowledge well digested , a soul being well advanced in it , how will it find this Knowledge largely contributing to the promoting of this Duty ? Do but weigh these things in your Consciences , whether this 〈◊〉 not be a very great conducement , to the more lively managing of our prayers ; and that we would not trifle with God , when we are exercised in such a Service . And then again , for that noble Gospel-Service and Duty of Praise and Blessing of God ; The more the soul doth improve and grow in the Knowledge of our Lord and Saviour Jesus Christ , the more vvill there be of loveliness , and activity , and inlargedness for the management of that . Truly , Brethren , it is that vvhich vve have all cause to be deeply humbled for , That God blessed for ever hath not more large returns for his People , of praise , and thanks ; and blessing , for all that Grace that he hath made to appear unto them ; O hovv little is it that is done to purpose in such a service ! And vvhat 's the reason that vve are not more lively to such a purpose ? that our hearts are not more inlarged to God , in a vvay of blessing , and praising , and thanksgiving to him ? We may vvell reckon it to this , That vve are not more in the Knovvledge of our Lord and Saviour Jesus Christ ; for this Knowledge of Christ our Lord , and of the Mysteries concerning him , this is the Knowledge that will make the soul to be upon the wing , mounting up with all inlargements of thankfulness and praise unto God : The more the soul is taken up with the apprehensions of the Mysteries of the Gospel concerning the Lord Jesus , the more will it be in admirings of Grace , the more will it be in magnifyings of the God of all Grace . Consider , This Knowledge , it is such Wine , as will make the lips of them that are asleep to speak ; ( 〈◊〉 〈◊〉 that expression which we have in Cant. 7. he sp●…ks there concerning our Saviour ) that is so●… ▪ and 〈◊〉 that it would make the lips of them that are asleep to speak . Oh! The Doctrine concerning our Lord Jesus , if it were better known , it would spirit the soul , and make it to be most active to such a purpose . You here have an account concerning the Angels : There was upon the birth of Christ , an heavenly Hoste , and they were singing praises unto God , Glory be to God on high . — Upon what account ? — upon the account of Jesus Christ , and the knowledge they had of Jesus Christ , and of that glorious Mysterie concerning Jesus Christ ; the Angels were not able to contain themselves . The Virgin Mary , in Luk. 2. when she comes to have an account of the Mysterie concerning her Lord Jesus Christ , and the Grace of God through him : How doth she break out with all inlargement , My soul doth magnifie the Lord ; my spirit hath rejoyced in God my Saviour ; and so all along . O what blessing and praising of God was there , on the part of a People that were well instructed in the first establishing Apostolical constitutions ! O what inlargements were there in praising God , and magnifying him ! — And why ? — Upon the account of the Knowledge that they had of the glorious Mysterie concerning our Lord Jesus Christ , and the account that was given in the primitive Persecutions , concerning the Christians , That they would be in their early singings and praisings of God. This was the account of the Christians , under dreadful persecution , in the dayes of Trajan the Emperor , That they would be early in the morning , singing , and praising , and blessing God. — And upon what account ? — Upon the account of this great and glorious Mysterie , concerning our Lord Jesus Christ. O! this is that that would fill the mouth with Arguments , and it would wisely contrib●…te to the promoting of ability sutable to such Arguments , wherein to inlarge in blessing and praising God , our hearts would not lye so dead upon us ; we would be more lively than we are in exalting God , magnifying his Name , did we but know more of our Lord Jesus , of the Mysterie which hath been kept secret from Ages and Generations : but because we do but sip of the Cup , have a little smattering Knowledge , and no well digested Knowledge , and not duly improved , we come off so poorly as we do . O consider the spirit of the Apostle Paul , how excellently it discovers it self ; as in the beginning of his Epistle to the Ephesians , Blessed be the God and Father of our Lord Iesus Christ ; blessed be God that hath blessed us with all spiritual blessings in heavenly places in Christ : In Christ ; So the Apostle Peter ; O blessed be the God and Father of our Lord Iesus Christ , that hath begotten us unto a lively hope , of an inheritance incorruptible , undefiled , and that fadeth not away ; and all by the resurrection of our Lord Iesus Christ. Thus the Knowledge of our Lord and Saviour Jesus Christ , O it will spirit the soul , and make it lively to the uttermost , in publishing the praises of the most high God. — I instance only in Eph. 3. what the Apostle is praying on their behalf , That they might be able to comprehend with all Saints , the height , and depth , and breadth , and length , and know the love of Christ which passeth knowledge ; so that you may be filled with all the fulness of God. — And then mark what follows : Now , saith he , unto him that is able to do exceeding abundantly above all that we ask or think , according to the power that worketh in us ; unto him be glory in the Church by Christ Iesus , th●…ughout all ages , world without end , Amen . Paul 〈◊〉 not hold , his spirit was so full ; he was like a vessel , that must either have a vent , or burst it self : O , he being upon the meditation of this glorious Mysterie concerning Christ , and the Doctrine of Christ ; why , saith he , Now unto him that is able to do exceeding abundantly : O how his heart was filled with praises and admirings of God upon the account of Christ. And there is one thing more now comes to mind , wherein you may see the spirit of a Saint in the proper frame of it ; when there comes to be a due improvement of the Knowledge of Christ : when the Apostle Paul , in 1 Tim. 1. had been making mention of the Grace of our Lord Jesus Christ , and comes to express his knowledge , and sense of that Grace , according to what you have exprest , and held forth in that Chapter : saith he , The Grace of our Lord was exceeding abundant , with Faith and Love , which is in Christ Iesus ; and so he goes on , This is a Faithful saying , and worthy of all acceptation ; that Iesus Christ came into the World to save sinners , of whom I am chief : howbeit , for this cause I obtained mercy , that in me first , Iesus Christ might shew forth all long suffering , for a pattern to them which should hereafter believe on him to everlasting life . Paul had been thus upon the serious meditation of this knowledge concerning our Lord Jesus Christ. Mark you now what his spirit rises up unto , in the close of the Chapter : Now , saith he , unto the King eternal , having but made mention of Christ , and spoken something concerning Christ , and given some account of his knowledge of the mystery concerning Christ : Mark how he breaks out into this acknowledgment ; Now unto the King Eternal , Immortal , Invisible , the only wise God , be Honour and Glory , for ever and ever , Amen ; and this comes in only occasionally , in the way of a digression : For he intermits the prosecution of the Argument he had in hand , and falls upon this by way of a digression ; as if he should say ; O , I cannot fall upon the mention of our Lord Jesus , and of the mystery concerning him ; I cannot be upon the meditation of that knowledge which is to be had of Christ Jesus our Lord ; but ( saith he ) my heart must be breathing out in a way of praise and blessing of God , admiring the riches of his Grace . — And thus would it be Brethren , if we were but set to it , to advance in the knowledge of our Lord and Saviour Jesus Christ : O , it would inlarge our hearts , as unto prayer , so unto thanksgiving , and blessing of God. I add yet further ; O , this knowledge of our Lord and Saviour Jesus Christ , it is a knowledge that Christians should endeavour to grow and advance in ; for it is by great growth in this , they will come to be the more happily accomplished for the performing of the service of Preaching , and Hearing : I joyn these two together ; Preaching , and Hearing of the Word of God. And you may consider , how a well-improved knowledge of our Lord Jesus , would conduce most strongly to the provoking both of ministerial Preaching , and likewise of Christian Hearing , and attending upon the Doctrine which is to be made known unto us , according to the Commandment of the Everlasting God. For Preaching work ; O consider now , that the knowledge of our Lord and Saviour Jesus Christ , that knowledge that is to be had of him , well advanc'd , and improved , will contribute exceedingly to the most lively management of this service . Alas , it 's accounted in the World but a low service , and many times , with too much lowness of spirit , performed by those that profess to be called to the performance of it . O , but whence is it , but from the want of a well-grown knowledge of our Lord and Saviour : For consider Brethren , this is that that we are to know concerning our Lord and Saviour Jesus Christ ; that the Word and Gospel , which is the subject matter of our Preaching , and your Hearing , ( I joyn these two together , Preaching-work , and Hearing-work : ) Now the word , which is the subject matter of a Ministers Preaching , and of a Beeleevers Hearing : This word , it comes out of the very heart of God , out of the blessed bosome of the Eternal God. And as a precious token of that love and respect that he bears to his Son , he hath given out this word out of his own breast and bosome ; he hath given it , and committed it as a trust unto his Son. ( Will you consider this , ) That this everlasting Gospel , this word of Salvation , which is the subject matter of our Preaching , and your Hearing ; it is given as a testimony of the Fathers Love ; it is given to Christ : observe that expression in Joh. 17. in the Prayer that our Saviour makes unto his Father ; saith he , ver . 8. I have given unto them the words which thou gavest unto me : thou gavest the words to me first , and then , saith Christ , I have given these words unto them : our Lord professeth , before all the World he makes this open profession ; saith he , my Doctrine is not mine : 'T is not mine , considered as Mediator ; but it is the Doctrine of my Father , which my Father hath given me , and which he hath intrusted me with , to make known unto the World , and to communicate to my Disciples , that by them the World may have the Knowledge of him : Consider this , that God the Father , the Great Jehovah , He gives this Word , this Doctrine , unto his Son Jesus Christ. Well , this is that that is to be known concerning our Lord Jesus Christ ; that the Words and Doctrine , is that which is given as a gift by the Father unto him : and so likewise you have it , in Rev. 1. the Revelation of Jesus Christ ; — how came it to be his ? Consider that ; it 's resolved thus , which God gave unto him , to shew unto his Servants which must shortly come to pass : and then he sent , and signifyed by his Angel unto his servant John : — I , but Christ hath a Revelation ; who gave it him ? God gives it him : God hath given Christ all the whole plat-form , and frame of Doctrine that concerns the Church of God , his elect ones , and called ones , from the beginning unto the end of the World ; God the Father hath given this to the Son. 2. This is that that is to be known concerning Christ ; that this Word and Mystery which is given of the Father to Christ , his ear hath been opened to listen to it , most attent upon it ; according to that expression , in Psal. 40. Sacrifice and Offerings thou would'st not : Christ's ear was not much attent upon that , Sacrifice and offerings thou would'st not ; But mine ear hast thou opened : Thou hast opened mine ear to another Doctrine , to another Word , which concerns the salvation of souls , by a sacrifice that must be offered up by me : this mine ear is open to . And so you have it , in Isa. 50. The Prophet there speaks in the person of Christ ; he wakeneth morning by morning , and ( saith he ) he makeneth mine ear to hear , as the Learned ; The Lord God hath opened mine ear , and I was not rebellious : The Father gives the word , delivers it him ; and the ear of the Son , our Mediator , is open to him . 3. You are to know concerning Christ , that this Word and Doctrine , which is the subject matter of our Preaching , and your Hearing , as it is given to Christ by the Father , and as his , ear is open to it , so it comes with all delight and complacency into his heart ; as you shall find in Psal. 40. First he saith , Thou hast opened mine ear , and not only so , Thou hast bored mine ear ; and not only so , but , O Father , thy Law is in mine heart , and I delight to do thy will : O , this word that thou hast given me , it 's the joy of my heart , it 's the rejoycing of my soul , that there should be the contrivance of such a word given to me , and intrusted with me ; mine ear hears it as a most melodious sound ; my heart entertains it ; O my God , thy Law is in my heart : O , it s the joy and rejoycing of my heart , to think that ever thou should'st trust me with such a Doctrine as this . 4. Consider that this word , the Word and Doctrine of the Father , thus given to Christ , unto which his ear was opened , and to which his heart gave such joyful entertainment to ; This Word and Doctrine ; Christ , he comes to be commissioned from the Father to Preach , and to make it known : He hath not only an ear to hear it , and a heart to imbrace it , but he must have likewise a mouth opened to publish and proclaim it ; and this he is commissioned to . This is to be known concerning our Lord Jesus , that he is commissioned of God , to make a solomn publication and promulgation of this Word , that it may be made known to the World. And therefore you have it , in Isa. 50. The Lord hath given me , not only to hear as the Learned , but to speak as the Learned . First , he hath the ear of the Learned to hearken to it ; and then it 's exprest , that he hath the tongue of the Learned , that he may be able to speak a word in season to a weary soul. This is the commission that God hath given him , that he should Preach , and make this everlasting Gospel , this word that comes out of the Father , that he should make it known to the World : and the truth is Brethren , this that I say , is of a truth to be known , and acknowledged of us : That Preaching work , the Preaching of the everlasting Gospel , and word of Reconciliation , it is more Christs work than the work of any man in the World. True it is , the base , beggerly World , and the imbased spirits of the people in the World ; they look upon Preaching-work , as a poor , low , mean service ; and look upon those that are imployed about it , as persons that are little to be regarded . And this is the good entertainment that the Ministers of Christ , and of the Gospel , have ever had in the World. Generally they look upon a Preacher , and upon a Preachers work , as a poor , low piece of service ; the person mean , and his imployment little to be regarded : I , but if matters were well known , this would be apprehended ; that the preaching of the Word , is most properly the work of Christ himself ; He that is the great Mediator , He that was in the form of God , thought it no robbery to be equal with God ; took upon him the form of a servant ; and he was pleased to accept of a commission from his Father , to be a Preacher ; and to preach the everlasting Gospel . As soon as he had suffered , and was risen again , he came and preached to the World , as he did to his Disciples before his Resurrection , and so likewise before his sufferings . He came with commission from the Father , to preach the Word which was given him out of the bosome of the Father : That Word , which is the subject matter of our Preaching , and your Hearing ; it is the word which Jesus Christ is ingaged to preach , and publish , and make known to the World : and I say again , it is more Christ's work , than it is the work of any man in the World : and those that are called out to this service , they are called out to the work of our Lord Jesus Christ. 5. And then add this further ; that this Lord Jesus Christ , he hath that interest in the Father , which none in all the World hath besides , to the purpose of fetching out whatsoever there is of further Mystery , and of discovery to be made concerning the Counsel of God ; the Word , the Doctrine , the Eternal Counsel , which lay hid in the breast and bosome of God from all Eternity : that Counsel , that Word , and Doctrine , which hath so much of lustre in it ; Christ hath this priviledge above all creatures in Heaven and Earth , above Angels , Saints glorified in Heaven , militant on Earth ; Christ hath this priviledge above them all , to fetch out , out of the Fathers treasury , that which no Angel , nor Saint in Heaven or Earth , hath the priviledge to meddle withal ; Christ hath obtained this of the Father , he hath this interest in the heart of the Father , that he may with boldness come , and take out whatsoever there is of secret Counsel in the Fathers bosome , that concerns the Church of God to the end of the World ; He may be bold to come and challenge this as his priviledge ; Father , if there be any secret yet undiscovered to the World , I claim the priviledge to be acquainted with it , and to have the discovery of it , and to make it known unto the World. This is the priviledge belongs to Christ. As now to give an Instance , in Rev. 5. where you find there mention made of a Book in the right hand of him that sate on the Throne , a Book written within and without , and on the back-side sealed with seven seals ; a book full of Mysterie , but a closed book ; nay , a sealed book , nay , sealed with seven seals : Hereupon the Proclamation is made with a loud voice by an Angel , Who is worthy to open the book , and to loose the seals thereof ? Here 's a book full of Mysterie , and matters of high concernment to the Church of God , to the end of the World : Who is worthy in heaven or earth to take this book out of the right hand of him that sits upon the Throne ? The Proclamation is made , and the account is given . Thus , no man in heaven or earth , nor under the earth , was able to open the book , nor look thereon , not so much as to look upon it . This goes to the heart of Iohn , a great Favourite of Christ , a dear Servant of God ; he for his part is astonisht at it , and falls a weeping bitterly , That there should be none found worthy to open the book . — Mark what follows , — One of the Elders said unto me , weep not ; behold , the Lion of the tribe of Judah , the root of David hath prevailed to open the book , and to loose the seven seals thereof ; and he came and took the book out of the right hand of him that sate upon the Throne . He came and took the book : Here was the priviledge of Christ above Angels and glorified Saints , or any in heaven and earth ; there was such a part of the counsel of God which was hid in his breast & bosom , that none durst venture upon for to make a search into . The Lion of the tribe of Iudah , the Lord Jesus , the Lamb that was slain , he was worthy ; and so they come with their acclamations afterwards ; they fall down before the Lamb , having Harps and golden Vials , and they sing a new song , worthy , worthy is the Lamb that was slain ; thou art worthy to take the book , and to open the seals thereof : And then they break out into magnifying and praising of God ; Worthy is the Lamb that was slain to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; and the four beasts said , Amen : and the four and twenty Elders fell down and worshipped him that liveth for ever and ever . Why now this is to be known concerning our Lord Jesus Christ , he hath this priviledge to take the book out of the hand , to go into the bosom of the Father , to open the cabinet of the Fathers most secret counsel ; he hath this priviledge above all creatures in heaven or in earth . This is to be known concerning Christ. 6. Yet further , This Word and Doctrine , which is the subject matter of our preaching , and your hearing ; it is such a Doctrine as Christ is marvellously pleased with the wise judicious publication and preaching of it , and with the humble attention upon it ; and therefore Christ is perfect , and he hath promised to be present to the end of the World in his Churches , and in his Congregations , and with his Ministry , and with his under Preachers : For as I said before , preaching work is principally his ; Christ is the great Preacher , and all that are imployed in the work , they are but under him , and they do his work principally ; he is present with them , observant of them ; he hath promised to give his assistance to them , and to take knowledge of all discouragements that they meet with ; as we see in the case of Paul : When Paul was upon his preaching vvork , he meets vvith very hard usage ; the Lord appears to him , and doth as it were clap him upon the shoulder , and saith , Be of good cheer Paul , Thou hast testified of me here at Ierusalem , and in such and such a place , I will stand by thee , and none shall hurt thee . O Christ is present with his servants , and he delights to see his work graciously and judiciously managed , and to see his People that attend upon him , to give heed to his Doctrine . The Lord Jesus he takes Knowledge how his work is entertained , how it s preached and heard , and how people behave themselves under the dispensations of it . Why now , good now beloved , consider this ; These things are the things that we are to know concerning our Lord Jesus Christ. Now , if this were well considered , wold it not contribute exceedinly to the promoting of preaching and of hearing work ? Those that are called out to this ministration , O if they had but the well digested Knowledge of our Lord Jesus Christ , would not this spirit them , and make them to look to the cause they manage ? how they manage this trust that is committed to them from Christ , and how they deal with this blessed Doctrine that came out of the bosom of the Father ; and if you did but consider , that you come to hear the Word that is given of the Father to Christ , which is in the heart of Christ , and which he ingages himself to give new life unto ; and how he takes notice what entertainment his Word hath , &c. If you did but know this , certainly there would be other manner of hearing than ordinarily there is . Thus now I have spoken concerning that . I shall now go on , and let you know , That by growing in the Knowledge of our Lord and Saviour Jesus Christ , Believers they come to be exceedingly advanced : As for the other Services that I have been speaking of , as Gospel-Duties , in Prayer and Praising God , in Preaching and Hearing the everlasting Word , that came out of the bosom of the Father : So by the knowledge of our Lord and Saviour Jesus Christ , we come to be exceedingly advantaged for that great work of mortification , and of self-denial . To joyn these two together , Self-mortifying work , — Self-denying work . Alas , Brethren , how hardly are we brought to these Services ? And when we set upon them , alas , how aukward , and how untowardly do we apply to the management of it . — And why ? Alas , because we are so deficient in the Knowledge of our Lord Jesus Christ ; were there a well improved Knowledge of our Lord and Saviour Jesus Christ. Did you but know what a self-denying person he was , and how justly be may require self-denying at the hands of his People : If we did but consider that this Jesus Christ , he was from Eternity , God with God ; he might have lain warm in the bosom of his Father , in the dear and blessed bosom of his Father ; he might have lain there and delitiated himself , and kept out of all the storms and tempests of the World , and might have enjoyed himself with sweetest delight in his Fathers bosom . O what a self-denying Christ was here ! That he should come and leave his Father's bosom , and be content to expose himself to the difficulties and hardships of the World , to undergo storms and tempests . Mark what the Apostle speaks , in Rom. 15. Let every one of us please his neighbour , &c. For ( saith he ) even Christ pleased not himself . He did not set his heart upon pleasing himself , but that he might please his God , and profit his People here below ; even Christ ( saith he ) pleased not himself . O , a self-denying Christ ; and if this were well known , it would promote self-denying work in us : — And then sin-mortifying work . O , we are hardly brought to it , to wound and slay our corruptions , and to be ever and non digging down our Walls , and ever and anon to be boring in the sides of this or that corruption . This is his hard work to us ; but had we but a well improved Knowledge of our Lord Jesus Christ , to know that sin and corruption , it is one of the great enemies that he came into the World to encounter with●…l , and to set it under his fear ; — and he was manifested upon this account , according to that of the Apostle , in 1 Joh. 5. For this purpose the Son of God was manifested , that he might destroy the works of the Devil : He was nail'd upon the Cross , that he might have our old man crucified with him . Why if we had but a well digested Knowledge of these things , concerning our Lord Jesus , it would facilitate the business , and make us set upon it with activity and inlargement of soul. And so for that great Gospel-Service of resisting the Devil : That 's another great work that 's required of Believers . Now , if we had but a well improved Knowledge of our Lord Jesus Christ , O how would it conduce to the lively management of that great service , and make us not to be afraid to look all the powers of darkness in the face . Did we but know that our Lord Jesus hath conquered the Devil , the Prince of the World ; he hath led him after as a slave , he hath the Devil in a chain , and all the powers of darkness at command : therefore , upon the knowledge of this , how resolute may a Christian be , to make opposition to the Prince and powers of darkness , knowing that the Lord Jesus hath spoyled Principalities and Powers . And then for that great Gospel-Service , of yielding up in the subjection to our Lord and Saviour Jesus Christ , which is the thing that the world doth so much stick at , and make opposition to , and say , We will not have this man to rule over us : No , let us rather break his bonds asunder , and cast away his cords from us . Oh , but Brethren , this well improved Knowledge of our Lord Jesus Christ , it would facilitate this great Service , and make the heart free to come up to it , willing to give its neck to Christ , and to subject to his yoke and Government . When we shall come to know this concerning Christ , That God the Father hath anointed him , and set him as King upon his holy hill of Sion , and that there 's a Kingdom appointed to him : and the day will come , when in despight of Princes , and Powers , and Rulers , and all the mighty ones in the World , though they combine themselves together , yet God will give the Kingdom to his Son : The time will come , when the Kingdoms of the World shall become the Kingdoms of our Lord , and of his Christ , and he shall reign for ever and ever . This is that that is to be known concerning our Lord Jesus Christ ; the Lord shall rule and reign , and all his enemies shall be made his footstool . Now , if this were well digested , it would make the heart to be free to yield up it self to him : O , this is the King that I would yield subjection to ; but not in a way of rejecting of Kings and Governours : O , but Christ is my King , and God hath set him at his right hand , and all his enemies shall be made his footstool . Now I say , the well digested knowledge of these things , would contribute exceedingly to every Gospel-Duty ; O , how would this Knowledge of Christ , be as oyle to the wheels , to make them run most swiftly and speedily in the wayes of God. There are other things that I would have spoken to , to which I would fain have given a dispatch . Though indeed we are bucketting-up out of a full Fountain , the Knowledge of our Lord and Saviour Jesus Christ , O , it 's the pretious Knowledge that our souls should be delighted to be acquainted with . O , how will it conduce to help in suffering and resisting of temptations , and afford comfort in all our priviledges . As Justification , That 's one of the great priviledges of the Gospel . Now , alas , we lose much of the comfort of it , by reason of our not being throughly acquainted with the Mysterie concerning our Lord Jesus Christ , because we have not a well improved Knowledge of Christ. O , did a soul but know this , That its Justification did depend upon the Justification of Christ ; if he be justified , you shall be such to be justified ; and if he be not justified , you will never be justified , your Justification will come to nothing . Now , the Knowledge of this , concerning our Lord Jesus Christ , that he is perfectly justified , and according to a legal Justification . Here 's the comfort of it , That Christ is justified with a legal justification ; God according to the strictness of his Justice , hath given up a Justification of his Son , according to that expression , Isa. 50. It is God that justifieth me : And God justifies Christ with a legal Justification , and gives him a full acquittance ; and gives this account of him , That he hath fulfilled all righteousness . Now , Believers Justification , which is of Grace , depends upon Christ's Justification , which is according to the Law , or of his having a Justification according to the Law , upon the account of his fulfilling of all righteousness . Now , if the soul comes to know this , That Christ is fully justified with a legal Justification , O how will this make a Believer to say with triumphing of soul , I know whom I have believed , I have believed on him who is justified with a legal Justification . SERM. XV. HAving in the close of the last Argument , begun to speak concerning Gospel-priviledges , and how much our growth in the Knowledge of Christ will promote the comfort of those Priviledges , I shall now proceed a little further with you in that Argument , in making it more fully clear to you : That as ever we desire to suck the sweet of Gospel-Priviledges , to have our souls refreshed with them , as with breasts of consolation , that we may find them to be as streams from Lebanon , as wine that 's able to make the lips of them that are asleep to speak . It concerns us exceedingly for to endeavour and advance in the Knowledge of our Lord Jesus Christ , we shall never be able so fully , justly to value the Priviledges of the Gospel , nor so kindly to relish the comforts of these Priviledges , if we do not well understand the Mysterie concerning growth in Grace , and be well improved in the Knowledge of Christ. I toucht a little upon that great benefit that comes over to us , of Justification : That great Priviledge ; indeed such a benefit as is beyond all valuation . O that we would but make it our work and business to search into it , to labor that we may understand it , what is the proper interpretation of the Justification of a sinner ; the Scriptures speak of it , and they invite us to be well studied in it ; for a sinner , a guilty sinner , chargeable with a world of wickedness , lyable to a hell of wrath and vengeance , deserving to be everlastingly cursed of God , and to be cast under everlasting destruction , from the presence of the Lord , and from the glory of his power : A poor guilty soul that hath been , it may be , for many , many years wallowing in filth and mire of sin , weltring in blood , and hath been soaking and rotting in his dung ; such a poor creature that is laden with iniquities , and whose Conscience lies under deepest and most dreadful guilt ; for such a poor creature , yet to have an eye of compassion opened upon him , a look of favour , and when he might justly have expected to hear this dreadful doom and sentence past upon him ; thou art a guilty malefactor , thou hast committed high treason against the Crown and Dignity of the great God , and I judge thee to be suffering of the vengeance of eternal fire ; I adjudge thee to be cast into prison , and to lye under chains , and to be everlastingly sweltring under the unsupportable weight of my wrath and indignation . Whereas a poor soul might justly expect to have such a sentence past upon it , yet for God to say , This poor soul that is guilty of so much Rebellion against me , I do freely forgive ; and all the sins that were committed by him , from first to last , shall never be charged upon him ; nothing of all that guilt that hath been contracted by him , shall be reckoned to him , but I will discharge him freely , and he shall have no more conscience of sin , he shall be as if he had never startled a tittle from the perfect rule of Righteousness : I will give him a full discharge , and he shall stand right in Court , and be able to make a challenge to men and devils , and say , Who shall lay any thing to my charge ? It is God that justifies . O the pretiousness of this Gospel-priviledge ! And it will be known one day , of what pretious import it is . Why this is Justification , Gospel-Justification ; for one that ( I say ) hath been plunged into the deepest gulf of guilt , to be fully acquitted of all ; and the●… is nothing of all that ever hath been done by him , of wickedness and transgression , that shall be charged upon him , or reckoned unto him . Wh●…●…ow the comfort of this Priviledge it is exceedingly promoted by a well improved Knowledge of our Lord Jesus Christ , when we do but consider . First , That the Foundation of a poor sinners Justification , is laid in the Justification of Christ himself : For if he , who undertook on the behalf of sinners , had not been justified himself , never had any soul been justified , no not to the end of the World. The Justification of a sinner , it stands upon the foundation of the Justification of our Lord Jesus Christ. He was justified himself , and by his being justified , the sinner comes to be justified . And his Justification , it is a legal Justification . The Justification of a sinner is an Evangelical , a Gospel-Justification ; but the Justification of Jesus Christ it is a legal Justification , he is justified by works , he is justified by the Law , he hath fulfilled the Law , both in a way of doing , and in a way of suffering , both wayes : And so his Justification , it is a legal Justification ; and in vertue of this Justification , a poor sinner comes to have his Justification , which is Evangelical . This is now the advantage that comes over to a soul by a well improved Knowledge of our Lord Jesus ; it may bear upon this , That it is and shall be for ever justified , because its Justification depends upon the Justification of Jesus Christ , whose Justification comes over to him in a legal way , and it 's perfect and compleat , so that strictest Justice can take no exception against . And then add this withal , that by the knowledge , of our Lord Jesus ●…rist , the comfort of our Justification is excee●…gly promoted , because there is this to be reckoned to the knowledge of Christ , that he stands ingaged to see to it ; that all those , whose cause he hath undertaken , and in whose behalf he hath ingaged himself ; it lies upon him to see to it , that their Justification do proceed , and that it be vindicated , and it be maintained to them : this is that that we have to know concerning Jesus Christ , that it lies upon his hand to see to it ; that all those that he hath given himself for , may be fully and freely discharged , that there be nothing objected against them , nor may lye against them in Court : This is that which lyes upon the hand of Christ for to do ; and to this very purpose it is , that he now being ascended on high , and set down on the Right-hand of the Majesty in Heaven : this is that which he now ingages to ; He appears in Heaven before God , to this very purpose , that he might maintain the Justification of his people , his believing ones , that he may maintain it to them , and that they may have the comfort of it . Mark you how the Apostle reasons to such a purpose , Rom. 8. ver . 28 , 29. saith he , Who shall lay any thing to the charge of Gods Elect ; it is God that Iustifies , who shall condemn ? it is Christ that died : — I , but what of that , that he died ; why , if so be that he be not risen again , how can God be just in justifying ? I , but saith he , yea , rather that is risen again ; he brings it in with a yea rather , who is even at the Right-hand of God , and maketh Intercession for us : This is a Beleevers plea , upon the account of Christs ingaging of himself , by dying , and rising , and interceding , appearing to make cession ; this is the plea ; Christ comes to stand forth before God , on the behalf of his beleeving ones , that their Justification may be maintained to them . And truly Brethren , were it not that the Covenant is ordered in all things , and sure ; and that the Mediator of the Covenant , our Lord Jesus Christ , is thus ingaged with the Father , in the behalf of his Redeemed ones . Alas , what woful breakings would there be upon our comforts ? I , and what indeed would become of our Justification ? A justified soul repents , and comes to be pardoned , and is acquitted , and the poor soul turns again to folly , and renews his transgression by performing new acts of disobedience : what would become now of a soul in such a case ? you know how it was with David , and Peter , and other poor souls ; they take a course being justified , to unjustifie themselves , and for to blot out their pardon , casting themselves under new guilt : what would become of a poor creature in such a case ? Alas , I had indeed the forgiveness of all my sins past ; I , but I have been upon new transgressions , I have broken with God again ; and what if God should now break with me ? I have pardoned thee formerly , but thou hast forfeited thy pardon . I told you thus , sinner , I will discharge thee of all thy sins that ever were committed by thee ; but look thou to it , I will speak peace to thee , but turn thou no more to folly : so the Prophet speaks in the Psalm , and Christ to the man , Thou art made whole , I , but go thy waies , and sin no more ; look to it , that thou sin more . — — I , but , saith the poor soul , alas , I have sinn'd again , I have turned to folly , I have broke with God , and what will become of me now ? Why here 's now the comfort ; Christ , he lives for ever at God's Right-hand , and he is therefore able to save to the utmost , those that come unto God by him , Heb. 7. because he ever lives to make intercession : He pleads with the Father , why Father , my blood is fresh still , I plead my blood still ; the merit of my blood : Father , I shed my blood , to satisfie thy Justice for all the sins that ever were , or ever should be committed . Father , this poor creature hath broke with thee ; I , but my Father , I have not broke with thee ; consult my blood , thou wilt find , that that blood of mine hath made satisfaction for this , and that , and the other transgression . Thus we are to conceive concerning our Lord Jesus Christ : and so a poor beleeving soul , knowing , and understanding the mystery concerning Jesus Christ , with a well-improved knowledge , may plead this , and apply still to that blood , and bear upon the representation which the Lord Jesus makes of his blood and meritorious sacrifice to the Father : plead this , and bear upon this , and so shall he come to be maintained in his justified estate . Truly Brethren , these are the greatest things that ever God did make known to the World , and they are matters of the highest importance that possibly can be made known unto us , and therefore we have reason to consider of them , and should set our hearts to this , that we may come to have a more due apprehension of them : and so the Apostle argues most preciously , in 1 Ioh. 2. when he had spoken before concerning the blood of Jesus Christ , that it cleanseth from all sin , there 's your Justification : why then , saith the Apostle , my little children , These things write I unto you , that you sin not : You have cleansings by the blood of Jesus , and free Justification from the guilt of all your transgressions : this is a blessed Doctrine , as if he should say , and this is that which will fill up your joy , to think that there hath been such a blood shed for you , as cleanseth you from all your sins . Why now it stands you upon to look to it , that you do not sin against this blood , nor infer upon it , therefore we will be the more bold to sin ; no , God forbid it should be so : therefore , saith he , These things write I unto you , that you sin not : O , but the poor creature may reply , and say , Alas , you write to us that we sin not ; but how can it be but that we sin , carrying about with us such a body of sin ; having such cursed principles , lying open to so many temptations ? How shall we be able to stand , and to keep up from being prevail'd upon by temptation , so , as not to be drawn to sin : I , but then here 's the relief ; if it be the purpose and bent of your hearts not to sin , but to walk suitably to the Grace of the Gospel ; why then take comfort in this , If any man sin , we have an Advocate . If any man sin , why we have had a sacrifice ▪ I , but that sacrifice now ceaseth to be offered : — so it doth , and Christ will never offer any more sacrifice , he will never come upon the Cross again ; He will never shed blood more ; He will never come into the World again to dye , as he did at first . The poor soul may argue thus ; O , but alas , Christ will never suffer more ; if we sin , and break with God , what shall we do ? I but , saith he , Though we have no more sacrifice for sin , no more sacrificings ; yet there is a standing Advocation : there 's the comfort , as the Apostle holds it out . — — But this is spoken to poor humble souls , whose purpose is not to sin , and yet through infirmity , sometimes they do miscarry . This is spoken only for the relief of those , and not to imbolden any proud wretch in a way of wickedness . Why , if any man sin , though we have no more sacrifice ; and indeed , blessed be God , and to the praise of Jesus Christ be it spoken , there needs no more sacrificing , he hath sacrificed enough , he hath done that once for all , which is sufficient for all ; he hath done more by once shedding of blood , he hath done that that all the bloods that ever were shed from the beginning of the World , were never able to accomplish : there is but one sacrifice , I , but there is a standing Advocation . This is the comfort , and this is that that maintains the Justification of Beleevers ; I , it doth ; it maintains the Justification of Beleevers , that there is a standing Advocate , a standing Intercession performed ; and Christ still is taking off , as the poor sinner is drawing on : This now is the benefit that comes by a well-improved Knowledge of our Lord and Saviour Jesus Christ : but to pass from that . Consider now what reason there is , that we should endeavour a growth in the Knowledge of our Lord Jesus Christ. Because this Knowledge doth so strongly contribute to the promoting of the comfort of the priviledge of Adoption ; that 's another great priviledge of the Gospel . Adoption , truly this , as the former ; and so all other priviledges of the Gospel ; alas , we are not affected with it as we ought to be . You would think it a great matter for a great Monarch , a mighty Potentate in the World , for to look upon a poor beggarly creature , a beggars child that 's cast out , and hath none to look after him ; to take him up from the dunghill , from his beggarly , base , and sordid condition ; to take him up , and Adopt him for his son , and to Estate him in great Possessions , to settle him upon them , and to own him to such a purpose . It was a great matter for Pharaohs Daughter to Adopt Moses for her child : poor Moses , whose Father and Mother durst not keep him in their house ; they turn'd him out , cast him upon the River in a Basket of Bull-rushes ; this course was taken with Moses . Pharaohs Daughter she spies the basket , and finds the Babe , and poor Babe , weeping with tears upon his face in that condition ; and she takes up this Babe , and looking upon it as a lovely child , she adopts it ; though in a perishing condition , yet she takes this child and adopts it for her own ; this shall be my child . This now was a great matter , and a thing to be reckoned upon as a very high act of Grace . O , but what is this to that act of Grace , that the great Majesty of heaven performs on the behalf of poor sinful sons and daughters of men ? That he should look upon them in their most loathsom condition and state , and should please to set his love upon them , these base born children , beggars brats ( for so we are all ) a seed of rebellion ; they are a generation of men and women that come from a bitter root , they are such as the soul of God might abhor ; yet for the Lord's sake , O these beggers brats , these contemptible creatures , these ill-looking deformed people , yet notwithstanding I will set my love upon them , I will love them freely , I will adopt them for my children , and they shall be mine , and I will estate them in great and large Possessions , I will own them , I will not be ashamed of them , to be called their Father , and to call them my children . A wonderful thing it is , to consider of the priviledge of Adoption . I , but now , by the Knowledge of our Lord Jesus Christ , when it comes to be a well grown Knowledge , when we come to know that that is to be known concerning Jesus Christ , this will exceedingly advance the comfort of this priviledge of Adoption : As will appear thus . First of all , We are to consider that a Believers Adoption , it 's founded in Christ ; and the foundation of it , it is laid in the Blood , and Death , and Sacrifice of Jesus Christ. We are said to be the Sons of God by faith in Jesus Christ , as the Apostle speaks : 'T is by faith in Jesus that we come to have this Adoption ; and we are to know , that all that are the adopted of God , they are a generation that springs out of the very blood and bowels of Jesus Christ. Methinks it is worthy observing , that which we have in Isa. 53. compared with Isa. 54. In the 53. you have an account in a Prophetical way , of the sufferings of Christ , and of his blood sheding . It pleased the Father to bruise him , v. 10. He hath put him to grief . Well , what follows upon this ? He shall see the travel of his soul , and shall be satisfied . Now mark you , what 's this travel ? Observe what follows in Chap. 54. Sing , O barren , thou that didst not bear , break forth into singing , and cry aloud , thou that didst not travel with child ; for more are the children of the desolate , than the children of the married Wife , saith the Lord : Enlarge the place of thy tent , and let them stretch forth the curtains of thine habitations ; spare not , lengthen thy cords , and strengthen thy stakes ; for thou shalt break forth on the right hand , and on the left , and thy seed shall inherit the Gentiles . And thus the Prophet goes on . Here now upon the Sacrifice & Sufferings of our Lord Jesus , there comes to spring up a numerous Issue , which springs up out of his blood ; he shall see his seed , and be satisfied ; there shall be a seed that shall be raised up out of his very blood and bowels . And so likewise in Psal. 22. the Prophet having in the former part set forth unto us the sufferings of Christ , he gives us in the close of the Psalm , an account of the fruit that springs up out of these sufferings : Saith he , A seed shall serve him , it shall be accounted to the Lord for a generation ; they shall come and declare his righteousness unto a people that shall be born , that he hath done this . He hath brought about a seed , he hath raised up out of his own blood and bowels , a seed that shall be accounted to the Lord for a Generation . O , this is the benefit that comes by Christ. And mark you this , By the right Knowledge of our Lord Jesus , we have this comfort concerning Adoption , That as he pleads on the behalf of his People their Justification , and maintains them in that ; so he pleads their Adoption , and his blood it is that keeps them fast to God , so as they shall never be unchilded again . And then again , This is that that we are to know concerning our Lord Jesus Christ , That it is he that gives them this priviledge of Adoption , and puts them into the actual possession of it , as in that , 1 Ioh. 12. As many as received him , to them gave he power to become the sons of God. He gave them the priviledge to become the Sons of God , and to enjoy this priviledge : Why this is that we are to know concerning our Lord Jesus . And with all consider this , O , this is that which makes the comfort of Adoption to spring out , to ●…low forth to the refreshing of the souls of the Saints , to think that their Adoption it is such a priviledge , as that upon the account thereof , as they come for to be Children to the Father , so they come to be Brethren to Christ. For mark you , Christ himself is a Son ; saith the Apostle , Behold what manner of Love the Father hath bestowed upon us , that we should be called the Sons of God. Here 's love indeed ; and it appears so to us , because by being made the Sons of God , we come to be in a condition like unto Christ ? — For , what is he ? He is the Son of the Father , he is the begotten of the Father , the only begotten , in regard as he is second person ; and the first begotten in respect of his Mediatorship , as he is God-Man : The first born , the first begotten ; the only begotten as he is the second Person ; but the first begotten , and the first born as he is Mediator ; as the Prophet speaks in the Psalms , Thou art my Son , This day have I begotten thee . You are to understand that of Christ as Mediator , and especially as raised up in the day of his Resurrection from the dead , This day have I begotten thee ; begotten thee by an act of mighty power , raising thee up ; and so he becomes the first-born among many Brethren Here 's the comfort of the priviledge of Adoption , which we come to be partakers of , by a well improved Knowledge of our Lord Jesus Christ : Here 's the comfort of our Adoption , that by means hereof we come into a Brotherhood with Christ. Beleevers , O what a dignifying priviledge is this , that they come to have a Brotherhood with Jesus Christ ! As they have a filiation in reference to God , so they come to have a Brotherhood with Jesus Christ ; so that he is born to them , and they are Brethren to him ( according to Psal. 22. we sung this Morning ) I will declare thy Name unto my Brethren , speaking of his People and redeemed ones ; and he is pleased so to reckon upon all his People ; they are his Brethren , Go and tell my Brethren . After his Resurrection he expresseth himself to this purpose , Go and tell my Brethren that I go before them . And O , this is that that doth advance the Priviledge , and give them comfort of the priviledge of Adoption to souls , to think that they come into a Brotherhood with Christ Jesus . And as it is said in the Text I spoke to the other day , That God is not ashamed to be called the God of his People ; God is not ashamed to be called their God , and their Father , and to call his People his Children : So it is said of Christ , and 't is a very considerable thing , that which the Apostle holds forth in his Epistle to the Hebrews ; saith he , Both he that sanctifieth , and they who are sanctified , are all of one ; for which cause he is not ashamed to call them brethren . Mark this , this is the testimony concerning Jesus Christ , That as God is not ashamed to call them children ; truly this language may well astonish us , God the Father is not ashamed to call his People , poor despicable worms as they are , he is not ashamed to call them children , and to be called their God and Father : So our Lord Jesus , is not ashamed to call them Brethren ; but is free to say , This is my Brother , and this is my Sister ; as you know what 's exprest in the Gospel , when they came and told him , Thy Mother , and thy Brethren stand without desiring to speak with thee ; — Why saith he , Who are they ? you understand my Brethren according to the flesh : O , but I 'll tell you who are my Brethren , and whom I will never be ashamed to own for Brethren and Sisters ; He that heareth my Word , and receives my Doctrine , and comports with my Counsels , and attends me in the way of the Gospel , That 's my Brother , that 's my Mother , and that 's my Sister ; I will never be ashamed of that Kindred . He is not ashamed to call them brethren , saying , I will declare my Name unto my brethren ; in the midst of the Church will I sing praise unto thee . ( This refers unto Psal. 22. and it 's a quotation out of that . ) O wonder of Grace and Mercy ! That there should be such a conjunction ; I will not be ashamed to call them Brethren , I will declare thy Name to my Brethren , I will tell them what a Father they have ; I know thee well , thou art my Father and my God ; and I will tell them , and declare thy Name to them , and make it known to them what a Father I have , and have had from all Eternity ; and I will tell them what a Father they shall find thee to be to them : And this I will tell to them , and sing praise to thee in the Church . O this will be the joy of my heart , that I have a company of poor Brethren . Christ was not prided in this , to be the only begotten of the Father ; indeed he gloried in this , to be the only begotten , as second Person . O , but it was his joy to think that he should have a company of people that should come into the state of Brotherhood with him ; O he joys in this , and shed his blood to purchase them ; and when he comes once to have them given to him , he will say to them , Friends , you are my Brethren , flesh of my flesh , and bone of my bone , we have one blood , and I will declare my Fathers Name to you , and it shall be my joy so to do ; in the midst of the Church will I sing praise unto thee . O , a wonder of Mercy and Grace ! that ever it should be thus done to poor sinners ; O , how will this advance the comfort of a Believers Adoption , when we shall come to consider , that by vertue of this Adoption , he comes to be in a Relation to God as to a Father , so to Christ as to a Brother . — A Brother , and what Brother ? that so you may come to understand the blessing of this Priviledge ; and if it may be , that we may every one of us , that have any hope towards God , take shame to our selves , that we should be so spirited , and should not come to look more into Gospel-priviledges , the priviledge of Justification , and of Adoption ; that we should not search into them , and have our hearts more affected with them . Now I say , that you may come to be the more affected with this , and to know how the comfort is advanc'd to us , consider what a Brother Christ is : A Brother , not such a Brother as he in the Gospel , Luk. 15. when his younger Brother had plaid the Prodigal , and had spent his estate upon lend persons , in a course of riotous living , he comes home and humbles himself to his Father , and confesseth ; Father , I have sinned against heaven , and before thee , and am no more worthy to be called thy Son. He comes home , and the Father entertains him , and falls upon his neck and kisseth him , and kills the fatted Calf , and provides the best robe for him , and calls his Friends together , Let us rejoyce and make merry , This my Son was dead , and is alive , he was lost , and is found ; and they began to be merry . The elder Brother , he comes out of the field , and hears the musick , and these rejoycings , and he begins to take it in indignation , and his spirit begins to boyl within him , and he begins to grumble at it ; O Father ( saith he ) I am thy elder Son , and I have carried it thus and thus to thee , and thou never didst thus to me . Here was a Brother , but a Brother of somewhat an unbrotherly spirit , towards his repenting and returning Brother . Is Christ such a Brother ? An elder Brother , but a Brother of a sweeter spirit than this . When a poor younger Brother comes home , and confesseth his miscarriages to his Father , the Father entertains him , and there 's joy in heaven under such a returning soul. Well , doth the elder Brother come and pout , and take on , and discover a spirit of discontent ; no , it 's the joy of Christ's heart ; O Brother , welcom Brother ; well dear Brother , I rejoyce in you ; I , you shall have your elder Brothers garments to put on . A Brother , how a Brother ? Truly such a Brother as Ioseph was to his Brethren . A Brother , a Shepherd ; the Stone , the Shepherd of Israel , who being himself as it was with Ioseph , he being advanc'd to honour in Pharaoh's Court , he entertains his Brethren , and speaks kindly to them at length , after some reservation of himself ; his bowels melt over them , and entertains them , and uses them kindly , and bestows largely upon them , and rejoyces in them : And so it is with Jesus our elder Brother , our Ioseph ; he is glad to have his Brethren about him , and his heart melts over them . And if so be that Christ's poor Brethren should argue the case as Ioseph's Brethren did , and say , It may be our Brother , now living in honour , and prosperity , and glory , it may be he will remember all the unkindness that we shewed him ; we sold our Brother Ioseph for a slave , and he now being in place and power , will be avenged on us : Oh , what said Ioseph to his Brethren ? No , no my Brethren , my honour is for your advantage , I shall not remember the wrongs and injuries that you have done me , but I look up to the hand of my God that sent me into Egypt before you , to preserve seed alive . So it is with Jesus , and much more if his poor Brethren should begin to have misgivings of heart concerning him , and think thus : O , our elder Brother , he is now in glory and honour , and at the Fathers right hand , and will he not remember all the unkindness we have done him ? how we have wounded him , and how unworthy we have carryed it towards him ; will he not keep all this in remembrance ? No , nothing of this shall be remembred against his Brethren ; but in the midst of the Church will I sing praise to thee , and I will rejoyce with my Brethren ; O my Father , these are Brethren that my soul takes delight and pleasure in . And then again , Such a Brother is Christ , as indeed is born for adversity ; a Brother is born for adversity : O , Christ was born for adversity , for the adversities of his People , that he might relieve them ; and he was pleased to come into adversity himself , that he might deliver the souls of his People from all their adversity : Such a Brother is Christ , an elder Brother . And such a Brother , as will do the part of a Brother . It belong'd to a Brother under the Law , if his Brother died , to raise up seed to his Brother : Why truly , Jesus our elder Brother , will raise up seed to his Brethren . And what 's the meaning of that ? He will maintain a seed of Grace in their souls , and he will maintain them . — I , he will raise up seed , that is , their bodies that lay in the dust , he will raise up at the last day . Now , what a priviledge is this , to be in Relation to Christ , as to a Brother , by vertue of the Fathers Adoption to us ? — That Jesus Christ should not be ashamed , to call us his People , Brethren . These are the fountains of comfort , and do spring from Lebanon ; which if we were but well acquainted in them , would stream out , to the gladding and refreshing of the souls of Believers . — Consider the priviledge of Justification , and how the Knowledge of our Lord Jesus promotes the comfort of that ; — the priviledge of Adoption , and how the Knowledge of Jesus Christ it doth promote the comfort of that . A Brother , O a Brother indeed ; a Brother , that though he have a double portion , as the elder Brethren had ; yet he will see to it , that all his Brethren shall become portioners with him ; Father , I will that those thou hast given me , be where I am ; one house shall hold us Brethren , and we will have one Inheritance : And though I am the chief among the Brethren , yet I own them as my Brethren ; they shall fare as I fare , and they shall share as I share ; for the substance of the portion , they shall share as I share , they shall be where I am , they shall see the glory that I have had with thee ; and I cannot be contented to be in heaven , and to live there , without my Brethren . Here 's the priviledge now ; and if so be that we were not wofully implunged in the world , and of imbased spirits , O the thoughts of these things would make our hearts to spring up within us , in holy admirings of that rich and glorious Grace which by the Lord Jesus Christ we are called unto the fellowship of . SERM. XVI . I Shall now acquaint you with another great priviledge ; and that is , A freedom from the Law : But understand it in a sound sense : There is a sense given , according to which , Beleevers are not freed from the Law , nor is it their priviledge . I remember what the Apostle speaks , 1 Cor. 9. saith he , To them that were under the Law , as under the Law ; and to them that are without Law , as without Law ; as without Law , as under the Law : there are Mysteryes in these passages worthy the searching into : As under the Law , and yet not under the Law ; as without Law , and yet not without Law ; not without Law to God , but under the Law to Christ. So that in a sound sense , it is a duty , I , and a priviledge too , to be under the Law , under the Law to Christ : 't is a priviledge not to be under the Law , according to what the Apostle speaks , in Rom. 6. saith he , We are not under the Law , but under Grace : as the being under the Law , doth stand in opposition , ( consider that , and that will give some light to the matter in hand , ) as a state under the Law , doth stand in opposition to a state in Grace , to a souls being under Grace : So it is the priviledge of every Beleever , every Saint in Christ , not to be under the Law. These things we should be well acquainted with , and studied in ; especially , considering the time that we have had for improvement in the knowledge of Christ. They are under the Law to Christ , and yet from under the Law , as such a state imports an opposition to a state in Grace , that 's one of the great priviledges which comes over to Believers by our Lord Jesus Christ , that they are not under the Law. And the comfort of this priviledge is very much advanc'd by a well improved Knowledge of our Lord Jesus Christ , when we come to know , and to know to some purpose ( as it 's fit we should ) what the state was that our Lord Jesus Christ was put into ; he was in a legal state , he was made under the Law , and so stood under strongest obligations , to perform most perfect obedience to the whole Law ; he was a debtor to the whole Law by voluntary subjection ( you must understand it so ) to fulfil it to the utmost tittle of it : Not only to fulfil the duty and obedience which the Law required , but to satisfie and to answer the penalty ; not only to bear the burden of Duty , but to bear the burden of the Curse , and that in the behalf , and for the sakes of those which were given him of the Father . This is a great Point , and worthy to be well studied in , and for every one that would approve himself to God , and promote his own comfort , to be well acquainted withal . — Christ was thus made under the Law , so his state was a legal state ; and by vertue of his thus being made under the Law , upon this account the Saints of God , and Believers , they come to have their freedom : He was made under the Law , to redeem them that were under the Law ; this priviledge comes over to us by Christ. Now , when this comes to be well known concerning Christ , by such as believe in him , O what a sweet injoyment may they have of themselves in peace and comfort , when they shall come to know what the Law requires , and what are the vigorous exactings of it , what are the pressing burdens that it layes upon a soul , which are most heavy to be born : Nay , they are indeed unsupportable by any strength that is now in the creature ; what dreadful curses the Law pronounces upon the transgressors of it . Now when a soul shall come to understand this ; and yet withal , understands that Jesus Christ , he was under the Law ; and being so constituted , he hath fulfilled it to the utmost tittle ; he hath answered all the requiries , and he hath undergon all the penalties , and the Law hath nothing to say against him , nothing to charge upon him . Now , when a Believing soul comes to know this concerning the Lord Jesus , that he was made under the Law , that the soul might be delivered from the curse of the Law ; this is that that makes the comfort to flow in like streams from Lebanon ; these are the great things of the Gospel , which concerns us exceedingly to be well instructed in . This I propound now , as one of the priviledges of the Gospel , the comfort whereof comes over to us by a well improved Knowledge of Jesus Christ. Consider further , What reason there is that Believers , Christians , should endeavour to advance a growth in the Knowledge of our Lord Jesus Christ , upon this account , That by this Knowledge well improved , we shall come to be very much advantaged for suffering , suffering with comfort , and with boldness and courage ; and that 's a great matter for us to consider of : For it is not so much the suffering , as the comfortable suffering , and the confident suffering , and the couragious suffering of a Christian that God is glorified by . Mark you , 'T is not barely the suffering ; the damned in Hell , they suffer , and shall suffer eternally ; but what Glory hath God from their suffering ? Only thus far , he hath the glory of his Justice , in the inflicting of deserved punishment upon them ; he hath that glory : but otherwise , there is nothing of glory that 's given to God by them in their sufferings ; there 's Glory that God fetches and forces out of them , and he will do so out of every damned wretch , he will force a Glory to himself out of their sufferings ; but there is no Glory that doth result to God out of the sufferings of the damned , as a Glory which they do actually give up to God. But now , God expects that his People should be active in a way of glorifying him , when they are under their sufferings ; and then is God glorified , when his People suffer with courage , and with confidence , and with comfort and rejoycing , and are not of despondent spirits , do not fall under that . Why now consider , all that will live godly in Christ Jesus , and will approve themselves in their godliness , they must reckon upon sufferings ; there is no coming to heaven by leaping over the brook ; Christ himself is said to drink of the brook in the way : There is a brook , and it runs with black and bitter streams , and we must not think to leap over the brook , you must drink of it , and be plunged into it : Why all that will live godly in Christ , shall suffer . — What shall they suffer ? what must they reckon upon to suffer ? Suffer from God , suffer from men , suffer from Devils , suffer sometimes through their own default , from their own Consciences . Wherein now must they reckon to suffer ? Suffer in their souls by divine desertions ; — suffer in their souls by dreadful temptations ; — suffer in their Consciences by astonishing apprehensions ; I , and sometimes there 's their own default from their Consciences ; that 's a suffering that Jesus Christ is a meer stranger to , ( take notice of that by the way : ) Christ never suffered from his Conscience . And I do not know whether it may not be peremptorily asserted , that he never suffered in his Conscience : to be sure , never from his Conscience , his Conscience never put him to any suffering ; his Conscience was alwaies his friend , and his comforter : He was not knowing to himself of any thing should cause and create the least trouble to him : Godly men are subject , through their own default , to suffer in their Consciences , and from their Consciences ; — to suffer in their liberty ; — in their estates ; — in their names and reputations , by reproaches , and scorns , and contempts of the World : — To suffer in their estates , by losses , and sad breaches upon them : — subject to suffer to the very loss of their lives , by fiery tryals , and sharpest persecutions . I , but now , whereas the great matter ( as I said before ) is to know how a Beleever may suffer , and to suffer comfortably , to suffer couragiously , and not sink under sufferings : Though he drink of the brook in the way , yet that he may not be drown'd in the way ; though he drink of it , yet he doth not sink to the bottom of it , but he keeps his head aloft : this is a great matter for us to study , and to be well acquainted withal . Now consider , O the knowledge of our Lord and Saviour Jesus Christ , it doth contribute most largely to such a purpose : if so be that Christians , Beleevers in Christ , had but a well-improved knowledge of Christ , well digested , ( I do not speak as I have told you , and shall further tell you ) of a notional knowledge ; to get a head full of notions , and yet in the mean time , the heart altogether unedified . We can babble over the Creed , as many do , that place their Religion and such things in it . Though , I do not speak , but that there may be good use to be made of those old principles . But this is the misery , that people rest in words and forms ; if they can patter over such and such a form , and say , He was born of the Virgin Mary , suffered under Pontius Pilate , was crucified , dead and buried ; thus they can say , but in the mean time , know nothing in the World to any purpose : But I speak of a heart-knowledge , a well-digested knowledge of our Lord and Saviour Jesus Christ : and this knowledge will contribute very largely to the promoting of a Christians comfortable undergoing his sufferings , and keeps him up from sinking under them : and it will appear thus , by considering : First of all , by knowing this concerning Christ ; that this Lord Jesus Christ , was himself a sufferer ; there 's very much in this , that he was in the form of God , and thought it no robbery to be equal with God ; He that was the brightness of his Fathers Glory , and the express Image of his Person ; He was pleased to put himself into such a condition and state , as that he might be capable of suffering : As he was the second person , it was impossible for him to suffer ; but he took a body with much complacency and delight , upon this very account , that he might be in a capacity to suffer , and suffer he did ; never Man nor Angel the like ; He suffered to the astonishing of the whole Creation ; — He suffered from God , — He suffered from men , — He suffered from Devils : O the dreadful sufferings of Jesus Christ ! As I said before , so I say it again ; He did not suffer from his Conscience , his heart did not reproach him ; His heart within was clear , he had no terrors , his Conscience , it raised up no terrors in him ; that kind of suffering he was a stranger to . Now consider this ; was Christ Jesus a sufferer , and so deep and dreadful a sufferer ? why then a Beleever may comfort himself whatsoever sufferings he falls under : why , blessed be God ▪ my Lord Jesus Christ was a sufferer before me , he hath been in a suffering state , and I have no reason to startle at it , that my condition is a suffering condition : I am but now in a way to have conformity to Christ , and that 's a blessed comfort . You must consider a little , what should the Apostle mean , when he professes , in 1 Cor. 2. that he determined to know nothing but Iesus Christ , and him crucified : a suffering Christ ; Christ , and a suffering Christ ! what should he mean by this , but that he was well and duly apprehensive of the benefit and comfort , and succour and support , that would spring up to him from the consideration of a suffering Christ : why , this is by my conformity to Christ , I account all things ( saith he ) but loss and dung , for the excellency of the knowledge of Christ Iesus my Lord. There you have the very point in hand held forth : He speaks concerning the knowledge of our Lord Jesus Christ ; I account all things but loss and dung , for the excellency of this knowledge . — Why ? That I might know the fellowship of his sufferings , and be made conformable unto his death : I tell you Beloved , it 's no matter what condition soever a person come into , if it be but such a condition as wherein Christ hath been before him ; only so , as wherein Christ hath been as one that hath gone before us , and made it a way for us to walk in . Indeed , the way of his mediation , the way of his meritorious sacrificing , that 's not a way that ever he walk'd in , so as to constitute it a way for his people to walk in ; they are never able to live in that way : But the way wherein Christ hath been before us , and the condition which he hath been brought into , as a condition in which he would lead his people into : this is that that will comfort us in any such condition ; let the condition be what it will , Christ hath been in this condition before us : so that now here 's the comfort to a Beleever , a Saint in Christ ; I suffer thus and thus , as the Apostle speaks , I suffer as an evil doer , — so did Christ ; Christ was before me : I suffer as an evil doer , unto bonds , I am persecuted , so was Christ my Lord : — — I am reproach'd , and scorn'd , and revil'd in the World , so was my Lord Jesus Christ : — — I am cast into Prison , so was my Lord Jesus : — I am brought to the place of execution , Christ was hanged as a malefactor . There 's much to support the soul in this condition . And then , Secondly , consider this , This is the comfort that slowes out from the knowledge of our Lord and Saviour Jesus Christ , to support in a suffering state . Christ suffered , nay , but more than this , we are to consider further , that he suffered penal sufferings , legal sufferings : O this , this hath added to the other , that we are to know concerning Jesus Christ ; that he suffered in a legal way : His obedience was legal obedience , not evangelical obedience , as ours should be : so his sufferings were legal sufferings ; why he suffered upon the account of Divine Justice ; he suffered according to what the strict Justice of God did and could inflict upon him for sin and transgression ; and here was the bitterness of the cup ; a thing that would be seriously weighed , and considered of by us : He suffered for sinners ; he put himself ( as it were ) into the state and condition of a sinner , of a malefactor . The guilt of the sins of his people was set over to him : Thus it was , and upon this account , you must conceive , that there was not that rejoycing on Christ's part in his sufferings , as that which sometimes discovers it self even in Beleevers , who have rejoyced at the stake , and kist the stake , and bid it welcome ; and have been as full of joy and rejoycings as their hearts could hold ; why there was reason for it : It was not so with Christ , but he was in an agony , and cryes out , My God , my God , why hast thou forsaken me ? Why Brethren , there was reason for it : Alas , Beleevers do not sip one drop of that cup , and that 's their mercy , and that 's it that gives them comfort upon the consideration of the sufferings of the Lord Jesus ; because the cup that was tempered unto him to drink of , it was a legal cup ; it was a cup that the hand of Divine Justice temper'd up for him : Son , thou hast put thy self into the place of sinners , and cursed malefactors , that have deserved to drink of the wine of my wrath to all eternity : I 'll temper a cup for thee ; forasmuch as thou hast undertaken to appear on their behalf , thou shalt have a cup to drink off in their steads ; and the hand of Justice tempers up this cup. Now , one drop of this legal cup , would have made all the Nations drunk , and have been made to spew , and fall ; to fall down to Hell ; one drop of this cup of Justice : but Christ must drink it up ; He must make , by suffering , satisfaction to the Infinite Justice of a provoked Majesty . Here 's the business now : and alas , we are apt to pass over these things slightly , and not consider what the greatness of the love of Christ is , in undergoing such a task , in drinking such a cup ! But judicious Christians will weigh these things , and endeavour to understand concerning what was undergone by Jesus Christ. 'T is an astonishing consideration , that it should be thus ordered out concerning our Lord Jesus Christ. Now here 's the comfort to poor beleeving souls under all their sufferings ; blessed be God , I suffer not in a legal way ; I suffer not from the hand of Divine Justice ; I suffer not in order to satisfaction ; that 's done to my hand : Here 's my comfort , As I am not called out to pay debts with duties , I am not called out to pay debts with sufferings : Here 's the comfort of a Beleever , which flows out from the well-improved knowledge of our Lord Jesus Christ ; that whatsoever his sufferings be , they are not satisfactory sufferings ; they are not sufferings upon a legal account ; but they are sufferings in a way of fellowship with Christ , as one that did suffer ; but not as a sufferer in order to satisfaction to God's Justice . So that now , upon the account of the suffering of our Lord Jesus , as a legal sufferer , and as one that took the cup from the hand of Divine Justice , which was tempered up by that hand ; upon this account the poyson is taken out of sufferings ; the terror of the bitterness of death is past ; the bitterness of suffering is taken out ; the sting of the suffering is plucked out : what 's the sting of the suffering ? The sting of death is sin ; the sting of a suffering is sin . There 's nothing that makes suffering so bitter to a sensible soul , an understanding Christian ; there 's nothing that makes it so bitter , as the consideration of guilt : I , but the guilt is taken away , and so the sting is taken out ; the venom of the suffering is gone : The cup may be bitter , but it 's a wholsome cup. This is now a second thing to consider ; whereby you may come to understand , how much a well-improved knowledge of our Lord Jesus Christ , doth contribute to the promoting a Christians comfortable , and bold , and confident suffering ; and you will never be able to quit your selves in a suffering day , in a suffering state , as becomes the Gospel , if so be that these considerations concerning Christ , be not well digested . 3. Yet further ; Christians are subject to suffer , and it 's your duty to suffer as Christians , and to bear up with courage and confidence : but how shall that be , but by the knowledge of our Lord Jesus Christ ? For mark you , This belongs to the knowledge of our Lord Jesus ; that the sufferings of his people , for his Name , and Truth , and Gospel ; those sufferings are by Jesus Christ , made their great priviledges . When a man suffers as an evil doer , as a murtherer , or a thief , or as a busy-body in other mens matters ; these kind of sufferings of persons as evil doers , when they are indeed deservedly inflicted ; these sufferings , they reflect shame and dishonour upon those that undergo them . The two Theeves upon the Cross , that were crucified together with Christ , and He in the midst of them ; you have the acknowledgement that one of them makes ; This man is upon the Cross with us , He suffers as we suffer , ( as to the matter of suffering , ) He is hanged , and so are we ; we are here nail'd upon the Cross , and so is He : I , but for all that , here 's the difference ; we indeed are justly here ; for we suffer the reward of our own evil deeds ; so that it 's our dishonour to be hanged up upon the Cross : but this man is hanged indeed as a malefactor , but he hath done nothing worthy of such a death : so it 's no dishonour to a Christian ; it 's a dishonour to an evil doer to suffer , when he suffers for his evil deeds ; but it 's no dishonour to a Christian , when he suffers as a Christian , and there 's no just cause for his sufferings ; it 's no dishonour , but it 's rather an honour to him ; saith the Apostle , If any man suffer as a Christian , let him not be ashamed : Ashamed ! he hath no cause in the World why he should be ashamed ; let men deal how they will with him , if he suffer as a Christian : though others seek to put him to shame , he may despise the shame , as our Saviour did ; He indur'd the Cross , but He despised the shame : Men would cast shame upon Him ; I , but Christ shames the shame ; He despiseth the shame ; He puts the shame to shame . Thus did Christ : so a Christian , he suffering as a Christian , for the sake of Christ , he hath reason so to do ; to shame the shame , to despise the shame , to scorn the shame , and the scorns that are cast upon him ; saith he , If any man suffer as a Christian , let him not be ashamed ; but let him glorifie God in that behalf , for the spirit of God , and of Glory , rests upon him . And so did the Disciples , in Acts 5. it 's said , They went away from the Counsel , where they had been beaten , and reproached ; They went away rejoycing , that they were accounted worthy to suffer shame for the Name of the Lord Jesus ; so that by Jesus Christ , it becomes a matter of priviledge and honour to suffer . This Comfort flowes out of the knowledge of our Lord Jesus Christ. And take notice of that remarkable passage , in 1 Phil. To you it is given ; given as a gift : To you it is given ; — what is given ? — Not only to believe on his Name , but to suffer for his sake . To you it is given ; I , one would say ; a goodly gift indeed , to have suffering given us : — A goodly gift ; O , that 's a wretched spirit , to undervalue this gift : To you it is given , not only to believe : is it a priviledge to have it given us to believe , to beleeve unto eternal life and salvation ? I , but , saith he , To you it is given , not only to beleeve , but also to suffer : This is the gift of God , which he hath granted unto you as a priviledge ; that you should be sufferers for Christ , and ingaged to appear in his Cause , and for his Name , in opposition to an evil and an adulterous Generation . Again , by a well-improved knowledge of our Lord Jesus Christ , we shall come to understand to the comforting , and the imboldening of the hearts that Christ is knowing of all the sufferings that his servants undergo : Knowing of them , is that all ? Nay , so knowing of them , as that he is sensible of them , and reckons them his own sufferings ; He hath a deep sense : There is a sympathizing with his people in all their sufferings ; if the foot on Earth be trod upon , the Head in Heaven complains ; Saul , Saul , why persecutest thou me ? who art thou Lord ? I am Jesus . True it is , thou canst not reach my person , me as the head ; but thou reachest me in my members ; Saul , Saul , why dost thou persecute me ? And then consider this withal , That by a well-improved knowledge of our Lord Jesus Christ , we shall come to understand , that the sufferings of Christ , they make way for Glory ; having conformity to him in suffering , we may assure our selves , there shall be conformity to him in Glory : If we suffer with him , we shall also reign with him ; as the Apostle speaks ; And the sufferings of this present time , is not worthy to be compared with the Glory that shall follow . So that now , all this being laid together , we may well conclude upon it , that the knowledge of Jesus Christ , is worthy to be endeavoured after , and that there may be a growth in it ; because it doth conduce so much to a comfortable , confident , couragious , and bold suffering on the behalf of Jesus Christ. SERM. XVII . EVen as I was reading this Text this Morning , I had this Meditation : I was thinking how often this Text hath been read in your hearing , and sounded in your ears ; and is it not good for us ( you and me ) to consider to what purpose it hath been so often sounded ? and whether we have made any Improvement in the grace of the Gospel , and in the Knowledge of our Lord and Saviour Jesus Christ. Shall the Scriptures speak to us in vain ? shall we be as if so be we were hearing of sounding brass , and a tinkling symbal ? But however , thus it is , and this is our duty , to grow in Grace , and in the knowledge of our Lord and Saviour Jesus Christ. I am speaking yet concerning the Knowledge of our Lord and Saviour Jesus Christ , and that there ought to be a growth therein ; and you have heard very largely , what convincing Arguments there are , why you should labour after a well improved Knowledge of him , considering how beneficial this Knowledge is , and will be , to those that have it . I shall now 〈◊〉 to something further that remains , and so 〈◊〉 on to the Application of this Point . There is very great reason , why Christians should endeavour to advance in the Knowledge of our Lord Jesus Christ , and that in order to the promoting of a Gospel Conversation , that it may be managed with beauty , and with boldness , to the credit of the Gospel , and the holy Profession which is made of it : By a well improved Knowledg of our Lord Jesus Christ , great advantage comes over to us for such a purpose . First , here you are to consider this , That a Christian is not to live at a ghess , and at random ; those that will approve themselves in their holy Profession , must see to it , that their conversations be well ordered ; it is he that orders his conversation aright , that shall see the salvation of God ; and much care and diligence is to be used to this purpose , that the conversation may be ordered in a due manner , that so we may come to have the comfort , and joy , and peace at last : They that walk according to rule , Scripture rule , and Scripture example , they are the persons upon whom there shall be peace and mercy , as the Apostle speaks in Gal. 6. It is not for men and women professing Godliness , to live ( as I have sometimes said ) by rote , but to live and walk by rule , and by warrantable example . And , 2ly . I offer this to be considered , that Jesus Christ is the most absolute pattern for a Christian to conform unto , and to take example by him : And this duty is incumbent upon all that will approve themselves in Godliness , to set their hearts upon this , that they may be conformed unto Christ ; Believers and Saints are predestinated to have a conformity unto the Lord Jesus . And the Apostle tells us , 1 Ioh. 2. He that saith he abideth in him ought himself so to walk , even as Christ walked . It is a very weighty Scripture , and doth very much concern us to be well studied in : He that saith he abideth in Christ , or that professeth himself for to belong to Christ , and to have a union with Christ , an interest in Christ , he ought to walk even as he also walked . — Now , consider how strongly it follow , upon the premises , That therefore it concerns all that will approve themselves in their Conversation , to endeavour to be well acquainted with the Knowledge of our Lord Jesus Christ , to endeavour an advance in that Knowledge , to be as well instructed in the Knowledge of Christ as they can ; — Why ? — Why because it is he who is the Copy after which we are to write , the pattern to which we are to conform ; and how it is likely that any man should answer the Copy , write congruously to the Copy , which he hath little or no sight and knowledge of ; work in any sutableness to the pattern , which he is in great part a stranger to . This then is the business that we should mind and consider of , in order to a well regulated Conversation , that there be a pursuance in the Knowledge of Jesus Christ ; and particularly , that we know the manner of his Conversation●… If so be that we would walk as Christ walked , it 's necessary we should know how Christ walked , what steps he trod in , and the paths wherein he walked . And this I shall give you some account of , as touching the life and conversation of Christ here upon earth . In the general , consider thus . First of all , you are to know and believe , That Jesus Christ was in the World , though the World knew him not , as the Apostle speaks in Ioh. 1. He was in the world . The world indeed would not know not take knowledge of him ; but this is that we are to acknowledge and believe , that Jesus Christ was in the World ; and that he lived and conversed here among the sons of men ; and he lived such a life as was most exemplary , and so continues to be ; and he hath everlastingly broken the force of such an argument and plea , as poor carnal wretches are apt to make in their own behalfs , when their vitious , corrupt , carnal , profane lives are tax'd , and they themselves are censured for them . Men are apt to plead , How is it possible that we should live otherwise in the world , a wretched world , a world that lyes in wickedness ? There are so many corrupt principles , and corrupt examples ; how can it be that we can live in such a world , and live as we ought ? — Why this Plea is fully broken ; it was broken upon the account of the lives and conversations of other godly ones , that have lived from the beginning of the world . — The world was stark nought in Enoch's dayes , in Noah's dayes ; yet for all that they walk'd with God , and they ordered a conversation to the honour of God , and approved themselves in the course of their walking . — The world was very bad in Eliah's time , and so in the times of others ; yet for all that they carried themselves very gratiously in an evil world . But this example of our Lord Jesus Christ is that that breaks the force of such an Argument , why he was in the world , and yet he lived most exactly and congruously to the whole life of God ; and he hath taught us by his example , That it is not so much the place as the principle that we are to mind ; the principle and the constitution : If so be that a person be of a good constitution , and well principled , he will live well enough in any place . A godly person will be godly in heaven among Saints and Angels ; a godly person that is truly so , he will be godly on earth , if he be there among profane persons : And I think I may say , that if it could be that a godly man were in Hell , he would shew his godliness there ; I am bold to speak it , that if a child of God were in Hell , he would love God there , and he would pray there . I remember , and sometimes upon occasion have spoken to that purpose , That Ionah when he was in his own apprehension cast off of God , and in the belly of Hell , as one in the very belly and bowels of Hell ; yet there he falls a praying , Out of the belly of hell cryed I. A wicked man , if he could be in heaven , and be there with his own principles , he would be a wicked man there ; and surely for Hell , a godly man would be a godly man there , Hell changes no natures ; nor indeed doth heaven , upon the matter , Heaven doth not change nature ; Heaven it self considered as a place of glory , would not change the nature of a wicked man ; the change must be made here on earth . Thus , now having propounded this as a general , That our Lord Jesus Christ , he did live and converse in the world ; — but what account is there to be given of his life ? what is there belonging to a well improved Knowledge in the Life and Conversation of Christ ? To give you a brief account of this . First of all , in the general , The Life and Conversation of Christ , it was a Scripture conversation . The Lord Jesus , who is now in heaven , he liv'd in the world , he liv'd first and last a Scripture life ; and this I speak to the confutation of the faces of all such as are apt to slight the Scriptures , and make light of them , that Jesus Christ , while he converst in the world , his whole life and conversation was a very Scriptural conversation , it was nothing else but a fulfilling of Scripture . O Beloved , consider of this , as a material and momentous thing , That the whole life and conversation of Christ was a Scriptural conversation . How often do you read this passage , Thus and thus Christ did , thus and thus it was ordered out concerning him , that it might be fulfilled which was written in the Scriptures . You read this now , over and over we have it in Scriptures ; thus and thus it was done , that it might be fulfilled which was written in the Scriptures , so that the life of Christ it was a fulfilling of Scripture : There was never a Scripture in all the Bible , which Christ could not with boldness look upon , and did not most fully correspond with , I tell you , it is a serious matter for to consider of ; I give a touch upon it now , I may have occasion by and by to speak something to such a purpose . It were very good for us to consider , whether we are able to look the Scriptures in the face ; such a Text , such or such a Scripture precept , such or such a Scripture example , and not blush and be ashamed . I remember ( and so may you ) when the Book of the Law was found , and brought to Iosiah , and he heard it read , his heart melts within him , and he is very deeply passionate and he mourns and humbles his soul before God , to think of the incongruity that was between the Book , and the carriages , and conversations of the People : So Brethren , and Beloved , consider but this , put it to your Consciences ; Is there not many a Text i●… Scripture which you are not able to look in the face , not able to behold with any boldness ? You have not the boldness to look such or such a Text in the face . — As now your Adulterer , can he look this Text in the face ? Whoremongers and adulterers God will iudge ; — the Covetous man , can he look that Text in the face , which saith , The Covetous man , he is an idolater , he shall never inherit the Kingdom of God ? Let your conversations be without covetousness . Can he look this Text in the face ? — The Hypocrite , the formal Professor , that pleaseth himself in a form of Godlyness , and is an enemy to the power of Godlyness , can he look that Text in the face ? 2. Tim. 3. 5. In the last daies , perilous times shall come , and having a form of Godlyness , but denying the power of it ; from such turn aside . — — The sensual , licentious person , can he look this Text in the Face ? If you live after the flesh , you shall dye ; but if ye through the spirit , do mortifie the deeds of the body , you shall live ; and a thousand more of this kind I might instance in . O Friends , it is a serious matter that I am now speaking about ; whether we can look the Scriptures in the face without regret of spirit , check and controul of Conscience . Jesus Christ , who is the most absolute pattern , he could do so ; His whole life was a Scripture-life , a fulfilling of Scripture : there was never a Text in all the Bible , but he had the boldness to look it in the face . This is that that is to be known concerning the Life of Jesus Christ. Secondly , and more particularly ; it belongs to the knowledge of Christ to know this ; That it was a blameless and in-offensive life : It 's requir'd of Beleevers , that they carry it as the Sons of God , blameless and harmless , without rebuke : O such was exactly the life of Christ , a harmless , blameless , inoffensive life : He never gave offence to any in all his life , and he was very carefull of doing it ; He would rather be abridged of his liberty and priviledge , than he would give offence : as in the case of the Tribute ; Simon , of whom do the Kings of the Earth take Tribute , of your own children , or strangers ? Of Strangers , saith Peter : why then I am free from the Tribute ; I but lest we should offend them , go thy waies , and take such a course , that there may be a payment of the Tribute : Give no offence ; He never did give just offence ; much offence was taken at him , but no offence was given by him . This was the Life of Christ , 2 Tim. 2. last . He offended no man , gave no just occasion of offence to one or other , neither to Jew or to Gentile . 3. The Life of Christ , it was a convincing Life : His Life carried Life in it : as the Apostle saith , in the first of John , The light was the life of men . O , Jesus Christ's life , was a light of life ! It was a life that held forth light in it ; convincing the World of sin , and righteousness . What is said of Noah and his Conversation ; he condemned the World , by building of the Ark , Heb. 11. It may most truly be said of our Lord Jesus ; He convinc'd the World , and condemned it , by his gracious and holy Conversation . 4. Consider , The Life and Conversation of Christ , was a conflicting and combating Conversation : Conflicting , not with corruption within , that he had none of ; he had no principles of sin in him . The Apostle speaks of himself , I find a Law in my members , rebelling against the Law of my mind , leading me Captive . There was no such conflict in Christ , nothing of sin in him ; the Prince of the World had no interest in him , so that he was free of that conflict : But he had men and devils to conflict with : O how much was he in colluctation , and strugling , and wrestling , and striving with Principalities and Powers , and with the men of the World ! Jerusalem cryed out ; O Lord , Thou hast made me a man of Contention ; truly , so was Christ ; I am not come to send peace but a sword ; Contention , yet notwithstanding , the most peaceable person that ever was in the World. A man of Contention ; but how came it to be so ; because his Doctrine and Conversation was so cross and contrary to a wicked and sinful Generation : Christ's life was a conflicting life , with men and devils . 5. The life of Christ , and his Conversation ; it was a fruitful , and a profitable life : O , what blessed benefit and profit did , and doth come over unto Beleevers , by the Life and Conversation of Christ. ( I cannot insist upon these particulars , only give you a hint of them . ) 6. The Life and Conversation of Christ , it was a holy , nay , a heavenly Life : It 's said of Enoch , that he walk'd with God ; more true of Christ : The Apostle saith , Their Conversation was in Heaven ; much more the Conversation of Christ , a heavenly Conversation ; He liv'd , and conversed with God from day to day . 7. The Life and Conversation of Christ ; it was a painful and laborious life ; a life of labour and hard travel ; never was time so well husbanded , so well spent , as the time that Christ had to spend in the World , not one minute of it runs out to waste ; he went about continually doing good , preaching from place to place ; spending himself in the behalf , and for the behoof and benefit of poor souls : a laborious life was the life of Christ. 8. The Life of Christ , it was a praying life : O how much was he in prayer and supplication unto God ; He spends a whole night in prayer : when he could not get to that service in the day , he would be sure to take time for it in the night . O how much was he in intimate conversings with the Father in the way of prayer . 9. The life of Christ , it was a self-denying life : O most eminent was Christ for this , that he was of a self-denying spirit ; and his life in the whole of it , a self-denying life ; denying himself , Father , not what I will , but what thou wilt . 10. The Life of Christ , it was a world-despising life ; when they would come by sorce , and make him a King , he declines it , and withdraws himself , and turns his back upon all worldly preferments and injoyments . 11. The Life of Christ , was a God-pleasing , and honouring life ; He pleased not himself , he studied to please his Father , and to profit the souls of his people : He was for God-pleasing , and manprofiting : and this was the whole tenor of the Life of Christ. He devoted himself thus , that he might be pleasing to God , that he might be profitable to man. 12. And to add no more ( though other particulars might be brought in ; ) The Life of Christ , it was a persevering life ; He began well , he continued well , he ended well . Paul could say of himself , I have fought a good fight , I have finished my course , I have kept the Faith ; Christ could say it more than any man ; I have fought a good fight , I have finished my course , I have kept the truth ; I have kept my way without divertion , he held on to the last ; having honoured God , he honoured him to the death ; having loved God and his people , he loved them to the end ; having ingaged to glorifie God , he glorified him to the last ; His last breath was a holy breathing into the bosome of God. This is the account that is to be given of the Lord Jesus . Now consider , O how profitable and beneficial will this knowledge well improved , be unto Beleevers ! — — profitable to shame them ! — — profitable to provoke their imitation ! — — profitable to promote their comfort . Profitable to shame them : Now , when we come to know what a life Christ liv'd , what an exemplary life , what an even thred he spun , what a webb he wove ; and when we come to consider what our life is , what a difference between Christ's life and our life , whose life should be set before us as a copy to write after : O how will this cause shame of face , sorrow of heart ! I remember the Lord gives a charge to the Prophet Ezek. That he shew the pattern to the house of Israel ; and wherefore ? — that they may be ashamed : — why I shew'd you the pattern this morning , of the Life of Christ : and truly , it may well make us ashamed , — to think Christ lived in the World a Scripture-life : but alas , how far are we from keeping conformity unto Scriptures in our lives ? — He lived an in-offensive life : how offensive are many of us in our conversations and carriages , laying stumbling blocks in the way ? — The Life of Christ was a conflicting life : what is there in us of conflicting with lusts and corruptions , and a sinful World ? — The Life of Christ a convincing life , a condemning life ; convincing of sin , condemning of sin : such should our conversations be . But alas , how little is there of conformity to Christ ? — The Life of Christ , a praying life ; — — a laborious life ; — a fruitful life ; — a God-pleasing life ; — a self-denying life : Alas , we may look upon the pattern , and be ashamed to behold it , because of our incongruity to it . He that saith he abides in Christ , ought himself so to walk , even as he walked : How many profess to have an abiding in Christ , and yet do not comport with his example , and conform to the pattern that he hath given us for imitation ; and so far as we are awanting to this copy , so far we dishonour the Name of God , and are awanting to the crediting of our holy profession : O , thus would a well improved knowledge of our Lord Jesus Christ be beneficial to us , to the humbling and shaming of us ; to think , such was Christ , but how unanswerable are we ? A humble Christ , a holy Christ , a heavenly Christ , a self-denying Christ , a sin-hating Christ , a world-despising Christ , and we express nothing of it . And how would this promote to duty , and provoke to imitation ? O , so would the knowledge of our Lord Jesus , and of his life well-improved , provoke our imitation of him , and make us set to it with diligence and care . Did Christ live thus ? then surely , it concerns me to look better to my life and conversation , that I may be able to give a better account of it than otherwise I am like to do . And then to promote the comfort of a Christian , and make him bear up with boldness in the mid'st of an evil Generation ; when he is able to plead , thus I am , and I am tuter'd to it by the walking of Jesus Christ. Now , to draw to a close ; The last thing that I will insist upon , as to this Doctrinal part ; there is an account to be given of the life of Christ in Heaven . You have heard of his Life on earth ; but there is belonging to the knowledge of Christ to consider , what his Life in Heaven is : For this we are to know , and sad were it with Saints and Beleevers , if this were not accounted of : That he that was in a state of death , and he that did rise again ; He lives , and is alive for evermore . Now , if it were not for this , Christians were of all men in the World , the most miserable ; but this our Saviour speaks of himself , Rev. 1. 18. I am he that was dead , but I am alive ; and behold , I live for evermore , Amen . I am alive for evermore , Amen . And this he held forth for the comfort of his people , and to let them know he is alive for evermore ; to this purpose , To see to the accomplishing and fulfilling of all that in the Revelation is made known for the benefit and comfort of the Church of God , while it is here in its Militant state , untill the day come that it shall be together with him ingaged in everlasting Triumphs over Death , and Devils , and Anti-Christ , and World , and Sin and all : This belongs unto the knowledge of our Lord Jesus , to know that he lives : — And what 's his Life in Heaven ? — briefly thus : First , it is a Life of Glory ; for he is now entered into Glory , and he lives in the fullest possession of all the Glory that the Father , and Angels , and Glorified Saints can conferr upon him , and give unto him : He hath all the Glory that Heaven can bestow upon him . The Lord Jesus , he lives now in Glory , and he prayed for this , Father , I have glorified thee on the Earth ; now Father , glorifie thou me with the Glory which I had with thee from the beginning . Jesus Christ is entered into his Glory , and he is clothed with it now ; He is clothed all over with Majesty and Glory ; He lives in Heaven now a life of Glory , and so hath done ever since He was received up into Heaven . 2. His life is a life of Power ; all Power is given to him , he hath the keys of Hell , of Life , of Death , he hath the keys of Heaven and Hell ; all power is committed to him , and he is invested with it : So that the life of Christ is a life of Power ; he liv'd here in the world under weakness , as touching his humanity : but he lives now ( as the Apostle speaks ) though he was crucified through weakness , yet he lives by the power of God , 2 Cor. 13. 3. And then , his life is a life of Peace ; he had much trouble in the World , but all his trouble is over , and he is entered into everlasting Peace . 4. The life of Christ in Heaven , it is a life of Rest. 5. It is a life of Joy and Rejoycing : O , Christ is at Gods right hand , and at the right hand of God ; there is fulness of joy , and pleasure for evermore ; as the Prophet speaks , in Psal. 16. 6. The life of Christ , it is a Kingly life , he lives in the state of a King ; and God hath given him a Name above every name , King of Kings , and Lord of Lords : I , and know this , 7. This life of Christ , it is a life of Knowledge and Observation ; Christ in Heaven lives an observing life , he observes all the actions and transactions that are here below , he knows all the workings in the Nations and Kings of the World , he knows all the oppositions that are made against him by the powers here below ; — he knows the state of all the Churches , and all the carriages of his Churches and People ; as in the Revelations , he orders to all the Churches it should be signified , I know thy Works , and what thy condition and state is . Christ lives a life of Observation . 8. And he lives a life of Compassion too : O , that 's a comfortable consideration , that the Lord Jesus in Heaven ; he lives a life of Compassion , he hath not left his bowels of compassion here behind him , but he is as merciful a High-Priest now as ever he was ; he was good in the world , he is as full of bowels , and of tender love to his poor Church and People , now he is in Heaven , as he was when he was upon Earth ; all his glory in Heaven shall never make him forget his poor suffering Members here on earth : Saul , Saul , Why persecutest thou me ? 9. The life of Christ in Heaven , it is a life of Satisfaction : And yet withal , 10. It is a life of Expectation ; he hath fullest satisfaction in respect of his Father , and of his injoyments at the right hand of God ; he hath sweetest satisfaction concerning all the travel that he did undergo , while he was conversant here in the World ; according to that , Isa. 53. So doth Christ ; he now in Heaven looks over all his travel , he considers all the cost and charge that he was at to redeem the World , and he thinks not one peny too much that he hath paid ; ( to speak with a holy Reverence ) not one peny of all the payment too much to be laid down to purchase a People , to purchase an Inheritance ; he doth not think that there was one drop of his Blood too much to be shed , that he might redeem a People to himself , and bring them to the possession of an eternal Inheritance : And yet notwithstanding , the life of Christ in Heaven , is a life of Expectation , not that his expectation is any way affective to him , doth any way impead the sweetness and comfort of the life that he now lives in Glory ; but it is a life of joyful Expectation . He lives in this double Expectation ; — First , till all his enemies be made his foot-stool . — He lives in this Expectation , expecting the coming of that time , when all his Saints that he hath redeemed from the World , and purchased with his Blood , be in his hand , and brought to Glory . Now , this is no disquieting expectation , but a most joyful expection , that Christ lives in , to see the utter downfal of all his enemies , and to have them under his feet : And according to that which you in Heb. 10. 13. saith he ( speaking concerning the Priests in the old Testament This man , after he had offered one sacrifice for sins for ever , sate down on the right hand of God. There 's his life : — from henceforth expecting till his enemies be made his foot-stool : for by one offering he hath perfected for ever them that are sanctified . This is now one part of Christ's Expectation , which he is upon in Heaven , That all his enemies , be they who they will , never so many , never so mighty , he lives in the expectation of their downfal , and being brought under his feet ; and of this expectation he shall not be disappointed in the least , no , not in the least . The life of Expectation which Christ doth now live in Heaven , it is such a life as wherein he hath a most sweet enjoyment ; he knows he shall be answered in this Expectation of his . And so likewise his expectation of having all his people that he hath purchased with his blood , given into his actual possession : He prayed for this in his last prayer , Father , I will , that all those which thou hast given me , be with me where I am , that they may see my glory , and share with me in that glory which is to be had in heaven . This was his supplication , and sutable is his expectation , That the time shall come when he shall have all his Saints in his hand , and not one of them wanting . Now , this is the Knowledge that we are to have of the life of Christ in heaven ; — a life of Glory , — a life of Power , — a life of Peace , — a life of Rest , — a life of Joy and Rejoycing , — a Kingly life , — a life of Observation , — and a life of Satisfaction , — and a life of Expectation ; such is the life that Christ lives . Now , O how worthy is this Knowledge to be pursued , and that every Believer should labour to be well improved in the Knowledge of this life of Christ in Heaven , both for his greatest incouragement and comfort , to think that that Jesus who died , now lives , and lives for evermore in Heaven : — That he is now in power ; he that was crucified through weakness , he lives through the power of God. — Why , this Jesus , he lives now in the fullest injoyment of all that happiness that can he conferred upon him , — and in the expectation of having all his enemies subdued , — and all his People brought over to him , that he and they may solace themselves eternally in the vision and fruition of God , and of one another . O what a comfort is this now , for to know and consider of : It was the joy of the heart of Iacob , and made the old mans heart to leap within him , and to revive again , to hear that his son Ioseph was alive , and in honour in Pharaoh's Court. O how much more joyful will it be , to the rejoycing of the heart of a child of God , that hath set his love upon Christ , to think that his Jesus is in heaven at God's right hand , in the possession of all that honour and glory which heaven it self can confer upon him . — And thus , now I have travelled with you , and I confess it hath been somewhat a long journey that I have travelled in the handling of this Point , in the Knowledge of our Lord Jesus , and how much it concerns Beleevers to endeavour a growth and increase in it , considering how every way the Knowledge of our Lord Jesus will be beneficial to them , to the promoting of grace , — inabling to suffer , — fitting for Duty , — and for the promoting of a holy Conversation ( and the like . ) Now , all that hath been spoken , doth issue in this , That the Knowledge of our Lord Jesus Christ is a Knowledge that our hearts should be exceedingly set upon . Now for the Improvement of this by way of Use , I shall make short work of that ; but , O that you would but weigh and consider what hath been spoken in so many Sermons that I have preached to you upon this Doctrine ; and for the Application , I shall be brief in that . Now I would beseech you , consider with your selves , you with whom I have to deal ; will you but consider with your selves , whether I have been in this matter that I have performed , performing a proper Service , or whether I have not in your account been imployed in a needless work , whether your hearts will not suggest such a thing to you : You have been preaching to us concerning the Knowledge of our Lord Jesus Christ , what have you told us that we knew not before ? and you press upon us that we should endeavour a growth in in this Knowledge , and be upon our improvements ; but alas , what are we the further advanced in this Knowledge ? So that now , if so be that I should come to act and perform the part of a reprover , possibly there may be such a spirit found , that you will think , what have you told us ? we knew that Christ took upon him the nature of man , and he came into the world , and liv'd , and died here , and was crucified , and buried , and rose again , and ascended into heaven , and sits at the right hand of God : every common nominal Christian can chatter over these things , and think with themselves , what needs all this ado about a growth and increase in the Knowledge of our Lord Jesus Christ. O but Brethren , I would say to you as the Apostle speaks in a like case , 1 Cor. 8. I know well enough that you have all knowledge ; I , and your knowledge makes you conceited , it puffs you up ; But if any man think he knows any thing , he knows nothing as he ought to know . It were good for you and me to look well to it , that our light be not found to be darkness , that our knowledge be not found to be ignorance . This I would have said , that there are clear demonstrations and convincing Arguments , that some know nothing as they ought to know ; — others that do know , they are not so improved in their knowledge as they ought to be . I tell you this , look to it , for of a truth your being so defective in the faith of the Gospel , your being so apt to fluctuate , and be turmoyl'd in your consciences , your being so uneven in your walking , your being so low spirited as you are , your small measures of faith , and love , and hope , and confidence , and boldness towards God ; — and your aptness to be startled at every providence , and to be foyled by every temptation : these and such like ●…s do loudly speak it out , that of a truth you ●…t know Christ as you ought to know him ; I speak to one and other of us : we shall find , and be able to evidence it , the conscience will be convinc'd of it , That we know not as we ought to know , we have not made that advance in the Knowledge of Christ as we should have done , because it is thus and thus with us , we have no more love to Christ : did you know Christ as you ought , you would never dote upon the world as you do , nor be so inslav'd to your corruptions as you are ; did you know Christ as you ought to know , you would live more honourably , and more to the credit of the Gospel than you do . There are many , many things that will evidence it to us , that we do not know Christ as vve ought to knovv . SERM. XVIII . HOw Righteous , yea , how Gracious this Requirie is , That believing souls should grow in the Knowledge of our Lord and Saviour Jesus Christ , hath been abundantly demonstrated and made to appear unto you . Wisdom is justified of her children ; if we be Wisdom's children , it will appear , and so it must , by our justification of Wisdoms sayings , and giving in our justification , we come under the strongest obligation for to carry it in a sutableness unto what we profess to be . Now , taking it for granted , that we do acknowledge this to be a truth , that it is our duty to grow in the Knowledge of Christ , as that which is the most excellent , and the most beneficial Knowledge ; this Knowledge ( which as you heard the last day ) will conduce very much to the well regulating of a Christians conversation , when it comes to be known to purpose , what a life Christ himself did live while he was in the World ; — what a life Christ lives now he is in Heaven ; which two things were accounted to you at large in several particulars . That which now remains to be done , is to make application of all that hath been said , and so to press on after the improving of this Doctrine . Something in the very close of the last Exercise was spoken to you . May I now without any check from within , appear among you this Morning , as a reprover for God , and in the behalf of God , and in the behalf of Christ , and not be accounted needlesly and causlesly to pick a quarrel . I remember what David said to his quarrelsom Brother , upon occasion of his coming unto the Camp , when he was inquiring what would be done to the man that should slay the Philistine : He replies to his quarrelling Brother ; What have I done , is there not a cause ? So , if so be there should be any inward secret quarrel at what shall be spoken , in way of reproof and blame , I would speak as . David did , and say , Is there not a cause ? The Knowledge of our Lord and Saviour Jesus Christ , is unquestionably , and undeniably , pretious Knowledge , — excellent Knowledge , — profitable and beneficial Knowledge : but , is it prized ? is it pursued ? will our Consciences bear us witness , that we are upon our endeavours after it , that we may advance and improve in it , and that we may answer the duty of this Text , which makes this charge upon us , that we grow in Grace , and in the Knowledge of our Lord Jesus ? If our hearts condemn us , God is greater than our hearts , and he knows all things . Is there not a Conscience within us that can witness against us , that this pretious Knowledge it was never very pretious unto us ? This Knowledge did never come to be pleasant to our souls ; so pleasant , as that we could say with the Apostle , We account all things but loss and dung for the excellency of the Knowledge of our Lord and Saviour Jesus Christ. May it not , without breaking the bounds of charity , be thought and judged that there are many , yea , very many , that profess the Name of Christ , and would be in account for Godliness , that know little or nothing , and nothing at all to any purpose concerning the Lord Jesus , and are not at all troubled at it , that they should be so unacquainted with this Knowledge of our Lord Jesus Christ ? And are there not such as are apt to think , that they know as much concerning Christ , and the Mysteries of his Kingdom , as much as need to be known ; and so there is no cause why they should much trouble themselves with such a busisiness as this , for to be solicitous about the knowing of our Lord Jesus Christ. I would speak this Morning in this part of the Discourse , to two sorts of persons . First of all , to such ( if such there be among us , possibly there may be some such , though I hope not altogether so many ) that are strangers unto any true saving Knowledge of our Lord Jesus Christ ; peradventure they have some common notions of Christ , and can ( as I said ) patter over a form of words , and say , I believe in Jesus Christ , his only Son our Lord , which was conceived by the holy Ghost , and born of the Virgin Mary , and suffered under Pontius Pilate , and was crucified , dead and buried , and rose again the third day , and ascended into heaven , and sits on the right hand of God ; they can patter over such a form of words , but to little or no purpose in the world , and upon the matter are as blind as Beetles , as Batts ; see nothing , understand nothing to purpose concerning the Mysterie , Which is Christ in his People , the hope of Glory . O that there were not such to be found , as setting aside the Name of Christ , they have heard of such a name in the World , by common fame and report , but know no more of Christ than the very Heathens , and Pagans , and those that never were within the line of Gospel Communication : I am verily perswaded that there are such to be found within the territories of this Nation , that can give no more account of Christ , and of the Mysteries that concern him , than the grossest Heathens that ever were in the World , excepting common fame of him , and report that 's taken up , which they can give no good account of in all the world ; and so truly , such persons may be sent to School to the Devil ( but that he doth not keep a School for Christ , and to teach the Knowledge of Christ ) but is a desperate enemy to it ; but otherwise , as touching the ability of the Devil , and of the damned Spirits , truly there are many , I , many might be sent to School to the Devil to learn of him : understand me aright ; I say , as touching his ability , for he is notionally , and apprehensively , and indeed by a necessity , he is very much knowing of our Lord Jesus Christ ; the Devils are : We know thee who thou art , even the holy one of God. This was the profession that the Devils made ; they did know him when he was in the World , and they do know now what he is , and what account is to be given of him , and that he will appear to their everlasting confusion and condemnation . Thus it is , these persons are in no condition to grow in the Knowledge of Christ , for they have not so much as the first grounds and principles of that Knowledge , but rude and raw , and altogether unseen in those Mysteries that concern the Lord Jesus Christ : It is somewhat strange , that persons living in a Land of light , and of Gospel-discovery , that there should be any found under such gross darkness ; but it is too true , that there are too many in that condition . I have read , and you have heard it accounted to you ( it hath been both by my self , and by other hands ) by a learned Divine , of an antient man , that lived for forty years under a powerful constant Ministry , and yet when he came to lye upon his death-bed , and was examined concerning his Knowledge ( truly it would make ones heart to tremble to give the account ) of God , and of Christ , and of his Soul , and of his final estate : I forbear to give you the answers which were made . — If so be that we should deal with some , and it may be some of long standing in the world , and take a course to catechize and examine what they know of Jesus Christ , of his Person , of his Natures , of his Offices and Administrations , and of his Sufferings , and of his present state of Glory ; it may be we should find an utter inability to give any tollerable account of these things . — Now , will you but consider a little what follows upon this , what the Judgment is that is to be made concerning such , how sad their condition is , that are unacquainted with this Knowledge of our Lord Jesus Christ. First , Suppose they have any Knowledge of God , either by nature , or by common illumination , by what way soever ; if there be not the Knowledge of our Lord Jesus Christ , truly whatever they know of God , will never turn to their comfort , and benefit , and advantage , but rather prove their torment : He that sinneth , and abideth not in the Doctrine of Christ , hath not God ; whatsoever Knowledge he may have of him , God he hath not , and that Knowledge will prove his torment ; whatsoever a man may know of the infinite Being , the glorious Majesty of his infinite Wisdom , and Power , and God-head ; whatsoever Knowledge he hath , it will be the torment of the Soul at last , if so be that there be not a Knowledge of our Lord Jesus Christ. 2. I offer this to be considered of , How can such believe ? How shall they believe on him of whom they have not heard , and whom they have not known ? And if there be no believing , there can be no salvation ; for he that believeth not shall be damned . 3. How can they love him ? How can they love Christ , that know not Christ ? And what a dreadful sentence is gone out against them that love not the Lord Jesus , 1 Cor. 16. Them that love not our Lord Iesus Christ , let them be Anathema , Maranatha , accursed . The Lord will come . 4. How can they repent that know not Christ ? There can be no true right repentance , where there is not the Knowledge of Christ ; it is the Knowledge of Christ , and of God in Christ , that brings the heart over to repentance : The Soul will never come to repent with a repentance unto life , if so be there be not an apprehension of the Grace of God in our Lord Jesus Christ : — And then consider the danger ; except we repent , we shall be sure to perish . 5. How apt are such to rise up in opposition to God , to Christ , and the wayes of the Gospel , that know him not ? Observe that Scripture , 1 Ioh. 16. The time will come , when they will excommunicate you , cast you out of their Synagogues , and they that kill you shall think they do God service in so doing . — And why ? — because they know neither the Father nor me ; they know not me nor my Father , and therefore they will do these things to you , and yet they will think they do God very good service . This is the mischief that follows upon the ignorance of Christ. 6. Consider this , That sad speech of the Apostle , 2 Cor. 14. If our Gospel be hid , and Christ who is held forth in the Gospel , why then the Gospel is hid to them that are lost ; in whom the God of this world hath blinded the minds of them that believe not . 7. I argue thus , If it be as our Saviour speaks , eternal life to know the true God , and him whom he hath sent , Jesus Christ our Lord , Ioh. 17. why then it follows on the contrary , This is eternal death to be ignorant of the true God , and of Jesus Christ whom he hath sent . 8. And then I add further , That this will be the aggravation of the guilt of such persons as minded not the Knowledge of our Lord Jesus Christ , never set their hearts to seek after it ; this will be the aggravation , That light did come into the world , and yet they love darkness rather than light ; that there was a blessed beaming out of the light of the Knowledge of God in the face of Jesus Christ , and yet no regard at all unto that Knowledge , nor no improvement of those means whereby that knowledge might be attained : This will be the condemnation , and the aggravating of the guilt , and the strengthening of the condemnation . 9. I add yet further , That such persons as are awanting to the Knowledge of our Lord Jesus Christ , especially in a day wherein this Knowledge may be had and attained : I say this ; such persons , they lye open to a dreadful stroke of judgment in this world ; according to that which the Apostle speaks , 1 Cor. 14. If any man be ignorant , let him be ignorant . It runs in the same form and frame with that dreadful passage , in Rev. 22. Him that is unjust , let him be unjust still ; let him that is filthy , be filthy still . This is spoken , not in an approving way , but in a judicial way ; Let them that are filthy , be filthy still : And I have had occasion lately to speak upon this Scripture , that this Judgment is now in execution amain at this very day ; That they that have been unjust , and formal , and hypocritical , and would not own the holy wayes of God when they were discovered to them , and clearly made known , but dote upon their own fancies ; Judgment is gone out upon them , let them be filthy still , let them be vain , and formal , and superstitious , and what not ; and let them so live , and so die . So in this form the Apostle gives out the Judgment , If any man be ignorant ; one that lives under the means of light and knowledge of our Lord Jesus , having a price in his hand to get Knowledge , and hath no heart to it , doth not care for the commodity , hath it not in any due esteem ; he would rather be acquainted with the mysteries of a Trade , than with the Mysteries of the Kingdom of God ; be more acquainted with the politicks of the World , than with the Mysteries of the Kingdom of Heaven , and so sets light by this Knowledge ; that Judgment , such are in danger to have it go out against them . If any man be ignorant , and have a mind to be ignorant , and his heart is not touched with the sense of the knowledge of Christ , nor his affections doth not move and stir within him after that knowledge , that he may come to be made partaker of it ; If any man be ignorant , let him be ignorant , let him go on in his blindness , let the Devil blindfold him , and hood-wink him ; he will not see , he shall not see till he come to see in a judicial way . And then I close up this branch of the Discourse thus : Think but this , and let this be seriously considered of , by all that neglect the good knowledge of Christ , and do not set their hearts upon it , are not carryed out in desire after an advance in it . The day will come , when they that will not know Christ now , care not to be acquainted with him , and with the Mysteries of his Kingdom ; the day will come when Christ will know them , I , but so as that he will not know them . Here 's a paradox , but yet it is a truth ; the day will come when Christ will know them , so as never to know them to all eternity ; he will know them with a knowledge of apprehension , in a judicial way ; he will know them to have been such as cared not to know him ; he will know them to have been such as never set their hearts upon this good knowledge , this excellent beneficial knowledge , that they might be partakers of ; he will know them to be such as have neglected all those blessed means which have been afforded to them , that they might come to advance in the Knowledge of Christ , — I , and he will know them so as not to know them , and profess unto them , Depart from me ye workers of iniquity , I never knew you : you would not know me , you would not know the Mysteries of my Kingdom : I do declare here before all the world , I never knew you , nor I never will , I will never know you , not to the days of eternity ; I never did know you , I never will know you , depart from me ye workers of iniquity . Let these things be considered which I have thus spoken , with respect unto such as do not mind the Knowledge of Christ. But now 2ly . And it may be this may more concern the generality of the Auditory . But before I come to that , some may be apt to say ; O , but I hope we are without the reach of this lash , for we do know , we know Christ , and we can give an account of Christ ; many are apt to think thus , and to fancy thus with themselves , that they are good Proficients in this Knowledge : But I say , take heed that the light that is in us be not darkness , and the knowledge that is in us be not found to be ignorance . — What knowledge is it ? — It may be a formal , notional knowledge ( as I spake before ) many they can clatter over a form of words concerning Christ , they can say their Belief from one end to the other , and not miss a word ; and this is all their Religion , they understand nothing of what they say ; they have gotten a form of words setled upon their memories , but alas , they understand nothing of what they say . But I shall speak more to that . But the second way that this reproof goes , and this complaint , it looks upon the faces of persons concerning whom there is better hope , that they may know , and know to some good purpose , and yet not know to such a degree as they ought to do , and so are culpable as not answering the duty of the Text , which requires a growth in the knowledge of our Lord and Saviour Jesus Christ. You may be able to make a Judgment , by the things that have been so largely handled in the Doctrinal part of this Text : Much hath been spoken , according to what my line would reach to , concerning the knowledge of our Lord Jesus Christ. And here now is this to consider of , whether we be not deserving blame upon this account , that though we know something , and it may be something to good purpose , in the saving knowledge of Christ ; yet we have not set our hearts to make the advance in this knowledge , and that progress , and to come to such a measure and degree in knowledge as we ought and might have done , according to time and means ; and truly I think that there is none of us , but we may find this cause to complain , Ah , sweet Saviour , how little do I know of thee ? I remember how that holy Agur doth bemoan himself , even upon such a like account , Prov. 30. Surely I am more bruitish than any man , I have not the understanding of a man ; I neither learned wisdom , nor have the knowledge of the holy : Thus he bemoans himself . O , surely , surely , we may most complain and say , O sweet Saviour , how little a matter do I know of thee ? Some little smatterings there are , but alas , it 's nothing to what might be known and apprehended concerning thee . And what 's the fruit of this , That Believers , holy Persons , such as have the grace of God in truth , have not more advance in the knowledge of our Lord Jesus Christ , and the Mysteries of his Kingdom : what are the consequences ? and truly the consequences are the evidences that there is not that advance , and that growth in this holy Knowledge . How sad are the consequences that Christians know no more of God , are not more insighted in the Mysteries concerning Christ. 1. Whence it comes to pass , That we advance no more in faith ; for undoubtedly , if we grow more in Knowledge , we should grow more in Faith : Did we but more clearly apprehend and understand the Mysteries of the Gospel concerning our Lord Jesus , what a curious cast there is in the business of salvation , by Jesus Christ ; did we but more clearly understand , and apprehend , and know the continuance of that Mysterie , it would most largely contribute to the promoting of a Beleevers faith ; and the unbelief would fall flat down on its face before this Knowledge , if so be it were but duly improved . 2. Again , This is the consequence : We love the Lord Jesus , with a poor inconsiderable degree of love . — Why ? Because we know but little , little of his excellencies , little of that pretiousness that is inhim ; and as our knowledge is , so will our love be ; much knowledge , much love ; little knowledge , little love : Surely , if we had but more through acquaintance with Christ , we should come to have our hearts more fired with the love of Christ ; our hearts would burn within us , if so be that we had but more intimate acquaintance with him , and had but a more clear understanding of the Mysteries of the Gospel . 3. And so for Desire . O , if so be there were but that advance in the Knowledge of our Lord Jesus , our desires would sparkle and flame out most strongly after this desirable Christ. When the Spouse had informed the Daughters of Ierusalem what a choice one , what an incomparable one he was , then they cry out , O thou fairest among Women , tell us whither thy Beloved is gone , that we may seek him with thee . 4. Whence is it , that there is so much straightheartedness to the pretious priviledges of the Gospel , that we do not prize them more , that we do not set our hearts more upon them ? — That great priviledge of Justification , — of Adoption , — of access to God — of acceptance with God , — and that God should not be ashamed to be called our God ( to which I spake the last day . ) Whence is it that we be not taken more with holy admirings of these great and glorious priviledges , but because we are not more insighted in the Mysterie of the Gospel concerning Christ. Whence is it that we do not make more account of Justification , forgiveness of sins , which is a most pretious mercy ? We do not know Christ as we should , and what it cost him to bring over to us the forgiveness of our sins . 5. Whence is it that we are so apt to be tampering with that accursed thing , with sin , that we are so apt to be upon complyance with it , and upon gratifications of it , and of the lusts of it ? We know not Christ ; did we know Christ , what he suffered , that he might satisfie the Justice of God for the sins of his People , what soul-conflicts he had , and how he was pressed under the burden of the wrath of God , that he might deliver his People from the everlasting Curse and Condemnation , it would make us fear and tremble , and take heed how ever we deal with that accursed thing , and throw away that bloody knife that cut the very throat , and stabb'd the very heart of our Lord and Saviour Jesus Christ. 6. Whence is it that we are so apt to be meddling with the World , and apt to have our hearts set upon these beggerly vanities here below ? Whence is it , but because we know not our Lord Jesus Christ as we ought to know ? Did we but know what a pretious Christ he was , we would set light by the World , and account nothing of it in comparison of the Lord Jesus . 7. Whence is it that poor souls are so apt to be tossed with every wind of Temptation , and to be unsetled upon every occasion , as touching their peace and inward comfort , but because they are very short in the knowledge of the Mysterie concerning our Lord Jesus Christ , and the riches of Grace that discovers it self in him ? As , let the guile be what it can be that may be represented to the Conscience , the Conscience may yet upon the true knowledge and apprehension of the Grace of God in our Lord Jesus , bear up with boldness , and make a challenge unto men and devils , and say , Who shall lay any thing unto our charge , when we know that concerning Christ , concerning his Death , concerning the merit of his Sacrifice , concerning his Acceptance with the Father , concerning his pleading in the behalf of his People at his Father's right hand ? We have that knowledge of the Lord Jesus that we bear up with glorious confidence , and with blessed boldness ; and we are not afraid to look men and devils in the face ; we know who it is that is once for all entred into the holy place that is not made with hands , and appears before God in heaven , representing the merit of his Sacrifice ; and for our parts we now can triumph with a holy boldness , and say , Who shall lay any thing to our charge ? We have no conscience of sin ; though we make conscience of sinning , yet we have no conscience to charge against us : O this would be our fruit of the well advanced and improved knowledge of our Lord Jesus Christ. These things , Brethren , would be considered of by us ; and to close up this part of the Discourse , I have only this to say , That if so be that any of us do think in our consciences that we deserve to come under this lash of reproof , and that this Complaint may be justly taken up against us , That we have not so minded as we ought , the knowledge of Christ , and have not set our endeavours as we should , that we may come to grow in this knowledge . Then to close up all ( for I would willingly give a dispatch to this part of the Text ) I would only speak a few words in a way of Exhortation ; and I would thus perswade in the Name of the Lord , That as it is the duty of the Text , so it may be the matter of your practice for to grow in the knowledge of our Lord and Saviour Jesus Christ. — And here you must consider , that this knowledge , as also the Grace that God gives , so the knowledge that you may have , and are to have of Christ , it comes not in all at once . Shall I express my self thus if it may not be too low for the Argument : ) The Lord , in managing of his Trade with his People , he doth not deal by whole-sale , but rather by retale ; he doth parcel out , and give by parcels , dispences by parcels ; now a little , and then a little ; now a little Grace , then a little more ; now a little light , and then a little further improvement : The Sun , it gives not out its full light at once ; so Christ , and therefore it is that there is a growth in Grace , and a growth in Knowledge , and in the Knowledge of our Lord Jesus . So then , reckon upon it , we are but in the way , and so we know but in part , and prophesie but in part ; and we are not comprehensaries , we come not to the full of that which is to be known ; press on , and after , and increase in the Knowledge of Christ. I need no other Arguments than vvhat have been already presented to you in the Doctrinal part . It is the most excellent Knovvledge . It is the most beneficial Knovvledge in all respects , according to vvhat hath been accounted to you . Novv , there are but these three things , vvhich I shall dispatch in fevv vvords . First , I vvould have you to consider , vvhat knovvledge of the Lord Jesus Christ it is that you are to grovv in ; not a notional knovvledge , not so much in that , so as you should rest in a bare notional knovvledge , and a form of knovvledge ; but you must knovv this , That the Knovvledge of our Lord Jesus , vvhich you are to endeavour a grovvth in , it is a spiritual Knowledge , an inward spiritual Knowledge , a heart Knowledge ; it is not a knowledge of Christ after the flesh , no , not in that sense which the Apostle may mean in the second of the Corinthians , We have known Christ after the flesh ; that is , they knew him , and they knew him so as to see him with their bodily eyes ; 't is not this Knowledge of Christ : though , if you have this spiritual Knowledge , you will in due time have this knowledge and sight of him ; but now we know Christ no more so ( as he saith there . ) Though we have known Christ after the flesh , as he was known to the Disciples when he was here in the state of humiliation , and conversant in the World ; We have known Christ after the flesh , but henceforth know we him so no more : Nor is it any carnal Knowledge , but to increase in the Knowledge of Christ , according to the Mysterie , which is Christ in you , the hope of Glory . You should labour to increase in the Knowledge of him , which answers his Constitution , who was made a Priest , Prophet and King ; not after the Law of a carnal Commandment , but after the power of an endless life ; as in Heb. 7. You are to endeavour increase in the Knowledge of Christ , which is a confiding knowledge , — and a conforming Knovvledge ; — such a knovvledge of him as is a fiducial knovvledge , — such a knovvledge , as that by knovving him , to come to be more and more inabled to rest and rely upon him ; that you can say , I knovv so much of the Lord Jesus , that I can sit dovvn and look no further ; I have enough , I have the desire of my heart , here I can boldly trust , here I can fix and stay , vvithout any misgivings ; I know this foundation is strong enough to bear up the whole weight of my soul. And then you are to indeavour to grow in that Knowledge , which is a conforming knowledge , that knowledge by which you come to be molded into a conformity to the Lord Jesus ; so as what you know of his Wisdom , and Meekness , and Patience , and Humility , and Heavenly mindedness , you know him in these things , so as that you come to grow up into conformity to him : This is the Knowledge , or else your light will be darkness , and your knowledge will be found to be ignorance . And then I press upon you , that you would endeavour to grow in the Knowledge of our Lord Jesus Christ. — Now , what especially of the Knowledge of Christ would you have us to grow in ? — I 'll only mention two things briefly . First , That you would labour to grow more and more in the Knowledge of the infinite fulness , and sufficiency , and power of our Lord Jesus Christ , that you may know what a powerful Christ he is , what an able Christ he is , how able to do exceeding abundantly above all you ask or think . I reremember it was the blessing of Judah , that his hand should be sufficient for him , Deut. 33. Christ is the head of Judah , he is the Lord of Judah's Tribe ; and to be sure this blessing rests upon his head , his hand shall be sufficient for him , to remove Mountains , to break gates of brass , to cut in sunder bars of iron ; he is able to do all that concerns his Church , and every Saint that belongs to him , and that the Father hath given him ; he is present to go through his work , and he will not leave any part nor parcel of it undone . O this is pretious knowledge , which we should endeavour to advance in , that we may come to be more full in the apprehensions of the fulness of sufficiency , of the power of our Lord Jesus , that whatsoever work lyes upon his hand to perform , he will be found all-sufficient to accomplish and bring to pass ; he is sufficient to present all that the Father hath given him , without spot and blame , before the presence of his Glory , with exceeding joy ; and though there be the power of Devils , and World , and Corruption , that may labour for to wrest a soul out of the hands of Christ , why saith he , None shall be ever able to pluck them out of my hands . And then , 2ly . That you would know the singular eminency of the love of Christ , which is a love that passes knowledge . And the Apostle presses this upon us , in Eph. 3. saith he , I bow my knees , &c. that you may be able to comprehend with all Saints , the heights , and depths , and breadths , and lengths . — And what do these dimensions refer to ? — Why , saith he , That you may know the love of Christ that passeth knowledge ; that you may know it in the height of it , in the depths , in the breadths , in the lengths of it . O , saith he , this is the Knowledge that I would have you increase and grow in , that so you may come to be filled with all the fulness of God. O this love is such a love as we can never know enough of , That Christ hath such love to his Father , as to comply with his designs concerning a sinful World ; — and that he should bear such love to a company of vile wretches , ugly , defiled , loathsom creatures , that he would not stick at the laying down of his Life , and shedding his Blood to save them from eternal vengeance . O , saith the Apostle , study this , that you may comprehend the height , and depth , and length , and breadth of the love of Christ , which passes Knowledge , and then shall you come to be filled with all the fulness of God. I have only this one thing further : — But what shall we do to grow in the Knowledge of Christ ? First , When you have improved well ; To him that hath shall be given . Labour to be more humble : If you be of meek and humble frames of heart , and do not swell with notions , truly Christ will delight to communicate more of his Knowledge to you . And then love him more : If you would love him more , you should know him more ; as knowledge will help to increase love , so love to Christ upon what we do know , will contribute to the promoting of our Knowledge . And then , what you do know , make use of it , practice it , and labour to keep in an obediential frame : If any man will do his will , he shall know , &c. And then you must pray for this Knowledge , that the Lord would open the eyes of your understanding : I am a stranger in the earth , O hide not thy Commandments from me . And then , the whole Scriptures , they testifie of Christ ; and if you would know much of Christ , be much in the study of the Scriptures . There are two Scriptures , which I would ( not in the least to take you off from the searching into others ) have persons to be well studied in , to desire to advance in the Knowledge of Christ : — There is first , the Song of Solomon , — and the Book of the Revelations . The Song of Solomon : The studying of that Book , will much promote your knowledge in the love of Christ , when you shall come to see what a spirit breaths in that blessed Book , that Song of Songs , what a spirit of love doth breath there ; you will come to know the love of Christ , how dear he is over his Spouse , over his Children , over all that are given to him : O how he delights in them , and to hold converse with them , and how he can over-look their spots and blemishes , and look upon them as fair , and having no spot in them . It is admirable to consider what endeavours there are on the part of Christ over his beloved Spouse : that Book well studied , will promote your Knowledge in the love of Christ. — And then , the Book of the Revelations , it is a Scripture that is given us for pretious purposes ; and being well studied , it will contribute much to the advancing in the knowledge of Christ , of his Glory , and Power , and Greatness . There we come to have discoveries made to us , of what Enemies he hath , — and what Victories he shall get , — and what triumphs he shall maintain , — and what glory shall be setled upon him , — and what injoyments there shall be between him and the Bride in due time ; and we shall come to understand more fully what blessed days , Sun-shine days , days of light and liberty , of joy and comfort , when tears shall be wiped away from the eyes of his poor mourners here on earth , and they shall come to Zion with everlasting joy , and sorrow and mourning shall flee away . And so I have done with this Knowledge . Now , the Lord make you wise to consider , and give us hearts to set to it , that we may answer our duty according to the charge in the Text. SERM. XIX . 2 PET. 3. 18. To him be Glory , both now and for ever . Amen . HAving spent several years in the handling of this Chapter ; and having in the former Exercise , been driving at this , That there may be a growing in the Knowledge of our Lord and Saviour Jesus Christ ; I am now to issue all that hath been spoken , according to what the Text now guides me to , in a Doxologie , that is , in an honourable acknowledgment of the Lord Jesus Christ , as a Person unto whom Glory is most righteously to be ascribed . Thus the words signifie to us , according to the sound of them , To him be glory , both now and for ever . Amen . Words of pretious import , words of common use . It were much to be wished , both for Ministers and Christians , that are upon the frequent usage of them , that it may be very carefully lookt unto , that while we keep a form of words , and hold up a form of words , and make use of them in ordinary course , we be not awanting to that which is imported in them ; and lose not the Spirit , while we hold forth the Letter . To him be Glory , both now and for ever . Amen . And there is infinite cause , that when these words sound in our ears , we should be most free to say our Amen unto them ; a sweet close of a sacred and saving piece of Scripture : And truly it is well becoming men and women professing godliness , for to be most cordial unto the uttering and expressing of this language , the language of the Text. 'T is a becoming close for every Sermon that 's Preacht , for every Prayer that is made , for every Duty performed , for every Mercy that 's received , and for all that 's testified of God and Christ , to issue all thus ; Now unto him be glory , both now and for ever , Amen . We have the Letter ; the great matter is , to look to it , that we lose not the Spirit , that we be not ( as I said ) in the usage of a form , and in the mean time be strangers to the Power . There is some difference as to words , and phrase , and form of expression , between this Doxologie , and some others that we meet withal in holy Writ . The Apostle Paul , in his Epistle to the Romans , he forms the Doxologie thus , Chap. 16. 25. To him that is of power to establish you , according to my Gospel , and the preaching of Iesus Christ. To God only wise , be glory , through Iesus Christ for ever , Amen . — In Eph. 3. we have the Doxologie formed thus : Now unto him that is able to do exceeding abundantly above all that we ask or think , according to the power that worketh in us , unto him be glory in the Church by Christ Iesus , throughout all ages , world without end . Amen . In 1 Tim. 1. we have the Doxologie formed thus : Now unto the king eternal , immortal , invisible , the only wise God , be honour and glory for ever and ever . Amen . In the Epistle of Iude , we have the Doxologie formed thus : Now unto him that is able to keep you from falling , and to present you faultless before the presence of his glory with exceeding joy : To the only wise God our Saviour , be glory , and majesty , dominion and power , now and ever . Amen . — And in the Text thus : To him , that is , to our Lord and Saviour Jesus Christ , To him him be glory , both now and for ever . Amen . These are the Scripture Doxologies ( some of them ) which I have now referr'd you to : And you may observe , there is something of variation in words and terms ; and whereas in the other Doxologies , the glory is ascribed and voted up unto God by Jesus Christ in the Churches , here the Doxologie is made to refer unto our Lord and Saviour Jesus Christ ; and so the Apostle carries it in reference unto Christ. To him be glory , both now and for ever . Amen . You must not think that Peter was more devoted to the promoting of the honour of Christ , than of the Father , and of the Spirit ; nor that he doth exclude the Father , and the Spirit ; the eternal Father , and the eternal Spirit , from out of the bounds of this Doxologie : — or that he hath not an holy aim at the Glory of the Father , and of the Spirit , as well as at the Glory of the Lord Jesus , the second Person ; no , nothing less than so . The truth is , no man can honour the Son , but in honouring him he honours the Father and the Spirit too ; no person can give glory to Christ , but he must give glory to the Father and to the Spirit too : but the wisdom of the Spirit appears in this , and his direction , that sometimes the Doxologie should in terms be referred unto God , Father , Son , and holy Spirit ; sometimes it should be so formed , as to have a reference unto the second Person , considered as Mediator ; and so in the Text : — And there may be some reason why the Apostle Peter should refer this Doxologie unto our Lord and Saviour Jesus Christ , not mentioning in terms , the Father , or the Spirit , and putting it in the ordinary form ; To God only wise , To the great God , be glory for ever . But thus ; To him , who is our Lord and Saviour Jesus Christ , be glory , now and for ever . There may be this apprehension , that the Apostle Peter minding and remembring the great disservice that he had done to Christ , when he was under his abasing , and what dishonour was done to him by his threefold shameful denying of him ; he would now leave the best Testimony behind him that he could , of his devotedness to the exalting of his Lord and Saviour Jesus Christ , he would leave the best Testimony to all Posterity that he could : And so in this Epistle , and in this closing Doxologie , he makes mention of our Lord and Saviour Jesus Christ , voting and wishing up , making this application to him , praying this , and wishing this , and voting this unto him , that Glory may be unto him , both now and for ever , Amen . And so you have this more general account concerning these words . Where you have some matter , To him be glory : To him ; to whom ? To our Lord and Saviour Jesus Christ. To him be Glory ; a Duty , or a Vote , an Apprecation , that is , a praying unto him . A fit word to be used , the sense whereof , is as I say , an Apprecation , a praying up to Christ , a praying over to Christ , a voting over to Christ ; To him be glory . This is the Apprecation . And then there is the Time ; To him be Glory , Now : Now let him have Glory , now while there is time , while time continues , and as long as there is any time ; as long as there is a Now , as long as we can say Now , why so long let glory be to him : To him be glory Now , now in this present time , and as long as time shall continue , as long as there is but a nick of time ; if there be but a Now of time , one now , even now , and in this present time , be glory to him . And then , For ever ; not now only , but let it , be for ever ; let it be a standing business , let there be acknowledgment of honour and glory to Christ : Now ; I , and when there shall be no more time , even in Eternity , let there be an acknowledgment of Glory to Christ Jesus . Now , and for ever ; in the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the day of Eternity . Now , and unto the day of Eternity , to him be Glory ; to him be Glory now , and to him be Glory , In diem eternitatis , ●…en to the day of Eternity : Such a day there 〈◊〉 come , and it will be such a day as will swallow up Time , that came out of the womb of Eternity , before Time was ; and Time shall be swallowed up of the Eternity that shall follow , when Time shall be no more ; and that shall be a standing and lasting day , a day that shall know no night , and a day that shall know no limits and bounds , but it shall be a lasting day , and a day of Eternity : Such a day there will be , which shall be a dreadful day unto wicked ones , that live and die in unbelief and impenitency ; they shall have a day , or rather a night of eternity , a black burning night that will never have a dawning morning , no , never have a dawning morning . But then there will be a bright and lightsom Sun-shine day , that shall never have a cloud upon it , a day of Eternity ; and in this day of Eternity , this work is to be performed ; and this Glory in this long day of Eternity , is appointed and voted up to the Lord Jesus ; To him be Glory , both now , and to the day 〈◊〉 Eternity . And then we have the confirmation of all , Amen . O let it be so , Amen ; O so it shall be , unto this Lord and Saviour Jesus Christ , be Glory for ever , Amen ; O be it so , Amen ; O it shall be so . I , thus the Apostle shuts up this pretious Doxologie , this blessed Epistle which I have treated of so long . Now , what are we to gather from hence ? This is the only thing that remains to be done , which is , to give you an account of this one Point from the Text. That they that are acted by a Gospel Spirit , & have any saving Knowledge of our Lord and Saviour Jesus Christ , they are and will be most strongly devoted to the Glory of Jesus Christ , to have Glory given to Jesus Christ. This is the Doctrine , and consider of it well , Now and for ever , and will come in with their vote , and say , Amen . This is the thing that I offer . There was never since the Gospel sounded in the World ; never any person that heard and knew this joyful sound , but they would have a tongue to say , Now unto him be glory , both now and for ever . Amen . Those references which I made before to the Doxologie , in the Epistle to the Romans , Ephesians , Timothy , Jude , and other places which might have been referr'd unto ; they are all a sufficient proof of this Doctrine that I have now delivered unto you , That such a spirit doth act in all those that know the Lord Jesus Christ to any purpose , that this is the proper spirit and genous of the Gospel , and of a Gospel spirit , for to have Honour , and Glory , and Dominion , and Majesty given up to Christ. Paul was most lively to this discovery , as appears by those Scriptures ; when he comes to fall upon the mentioning of Christ , he would make a diversion of purpose , leaving the prosecution of his cause , that he might give up honour to the Lord Jesus Christ ; as in 1 Tim. 1. saith he , speaking before , I was such and such a Persecutor , and a Blasphemer , and the chiefest of sinners ; Howbeit ( saith he ) for this cause I obtained mercy , that in me first Iesus Christ might shew forth all long suffering , for a pattern to them which hereafter should believe on him to eternal life . — Now mark you the diversion ; out of the pregnancy of his Gospel spirit , he leaves the Argument he was driving , and breaks forth upon this Doxologie ; as if he should say , O I have mentioned Jesus Christ , Now to the King eternal , immortal , invisible , the only wise God , be honour and glory , for ever and ever . Amen . He cannot mention him without a Doxologie ; O unto this only wise God , this Lord Jesus Christ , be glory for ever and ever . Amen . Now , there is infinite cause and reason why there should be such an apprecation ( understand the word Appre●…ation , a praying to Christ. ) I have said already , it is the spirit of the Gospel , and they that are acted by that spirit , will be most pregnant this way , they cannot hold . The Disciples ●…id , We cannot but speak the things that concern the honour of God , and the Glory of Christ , we are not able to hold our peace ; and when the Disciples were rebuked , and the Children , for crying Hosanna , &c. Why , saith Christ , if they should hold their peace , the very stones would speak ; they must be crying out , Glory to God , Honour to Christ. — This was that which was prophesied in Psal. 72. where you have that that concerns Christ , v. 15. He shall 〈◊〉 t●… sole of the poor and needy from deceit and violence , and pretious shall their blood be in his sight ; he shall live , and to him shall be given of the gold of Sheba . Typically understand it according to the time of Solomon , who should be very much inriched with offerings ; but understand it in the Mystery of Christ ; To him shall be given of the gold of Sheba ●…e gold of Praise , and honour and Glory : Prayer also shall be made for him continually , and daily shall he be praised . Understand this of Christ in the Mystery ; Prayer also shall be made for him continually . — What Prayer ? — Doth Christ in heaven need the prayers of his People ? — Understand , — They shall be continually praying up his Glory , an apprecation of Glory to Jesus : O let him be glorified , O let him be exalted , O let his Name be magnified ; Prayer shall continually be made for him , that his Name may be lifted up in the World , that his Kingdom may be inlarged , that his Throne may be established , that upon his head the Crown may flourish . It was the manner of old , to vote up , and to make apprecation , Let the King live for ever ; why , O King , O Jesus , live for ever ; O Jesus , be thou glorified for ever ; O Jesus , let thy throne flourish ; O Jesus , let thy Crown flourish upon thy head : why this is the apprecation . And as I was saying , there is infinite cause why it should be thus , and that this language should sound in every mouth , where there is any touch upon the heart ; To him be glory , now and 〈◊〉 〈◊〉 . Amen . First , This is that which doth most fully comport with God the Father's design concerning his Son : For mark you , Christ having 〈◊〉 the Father by his most voluntary and 〈◊〉 subj●…●…o him in the service of the 〈◊〉 , and in 〈◊〉 o●… the saving of souls . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father in this great 〈◊〉 〈◊〉 saving 〈◊〉 world , why the Father now sets hi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to glorifie him , and that 's the 〈◊〉 〈◊〉 〈◊〉 God , to have the Name of his Son Jesus Christ lifted up , that Christ may be glorified ; and God the Father , and God the Spirit , do not account themselves honoured and glorified , if the Lord Jesus ●…ist be not glorified : So that I say , in that regard ●…s most righteous that it should be thus , that there should be an apprecation , and a wishing , and voting up of Honour and Glory to Christ , because it is that wherein we do most fully comport with the design of the great God , concerning his Son , our Lord Jesus Christ ; he having humbled himself , and becoming obedient unto the death of the Cross , God hath exalted him , and given him a Name which is above every name ; and he will have Honour and Glory given to Christ. 2ly . Consider this , Christ is most worthy of it , in respect of himself ; he is most worthy to have an apprecation made of Glory to him , and that every breathing soul should breath out after this manner , and say , To him be glory , now and for ever . Amen . Worthy of it , O most worthy of it , that every thing that hath breath should give Glory to him . Do but consider that passage , in Rev. 5. 11 , 12. I heard the voice of many Angels round about the throne , and the beasts , and the elders ; and the number of them was ten thousand times ten thousand , and thousands of thousands . Do but weigh this , think with your selves what a vote here was ; The voice of many Angels , and the beasts , and the elders , and the number of them was ten thousand times ten thousand , and thousands of thousands . — and what 's the●…r vo●…e ? — Saying with a loud voice , WORTHY IS THE LAMB THAT WAS SLAIN , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; and every creature which is in heaven , and on the earth , and under the earth , and such as are in the Sea , and all that are in them , heard I , saying , Blessing , honour , glory , and power , be unto him that sitteth upon the throné , and unto the Lamb , for ever and ever . Mark what a spirit here is : Here 's the vote of Angels and Saints in the fullest conjunction , Nemine contra dicente , not one contradicting , voting up Blessing , and Honour , and Glory , and Power , to him that sits upon the Throne , and to the Lamb , for ever and ever . He is worthy ; worthy is the Lamb. Upon what account worthy ? — Worthy , because the Lamb ; yea , I say , worthy is the Lamb , because he is the Lamb ; the Lamb of God , the Lamb that was slain ; it s a name that he delights to be known by , the Lamb upon Mount Sion ; worthy is the Lamb that was slain . And because a Lamb slain , because he was pleased to become an Offering and a Sacrifice of a sweet smelling savour , and would undertake to redeem a People unto God by his Blood ; worthy therefore to have this acknowledgment made to him , O worthy , worthy is the Lamb that was slain . Here now I have a large field to walk in , but that I would contract my self , and dispatch the Point : The Lord Jesus Christ , worthy . Consider first of all , who he is for his Person ; why he is the brightness of his Father's glory , the express image of his person ; worthy therefore to have Glory given to him . 2. What is he for his Name ? Wonderful Counsellor , the mighty God , everlasting Father , Prince of Peace , the Lord our righteousness , King of Kings , Lord of Lords , the blessed and only Potentate , the Prince of the Kings of the earth ; his Name is as an oyntment poured forth : Well may it be said , To him be glory , now and for ever . 3. Consider his Qualifications ; The only begotten of the Father , full of Grace : Then , if full of Grace , worthy to be full of Glory . Grace leads in Glory , and Glory doth most properly follow Grace : Who should have Glory , but they that have Grace ? Why none have so much Grace as Christ , he was as full of Grace as ever he could hold : Now , where should Glory rest , but upon him that is full of Grace ? Therefore worthily is it said , To him be Glory . 4. Then again , Consider this Jesus , this Lord Jesus , Why he suffer'd , he suffer'd for sin ; The just for the unjust , that he might bring us to God. He suffered , and by suffering made satisfaction to infinite Justice ; he hath expiated the sins of his People , provided for the purging of their Consciences ; he hath made way by his own . Blood for an entrance into the Holiest . Now , is there not reason to say , To him be glory , both now and for ever ? Mark what our Saviour speaks after his Resurrection , saith he , Thus it is written , and thus it behoved Christ to suffer : And what then ? And afterwards to enter into his glory . It behoved him first to suffer , and then to enter into Glory ; and he hath entred into Glory , and it is our duty for to follow him with loudest acclamations , and to say , yea , yea , To him be glory , now and for ever . Amen . 5. And then again , Christ is most worthy to have these acclamations , and such Doxologies , a voting up , and applecation of Glory to him . Why ? Because all the Glory that ever any Saint on earth shall have , or Saint in heaven doth possess , all that Glory comes over to thereby the Lord Jesus Christ. Whatsoever Glory any soul here shall be partaker of , or hereafter in the Kingdom of Glory , they are to reckon themselves beholding to Christ for it , it comes over to them by his means . Worthy then is this apprecation to be made to him ; and that every soul that hath any hopes of Glory , should say , Now unto him be glory , both now and for ever . Amen . So that these things being duly weighed , which indeed are of proper cognizance for men and women professing godliness , and professing to be acted by a Gospel spirit : What is there that should more properly sound in an Assembly of People , that attend to the Gospel ? What can more properly sound than this , That unto the King of Sion , the Lamb that was slain , to him that is the King of the Princes of the earth , — to him that is set upon the Throne with his Father , to him that hath overcome Principalities and Powers , — hath made a shew of them openly , — to him that hath vanquished Devils and enemies , and hath brought Life and Immortality to light , to him that is now entred into the Holiest once for all , and appears in the heavens before God , to plead the Cause of his Peoples souls : What is there more proper in a Congregation of Saints , to sound out , than this ? To him be glory , now and for ever . Amen . Now in a word , for Application . Are they acted by a Gospel spirit , that design nothing less than the Glory of Christ ; that instead of making apprecations , and voting up Glory to our Lord and Saviour Jesus Christ , do what in them lyes to cast all the shame , and dishonour , and contempt upon him they can ? Is this the spirit of the Gospel ? It 's the spirit of the Devil . That man , be he who he will ; let them be never so high in the World , let them be Kings , and Princes , and Potentates●… whatsoever names and titles they are known by , whatsoever dignities and honours they are advanc'd unto , whatsoever breadth they carry in the World , whatsoever they are for worldly respects , that are set to cast contempt upon Christ , and to turn reproach and dishonour upon him ; are so far from being acted by the spirit of the Gospel , that they do walk in the very spirit of the Devil , and it will appear so . But are there any such ? are there such as walk in such a spirit ? — There were so of old . O , people be apt to think that they were worthy to be spit in the face : — Why ? what did they that cryed out , Not this man , but Barrabas ? Let this Jesus be crucified , let him be hanged , let him be hanged for a Malefactor , do him all the shame they can . — They did so ; they buffetted him , they spit upon him , they smote him with their fists , they knock'd him upon the head , they put him into a fools , coat , they would make him their laughing-stock : Thus they did . — What was this spirit ? Why is this spirit quite worn out of the World ? — Nay , the Lord be merciful to us , there is a desperate spirit of opposition to Christ ; — among whom ? — among the Antichristian party . O that it were not to be found among persons that would be accounted godly , and stand for the honour of Christ , and make apprecations to him : And they can patter it over in forms of words , O Glory to Jesus ; Glory be to the Father , and to the Son , and to the holy Ghost ; they can patter over such words in their mouths , and in the mean time they carry swords in their hearts against Christ , and their Conversations speak nothing but dishonour to Christ ; shame him in his Name , shame him in holding out that , shame him in making Profession of him . — And why ? — because they live thus unchristian-like , walk most unsutably to the Gospel , walk most unworthy of their holy Profession ; are these men and women acted by a Gospel spirit , that pretend to the Name of Christ , that express nothing but that which is quite contrary to Christ ? they would be accounted Christian People , and to have been baptized into Christ's Name , and in the mean time they make it their business every day to cast dishonour upon Christ , walking cross to him , and quite contrary to the glorious Gospel of our Lord Jesus Christ. — For men and women to rise up in opposition to the Kingdom of Christ , to the spiritual Worship of Christ , to a holy reformation , and to do all that ever they can to hinder that God and Christ may not be worshipped in the beauties of holiness : This is to cry up , To him be shame , instead of saying , To him be glory , both now and for ever . No , but to him be shame , and to all his People , and let them be the reproach and scorn of the World. 2ly . And so to close up : If so be that we will approve our selves to be acted by a Gospel spirit , consider how it must appear ; it must appear by holy apprecations , and votings up of Glory to Christ , and to say , To him be glory ; the Father gives him Glory , the Father reckons Glory to him , the Spirit gives Glory to him ; The Spirit shall glorifie me , he shall take of mine , and shew it unto you . — The Angels give him Glory ; Worthy is the Lamb that was slain . — The twenty four Elders , and the four Beasts make apprecations of Glory ; — an innumerable number , thousands of thousands , and ten thousand times ten thousand ; they say , Worthy is the Lamb that was slain , to have Glory . Now , if you be men and women of a Gospel spirit , let it appear by having your hearts set to this , to give Glory to Christ ; — wish him Glory , in having the Government in your own hearts : O , to thee be Glory , sweet Saviour , the Glory of thy Kingdom in my own soul ; — wish him that Glory , the Glory of his Kingdom inlarged in the World , of having that performed which is foretold , the Kingdoms of the world are become the Kingdoms of our Lord , and of his Christ , and he shall reign for ever and ever ; wish him that Glory , make an apprecation , vote it up to him ; shew the spirit of the Gospel , by having your hearts most strongly devoted to have Christ exalted in all his offices , Priestly , Prophetical and Kingly office , that he may come to be the glory of the World , that he may sway the Scepter , according to what is promised : This is the great thing that Christians should be set upon . I speak not this as if I would cry down Civil Magistrates , but that Government which is belonging to Christ , and according to what he is anointed of the Father to , according to what is purposed to him ; it is that we are to wish to him , all that honour and Glory that the Father hath designed him ; this is that we should wish to him , and say as the Apostle here , To him be glory , now and for ever . And this is that which we are to do , not in word and tongue , as the Apostle saith ; O my little children , let us not love in word and tongue only , but in deed and truth . So I say to you , my Friends , Let it not be in word and tongue only , but in heart and reality : O let your lips speak it , let your lives speak it , To him be glory ; so live , so walk and carry your selves ; as that you may give a real proof and demonstration of it , that your hearts may be devoted to have Christ honoured and exalted in the World. I 'll conclude all with an itteration of this Doxologie ; and if ever tantologie ( though it is no tautologie ) but if ever there were any place for tautologie , here were the properest place for it to be used ; but it is none : I have a pattern for what I shall now perform from the holy Spirit of God , in Psal. 136. O give thanks unto the Lord , for he is good ; for his mercy endureth for ever . Mark you how many verses you have in that Psalm , 26. verses ; and so many times you have this itteration , For his mercy endureth for ever . Will you call this tautologie ? why then the Spirit is guilty of tautologie ; twenty six times you find it there , O give thanks unto the Lord , for his mercy endureth for ever ; he did thus and thus , for his mercy endureth for ever ; he slew great Kings , for his mercy endureth for ever ; he slew famous Kings , for his mercy endureth for ever ; and he remembred us in our low estate , for his mercy endureth for ever . Here 's my pattern , and let me a little follow it , and I have done , and charge me with tautologie if you can . Thus I say then , take up the language of the Text , which I would do , not using the words without the Spirit : And thus I say , Jesus is the Son of God , Now to him be glory for ever . Amen . Jesus the Saviour of the world , To him be glory , now and for ever . Amen . Our Lord Jesus came into the word to seek and to save that which was lost , To him be glory , now and for ever . Amen . Jesus who was full of grace and truth , Now to him be glory for ever . Amen . Our Lord Jesus that went about while he was here in the world , doing good , preaching the Gospel , healing all manner of sicknesses and diseases , and delivering them that were oppressed of the Devil , To him be glory , now and for ever . Amen . Our Lord Jesus , who took upon him to satisfie , even by death and suffering , the Justice of his Father , to fulfil the Law , and to expiate sin , and to purge the Conscience , and to deliver from damnation those that were obnoxious to it ; Now unto him be glory , both now and for ever . Amen . Jesus , he is risen again , and he is ascended up on high ; he is set down at the right hand of the Father , and there he appears to make intercession for his People ; Now to him be glory , now and for ever . Amen . This Jesus he improves at the Fathers right hand , all the interest that he hath , for the good of his People ; he communicates the Knowledge of the Mysterie of the Will of God , and he makes Revelations unto his Church and People , of those things that do concern it , unto the end of the World ; and thus he is beneficial to his poor People here on earth , he takss care of his Churches , and hath a tender respect of all his interest ; Now unto him be glory , both now and for ever . Amen . This Jesus is now in Heaven , in Glory , and he longs after the injoyment of all his redeemed ones , and he hath undertaken to keep them while they are in the World , and to lose not one of them ; but he will bring them to the enjoyment of himself , and he will have them to see and to share in that Glory which he is now possessed of , now he is in Heaven . O what cause have we to say , To him be 〈◊〉 . both now and for ever ! Amen . This Jesus , who died and rose again , and lives at God's right hand , and as I said , improves all his interest for his People ; O to this Lord Jesus Christ , Be glory , both now and for ever . Amen . And so I have done . FINIS . ERRATA . PAge 39 line 25 , for hearing read being , p. 41 l. 8 , for sayes r. sees , p. 49 l. 7 , f. contiguity r. contiguity , p. 50 l. 31 , f. Kod r. Rod , p. 52 l. 8 , f. can r. cannot , p. 56 l. 15 , f. trust r. faith , p. 62 l. 25 , f. firedness r. fixedness , p. 65 l. 15 , f. less r. let , p. 74 l. 30 , f. said r. sav'd , p. 84 l. 3 , f. that r. their , l. 18 , f. proposition r. opposition , p. 90 l. 4 , f. and r. as , p. 109 l. 27 , dele Christ at the beginning of the line , p. 112 l. 5 , dele the day of , p. 116 l. 18 , f. se●… r. get , p. 127 l. 19 , 20. dele that I might be so discours'd of , as , p. 130 l. 8 , f. faithful r. faithless , p. 132 l. 13 , f. eradicated r. eradiated , p. 152 l. 31 , f. in r. l , p. 158 l. 16 , f. which r. with , p. 174 l. 17 , f. that 's r. there 's , p. 195 l. 23 , f. fidelial r. fiducial , p 197 l. 3 , f. in r. it , p. 209 l. 27 , f. established r. chastised , p. 228 l. 12 , f. for r. from , p. 234 l. 123 r. things , p. 239 l. 28 , f. perfect r. present , p. 244 l. 27 , f. such r. sure , p. 250 l. 32 , r. no , p. 257 l. 30 , f. born r. brother , p. 28●… l. 16 , f. denoted r. devoted , p. 292 l. 32 , f. affective r. afflictive . 
A57966	----	The covenant of life opened, or, A treatise of the covenant of grace containing something of the nature of the covenant of works, the soveraignty of God, the extent of the death of Christ ... the covenant of grace ... of surety or redemption between the by Samuel Rutherford ... Rutherford, Samuel, 1600?-1661. 1655 Approx. 1046 KB of XML-encoded text transcribed from 197 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A57966 Wing R2374 ESTC R20879 12294521 ocm 12294521 58986 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57966) Transcribed from: (Early English Books Online ; image set 58986) Images scanned from microfilm: (Early English books, 1641-1700 ; 193:1) The covenant of life opened, or, A treatise of the covenant of grace containing something of the nature of the covenant of works, the soveraignty of God, the extent of the death of Christ ... the covenant of grace ... of surety or redemption between the by Samuel Rutherford ... Rutherford, Samuel, 1600?-1661. [16], 368 p. Printed by Andro Anderson for Robert Brown, and are to be sold at his shop ..., Edinburgh : 1655. Errata on p. [16]. Reproduction of original in Thomason Collection, British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Covenant theology -- Early works to 1800. Grace (Theology) -- Early works to 1800. 2004-05 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Rachel Losh Sampled and proofread 2004-08 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE COVENANT OF LIFE OPENED : Or , A TREATISE of the COVENANT OF GRACE , Containing something of And especially of The nature of the Covenant of Works , The Soveraignty of GOD , The extent of the death of CHRIST , The nature & properties of the Covenant of Grace : The Covenant of Suretyship or Redemption between the LORD and the Son JESUS CHRIST , Infants right to JESUS CHRIST , and the Seal of Baptisme : With some Practicall Questions and Observations . By SAMUEL RUTHERFURD , Professor of Divinitie in the University of S. Andrews . ZECH. 6.12 . And speak unto him , saying ▪ Thus speaketh the LORD of Hosts , saying , Behold the Man whose Name is the BRANCH , and he shall grow out of his place , and He shall build the Temple of the LORD . 13. Even He shall build the Temple of the LORD , and He shall bear the glory , and shall sit and rule upon His Throne , &c. EDINBVRGH , Printed by Andro Anderson , for Robert Broun , and are to be sold at his Shop , at the Sign of the Sun , ANNO 1655. CHRISTIAN READER , MAny have written , to the edifying of the Godly , of this excellent Subject : It s not much I can do in this , but have added some thoughts to what is said , intending a more Practicall way of the last Points ▪ in another Treatise , to wit , of the application of Covenant-Promises , and of the influences of the Spirit under the Covenant of Grace ▪ of which , especially of the latter of these two , few have practically written : And it is of much concernment , to make ou● the Union of our Duty and the breathings of the LORD , and what can be done under deadnesse , to either fetch the wind , or to be put in a spirituall condition , that the soul ●ay ly fair for the receiving of the influences of GOD. I desire in this to speak for Truth , not either for or against persons of whom I am silent , concealing the names of any Contradicent , judging Truth so much the more desirable , when it may possibly be had with peace , and as little blowing or stirring of the fire of contradiction as can be . What is here said in a way of Disputing , the Moderate Reader , who is not taken with that way , may passe by and read what is practicall . The Author hath been ( lest Truth should suffer by him ) a little darkned , as report bears , with the name , I know not what , of a Protester , as one who hath deserted the Government and Discipline of the Church of GOD in SCOTLAND ; But my humble thoughts are the same they were before : though I can adde nothing to the Truth . I look on these men the world so names Protesters , Schismaticks , Separatists , as sinfull men who stand in need of a Saviour , and as such as desire to fear GOD and love His Name , and would gladly have our practise and walk come a little more near to the Rule of the Gospel , and that our Land might mourn for all the abominations committed therein , which I desire to be spoken without any reflection upon any of the Godly in the Land , who , in that point , are of another Judgement . It is my desire to the LORD , that he would let us hear experienced by the reality of that : Thus saith the LORD , As the new wine is found in the cluster , and one saith , Destroy it not , for a blessing is in it : so will I do for my servants sake , that I may not destroy them all . The LORD JESUS be with your Spirit . Yours in the Lord Jesus S. R. Contents of the I. PART . CHAP. I. and II. THe four particulars of the Treatise . pag. 1. Propositions touching ADAMS state . p. 1 , 2. ADAM was predestinate to life eternall in Christ , and how . pag. 2. CHAP. III. What is the intent and sense of the threatning , Gen. 2.17 . and Gen. 3.20 . Dust thou art , &c. p. 3 , 4 , 5. Threatnings of the Law reveal what the Law-giver may jure inflict , by justice and Law deserving , not what shall come to passe . p. 4. Except it be both a threatning and a Prophesie . p. 5. What is carnall security . ibid. What Adam was to believe in that threatning . p. 5 , 6. How the promises and the threatnings differ in this . p. 7. How Law threatnings to the Elect are Evangelick . p. 8. CHAP. IV. The Elect before Conversion bear no part of the Law-curse , nor is the Law-curse devided between them and Christ. p. 10.11 . Faith is too near to be made a cause of satisfaction for sin by all who hold that Christ gave a satisfactory ransome for all and every one of mankind . p. 11. Accepting or not accepting satisfaction is ▪ before faith , and so believing or not believing can be no ground of the sufficiencie of the price payed for the Reprobate , or of the laying of the sins of all upon Christ. p. 11 , 12 , 13 ▪ God may accept the satisfaction of Christ without any condition required on our part . p. 13. CHAP. V. God intended a Law-dispensation , but for a time . 2. Adam how he was ordained for a Law life . 3. How predestinate to Glory , how not . 4. That the heathens have no more universall grace then Divels . 5. No ground for such grace . p. 13 , 14 , 15. CHAP. VI. It was condiscension in the Lord to enter in Covenant with man. 2. Tempt●tions in fearing we are not chosen , discovered . 3. Beings and not-beings are debtors to God. 4. Self denyall required in sinlesse nature , as in sinfull . 5. Man considered three wayes . How faith layes hold upon conditionall promises , and temptations of unbelief thereabout . p 16 , 17. O● the Covenant of nature . p. 18 , 19 , 20. CHAP. VII . It s not written in the heart of man by nature , that God should promise life Eternall to man , upon condition of obedience . 2. The debt of justice cannot ty God. 3. God punisheth not sin , by necessitie of nature . 4. Nor defends he his own declarative Glory by necessitie of nature . 5. Nothing can be given to God All sufficient . 6. No meriting of the creature . 7. We are to have humble thoughts of free-Grace . 8. Low thoughts of our selves . 9. Promises make no strict justice between the Lord and us . p. 20 ▪ 21. God falls in no sort from his naturall dominion , though he impose not penal Laws upon the reasonable creature . p. 25 , 26. God loves his essentiall Glory by necessity of nature , but not his declarative Glory , by any such necessity p. 28 , 29 ▪ 30. In every Covenant there is some out goings of Grace . p. 35. The passage 1 Chron. 29.11 , 12. cleared , and why none can give to God ▪ p. 37 , 38. Our vain boasting of self , my , and such proud pronoumes . p. 39 , 40. How excellent to obey . p. 45. Sanctified reason is not soft . p. 45 , 46. How near are wee to justification by Works , and to be sick of love for proud ( I. ) p. 46 , 47. CHAP. VIII . What place death hath in the Covenant . 2. What Reprobates and the damned are to do . p. 47 , 48. What Adam was to do in the intervall between the fall and the publishing of the Gospel . p. 48. How the Lord is Adams God. p. 49. What life is promised in the Covenant of Works . p. 47 , 48. Wilfulnesse of unbelief , Some doubts are to be left to GOD only to solve . p 48 , 49. How the Lord is the God of Adam . p. 49. No promise of influences is made to Adam . p. 49. CHAP. IX . What life is promised in the Covenant of Works . p. 49 , 50 Whether or no did Adam and all the Reprobates in him lose all right to the creatures . p. 50 , 51. A threefold right . 1. Naturall . 2. Providentiall . 3. Spirituall . What right Reprobates and unbelievers have to the living , ●a●ing ▪ &c. p. 53 , 54. What way God is ours . p. 55 , 56. A furniture of Grace , and a want of Christ. p 56. CHAP. X. The Arminians ground that God was in a maner compelled to appoint the New Covenant . p. 56 , 57. The naturall antecedent love of God a dream . p 57. CHAP. XI . The threefold Covenant of some considered . p. 57 , 58. And of the Arminians , p. 64 ▪ considered , and rejected . The Law as propounded to Israel was the very Covenant of Grace , p. 60 , 61 , 62. and the Covenant in the Old one with that of the New Covenant , but differenced ●n some accidents . p. 63 ▪ 64. CHAP. XII . Self-searching to know under what Covenant We are , a spirituall condition , and why ? p 65 , 6● . The threatnings under the New Testament more spirituall . p 67 , 68. What it is to be under the Law. ibid. The combate between the flesh and the Spirit , and the combate in naturall men differenced . p 68. Compelled convictions argue a Law Spirit . ibid. It s easier to be sound in the faith , then to be Godly . p. 69. Of the legall terrors . ibid. Of literall and legall convictions and these of the Gospel . p. 70. Marks of such as are under the Law. p. 70 , 71. A sweetnesse in the hardest command , because holy . ib. An heaven in duties . p. 71. A new nature stands for a command . ibid. CHAP. XIII . Covenanting externall , visible , professed , conditionall , and Covenanting internall , invisible , reall , absolute , and how they differ . p. 72 , 73 , 74. Infants are within the Covenant . p. 73 , 74 75 , 76. And to be baptized , and invested with Covenant priviledges . p. 76 ▪ 77 , 78 , 79. It s false that none are in Covenant under the New Testament but converts . ib. The Covenant made with Abraham and us , the same . p. 80 ▪ 81. Nor is that Covenant a civill Covenant . p. 81 , 82. The New Testament Kingdome is spirituall , though there be seals in it and externall worship . p. 82 , 83. Of federall holinesse . ibid. Externall Church priviledges of the Covenant are given to Nations and societies . p. 83 , 84. It s not the Physicall but the Morall root that is the first subject of the Covenant conditionall , and externall . p 84 , 85. The formall ground of right to Baptisme . p. 85 , 86. The places Acts 8.37 . Mark 16.16 . opened , and are nothing for , but much against Anabaptists . p. 85 , 86. The text , Acts 2.39 . opened , is strong for Infant baptisme . p. 86 , 87. A conditionall Covenant is properly a Covenant , though it be not ever a fulfilled Covenant . p 90 ▪ 91. No means are proved , by Law , or Gospel , to save infants by the opposers of infant Baptisme . p 91 , 92. Two diverse considerations of the Covenant , one in abstracto as a simple way of saving sinners , and so all in the Visible Church are in the Covenant ; another in concreto , as it contains the Lords will of pleasure , and as it is acted upon the heart , and so the Elect are only in Covenant . p 94. The new heart is only commanded to some , and to others it is both commanded and promised . p 95. CHAP. XIV . The place Gen. 17. opened . p. 95. Circumcision and Baptisme compared . p 95 96 97. What blessings and priviledges must infants want , if they be without the Covenant . p 98 , 99 100. The place Mark 10.15 , 16. Luke 18. Math. 19. Of such is the Kingdome of heaven , opened . p. 100.101.102 . What blessing Christ bestowed upon the infants , whom hee took in his armes . p. 102 , 103 , 104. A Covenanted seed is promised to be added to the Church of the Jews . 104.105 Considerable differences between external and internal Covenanting . 107.108 The place Rom. 11.6 . If the root be holy , so are the branches . 110.111 . By the holy Root cannot be meant the predestinate to Glory only . 113 , 114. But visible Professors , fathers and children . p. 115 , 116. The children are in Covenant not by birth , but by such a birth . p. 116 , 117. Covenant holinesse is not the compleat and adequat cause of reall ingrafting in Christ. p. 116 , 117 , 118 CHAP. XV. Other considerable differences between externall and internall Covenanting . p. 118 , 119. There is no universall Grace subjective or objective given to all , Rom. 10.18 . Psal. 19.3 . p. 119 , 120 , 121 , 122 , 123 , 124. Nor power of believing given to all . p. 124 , 125 , 126. CHAP. XVI . The judgement of men esteeming such visible Covenanters to be reall converts before they can be admitted , makes all Egypt , Assyria , the Kingdomes of the world , all Judea Baptized , to be reall converts in the judgement of Iohn Baptist , Paul and the Apostles . p. 129 , 130 The invisible Church is the first subj●ct of the promises of speciall note , &c. p. 131 , 132 Hypocrites have no warrand to challenge the seals from any command of God , as M. Thom. Hooker sayeth . p. 132 CHAP. XVII . Who are Hypocrites . p. 133 , 134 What Hypocrisie is . p. 135 Parties in the Covenant of Grace as acted upon in heart . p. 137 The Word and the Spirit . p. 138 Of God speaking himself . ib. Prophesies that now are differ from Scripture Prophesies , and how . p. 139 Revelations made to the Godly , when they are in much nearnesse to GOD p. 140 , 141 Marks of a spirituall disposition . p. 142 , 143 , 144 , 145. To do a duty as a duty , and not as delightfull is a spirituall disposition . p. 144 Not as successefull , but as a duty . p. 145 CHAP. XVIII . The nature , characters , properties of the new heart and the new spirit of Covenanters . p. 145 , 146. The heart , the man. p 146 The good heart . ib. How rare a peece the heart is . p. 147 Of the raigning evils of the heart . ib. Why we are more shamed of lying then of pride . p. 149 The concurrence of the Word to the act of infusion of a new heart a mysterie . p. 149 , 150 The Atheisme and impossible lies of the heart . p. 150 , 151 The signes of the new heart . p. 151 , 152 CHAP XIX . The place of Evangelick Works in the Covenant . 2. Possession of glory and right to glory different . 3. A twofold right to glory . 4. We are not justified by Works . 5. The place of declarative justification by Works , Jam. 2. discussed . 6. Faith and Works different . 7. Possession of life and right to life cleared . 8. Faith and finall beleeving both commanded in the Law. Finall unbeleef not the sin forbidden in the Gospel only . 9. How life is promised to our Works Evangelick , p. 153 , 154 , 155 , 156 , 157 , & seq . Our mistakes of God , p 15● , 152 The faith that James speaks of is not true faith , p●60 ●60 The acts of saving faith , p. 16● 162 James must speak of two sorts of faiths , p. 162 , 163 The Arminian Argument to prove that James speaks of declared justification , answered , p. 165 , 166 How faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only justifies , p· 170 , 171 The Socinian and Arminian faith , and Papists formed faith includes new obedience and repentance , p 172 , 173 Contrar● to the Scripture which differenceth between faith and new obedience , p. 174 , 175 , 176 Right to life eternall and possession of life eternal differ in their nature and causes , p. 176 , 177 The nec●ssity of Works , p. 177 , 178 Poss●ssion of life and right to life differ , p 178 , 179 , 180 And contrare obj●ctions removed , ib. CHAP. XX. Whether or not suffered Christ for any sin against the Gospel only , su●h as finall unbeleef , which is conceived to be the only sin against the Gospel . That Christ died not for all without exception . The unwarrantablenesse of that Doctrine , how the Law commands justifying faith and repentance , how not , p. 181 , 182 , &c. Sins against the Gospel are also sins against the Law , p. 188 ▪ 189 CHAP XXI . Whether the Lord Mediator as Mediator command the same good Works in the Covenant of Grace which are commanded in the Covenāt of Works , p. 192 , 193 Christ layes one way Evangelick commands upon the Elect , and another way upon the Reprobate , p. 198 How the Reprobate are still under the Covenant of Works , how not , p. 192 CHAP. XXII . No promise of perseverance to Adam , p. 194.195 Nor any promise to him of influences of Grace , p. 195 , 196 4. Classes of obediences considerably compared among themselves ▪ p. 196.197 , 198 Christs obedience most perfect , most of his own . p. 196 Most undue or least of debt coming from God man , & so most meritorious p. 197 Angels obedience . 2. Of their own , but not so as Christs of his own , and so lesse meritorious , p. 198 3. The obedience of Adam more of his own , then that of Angels , yet lesse obedience , ibid. 4. Gospel-obedience hath least of the nature of obedience , p. 198 , 199 CHAP. XXIII . The Law of Works r●quired not simplie doing , but doing to the end , p. ●00 . 208 CHAP. XXIV . Whether faith as true , or faith as continuing to the end , be the condition of the Covenant of Grace , p. 201 , 202. Faith which endures to the end , but not quatenus as it indures to the end is the condition of the Covenant of Grace , p. 201 , 202 Faith in the first lively acts saves and justifies , p. 202 , 203 CHAP. XXV . Whether is Christs righteousnesse imputed and made ours , because we believe and apprehend it ours , or do we believe , because it is ours , because we believe , p. 206 , 207 Faith presupposeth three unions . 1. Naturall . 2. Legall . 3. Federal , and maketh a fourth , p. 208 , 209 There be four or five sundry Adversaries against whom the holy Ghost in Scripture contends in the point of justification , p. 210 , 211 The dominion of the Law , p. 211.212 What is meant by the oldnesse of the letter , p. 213 How we are freed therefrom , ib. A threefold bondage of the Law , ib. Of the dignitie of the Gospel above the La● p. 213 , 214 CHAP. XXVI . Of the perpetuity of the Covenant of Grace , and the considerable differences between it and the Covenant of Works , p. 214 , 215 , 216 , 217. How it continues with these that are asleep in the Lord , Mat. 22. Exod. 3.6 . p. 216 Of the graciousnesse thereof , p. 216 , 217 CHAP. XXVII . Of Law-fear and Gospel-fear , p. 217 , 218. Of the Law-fear of falling away , and the Gospel faith of persevering , p. 218 , 219 Why feelings of sin seldome wants unbelief , and should have the faith of a payed ransome , p. 221 , 222 CHAP. XXVIII . Christ died not to blot out all sense of sin , but rather to quicken a godly sense thereof , p. 221 , 222 , 223 Contents of the II. Part. CHAP. I. Christs roome in both Covenants , p. 225 Of Christs active and passive obedience , how they concur as one satisfaction , p. 229 , 230 CHAP. II. WHerein stands our right to Christ , and the satisfaction made for us by Christ ? 2. Faith is not the cause of our right . 3. Christs incarnation and dying are not favours me●ited by Christ. 4. How Adams sinne and Christs righteousnesse are ours , p. 230 , 238. CHAP. III. How Christ suffered for us in our room and place . 2. He died not for all and every one . 4. How many wayes Christ may be said to die in our stead . 4. The Lords so dying for all makes not all saveable in Christ , nor the Gospel preachable to all Nations . 5. Christ died in the stead of the elect , p. 236 , 237 , 238 , 239. Though we did not substitute him in our place , p. 249 250 The differences between Chr●sts dying and the punishment due to the Elect , p. 250 , 251 , 252 The legall oneness between Christ and us , p. 251 To die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us , is to die in our stead , in all eminent languages , p. 253 Christ died not for sins and in the stead of sins , as he died for sinners , p. 256 CHAP. IV. How we are in Christ dying , and crucified in him . 2. A twofold crucifying of us with Christ. 3. A discourse of mortification . 4. The actings of the mortified . 5. That we are to be mortified in our affections , p. 257 , 258 , 259. Though we die personally yet we died in Christ legally , p. 259 We are not to desire a Law-wakening , p. 259 , ●60 What mortification is , p. 261 The influence of Christs death on mortification , p. 262 Four sorts of actings in mortification , p. 265 , 266 We must be mortified to all sort of created things , p. 268 , 269 270.271 Forbidden desires . p 270.271 CHAP. V. The Covenant of Suretyship or of Redemption between God and the Mediator Christ. 2. Christ is not a meer witnesse , but the Author of the Covenant . 3. The Socinian way of W●rks cannot quiet the conscience . 4. Christ is upon both sides of the Covenant . 5. Justice mediates not . 6. Reasons of the entrance of sin . CHAP. VI. That there is a Covenant of Suretyship between JEHOVAH and the Son , is proven by 11. Arguments , p. 290 , 291 , 292. Christ calling to the Lord his God proves this . 291.292 ( 2 ) Christ is a Servant , Messenger , Shepherd , not by nature , but free compact and agreement . p. 292 ( 3. Ar. ) Christ offered his service freely . p. 293 ( 4. Arg. ) There is giving and taking between God and Christ. p. 293.294 ( 5. Arg. ) Christ received the seals whither he needed seals , or not . p. 29● . 296 ( 6 ) Christ with the Father dispensed with the Law. p. 296 ( 7. Ar. ) Rich promises that speak a Covenant made to Christ. p. ●96 8. Ar. The Prophesies of Christ , and the promises of , and to him . p. 298 9. Ar. Ask of me ▪ Ps. 2. 10. Arg. The work and wages of Christ prove it . p. 299 And , O how low a wager , and how high a designe . p. 300 11. Arg. Christ is admitted by an oath and the use of it against Apostacie of Believers . p. 300.301.302 CHAP. VII . The Covenant of Redemption is explained in three eternal acts . 1. Designation of one . 2. Decree and destination . 3. Delectation in the work . p. 302 , 303. The attributes of God declared herein . p. 304.305 The Fathers eternall delighting in the Son , 309 307 The strength of Gods love to man. p. 306.307.308 CHAP. VIII . The differences between the Covenant of Suretyship made with Christ , and the Covenant of Reconciliation made with sinners . 2. The conjunction of the Covenants . 3. How the promises are made to the Seed . The place , Gal. 3.16 . opened . 4. Christ suffered and acted ever as a publike head , p. 308 , 309 , 310. CHAP. IX . The 13. Argument from the necessity of Gods call . 2. Of Typicall sprinkling of the blood of the Covenant , and of the Testament . The place , Heb. 13.20 . opened . Of the place , Heb. 7.22 . the act of Suretyship , the assurance of our state , p. 316 , 317 , 318. How the promises are made to Christ , p. 317 The peculiar nature of Christs Testament as such a Testament , p 318 , 319 Of the Suretyship of Christ. p. 323 , 324 Punishment suffered by the Surety can remove punishment from the guilty man but cannot remove formally the inheren● guilt , and how this was done by Christ. p. 323 , 324 Christs undertaking for all . p. 326.327 Of the place , Prov 8.22 , 23 , 24 , &c. p. 306 , 307 , 308 , 327 Arminius yeelds a Covenant between the Father and the Son , p. 327 , 328 And how , for Jehovah cannot promise a seed to Christ as a reward of his work by their way , having no Soveraigne power over the will , p. 328 , 329 , 330 Of such as are his seed . O● the Covenant of the Lord with David , p. 836 , 837 Ps. 89. opened , ibid. p. 338 339. Mic. 5.2 . p 339 CHAP. X. Christ procures the Gospel to be Preached to Reprobates , but undertakes not for them . A necessary distinction of the Covenant as Preached according to the approving will of God , and as acted upon the heart according to the decree of God. The place , Jer. 31 , Heb. 8. This is my Covenant , opened , p. 339 , 340 , 341 , 342. The distinction of the approving wil of God & of his wil of pleasure , p. 342.343 Antinonians confound the efficient cause of the obedience and the objective cause or the rule of the Word , p. 345 , 346 The purpose and scope of the Holy Ghost is not , Heb. 8. and Jer. 31. to speak or treat of the Covenant of Grace as Preache● in the 〈◊〉 but as acted upon the heart , that so Christ may be advance● as a more spirituall and effectuall teacher and Priest , then Moses , Aaron , &c. p. 346 , 347 , 348 Which two are confounded by Antinom●ans . CHAP. XI . Of the promises made to Christ in the Covenant of Mediation , p. 349 , 350. A twofold justification of Christ , p. 349 Christ had a promise of influences , Adam had none at all , p. 350 , 351 Our mistake touching comforts and duties , p. 351 Christs satisfaction , p. 351 , 352 We may flee to the Covenant , becau●e of Christ , p. 352 , 353 Rods are booked in the Covenant o● Works , Deut. 28. and in the Covenant of Grace to both the Covenanters , Psal. 89.30 ; 31 , &c. p. 353 CHAP. XII . The condition and properties of the Covenant of Redemption . p. 355 , 356. No such condition is required of Christ , as of Adam , p. 356 The paying of the price of blood and dying is the formall condition of the Covenant of Redemption upon the part of Christ , p. 356 , 357 The holy qualifications of Christ in the Covenant of Suretyship , p. 357 , 358 These qualifications how to be followed by us , p. 354 Christs Grace of headship what force it may have upon us , p. 360 ▪ 361 The properties of the Covenant of Suretyship . 1. Freedom . 2. Graciousnesse . 3. Eternitie , p. 361 , 362 , 363 The exposition of that place , 1 Cor. 15.28 . p. 3●3 , 364 Christ even after the universall judgement , a mediatorie Head , King and Lord , p. 366 , 367 , 368 Errata . Pag. 2. lin . ●9 . read Immortality . p. 15. l. 19. r. no-beings . p. 17. l. 29. r. no-beings . p. 2 r. l. 1 , 2. r. God therefore . p. 22. l. 31. r. God it . p. 28. l. 26. r. Isa. 42. p. 39. l. 10. r. abiding . Life ▪ p. 43. l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 51. l. 27. r. is in the substance . p. 53. l. 2. r. no grinding of . p. 55. l. 16. r. floor . p. 70. l. ● . r. literally . p. 92. l. 10 , 11. r. decreed . p. 96. l. 5. r. ground . p. 103. l. 13. r. as symbolick . p. 104. l. 36. r. that the. p. 134. l. 14. r. but cannot . p. 136. l. 21. r. here . p. 140. l. 13. r. seated no discursive . p. 141. l. 33. r. gnawing . p. 160. l. 26. r Menochius . p. 166. l. 26. in ma● . r. spectasset . p. 168 l. 17. r. it is not only . p. 169. l. 29. r. head . p. 186. l. 33. r. Gal. 14. p. 195. l. 1. r. thereof . p. 201. l. 20. r. partaker . p. 206. l. 11. r. have it so . p. 218. l. 29. r steep , for sharp . p. 221. l. 11. r. not only not quarrell . p. 239 l. 15. r. depends not upon . p. 249 l. 1. r. Arminius . p. 251. l. 29. r. acceptation . p. 269. l. 26. r. arts . p. ● . l. 3. r. who are not dead to opinions . p. 282. l. 14. gave thee . p. 299. l. 29. r. in his hand . p. 309. l. 36. dele Joh. 8. p. 314. l. 24. r. are . p. 316. l. 10. r. he that said . p. 333. l ▪ 18. r. agrees to be . p. 344. l. 15 ▪ r. and will have . THE COVENANT OF LIFE OPENED . CHAP. I. What is to be spoken of the COVENANT of LIFE , shall be reduced to these Heads . 1. The nature and differences of the Covenant of Works , and that of Grace . 2. The Mediator of the Covenant of Life . 3. The application of Covenant-Promises . 4. Of Covenant-Influences of Grace under the Gospel . Of the latter , especially of the last , not much hath been spoken by any in a practicall way . CHAP. II. Propositions touching ADAMS Covenant-state . THe Apostle , 1 Cor. 15.47 . The first man is of the earth , earthie , the second man is the Lord from Heaven , speaking of the two eminently publick persons ▪ the noble heads of great Families ; makes the condition of the first Adam to be animal and earthly , & that of the second Adam to be spiritual and Heavenly . And without doubt , to be born of the house and seed of the second Adam , John 1.12 , 13. must darken the glory of the first birth , so as there is no great ground to boast of the skin and empty lustre of Nobility and good blood ; Although when the creature called ( I ) and ( self ) do creep in to lodge in a poor feeble piece of clay , that clay so lustred must be some God. The flower and choisest of Adam his Paradise-state , is an earthly condition , as is evidenced by his eating , Gen. 2.9 , 16. sleeping , 21 , his being placed in a Garden , to dresse it , 8 , 16 , 17 , his marriage , 23 , 24. his Lordship over birds , beasts , fishes , Gen. 1.28 . But in the second Adam , besides all these , we are gifted with a life of more worth then many acres of Vineyards . They declare therefore that there is much of the first Adam in them , little of the second ; Who would conquesse again the many lands , that our first father Adam sold , and joyn house to house , and lay field to field , till there be no place , and disinherit all others , as if they were bastard heirs , and themselves the only righteous heirs of Adam , that they may be placed alone in the midst of the earth , Isa. 5.8 . And the more spiritual any be , the more are they above the nothing world . Mortality may be called supernaturall to the earthie part of Adam , since it is not naturally due to a body of earth , to claim life for ever . Though immortality be due to whole Adam consisting of soul and body and endued with the image of God. For the soul cannot die . But if we speak of such a life , to wit , of a heavenly communion with God , as Adam was a comprehensor or one who is supposed now to have runne well , and won the Gold , and the Crown , such a life was due to Adam , not by nature , but by promise . Adam in his first state was not predestinate to a law glory , and to influences of God to carry him on to persevere : Nor could he blesse God , that he was chosen before the foundation of the world to be Law - holy , as Eph. 1.3 . What ? Was not then Adam predestinated to life eternall , through Jesus Christ ? He was : But not as a publick person representing all his sons , but as another single person , as Abraham , or Jacob : for Gospel predestination is not of the nature , but of this or that person : Therefore were we not predestinat to life eternall in him , but in Christ , Rom. 8.29 , 30. Therefore Adam fell from the state of Law-life both totally and finally , but not from the state of Gospel election to glory . For the Lord ●ad in the Law-dispensation a love designe , to set up a Theatre and stage of free grace ; And that the way of works should be a time-dispensation , like a summer-house to be demolished again : As if the Lord had an aime that works and nature should be a transient , but no standing Court for righteousnesse : Hence it is now the reliques of an old standing Court , and the Law , is a day of assyse , for condemning of malefactors , who will acknowledge no Tribunall of grace , but only of works : And it is a just Court to terrifie robbers , to awe borderers and loose men , but to beleevers it is now a Court for a far other end . CHAP. III. What is the intent and sense of the threatning , Gen. 2.17 . In the day thou eats , thou shalt die . And Gen. 3.20 . Dust thou art , &c. WE must distinguish between the intent of the threatner , and the intent and sense of the threatning . Law-threatnings may be well exponed , by the execution of them , upon persons , against whom they are denounced : As , 1 King. 11.30 . compared with 1 King. 12.15 , 16. Ten Tribes are taken from Davids house according to the Word of the Lord. Because therefore the threatning of death was executed upon Christ , 1 Pet. 3.18 . Gal. 3.10 , 11 , 12 , 13 , 14. then must the threatning , Gen. 2.17 . Deut. 27.26 . have been intended against the Man Christ , and because beleevers die , as all do , Heb. 9.27 . the threatning must have been intended against them also , for that they sinned in Adam , and because it is out of question that the reprobate die the first and second death , the threatning must also have been intended against them . And therefore , in the intent of the threatner , the threatning was mixed , partly Legall , partly Evangelick ; According to the respective persons , that the Lord had in his eye : He had therefore in his heart both Law and Gospel . It is therefore to no purpose to aske what kind of death , and whether purely legall , which the Lord threatned to Adam : For the Question supposeth that the Covenant of Works was to stand , and that the Lord was to deny a Saviour to fallen man. But we may say what death the Lord actually inflicts , that death he intended to inflict , nor did the Lord decree to inflict a meerly legall death personall first and second , upon Adam and all his race . Obj. Adam was to believe he should certainly die ; For so was the threatning , Gen. 2.17 . if he should sin , or then we must say , that Adam was to beleeve he should not actually die , the latter cannot be said , for then he was to believe the contradicent of the Lords true threatning ; which was the lie of the Serpent , Gen. 3. Ans. He was to beleeve neither of the twain according to the event , for there are two sort of threatnings , some pure and only threatnings , which reveal to us , what God may , in Law , do , but not what he hath decreed and intended , actu secundo & quoad eventum , to do , and bring to passe ; These threatnings contain some condition , either expressed in other Scripture , or then reserved in the mind of the Lord. 1. Because the Lord so threatned Adam , as he remained free and absolute either to inflict the punishment , or to provide an Evangelick remedy , even as Solomon , 1 King. 2.37 . saith to Shimei ( in the day thou passest over the brook Kidron , thou shalt surely die ) that is , thou shalt be guilty of death , reus mortis : Yet it cannot be denyed , but Solomon reserved his own Kingly power , either to pardon Shimei , or to soften , or change the sentence . 2. The words of the Law do reveal , what the Magistrate may do , jure , and what the guilty deserves by the Law , but do not ●eveal the intention and absolute decree of the Law-giver , and what punishment actually , & quoad eventum shall be inflicted upon the guilty , and what shall come to pass as a thing decreed of the Lord : So , Gen. 9.6 . the Murtherer shall die by the Sword of the Magistrate , and Exod. 22.18 , 19 , 20. the Witch , the man that lyes with a beast , he that sacrifices to a strange god , shall die the death jure , merito , and by Law-deserving , but it followeth not , but such as commit these abominations , do live , as is clear in the Kings of Assyria , Chaldaea , and many of Israel , who were not put to death , but lived quoad eventum , though contrary to the Word of God. 3. The expresse Precepts of the Decalogue , Thou shalt have no other gods before me , &c. Thou shalt not kill , Thou shalt not steal , &c. do shew what in Law we ought not to do , but not what actually shall come to passe : For there be not a few who do actually , & quoad eventum , worship strange gods , kill , and steal . But there are other threatnings which are both threatnings , and also Prophesies , and these reveal both the Law and the fact , and what the Law-giver may , jure , and , in Law , inflict , and what shall actually come to passe upon the transgressours , if they continue in impenitency , Rom. 2.1.2 , 3 , Rom. 1.18 . 1 Cor. 6.9 , 10. Obj. Then in all threatnings and promises we are not to believe , that though we sin , we shall actually & quoad eventum die , and though we obey and beleeve , wee are not to beleeve that GOD shall fulfill his promise , and that our salvation shall come to passe , only we are to believe jure , that we deserve to die , and that we shall have eternall life , jure promissionis , but not actually and according to the event . Answ. Something is to be said of the threatnings , then of the promises : As ▪ touching the sense , we are to beleeve . In the threatnings conditionall as ( yet fourty days and Nineveh shall be destroyed ) and ( in that day thou eats thou shalt surely die , in thy person and all thine the first and second death ) we are not to believe the event , nor is it carnall security , not to beleeve such an event , we are only to have a godly fear and to tremble , at the dreadfu●l deserving of such threatnings legall , as alway are to be exponed and beleeved by all within the Visible Church , with an Evangelick exception of repentance . If therefore Adam did beleeve that he and all his should in their own persons actually suffer the first and second death , and that irrecoverably , he had no warrand , for any such belief , and the like may be said of Nineveh . For when the Lord said , in the day that thou eats thou shalt die , the first and second death , thou and all thy children personally ; His meaning was , except I provide an Evangelick remedy and a Saviour . Godly fear trembles more at the darkning of the glory of the Lord in a broken Law , then at the event of inflicted wrath , were it even Hells fire . Obj. Adam was to beleeve no such exception . Answ. True. Because it was not revealed , nor was he to beleeve the contrary that he should irrecoverably and eternally perish , because that was not revealed : But the threatning of the Law doth not deny the Evangelick remedy , as it neither doth affirme it . Obj. Then was Adam to believe , it was true which the Serpent said , ye shall not surely die , & quoad eventum , but ye shall be as Gods living and knowing good and evill . Ans. Neither doth that follow , for in the meaning of the liar , it was not true , that they should not die , either by deserving ( for Satan brangles the equity and righteousness of the Law and threatning ) or actually and in the event , for both were false and neither revealed , and faith is not to go beyond what is revealed of God. And Sathan disputed against both the equity of the threatning , as if it had been unjust , in Law , and against the event , as a fiction and a thing that should not come to passe in the event , which indeed did not come to passe : but not according to the Serpents lying and false principles . Obj. Was then Adam to despair and to beleeve nothing of a Saviour . Ans. He was not obliged to despaire , but to rely , by vertue of the first Commandement of the Decalogue , upon God infinitly powerfull , mercifull , gracious , and wise to save , for that was revealed and written in his heart , and that is far from despairing : But in the intervall between the fall and the Lords publishing the blessed Gospel , and news of the seed to come , he was so to trust in God for possible deliverance in generall ( as the Law of Nature requireth ) but he was to beleeve nothing of unrevealed particulars , far lesse of the mystery of the Gospel , which was kept secret , since the world began , Rom. 16.25 . Obj. Then may also the damned in Hell , who are not loosed from their obligation to the Law of Nature , and the first Command , be obliged to rely on an infinite and Almighty God , for their deliverance , for they are not obliged to despair , nor is there an obligation to any sin . Ans. There is not the like reason , for though the damned be not loosed from the Law of Nature , but are to rely upon God in his whole al-sufficiency , yet with exception of his revealed Justice and Truth : Now he hes expresly revealed , that their worm never dieth , and their fire never goeth out . And to believe that , is not to despaire . Obj. What are then such Heathens to beleeve as touching that threatning , who never heard of the Gospel ? Ans. They are under the Law of Nature , and to beleeve that sin deserves wrath , according to the infinitnesse of the Majesty , against whom it is committed , and to obey the Law of Nature , and read the Book of the Creation carefully : But and if the news and rumor of a Saviour come to their ears , their sin cannot but be Evangelick , in not pursuing the reality and truth of such a soveraign remedy . Yet it is not to be thought , that though the Gospel be come to all Nations , Rom. 16.26 . that that is to be meant . 1. Of every Generation of all Nations . Or , 2. of the individuall persons , either young , or come to age , of every Nation under Heaven , experience and Scripture speaketh against both . Obj. But is not the Covenant of Grace contrary to the Law and Covenant of Works ? Answ. A diversity there is , but contrary wills in the holy Lord cannot be asserted . Yea the Gospel may be proven out of the Law , and from the first Commandement of the Decalogue , if any act of the Lords free will and infinite wisedome shall be added to prove the Assumption . So , If the first Command teach that God is infinitely wise , mercifull , gracious , just , and able to save , then , if so it please him , he shall save ; But the first Command teacheth the former : And the Gospel revealing the unsearchable riches of Christ , Eph. 3.8 . expresly saith so much . Ergo. As to the promises , they contain not only the jus , equity and goodnesse of the thing promised , but also that the Lord shall actually perform , yea and intends to perform , what he hath promised upon condition that we perform the required condition . And in this the promises differ not a little from these threatnings , that are only threatnings , of what God may do in Law , but not from these threatnings which are both threatnings and also Propheticall predictions of what shall come to passe , therefore must we here difference betwixt threatnings , and such and such threatnings . The promises are considered as they are Preached and anunciated to all within the Visible Church , and as they are made in the intention of God with the Elect and Sons of the promise : The same way the threatnings admit of a two-fold consideration . The promises to the Elect as intended of God , reveal that both the Lord minds to give the blessing promised , and the condition that is grace to perform the condition , and so they are promises Evangelick both in the matter , and in the intention of the Lord : But as proponed to the reprobate , who are alwayes from their birth to their death under a Covenant of Works , really as touching the LORDS holy Decree , they are materially Evangelick promises , but formally and in the Lords intention legall , as every dispensation to them is legall , forasmuch as the Lord hath decreed to deny the grace , by which they may or can fulfill the condition of the promise , which is proper to the Law , as it is peculiar to the Gospel , that the Lord both gives the mercy promised and also the grace to fulfill the condition of the promise . The threatnings to beleevers , especially such as are legall ( if you beleevers fall away , ye shall eternally perish ) are to beleevers , though materially legall , peremptorie , and admit no exception , yet they are formally and in the Lords intention directed to them upon an Evangelick intention , nor do they say that the Lord intends and decrees that they shall eternally perish , for he hath predestinate them to the contrary , to wit , to grace and glory , Ephes. 1.4 . Nor that he wills that they should beleeve either their eternall damnation , or their finall and totall falling away , which inevitably leads thereunto . For they , knowing that they are in Christ , 2 Cor. 13.5 . Rom. 8.16 , 17. and freed from condemnation , Rom. 8.1 . are to beleeve the contraire of the former , to wit , life eternall , John 4.24 . 1 Thes. 5.9 . John 3.16 . and the contraire of the latter , to wit , the promise of perseverance made to them , Jer. 32.39 , 40. Isa. 59.21 . John 10.27 , 28. John 17.20 , 21. 1 Pet. 1.3 , 4 , 5. Mat. 16.16 , 17 , 19. Therefore these threatnings are not to be beleeved by the regenerate , as certainly to come to passe in their persons , but only as Law-motives to presse them to work out their salvation in fear and trembling , and to cleave so much the closser to Christ , as the condition of such as are under the Law is apprehended to be dreadfull . But reprobats and unbeleevers are not to beleeve that God decrees and intends to them the thing promised , and grace to perform the condition , but only to beleeve their obligation to fiduciall relying upon , and Gospel-faith in God , revealed in the Mediator ; and that if they continue in a way of opposing Christ , they not only deserve by Law ( which Law-deserving also beleevers are to apprehend ) to be broken , but actually and quoad eventum shall eternally perish . Believers are to believe the Decree of God to save them , though they hear the threatnings , for it s revealed . But the Reprobate are to beleeve only the sense and Law-deserving and event of the threatning , if they repent not , but are to beleeve no decree to save them . CHAP. IV. The Elect non-converted are not under Law-wrath . 2. Faith is no cause of satisfaction . 3. Christ can not have satisfied for the sins of the Reprobate . WHether the Elect unconverted be under wrath is a doubt to many . It is true , they are servants of sin , Rom. 6.17 . Blind , and under the power of Satan as Reprobats are , Acts 26.18 . By nature children of wrath , even as others , Eph. 2.3 . Ans. Their sins committed before their Conversion , are according to the Covenant of Works , such as deserve everlasting condemnation , and they are jure and in relation to that Covenant , heirs of wrath , as well as others . 2. But we must distinguish between a state of election and everlasting , though unseen love , that they are under , as touching their persons : and a state of a sinfull way that they are born in , and walk in as others do , untill they be converted . As to the former state , it is true which is said , Ier. 31.3 . I have loved thee with an everlasting love . See also , Rom. 9.12 , 13. Eph. 1.4 . so that God never hates their persons . 3. The punishment of their sins and the wrath they are under is two wayes considered . 1. Materially in the bulke , and so they are under Law-stroaks and Law-wrath , that is Law-punishment , as others are , Eph. 2.3 . and so the other places are to be taken . 2. The wrath is to be considered formally , and so it is denyed that the punishment of the non-converted elect , because of their sinfull way is any part of the Law-vengeance or curse which Christ did bear for their other sins committed by them after conversion . 1. Because when Christ saith , Iohn 5.4 . The beleever hath passed from death , as it is a curse , and shall never come to judgement and condemnation , he cannot mean that they have half passed from the curse , and half not . 2. Beleevers are delivered , in Christ , from the victory , sting , power of sin , curse of the Law , and every curse , that is in affliction , and from condemnation not in part only , but in whole : Else their triumph were but in part , contrair to , 1 Cor. 15.54 , 55 , 56. Hos. 13.14 . Isa. 25.8 . Nor should they be washen from all their sins and the spots thereof in his blood , if they might wash themselves from any spot , by bearing a part of the Law-curse in themselves , contrair to Can. 4.7 . Jer. 50.20 . Joh. 1.28 . 1 Joh. 1.8 . Rom. 8.1 . 3. What ever Christ was made for the redeemed ones , that he was made fully for them , in part , and in whole , for he is their perfect Saviour . But Gal. 3.13 . He is made a curse for us , and able to save to the outmost all that come to him . Heb. 7.25 . Therefore the half or a part of satisfactory vengeance , cannot be upon us , and the other half on Christ , for this is to make men and Martyrs joint satisfiers of justice with Christ , by their own blood and sufferings , to prevent the scaddings of purgatory ; For though we teach against Antinomians , that the Godly are punished for sins according to Justice , yet that is Evangelick , not law-justice , for they bear not one dram weight of satisfactory wrath and curse jointly with Christ , Antinomians say that sin , root and branch is taken away in Justification , so that there is no sin nor punishment for sin in the justified man. 4. The beleevers are blessed through Jesus Christ , Gal , 3.10 , 13. Psal. 32.1 , 2. Rom. 4.6 : Psal. 2.12 . Psal. 119.1 . Their afflictions and death blessed , precious in the eyes of the Lord , not qualified with any Law-curse , Job 5.17 . Psal. 94.12 . Mat. 5.6 . Luk. 6.22 . 1 Pet. 1.6 . 1 Pet. 4.13 . Psal. 21.3 , 4 , 5 , 6. Psal. 34.17 , 18 , 19. Rev. 14.13 . Psal. 116.15 . Psal. 72.14 . Psal. 37.37 . and they are asleep in Christ , die in the Lord , 1 Thes. 4.14 , 16. Nor can Antinomians and Socinians say this is under the New-Testament , for dying Jacob saith ▪ Gen. 49.18 . Lord I have waited for thy salvation , Isa. 57.1 , 2. When the righteous man is taken away , he shall enter into peace , the Lord is the God of Abraham , Isaak ▪ and Jacob , when their bodies are rotten . Exod. 3.6 . Mat. 22.32 . ( 5. ) This comes too near the opinion of these , who make faith a cause of satisfaction for sin , as they must teach who hold that Christ payed a ransome , on the crosse , for the sins of all and every one . For that which added , maketh satisfaction to be counted and formally reckoned as satisfaction , in order to the expiation of the mans sins , so that by no justice he can suffer for them , and which being removed ▪ maketh the payed satisfaction and ransome , though never taken back again by the payer , no more a satisfaction for that man , nor for Devils : Is too near to the nature and to being a part of the satisfaction . If one pay a summe that fully exhausts the debt of such a broken man , upon condition the broken man say Amen to the paying thereof , otherwise it shall be as not payed , he must take up the summe again , if the broken man refuse to say Amen to it , for if he take it not up again , but it be payed and fully satisfie for , and exhaust the debt , the mans debt is payed , and the Creditor in justice cannot exact one farthing from the broken man. Now nothing given to the Justice of God by way of satisfaction for the sins of unbeleevers , was ever repeated or taken back again by Christ. Nay but , say they , the ransome was not payed at all for Judas , but only , upon condition that he beleeve : but he never beleeved , and therefore it was never payed for Judas . Answ. This is that we say , that Christ gave no reall ransome at all , for the sins of Judas by way of satisfaction . But they say that there is as well a ransome payed for all the sins of Iudas ( finall unbeleef excepted ) to free him , in justice from eternall stroaks , as for all the sins of Peter to free him , only it is not accepted of by the Creditor , because Judas , by faith , assented not unto the bargain : But assenting or not assenting , accepting , or not accepting , that are posterior to the payment , are nothing up or down to the compleatnesse and perfection of the satisfaction made for the exhausting of Justice , for Justice receives not two satisfactions or ransomes for Judas , one upon the Crosse from Christ , another in Hell , from Iudas , yea and it must follow , that reall payment was made to Justice for all the sins of Iudas , upon the Crosse , and that he suffers for none of them , in Hell , but for only finall unbeleef , which is no sin against the Covenant of Works and the Justice thereof , but only and formally against the Covenant of Grace , so that as yet satisfying of Divine Justice for sins , must be halfed and parted between Christ , and Iudas , which the Scripture teaches not . Also the Father either accepts the ransome of Christ , because it is intrinsecally , and of it self sufficiently satisfactory : or because Iudas does beleeve it is so ; The latter cannot be said , for beleeving adds nothing to the intrinsecall sufficiency of the satisfaction , as not believing diminishes nothing from the sufficiency thereof ; Yea and so the Fathers formall reason of accepting of the satisfaction of Christ ▪ must be terminated upon our poor act of believing , whereas the formal ground of the acceptation thereof is the intrinsecall excellency and worth of the Sacrifice , being an offering of a sweet smelling savour to God , Eph. 5.2 . And because he offered the ransome of the blood of God-man , of the Prince of life , Act. 20.28 . 1 Cor. 2.8 . and offered himself to God , Eph. 5.25 , 26. Heb. 9.14 . Mat. 20.28 . 1 Tim. 2.6 . Rev. 1.5 . nor is there any sufficiency in his death from the worth of beleeving . And the reason why he accepts it for Peter , not for another , is the election of grace . It is true the blood is a price refuseable , but it is this way refuseable , because the Lord might have followed a Law-way with Adam , and all his sons , and have denyed to give his Son a Ransome for us , but it is not refuseable , because of any insufficiency in the Ransome . Now faith is to satisfaction as the approximation of , and the laying on of dry fewell to the fire , which is only a condition of burning , but the fire is the formall cause of burning . Yea if we speak properly faith is not so much as a condition without the which offended Justice is not satisfied , nor is it a condition , by any Scripture of the world , without the which God laid not our iniquities on Christ , for whether we beleeve or not , God laid our iniquities upon him , and made him sin for us , Isa. 53.6 . 2 Cor. 5.21 . Therefore , by necessity of Justice , he must accept that Ransome intrinsecally so sufficient , which did restore more glory to God , then the sins of all , for whom Christ died , took from him . Nor is it imaginable to say that any act of obedience or beleeving , can perfect the satisfaction of Christ , and make it sufficient , yea , or causatively make it ours . For God , by no necessity of Justice , but of his own free pleasure , requireth faith as a condition of our actuall reconciliation ; for beside , that he might have required any other act of obedience , as love , he might have accepted the Ransome without inquiring any act of obedience , on our part , as the Lord bestowed a calme Sea and deliverance from shipwrack , upon the Idolatrous Sea-men , upon the very act of casting Ionah in the Sea , without the intervention of any saving faith on their part ; As a gracious Prince may send a pardon to free a condemned Malefactor from death , and may command that it be valid in Law for him , without the mans knowledge , and far more without his acceptance thereof , upon his knees , especially since by a speciall paction between the Father and the Son , he restored abundantly more Glory to God by suffering for all , for whom he died , then they took from God by their sins , and that restitution was made to Justice without the interveening of any act of the creatures obedience . But the truth is , it is much to be doubted whether they , who hold such a satisfaction to be given of God , for the sins of all , Elect and Reprobate , but so as it shall not be valid in Law , nor effectuall to quiet Justice , but they must all suffer eternall vengeance , and perform personall satisfaction , in Hell , to Justice , except there interveen an act of obedience of the creature , to make it effectuall , do really and sincerely acknowledge , against Socinians , a reall satisfaction and compensation made to offended Justice by Christ : For how is it reall , and not rather scenicall and formall , which may and should be null and in vain , if the creature make it not reall , by beleeving . And especially , if God out of his grace which is absolutely free , work in us the condition of beleeving . Can God give his Son as a Ransome for us , upon condition that we beleeve , if he himself absolutely work the condition in us ? They will not admit this . CHAP. V. God intended a Law-dispensation but for a time . 2. Adam , how he was ordained for a Law-life . 3. How predestinated to Glory in Christ , how not . 4. That the Heathens have no more Universall Grace then Devils . 5. No ground for such grace . IT is apparent that God intended not a Law-dispensation in Paradise to stand for ever . For 1. nothing is spoken of Adam , after the fall , but of his procreating of children , of the Patriarchs , of Adams dying and of his actings before the fall , the place of Paradice being scarce well known , which sayes the Lord had a farther design to lay aside the transient Law-dispensation and to set up Christ. 2. The Lord , of purpose , gave a positive Law , forbidding eating of such a Tree , added a threatning thereunto particularly , suffered the Serpent to tempt , and forsaw what frail nature would do , that he might deal with man , in a dispensation of free grace . Obj. Did not God ordain that Adam should have life and righteousnesse , if he should continue in obedience . Ans. That was a decree conditionall of things , ( the man that does these things shall live ) and showes the equitie and holinesse of the Law , but it was not a decree of persons , by which God predestinated Adam to a Law-glory , as the end , and to Law-obedience as the effectuall means leading to that end . Q. Was not Adam chosen ? Ans. Adam , according to the Lords designe , finaliter & objectivè was created in the state of predestination to glory , and grace in Christ as touching his person , but according to his inherent condition , he was created in a legall dispensation , which was a gracious inlet to Christ ; And according to his Law-state as he represented all mankinde , he was Created as a lubrick and frail Coppie of weak nature . Many who are such as are not chosen are Created and live under a Covenant of Works , having onely some concomitant favours of the Gospel , as the Preaching thereof . 2. Common grace , inward warnings . 3. Protections of providence and forbearance , in regard they are mixed with the Elect. The heathen cannot be said to have any inward calling to Grace and Glory , because there be some remanents of the Image of God left in them , which no more can be called universall Grace , then the same sparkles that are left in Devils can be called Gospel Grace , for they believe , There is one God and confesse the Son of God , Jam. 2.19 . Luk. 4.34 . Mark 1.24 . Only if this be called Grace , that the nature of man is so capable of Gospel mercy , and the nature of the fallen Angels morallie not so . 2. The offer is made to them of Christ , not so to Devils , we shall not contend . Reason may seeme to say that all should have a share of Gospel-Grace , but it may be replyed to reason , why should it seeme to be a part of the goodnesse and bounty of God to will and desire all and every one to be saved , and not to institute such a dispensation , as all and every one should actuallie be saved ? 2. How should that stand , ( he hath mercy on whom he will ) if free-will of the creature absolutely dispose of Salvation and damnation ? 3. How is it that the Calling , Adoption , and the offer of mercy is restricted to few , and was confined to the Jews only of old ? But we are more ready to call the Lord to a reckoning , for his dispensation of Grace to others , then to use our own , as becomes us . 2. We cannot judge aright of God and of his goodnes , except he be God our very way . 3. It is a matter of no small difficultie to make right use of the Lords freedome of Grace , and for clay humblie to adore Soveraigntie , and not to stumble at the highnesse of his wayes , who , in these points , hath wayes and thoughts above ours , as the heavens are above the earth , Isa. 55. CHAP. VI. It was condescension in the Lord to enter in Covenant with man. 2. Temptations in fearing we are not chosen , discovered . 3. Beings and not beings are debtors to God. 4. Self denyall required in sinlesse nature , as in sinfull . 5. Man considered three wayes . WHither was God under an obligation , to make a Covenant with man ? Hardly can any maintain the dominion and Soveraigntie of God , and also assert an obligation , on the Lords part , of working upon the creature : The Lord is debtor to neither person nor things . He as Lord commands , but it is condescension that he commands Covenant-wayes , with promise of a reward to the obeyer . The Leviathan in strength is far above Job , he cannot command him . Job 14.4 . Will he make Berith a Covenant with thee , wilt thou take him for a servant for ever ? That is , the Leviathan will not engadge as a servant to obey Iob as his master . A Covenant speaks something of giving , and taking , work , and reward , and mutuall engagements , betwixt parties , though there be something in the Covenant between God and man , that is , not in the Covenants of men . The rationall creatures owe suitable , that is , rationall obedience to the Creator , but God is under no obligation to give life , especially so excellent a life as a communion with God , in glory , yet he does it . What a God must he be , who will come downe and put himself in a lovely and gaining capacitie to be a Covenanting debtour to our feeble obedience , whereas he ows nothing , and to make heaven and glory so sure to us , that the heavens should sooner break and melt , like snow before the Sun , then his promise can fail . Obj. True , but faith is fixed upon the new Covenant-promise , if I believe . Ans. Yea , but faith here is to believe , that the condition it self is promised , as well as the reward . Obj. The condition of a new heart and of faith is promised , but not to all , not to me , but to some few chosen only . Ans. There be here a number of errors . 1. Unbelief foments proud merite , that we are to believe as much of God promised , as there is conceived , to be worth in self , and in me to fulfill the condition ; But true faith , contrare to self-unworthinesse , relyes upon the Truth of God , the excellencie of Christ , and the absolutenesse of the promise . 2. Sathan like a Sophist drawes the dispute to the weakest conclusion from the strongest , to wit , from the promise of God , that is surer then heaven to the state , against which there is a greater number of Topick Arguments , then there can be against the promise of God. As 1. What am I ? 2. Am I chosen or not ? So Sathan to Christ , if thou be the Son of God , command these stones to be made bread , in point of beleeving its better that faith expatiate in viewing God , Christ , the Ransome of the blood of God-Man , the depth of free grace , then upon self , and the state : in point of repenting and humble down-casting , we would read self , and our own estate . 3. It s Satan and the unbeleeving heart that would have our faiths greatnesse rising from selfs holinesse , and goodnesse . Whereas the greatest faith that Christ finds , Mat. 8.10 . looks away from self , v. 8. I am not worthy — and dwells much upon the Omnipotency of Christ in commanding diseases , as a Centurian his Souldiers . 4. When unbelief quarrels the Lord as untrue and weak , who faints and wearies , and one that is not the Creator of the ends of the earth , it alledges only and pretends self-guiltinesse to justifie unbelief : Yet Isa ▪ 40.28 . though God be reproached as weak , we seem to resolve all in this ; our own unworthinesse , but we cannot get our faith stately enough ; and the truth is here , we quarrell with God and his decrees , under pretence of this , what if he have not chosen me ? and I have no right to Covenant-mercies , except I take a Law-way to earne them , by fulfilling the condition . 5. When we beleeve a conditionall promise ( if I beleeve , I am saved ) faith relyes not fiducially upon the ( if I beleeve ) or upon the condition , It s a weak pillar to a sinner to stay his unquiet heart upon , to wit , his own beleeving , but faith rests upon the connexion ( if thou beleeve thou shalt be saved ) and it stayes upon the connexion , as made sure by the Lord , who of grace gives the condition of beleeving , and of grace the reward conditioned , so that faith binds all the weight upon God only , even in conditionall Gospel-promises . 1. Man is to be considered as a creature . 2. As such a creature , to wit , endued with reason and the Image of God , in either considerations , especially in the former all that are created , are obliged to do and suffer the will of God ▪ though they never sinned . It s not enough to say , that Sun , Moon , Trees , Herbs , Vines , Earth , Beasts , Birds , and Fishes , cannot suffer the ill of punishment , which is relative to the break of a Law , for the whole Creation is subject to vanity for our sins , Rom. 8.20 , 21. The Servant is smitten and sickened , for the Masters sake , and God may take from them what he gave them , their lives without sense of pain and dollour , for all beings , yea defects and privations are debters to the glory declarative of God , Prov. 16.4 . Rom. 11.36 . yea and no beings are under this debt . God can serve himself of nothing , yea , that there are not created , Locusts , Caterpillars , more numerous , then that all the fruits of the earth can be food to them , Preach the Glory of the Lords goodnesse to man , and what are never to be , no lesse then all things , that have futurition , or shall come to passe either absolutely or conditionally , are under the positive decree of God , else we should not owe thanks to the Lord for many evils that never fall out , that the Lord turns away violent death , violence of men , and wilde beasts , and many possible mischiefs , contrair to Deut. 28.11 , 12. Lev. 26.6 . Psal. 34.20 , Psal. 91.5 , 6 , 7 , 8. And all these beings or no beings owe themselves to God to hold forth the glory of goodnesse , wisedome , mercy , justice , &c. suppone there had never been sin : Far more now , who wants matter of meditation , or can write a book of all the pains , a●kings , convulsions , pests , diseases that the Lord decreed to hold off ? so that every bone , joynt , lith , hair , member , should write a Psalm Book of praises , Psal. 35.10 . All my bones shall say , Lord , Who is like unto thee ? Nor can any man write his debts of this kind . But we are little affected with the negatives of mercies , except we read them upon others , and little then also ; Self-pain Preacheth little to us , far more ▪ the borrowed experience of fallen Angels , of Sodom , of the old world , &c. leaves small impression upon stony spirits . 2. Complain not , that you have not that share of grace , another hath , if ye ( you think ) had it , you would be as usefull to glorifie God , as they , but ye know not your self ; swell not against him , that thou hast no grace , O vessell of wrath , thou owes that bit clay , and all thy wants to glorifie his Justice . 3. My sicknesse , my pain , my bands owe themselves to God , and are debtors to his glory , I , and every one of men should say , O that my pain might praise him , and my hell , and flamings of everlasting fire , might be an everlasting Psalm of the Glory of his Justice ; That my sorrow could sing the Glory of so High a Lord ; But we love rather that he wanted his praise , so we wanted our pain . 3. God hath made a sort of naturall Covenant with night and day , Jer. 31.35 . For all are his servants , Psal. 119.91 . that they should be faithfull to their own naturall ends to act for him , Ier. 5.22 . Ier. 31.37 . Psal. 104.1 , 2 , 3.4 . and they are more faithfull to their ends then men . Isa. 1.3 . Ier. 8.7 . The oxe and the asse being more knowing to their owner , and the swallow and the cran being more discerning of their times , then men are . 2. They so keep their line , that there is more self-deniall in their actings , then in mans way : as if fire were not fire , and nature in it denied , the fire devours not the three Children , Dan. 3.27 , 28 The Sun stands still , the Moon moves not , Iosh. 10.12 , 13. The hungry Lions eat not Daniel , ch . 6.22 . When the Lord gives a counter-command to them , and that is a clause in the Covenant , that the Lord entered with them , that they act or no act , as he shall be pleased to speak to them , John 2.10 . Isa. 50.2 . Mat. 8.16 . It is a most humbling Theame , that an asse is more in denying nature , and the cran and the fire , then man , yea then a renued man in some cases . 4. But if man be considered , as such a man , endued with the Image of God , and withall the Covenant be considered as such a Covenant , as is expressed in the Ten-Commandements , in which one of seven is a Sabbath to the Lord , it will be found that many positives Morall are in the Covenant of Works , that are not in naturall Covenants . 5. So man must come under a three-fold consideration . 1. As a creature . 2. As a reasonable creature . 3. As such a creature reasonable , endued with the image of God. In the first consideration , man comes under the Covenant naturall , common to all creatures ; So is Peters body carried above in the water as iron swims . 2. As a reasonable creature , he owes himself to God , to obey so far as the Law written in the heart carries him , to love God , trust in him , fear him . But this can hardly bear the name of a Covenant , except it be so called , in a large sense , nor is there any promise of life , as a reward of the work of obedience here . 3. But man being considered as indued with the Image of God , so the Holy God made with him a Covenant of life , with Commandements , though positive and Morall , yet not deduced from the Law of Nature , in the strictest sense , as to observe such a Sabbath , the seventh from the Creation , the not eating of the forbidden tree , and with a promise of such a life . And therefore though Divines , as our solid and eminent Rollock , call it a Covenant naturall , as it is contradistinguished from the supernaturall Covenant of Grace , and there is good reason so to call it ; Yet when it is considered in the positives thereof , it is from the free will of God , and though it be connaturall to man , created according to the Image of God , yet the Covenant came so from the Lords wisedom and free-will , as he might have casten it in a new and far other frame : And it cannot be denyed , though it be most suitable to mans intire nature to love God , yet to love him so and so , by obeying the command of not eating the fruit of the Tree of Knowledge , and some other Commands , is not so connaturall , but God might have commanded the contrair , without any thing done contrair to mans nature . Yet from this it followes , no more that these are two Covenants , then that there be two Covenants of Grace , Because faith in God , and the Morall Law in an Evangelick way are therein commanded , and also some duties touching the seals by a positive Law are therein contained . CHAP. VII . It s not written in the heart of man by nature , that GOD should promise life eternall to man , upon condition of obedience . 2. And that the debt of Justice can not tye GOD. 3. GOD punisheth not sin , by necessity of nature . 4. Nor defends he his own declarative Glory by that necessity . 5. Nothing can be given to GOD Al-sufficient . 6. No meriting of the creature . 7. We should have humble thoughts of free-Grace . 8. How low thoughts of our selves . 9. Promises make no strict justice between GOD and us . SUre , it is not repugnant to the yet innocent and intire nature of man , to know , that God may reward all such as seek and serve him , but that he must reward obedience either in the generall , or so and so , is neither written in mans heart , nor hath it any truth : For it were nothing against justice , or bounty , or any attribute of God , not to reward his creature , which is obliged to serve him , and though there be a sort of quietnesse of conscience , which is the naturall result of obedience in Adam , and of all men , yet it cannot inferre , that there is an intrinsecall connexion , ex naturâ rei , between our obedience and a reward to be given of God. Therefore , nor will it be a good inference , because there is disquietnesse in the conscience , after sin , and that it is naturall to a sinner to apprehend a revenging power pursuing sin committed , that therefore it is naturall an● essentiall to the Lord , to pursue sin with punishment in generall . For a naturall conscience may , and does know , that God doth freely create the world , and that he might not have created it , that he doth good freely to his creatures , and that he is not a debtor to his creatures ; Will it follow by any Logick , that God creates the world by any naturall obligation ? And because by force of a naturall conscience , all know that God is good and bount●full to his creatures , in giving ▪ and doing good to them , we cannot therefore infer that actuall beneficence is so essentiall to the infinite Majesty , as he should not be God , if he did not extend that goodnesse to them . Common sense will say no more followeth , but goodnesse and bounty intrinsecall are essentiall to God , and these attributes are essentiall to him , and were from eternity in him , and are his good and bountifull nature ; Though not either man , Angel , or any thing else had been created , to which he doth actually extend his goodnesse . Ergo , this actuall extension of goodnesse is not essentiall to God , so neither is the actuall punishing of sin essentiall to God , but free , though Adam apprehended God would punish his eating of the forbidden tree ; Yet if he apprehended that he should not be God , if he did not punish it , his apprehension was erroneous . And this only followes that there is an intrinsecall and internall Justice in God , naturall and essentiall in God , but so that the out-goings of his Justice , the egressions are most free , and that is said by some without all reason , because the apprehensions we have naturally of God that he punisheth sin , Vniversales apprehensiones , nequaquam sunt eorum quae Deo vel adesse vel abesse possunt pro liberrimâ voluntate . Universall apprehensions , therefore they are not apprehensions of such things as may be , or not be in God , according to his free pleasure , if the apprehensions of Gods doing good to Angels , to men , to all his creatures freely , be in all by nature , and cannot be rooted out , and be universall , then these apprehensions cannot be of such things as are in God , according to his most free will , and may be in the Almighty or not be in him . But the conclusion hath neither reason nor sense ; for there are universall apprehensions in all men , and they canot be rooted out , that God does good to Angels , men , and creatures freely : Ergo ; by this Logick the doing of good freely to Angels , men , and creatures is not a thing that is in God according to his free-will , and may be in the Almighty or not in him . Then the so doing must be in God essentially . 2. Then must God not be God , if he do not good freely to them . 3. Then must God not be God , except he create men , Angels , and creatures . 4. But since he is God everlasting , he must from everlasting have created men , Angels , and the creatures , and from everlasting he must punish sin ; Life may be considered . 1. As life . 2. As such an excellent life , to wit , a communion with God. In the former consideration , life is either considered as the end , or secondly as a free reward . In the former respect . To live an intellectuall life in obeying God , was to Adam so created a connaturall end , as to burn , is to fire , and to give light , to the Sunne . And God may put the respect of a reward upon any obedientiall end . But that Adam should have such an eminent life , for the reward of his obedience as a communion with God , which is farre above his obedience , is the free donation of God : nor is there any necessary connexion between Adams perfect obedience , and so high and eminent a life , nor can this Covenant , as touching such a promise , be written in his heart . God then never loved to make any Covenant , yea even that of Works , without some acts and out-goings of grace , and the hyre was grace , how is he not to be served , who loves to hyre and allure us to be happy ? Arminius saith , the reward of keeping the Covenant of Works , cannot be spirituall , nor can the punishment be spirituall , because you teach ( saith he ) that the obedience is naturall . Ans. It followeth not , for the reward is spirituall , yea and supernaturall from the free promise of God : It was , that God should recompence our naturall obedience , coming from connaturall principles , with so eminent a Crowne as communion with God Creator , in a life of glory . And this came from no innate proportion between a naturall work and supernaturall reward ; Otherwise we must say , first that there is such an intrinsecall connexion ex naturâ rei between Adams work and so high wages , as that glorious communion was , as the Lord could not but in justice , so have rewarded his obedience , except he would be unjust , but there is nothing in the creature , that can conclude , limite , or determine , his will 〈◊〉 wisdome , who is infinite . 2. It had been nothing against justice , if the Lord had followed Adams obedience , with no reward at all ; For man as a creature , owes himself to God , and as sweetly and pithily Anselme saith , as a redeemed one I owe my self and more then my self to thee , because thou gave thy self who art so farre more then my self , for me , and thou promises thy self to me . Now God , who is more and greater then Adam , promised himself , to be enjoyed by Adam , if he should continue in obedience . For what can the highest goodnesse ( sayeth he ) give to one that loves it , but it self ? 3. If God , of justice , give Adam life , Adam might compell God to pay , what he oweth him , else he should be unjust : But the creature can lay no necessitie on the Creator , either to work without himself , nor can he cause him to will. 4. The proper work of merite ( saith great Bradwardine ) and of him that works must go before the wages , in time , or in order of nature . And if the worker receive its operation , and working for wadge from God first , and by his vertue and help continue in operation and working , he cannot condignely merit at the hand of God , but is rather more in Gods debt , after his working , then before his working , because he bountifullie receives more good from God , then before , especially , because he gives nothing proper of his own to God , but gives to God his own good ; But no man first acts for God , for God is the first actor and mover in every action , and motion . As that saith , Who gave first to the Lord , and it shall be recompensed him ? 5. If this was yesterday just , that life eternall is due to Adam for his work before God made it just and due , then from Eternitie and before any decree of God it was just and due ; Certainlie , God , upon the same reason , was debtour , to make such a Covenant , that was just , before he made it just . And this is no Covenant of God , for God , not making the justice of the Covenant , and the ju●t connexion between work and wadge , he cannot be the Author of the Covenant : But neither is Adam the Author of the justice , nor of the just Covenant : Upon the same ground , it was then an everlasting justice without and before God from Eternitie . Non datur justum prius primo justo . 6. If God did more for Adam , then he can recompence God for it , as the Father hath done to the Son , then he could not merit at the hand of God : But God did more to Adam in giving to him being , faculties , mind , will , affections , power , habites , his blessed Image , then Adam can never be in a condition , in which he can recompence God , or give him more annuall and usurie , in his acting of obedience , then the stock was he received in proportion . As the Son can never give the Father , in recompence , so much or the captive ransomed from death , can never give to his ransome payer , who bought him so much , as the one and the other shall no more be under an obligation , and debt of love and service to father and ransomer ▪ then to a stranger that they never knew : Nor could Adam thus be freed of God , so as he should be owing nothing to him . If any say , God may freely forgive all this obligation and debt : To which Bradwardine Answers well : 1. The forgiving of the debt , when the debtor hath nothing to pay is a greater debt taken on . 2. God ( saith he ) may forgive so in regard of actuall obligation , that he is not oblidged ad aliquid faciendum sub poena peccati , to do any thing under the pain or punishment of sin , as the hireling is obleiged to work , when he hath made a Covenant to work , and so we are not oblidged to do , as much as we can for God. But in regard of habituall obligation , God cannot forgive the debt , that the reasonable creature owes to God , for so he might dispence with this , that the reasonable creature owe no obedience to God , suppose he should command it , which is impossible . They seeme therefore , with eyes of flesh , to look upon God , who say that God by necessitie of justice must punish sin , yea that the most High cannot be God , except he punish sin , and that he should not be God , if all his Lawes imposed upon men , were only promissorie and void of all threatnings . What ? could not God have said , eat not of the tree of knowledge , for if ye eat not , your obedience shall be rewarded with life eternall , and no more ? might he not have laid aside all threatning ? What Scripture or reason teacheth to say , that God , if he create a reasonable creature , and under a morall dependencie , which it hath and must have of God , then must God , by necessitie of nature , punish the sinner , yea so as , if he punish not , he should not be God , nor just , but must fall from his naturall dominion , except he make penall laws , and so he should not be God , except he say to Adam ( if thou eat thou shalt die ) or ( shalt be punished for eating ) but this is not proven by one word , except this , the reasonable creature is not , nor cannot be subject to God Creator , except God punish the sinner ; But that is denyed : Adam should have had a Morall dependance upon God , and God should have been God , and essentially just , if sin had never come into the World , and if God had kept Adam under a Morall Law , as he did the Elect Angels , who never felt or knew the fruit of a Morall Law broken and transgressed . And God , if he imposed any penall Law upon the Elect Angels as penall ( which shall be an hard work to prove ) yet had a naturall dominion over the Elect Angels , and suppose no Law , but only a rewarding and remunerative Law , had been over their heads , should God be no God , in that case ? and if any deny , that God hath a perfect dominion over the Elect Angels , he is not worthy to be refuted . 2. Shew me , in all the Old or New Testament , any penall Law of active obedienc● as penall , imposed upon the man Christ , or where is it written , If the Man Christ sin , he shall eternally die ? I tremble at such expressions : Is the Lord therefore not the Lord , and hath the Lord fallen from his naturall dominion over his Son , the Man Christ ? Or ( 3 ) will any man deny , but the Lord might justly have laid upon all men and upon the Elect Angels a Law only remunerative , not penall at all , a Law only with the promise of a reward , and void of all threatning of death , first or second , or any other punishment , and yet he should have been the Lord , and had a naturall dominion over Angels , the Man Christ , and all mankind ? ( 3 ) Suppose the Lord had never imposed the Law penall forbidding the sin against the Holy Ghost , upon the Elect beleevers , nor any other penall Law , but by vertue of the most sufficient ransome of the Blood of God payed for man , he had made them now after the fall ▪ as the confirmed Angels , and holy as the Man Christ , and brought them so to glory , should he not have been God in that case , and should he have lost his naturall dominion over men in that case ? 4. The dominion of God over men is not only in one particular , of penall Laws , it is in remunerative Laws also , in giving predeterminating influences to obey and persevere in obedience , in not leading into temptation , in hyring and alluring us to serve God , in terrifying men with examples of the Lords Judgements on others , he spared not the Angels , &c. 2 Pet. 2.4 . Jud. 6. and therefore , to say , that God falls from his naturall dominion over man , and leaves off to be God , except he impose penall Laws upon men , is first an errour in Logick , à negatione speciei ad negationem generis , nulla est consequentia : If God have not a dominion over man , in one particular of penall Laws , he falls from his whole dominion naturall , in other things : It is an undue inference . 2. It cannot be but too darring to tye the blessed God-head , and his essentiall dominion over man , to only making of penall Laws : it smells of Scripturelesse boldnesse with the most High , and limits the Holy One , that he cannot be God , except he be God in our way : And saith , he hath no way to preserve his glory , but by creating a Hell : And therefore let that stand as an unproven position , since it hath no probation ; The reason that is given is as weak as the weak conclusion ; Though water may bear up water , yet it cannot support the earth . For 1. it saith , if man be created a reasonable creature under a Law , he may sin , intercidi potuit obedientiâ , and he may be created under a Law , with perfect morall dependence upon God Creator , as the Elect Angels and the Man Christ , and yet never sin , and yet God falls not from his dominion , and leaves not off to be God. ( 2. ) This lookes somewhat the Arminian way , that man cannot be under the subjection of , properly so called , Morall obedience , except his will be indifferent as Adams was , to stand or fall , to run to Heaven or Hell , which indeed saith , that the most perfect obedience of Christ , who was obedient to the death , Phil. 2.8 . and delighted to do the will of God , Psal. 40.8 . John 4.34 . is no proper obedience , that is , perfect obedience is not proper obedience . And that obedience of Elect Angels the samplar of our obedience , Mat. 6.10 . Isa. 6.2 , 3. Psal. 103.20 . is not proper obedience . 3. Whereas it is said , if man sin , his morall dependency cannot stand , except God punish him , but so not only God shall not be God , nor have dominion over man , except he impose a penall Law upon man , but he shall not be God except he actually punish man , or his surety Christ. But the same pen saith that the out-goings of justice are free , that is to say , it is free to God to punish sin ; and yet he falls from his naturall dominion over man , and leaves off to be God , if he punish not sin . But we do deny that God falls from his naturall dominion over man , though he never impose a penall Law upon him , and never punish , and desire that this may be proven , nor is it imaginable , how God by necessity of nature , must punish sin ; And yet , in the way , measure , and degree of punishment , and in the time when , he can use moderation . Which is as good as to say , the fire must , by necessity of nature , burn , the Sun cast light ; But the fire hath free will to burn when it pleaseth , and at this time , and not at this time ; and the Sun must shine , by necessity of nature , but it is free to shine at ten hours of the day , and not at twelve , and it may shine as bright as the Sun , or as dimme as the Moon . Or God the Father loves himself , but it is free to him to love himself to day , not to morrow , and to love himself so much , not so much . And so he may say , God is so mercifull and just to day , as he may be no merciful , no just , to morrow ; and God is infinitly mercifull and just , and yet he is lesse mercifull and more mercifull essentially according to his good pleasure , which are speaking contradictions . Yea this is that which misjudging Suarez saith , that the creature may do a reall injurie to God , and take away from God jus Dei ad gloriam , his right to glory , but the truth is , the creature by sin darkeneth or overcloudeth his declarative glory , but can take away no essentiall glory , nor any reall right or reall good from God , so Elihu , Job 39.6 . If thou sinnest , what dost thou against him ? If thy transgressions be multiplied , what dost thou to him ? To take his declarative glory from God , is no lose to him , no more then it is lose to the Sun , that ye hinder it to shine upon the wall , when yet ye take no light from the Sun , for it shines upon an interposed body . Job 35.8 . Thy wickednesse may hurt a man as thou art , and thy righteousnesse may profite the Son of man. It is needfull ( say some ) that God preserve his own glory safe , but if sin be without infliction of punishment , it is impossible that he can defend his ow● glory . Ergo , of necessity he must punish sin . The proposition is out of controversie , for all confesse that God must preserve his own glory , 〈◊〉 by necessity of nature he must do so ; quoniam seipsum non potest non amare . Because he cannot but love himself , and he hath said , my glory will I not give to another . To this is answered , the glory internall , eternall , and essentiall to God , the Lord must defend and love as he loves himself , by nec●ssity of nature ; and if any say that the egressions and out-goings of God to defend and love his own essentiall Glory , and his own holy Nature , so as he may use moderation in the degrees and time of these , and he may love himself and his own essentiall glory , more or lesse , and touching the time , he may delay to love himself , and he may love himself and his own essentiall glory to morrow , not to day , As the Author sayes , the out-goings of revenging justice are moderated in punishing ; he speaks wonders and things unworthy of God. The place , Isa. 42. speaks not of this glory , for no idol , no creature , can more take away from the Almighty this essentiall glory of God , nor his blessed Nature can cease to be , but there is a glory declarative of pardoning mercie , as well , as of revenging justice ; It must be a carnall conception and a new dream , that God by necessity of nature , loves himself as cloathed with revenging justice , or as just , and his own glory of revenging justice , but that God loves himself as mercifull and ready to forgive , or his own glory of pardoning mercie freely , and by no necessity of nature : Which the Author must say , for the place , Isa. 45. should otherwise bear this sense , my glory of revenging justice only , I will not give to Idol gods and creatures . But the place of Isa. ch . 42.8 . should not conclude , but they might ascribe the glory of salvation and mercifull deliverances and victories over Judah , the Temple , the Sanctuary to their idol gods , the contrair whereof is intended by the Prophet ; But if the Lord , by necessity of nature , love his declarative glory , as he loves himself , then he must love glory of one attribute , as well as of another , and so as his Nature , not freedome or soveraignty puts him to it , to defend the glory of justice , when man sins ; Yea so as he cannot be God and essentially just , except he vindicat his glory of justice ; Yea so he must love the glory of saving and pardoning mercy , as himself , for the one glory is no lesse essentiall to God ( if it be essentiall at all ) then the other . And by this means , God , by necessity of nature , to preserve safe the glory of saving mercie , must send his Son , and by the like necessity , by which he loves himself , he must redeem man ; Now the Lord does not love himself , of free grace , for he every way , for the infinite excellency of his Nature is love-worthy , and there is no interveening of freedome , or free grace , or soveraignty in the Lords loving of himself and his own essentiall glory . There is a declarative glory , which is not essentiall to God , of which the Scripture , Prov. 16.4 . The Lord made all things for himself , that is , for his glory , to be declared . Eph. 1.6 . He hath chosen us to the praise of the glory of his grace , v. 11. In Christ we have obtained an inheritance . 1● . That we should be to the praise of his glory . Rom. 11.36 . All things are to him , to his glory . Isa. 43.21 . This people have I formed for my self , they shall shew forth my praise . All these are to be understood not of the essentiall glory of God , but of the declarative glory of God , that shines ad extra . And this glory is not essentiall to God as so declared , for he was infinitly glorious from eternity , and should eternally be essentially glorious , though neither world , nor man , nor Angel , had been created . And the meaning of that , Isai. 42.8 . is mistaken , the length of the Heaven , toto Coelo . It is not this , as I love my self , so by necessity of nature I will , and desire that my glory due to me , as God , be not given to idol gods , and creatures . 1. What by necessitie of nature God wills , that certainly , and by necessitie of nature is and existeth , as he loveth himself , and his Son by necessitie of nature , and begets his Son by necessitie of nature , so also by necessitie of nature God is loved , and the Son of God is loved , and the Son is by necessitie of nature , begotten of the Father . But it is most untrue , that by necessitie of nature , the Glory of God is not transferred to Idol gods and creatures ; The Scriptures cry the contrare . When ever Idolatrie is committed , Isa. 40. and 41. Isa. 46. Rom. 1. Acts 17. his Glory declarative is given , most sinfully to another against his approving will. 2. What ever sin God forbids , he forbids the existence of it , by his approving will , not by necessitie of nature , for if God essentially and by nature willed that sin and Idolatrie should never be , he would efficaciouslie hinder it ; But what God wills by his commanding will , we see he does not efficaciouslie hinder the existence thereof : For then sin and Idolatrie should not be at all , nor have any existence , which is contrare to Scripture and experience ; And surely , if God love his declarative Glory essentially as himself , he must essentially no lesse love to keep this glory , when Angels and men do obey him , and to hinder the taking away of this Glory by sin , then to revenge the taking away of this glory by punishment , for every sin against a positive Law , to eat of the tree of knowledge , or for the Jews to eat swines flesh , before Christ abolished such Lawes , as well as sins against the Law of nature , are contrare to the Glory of God , and so contrare to that essentiall love that God hath to his Glory , and to the Glory of the Lord , the Law-giver himself , Ergo , by necessitie of nature , because he cannot but love himself . he should preserve his legislative Glory , ( it is as properly and essentiallie the Glory of God , which he requires of us , in doing his will , as the Glory of suffering punishment for sin committed , is his Glory ) therefore , by necessitie of nature , because God cannot but love himself , he should essentially hinder sin : And if God absolve the guiltie , where is the Glory of his justice ? True , it should be lost , so when God suffers the Angels to fall , and Adam to sin , where is the Glory of his legislative Majesty ? it is lost so far . God is oblidged to defend the Glory of his Justice : say and prove that he is oblidged by necessitie of nature to defend the Glory of his Justice , more then by the same necessitie he must defend his legislative Glory . 3. God must defend all his Glory with the same necessitie , except the Scripture make some exception of some Glory which he must preserve , as dearer to him then some other Glory , which is unwarrantable to say , and if God must , by necessitie of nature , and as God , because naturally he loves himself and his own Glory , defend his own Glory , then , by necessitie of nature he must defend the Glory of all his Attributes , of Holinesse , Graciousnesse , Greatn●sse , Omnipotencie , Eternitie , Infinite knowledge , &c. that the Glory of not one of these be taken from him by sin : And because the Lord maketh , and worketh all , that he doth without himself , in the creature , for his own Glory . Prov. 16.4 . Rev. 4.11 . Rom. 11.36 . in all that he doth , he must by necessitie of nature love his own Glory , quoniam seipsum non potest non amare , because he loves himself . Ergo , by this ground the Lord doth nothing freely without himself , and so the Lord makes not the rain to fall , the tree to bud , the sea to ebbe , the wind to blow , the fowls to flee , the fishes to swim , for the declaration of the Glory of his goodnesse , or his power , or his mercy , his holinesse , with any freedome , but all these he must do for Glory to himself by necessitie of nature , which Glory he loves as himself , for his Glory in all he doth without , he loveth by necessitie of nature , as he loves himself saith the Author . And therefore as he cannot preserve the Glory of his Justice , but by punishing sin , and that by necessitie of nature , so he cannot preserve the Glory of the rest of all his Attributes ( which Glory also he loves as himself ) but by doing all without himself in like maner by necessitie of nature , which utterly destroyes the libertie and freedome of God in all his works of Providence and Creation , and so God shall be a naturall agent in all his works without himself , not a free agent in Creating and Redeeming . 4. The Scripture sayes , he works all things according to the counsell of his will , for his Glory , and therefore he intends not his own declarative Glory as he loves himself : For by necessitie of nature he loves himself , and cannot but love himself . But he might , if so it had pleased him , never have intended to shew forth his own Glory , and does not show it forth by necessitie of nature as he loves himself . Yea he might never have created the world , never have acted without himself : For he was sufficient within himself and stood in need of no declarative Glory : Gen. 17.1 . Acts 17.25 . 5. Yea if by necessitie of Justice , God cannot but punish sin , especially this justice shall cary him to follow the Law of Works without any Gospel moderation , which is that the same person that sins , and the same soul , Ezek. 18. and no other , should die for sin : for all these . Thou shalt destroy all the workers of iniquitie . Thou art of purer eyes then that thou can behold iniquitie , and the like , are expressions of a pure legall proceeding in the Lord , against such as are out of Christ , under the Law , not under the Gospel , to wit , the workers of iniquity whom the Lord in justice shall punish in their person , not in their surety . And if there be such a connexion objective ex naturâ rei , between sin and punishment , it must be between punishment and the very person and none other , but the same that sinned : For among men this is justice . Noxa sequitur caput , so that by necessitie of nature , God shall not be God , nor essentially just , if he punish not eternally Adam and all mankinde in their own persons , and so by necessitie of justice , he cannot punish Christ ; And it cannot be denyed but there is a dispensation of free Grace , and that it is no act of Justice but of Grace , that God make Christ sin , i. e. a sacrifice for sin for us , 2 Cor. 5.21 . And that the Lord laid upon him the iniquities of us all , Isa. 53.6 . and made him our surety . Nor let any man object , how could God make Christ a propitiation for sin to declare his righteousnesse ? Or how could such justice , by that action be debarred ? since justice did not exact such an action : If without violation of justice it might have been omitted , if God should have been infinitely just from Eternitie , if he had done no such thing ? Shall a Prince get himself glory in the name of justice , by doing that which , by his absolute Soveraignety , he may leave undone without hurt of justice . It is Answered , this is to measure God by mortall men : Shall an earthly father freely for no reall good to himself beget hundreds of children , when he needs not , and yet he foresees the largest number of them shall perish eternally , and the eldest must die and be made a curse , to save the rest . The Lord punished Christ for us to declare the glory of his Justice in punishing sin in his own Son , who was the sinner by imputation , for out of the depth of infinite wisedome , the Lord freely imposes a law upon his creatures : He might have imposed no such law under such a punishment . By no necessity of nature did the Lord threaten death , for the eating the fruit of that tree , prove , that God should not have been God , except he had threatned death for the eating of that fruit , and except he had punished that eating with death , either to be inflicted upon the eater or his surety . Quid haeres ? Prove that by the Word of God , it is sin to eat , when God forbids ; but the Lords soul hates sin . True , but does the Lords soul hate sin naturally , as he loves himself and by necessity of his essentiall justice as contradistinguished from his immutabilitie , and his truth and faithfulnesse , according to which attributes , he decreed and said , that the soul that sins shall die , and ( he that eats shall die ) and he cannot change , nor alter , what he hath decreed , and cannot but be true in his threatnings . But the Question is , whether ( laying aside the respect of Gods unchangeablenesse and truth ) there be such a connexion internall , between eating and dying , or between eating forbidden of God , and punishment , as God cannot be equally and essentially just , nor can he be God , except he punish forbidden eating ; for sure eating of that fruit , is not of its nature , sin , but it is sin , from the only forbidding will of God , for the Lord had been no lesse essentially just , had he commanded Adam to eat of the Tree of Knowledge . Ergo , it is punished from the forbidding will of God , for say that to be punishable or to be punished be essentiall to sin , if eating of such fruit be sin from the forbidding will of God , the essence thereof must be from the same forbidding will , then must it follow that God hates not all sin , by necessity of nature ; And that he hates such eating only conditionally , if he forbid it ; but 〈◊〉 from his meer free will , did forbid it . So the Question shall not be , whether God in justice , punished Christ , and made him a propitiation to declare his justice , but what the relative justice ad extra is , by which God punisheth sin , and whether God should leave off to be God ( hallowed be his high Name ) if he should not make first penall Laws to threaten all sin with punishment . 2. Whether he should not be God , if he should not punish all sin , even the eating of the forbidden tree . 3. What can be said that is more weak and watrie , to enervat the glory of free Grace , then to confound the Glory of Gods Justice in giving Christ to die for sinners , and this glory as manifested and declared : For sure the manifestation of that glory is a work of free Grace , and most free , if God do any thing freely , he must freely , and by no necessity of Justice , Mercy , Omnipotency , Patience , Grace , &c. manifest the glory of all these to men and Angels , and these attributes and the internall splendor , beauty , or ( to speak so ) the fundamentall glory of all the attributes of God is essentiall to God , and his very Nature . And they deny the Lord , who teach that any attributes or such glory are in God freely or contingently ( if I durst so speak ) for then might we say , these may go and come , ebbe and flow in the Lord , and he should be God , though Mercy , Omnipotency , Gloriousnesse , Graciousnesse , were now and then wanting in him , as he punishes not alway● , and yet he is eternally just , he saves not alwayes , and yet he is eternally mighty to save , and abundant in compassions . but as to the manifestation of Power , Mercy , Justice , that is freely in God : He sent his Son , and gave his Son to death for us , out of love , Iohn 3.16 . But it is against common sense , to infer , Ergo , God sent his Son , by necessity of love , and mercy , and free Grace . So that he should not have been infinitly loving , mercifull , gracious , if he had never sent him . And it is as poor Logick to say , because of grace and free-love he sent his Son , and so might not have sent him , as to say he loved where there was no need , & it is in vain to shew the glory of Justice ( saith the Author ) when God can take away sin , out of free-pleasure , and why should he expose his Son to shame , death , and a curse , whereas he might have taken away sin freely , because it is his pleasure ? This is the very thing that Socinians say , there is no need of blood , and satisfaction by blood , if God out of his absolute Soveraignty can take sin away without blood , and so there was no need of reall satisfaction ; This is against the Holy Ghost , and we may hear it . All the Scriptures cryes that out of free grace the Lord sent his Son , and delivered him to death ; By the grace of God He tasted death for every man , Heb. 2.9 . Shall we infer there was then no necessity that he should die ? It is safest to say the only wise God decreed that sin should be . 2. That the glory of his Justice should appear in taking away sin , not in our way , but in the way of God , to wit , in a way of justice , of mercy , of free grace , in incomparable love , of mighty power ; and in all these so acts the Lord as he should not leave off to be the Lord , but acts most freely , though he had not taken that course . But far be it from the godly not to adore him in this , as the admirable way beyond the thoughts of men and Angels . It were safest to draw holy practises by way of use from this . In all pactions between the Lord and man , even in a Law-Conant there is some out-breakings of Grace . It s true , there was no Gospel-Grace , that is a fruit of Christs merite in this Covenant . But yet if grace be taken for undeserved goodnesse : There are these respects of grace . 1. That God might have given to Adam something inferiour to the glorious Image of God , that consists in true righteousnesse , knowledge of God , and holinesse , Gen 1.26 . Eph. 4.24 . Col. 3.10 . It was a rich enough stock , this holy Image to be so badly guided . And who looks spiritually to their receipts ? It s either too much of grace and holinesse that another hath , and too little that I have , so arises virtuall sighing and grudging at the dispensation . Or 2. a swelling that it is so much , as if it were not receiving . I am holier then thou , Isa. 65.5 . a miskenning of him that makes me to differ , 1 Cor. 4.7 . A blecking of others , Luk. 18.11 . A secret quarrelling at God as too strick and hard in his reckoning , Mat. 25.24 . And what pride is this , because I am a meer patient under gifted holinesse , to usurpe it as mine own ? As if a horse should kick and fling , because he wears a borrowed sadle of silk for a day . 2. Being and dominion over the creatures is of undeserved goodnesse . Who looks to a borrowed body and a borrowed soul , yea and to self , and to that which is called I , as to a thing that is freely gifted ? So that though thou be in an high opinion of self , self is self , and what it is , from God. And when thou rides , whence is it that I am the rider , and the wearied horse the carrier , but from God ? 3. The Covenant of Works it self , that God out of Soveraignty does not command , is undeserved condescending ; that God bargains for hire , do this and live , whereas he may bide a Soveraign Law-giver and charge and command us , is overcoming goodnesse . Law is honeyed with love , and hire ; it is mercy that for our penny of obedience , so rich a wadge as communion with God is given . 4. The influences to acts of obedience , come under a twofold consideration . 1. As congruous and suitable concurrences of God to Adams acts of obedience : And so they were free gifts to Adam not promised , as we shall hear in the New Covenant . 2. As such influences by which the standing Elect Angels ( who were under this Covenant as well as Adam ) were differenced from the Angels that fell , and were confirmed that they should not fall , in this latter respect . Absolute Soveraignty shines in Adams fall , so if a Sparrow cannot stir its wing without God , Mat. 10.29 . nor a hair fall from our head , ver . 30. far lesse could Adam fall , and all his , without a singular providence ; And farre lesse could Adam go on and act without influences from God. And if strong Adam and upright , created in holinesse , could not then stand his alone ; Shall our clay legs now under the fall bear us up ? What Godly trembling is required in us ? 5. The gift of Prophesie , Gen. 2.23 . seems to be freely given , besides the Image of God , and Adams knowledge , Gen. 2.19 . of every living creature , according to their nature may be proven , but it appears to be naturall , and he is a lamentable example to us of abusing the Image of God , and good gifts ; But no habite without the continued actings of God can keep us in a course of obedience : There is no ground to make habits of grace our confidence . 3. There can be no giving and taking between the creature and the Creator . Elihu pleads well for him , Job 35.7 . If thou be righteous what gives thou to him ? Or what receiveth he of thy hand , v. 1. Thy wickednesse may hurt a man , as thou art , and thy righteousnesse may profite the Son of man. Job 22.2 . Can a man be profitable unto God , as he that is wise may be profitable to himself ? Is it pleasure to the Almighty that thou art righteous ? Or is it a gain to him that thou makest thy wayes perfect ? So Eliphaz . And David , Psal. 16.2 . My goodnesse extendeth not to thee . Acts 17.25 . Neither is the Lord worshipped with mens hands , nor with their spirits : as if he needed any thing , seeing he giveth to all life & breath and all things . What then is the glory of the creatures obedience to him ? It is some shining of the excellency of God upon men and Angels , from the works of God , and our obedience to him . But suppose there were no creature to pay the rent of this glory to him , is the Lord a loser therefore ? Hath he need of our songs of glory ? Or that creatures should be Heraulds of his praise ? Or needs he the workmanship or structure of Heaven , Sun and Moon to be a Printed Book to spell and sound his glory ? If he need not the Book ( as he needeth nothing created . Who sayeth I am the Lord Al-sufficient ) he needs not one letter , nor any sense of the Contents of the Chapters of that Book . There is a secret carnall notion of God in us , when we act and suffer for God , that brings a false peace , and some calmes of mind , we have pleased him once , and beside that peace , a scumme and a froath smoakes up unsensible in the heart , we are profitable to God , it would be the worse with him , if he wanted our prayers and service : but had the Lord any missing of Heaven and of Angels and Men , in these infinite and innumerable ages of duration , that went before any created being ? When he was upon these infinite and self-delighting thoughts , solacing himself in that infinite substantial fairenesse and love his Son Christ , Prov. 8.89.30 . ( 2. ) You can give nothing to God Creator of all , but it must be either an uncreated God-head , but he who perfectly possesseth himself , will not thank you for that , or your gift most be a created thing : But how wide is his universall dominion ? can you give to one that , of which he was absolute Lord before ? all the Roses are his , all the Vineyards , all the Mountains , he is the owner of the South and the North , of the East and the West , and infinite millions of possible Worlds , beyond what Angels and all Angels can number , for eternitie of ages , are in the bosome of his vaste Omnipotencie ; He can create them if hee will. And what ye give to another , it was out of his dominion , but all things are in his dominion , for who spoiled him of what he had ? David blessed the Lord , when the people gave for the Temple , excusing himself and the people , that they took on them to give to the great Lord-giver : 1 Chro. 29.11 . Thine , O Lord , is the greatnesse , and the power and the glorie , and the victorie , and the majestie , for all that is in the heaven and in the earth is thine , thine is the Kingdome , O Lord , and thou art exalted as head above all . vers . 12. Both riches and honour come of thee , and thou reignest , and in thy hand it is to make great , and to give strength unto all . 14. But who am I , and what is my people , that we should be able , so willingly , to offer after this sort ? for all things come of thee , and of thine own have we given thee . Hence , none can give to Gd. 1. Because he is JEHOVAH the Eternall God , then he gives all and nothing can be given to him . 2. Because of the greatnesse and infinitenesse of God. Giving is an adding to him , to whom we give . But nothing can be added to him , for thine is the greatnesse , the power , and the majestie . 3. Nothing can be given to him who is universall and full Lord and Possessour of heaven and earth , and all things therein , for all that is in the heaven &c ▪ are thine . 4. Nothing can be given to him , who is so Lord , that he is exalted as Head , Prince and King , above all created Kings , and their dominions over their own . 5. But all the goods of the Subjects are the Princes , or the Commonwealths . The Jurists distinguish as the Schoolman Theod. Smising , Tom. 1. de Deo , tractat . 3. disp . 4. q. 5. fig. 65. a two-fold jus , jus altum & jus bassum : The Prince and Commonwealth , have a sort of eminent right to the goods of the Subjects , to dispose of them for the publick good , as they may demolish a castle belonging to a private man in the frontiers of the enemies land , because it hurts the country , and may be better made use of by enemies against them for the countrey ; And they may compell him to sell it , but this hinders not , but every Subject hath a dominion and right to his own goods , to use them at his pleasure , which the Prince cannot do . Ahab the King hath no right nor dominion over the vineyard of Naboth to compell him to sell it or give it against his will to his Prince ; For the earthly Prince , nay the man himself , the just Proprietor before men cannot bear that , so as it may be said of God , vers . 12 ▪ both riches and honour come of thee , and thou reignest over all : For God created the being of gold and of every thing , that we can give to God , which no earthly Prince can do . 6. Nothing can be given to him , in whose hand is power and might , and to make great and to give strength : For 1. Riches and things we give are of him . 2. Power , might and strength to give , either Physicall , to bear a burden to his house : Or , 2 Morall , a willing mind and heart to give is in his hand : Or , 3. A mixt power , the being of the act of giving is his . v. 7. Of thine own we give thee . Can we give to any that which is his own already ? Can ye give to a Crowned King over such a Kingdome his own Crown ? Can ye give to the righteous owner of his own lands , his own Garden , and his own vineyard , in gift ? but every being created is the Lords . 8. Saith David , v. 15. We are strangers before thee , and sojourners as all our fathers were : And that saith , the Lord is the only Heritor , and we but Tennents at will , and strangers both fathers and sons , though for five hundreth or a thousand years fathers and sons have lineally and in heritage before men possessed such lands : yet before thee ( saith he ) we and our fathers have but Tennent-right , and are strangers from thee . And what can a meer stranger to life and being give to the just Heritor and Lord of life and being ? 9. And our dayes ( saith David ) on the earth are as a shadow , and there is none abiding life , and being is a shadow of being , and God is the only first excellent being : and suppose we should give life and being to and for him , it is but a borrowed shadow that we give him ; And we are not lords of our own being , we have not absolute right over our selves to give our selves to him . If Do●g will not give himself to God , and act for God , Psal. 51.2 . God shall take thee away and pluck thee out of thy dwelling place , and root thee out of the land of the living . Job 27.21 . the east wind of God carrieth him away , and as a storm hurleth him out of his place . Ye shall bestow life and being worse then upon God. God shall make morter of thee , O fool ! who makes a god of borrowed I , great I and poor Nothing-self : Nay if there be a Pronoun in thee O let it be this : Oh if my separation from Christ and the blotting ●f my name out of the Book of Life , and my heaven might be a foot●tool to heighten the glory , the high glory of the Lord in the salva●ion of many . 2. This Pronoun self and mine is a proud usurper against God. Was he not an Atheist or a churle , and his name folly , who said , 1 Sam. 25.11 . and breathed out so many my's ? Shall I take my bread and my waters , and my flesh which I killed for my hearers , and give it to men whom I know not whence they be ? And he was as madde a fool who thus speaks , Isa. 10.13 . By the strength of my hand have I done it , and by my wisdom , for I am ●rudent : & I removed the bounds of the people — 14. And my hand hath found as a nest the riches of the people , and as one gathereth ●ggs that are left , so have I gathered all the earth , and there was ●one that moved the wing , or opened the mouth , or peeped . This 〈◊〉 the fool-axe boasting against him that heweth with it . And ano●her fool said : Make an agreement with me by a present , and come out to me , Isa. 36.16 . And this mad-nothing is above God , chap. 37.10 . Let not thy God in whom thou trustest deceive thee . The Tyrant of Egypt , the great Dragon that lyeth in the midst of the river said , My river is mine own , and I have made it for my self , Ezek. 29.3 . God made the Sea and all the Rivers . There be three Pronouns in the mouth of another proud Monarch , Dan. 4.30 . And the King spake and said , Is not this great Babylon that I have built for the house of the Kingdom , by the might of my power and the honour of my Majesty ? So soon as there falls from the great Lord of being a chip or shadow of created being , especially where being is rationall and under a Law , there follows and results ( the Lord withdrawing ) a proud supposed I and a vain conceit of self , and a dream of God-head comes in with borrowed being ; And therefore created sinlesse self is to be denyed . Adam denyed not himself and thought in his sick imagination he should be like God knowing good and evill , Gen. 3. Christ the more excellent Adam pleased not that noble self , Rom. 15.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He denyed himself as man , as a gracious meer man , to be God or more then a man. And this self-deniall is in elect Angels , who blush and are sinlesly ash●med of self , and cover their faces with wings before shining Infinitnesse of Glory , and proclaim him thrice Holy , holy , holy , Isa. 6.2 , 3. And who knowes not we owne grace as our own ? my prayers , my faith , my holiness , my tears , as if grace had a relish from self , not from God : but Paul , 1 Cor. 15.10 . Not I , but the grace of God ( not my grace in me ) that was with me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. But is there no paction between GOD and the creature ? Surely we must say that the covenant between GOD and Adam is of another nature , yea and promises also , then these that are between man and man ; for there is proper giving and taking betwixt the creature . 2. The proper covenants between man and man require that both parties be free and independent one of another , there may interveen a jus , a right and a debt upon the promissor to him to whom the promise is made . Omne promissum ex ore fideli cadit in debitum . Jurists say there is no proper binding Covenants between the father and the son , the lord and the servant ; for the son and the servant are not lords of themselves nor sui juris . The father by no paction can remove the foundation of the debt of nature that the son oweth to the father : for impossible it is , but if such a man be son to such a man , but he owe to his father as to an instrument , quod sit & vivat , being and living , and the son can not satisfie by paying the father for that summe , and the father can not cancell the band nor give him an acquittance . Far lesse can any recompence the Lord for life and being . The fallen Angels and damned in hell and all wicked men are in the Lords Compt-book everlasting debters to him for being . But God who is more then a Father ( to whom men are but painted fathers ) may thus farre loose the bond , as he may command the son to sacrifice the father , as well as once he commanded the father Abraham to offer up his son to God. But God cannot resigne his right that he hath over the creature to a creature , because he cannot leave off to be Creator , and so cannot lay aside or make over Creator-right , jus Creatoris , to any . 2. Say that a creature had a jus or right over the Creator , it is either an uncreated right or a created right , so to pursue God by Law , as to cause him do him justice ; it cannot be an uncreated right ; for that were near to blasphemie : For no created head can bear the royall Crown of the King of Ages . If it be a created right , this created right must be under the dominion of him who is universall Lord of all : then may the Lord make use of it at his pleasure ; then may not the man make use of it at his pleasure : for an absolute dominion of one and the same thing cannot be in the hands of two absolute Lords , who may have contradictory desires concerning the same thing : such as the holy Lord and sinfull men often are . Let us correct the bold pleadings and the daring charges that our vain hearts put upon the Lord : Why dost thou strive against him ( saith Elihu , Job 33.13 . ) for he gives not account of any of his matters ? Men dare say , when they are under the vengeance of ordinary sufferings , The wayes of the Lord are not equal , Ezek. 33.10 . If our transgressions and our sins be upon us , and we pine away in them , how shall we then live ? But upon whom should sins and transgressions and the punishment thereof be , if not upon the carcases of the Authors ? Will ye raise letters to summond him ? Where is the judge ? Where is the Tribunall ? But he promised so and so ; But this is not the Question of strict justice : that saith something against the veracity and faithfulnesse of God , but nothing against the justice . But neither doth a promise as a promise raise a plea of unjustice against the holy and glorious Lord , suppose he should not fulfill his promise . For 1. A paction by promise creats no equality of justice between thing and thing , between wage and work : otherwise he that is called to the Vineyard , and labours from the third hour , hath a just plea : for he should have more wages then a penny , which he gets who labours but one hour . But the Lord makes not the equality or proportion between much labouring for many hours , and the quantity and degree of the wage his r●le . But the Lord pleads the free Covenant for his standing rule . Mat. 20.13 . Friend , I do thee no worng : didst thou not agree with me for a penny ? And vers . 15. Is it not lawfull for me to do what I will with mine own ? Hence read our sickly queroulus nature . 1. Naturally we argue from much working , and would conclude God , much running , long swea●ing , and pains in keeping the Covenant of Works should binde God , except he be unjust , to give me as many ounces and pound weights of Glory everlasting , as I have fasted moments , and told over prayers upon beads , and uttered sighs : Wherefore have we fasted and thou sees● not ? We work and keep the Covenant of Works , but God payes us not our wage . Though it be a doubt to me , if the Covenant of Works had stooden , and Adam and all his had fulfilled it perfectly ; if the Lord should weigh in an even ballance , by ounce weights , our poor labour , and great reward of Glory , for had he entered such a market , the losse had been ours ; we could not have obtained life eternall that way , for our stock of time-working should have dryed up . The vertue of justice stands in the equality of that which is given and received . Now there is a two-fold equality , one rei ad rem between thing and thing , ane Arithmetick justice , so many ounces of naturall actings , and the same number of ounces of grace and glory : This commutative justice is not in God , as the soundest and learned'st School men teach . There is another justice of proportion duarum rerum ad duas alias res , of two things proportionally answering to two things , distributive justice is this , and it keeps a Geometricall proportion , Augustine with Scripture saith , God is become our debter not by receiving any thing from us , but by promising what he pleaseth . 2. It followes from the Parable , that Gods bargaining with us depends not upon the equality between thing and thing , the work and the wage ; But upon his own free pleasure of disposing of his own : And it is the froathinesse of our nature to judge the penny of Glory , that we get by labouring to be our own , whereas after the promise , and after we have fulfilled the condition , it is not ours , but Gods , and he calls it his own , and it is to be disposed on by the Lords free-grace . Friend , may not I do with mine own , what I please ? Mat. 20.15 . 2. No promise as a promise can give us a proper right , by way of strict justice , to plead with God. 1. A promise of grace is a free promise , and no man can say , because God promises the new heart to most undeserving men , that are of a stony heart , and doe profane his holy name , amongst the Gentiles , that therefore it is just by condignitie of the thing , that a new heart should be given to them , that are foolish , disobedient , and serving diverse lusts . The farrest that hard faced Jesuits go in this , is to tell us of the poor penny of the merit of congruity , for the right weight of the summe and thousands of saving grace which Papists have refused as ashamed thereof . 3. If a promise as a promise should make an equalitie between one thing and another , and so lay a band of strict commutative justice upon God , then should every promise do the like , quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that cannot be said : For then if God should promise glory of ten thousand millions of degrees above the glory that Angels and men now injoy , for speaking one good word , that should be a free promise , but that promise should not make an equality between so hudge and rich a reward of glory , and so hungry and poor a work as the speaking of a good word , so as God should fail of justice , if he should deny a reward so great , for so small a work : For the denying thereof should be against the veracitie and faithfulnesse of God , if he should not fulfill his promise , but he should not fail against strict justice either in not rewarding the work with a condigne reward , or in not giving to the man that spake the good word his own . For there is no just equality between work and wage here . Nor can ever so feckless a work , or all the works of men and Angels , make the glory of life everlasting our own . For glory remains ever the proper gift of God , and under his dominion . 4. A promise is , by order of time or nature , latter and posterior to the good thing promised , as words of truth are latter to things , and things have the same valor and worth , before and after the promise , yea if one promise to give for a plot of ground , a summe of money of value , five hundred times above the worth of that plot of ground , that promise can not make the unequall and unjust price to be a just and equall price . Even so the promise of God to give eternall life to the obedience of Adam can make no equality of strict justice between the reward and the wage ; For the reward promised for the wages is equall and just before the promise , and ex naturâ rei ; and so must lay bands on the Lord , so as he cannot do contrair unto it , which is against all reason . And who gave first to the Lord , and it shall be recompensed to him , and he that gave first to him , man or Angel , must give his own ( or then it is no giving ) which he received not from God , either created being , or gift , or work ( for any uncreated gift none can give to him ) as is said . 2. What is given is amongst the all things that are of him , as the efficient , and to him , as the last end , and through him , as the conserver of all , and so can be no gift to him , Rom 11.36 . And what God of free goodnesse , decrees to do , that he may decree not to do ; and things falling under his decree , are not necessary , he cannot decree that man should be a reasonable creature ▪ for it involves a contradiction to be a man , and not to be a reasonable creature . But no shadow of contradiction there is for the Lord to forbid to eat ; and to forbid to eat under a punishment : And the not created world ( it being from eternity nothing and a non ens ) could not have any jus or right to plead that God would stand to what he decreed , and give being and create a world , for if the Lord should not give being to it , and create what he had decreed from eternity to create , he should fail against his own unchangeable Nature , but should do no unjustice to an uncreated world , except we say God should be unjust , if he had not created the world ▪ For being of justice is due to the world , and God refuses to pay the debt of being to the uncreated world , which is non-sense . And upon the same ground , if he should annihilat the world or take away life from living things , he should be unjust ; It is safer therefore to say that God oweth the creature nothing , but we are his debtors , for service and praises , while we have any being . 4. Use. If God , of his free will , so placed Adam to reward his obedience : We think hard to serve God for wages , and to be placed in a condition of obedience . Evah , and we with her , sucking the same milk , thirst after such lawlesse Independency to be from ( Gen. 3.5 , 6. ) under God ; Whereas Adam and Angel-courtiers that have wings to obey , and the Noble and High Heir who learned obedience through the things he suffered were in this condition , and Christ a King in the shape of a Servant was obedient to death , to the death of the Crosse , Phil. 2. Hence , to weary of submitting to God , speaks much unnaturall pride , yea will not be under God. 2. There is little of Christ in such , for it was life to Christ and meat and drink , Psal. 40.8 . Heb. 10.8 . John 4.34 . Act. 10.38 . to obey , and it is the Angels life , Jsa . 6.2 , 3. Psal. 103.20 . Rev. 4.8 . and they are neer him , who both at once serve and Raigne , Rev , 22.3 , 5. much delight to obey , speak much of God in the heart . Tyre not of your Master ; examine more , untowardnesse to pray , to confer , to give , &c. if it be not a cause of deadness and be not a way of backsliding . 5. Use. If creatures keep their Covenant-naturall with God , shal not the oxe , the cran , Isa. 1.3 . Jer. 8.7 . the asse , 2 Pet. 2.16 . who never had a design of rebellion , depon against us in Judgement ? Ah! what an unnaturall policie , the first evill wit of him that sinned from the beginning , John 8.44 . and whom we follow at the heels , it is to please our own wit , in Covenant breaking . Such as are sick of love for their own wylie time-serving custome ; If all naturall men in their death bed damne not this folly , aske them and they shall speak . 6. Use. If God Covenant with us for hyre , when his absolutenesse may bear him to command , how sinfully soft are our spirits , and weak is reason , that is broken with a straw , when an apple conquers Evahs eye and heart ? Talents of Silver , and a wedge of Gold Achan , and Gehazi ; A drink of water , if not at hand , in time of thirst , make the people murmure against God ; the more sanctified , defecat and spirituall reason be , the farther it is above that which crusheth Balaam and Judas ; The first heavens motion , the primum mobile , which draws all the rest , must be the most excellent , and the moving power must be most spirituall ; it s neither heavinesse which is in stones or clay , nor lightnesse in the aire and fire , but a more heavenly force , which throwes about that body , so the motions of sanctified reason which is sweyed and driven by no Argument , but from eternity , communion with God , a Kingdom above time , must be most spirituall . The dogge is moved with a bone , the oxe with hay . 7. If no law and poor obedience of ours can buy a communion with God , let us examine the peace that flowes from obedience ; It s purer and more solid peace , that flowes from Justification , and more immediatly removes the warre between God and us , Rom. 5. 1. and comes by a purer and nearer emanation from God and from the ransome of Redemption that is in Christ , then that which flowes from created acts of inherent holinesse . ( 2. ) Our first Adams Element is Justification by works , in which we love to live and die . The Law is an home-born Idol in us : Our apprehensions of our own actings are lively and vigorous , the 3000. Acts 2.37 . Saul , Acts 9.6 . and the Jayler , Acts 16.30 . aske what we shall doe ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But it is not the law word of working , Rom. 4.2 , 4 , 5 , 6. Rom. 3.20 ▪ 28. It s much to be dead to the Law , and to Law-righteousnesse : Gal. 2.19 , 20. I live not , but Christ lives in me . Christ ( 2. ) is a stranger to us , and comes from without , gifted righteousnesse comes from heaven . Grace only makes us willing debters to grace . The pride of self , will neither begge nor borrow from , nor be debter to a Crucified Saviour , when it despiseth him untill the roof of the house fall . 3. Seldome do these two concurre , deadnesse to works of grace , and lively activity in the doing of them . Paul attained to both ( but every man is not Paul ) 1 Cor. 15.9 , 10. I laboured more abundantly then they all . But fearing and trembling at at that ( I ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he strikes sail to Christ , yet not I , but the grace of God in me . This pride Paul notes in the Jewes , they stouped not , nor bowed ( as inferiours to their Master , King , or Lord , or Father and Husband , so the word ) to the righteousness of God. When ( I ) ( self ) or nature meets with working , yea with grace often , there followes some loftinesse , except it be humbled and mortified ( I ) which can weep and say . Lord what am I ? CHAP. VIII . What place death hath in the Covenant . 2. What such as Cain and Judas are to do in their desperate state . 3. And why the LORD is no where called the GOD of Adam . Q. WHat room hath death in the Covenant ? A. Death hath room in the broken Covenant of Works , as the Pursevant and Sergeant of revenging justice . Hence deaths reign , [ I must die whether I will or not ] Unwillingnesse to die and bondage through fear of death is the Law-sting in death , from which Christ hath delivered us , Heb. 2.15 . Original sin and death came and entred the world by the Covenant of Works . The Covenant of Grace made not death , but found it in the world , Christ made of an old enemy death a new servant : it s now the Kings ferry-boat to carry the children over the water . It s a sutable condition to a spirituall state to die being sent for , not legally summon'd , and to die , because I desire to be dissolved , Ph. 1.23 . not because I must . And better it is to summon our selves then to be summoned . Though we love heaven too much as a place of pleasure , rather then a place of holinesse , yet most men would wish a better causey to it then to sleep through th● cold grave or a dark hole in the earth . Q. What room hath life in the Covenant ? Ans. The Administration of the Law-Covenant is first habituall holinesse of works , and then a crown . The Administration of grace is first faith and a title to Christ our life and hope of glory , and then habituall holinesse , begun here and perfected hereafter . The Gospel-life is both a reward and a duty of praising and loving eternally in place of all the ten Commands , yea of Law and Gospel . The Law-life ( for ought that is revealed ) is a reward to be purchased by our legall obedience . Q. If Adam in the intervall betwixt his fall and the publishing of the blessed Seed , was not to despaire , but to rely upon God as mighty to save ; What should such as Judas or Cain do ? A. The conscience of Cain and of despairers , being no authentick Bible nor Judge , which can carry the controversie between them and God , so long as they are in the way , or are viators , the Gospel treaty betwixt them and Christ yet standing and not broken off upon the part of Christ , they are to cherrish and hold up the Treaty , and ( as it were ) to force speech out of Christ , and to pursue the news of an offered salvation . 2. There is no Spirit of God that suggests to them despaire , and bids them write themselves in the black roll of Reprobates , for though they beleeve hell , as the Devils haply beleeve there is a God , yet they blow the coals of that hellish furnace , and kindle a fire before night . 3. They being under the Law of Nature , are to rely on infinite mercy able to save . Their witty darknesse of unbeleef saith they beleeve , but they hate mercy in the generall toward others , as to themselves . 2. For a doubting child of God , because the light of evidence ( which to them , in that case is dimme ) comes nearer to the naturall light of reason , then to spirituall light , therefore faith must be set on work to act as faith , and faith acts most strongly when reason is weakest . Naturall causes work more strongly under opposition , the fire burns most vehemently in winter frost , and the internall heat of the body is most mighty for concoction , when the coldness of the air is most piercing without , faith sees God most piercingly at midnight in Job , when rottennesse and deadness speaks the contrair , Job 19. I know surely ( so the word , Exod. 8.1 . Psal. 31.8 . that my Redeemer lives . Isa. 50.10 . He that walks in darknesse , and hath no light ( of evidence ) let him trust on the Name of the Lord , and let him stay himself upon his God , Rom. 4.19 , 20. ( 2. ) There is a peece of unseen wilfulnesse in unbeleef , and two refusalls in it , as we see in Thomas , Joh. 20.25 . as there is a masse of sanctified will required in sincere faith , Rom. 10.9 , 10. Mark. 9.24 . and so resistance must be made to that blind impulsion of will in unbeleef , by which we please our selves in doubling our doubting . ( 3. ) Should the commanding of killing the Son , Gen. 22.2 . seem to contradict the whole Gospel of the promised Seed , Gen. 15.4 . yet knowing both to come from God , Abraham did well to leave the supposed contradiction to be solved by God , and beleeve both as we are to beleeve food , in no food , and in famine . Q. Where was there a word that God was Adams God ? Ans. Not directly . For 1. that Covenant was like Letters of the King raised to such a day , and the date being expired , the Letters cease to be in force . 2. Adam was to winne and purchase ( as it were ) God to be his God , by consumate obedience . God never said that he would be Adams God by giving him influences to obey , and to obey to the end , all influences granted to Adam , to will and to do , were granted to him . 1. By God Creator , not by the grace of a Redeemer , as in the Covenant of Grace , to walk , Ezek. 36.27 . to love , Deut. 30.6 . to persevere , Jer. 32.39 , 40. 2. These influences were free gifts , but not promised . 3. They seem to be ordinis naturalis , naturall , though they did bow and previously inclince the will , but not so in the New Testament , for the whole Covenant is called by the promise of the giving of a new heart , Heb. 8.10 . Isa. 54.9.13 . Jer. 31.31 , 32 , 33. Ezek. 11.19 , 20. Hos. 2.18 , 19. And therefore better it is that God be Lord of my heart , and it be his , then that I be lord of it , and my heart be mine own heart , the lesse of our heart be upon our heart , the more upon God , the better . Ah! we cannot skill to guide a heart . 3. The threatning of death to Adam , if he should sin , Gen. 2.17 . may infer a Covenant of life , and that God should be Adams God , if he should obey . CHAP. IX . What life is promised in the Covenant of Works . 2. Whether all we , especially the Reprobate , by the fall , lost all right to the creatures . 3. How the Lord is our God. Q. WHat is meaned by life promised in the Covenant of Works ! A. 1. Not a life in Christ and the fruit of the merit of blood , as our life is in the New Covenant , Joh. 10.11 . Joh. 3.16 . For Adam was not Mediator of reconciliation here , he was a sort of publick Law-head in whom he was to stand or fall , if any please to call him so a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is a Law-life happily a communion in glory . 2. But the life he lived , and the creatures for his service seems not to belong to this life , for the creatures were given to Adam , he not working for them . Yet I should not oppose , if any say that earthly blessings were given to Adam , as a reward of an actuall obedience , as they are given to such as keep the Law , Deut. 28. But sure our gain in Christ of such a life , bought by so noble a Ransome as the Blood of God-man , is not little . It s rawnesse and greennesse of wit , to value it so low as we do . Children see not what a hireing and taking apple Heaven is . Q. Whether or no did Adam and all the Reprobats in his loyns , by sin , losse right to the creatures ? A. There is a three-fold right . 1. Naturall . 2. Providentiall . 3. Spirituall . A naturall right may be conceived two wayes . 1. Absolutely , so creature , and man not created , can have no jus or claime to being or life , the Creators free gift is our best Charter to life and being . 2. This right may be conceived , conditionally , as if God create the Sun , a power to give light is congruous , and debita naturae Solis suteable to the nature of the Sun , nor can the creature plead for this , as debt : but if the Lord give being , to injoy this being can not be sin , because there is no law and command to nothing to receive or not to receive being and life from the Creator : And where there is no Law , there is no transgression . And therefore to have being and life cannot be in it self a sin . 2. Providentiall right is but a continuating of life and being , untill the same power that gave it , shall remove it , by way of punishment ; For God as Creator , of his Soveraignty , gives being and life , and the comfortable use of the creatures ; but as a Judge ordinarily for sin he removes it , though he , I deny not , out of his Soveraignty , may , and possibly doth , annihilate the meat that the Angels in assumed bodies , and which the Man Christ , after the Resurrection , did eat . 3. The spirituall right is that new supernaturall Title , which the Elect beleevers have , in order to a supernaturall end , and all these being made theirs , to promove their salvation , 1 Cor. 3.21 . All things are yours . Rev. 21.7 . He that overcometh shall inherit all things , by Covenant-right , so : he adds , And I will be his God , and he shall be my Son , Psal. 37 10. A drink of cold water , by this Charter , is better then a Kings Crown , and hath refreshed some more then all the choise wine the earth yeelds . The love of the Giver is better then wine , Cant. 1.2 . and here the Charter is , by many thousands , more precious then the Land. For nature common to all is over-gilded with free-Grace . And the naturall life and being , and the materiall heavens we shall injoy , are blessed in another manner to the glorified , then these they now injoy , 1 Cor. 15.40 , 41 , 42 , 43 , &c. 2 Pet. 3.13 . Rev. 21.1 . Isa. 65.17 . and they shall be above the heavens that are , when the mysticall body shall be perfected , yea , and the dust into which the bodies of the Saints are resolved , keeps a spirituall Covenant relation to God in Christ : As Exod. 3.6 . Mat. 22.32 . Joh. 6.39 . Rom. 8.21 , 22 , 23. for no joint or part of the body , but it must share of Covenant glory . We look little to any thing but to have and injoy the dead lump and body of Gold , dead lands without Christ. See Hos. 2.18.22 . Ezek. 34.25.27 . Ezek. 36.29 . Lev. 26.6 . Psal. 37.9 , 11 , 29. 1 Tim. 4.8 . Heb. 13.5 , 6. Math. 6.25 , 26. Psal. 34.10 . O fair inheritance . 4. As to the second ( which is the main controversie ) to injoy life and being , is the substance of the act , no sin . Men contraveen a Law to be so and so born , to wit , in sin , for it s forbidden by a Law : But to be born and live , is no sin , but by order of nature , before Originall sin . Nor is it forbidden more to man to be born and live , then its forbidden to beasts , nor to eat , sleep , wake , then to them : So neither is it commanded by a Law to die , but it is commanded and commended to die well , to fall asleep in Christ , 1 Thes. 4.14.16 . to be faithfull to the death , Acts 7.60 . Rev. 2.10 . Rev. 14.13 . ( 2. ) The Elect who are born heirs of wrath , as others , Eph. 2.3 . And all the Reprobate should kill themselves , or be killed , from the birth , if to live and eat were sin , in it self . But only the Lord of life and death , and his Minister , the Magistrate hath power to take away life and being , no man can be his own burrio . But if it were sin in it self to live , they ought to expire and restore an usurped life , which they possesse , malâ fide , to the owner the Lord , as a theef is oblidged to restore stollen goods ( 3. ) The dominion of Reprobats over the creatures , is a part of the good Image of God , Gen. 1.26 , 27. and they breath , live , ride , sail , and are no more then the Elect to lay these aside , then they are to lay aside the naturall knowledge of God , by which they are to glorifie God as God , Rom. 1.19 , 20 , 21. Rom. 2.14 , 15. Act. 14.16 , 17. Now the Reprobates have not utterly lost the Image of God , as to know there is a God , to honour their parents , to hurt no man. 4. This opinion looks the rather like a fancie , that it is a temptation in weak ones , under a sad desertion , Sathan riding upon their Melancholie ( a complexion not sanctified , usefull to Sathan , and if sanctified , a seat of mortification and humble walking ) for they judge it sin to eat , and drink , and sleep , they having no right thereunto , but so they have no right to live , and are oblidged to kill themselves , and upon the same ground , it was sin to Adam to speak , to answer God , to breath , to hear the news of the blessed seed , which all are acts of life , and so acts of sin , and upon the same ground , that they cannot perform these without sin , they should not pray , for in praying , they cannot but take the Name of God in vain . For we are not to abstaine from a duty , because of the sinfulnesse , which adheres to the duty , by reason of our corruption , for in Christ the sinfulnesse is pardoned , and the duty accepted . 5. It necessarily must follow , if it be sin to eat , because the non-converted have no right spirituall in Christ , to bread , the converted may spoil by their grounds , all the non-converted , of their goods , houses , gold , gardens , vineyards , lands , and upon the same ground , for the crime of non-regeneration , they must also deprive them of their lives , and kill them ; For they have alike right , that is , no right ( these men being Judges ) to either life or goods . And so , Thou shalt love thy neighbour as thy self , must be meant of the converted neighbour : but with fire and sword all other neighbours may be killed and spoiled , and so there should be no stealing , no oppressing , no crushing of the widow , the stranger , the fatherlesse , the weaker ; not grind the faces of the poor , though their Redeemer be strong , contrair to the Scripture , Prov. 23.11 . Jer. 50.33 , 34. Psal. 94.5 , 6 , 7 , 8. Psal. 14.4 . Exo. 22.26 , 27. Isa. 3.12 , 13 , 14 , 15. Mic. 2.3 . and so it were lawfull to take Crowns , Kingdomes , inheritances , lands , dignitie , and honour , from all the unregenerate Princes , powers , and rulers on earth , to cut off with the sword all the heathen Nations who as yet know not Christ , and it were lawfull for the regenerate sons and brethren to kill and spoil Father , Mother , Brethren , Sisters , Kings , Potentates , Countrey-men ▪ strangers , Orphans , exiled , captives , prisoners , sick , weak , imprisoned , all infants that are by nature the heirs of wrath , upon this ground , the converted ones judge all non-converts to be void of all due right to life ▪ or goods , and so in these men , the societies , Churches of Christ must cease . Obj. These who injoy that of which they deserve to be deprived , have no due right to that of which they deserve to be deprived ; but are usurpers , and so sin . But all the non-regenerated are such , or , they who use that to which they have no right , do sin in the act of using it . Ans. 1. They who injoy that of which they deserve to be deprived , they sin , and have no due right to use it ; Is not universally true . They who injoy that which they may and ought by their own private power , restore , such as ill conquished goods . They sin in using that , true , Prov. 3.27 . Exod. 22.26 , 27. Luke 19.8 . It s a sin to withhold the rayment though laid in pawnd , which should cover the poor mans skin in the night , and they have no right to injoy that . But they who injoy that , what ever it be , of which by sin , they deserve to be deprived , they have no due right to that , it is denyed : For if it be life , being , eating , sleeping , and such things , as only can be taken away , by a judiciall power , and by God the Lord of life and death , and cannot be taken away by themselves , ( for it is lawfull for no man to punish himself and take away his own life ) nor by any other , except for capitall crimes , they have due providentiall right to keep and injoy all such things untill the same power that gave them remove them , nor do they sin in using them . And it is most dangerous to say , that Devils and the damned in Hell who dishonour the Majesty of God by their living and being , and so by sin , deserve to be annihilated and deprived of their being , do sin , in that they live and are not annihilated , and that all the Elect before their conversion , sin in that they injo● being and life . A judge sentenceth a man to die for killing his father within 24. houres , but by invincible providence he is rescued out of the hand of the Magistrate , and lives diverse years after , the sentenced man sins not before God nor against the law of the land , in that he lives , nor can he be called an usurper and unjust , malae fidei , possessour of his life : For the sentence was not that he should take away his life with his own hand , but that it should be taken away by the judiciall hand and executioner of the Magistrate . Nor is this Providentiall right , a right of meer permission but of positive donation and free-gift , for then we might by the same reason , say that Reprobate men have a right of meer permission to keep and injoy the knowledge of these , that God is : Superiours , Parents are to be honoured : the whole is more then the part ; Yea they have the same naturall and providentiall right by nature that other sinners have to the one as to the other . 2. These who injoy that , of which they deserve to be deprived , they sin in the act of using , as touching the substance of the act of living , being , eating , drinking : That is most false . These who injoy that , of which they deserve to be deprived , they , in modo , in the way , maner , and end of living , eating , &c. do sin : It is true : and such have not spirituall and supernaturall right in Christ ( which they ought to have , if they be in the Visible Church and hearers of the Gospel ) to life , being and the creatures , and they sin in not believing , Rom. 14. not eating for the Glory of God , 1 Cor. 10.31 . Naturall men care not if they have and injoy things so they have them : They have being , so have earth , stones , &c. they live , so doe trees and hearbs , they have health , so have beasts and birds , they swallow up many years , so do Ravens , and Harts and other beasts , a long lump , many thousand yairds and miles of life are sought , diu sunt , non diu vivunt . But who lives for God , who sleeps , who wakes , who eats for God and his Glory ? and they who make themselves their last end , Idolatrously put self in the roome of God , who only is the last end of all , Rom. 11.36 . Rev. 4.11 . Prov. 16.4 . and as good make self the first Author of Heaven and Earth and Creator as the last end . Ye who eat and drink , who pays your reckoning ? Christ ? Or are you usurpers ? Have you any Charter ? Or do ye robbe the Lord ? Q. What way is God ours ? A. By Covenant , Ezek. 34.24 . Genes . 17.7 . Jere. 32.38 . Zech. 13.9 . But he is not ours as if we had some gifted right and dominion over him , as we have over the creatures . 2. Nor is he ours as we are his , the clay hath no soveraignty over the Potter . Nor 3. is God simply as God ours , but God as it were coming down in Christ to us Covenant-wayes as God incarnate , to make out his goodnesse , grace , mercy to and for us . 4. It s true God incarnate , Christ , is principally Gods , 1 Cor. 3.21 . not ours . He is all for God , he is Immanuel , our Immanuel in order to save us , and so is more ours then the God of Angels . 2. God is the fluier of the Saints desire , more to them then all heaven in the length and breadth thereof , and all the inhabitants thereof , Psal. 73.25 . Isa. 63.16 . more then all the Angels and Saints , 1 Thes. 4.16 . ( 2. ) There is no hell to Christ but afar off God , Psal. 22.1 . Math. 27.45 . no heaven but the glory he had with the father , John 17.5 . ( 3. ) There is nothing more like a spiritual disposition then when the Spouse , Cant. 3. hath soul-love to Christ : I sought him whom my soul loved . ( 2. ) She hath an ardent desire after him , I sought him but I found him not . 3. There could not be such diligent search after she found him , if there had not been strong faith . 4. And her conference with the watchmen , Saw ye him whom my soul loveth ? saith , She enjoyed Ordinances and means , yet there may be ( which is to be observed ) a furniture of grace and a want of Christ , I went a little further , I found him whom my soul loveth , Cant. 5. There is 1. a waking heart . 2. A discerning of the Beloved , and a telling over again of his words , Open to me , my sister , &c. 3. A stirring of Christs hand upon the key-hole of the heart . 4. A moving of the bowels for him . 5. A seeking of him and a praying , but no finding nor answer . 6. A love-sicknesse for him , and yet a missing of himself , I sought him but I found him not . So compare Cant. 1.1 , 4. with Cant. 2 , 3 , 4. with v. 6 , 8. and other places , it will be clear a God-head can only quiet the spirit , and that its a question whether we know the field where the Pearle is , and the Rubies , Saphirs , precious stones that are hid here , which do in worth exceed the capapacity of Angels and Saints . Therefore should his glory be the last end and stirrer of us in all our actings , and grace the only efficient in all , and so much of God ( if he be ours by Covenant ) as our wayes , intentions may smell of him . But there is much of the creature , of self , of gain , of empty glory , in our spirituall actings . God weighs not down the creature nor heaven and union with Christ : as Exod. 32.32 . Rom. 9.3 . ( 2. ) It s a spirituall soul that misseth God , rather then the train of all the graces of faith , love , hope , d●si●e of and joying in him . And know he is away though heaven were in the heart , and can discern when the Ordinances are empty . 3. It engages all we are , hands , knees , body , Exo. 20.5 . Psal. 44.20 . 1 Cor. 6.19 . self to be for God , and to live wholly in him , not in our selves . 4. We are not to believe in believing , nor to be sick of love with the love of Christ , nor to make a god of faith or love . It s a spirituall condition to have grace and to misse Christ. CHAP. X. Q. WHat are the false grounds of the Lords making the Covenant of Grace ? A. There are two bastard grounds devised by Arminians . 1. Because the Covenant of Works cannot oblidge both to active and passive obedience , but to one of them only ( say they ) and the Covenant of Works was so rigid , that God could not follow it out , and cast infants in hell for a sin which is theirs , only by imputation , and was pardoned to the first man that committed it . Therefore he was necessitated to make a Covenant of Grace with all mankind , none excepted . But the Covenant of Works is broken , and can now be a way of Justification and salvation to none , but yet it oblidges all . And sin cannot make us lawlesse , for the spirituall Law is of an eternall obligation . 2. They that never heard of Christ , perish by the Law , and not by the Covenant of Grace of which they never heard , and the Gospel is written in the heart of none . 3. The first Covenant was holy and spirituall , and God should unjustly threaten death upon infants , if they be not guilty of eternall condemnation , as Arminius , disp . pub . 7. th . 16.3 . and the Scripture saith , infants are guilty of this sin , Eph. 2.3 . Rom. 5. Psal. 51.5 . Job 14.4 . As also Christ must not have died for the sins of Infants , if there be no sin in them , they need not the ransome of Christs Blood. The other bastard ground is , the naturall antecedent desire and love of God to have all saved , moved him ( say they ) to make this Covenant of Grace with all . But this makes away free-grace , and changes God as the blind Talmud , which saith God hath a secret place in which he afflicts himself , because he burnt the Temple , and delivered the Jews to captivitie . As also , the Lord remembring the captivity of the Jews , and their desolation , he powres out two tears every day in the Sea or Ocean , and for grief , smites his breasts with both his hands . And the Alcoran saith , that God and the Angels wish well to Mahomet , but cannot free him from death . So made the Heathen their Jupiter to deplore the destinies which he could not amend . And what is this , but to say , God hath passionate desires to have all , Elect , and Reprobat , Men , and Angels , to obey and be eternally saved , but he cannot help the matter ; and therefore must upon the same account , be sorrowfull and mourn that he cannot get all saved , which destroyes the power of grace and restrains the out-goings of free-love . CHAP. XI . The three-fold Covenant considered . 2. The Law pressed upon Israel was not a Covenant of Works , but a darker dispensation of Grace . 3. The three-fold Covenant of Arminians refuted . 4. Diverse considerations of the Law and the Gospel . THere be who hold that there be three Covenants . 1. A Covenant of Nature , whereby God as Creator required perfect obedience from Adam in Paradice , with promise of life , and threatning of death . 2. The Covenant of Grace , whereby he promises life and forgivenesse in Christs Blood to believers . 3. A subservient Covenant , made 1. With Israel , not wit● Adam , and all mankinde . 2. For a time with Israel , not for ever , as the naturall Covenant . 3. In Mount Sinai , not in Paradice . 4. To terrifie and keep in bondage ( the other from an inward principle required , obedience . ) 5. To restrain Israel from outward sins , to prove the people , that the fear of God might be before their eyes , that they should not sin . So they expound Exo. 20.20 . the other Covenant was to restrain from all sin . Yea and so was that on Mount Sinai , to do all that are written in the Book of the Law , Deut. 27.26 . Deut. 28.1 , 2 , 3 , 4. &c. to that same end , to love God with all the heart , and with all the soul , Deut. 10.12 . Deut. 5.1 , 2 , 3. Deut. 6.1 , 2 , 3. Deut. 5.29 . Deut. 6.5 . With all the heart , with all the soul , with all the might , which is expounded by Christ , Mat. 22.37 . Luke 10.27 . in as full a hight of perfection as ever was required of Adam . 6. It was written to Israel in Tables of stone : The naturall Covenant was written in the heart ; so was there a circumcised heart promised to Israel , Deut. 30.6 . though sparingly . 7. It was ( say they ) given by the Mediator Moses , as that of nature was without a Mediator . Yea , Moses was the Typical Mediator of the young Covenant of Grace . The differences between the subservient Covenant , and that of Grace . 1. In the subservient , God only approves righteousnesse and condemnes sin ; in that of Grace he pardons and renues . Ans. Acts 15.11 . We beleeve through the Grace of the Lord Jesus , we shall be saved even as they under that Covenant . Acts 10.43 . To him gave all the Prophets witnesse , that through his Name , whosoever beleeveth in him , shall receive remission of sins . Abraham and David were justified , in that sin was not imputed to them , not by works , Rom. 4.1 , 2 , 3 , — 6 , 7 , 8 , 9 , &c. Gen. 15.6 . Psal. 32.1.2.5 . I said I will confesse my transgression , and thou forgavest the iniquity of my sin . Isa. 4325. I , euen I am he that blots out thy transgressions for my own sake , and I will not remember thy sins . So David was a man according to the heart of God , So Asa , Josiah , Jehoshaphat , Samuel , Baruch , Gedeon , Daniel , the Prophets , under that subservient Covenant ( except they be under a fourth Covenant ) were renued , justified , saved by faith , Heb. 11. as under a Covenant of Grace . 2. The former was , do and live , this was , believe and live . Ans. Doing and living was but a shuting them up under the Law , that they might flee to Christ in whom they beleeved ; else the fathers must be saved and justified by works contrair to Rom. 2. Rom. 4. Heb. 11. 3. In antiquity , the former came in as added 430. years after the promise of grace , Gal. 3.17 . Ans. True , but he speaks of the Covenant in Sinai , according to the strict Law part , which could not save , and so its different . But that proves not two Covenants . 4. In the former is compulsion and the Spirit of bondage , in this heart inclining freedom and the Spirit of Adoption . Ans. Yet the differences are accidentall , there was a legall awing of the hearts , as if they had been Servants , yet Heirs and Sons they were , Gal. 4.1 , 2. The whole Book of the Proverbs spake to the Godly as to Adopted Sons . They were beleevers , Heb. 11. Rom. 4. Acts 10.43 . and so Sons as touching a spirituall state , John 1.11 , 12. In regard of Oeconomie , it was somewhat more rigid and legall , they were restrained as servants ; Yet it was the Covenant of Grace , by which beleeving Jews were justified and saved , Acts 15. v. 11. Acts 10.43 . 5. In the former man is dead , in this man is humbled for sinne ? Answ. Legally dead , except they would flee to Christ , and legally condemned , but there was true humiliation for sins under that Covenant : As David , Josiah , Hezekiah , and all beleevers then , as now , were pardoned and justified . 6. In the former there are commands , not strength , but here there be promises and grace given ? Ans. The full abundance of grace and of a new heart , was reserved untill now . And the Law could not make perfect nor give pardon , in the blood of beasts ; as touching that legall dispensation : But both grace , the Spirit , pardon , righteousnesse and life were received and beleeved ; by looking on Christ to come . 7. In the former , Canaan was promised , in this , Heaven . Ans. Canaan is promised only but sacramentally , and that was a poedagogicall promise for the infancie of that Church , but a type which was then in that Covenant , and is not now , make not two Covenants , one then , and another now ? Except ye say , there was then a Lamb in the Passeover , which was a Type of Christ to come , and there is now no such Type , because the body is come , and Christ the true High Priest offered himself . Therefore there are two Christs , one then to come , another now who hath come already . The Lords dispensation with Israel is often called a Covenant , now it must either be a Covenant of Works , or of Grace , or a third Covenant . But the truth is , the Law as pressed upon Israel was not a Covenant of Works . 1. The Law as the Law or as a Covenant of Works is made with perfect men who need no mercy ; But this Covenant is made with sinners , with an expresse preface of mercy : I am the Lord thy God that brought thee out of the land of Egypt , &c. It is made with stiff-necked Israel , Deut. 29. Deut. 30. c. 31. c. 32. and that is called a Covenant from the end and object , as motions are denominate from their end : for the end of the Lords pressing the Law upon them was to bring them under a blessed necessity to seek salvation in their true City of Refuge Christ Jesus , who redeemed them out of the spirituall bondage of sin . 2. It was the Covenant made with Abraham , which was a Covenant of Grace : and though it be called , Deut. 29.1 ▪ a Covenant beside that which was made in Horeb : Because 1. Renued again after their breach . 2. Repeated a litle before the death of Moses , Deut. 31.28.29.30 . ( 3. ) Because there were some additions of speciall blessings , cursings , Ceremoniall Commands , that were not in the formerly proposed Covenant , Exod. 20. yet the same it was in substance , to love the Lord with all the heart , Deut. 2.10 , 12 , 13 , 14. The same with that of Abraham , Deut. 8.18 . That he may establish his Covenant , which he sware unto thy fathers , as it is this day , When he is to deliver them out of Egypt , Exod. 2.24 . And God heard their groaning , and remembred his Covenant with Abraham and Isaak and Jacob. So the Lord expones it in his appearing to Moses , Exod. 3.6 . Jer. 31.32 . Not according to the Covenant which I made with their fathers , in the day that I took them by the hand , to bring them out of the Land of Aegypt . Now that was the Covenant which God made with Abraham , of which Circumcision was a seal , Gen. 17. not of a temporary Canaan only , but of heart Circumcision , Col. 2.11 . For the Lord expres●y tells th●● , when he took them by the hand as his married people , to bring them out of the Land of Aegypt , and out of the house of bondage , Exod. 20. He meant no other Covenant then he made with Abraham , of believing , Gen. 15. and of walking before him and being perfect , Gen. 17.1 , 2. which is somewhat more legall , as Moses ▪ and the Lord himself expones it , Exod. 2.24 . Exod. 3.6 . Exod. 20.1 , 2. And he showes them , Lev. 26. if in their enemies land they repent and shall come out and meet the rod , and their uncircumcised hearts shall willingly accept of the punishment of their iniquity : 42. Then ( saith the Lord ) I will remember my Covenant with Jacob , and also my Covenant with Isaac , and also my Covenant with Abraham will I remember , Beside there are not here three Covenants , but one , there is no word of the subservient Covenant with Israel in Sinai . Except that when he mentions the one , he excludes not the other . For to walk before the Lord required in Abrahams Covenant Gen. 17.1 . is to walk in all the ways of the Lord , to fear and love him , Deut. 10.12 , 13. and Samuel , 1 Sam. 12.22 . Joshua , Josh. 24.22 , 23 , 24 , 25. And Mary , Luke 1.55 . And Zacharie , ver . 70 , 72 , 73. refer to the Covenant made with Abraham , and Deut. 6. the Covenant at Horeb , the Lord made with Abraham to give Canaan to his seed , ver . 10. Deut. 7.12 . If thou hearken to these judgements to do them , it shall come to passe that the Lord thy God will keep unto thee the Covenant of mercy that he sware unto thy fathers , &c. 3. This Covenant hath the promise of a circumcised heart , Deut. 30.6 . and of the word of faith that is near in the mouth , and of the righteousnesse of faith clearly differenced from the righteousnesse of the Law by doing . For so Paul , Rom. 10.5 , 6 , 7 , &c. expones , Moses , Deut. 30.11 , 12 , 13 , 14. 4. The Covenant of Works taught nothing of the way of expiation of sin by blood typifying the Ransome of blood that Christ was to pay for our sins , as this Covenant , all along had sacrifices and blood to confirm it . Exod. 24.8 . And Moses took the blood and sprinkled it on the people , and said , behold this is the Blood of the Covenant which the Lord hath made with you , concerning all these words . Now the words were the ten Commandements . See Heb. 9. v. 18 , 19 , 20 , 21 , 22 , 23 , 24. ( 5. ) This Covenant is made with Israel only , Exod. 20. Deut. 5. c. 6. Deut. 6.5 , 6 , 7.12 . The Covenant of Works is made with all mankind . ( 6. ) No people under the Law can be justified and saved thereby , nor have their sins pardoned , Rom. 3.9 , 10 , 11. — 19 , 20. Rom. 4.1 , 2 , 3 , 4. Rom. 9. Rom. 10. Psal. 130 3. Psal. 143.2 . Gal. 3.1 , 2 , 3. — 10 , 11 , 12 , 13. But in this Covenant , Abraham , David , Gen. 15. Psal. 32. Rom. 4.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. And the Jewes by faith , have remission of sins and salvation , as also the Gentiles have , Acts 10.43 . Acts 15.11 . ( 7. ) The Lord minds to lay aside the Law as inconsistent with the Covenant of Grace , Gal. 3.18 . If the inheritance be by the Law , then it is not by promise , but God gave it to Abraham by promise : For to live by this Covenant , is a life of promises , all being here promised , both faith the condition , and perseverance therein , and a new heart , righteousnesse , pardon , and life . A man that hath his estate in papers and in good words that are transient things , may seem a poor man , but to live by promises here is the rich life of the heirs of hope , this is strong consolation under deadness , absence , faith working under-ground in the dark , Gal. 3.21 . If there had been a Law which could have given life , verily righteousnesse should have been by the Law. Though he commanded them to do the Law , it was not that they should live thereby , and though he commanded us the same , it is another command , as it were , it is not so much now that we obey from the Authority of God Law-giver under pain of damnation ( though that be not laid aside , but urged in a Gospel intention upon heirs ) as from the love of God , Grace-giver ; as also there is an intrinsecall amaenitie in Christ drawing , and obedience now becomes connaturall , free , delightfull . Let these consider , to whom the yoak of obedience is a torment and a man-mill . 8. The Passeover and Circumcision , Gen. 17.7 . all along were seals of the Covenant , as Baptism one with Circumcision in substance , Col. 2.11 . is the seal of the same Covenant , Acts 2.39 , 40 , 41. Now the Law required no Circumcision , no shedding of blood , no Repentance , no new heart , but eternall condemnation followed the least breach thereof . Paul saith indeed , Gal. 5.3 . If ye be Circumcised ( as the false Apostles would have , that thereby you may be justified & saved ) you are debters to keep the whole Law perfectly , as the only way to life , and by no other Covenant can you be justified and saved , now Abraham was not circumcised that way , circumcision did bind Abraham to keep the Law , as a Ceremonie and Seal of the Covenant of Grace commanded of God. But the Law as a Covenant of Works doth command no Ceremonie , no Sacrifice , no Type of Christ Mediator at all . It s true that first Covenant had Moses for its mediator , but as he was a Type of Christ , so Christ yesterday and the day was the reall Mediator , but vailed . The New Covenant hath better promises , Heb. 8.6 . Heb. 7.22 . it s a better Covenant , Heb. 7.22 . hath a better reall , not a Typicall suretie , a better Priest who offered himself through the eternall Spirit , Heb. 9.14 . a better Sacrifice , because of the plainenesse , Iohn 16.29 . 2 Cor. 3.18 . because the reall promises are made out to us , because of a larger measure of Grace , 2 Cor. 3.1 , 2 , 3 , 4. And the first Covenant is faultie , Heb. 8.7 . not because there was no Salvation by it , the contrare is Heb. 11. but that is comparatively spoken : because the blood of beasts therein could not take away sins , Heb. 10.1 , 2 , 3 , 4. because forgivenesse of sins is promised darkly in the first Covenant , but plainly in the other , because Grace is promised sparingly in the former , but here abundantly , the Law being written in the heart , John 7.39 . Esa. 54.13 . And it is true , Gal. 4.22 , 23 , 24 , &c. they seeme to be made contrare Covenants : But Paul speaks , Gal. 3. of the Law as relative to that people , and so it pressed them to Christ , and keeps them as young Heires under nonage . 2. He speaks of the Law absolutely , as contradistinguished from the Gospel , Gal. 4.21 . so it is a Covenant of Works begetting children to bondage : 2. Who come short of righteousnesse and the inheritance , and shall not be saved . 3. Who are casten out of the Kingdome of Grace . 4. Who persecute the Godly the Sons of promise , so is the Law as it was in Adams dayes , and is now to all the Reprobate ; so the Godly are not under the Law and the Covenant of Works . The Covenant urged upon Believers is to prove them , when they stand afar off and tremble , Exod. 20.20 . Fear not ( saith Moses ) God is come to prove you ( not to damne you ) and therefore Calvine solidely observeth that Paul , 2 Cor. 3. speaks with lesse respect of the Law then the Prophets do , for their cause , who out of a vain affectation of the Law-Ceremonies , gave too much to the Law and darkned the Gospel , and sayeth the one was 1. Literall . 2. Written in stone . 3. A Sermon of death and wrath . 4. To be done away and lesse glorious , whereas the Gospel is Spirituall . 2. Written on the heart . 3. The Ministrie of life . 4. And glorious : and praises put upon the Law , agree not to it of its own nature , but as it was used by the Lord to prove them , Exod. 29.20 . and chase them to Christ. The Arminians also ( especially Episopius ) make three Covenants . 1. One with Abraham , in which he requires sincere worship and putting away strange gods : Beside 2. Faith and Universall obedience , and promised Canaan to his seed and Spirituall blessings darkly . 2. One in Mount Sinai in these three Laws Morall , Ceremoniall and Judiciall , with a promise of Temporall good things , but to no sinners promise of life Eternall . 3. A Covenant of Grace , with a promise of pardon and life to all that believe and repent , to all mankind , but he denyes 1. All infused habits , contrare to Isa. 44.1 , 2 , 3. Isa. 59.20 , 21. Zach 12.10 . Joh. 4.14 . Joh. 7.37 . John 16.7 , 8. 1 John 3.9 . he sayeth that 2. all commands are easie by Grace . 3. That the promise of earthly things in their abundance is abolished , in that we are called to patient suffering . 4. That there is no threatning in this Covenant , but that of Hell fire . But the Covenant made with Abraham is that of Grace made with all the Seed , Deut. 30.6 . Deut. 7.5 , 6 , 7 , 12. Lev. 26.40 , 41. and made with all Believers , who are Abrahams children , Gal. 3.13 , 14 , 18 , 19. Rom. 4.1 , 2 , 3 , 4. Luke 19.9 . yea with the whole race of man without exception . ( 2. ) The second Covenant which promiseth only blessings is made rather with beasts , that well fed , then with men , contrare to Psal. 73.25 . Isa. 57.1.2 , 3. Psal. 37.37 . and it must build some Chalmer in hell , where the fathers were before Christ , a dreame unknown to Scripture . The third Covenant makes the Covenant of Grace a Covenant of Works , and holds out life and pardon , upon condition that free-will repent and believe and stand on its own feet , for there is neither faith , nor a new heart nor repentance promised contrare to Deut. 30.6 . Ezek. 11.19 , 20. Ezek. 36.26 , 27. Isa. 59.19 ▪ 20 , 21. Isa. 44.1 , 2 , 3 , 4 , 5. Zech. 12.10 . CHAP. XII . 1. All are to try under what Covenant they are . 2. Threatnings under the New Testament are more spirituall 3. Desertions under both are compared . 4. Considerable differences of such as are under the Covenant of Works , and such as are under the Covenant of Grace . 5. Of legall terrors . 6. Of convictions compelled , free , legall , &c. Quest. 1. WHether should not all try under what Covenant they are . Answ. Self-searching is a reflect act upon the state ( and such acts are more spirituall , then direct acts ) and therefore it should be the work of all , to try , under what reign they are , whether of the first or second Adam . And where●s Angels cover their faces and their feet with wings , Isa. 6. before God and are full of eyes , as without , so also within R●v . 4.8 . We may hence learn , such come nearest to the nature of these pure and heavenly Spirits , who have eyes within to see what they are , and their blacknesse of face and feet , when they compare themselves either with the Holy God , or his Holy Law. 2. The Carnall man is a beast , Psal 49.20 . and beasts have no reflect acts upon their own beastly state . 3. The more of a spirituall life is in any the more stirring in communing with their own heart , the Law makes , the more of life that is in the worme when tramped on , the more stirring it makes : deadnesse and stupiditie in not being versed and well read and skilled in our selves and our own heart , argues little of the Spirit , and estrangement to a spirituall Covenant , nor can any lay hold on the Covenant of Grace in a night dream . Quest. Whether are there rarer threatnings of Temporall evils under the New Covenant , then under the Old ? Answ. It cannot be denyed , except the threatnings of the Sword , Famine Pestilence on Jerusalem , and the desolation upon the Jews , Math. 23. Math. 24. but in place of all the diseases of Egypt , Levit. 26. and the long Roll of dreadfull judgements and curses temporall , Deut. 28. denounced against the transgressours of the former Covenant , Christ and the Apostles are more sparing in denouncing temporall plagues in the New Testament . Christ sayeth the worme never dieth , the fire never goeth out , the Hypocrite is to be bound hand and foot and cansten into utter darknesse , Math. 22.12 . and the Holy Ghost such shall not inherite the Kingdome of Heaven , 1 Cor. 6 9. Eph. 5.5 . the Apostate is near a curse , his end burning , Heb. 8.6 . he is to look for judgement and firie indignation , Heb. 10.27 . to some is reserved the blacknesse of darknesse for ever , Jude 7. the lake that burneth with fire and brimstone , which is the second death , Rev. 21.8 . Because 1. Temporall blessings and curses are more legall , and more easily believed , when the light was dimmer then now , when light is larger , convictions stronger , and men are more ap● to believe Everlasting wrath . 2. It s a more Gospel way to bear in the threatning of Everlasting wrath then of Temporall rods . 3. Desertions and tryalls under the Law were more legall and sharp and sad upon David , Ezekiah , Job , Jeremiah , Heman . Psal. 6. Psal. 38. Psal. 77. Psal. 102. Psal. 88. Isa. 38. Jer. 20. But it is to be thought , that in regard the day now hath dawne , the Gospel desertions coeteris paribus for the aboundance of light , are more sharp nearer to dispaire , see 2 Cor. 1.8 . We were pressed out of measure above strength , in so much that we despaired even of life , having received the sentence of death . It s a doubt if Paul should be so pressed by a sentence of temporarie death . Though there be a larger measure of faith , to bear up the soul under the New Testament : but it would appear there is more of hell now then under that dispensation , and that the Gospel despair of Judas and of these that cry for mountains and hills , to cover them , Luke 23.29 , 30. is more intollerable under the Gospel . ( 4. ) There is a more numerous company of these who have not loved their lives to the death , and the Martyres that suffered more exquisite torments for Christ , under the persecuting Emperours and reigne of Antichrist , then ever before ; the constraining love of Christ , which is stronger then death or hell hath so swallowed up all temporarie sufferings , the Spirit hath such influence on the flesh . ( 5. ) When the world seeks wisdome , 1 Cor. 1. and Rabbies of the Jews and learning and artes abound all the world over , as the profound Philosophers of the Gentiles , the wonders of nature prove , yet not many wise are called , 1 Cor. 3.21 , 26 , 27. and unlettered and ignorant , are , in number , for Godly spirituall knowledge , farre beyond the Godly learned ; and make that true , Esa. 11.9 . The earth shall be filled with the knowledge of the Lord , as the waters cover the Sea , and Isa. 30.26 . And the light of the Moon shall be as the light of the Sun , and the light of the Sun shall be as the light of seven dayes , so hath the Lord darkned carnall learning , though of it self the good gift of God , with the shining of spirituall wi●edome in the fools of the world , for so are they judged , 1 Cor. 1.27 . Q. 3. What are the speciall differences of one under the Covenant of Works , and of one under the Covenant of Grace ? Answ 1. The dominion and kingly power of sin , to condemn and judge to eternall wrath , and also to command against all shaddow of reason , such crying sins , 1 Cor. 6.9 , 10. Rom. 1.29 , 30. Gal. 5.20 , 21. Eph. 4.17 , 18 , 19. Col 3.5 . 1 Tim. 1.9 . Rev. 21.8 . Rev. 22.15 , 16. without exception makes an universall slave ; for as far as the lusts of sin go , as far goes the dominion of sin , and this is to be under the Law , Rom. 6.14 . ( 2. ) There is subjection to the Law when men are agents in resigning and giving themselves over , or offer themselves as sacrifices at the altar , or servants that tender their service to their masters , Rom. 6.16 . to sin , which hath strength from the Law to condemne , 1 Cor. 15.56 . and to be a captive is not intended , but comes on by occasionall force , Rom. 7. such are patients as it were . But 3. Then they are sinnes servants , when there is a Law of sin and a Covenant , as there is between a master and a servant , And 2. full consent , and men give themselves , and willingly commit and deliver themselves ( the word spoken of Christs willingnesse to offer himself for us , Eph. 5.25 . and to God the Judge , 1. Pet. 2.23 . ) to commit filthinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in aboundance , with greedinesse , Esa. 9.19 . when the renued part enters not a spirituall protestation on the contrare , see Rom. 7.19 . the carnall protestation entered by naturall reason is not the protestation of the renued will and affections against the will and affections , but will against will makes a division of the practicall act , and division weakens , the half is lesse then the whole , especially when half and half are contrare , half fire and half water makes the burning lesse , half light , half darknesse makes twylight , it s not perfect day light , yea and it not only lesseneth , but weakneth , yea and alters the kind of the morall act , no reason can admit that when a merchand casts his goods in the sea for fear of shipwrake , that he does an act of prodigalitie or wastrie : It wants delight and full consent . Herods killing of John Baptist , though he did it with sorrow , yet was no compelled nor devided action between renued affection and unrenued affection . And so it was no protestation in favour of the Law of God , for he was not grieved , because murthering of the man of God was against the honour of God , but because not murthering of him was against his supposed credit , he should appear before men perjured , and to kill was a torment of conscience , it was then a protestation in favour of his own credite and conscience naturall . Hence the formall objects of action and action , show the clear difference between the combate between sense and reason , or between a naturall conscience and the flesh , ( for a naturall conscience cannot plead for , and protest in favour of the spirituall Law of God ) and the combate between the flesh and the Sprit . 2. The second speciall difference is in the Law convictions and the Gospel convictions , convictions under the Gospel , are stronger and more solide , for they have more of sanctified reason : 2. Will. 3. Inclination of heart and affection : A believer accuseth himself and joines actively with the Spirit to convince himself , and hightens his own guiltinesse , Psal. 51.1 , 2 , 3 , 4 , 5 , 6. Dan. 9.5 , 6 , 7 , 8 , 9 , 20. but a Law conviction comes upon Divels and they tremble , John 2.19 . and upon such as are under the Law , and are unsent for , by resultance from a naturall conscience , as heat from fire , light from the Sun : Compelled convictions speak a Law-state . 2. It is easier to be found and Orthodox , then to be Godly , Sathan in a manner foundly believes there is one God , Jam. 2.19 . and that Christ is the Son of God , Luke 4.34 . and so doeth the carnall Jew teach that it is not lawfull to steal , to commit adultery , Rom. 2.21 , 22. But in the Old and New Testament , Devils never accuse themselves of sin , but tempt to it , and challenge the Law and God. Gen. 3.4 , 5. of unjustice , never themselves ; Divels are most properly under the Covenant of Works , and by no command is the Gospel Preached to them , and next to them are such as are found in the letter of the Gospel , but never convinced of sin : Such are most under the Law , as have least Law-work and Law-condemnation upon their Spirits , these that are under the Law most , as touching their state , are most under the letter , least under the Spirit , as touching any penall awaking . To be under Law-bondage is , a more punishment to Divels and men under a Law state , for legall terrors are upon Divels , Math. 8.29 . Jam. 2.19 . and Cain Gen. 4.14 . punishment as such neither maketh , nor denominateth any gracious , it is but accidentall to prepare any for Christ , many tormented with the Law have believed such a case to be the pain of the second birth , when it was but a meer Law-feaver , and have returned to their vomit and become more loose and profane . 1. Because the Law as the Law can convert none . 2. Wrestling with Law-bondage without any Gospel-Grace is but a contradicting of God , and his justice ; and God recompenceth opposing and blaspheming of him in hell , with more sinfull loosenesse . 3. Law-light under legall terrors shines more clearly , and the guiltinesse in not making use of rods of that nature is so much the more grievous . Ye that have been scadded and burnt in this furnace , and are come back from hell , are taught by sense to believe there is a hell , and though hell torment can convert no man , yet it renders men more unexcusable : Humbling , wakning , and sanctifying Law-bondage is more then a work of the Law when it brings forth confessing , praying , believing , humble submitting to God , in Job , David , H●zekiah , Heman , and what a Physician is Christ who can heal us with burning and coals of hell . 3. A man under a Law-work may give a legall and dead assent , to both the truth and goodnesse of the promises liberally conceived , as temporaries doe , and Simon Magus wonders , but Saul , Acts 9. the Jaylor trembles , Acts 16. but that is in regard of the conviction not of the mind only , but of the conviction of affection and the yeelding to what shall I do ? But Foelix trimbleth , but only in regard of literall conviction on the mind , but neither he nor Magus comes to what shall I doe ? they differ as the burning light of a fire , which both casts light and with it shi●ing heat also , and the light that precious stones cast in the night , which is both little and hath no heat . Fyrie and piercing convictions are good , there is a dead conviction of the letter that doth not profite . 4. There is a strong Law-conviction that vengeance followeth the scaddings of Sodomie , and the killing of parents , because naturall instinct kindles and fires the soul with Law-apprehensions , when the minde hath engraven sharpnesse to discerne undenyable principles , but the conscience is more dull in apprehending that spirituall vengeance followeth such spirituall sins as unbelief , because untill there be some supernaturall revelation , we are dead to the Gospel truths , and Gospel sins , but when a common Grace hightens the soul to a supernaturall assent , that Christ is a Teacher sent of God , Joh. 7.28 . Joh. 3.2 . the conviction is more strong : But because it is more supernaturall , and in stead of kindly affection of love which it wants , it is mixed with hatred and anger and so degeners into fierie indignation against the Holy Ghost , as Joh. 15.24 . compared with Math. 12.15 , 26.31 . cleareth . 5. Conviction which is no more but conviction , is no godly principle , nor makes any heart change , yea it goes dangerously on to wonder and despise , except it send down coals of fire to the affections . 6. He who is under the Covenant of Grace findes a threefold sweetnesse in obedience . 1. An inbred sweetnesse in the command . 2. In the strength by which he acts . 3. An inbred sweetnesse in a communion with God. No man is any other way under the Law , then under a yoak , what is only written seems the oldnesse of the letter , Rom. 7. and is dead of it self , and layes on a burden , but gives no back to bear . He that is under Grace findes sweetnesse of delight in a positive Law though the thing commanded be as hard to flesh and blood as to be crucified , Joh. 10.18 . yet it obtains a sweetnesse of holinesse from Gods will , Psal. 40.8 . I delight to do thy will , O God , ( even to be made a curse and crucified ) Thy Law is within my heart , and he would but fulfill all righteousnesse , even that which seems to be the outside of the Gospel , to be sprinkled with water , Math. 3.15 . and this Christ would doe as under the Covenant of Grace . 2. The stirrings and breathings of the Spirit makes the work sweet , hearing brings burning of heart , Luke 24.32 . willing gladnesse , Acts 2.41 . and some sweetnesse of stirred bowells comes from the Lords putting in his hand through the Key-hole of the door of the heart , Cant. 5.4 . where as to an naturall man under the Law , to lift up a Prayer is to carie a milstone on his back , every syllabe of a word is a stone weight which he cannot bear . 3. Were there no more in praying , but a communion with God , how sweet is it ? when Christ prayeth , the fashion of his countenance is changed , Luke 9.29 . There is a heaven in the bosome of Prayer , though there were never a granting of the sute , sure there is a sin in making heaven a hire , and in making duty a relative thing , a horse for a journey , a ship for a voyage to fetch home gold , where as there is heaven in praising God before the Throne , such as is both work and wages , and so in spirituall duties here . 7. Suppose there were no letter of a command , because there is suteablenesse between the Law ingraven in the heart , and the spirituall matter commanded , a childe of Grace under Grace sets about duties , so that ( in a maner ) there is no need to say to David , Get thee to Jerusalem and to the house of God , for he sayeth , Psal. 122.1 . I was glad when they said , let us go to the house of the Lord. As there needs no command that the Father love the child , nor is there need to exhort the Sea to ebbe and flow , or the Sun to shine : nor are many arguments usefull to presse the mother to give suck to the child , nature stands for a Law here , the strength of the ingraven Law in the heart , overpowreth the letter . So the new nature , the indwelling anointing , as a new instinct putteth the child of Grace to act . But here we are to bewar , that we separate not the Word and the Spirit , the Father of Spirits loves to work with his own tools , and sow with his own seed the Word of God , these three agree in one 1. The Spirit acting . 2. The habite of Grace acted upon by the Spirit , who blows away the ashes , and 3. The word of exhortation : nor doe we extoll dead letters and livelesse formes , as Libertines say , for we take in with the letter the quickning sense and convincing meaning of the Word , and its considerable that the Spirit drawes sweetly after him , the nature , faculties of will , minde and affections , and they need no other allurement but the Word , the Spirit , and the new nature : But when they barbarouslie slew their children and made them passe through the fire , they must put out of their ears and hearts the crying and howling of the murthered Babies , with the noise of the beatting of drums ; nature serves the Divell often weeping , and Sathan deadenes nature , Grace so mortifies as the consent of delegation goes alone , Psal. 1.2 . Psal. 119.72.97 . CHAP. XIII . There are two sorts of Covenanting , on externall , professed , visible , conditionall , another internall , reall , absolute and the differences betwixt them . 2. Infants externally in Covenant under the New Testament 3. Some Questions touching infants . PErsons are two wayes in Covenant with God , externally by Visible profession , and conditionally , not in reference to the Covenant , but to the thing promised in Covenant , which none obtains , but such as fulfill the condition of the Covenant : For consent of parties , promise and restipulation whether expresse , by word of mouth , Deut. 5.27 . We will hear and do , Josh. 24.24 . And the people said unto Joshua , the Lord our God will we serve and his voice will we obey . Or yet tacit and implicit by profession . I will be thy God , and the God of thy seed , makes parties in Covenant . The keeping or breaking of the Covenant , must then be extrinsecall to ones being confederate with God. And 2. Infants born of Covenanted Parents are in Covenant with God , because they are born of such Parents , as are in Covenant with God , Gen. 17.7 . I will be a God to thy seed after thee . ( 2. ) The Covenant choise on Gods part is extended to the seed , Deut. 4.37 . And because he loved thy Fathers , therefore he choise their seed after them . Deut. 10.15 . Only the Lord had a delight in thy Fathers , to love them , ( and ) he choise their seed after them , ( even you ( Fathers and Children ) above all people , ( as it is ) this day . And the Covenant choise of seed is extended to the seed in the New Testament . Act. 2.39 . For to you , and to your children is the promise made . He speaks in the very tearms and words of the Covenant , Gen. 17.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one of you be baptized , he saith not every one of you , old and young , Parents and Children , repent . For that command of Repentance is given only personally to them who moved the Question , What shall we do , Men and Brethren ? 37. For we are under great wrath , and crucified the Lord of Glory . The Answer is , you aged , Repent . 39. True. But ah , we prayed , his blood be upon us and our Children . He Answers to that , every one of you be baptized . Why , that must be every one of you who are cōmanded to repent ? No. It must be every one of you to whom the promise is made , but the promise is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observe the very two Pronouns that are , Gen. 17.7 . Deu. 4.37 . Deut. 10.15 . to thee and thy seed . To you and your seed , and children . Now the Answer had been most impertinent , if he had mentioned their children , except in order to their Baptism , and their being in Covenant . For 1. their Children crucified not the Lord Jesus ; Nay by Anabaptists grounds , their Children not being visibly in Covenant with their Parents , and not capable of actuall hearing the Word , of actuall mourning for , and repenting of their sins , as Zech. 12.10 . Mat. 3.8 , 9 , 10. they were not concerned either in the evill of their Parents , who crucified the Lord of Glory , nor in the good of their Repentance more then stones . So that ( every one of you be baptized , for the promise is to you and to your Children ) should be impertinent , and also false ; for Covenant promises are no more made to Children , then to stones , say the opposites of Infant Baptism . Yea also , as the Lord in the Old Testament , calls Israel his people . My people old and young . Saul shall be Captain of my people . David shall feed my people , old and young , and shall punish with the sword the murthering of Infants . 2. Because he choise ( with a Covenant choise ) the Jews and their seed , Deut. 4.37 . Deut. 10.15 . Gen. 17.7 . then he must be the God of their seed . But he choiseth with a Covenant choise , and calling all the Nations , Isa. 2.2 , 3. All the kindreds of the earth under the New Testament , Psal. 22.27 . All Egypt and Assyria under the New Testament . Blessed be Egypt my people , and Assyria the work of my hand , Isa. 19.29 . All the Kingdomes of the world are the Lords , and his Sons , and he reigns in them , by his Word and Gospel , as the seventh Angel soundeth , Revel . 11.15 . All the Gentiles are his , Isa. 60.1 , 2 , 3 , 4. Mal. 1.11 . All the ends of the earth , and the heathen , Psal. 2.8 , 9. Psal. 72.7 , 8 , 9 , 10. Now if they be not his by visible and externally professed Covenant , they must be the Lords Kingdoms only , because some in these Kingdomes . 1. Are come to age . 2. Professe the truth . 3. Give a signification that they are converted and chosen , and so baptized . But so infants and all the rest of these Kingdomes who fixedly , in a Church , hear the Word , professe they are followers , and by so doing are witnesses against themselves that they have chosen the Lord to be their God , and have consented to the Covenant , as Joshua saith , Josh , 24.22 . must be under the New Testament cut off from the Covevant , and a place must be shown where God hath now under the New Testament , broken the staves of beauty and bands , and hath laid this curse upon all the Infants of Egypt , Assyria , of all the Kingdomes of the earth , that the Lord is now no God to them , and feeds them no more , and therefore that which dies , let it die , and that which is cut off , let it be cut off , as it is , Zech. 11.9 . And the like must be said of all that are come to age , and not baptized , or as good as not baptized . And Covenant promises are not to the Children of Beleevers , contrair to Acts 2.39 . nor to the aged , untill they be converted visibly and Baptized ; This then hath never yet been fulfilled , that the Gentiles and Heathen are become the Lords people . Sure , it is ( 2. ) and was a mercy for the seed to be in Covenant , Exod. 20.6 . I am the Lord shewing mercies unto thousands of them that love me , and keep my Commandements . Psal. 89.28 . My mercy will I keep with David and his seed . What mercy ? My Covenant shall stand fast with him . Hence they are called the sure mercies of David . Isa. 55. The Lord following the seed of the Godly with real mercies ( so that it cannot be called the favour of a ceremony and instituted or positive priviledge belonging only to the Jews ) as that his seed is blessed , Psal. 37.26 . Psal. 112.2 . This mercy must be taken away either in mercie or in wrath : but that a real mercy of a blessing should be taken away in mercy , except a spirituall mercy of saving grace in Christ were given in place thereof , cannot be said , far lesse hath it any truth that a real mercy can be removed in wrath from Infants in Jesus Christ , in whom the Nations are blessed . And we see , Deut. 28. the blessing of an observed Covenant , and the curses of a broken Covenant are extended to the fruit of the body to the sons and the daughters , v. 418.32 . Job 21.19 . Job 29.14 . Job 18.15 , 16 , 17. And that this is not a New Testament dispensation , who can say ? And that outward positive favours are bestowed on Infants , is clear . ( 1. ) That Christ laid his hands on them and blessed them , making them a fixed copy of the indwellers of his Kingdom . ( 2 ) The promises of the Covenant are made to them , Act. 2.39 . ( 3. ) They are clean and holy by Covenant holinesse , 1 Cor. 7.14 . which cannot be meant of being born of the marriage-bed . For Paul , Rom. 11.16 . saith the same of the Jews , root and branches , Fathers and Children : And no man dreamed that Paul , Rom. 11. intends to prove that the Jews shall be insert in again , because they are free of bastardie Father and sons . Now Infants understand no more any of rhese to be blessed by the laying on of the hands of Christ , and to be such as have title to the promises , Acts 2.39 . and to be Covenant-wise holy , 1 Cor. 7. then they understand Baptism . ( 4. ) The same Covenant made with Abraham is made with the Corinthians , 2 Cor. 6.16 . I will be their God , and they shall be my people . Which is Prophesied of the Gentiles under the New Testament , Ezek 11.17 , 18 , 19 , 20. Ezek 34.23 , 24 , 25. Jer. 31 , 31 , 32 , 33 , 34 , 35 , 36. Jer. 32.36 , 37 , 38 , 39 , 40. Zech. 13.9 . Hos. 1.10 , 11. 1 Pet. 2.9 , 10. And it is made to the Gentiles with an eke of a new heart , and a larger extent of the Covenant under the New Test. for which cause it is called a better Covenant , hath better promises , Heb. 7.22 . Heb. 8.6 , 7 , 8 , 9 , 10 , 11 , 12. Now that were a strange eke and excellency of the New Testament Covenant above the Old , to forfeit , without farther processe , all Infants under the New Testament of all Covenant-right , which was due to them of old under the Covenant which the Lord calls faultie : Egypt shall be my people , except their 1. Infants . 2. And except their aged , and their non-Saints . ( 5. ) Infants in the former Covenant had right by birth to the means of salvation , to be taught and Catechised in the Law of the Lord , because born of Covenanting Parents within the Visible Church , and so had title to Covenant-calling , and GODS Covenant-choising , Mat. 22.4 . as is clear , Gen. 18.19 . I know Abraham will command his Children and his houshold after him , and they shall keep the way of the Lord , Exod. 20.10 . Deut. 6 , 6 , 7. And thou shall teach them diligently unto thy Children , Exod. 12 ▪ 26 , 27. Ps. 78.4 , 5 , 6. Now if Infants be without the Covenant as the Infants of Pagans , then they have no more Covenant-right to the hearing of the Gospel , and a treatie with Christ , and Covenant , then Pagans have . It s not enough to say their Fathers owe that much naturall compassion to their souls , as to teach them , it being a Parents duty ; Yea , but what warrand hath a Father as a Father to make offer of a Covenant of Grace in the Name of GOD to one Pagan more then to another , since all are equally without the Covenant , if there be a Covenant-call warranted to them , where is the Fathers command to propone and ingadge the Covenanters consent , if the Children be Pagans ? but as they have a right by birth to the call , they being born where the call soundeth , they must have some visible right to the Covenant it self , more then other Pagans . It s but of small weight to say that , Rom. 9. Paul expoundeth that in the New Testament , I will be thy God , and the God of thy seed , only of the spirituall seed , such as Jacob , who was predestinated to Glory , not of those that are carnally descended of Abraham , otherwise it should follow , that these that are in the Covenant , might believe that they should be saved , though void of Faith and Repentance . Answ. The purpose of the Apostle , Rom. 9. is to Answer a sad Objection : if the Jews be cast off , and rejected of God , as Paul , by his extreame desire to have them saved , insinuates , then the Word of God takes no effect , and his calling and choising of them for his people , takes no effect , v. 6. He Answers , it is not failed , though the body of Israel be rejected . For there are two kinds of Israelits , some only carnall and born according to the flesh : Others sons of promise , and chosen of God. Now the word of promise takes effect in the latter sort , to wit , in the chosen , and in the sons of promise , for they are not cast off of God , and so the Word of God takes effect , v. 6. ( 2. ) But the truth is , if there be none Covenanted with God , but the chosen under the New Testament , then there is no such thing as an externall and visible Covenanting with God , under the New Testament , then must all the Nations , Isa. 2.1 , 2. Kingdomes of the World , Rev. 11.15 . all Egypt , Assyria , Isa. 19.25 . all the Gentiles , Isa. 60. be internally Covenanted and sons of promise , and predestinated to life ? And that , 2 Cor. 6.16 . I will be your God , and ye shall be my people , under the New Testament , must infer , that all in Covenant under Christ must be spiritually in Covenant , and the Visible Church of Corinth , and of all the Kingdomes of the world , Rev. 11.15 . must be the invisible and chosen Church , and as many as are called , must be chosen , contrair to Mat. 22.14 . Hence . Q. 1. Have Infants now under Christ no priviledge nor Covenant Grace externall by their birth and discent from beleeving Parents ? Ans. Sure they have . For Acts 2.39 . the promise is to you and to your children . Either to all children or to some , the Text makes no exception . If it be said to all conditionally , if they beleeve , not absolutely ? Ans. That must be an internall covenanting proper to the elect , and the promise is not made to the aged but conditionally , so they beleeve . And yet the promise shall be made to Infants and Children , but not while they come to age . 2. To be cut off and casten out of Covenant is a dreadfull Judgement , Zecha . 11.9 . Hos. 2.3 , 4 , 5. Rom. 11.20 . well , because of unbeleef they are broken off . Then because the Jewes beleeve in Christ already comed , all their children , for no fault , but for the beleef of their Parents , must be cut off ▪ ( 3. ) Whereas Paul makes it a misery that the Ephesians , 2.12 . were strangers from the Covenants of promise , ●aving no hope and without God , without Christ. And Peter , that the Gentiles were no people , 1 Pet. 2. then that misery lyes upon the Infants of Christians and all within the Visible Church , untill they be converted and baptized , and the Gospel is no favour to them , that they are within the net , and in the office house of Grace the Visible Church , where the word is Preached to children , who are to be taught , Gen. 18.19 . Deut. 6.7 . Exod. 12.26 , 27. Psal. 78.1 , 2 , 3 ▪ 4.5 , 6 , 7. 2 Tim. 3.15 . and the Lord reckons it among the favours , that hee bestowes not on every Nation , but onely on his owne Covenanted Israel , that the Word of the Gospel to gather them and their Children , Math. 23.37 . 2 Tim. 3.15 . Psal. 78.1 , 2 , 3 , 4 , 5. and his Statutes and his Judgments are declared and Preached to them , Psal. 147.19 , 20. Deut. 5.1 , 2 , 3 , 4. c. 6.1 , 2 , 3 , 4 , 6 , 7. Psal. 81.4 . and that the Oracles of God , and the promises are committed to them , Rom. 3.1 , 2. Rom. 9.4 . the promises and the giving of the Law , and the Covenants and the service of God. And that this is a special blessing in the New Testament to old and young is clear from Acts 13. when Paul turnes from the blaspheming Jewes to the Gentiles . 47. I have set thee to be a light to the Gentiles , that thou shouldest be for salvation to the end of the earth . Now this Covenant salvation is , Isa. 49.6 . I wil give thee to restore the preserved of Israel . — 8. I will give thee for a Covenant to the people to establish the earth . — 9. That thou mayest say to the prisoners go forth , &c. Now if it be said , it was indeed a singular priviledge to the Jews , but what places of the New Testament make it a Covenant priviledge to the Gentiles and their seed , if the Word of the Covenant Preached to the aged under the New Testament , can the same wayes , by accident , be Preached and promises come to the ears of the unbaptised Children , now growing to be capable of hearing the Gospel , Acts 2.39 . 2 Tim. 3.15 . as to Pagans , and such as are no lesse stranges to the Covenant , and void of all right by the Covenant made with their Parents , then Indians and their children who worship Satan ? Paul not without a command Preacheth the Word of the Covenant to the discerning Gentiles , Acts 13.47 . from Isa. 49.6 , 9 , 10. must not the fathers have command to speak the Gospel to their children ? Or doth not the warrand that Parents and Pastors have to take within the Covenant the fathers , warrand them to preach the same Covenant to the children ? where as , otherwise the Apostles should have said , we have no warrand to offer the Covenant to any or to Preach Christ a given Covenant to any : But 1. To such as are come to age . 2. Such as are Converts . 3. To such as can give signification by confession , that they are not onely visible but also invisible and chosen confederates , and they should have said all children are now by Christ excluded as prophane Gentiles and heathen from the Covenant of Grace , because there can be none ( say Anabaptists ) but reall Believers under the New Testament in Covenant with God. Yea but the New Testament offers Christ a Covenant , in the preached promises , alike to fathers and sons . Math. 4.16 . The people ( fathers and sons ) that sate in darknesse saw great light , &c. Math. 19.43 . Therefore I say unto you , the Kingdome of God shall be taken from you and given to a nation bringing forth the froots thereof . And is it not a punishment to be deprived of the Kingdome ? If the Kingdome of God come where the Preached Covenant is , Math. 3.2 . Math. 12.28 . and the Bridegroome among them , and so cause of joy , Math. 9.15 . and the Golden Candlesticks be there and the Son of God walking in the midst of the Golden Candlesticks , Rev. 1.20 . c. 2.1 . sure this is much to children . If it be said , it is very nothing , for children understand nothing of this . What then is meant by the Prophecie of the incoming of the Gentiles , Psal. 87.3 . Glorious things are spoken of thee , O city of God. 4. I will make mention of Rahab and Babylon to them that know me ; behold Phylistia and Tyre , with Aethiopia , that man was born there . 5. And of Zion i● shall bee said , this and that man was born in her . 6. The Lord shal count , when he writeth up the people , that this man was born there . And Christ Prophecying of the desolation extends the judgement of a despised Covenant to the children and the house , Math. 23.37.38 . Luke 19.44 . Luke 22.24 . how should there be under the New Testament Covenant wrath , for the fathers Covenant breaking derived to the children , if in their fathers the sucking children brake not the Covenant , then they have been in Covenant with their parents , especially since a Visible Covenanting , by borrowed allusions to altars , speaking the language of Canaan , offering incense , swearing by the Lord , is spoken of Egypt and of five , that is , of many cities of Egypt , and of all the Gentiles , Esa. 19.18 , 19 , 20. 21. Mal. 1.18 . and Covenant blessings shall be derived from fathers to children . The Lord shall say , 25. Blessed be Egypt my people , and Assyria the work of my hands , and Israel mine inheritance . It must be a narrow blessing of Covenanted Egypt , Assyria , Israel , if it be a blessing of these come to age . 2. Professing the faith . 3. And baptised . How can the Lord say , blessed be Egypt , and though the whole seed be visibly in Covenant , old and young , yet it followeth not that therefore every promise that is absolute , that is , that of a new heart is made to all and every one within the Visible Covenant : for it is promised , Deut. 30.6 . to the Jews , and was given to them and undenyably the visible body of the Jews and their seed were the chosen and externally Adopted and Covenanted people of God , Deut. 29.10 , 11 , 12 , 13. Deut. 7.6 . Deut. 10.19 . and the Lord calls them those whom he delivered out of Egypt , his people , Exod. 3.7 . I have seen the affliction of my people ▪ Ezek. 37.12 . O my people , I will open your graves , as many as Saul and David did feed , whether they have a new heart or not , the Lord calls them his people , 1 Sam. 9.16.2 . 2 Sam. 7.8 . See Psal. 50.7 . Hear O my people , Psal. 81.13 . Jer. 9.26 . and so the Church of Corinth , 2 Cor. 16. is called his people , and the Kingdomes of the world the Lords Kingdomes in Covenant , Rev. 11.15 . and there were many of them uncircumcised in heart , Jer. 9.26 . Isa. 1.10 . Amos 9.7 . and with many of them ▪ God was not well pleased , 1 Cor. 10.5 . and so it is most false that none are in Covenant under the New Testament , but only Believers ; For Judas , Demas , Simon Magus , and all the externally called ( for they cannot be baptized but as in Covenant with God ) Math. 22.10 . are by their profession in Covenant externally , as the Jews profession sayeth they accepted of , and consented unto the Covenant of Grace , for 1 Cor. 10.7 . Be not ye Idolaters , as some of them , commit not fornication , tempt not Christ , murmur not , as some of them , v. 8.9 . th●se and the like say we are the same way in Covenant as they were and our Visible Church , now , and the Visible Church then are of the same constitution . Q. And may we not say , that the same Covenant of Grace , we are under , is the same in nature and substance with that Covenant made with Abraham ? Ans. The same Christ was their Mediator , as ours , Heb. 13.8 . their Rock and our Rock , Christ. 1 Cor. 10.1 , 2 , 3 , 4 , 5 , 6. Ioh. 8.56 . ( 2. ) We are justified as Abraham , and David . Rom , 4.1 , 2 , 3 , 4 , 5. Gen. 15.6 . Ps. 32.1 , 2. 3. They were saved by Grace , the Gentiles as well as they , Acts 15.11 . by faith , Acts 10.43 . Heb. 11.1 , 2 , 3 , 4.13 . &c. 4. There is no more reason to say , it was a civill Covenant made with Abraham , because it distinguished Abrahams seed from other Nations , and an earthly Covenant , because Canaan was promised to them , not to us , then to say there be two Covenants of Works , one made to Adam , with a promise of an earthly Paradice , and another Covenant of Works to the Jews , with an earthly Canaan ; And a third to these who in the Gospel time are under a Covenant of Works . Yea upon the same account , the Covenant of Grace made , Psal. 89. 2 Sam. 7. with David , having a Throne promised to him , should be yet another Covenant different from the other two ; And since a Covenant here is a way of obtaining salvation upon condition of obedience , John Baptist should be under another Covenant of Grace ▪ then the Apostles : For to their faith is promised the working of miracles , Mark 16.16 , 17 , 18. But John wrought no miracles , and many thousands of beleevers work no miracles , and they must be under a third Covenant : For though Canaan was promised to Abrahams seed , there is no reason to call it an earthly Covenant , or another different covenant , for to all beleevers the blessings of their land are promised , Ezek ▪ 36.25 , 26 , 30 , 31. Jer. 31.31 . compared with 38 , 39 , 40 , 41 , 42 , 43. Mat. 6.33 . Luke 12.31 . 1 Tim. 4.8 . Heb. 13.5 , 6. 5. What if we say the Covenant made with Abraham , Exod. 3. proves by our Saviours reasoning , Ma● . 22.31 , 32 , 33. that Infants shall not rise again and be in Angel-state and saved , otherwise if Infants and all beleevers in the Saduces time be not under the same Covenant with Abraham , no Infants shall have a Covenant-Resurrection , nor a Covenant-Salvation ; Or then there is some other salvation for Infants that are saved , to wit , some Pagan heaven without the Covenant , and without Christ , and if Infants be Pagans without the Covenant , either none of them are saved and chosen to life . Contrair to Christ , Mat. 18.2 , 3 , 4. Mark 10.13 , 14 , 15 , 16. and the Anabaptists grant . Or there is a salvation 1 without a Covenant , and so without the New and Old Testament . 2. Without the Name of Jesus and the Blood of the Covenant : Contrair to Acts 4.12 . 1 Joh. 1.8 . Rev. 1.5 . ( 3. ) they shall be saved without the Visible Church , the way that Pagans are saved . Q 3. Are they not saved all of them ? Is not this enough ? But because the Kingdom of Christ is spirituall , the Element of water can do them no good , except they beleeve ? Ans. If his Kingdom be not spirituall , because his wisedom hath appointed externall signes , then no promise ( which is but good words ) shall be made to Children , contrair to Acts 2.39 . for they can do them no good untill they beleeve . 2. Then should there be no Preaching of the Gospel to all Nations , as Mat. 28.20 . for impossible it is that all Nations can be profited by the Gospel . 3. The doubt suppones that it is legall servilitie and Jewish to be under the Gospel Preached and the dispensation of signes and seals , even to the aged , such as are Baptism , the Supper , rebukes , censures . 4. To be a visible member , and visibly in Covenant , and to be baptized , except all be sound beleevers , must be Jewish Now certain , it is a new Testament Ordinance that Ministers Preach and baptize all nations , though the greatest part beleeve not . Q. 4. If faith sanctifie as faith , then an unbeleeving whore might be sanctified by a beleeving fornicator : For faith will do its formall work in every subject ? Answ. Paul never meant that faith doth sanctifie in every subject , but in subjecto capaci . Faith sanctifieth not incest and sin , they are not capable to be separated to a holy use : If fire as fire burn , then might all the water in the Ocean be dryed up with the least sparkle of fire . If prayer as prayer obtain all things , shall it obtain that the sacrificing of your son to God , shall be accepted of him as holy and lawfull worship ? Mr. Baxter saith excellently upon this subject . A thing must be first lawfull , before it be sanctified ; God sanctifieth not sin in , or to any . See the Argument 1 Cor. 7. learnedly and solidely vindicated by him , so as the dispute is at an end now . Q. 5. What holiness is it that is called federal , or Covenant holiness which is in Infants ? Ans. It is not so much personall holinesse ( though it may so be called , because the person is a Church member , separated from the world to God ) as holinesse of the seed , Society , Family , or Nation , which is derived from father to son , as if the father be a free man of such a City , that priviledge is so personall , as it is by the Law hereditarie freedome derived from father to son , if the father have jus ad media salutis right to the means of salvation , so hath the son . Hence this was first domestical , God made the Covenāt with Abraham and his family : I will be thy God , and the God of thy seed , Gen. 17. it was extended to him , not as a father only , but as to the head of the family ; the children of Servants born in Abrahams family were to be circumcised and to be instructed as having right to the means of salvation . Gen. 17.12 . He that is eight dayes old shall be circumcised among you , every man-child in your Generations ( so it is Generation-holinesse ) he that is born in the house , or bought with money of any stranger , that is not of thy seed . So God showes clearly that in Abraham he chosed the Nation and the house , Gen. 18.19 . I know Abraham , that he will command his children ( that is too narrow a Church Visible ) and his houshold after him , that they shall keep the way of the Lord. 2. Afterward he choosed the Nation to be a peculiar people holy to himself , Deut. 7.6 , 7. but not with another new distinct Covenant , but in the same Covenant . 8. But because the Lord loved you , and would keep the oath that he had sworn to your fathers , to wit , to Abraham . Deut. 10.15 . He chose their seed after them , even you , above all people , not above all houses . Amos 3.2 . You only have I known of all the families of the earth . So the externall Church Covenant and Church right to the means of grace is given to a society and made with Nations under the New Testament , Isa. 2.1 , 2 , 3. Psal. 2.8 , 9. Psal. 22.27 . Psal. 87.2 , 3 , 4. Rev. 11.15 . Matth. 28.19 , 20. And not any are baptized in the New Testament , ( except the Eunuch , and Saul , Acts 8.39 . ) who were baptized firstly , but they were baptized as publick men representing a seed ; also , societies are baptized . All Judea , Mat. 3.3 . All the land of Judea , Mark 1.5 . All the multitude , all the people , Luke 4.7.21 . Sure the fathers were so Christianed and Baptized as their children had right to the same seal . So Joh. 3.22 , 23 , 26. Cornelius his house and all with him were baptized , Acts 10.33 ▪ 47. Three thousand at once , Acts 2.39 , 40 , 41. The Jayler and his house , Acts 16.33 . servants and friends . The houshold of Stephanas , 1 Cor. 1.16 . was Baptized . And this 3. is holden forth as the Church , as the houshold of Narcissus which are in the Lord , Rom. 16.11 . Aquila and Priscilla , and all the Church at their house . v. 5. The Church at the house of Philemon , Phil. v. 2. which teacheth that the Covenant holinesse is of societies and houses under the New Testament as in Abrahams house , and as Abrahams house was Circumcised , so are whole houses under the New Testament Baptized . 4. Paul aptly calls it the holinesse of the lump , or Nation , and the first fruits , root-holinesse , the holinesse of the root and the branches . Of the Olive Tree and the branches , Rom. 11.16 , 17. ( 5. ) The speciall intent of God in sending the word of the Covenant must evidence this ; he sends not the Gospel unto , and for the cause of one man , to bring him in , but to gather a Church and his elect ones , by a visibly and audibly Preached Covenant to a society , to a City ; to Samaria . Acts 8. To the Gentiles , Acts 13. To all Nations , Mat. 28.19 , 20. that they and their children may have right to salvation and to the means thereof , and to the Covenant , and therefore we are not curiously to inquire whether the faith of the father be real or not , if the Gospel be come to the Nation , to the House , to the Society . The Lord in one Abraham , in one Cornelius , in one Jayler , ( whom he effectually converts as far as we can gather from the Scriptures ) choises the race , house , society , nation , and gives them a Covenant-holinesse , the mans being born where the call of God is , does the turn , as much as the faith of the Parent . For by the root is not necessarily meant the Physicall root the father . For Abraham was not the Physicall root and father , nor Cornelius of all the servants and friends in the house . But if a friend be in the house , or society , and professe the Gospel , he and his obtain right to Baptism and the means of salvation . But as touching real holinesse , it is not derived from a beleeving father , to make the son a beleever , Scripture and experience say the contrair . Nor 2. is internall and effectuall confederacie with God , that , by which one is a son of promise , Rom. 9. and predestinate to life , a nationall favour . For 1. no man is chosen to life in his father , because the father is chosen : A chosen father may have a reprobate son . 2. Election to life is not of nations or houses or societies , but of single persons . It is not said , before the nation had done good or evill , I chosed this nation all and whole , not this , but I loved this man , not this man. Q. What is the formall reason and ground that any hath right to Baptism ? Ans. If we speak of a passive right , if the Eunuch beleeve , Act. 8. and if such have received the Spirit , Acts 10. they may receive baptism , The Eunuch moves not the Question whether Philip should sin in baptizing him or not . The Eunuch was troubled to make sure his own , not Philips Conversion . They who bring that Argument , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. and that , Mark 16. to prove that only such should be baptized , who beleeve actually and are come to age : They prove that the Church sinneth , if they baptize any , but such as are predestinated to life and really beleeve . For the faith that Philip asked for , was reall , with all the heart , not as the faith of Simon Magus ▪ And the faith , Mark 16.15 . is real saving faith , that brings salvation ; he that beleeves is saved . 2. It can not be visible faith only , for that is in Simon Magus , he doth visibly so beleeve and is baptized . Yet upon that faith he was not saved , being in the gall of bitternesse ( 3. ) He that beleeves not , is damned . The meaning must be , he that beleeves not savingly is damned : Or then he that beleeves not visibly , as Magus , and Judas , is damned , but this is most false , for Peter beleeves not as Judas , and yet he is not damned : Or then the meaning must be , he that beleeveth both really , savingly , and also professedly and visibly , is saved . And that is true , but it concludes that none are to be baptized , but both real and visible believers . 4. If it be true that none are to be baptized but Covenanted ones , as Acts 2.39 . And if none be Covenanted ones under the New Testament , but real beleevers and such as are predestinated to life , as our Anabaptists teach from Rom. 9. then must the Church without warrant of the Word baptize Magus , Demas , Judas . ( 5. ) Then must also all Judea , all the Generations of vipers baptized have been both real and visible beleevers , for they were all baptized , Mat. 3.3 , 4. Mark 1.5 . Luke 1.7.21 . Let Independents consider this , and what D. Fuilk , and Mr. Cartwright , Paraeus , Calvin , Beza ; and our Divines speak on these places against the auricular confession of all the huge multitude . ( 6. ) It is a wonder that any man should dream that the Eunuch made a case of conscience , Acts 8. whether it was lawfull to Philip to baptize , and not whether he himself did beleeve and could worthily receive the seal , Act. 8.36 . here is water ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 7. ) So none can warrantably baptize any but persons dying in faith , and it s not certain these have the faith that is , Acts 8.37 . Mar. 16.16 . But for the formall warrand of such as baptize : neither are the aged as the aged , nor Infants as Infants to be baptized ; for so all the aged and all Infants even of Pagans are to be baptized . Nor 2. are all in Covenant , to be baptized : For such as are only really and invisibly in Covenant , and do make no profession of Christ at all , are not warrantably by the Church to be baptized . Only these whether old or young that are , tali modo visibili federati , such as professedly and visibly in Covenant , and called , Acts 2.39 . are warrantably baptized . Hence they must be so in Covenant , as they be called by the word of the Covenant , for they cannot be baptized against their will , Luke 7.29.30 . Q. What warrand is there , Act. 2.39 . for Infant Baptisme ? Ans. I shall not contend for the actuall baptizing of them at that instant . But every one of you be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 father and sons . Why ? the promise is to you and to your children , break the Text into an hundred pieces , and blood it as men please , the Genuine Thesis which cannot be neglected , is , These to whom the promise of the Covenant does belong , these should be baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the promise of the Covenant is to you and to your children . Ergo , you and your children should be baptized . The assumption is the expresse words of Peter and the Proposition is Peters . Every one of you be baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to you is the promise of the Covenant . Calvin , Bullinger , Brentius , Gualther clear it . 2. Who they are , who are in the nearest capacity to be baptized , he explaines , when he showeth , that the Covenant promise is made to these who are far off , to the Gentiles , whom the Lord shall call , then all that are under the call and offer of Christ in the Preached Gospel , as Prov. 9.1 , 2 , 3 , 4. Math. 22 bid them come to the wedding , Luke 14.16 , 17 , 18. &c. are externally in Covenant , and such to whom the Covenant is made , and should be baptized , it s presumed they give some professed consent to the call and do not right down deny to come , else they should be baptized against their will. 3. Calvine showes Acts 2.39 . that the Anabaptists in his time , said , the promise was made to Believers only , but the Text saith , it is made to you and to your children , to infants , to the children of the Prophets and of the Covenant made with the fathers , Acts 3.25 . Now what ground doe Anabaptists give that all infants believe , or that some believe , since to them , their children were as Pagans without Christ , without the Covenant ? if to the children when they come to age and shall believe ? but what need to adde , and to your believing Children ? for these are not children but men of age , their fathers and they both being believers . Now Peter sets down two ranks , the aged who heard the word with gladnesse , and were pricked in heart , v. 37.41 . and the children , and to both the promise is made , and what ground is their to exclude sucking children ? for the word , Acts 2.39 . is Math. 2.18 . 1 Cor. 7.14 . where sure the word is taken for sucking children of whose actuall faith the Scripture speaks not . 2. The promise is to you and to your children , can have no other sense then , the promise and word of the Covenant is preached to you and to your children in you ▪ and this is to be externally in Covenant , both under the Old and New Testament . If it have another sense it must be this , the Lord hath internally Covenanted with you the 3000. who have heard the word and with your children , and you are the spirituall seed , and sons of promise , predestinate to life eternall : as Rom. 9. they expone the seed in Covenant : But 1. Were all the 3000. Ananias and Saphi●a and their children the spirituall and chosen seed ? for he commands all , whom he exhorts to repent , to be baptized : And 2. Now to Simon Magus and Demas , and numbers of such , Peter could not have said , the promise is made to you and to your children ; if it be only made to reall and actuall believers , as they say , Peter therefore must owne them all whom he exhorts to repent , as the chosen seed . But if the former sense be intended ( as how can it be denyed ? ) to wit , the word of the Covenant is preached to you , an offer of Christ is made in the preached Gospel to you . Then it cannot be denyed , but the promise is to all the Reprobate in the Visible Church whether they believe or not , for Christ is preached and promises of the Covenant are preached to Simon Magus , to Judas and all the Hypocrites who stumble at the Word , to all the Pharisees , as is clear , Math. 13.20 , 21 , 22 , 23. Acts 13.44 , 45. Acts 18.5 , 6. Math. 21.43 . 1 Pet. 2.7 , 8. ( 3. ) The promise , I will be your God , and ye shall be my people , must be one way expounded in the Old Testament , to wit , you are externally only in Covenant with God. But in the New Testament , it must have this meaning , I wil be your God , 2 Cor. 6.16 . that is , you are all predestinate to life , and the sons , by promise , and the spirituall seed , to whom I say , I will be your God : But so it may well be said , there were no internall Covenanters in the Old Testament , and there be none but only internall Covenanters in the New Testament , so that when the Lord sayeth , Rev. 11.15 . The Kingdomes of the earth are mine , and my sons . He must say , the Kingdomes , Egypt , Assyria , Tyrus , Ethiopia , &c. are chosen and the spirituall seed , and these Covenanted Nations and the Kingdomes of the Gentiles are all internally and effectually called , and there are no Visible Churches in the New Test. but only all invisible and saved . 4. If these words , The promise is to you , and to your children , be limited , to as many as the Lord shall effectually call , either fathers or children . But Mr. Stev . Marshel judiciouslie observes ; there is no more a Covenant-favour holden forth to their children , then to the children of Pagans ; for the children of Pagans , if God effectually call them , have the promises made to them . 5. It s clear that externall Covenant-holinesse , is to these men ceremoniall holiness now out of date ; and then externall calling the only means of internall and effectuall calling , Math. 22.14 . 1 Cor. 1.18.23 , 24. Luke 15.1 , 2. and the fixed Church-hearing of the Preached Gospel is a ceremony . 2. That God should be the God of Infants of the seed of the Jews , a mercie to fathers and sons coming from free love , Deut. 10.15 . Gen. 17.7 . Deut. 7.6.7.8 . and Prophesied as a mercy to the Gentiles by all the Prophets was a ceremony removed now in Christ. Yea 3. externall Covenanting , and adopting , and choising of Israel is no mercy , except that a Pedagogie of the Law is a mercy for a time . 4. The promise is to you and to your children , must be in a contradictorie way expounded , to wit , the promise is no more made to your children so long as they are Infants , then to Devils . Yea fathers and children not beleeving , though chosen to life , are excommunicated from Visible adoption , calling , hearing the Gospel promises , for there is no Covenanting now under the New Testament , but only internall Covenanting of the elect . 5. Young Timothy and children of beleeving Parents , and all the aged within the Visible Church , have no right to hear the Preached Gospel , before they beleeve and be the holy seed , more then Pagans . Yea 6. they can have no command of God , to hear the Gospel , nor any Covenant or Gospel warrand , untill they be believers , for if there were no promise made to hearing and considering the word , if they shall beleeve , while as yet they beleeve not , and untill they be effectually called , there can be no command , and no Law , to hear the Gospel and the Covenant-offer made in Christ. It shall then be no more sin for unconverted persons to turn away their ears from the Law , and not to hear the Gospel . 7. It were non-sense to say to men under the externally proposed Covenant , repent , hear the Gospel , use the means , receive the seals , and yet you have no right to hear , nor have we any warrand to baptize you , untill ye beleeve ; for there is no promise made to you , nor to your seed and children , untill first you beleeve . And it must say there was no threatning to Adam , Gen. 2.17 . before he sinned , and no promise to Adam nor to any now , do this and live , untill Adam first sinned , and first obeyed the Covenant ; and so , if John Covenant to labour in Peters Vineyard , and Peter promise to him four pence , so he work twelve hours , otherwise he shall not pay him four pence , though John accept of the Covenant , and work but one hour , whereas his Covenant is to work for twelve hours , then no man can say to John ( work , for there is a promise made of four pence to you ) the other might deny ; no such promise was made to me , except I work twelve hours . It were , sure , unfaithfull dealing to John to say so . For the four pence ought not , by this Covenant , to be given to him , except he work twelve hours : but he cannot , without palpable falshood , say , I have broken no Covenant , in not working twelve hours : For though I consented to the Covenant , and began to work an hour , yet the promise was not to me simply , but to me as working twelve hours ; but there is neither face nor faith in this Answer : For the fulfilling of the Covenant is only to give four pence to John , if he work twelve hours ; But the promise and Covenant was made to him , and he hath foully broken . Yea a conditionall Covenant agreed unto and accepted , is a Covenant , if we shall ( as in reason we ought ) distinguish between a Covenant , in its essence and nature , and a Covenant broken or fulfilled , a Covenant or threatning , is a Covenant and threatning oblidging Adam , if it shall be agreed unto , by silence , as Adam accepted the threatning , Gen. 2.17 . by silence , and Professours within the Visible Church , by their professing of the Doctrine of the Gospel or Covenant of Grace , their receiving of the seals and professed hearing of the Word , are under the Covenant of Grace , and engadge themselves to obey commands , promises , threatnings , and therefore promises are as properly made to them , Acts 2.39 . as commands , and threatnings , exhortations , invitations , and Gospel requests are made to them . But tho the Anabaptists ignorantly confound the promise , and the thing promised ; the Covenant , and benefits Covenanted . The promise is to you , and so are the commands , & threatnings , whether ye beleeve or not , the command is to you , and layes an obligation on you , whether ye obey or obey not , and the threatnings are to you , whether ye transgress , or transgresse not . It is true , indeed , the promise , that is , the blessing promised , righteousnesse and eternall life is not given to you , untill ye first beleeve . Object . Is not the promise made the same way to the aged as to the children , and the same thing required of both : The promise is to you and to your children . But the promise is made to the aged only , if they actually beleeve . Ergo , the promise is made to the children only , if they actually beleeve , and so not to Infants . Answ. Neither proposition nor assumption can bear weight . For the proposition , when God saith , I will be thy God O Abraham , and the God of thy seed . Is it needfull that God require the same conditions , that is actuall beleeving , that he may save Father Abraham , and also actuall beleeving from hearing the word of the Covenant Preached from all Infants born of Abraham and dying in Infancy , or then all these Infants so dying must be eternally damned ? Nay . We beleeve many Infants ( we reserve to the Holy and Glorious Lord his liberty of election and reprobation , Rom. 9.11 , 12. ) among the Jews were saved by the Covenant of Grace , though they died Infants . And this we condemn in Anabaptists , that they show no revealed way of God of saving Infants of beleeving Parents dying in Infancy , more then of saving Pagans and their Infants , for to them both are alike without the Covenant of Grace and without Christ ; and therefore beleeving Parents have no word of faith or of the Gospel to pray for the salvation of their Children dying in Infancie , for such prayers have neither warrant in the Covenant of Works , nor in the Covenant of Grace , by their way . And yet that we are to pray , is to be gathered from Gen. 19. ●8 . 2 Sam , 12.16 . Job 1.5 . Mark 10.16 . Psal. 28.9 . and if we pray for their salvation , they must be saved by either Law or Gospel . It s not enough , to say that we may pray for savages that never heard of the Gospel , nor of the Covenant of Grace , that they may be saved . For seeing there is no name under Heaven by which men may be saved , but by the Name of Jesus , Acts 4.12 . Joh. 14.6 . There is no other warrand of praying for such , then that God would send them the Gospel ; and since Christ prayed for Infants and blessed them , which is a praying for them , Gen. 48.15 , 16. Deut. 33.1.6 , 7 , 8. &c. Eph. 1.2 . Gal. 1.3 . 1 Cor. 1.3 . 1 Tim. 1.2 . 2 Tim. 1.3 . See Mar. 10.16 ▪ he must own them as blessed in Christ in whom all the Nations of the earth are blessed ▪ and so Covenanted with God in Christ. 2. It is false that the promise is made only to the aged , upon condition of actuall beleeving . 1. It is made to their children expresly in the Text , and for the way of their beleeving , we leave it to the Lord. Nor is it true , that the promise is made to the aged , upon condition of beleeving . The promise is made to them absolutely , whether they beleeve or not . But the blessing of the promise and Covenant of Grace is given and bestowed only conditionally , if they beleeve . The promise is absolutely made : it s called conditionall from the thing conditionally given . Obj. But is not this an approven distinction , that persons are within the Covenant , either externally , professedly , visibly , or internally , really , or according to the intention of God ? Ergo , such as are externally within the Covenant , are not really & indeed within the Covenant of Grace . Ans. The Adverbe ( really ) relates to the reall fruit of the fulfilled Covenant , and so such as are only externally within the Covenant , are not really within the Covenant , for God never directed , nor intended to bestow the blessing Covenanted , nor grace to perform the condition of the Covenant upon them ? But they are really Covenanted and engadged by their consented profession to fulfill the Covenant . And as the commands and threatnings of the Covenant of Grace lay on a reall obligation , upon such as are only externally in Covenant , either to obey or suffer , so the promise of the Covenant imposes an ingagement and obligation upon such to beleeve the promise , but some times , we say the promises of the Covenant of Grace are not really made to the Reprobate within the Visible Church , because God intends and decrees to , and for them , neither the blessing promised , nor the saving grace to fulfill the condition or to beleeve . And therefore these words are figurative , Heb. 8.10 . This is the Covenant that I will make with the house of Israel , I will write my Law in their minds , &c. that is , this is the speciall and principall Covenanted blessing , I will give them a new heart : which must not be called a simple prediction , though a prediction it is , but it is also a real promise made absolutely to the elect , which the Lord fulfills in them : And this is called the Covenant . Because 1. they are no better then non-Covenanters upon whom the Lord bestowes not this part and blessing of the Covenant . 2. The truth is , the promise of a new heart is not made to the Visible Church , which is only Visible : but to the Elect and Invisible Church . And if Anabaptists shall expone these words , Acts 2.39 . The promise of a new heart is made to you and to your children , upon condition that you and your children beleeve , which they cannot do untill first they have a new heart , it s as good as Peter had said , God promiseth to you and to your children grace to beleeve , and a new heart to obey him , upon condition that you first beleeve . And that is , Gods promise to you to beleeve upon condition that ye beleeve , which is ridiculous , and therefore we cannot say that this promise of a new heart is made to all that are commanded to beleeve and repent and be baptized . For Elect and Reprobate and all are under these commands , if they be members of the Visible Church : But the promise of a new heart is not made to all within the Visible Church . Quest. How then ? Must the promise of a new heart be here excluded ? And shall nothing be meant in the Word , but a promise of forgivenesse and life is made to you and your Children . Ans. I should judge it hard , to say , that were the only promise here made , the promise of a new heart is made to you all , therefore repent and be baptized . The Antecedent is not true . 2. Therefore because Peter speaks unto , and of a mixed multitude , Fathers , Children , Elect and Reprobate , who must first understand , the promise of life and forgivenesse is made to you . Ergo , all come to age , repent and be baptized . And because the promise is made to your children , therefore let them be baptized . And 3. the promise of new heart is not to be excluded , because there were in the company to whom , and of whom the Apostle Peter speaks , many Elect , in whom the old Prophesie , Jer. 31. Ezek. 11. was to be fulfilled ; For he saith , The promise is made to as many as the Lord shall call ; to the Gentiles , it were a sense too narrow , to exclude that promise , and therefore , as the great promise , I will be thy God , and the God of thy seed ( which chiefly is meant , Acts 2.39 . ) requires not the same condition in fathers and infants , nor the same condition in fathers , wives , hewers of wood , Officers and Commanders , litle ones , and such as were not born , Deu. 29. with whom the Covenant is made . For the same faith in fath is and in infants , and faith working in the same duties cannot be required of husbands , wives , Magistrates , and hewers of wood ) so neither is the promise made the same way to fathers , children , Jews near hand , and Gentiles farre off , to Elect and Reprobate . Q. How can the promise of the Covenant , to write the Law in the heart , be made absolutely , and not to the Reprobate , but to the Elect only ? For the Elect are only these to whom that promise is made , and yet the Reprobate are really in the Covenant of Grace , and the promise is made to them , as hath been said . Answ. It is no inconvenient that the Reprobate in the Visible Church , be so under the Covenant of Grace , as some promises are made to them , and some mercies promised to them conditionally , and some reserved speciall promises of a new heart , and of perseverance belong not to them . For all the promises belong not the same way , to the parties visibly and externally , and to the parties internally and personally in Covenant with God. So the Lord promiseth life and forgivenesse shall be given to these who are externally in the Covenant , providing they beleeve , but the Lord promiseth not a new heart and grace to beleeve , to these that are only externally in Covenant . And yet he promiseth both to the Elect. Hence the Covenant must be considered two ways , in abstracto and formally , in the letter as a simple way of saving sinners , so they believe , so all within the Visible Church are in the Covenant of Grace , and so it contains only the will of precept . 2. In the concret , as the Lord caries on the Covenant in such and such a way , commensurably with the decrees of Election and Reprobation ; As the Lord not only promises , but acts and ingraves the Law in the heart , commensurably with his decree of Election , so the Elect only are under the Covenant of Grace . The word tells of no condition or work , or act to be performed by any , which if he do he shall have a new heart : and therefore the promise of the ingraven Law in the heart , is not a simple promise made to the Covenanters as Covenanters , for so it should be a promise to all visible Covenanters ( for visible Covenanters are essentially Covenanters ) but it is both a promise and a prediction , yea a reall execution or an efficacious way of fulfilling the decree of Election to such and such chosen , and specially loved of God Covenanters . 2. A new heart hath a twofold consideration , one as a duety commanded . 2. As a blessing promised , as to the former , Ezech. 18.31 . make you a new heart and a new spirit , Jer. 4.4 . Circumcise your heart to the Lord , take away the foreskin of your heart , ye men of Judah , Eph. 4.23 . be renued in the Spirit of your minde , Eph. 4.14 . Awake thou that sleeps and rise from the dead , these are either bare commands , without any Gospel strength given to obey , and so they are legall commands in the letter oboblidging all visible Covenanters to obedience , and so , all Letter all Law , no Gospel strength to performe speaks poor unmixed Law. In this case , God repeats and craves back again from broken men a sound heart , which they sinfully lost in Adam , and may justly seek heart conformitie to his holy Law from all men . Or then these commands are backed with Gospel strength to obey , and so they are both commands and blessings promised , as Jer. 31.33 . This my Covenant ( a Covenant and something more ) shall bee — I will put my Law in their inward parts , and write it in their hearts — 34. Ezech. 11.19 . Ezech. 36.26 . Heb. 8.6 , 10 , 11.12 . so the more strength promised the more Gospel . Neither is there any inconvenience , to say that the Reprobate visible Covenanters are not thus , as touching the speciall promises of a new heart and perseverance of the Saints , really in the Covenant of Grace . Q. Who are they , who are to believe God shall give them a new heart Ans. No man is positively to believe it while God work it in him , for no man is to believe that he is predestinated to Glorie , while he first have the effects thereof in him , the hid Manna , the white Stone , the new Name . But no man is to despare or to create fatall inferences that he is Reprobate , since God begins kindly with him with a Gospel call . CHAP. XIIII . Considerations of the Arguments from Gen. 17. Mark 10.15 , 16. Luke 18. Math. 19. Rom. 11. for Infant Baptisme . IF God be the God of Abraham and of his seed , Gen. 17. therefore every male child shall be entered in the Covenant , by the initiall seal of Circumcision , and so women also who eat the Passeover , which the uncircumcised might not do : and Peter was sent to the Circumcision , that is , to all the Jews men and women , and so the women is some way in the men , and they might be circumcised in them upon the same gound , because the same promise is made to fathers and to children , must infants be baptized , Acts 2.39 . 1. This is the Lords own Argument , Gen. 17.7 . there were multitudes of differences between Circumcision and Baptisme as we grant , but in the substance nature and Theologicall essence , and in the formall effects they are the same . We grant that Christ revealed in Types , Sacrifices , to come , darkly offered may differ from Christ as clearly offered Preached without these already abolished shaddows and who is now come . Yet he is the same Saviour to them who believed in him then and now , Act. 10.43 . Act. 15.11 . And we 2. argue not simply from the letter of the Covenant . I am your God. Ergo , be baptized , for one might reply . I am your God. Ergo , offer such beasts to me , it shall not follow , But I am your God , and the God of your seed offering to you the same Christ and righteousnesse that was offered to Abraham in the same Covenant : Ergo , all of you be baptized who are under the same Covenant . For , 1. Circumcision of the flesh was a seal of the Circumcision of the heart promised in the Covenant of Grace , Deut. 30.6 . and of the cutting of the foreskin thereof , Jer. 4.4 . Jer. 9.26 . Ezech. 36.26 , 27. and baptisme is the same , Col. 2.11 , 12. Tit. 3.5 . 2. Circumcision is a seal of the righteousnesse of faith , Rom. 4.11 . so is baptisme , as 1 Pet. 3.21 . Rom. 4.24 . 3. Circumcision is a seal of the Covenant , and by a metonymie called the Covenant of God in the flesh , Gen. 17.7 , 13. so is baptisme a solemn installing of all Samaria , Acts 8. in the Christian Covenant , and so Acts 2.39 . 4. Circumcision is a solemne way of instituting any in the Church of Israel , so we are by one Spirit baptized into one body , 1 Cor. 12.12 , 13. 1. The command of Circumcising is as large as Covenanting , but that is with Abrabam the father , and his seed , Acts 2.39 . make the command of being Baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you be Baptized , as large as the promise of the Christian Covenant , and call : For the promise is to you and to your children , and to as many as the Lord shall call . 2. The command supposes that all the Circumcised , the males of eight dayes old understand not the promise of the Covenant , the nature , use , signification , and end of the seal , and the command to be baptized , supposeth that the children to whom the Covenant promise is made do not understand the same as touching baptisme and the Covenant promise , Acts 2.39 . 3. If the positive command be generall that all these in Covenant should be marked with the initiatorie seal of the Covenant : As Gen. 17.7 , 8. I am thy God , and the God of thy seed : Therefore old and young be Circumcised , then there was no other command in particular , to baptize old or young , but the institution of Baptism in place of Circumcision needfull . As touching the application of it to persons , old or young , except the ground of externall Covenanting stand as warranting to administrate the seal to all , so Covenanted ; Yea , and if there be a positive command and warrand in the New Testament to tender the Seal of Baptism to none but to the aged , that can give an account of their faith , and do actually beleeve ; then should there be an expresse command in the New Testament concerning Baptism as concerning the Lords Supper ▪ that every one before they be Baptized , try and examine themselves whether they savingly beleeve or not , before they be Baptized , otherwise they receive their own damnation , as in the Lords Supper , for self judging and self examination , if actuall beleeving and being internally in Covenant , as these in whose heart and inward part the Law of Grace must be ingraven , be the necessary condition required in all these to whom the Church can warrantably tender Baptism as the seal of the Covenant : And we require a positive command in the New Testament , see that ye Baptize none though they professe they be in Covenant , except such as can try and examine whether they savingly beleeve or not : and here Anabaptists must flee to the consequences of the Word and reasons drawn from the Covenant of Grace , as well as we , and an express command they cannot flee unto , nor is it in Old or New Testament : It should not move us , that Infants understand neither command nor seal , nor Covenant , for the Argument is against the Holy Ghost , and they are oblidged to answer it ; for Infants are as ignorant of the promises the speciall mysteries of the Gospel , as of Precepts of the Gospel . And yet the promises of the Covenant of Grace are expresly to Infants of the New Testaments Acts 2.39 . promise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Gospel promise made to Abraham , Gal. 3.16 . The Gospel and promise of righteousnesse of the Spirit of Life , Gal. 3.17 , 18 , 22 , 29.23.28 . Gal. 6.2 . Rom. 4.13.16.20 . Rom. 9.8 . 1 Tim. 4.8 . Heb. 4.1 . Heb. 6.12.15 . Heb. 8.6 . Heb. 9.14 . 1 John 5.1 . is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your children of the New Testament , to your Infants , if they beleeve ( say they ) 1. Can Infants actually beleeve ? 2. Is not the promise so made to Turks , if they beleeve ? But it were an easier way to Anabaptists to say , infants under the New Testament are externally in Covenant , where as Parents beleeve , and members of the Church are followed with Covenant mercy , only because they understand not , and the administration is more spirituall under the New Testament , and faith more urged , God requires not the dipping of Infants in Rivers ( a ceremony more onerous , more , truely , in women with child , virgins , diseased persons , in winter , in cold countreys , against the word , the second Command , the third , the fourth , the sixth , the seventh , then that it needs to be refuted ) it being only a ceremony which they may well want . But now Infants of beleevers are casten out , for no fault , of the Covenant of Grace . ( 2. ) From Covenant mercy to the thousand Generation . Contrair to Gen. 17.7 . Exod. 20.5 . ( 3. ) From Covenant-prayers and Church-prayers : Contrair to 1 Sam. 12. Ps. 28.9 . Ps. 67.1 , 2. Ps. 103 4 , 5. ( 4. ) From the blessing of the Lords Covenant-presence , who dwels in the Nation , in the Kingdom , Ps. 135.21 . Ps. 132.13 , 14. Rev. 11.15 . Isa. 19.25 . Isa. 2.1 , 2 , 3. 2 Cor. 6.16 . I will dwell in them , and walk in them , and be their God , and they shall be my people . 18. And I will be a father to you , and ye shall be my sons and daughters , saith the Lord God Almighty . Though this be spoken to ▪ all the Covenanted people of God , yet are Infants casten out of the bosome of a Covenant Father and God ? ( 5. ) Infants are debarred from Covenant-calling and gathering in under the wings of Christ : Contrair to Matth. 28.19 , 20. Matth. 23.37 . Psal. 147.19 , 20. and excluded from Gods Covenant-choise : Contrair to Deut. 7.6 , 7 , 8 , 9 , 13 , 14. Deut. 10.15 . and left being heirs of wrath , a prey to Satan . ( 6. ) They are Excommunicated from Covenant-blessings earthly , and the Tabernacle-protection promised in the Old and New Testament : Contrair to Deut. 28.4 . Lev. 26.6 , 7 , 8 , 9. Psal. 37.18.22.25 , 26. Psal. 92.10 . Psal. 112.1 , 2 , 3. Ezech. 34.24 , 25 , 26. Ezech. 36.29.35 , 36 , 37. Ezech. 8.7 , 8. And in the New Testament , Matth. 6.27 , 28.33 . 1 Tim. 4.8 . Heb. 13.5 , 6. which were nothing if our Heavenly Father provide bread , protection , safety , dwelling in the land , and our houses , to the fathers , but the children had no charter but to beggery , to the sword , to be devoured by wilde beasts and the diseases of Egypt : And the Infants have nothing from the Covenant but what Infants of Amaleck , and Babylon , 1 Sam. 15.1 , 2. Ps. 137.5 . and of Sodom have , Gen. 19. ( 7. ) They are members of Satan , of the Kingdom of the Prince of darknesse , not members of Christs Body , since there be but two Kings , two Gods , Satan , 2 Cor. 4.4 . Eph. 2 ▪ 1 , 2. Eph. 6.12 . Matth. 12.29 . and Christ the King and Head of his body . And it is known that Infants within the Visible Church , suffer incursions of Devils , dreadfull diseases , death ; and being without the Covenant , as Pagans ; these evils must either be acts of revenging justice , and preparatorie to the judgement of eternall fire , or blessed in Christ : But if the former , they are damned , if the latter , what blessing is there without Christ ? ( 8. ) Being without the Covenant . 1. Infants cannot be chosen and predestinate in Christ to salvation , as Eph. 1.4 . Rom. 9.11 . nor given to Christ to be saved Covenant-wayes , as John 17.2 . John 6.39 . nor loved from eternity , nor in time , as Arminians teach , and so must be carried in Christ to Heaven or Hell , or rather to a mid place , without God or providence , or decrees , or fore-knowledge , or counsel of God. 2. They being without the Gospel-Covenant , cannot be redeemed by Jesus Christ his Blood , but some other way : Contrair to Acts 4.12 . 3. If Infants be born without sin , as Anabaptists teach , they die , and go either to Heaven , and so Christ took not on him their nature , and is not their Saviour : or they go to everlasting torment , and yet never sinned , which is repugnant to Divine Justice : Or to some third place of which the Scripture speaks not . And yet the word saith , Rev. 20.12 . that the dead small and great shall stand before God , and shall be judged . And the Scripture saith Infants are capable of punishment , and of being cut off , and the Parents punished in them , and they bear Covenant-wrath in their Parents : As is clear in the seed of Jeroboam , of Achab , of others , Ezod . 20.5 . Gen. 17.14 . 4. Neither remission of sins , Justification , nor life eternall , nor Sonship , nor Adoption in Christs suffering death , and in the Blood of the everlasting Covenant , can belong to Infants if they be without the Covenant . 9. Nor can children be capable of being blessed of Christ , or of his laying on of hands . As Mark 10. if they be not under the N. Test. capable of Covenant-grace : And it is to be minded , that Covenanting Parents , Luke 18. 1. Such as came to him to be cured of their diseases , and beleeved him to be the Messiah , the Son of David , as the blind call him , Mat. 20. and the woman of Canaan , Mat. 15. Luk 18.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought to him little Children , as Mat. 8.16 . Mat. 9.2 . Luk. 4.40 . they brought the sick . 2. The children were not diseased , nor possessed : And the Parents being desirous they might be blessed , as the event proved , it is clear they were not children of heathen , but members of the Visible Church . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of such is the Kingdom of God , Luk. 18.16 . we cannot think that his meaning is of such as such , is the Kingdome of God , as if all Infants of Jew and Heathen , belonged as subjects to the Visible Church , for then the Infants of all Heathen should be Covenanted members of the Visible Church , and yet their Parents are without the Visible Church , and when they grow to age , they should without any scandall be Excommunicate , which were monstruous , nor can the Invisible Kingdom of God be of such , as if all Infants , because Infants were saved . Nor , 4. Can the taking of them be a meer Embleme that such were blessed , for so , beside that Doves and Lambs , for meeknesse are capable of being taken in the armes of Christ and blessed , Christ bids them , in all times coming , be suffered to come , and not forbidden . v. 16. which saith he desired the whole spece of Infants of the Visible Church to be brought to him . Nor doth Christ make acts of Emblems ordinary , but he will have children at all time to come to him : forbid them not ; He once cursed the fig tree , that was an Embleme : and did but once wash his Disciples feet , and that was an Embleme . And , 5. He could not mean , that only Infants predestinate to glory , should be suffered to come : For he saith indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer little children to come : Now he should then have given marks to discern predestinate children and suffer them . ( 2. ) And receive them only as Disciples , in my Name , Mar. 6.36 , 37. ( 3. ) He should have laid his hands upon some Infants , as predestinate to glory , and forbidden others to come . And the Parents should have known what children are predestinate to life , and should come , and what not . 6. The Text evidences that the Disciples had a prejudice and a carnall one , at infants , thinking , they understood nothing of Christ and of the Kingdom of Grace . The Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuked these that brought them : as Anabaptists do . And Christ rebukes them and instates infants of beleeving Parents as members of the Visible Church . 7. Nor was it extraordinary , when Christ said suffer little Children to come , but he would have the spece instated members of such a Kingdom . Ergo , some of the kind must be saved and examples must be verified ( saith Mr. Cobbet judiciously ) in some particulars . 8. Of such is the Kingdome of God , of such in Covenant relation is the Kingdome of God , of such subjects . For if Christs reason be , of such for humilitie , meeknesse , want of malice , and invy , as 1 Pet. 2.1 , 2 , 3. Math. 18. Psal. 131.1 , 2 ▪ is the Kingdome of God : he must mean by the Kingdome of God , the Kingdome of Glory and the triumphing Church , this sense is refused by Anabaptists . 2. The Infants of Pagans and of all men , by nature , within and without the Church are as well marked resemblances of converts , as they . And we must say that Christ would have taken in his arms , and blessed all the Pagan Infants , and when they grow to age they should be for no fault , but for age only , Excommunicate from the blessing , for Pagan Infants as well resemble humility and harmlessenesse ( if only the personall qualifications of converts , and heart-converts , not the Covenant and Church-holinesse of visible Professours , be here meant ) as Infants within the Visible Church . 9. There was no other designe and purpose in Christ , in that emphatick expression , forbid them not to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 19.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18.16 . to me their Saviour , as well as the Saviour of the aged , but to hold forth the common interest of the whole spece of infants ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) within the Visible Church , their Covenant interest in Christ , for there is no imaginable reason , but the conceit of want of understanding ( the prejudice of Anabaptists only ) why the Disciples should have aimed to debar them or any poor sinners from accesse to the Saviour of sinners . 10 Christ took them in his armes , layed his hands on them , blessed them . Now this was a personall reall favour bestowed upon infants , had infants been meer symbolick and doctrinall resemblances of the humilitie of reall converts , and the young ones as much without the Covenant as Pagans , and as uncapable of Covenant grace and Covenant seals , because void of actuall faith now under the new Gospel administration , as horses or beasts , let the opposites of their Baptisme show what sort of blessing it was , that Christ bestowed upon them , if it be not : 1. Of more value then Jacobs blessing of Ephraim and Manasseh , or at least as reall , and certain , Christ the Lord from heaven must as Soveraigne , who had power to curse the fig tree and it withered , by his Soveraigne power have blessed , in them , the whole race of infants in the Visible Church , and declared them Covenanted Church members under the New Testament in this eminent act of blessing the children and in commanding that all such might have free accesse to him as King , since the young ones were Subjects of the Kingdome of God , as well as the aged , and expressely forbids , that in time to come , they be hindered to come to him , Mark 10.14 . Luk. 18.16 . Math. 19.14 . and three Evangelists are three sufficient witnesses . ( 2. ) Christ the Lord is the Supreme and Soveraigne Lord of blessing and cursing : for in him all the Nations of the earth , and with them , young ones a considerable part of the Covenanted Nations , must be blessed . ( 3. ) If Isaac blessed Jacob , and he must be blessed , Gen. ●7 . 29.33 . and Jacob blessed the twelve Tribes , Gen. 49.28 . and Moses the man of God blessed Israel , before his death , Deut. 33.1 , 2. &c. with Covenant blessings , and they were really blessed , Christ must as really with Covenant blessings , have , in this , blessed the whole race of infants of Covenanting parents , except Anabaptists say that it was some complementall salutation , for the fashion that Christ bestowed upon infants , when the Evangelists say , he blessed them , Math. 19.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 10.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. by the glosse of the Adversaries . Christ blessed them symbolick and doctrinall resemblances of the humilitie and docility of reall converts , and they were blessed as meer signes , as the Elements in the Sacraments are blessed , or as new made crucifixes are blessed and dedicated to divine worship , as resemblances of Christ crucified ; and as Popish Images are symbolicallie blessed , a strange devise are rather a strong delusion . 4. If Christ prayed for infants as Matthew sayeth the mothers or parents sought that of him , Math. 19 13. his prayers must be grounded upon the word of the Covenant , and what could he seek for infants peace in these , but Covenant mercies and salvation : for Christ was not to work a miracle upon them , and he satisfied the desires of these , who brought them on their armes , and therefore could not go on their feet nor give a confession of their faith , they were born as the man sick of the palsie , Math. 9.2 . ( 5. ) Now as Christ is always hard in his prayes , Joh. 11.42 . so his blessing he bestowed upon them ( though Anabaptists will have them without Christ and the Covenant and under the curse of God ) must either be a blessing of the Covenant of Grace , or of the Covenant of Works , for a third sort of blessing the Scripture knows not : Moses takes all blessings up in these two . Deut. 27.12 , 15 , 16. Deut. 28.2 , 3 , 15 , 16. Deut 30.19 . I set before you life and death , blessing and cursing , and so doeth Paul , Gal. 3.10 , 13 , 14. Heb. 6.7 , 8 , 14 , 15. But Christ could not bestow the Law blessing of Works upon these infants , for they had not fulfilled the Law in their persons , nor can infants or any flesh be justified by the Law , Rom. 3.20 . therefore must Christ have bestowed upon them the blessing of the Covenant of Grace , Gal. 3.14 . Heb. 6.14 . let it be the blessing of remission and life , or reall right to the Kingdome of God , it is a blessing of the Covenant . 6. The faith of the parents that brought them is holden forth , Math. 19.13 . Then were little children brought unto him , that he might lay his hands on them and pray : then had they faith in Christ , that his praying and blessing should be availeable to infants , it s a conjecture that they came with a may be , or as Mr. Cobbet well sayeth , a faith grounded upon a possibilitie of Election separated from the Covenant , that is secret , and the Covenant revealed , and so this , not election abstracted from that , can be the ground of faith , Deut. 29.29 . and when Christ saith , Math. 18.4 , 10. that little ones Angels behold the face of his Father , and the Holy Ghost saith , Heb. 1.13 . that Angels are Minstring Spirits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For these that shall by heritage or lot injoy salvation . It s clear infants have their share of salvation , and by Covenant it must be . As also the blessed seed is promised to Adam before he have a child , and to his seed : To Seth , Japhet , Isaac , Jacob , Abraham , when Cainan , Cham , Ishmael , Esau , Abrahams Idolatrous house , to David , when his brethren are refused , and to these as heads of Generations , when contrare Generations , and the houses of Cainan , Cham , Ishmael , are rejected : Hence the house of Israel , the seed of Israel , the seed of Jacob , and there shall be added to the Gentiles , Isa. 49. who shall bring in to the Church their sons and their daughters upon their shoulders , 22. Isa. 54.1 . Sing O barren — for moe are the children of the desolate then of the maried wife saith the Lord , Isa. 60.4 . Lift up thine eyes round about , and see , all they gather themselves about , they shall come to thee : thy sons shall come from far , and thy sons shall be nourished at thy side . Israel marying and Israel according to the flesh is the holy seed , Neh. 7.61 . Neh. 9.2 . the holy seed have mingled with the heathen . 1 Chron. 16.13 . O ye seed of Israel his servants , ye children of Jacob whom he hath chosen , be mindfull of his Covenant . And this holinesse by externall Covenanting is extended to the Gentiles , 1 Cor. 7.14 . But now are your children holy ; and its holinesse the Jews to be called in , Rom. 11.16 . If the first fruit be holy , the lump is also holy : and if the root be holy 〈◊〉 also the branches . So it is prophecied , Isa. 61.9 . Their seed shall be known among the Gentiles , and their off-spring among the people : All that see them shall acknowledge them , that they are the seed that the Lord hath blessed . 6. But ye shall be named the Priests of the Lord , ( holy by Covenant as was Aarons house , because in Covenant visibly with God ) men shall call you the Ministers of our God : Ye shall eat the riches of the Gentiles ; and in their glory shall ye boast your selves , Isa. 62.2 . Thou shalt be called by a new name , which the mouth of the Lord hath named . v. 12. And they shall call them the holy people , the Redeemed of the Lord : And thou shalt be called , Sought out , A City not forsaken . Isa. 65.22 . As the dayes of a tree , are the dayes of my people : and mine Elect ( by calling ) shall long injoy the work of their hands . Sure he Prophesies of a visibly Covenanted people under the New Testament : For he adds , v. 23. They shall not labour in vain , nor bring forth in trouble : for they are the seed of the blessed of the Lord , and their off-spring with them . Now to any Godly Reader , there is here . 1. ● Prophesie to be fulfilled of the Gentiles brought in , as is clear , Isai. 6● . 1 , 2 ▪ 3 , 4. Christ , Luke 4. applyes that Text to himself . And 9. Their seed shall be known among the Gentiles . Isa. 62.2 . The Gentiles shall see thy Righteousnesse . And for Chapter 65.1 , 2 , 3 , 4. Paul expounds it of the in-coming of the Gentiles , Rom. 9.24.26 . Rom. 10.20 . Eph. 2.12.13 . Rom. 15.20 . ( 2. ) He speaks of a Visible Church and of their seed , known among the Gentiles , all that see them shall acknowledge them , that they are the seed which the Lord hath blessed , Isa. 5● . 9 . But they did not see the white Stone ( the seal of their election ) and a new Name which none can read but he that receives it , Rev. ● . 1● . And they see them a seed and off-spring of the Covenanted people of God. Isa. 62.12 . They shall call them the holy people : then they must judge them a Visible Church . But a Church of such as are predestinate to glory , they cannot see them to be . ( 3. ) Isai. 55. They are a Visible Church . 21. They shall build houses and inhabite them — 22. They shall not build and another inhabite , They shall not plant and another eat . And the reason is , 23 — ] Because they are ( they shall be , it s a Prophesie under the New Testament ) the seed of the blessed of the Lord , and their off-spring with them . Jer. 23.22 . As the Host of Heaven cannot be numbred , neither the sand of the sea measured , so will I multiply the seed of David . What seed ? The visible seed : And the Levits that Minister unto me , will I multiply : He alludes to the promise made to Abraham , of multiplying his seed , Gen. 13.15 . Gen. 15.5 . Gen. 2.17 . And this promise made to Abraham ( saith Calvin ) belongs to them all , and he would have them not to doubt of the restitution of the people to their own Land. Now the people and Levits , and house of David were never so multiplied in the Jews , after the deliverance from Babylon , and therefore must be extended to the New Testament . And if God establish Davids seed for ever , Psal. 89.4 . And the seed of his people shall possesse the gates of their enemies , Gen. 24.60 . And if he powre his Spirit upon the seed of Jacob , Isai. 44.3 . and Circumcise the heart of the seed of his people , Deut. 30.6 . and put his words in the mouth of the seed of his people , and their seeds seed for ever , Isai. 59.21 . And the seed of the righteous be blessed on earth , Psal. 37.26 . not simply because they are a seed ( for the whole seed of man should be blessed , if so ) but because they are the seed of his servants , Psal. 69.36 . of the Jews , Esther 6.13 . the Children of his Servants , Psal. 102.28 . See Jer. 31.35 , 35 , 37. Isa. 6.13 . because the seed of Abraham , and in the Covenant made with Abraham , Exod. 2.24 . 2 Kings 13.23 . Psal. 105.8 , 9. Psal. 111.5 , 9. Gen. 17.2 , 7 , 9. Lev. 26.42 , 45. Ezek. 16.60 . Luke 1.72 . Exod. 6.4 . Deut. 8.18 , &c. Then must the Covenant be established under the New Testament with the Visible seed ; and if there were an abridging and contracting of this favour to the Elect only , it would have been shewed , and the Charter of reservation and exception must have been penned in the Old or New Testament . 2. Otherwise the seed of all Gentiles called in to Christ by the Preached Gospel , must be visibly cursed of God , cut off from the people of God , separated from the Lord , from the Congregation of his people , not to the tenth Generation only as the Ammonite , the Moabite , the Bastard , Deut. 23.1 , 2 , 3. and Excommunicated out of the Camp as unclean , nor should Christians marry or Covenant with them : As Deut. 23.14 . Lev. 13.43 , 44 , 45 , 46. Deut. 7.1 , 2 , 3. Exod. 34.15 , 16. 1 King. 11.2 . Ezra 9.2 , 12. Nehem. 13.23 . Judg. 3.6 , 7. Judg. 4.2 . 3. Except there be some middle between a cursed and a blessed seed , a seed in the Church , and in Covenant , and the seed of the Serpent , of Heathen , without the Covenant . 2. A middle between the Kingdom of darknesse , of Satan , and the Kingdom of God of his dear Son : Contrair to Eph. 2.2 , 3 , 4. Acts 26.18 . Col. 1.13 , 14. 1 Pet. 2.9 , 10. Eph. 5.8 . which is unknown to Scripture . Yea the Covenant is made to Christ and his seed , Gal. 3.16 . and the same blessings of Abraham , comes on us Gentiles , Gal. 3.13 , 14. But he and all his seed were blessed and in grace by the externall call of the Covenant . Ezek. 16.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. Deut. 7 , 7 , 8. Rom. 10.25 . I will call them my people that were not my people , and her beloved which was not beloved . And this externall calling is of Grace and so Grace , no merit , as well as predestination to life is grace , or for grace . For whosoever are called , not because Elect , but because freely loved of such a God and without merit called , Father and Son , they are in a state of grace● But so are all within the Visible Church . If any object , by Christs comming all the Nations old and young are not become the Nations of the Lord and of his Christ , but only true Believers , even by our Doctrine . Answ. They are become the Kingdoms of the Lord , not only because they are truely converted , but because they are the chosen of God in the Office-house of Christ , and Christ reigns over them by the Scepter of his Word whom he is to convert . And external Covenanting with God is of it self free Grace and a singular favour bestowed of God , Psal. 147.19 , 20. Deut. 5.1 , 2. Mat. 21.42 , 43. Luke 14.16.21 . 2. It is free Grace that God will have hypocrites and real infidels to beget children to him that are internally in Covenant with him ; and fills up the number of the Elect by Reprobate Parents who are instrumentall to the in-coming in the world , and into the Visible Church , of many Heirs of Glory : and in so doing there is a Church right communicated from Reprobate Parents to their Children , that are Heirs of Glory . 3. Externall Covenanting goes before internall Covenanting , as the means before the end , and the cause before the effect : For faith comes by hearing of a sent Preacher , Rom. 10.14 . and the Preaching of the Gospel is a saving means of begeting a new heart and of a new spirit : Hence 1. All must be first externally in Covenant , before they can be internally and really in Covenant . 2. God is a God simply to some , and no more but a God to them in regard of outward Church priviledges , as the Word , Seals , Protection , Peace , Hedge of Discipline , his planting and watering by a Ministry . But he is , to speak so , more then a God to others , Hos. 2.19 . I will betroth thee unto me for ever , yea I will betroth thee unto me in righteousnesse , in judgement , and in loving kindnesse , and in mercy . Now the Lord is joyned to back-sliding Israel , in an externall marriage Covenant : But Jer. 3.14 . not in righteousnesse , in loving kindnesse and mercy , in reference to the rotten party . In regard of which he saith , v. 2. Plead with your mother , plead : for she is not my wife , neither am I her husband . Zech. 8.7 . Thus saith the Lord , I will save my people from the East Countrey , and from the West Countrey . 8. And I will bring them , and they shall dwell in the midst of Jerusalem , and they shall be my people , and I will be their God , in truth and in righteousnesse . Then he is not to all a God in truth and righteousnesse , fulfilling the first and substantiall promise of ingraving the Law in the heart , not that he keeps not Covenant even to external confederat● , to wit , the conditionall Covenant , for if they should beleeve they should be saved ; but he promised not a new heart , and faith to them . 3. Because he is a God externall to the Elect , and that of free Grace , therefore he is a God in truth and righteousnesse , to ingrave his Law in their heart . But externall confederation is not the adequate cause , for then he should give a new heart to all , with whom he externally Covenants , but the adequate cause is confederation external tali modo , out of his discriminating love and free grace he is a God to some . 4. He is a God to his Elect that he may ingrave his Law in their heart and inward parts ; so that the promising to be a God tali modo , is the cause , and the ingraving of a new heart is the effect . Jer. 31.33 . Jer. 32.38 . And they shall be my people , and I will be their God. That is the cause . 39. I will give them one heart , and one way , that they may fear me for ever ; for the good of them and of their children after them . See the same order , Ezech. 11.19 , 20. though the words ly not in that order there and here . And Heb. 8.10.5 . God is not then a God to any , because they have a clean heart , and the Law ingraven therein , for then they should be in Covenant , before they be in Covenant ; And so this is true ( because he is our God in truth and righteousnesse , therefore we beleeve ) but this is not true ( because we beleeve , therefore he is our God ) except we argue from the effect to the cause . But to return : Calvine on Matth ▪ 19.14 . We hence gather that the grace of Christ is extended to Infant age , for whole mankind had perished . Beza , Infants are also comprehended in the free Covenant . Pareus , its unlawfull to ●●barre these from baptism and the Church , whom Christ ●●ds come to him , &c. Obj. But Christ commands not they be baptized . Answ. Nor doth Christ in this place command the Parents to bring them up in the nurture and admonition of the Lord : Nor speak the Evangelists of any Parentall duty ; shall we from that conclude , it was not Christs mind that the Parents take care of the fourth & fifth Command ? Pareus saith , it was neither time nor place . Mat. 28.19 . he bids baptize all . 3. He who prayed for them , blessed them , laid his hands upon them , invited them to bring Infants to him ( of all which Infants were as uncapable , as of the use and ends of Baptism and of actuall confession of sin and of beleeving ) judged they ought be Baptized . 4. It s never to be found where any are Baptized , but the Head of the Family is Baptized : And when we read that houses were Baptized , 1 Cor. 1.16 . Acts 16.33 . There is no more ground to say Infants are not Baptized , then to say when the Lord saith to Abraham , Gen. 12.2 . I will blesse thee , and make thy name great . And 22.17 . in blessing I will blesse thee . And when the Lord saith , Isai. 19.25 . blessed be Aegypt my people ; he should mean , he would blesse Abraham , not his seed , and that he minds to blesse the aged of Aegypt , and of Assyria , but not their seed and infants , because they understand no● what a blessing of God means ; and yet the fruit of the womb and the seed are said to be blessed , Psal. 37.26 . Deut. 7.13 . and God so intreated to blesse Israel , and to blesse Davids house , Psal. 28.9 . Psal. 67.1 ▪ Deut. 26.16 . 2 Sam. 7.29 . the meaning should not be that God would blesse the young Infants and Children in Israel and in Davids house : And when Jacob is said to provide for his own house , Gen. 30.30 . And the beleever to provide for his Family , 1 Tim. 5.8 . the meaning should be that they should provide for the aged of the house , who understood what provision is , but should not provide for the young ones , who can not know what it is to be hungry to morrow . To say young ones are not capable of Baptism , is to begge the Question . For ( 1. ) all Israel were Baptized in the Sea and in the Cloud , old and young , 1 Cor. 10.1 , 2. ( 2. ) All Israel old and young are capable of the blessing Covenanted , Psal. 28.9 . Psal. 67.1 , ● . and so of the seal : Anabaptists grant ( as they must ) if Infants be in Covenant , they ought to receive the Seal of the Covenant . Lastly , how is it that by baptized houses , must be meant only these come to age who can actually beleeve ? The Jews , Rom. 11.16 . are holy root and branch , first fruit and lump , fathers and children , and the Jews shall be brought in again . Why ? The Generation to come in is holy , for the Covenant made with their fathers . Well say Anabaptists , but notwithstanding of the federall holinesse you talk of , Rom. 11.16 . that gives not right to the casten off to be Baptized , and admitted to Church priviledges ; for the casten off are no Church , and have no Church priviledge , your federall holinesse then must be a dream ? Ans. But these to come in , and to be re-ingrafted are holy , intentionally , in the decree of God , because of their beloved fathers , and when God shall call them , the same Covenant made with Abraham gives them right ; and these branches not in being , and the unborn Generation are only intentionally holy by this federall holinesse , and they shall be actually holy , when they shall be born , but it followeth not , but the present Generation not broken off through unbeleef , as Paul and others called by the name of election , Rom. 11.7 . have right , because of their fathers . For God hath not cast off his people , whom he hath fore-known For I am an Israelite ( saith Paul , v. 1 , 2. ) of the seed of Abraham , and there are thousands of Jews now hid ▪ as in Elias his time , who bowed not their knee to Baal ; but the body of them , the great bulk is fallen away and cut off . Hence the Jews are holy federally ▪ and not holy , beloved of the fathers federally , and not beloved federally , holy and keep Church right to Baptism , and Ordinances , in regard of the founder and invisible part : And not holy federally nor having any Church right to Baptism , in regard of the wilfully broken off body , that crucified Christ and stand to their fathers bloody deed , these have no more Church-part nor portion to Ordinances , then Simon Magus , Acts 8. notwithstanding of their carnall discent from Abraham . And when God made the Covenant with Abraham , Gen. 17. and renewed the same , Deut. 29. he made it with these who were not there standing , v. 14 , 15. not with you only , &c , but virtually , radically with us Gentiles , who were not then born , as touching the substantialls , for Priest-hood , Law-service , Types , Sacrifices , Circumcision , yea Baptism , the Lords Supper , Pastors , Teachers , Elders to rule , Deacons , were all accidents , to the substance of the Covenant , to wit , to beleeve in Christ and to obtain righteousnesse and life by Christ : As the same way to the same City hath other hedges , way-marks , bridges , this year which it had not 500. years agoe . And look as a father that knowes he shall beget so many hundreth sons who shall all be Kings , and have the same royall inheritance , writeth a Charter intituling them all , before they be born , to the same inheritance : They have all virtuall and radicall right , ere they be born , with the first heir ; And when they are born , he makes not another Covenant with them . So Deut. 29.14 , 15. he sayeth not , He shall make another Covenant with these when they shall be born : but I make a Covenant with you , and with these that are not here , not born . Hence by way of excellency he calleth it the Covenant , the Covenant of the Lord , Jer. 2● . 9 . Deut. 4.23 . Josh 23.11 . My Covenant , saith the Lord , Gen. 17.7 , 9 , 10. Exod. 19.5 . Psal. 50.16 . His Covenant , Psal. 105.8 . He remembred his Covenant for ever , Psal. 111.5 . He will remember his Covenant for ever , 5.9 . His Covenant with Abraham , Isaac and Jacob , 2 King. 13.23 . When Hazael King of Syria oppressed Israel , in their saddest afflictions , Levit. 26.42 , 43. The Scripture is called the Book of the Covenant , Exod. 24.7 . 2 King. 23.4 . 2 Chron. 34.30 , 21. The Question is easily determined , it can be the Book of no Covenant , but of that made with Abraham , the oath unto Jacob , 1 Chron. 16.16 , 17. Psal. 105.9 . Jer. 11.5 . Dan. 9.11 . Luke 1.73 . Heb. 6.15 , 17. and to the fathers , the everlasting Covenant , Gen. 9.16 . Gen. 17.9 , 13. which relates to Adam also , Levit. 24.8 . 2 Sam. 23.5 . made unto David , 1 Chro. 16.17 . Psal. 105.10 . Isa. 61.8 . Heb. 13.20 . which cannot be , if there be so many Covenants , as some speak of : the new Covenant , and the better Covenant , Heb. 8.8 , 13. Heb 12.20 ▪ Jer. 3.81 . Heb. 7.21 . which newnesse and excellency is all expounded of the Mediator now God , the Word made Flesh , Heb. 7. c. 8. c. 9. And we would remember that Rom. 11. Paul proves 1. God hath not casten off the Jewes wholly . 1. Arg. Because I Paul am a Jew , and he hath not casten me off : Ergo in one the Covenant may stand . 2. From his unchangeablenesse , God hath foreknown them . 3. From the example of the Church in the dayes of Elias . By way of p●●occupation , it is true many are fallen off : but as then seven thousand were in Israel who bowed not their knee to Baal , so now ; Because the election of grace doth not fall now , or then . Then saith he , not of works . He reconceals that he saith with what before , by a preoccupation : And have all the Jewes fallen short of righteousnesse ? and he answers , All are not fallen short . The election , that is , the elected have obtained righteousnesse , the rest not . 2. To make way to exhort the Gentiles to walk worthy of the place and room of the Jews ▪ He speaks some more of the doctrine of Reprobation , as he spake , Ch. 9. of eternall predestination , and of 2. The casting out of the Jews , and of their blinding and hardning . They have fallen in Gods decree , not that they may utterly fall . 2. That the Gentiles may be provocked by their fall . Hence by diverse Arguments he proves that the Jewes shall be brought in again to Christ 1. From four ends of the Jews fall , v. 11. ( 2. ) To provoke them to come in , v. 11. ( 3. ) That some may be saved . 4. For the riches of the worlds salvation . Whence the magnifying of Pauls Ministry , v. 13 , 14. 2. Arg. From the great fruit ; If their fall be the riches of the world , their incoming again must be the resurrection from the grave of the buried unbeleeving world , v. 15. 3. Arg. They must be brought in . These who are holy separated from the world , for the Covenant-call of God , must be brought in again : But so is Israel . The Assumption he proves by p●rts . 1. The masse and root of Israel is holy , the Fathers were the Covenanted visible stock , line , root , as all the Old Testament sayeth : then the posterity , the first fruits , the branches partly born , partly to be born , must be holy Covenant-wayes : The tree , root and branches are holy and of the same nature ; Therefore the branches have right to Christ , to the Covenant , to Baptisme and the seals . Hence Anabaptists , without all reason , say that he speaks not of federall and externall holinesse , but of reall , internall and true holinesse , only of the invisible body predestin●ted to life : for though invisible holinesse cannot be excluded , except we exclude the holinesse of Abraham , Isaac and Jacob , who were without doubt a part of the root : yet he must be taken to speak of that holinesse of the Covenant and Church , as made visible and of the visible collective body of the Jews , not of only reall and invisible holinesse . 1. Because this was true in the dayes of Elias , If the root be holy the branches are holy ; And it is a New Testament-Truth of perpeall verity , If the Fathers be holy so must the Sons . The Fathers have Church-right to Circumcision , to Baptism , to the Passeover , and to the Lords Supper , so have the Children : but it is most false of the invisible mysticall body and root only , and of reall and internall holinesse ; For neither in Old or New Testament is it true , If the Fathers be predestinated to life , justified and sanctified and saved , so must the Children be . Ishmael , Esau , Absalom , and all the world of Hypocrit●● called from their prophanenesse Sodom and Gomorah , Isai. 1.10 . uncircumcised in heart , as Egypt , Moab and Ammon , Jerem. 9.26 . as the Philistines , Amos 9.7 . Then should that ( 2. ) Distinction of Jewes in the heart , and inward , and of Jews in the flesh , Rom. 2.28 . and of the children of the flesh , that are not of the spirituall seed , and of the children of the promise , Rom. 9.7 , 8. and of the persecuting children of the bond woman not justified by faith , and of the children of the promise , Gal. 4.23 , 24 , &c. fall to the ground . Yea 3. If by the root and the lump be understood only Believers and chosen to life , the whole Israel , which is as the sand of the sea , should be saved , whereas the Word of God saith , a remnant only shall be saved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX . Te●la . A part taken out shal be saved , Rom. 9.27 . Isai. 10.22 , 23. Hos. 1.10 . 4. By the branches must be meant all the visible body of the Jews , old and young . Now if Anabaptists give us a Visible Church of the Jewes of all reall believers , even the branches and Infants , ( which shall hardly be proven by the Scripture ) these infants at least being visible Believers may lawfully be baptized , being both internally and visible , and externally in Covenant . For this Scripture is expresly expounded by them of reall and inherent holinesse , and so Infants must be reall Believers and in Covenant . Ergo they must be baptized : What can be replied is not imaginable : but they have not actuall faith , and possibly that is not known to the Church . But this Scripture saith that the branches and root both are holy . 2. It shall be new Divinity , that none are to be baptized but such as are under the actuall ●●●rcise of their faith , a thing that cannot be discerned by the Church , in these that are come to age . 5. Here shall also be this new Divinity , that predestination to life and glory must be propagated and derived from the lump to the first fruits , from the root and parents to the branches and children . 5. It s against the whole current of the Text , that Paul spake abstractly of the only invisible body really sanctified , and not of the visible body . For 1. The body invisible is an elect seed that cannot fall away ; But the body that here he speaks of are such , of which a part are hardned and blinded , and under the spirit of slumber , and a part elect and chosen . 7. The election have obtained , the rest are hardned , and of such a body , compared with the body in the time of Elias , of which multitudes fell away , slew the Prophets , digged down the Altars , and a good number were beleevers , that bowed not their knee to Baal , and so is the body now , saith Paul , 1 , 2 , 3 , 4 , 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a mixt body . 3. He speaks of the body that is fallen and stumbled , v. 11. and these whom he preaches unto , to provoke them to a holy emulation , to come in to Christ , by the incoming of the Gentiles , v. 13 , 14. which is sure a visible body , and which shall be ingraffed in again , v. 23. which includes a visible body of diverse generations . 4. Yea he must speak of a Nationall election and externall calling , as Deut. 7.7 , 8 , 9. Deut. 10.15 . Psal. 132.13 . Isai. 41.2 . Not of a personall election of some certain persons who fell , were blinded , rejected fully and totally in their persons , and received in and ingraffed as sound believers again ▪ for the Scripture speaks of no such boating in and out , but of a huge numerous body of which some fell , some stand and includes diverse generations . 5. The collective visible body of Jews and Gentiles are such as Paul preacheth unto , v. 13 , 14. such as are ingraffed in in the room of the Jews , and ingraffed into the Olive of the visible Body , and partake of the fatnesse of Ordinances , Baptism ▪ Co●enant-comforts , promises . Now if any say that this proves not that Infants are ingraffed , then must they say that Infants of the Jews before Christ partaked of no fatnesse of the Covenant , Circumcision , Blessings , Presence , Protection . 2. That they were not broken off with their fathers , and so that they now stand . 3. That the Infants of the Jews are not holy branches , as the root is holy , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and that none but the fathers shall be ingraffed in , and only 4. The aged and the baptized actuall believers of the Gentiles are the ingraffed ones , not their Infants , they are all Heathen and Pagans , as well as the casten off Jewes . 5. That the Jewes ingraffing in again shall be to their great hurt , so as God was long agoe their God , but shall no more in time coming be their God , then of the Pagans and the lately cut off fathers : Nor can the Adversaries say that Jewish Infants were broken off through unbelief ▪ because they are capable neither of belief nor of unbelief to them . Then they remain in the Olive tree , members of the Church as before , and God must be still their God , when the fathers are cut off , vers . 17. And again , when the fathers shall be reingraffed and they made Christians , the Infants shall be out of Christ , and have no more Covenant-right or Church-right to Baptisme , then the Infants of Egyptians and Philistines had to Circumcision . Obj. Shall not , by this means , all the Infants of all the Gentiles be ingrafted in , and baptized ? Answ. The Text warrants us to say it only of the Children of the ingrafted and called Gentiles , that they have right to baptism . Obj. This Text is spoken of these that have hereditary Covenant-right , from their naturall Father Abraham . We Gentiles have not that naturall relation to Abraham , nor are we his naturall sons , nor branches ? Answ. It s false , that the Jews by birth as birth , had hereditary right to Church-priviledges , they had right by such a birth from Abraham taken in out of free-love to Covenant fellowship with God , and his children are naturall , that is , kindlie . 2. First branches and sprigs , before us Gentiles , to beleeving Abraham , but we beleeving are made Abrahams by proportion , and are secondary and so wild branches . 2. Abraham is not the Physicall , but a Morall root . For the Covenant was made with Abraham , not as a beleeving Father , but as a beleeving Head of Children , of Servants , and strangers under him , as the Covenant is laid as an Heavenly depositum , upon Zacheus , in relation not to his children only , but to his house , Luke 19. For when he is made a sonne of Abraham , salvation , that is , the Covenant of Life comes to him and to his house : and so to Cornelius , Acts 10. and to the Jayler , Acts 16. and to their houses , and the same way I distinguish seeds . Q. How can the Jews that are come in , be federaly holy for their fathers ? Since now it is about fifteen hundreth years since their father● were broken off from Church and Covenant : May not all the world Jews and Gentiles be federally holy branches , by the same reason , because the Covenant was made with , and Preached unto Adam a beleeving root and father in Paradice ? So it would appear once in the Covenant of Grace ; and all the seed to the coming of CHRIST , are federally holy , as well as they . Answ. This is as great a difficultie to the Adversaries ( and insuperable ) as to us , for the Jews unborn by their way , are no more holy in their branches and off-spring then Turks and Indians , and their children , untill they grow to age and actually beleeve , and so are the Infants of Americans , and such as worship the Sun , or Satan , that way holy . And so the branches of the Jews have no holiness from the root , nor are they beloved for the fathers , as vers . 28.2 . All the Jews leave not off to be members of the Invisible Church ; For Paul saith Rom. 11.25 . blindnesse in part is happened to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a part of Israel : For howbeit the visible masse and body of the Jews rejected Christ and wrath ●e come upon them to the outmost , 1 Thes. 2.16 . yet that is not said universally of all the Jews , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yea Paul wrote to the Jews the Epistle to the Hebrews . James to the twelve Tribes scattered abroad , Jam. 1.1 . and Peter , 1 Pet. 1.1 . and John to the Jews : I judge , not in a visible body , and these are not broken off the Olive , and do , though not in a Visible Church way , derive Covenant right to the branches that shall be ingrafted in . But many Nations descended of Adam have universally rejected Christ , and know not the Name of Christ the blessed seed . Q. May we not say that the root is Christ as mysticall Head , from whom we partake of the s●ppe of grace and life and fatnesse . Answ. The intent of Paul is to prove that the Jews cut off , because of their unbeleef , shall be ingrafted in again , in the Lords own time , because of the holinesse of the Covenant , that was in the root and in the first fruits Abraham , Isaac and Jacob . It is true , their Covenant-holiness is not the adequat cause , why they shall be ingrafted in really into Christ , for so all the carnall children , who had this relative holinesse must be really ingrafted in Christ , but it is with the Lords free love , both the cause of their personall , and of their Church ingrafting , and the continued deriving of that relative holinesse being a continued free favour in its kind , is the Lords love in the same kind to root and branches , otherwise it should not bear truth , which , is said v. 28. which expores this , ver . 28. that they are beloved for the fathers , not as if they were predestinate to life , because Abraham was so chosen , but because of the Fathers Covenant-holinesse , which was holinesse from Christ not as root and head , through influence of saving grace , but as a politick head which yet is , what we say . For because Christ is holy as root , head and Redeemer , the Jews once his Church Visible and to be so again , the branches are not really holy by faith , because all of them were not in Christ : But if all Jews and Gentiles , and also Infants who are Jews and Gentiles and parts of the body be baptized into the visible body , so are Infants . See more of this in Mr. Cotton , Mr. Black , Mr. Cobbet , Mr. Rich. Baxter , who have closed the dispute learnedly . CHAP. XV. The differences of externall and internall Covenanting . 2. No Universall Grace , Rom. 10.18 . Psal. 19.3 . nor in Scripture . 3. Nor power of beleeving to all given by Christ. HEnce , the clear differences betwixt the externall visible and Nationall Covenanting of the people of old , when they were brought out of the Land of Aegypt ; And the internall and personall ( though it may be visible also ) Covenanting with God. 1. This under the New Testament is a new Covenant , and all the old shadows are abolished ▪ The former is the old . 2. This is with the house of Israel and Judah chosen persons , and so personall with single men . You shall not give a Nation , Kingdom , or Land , with which the Covenant internally is so made , as if all and every one , without exceptions , must know the Lord savingly ( what may be the converted Jews case , whether the whole body of them , all and every one shall be visible , real , and personall Covenanters , as the place , Rom. 11.26 . seems to say , I cannot determine ) and all and every one be saved ; for then must all the visible house of Israel be saved , and not the chosen only . 3. The visible externall Covenant was broken , Jer. 31.32 . The other personall and internall is never broken . 4. The promise of a new heart is really fulfilled , in all the persons and single branches of the house of Judah , so that all and every one are taught of God , none excepted , Jer. 31.33 , 34. Isa. 54.13 . Joh. 6.45 . not so in the visible externall Covenant , if it be but externall : not any is taught of God , but all are taught of men . 5. The reall personall Covenant is everlasting , like that Covenant with the Moon and Stars ; 2. The night and the day ; 3. Of the motion of the Sea , Jer. 31.35 , 36 , 37. There is perseverance absolutely promised , Jer. 32.40 . I will make an everlasting Covenant with them , that I will not turn away from them , to do them good . It s sure in Gods part , for he changeth not . Nay , but we change and turn away from God , he obviats that : I will put my fear in their hearts , that they shall not depart from me . So Isai. 54.10 . Isa. 59.21 . but all such as Nationally , visibly only , and in profession only , are in Covenant , may fall away . 6. Jer. 31. ●● . Behold 〈◊〉 day 〈◊〉 come saith the Lord , that the City shall be built to the 〈◊〉 , &c. There is a promise of spirituall right in Christ made to the blessings of this life , to these that are personall Covenanters ; As Jer. 32 . 4● . Ezek. 11.17 , 18 , 19. Ezek. 36.26 , 27 , 28 , 29 , 30 , 33. Ezek. 37.24 , 25 , 26. Ezek. 34.23 , 24 , 25 , 26 , 27. which promise , though not rep●●ted in the New Testament , when the Prophesies of 〈…〉 cited , Heb. 8.8 . Heb. 10.16 , 17. but of purpose 〈…〉 , because the promise of temporal blessings , is not so expresse 〈◊〉 ▪ Yet ▪ in other places of the New Testamant , it is clear that we have bread by Covenant-promise , Matth. 19 ▪ 20. 1 Tim. ● . 8 . Heb. 13. ● ▪ 6. 1 Pet. 3.10 , 11 , 12. which 〈…〉 only 〈…〉 Covenant externally , &c. These six differences are clear , Jer. 31.33 , &c. so that it is evident that all and every one of the Visible Church are not really and personally confederates , so that though the Lord say to both : I will be their God , and they shall be my people , yet not one and the same way . Hence there is no ground at all , nor truth in what Arminians say , that the Cov●●ant of Grace is made with all and every one of mankind , as was the Covenant of Works . For this must be true , that in Paradice , the Covenant of Grace was made with Adam , and all his seed : But a Covenant so universall ought to be proclaimed to all the 〈◊〉 , but thus was not : For the Lord published and made it to Abraham and his seed , and the Lord choised Israel above all the people on earth , Deut. 5.1 , 2 , 3. Deut. 7.6 . Deut. 10.15 . and shewed his judgements and statutes to them & not to other Nations : And therefore there can be no subjejective revealing of Christ , by universall grace , given to Heathen and all others , and by an objective revealing of Christ in the works of Creation , the heaven and earth , night and day , as some teach , citing the Ps. 29.1 , 2. For so 1. God choised Americans , Indians , and all the wild Savages to be his people , as well as he choised the Jews : and if the sound of the Gospel went out to the ends of the earth , that is , to all and every one , as they expound , Psal. 19.3 , 4. Rom. 10.18 . then it must be the purpose of David and Paul , that the Doctrine of the Covenant of Grace , and of Christ crucified , by whose alone name men are saved , and by whom only 〈◊〉 come to the Father , Acts 4 . 1● . John 14.6 . is written in the Firmament , which must declare the glory of God manifested in the flesh , day unto day , and must preach Christ crucified to all Nations , who see the Sun rise and go down ; ●or sure that sound , Psal. 19.4 . goeth through all the earth . Sure Paul must give a dark interpretation , Rom. 10. of that Psalm , 〈…〉 . 2. If the hearing , Rom. 10.18 . ( but I say have they not heard ? ) be the hearing of God Creator , his sounding 〈◊〉 in the Firmament , Night , Day and Sun , as it is Psal. 〈◊〉 ▪ by all that see the Sunne , and also the hearing of the joyfull sound of Christ Preached in the Gospel , written and objectively 〈◊〉 in Sun and Moon , Night and Day , as Amyrald and his do expound it ; Then may all that see the Sun call upon the name of the Lord revealed in Christ , and believe in Christ ( for of their beleef Moses speaks , Deut. 30.14 . and Paul , Rom. 10.9 , ●● ▪ ) and all have the benefite of the Preached Gospel , and sent Prophets ▪ whose feet are beautifull upon the mountains , publishing 〈…〉 of peace , vers . 15. as Nah. 1.15 . Isai. 52.7 . and ●ll that see the Sunne are the same way saved by Jesus Christ , that Jewes and Gentiles are , who hear the Gospel . But Paul strangely crosseth this , How shall they call upon him ( as God reveal●● i● Christ ) in whom they believe not ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shal they 〈◊〉 him of whom they have not heard ? And how shall they hear without a Preacher ? And how shall they preach except they be 〈◊〉 ? Now if the sound of the Preached Gospel be to be heard in the Firmament , Sun rising and going down ( as Amyrald and some Libertines do say , whom I heard Preach the same thing at London ) Paul might receive an easie and a short answer : The Gospel of Christ crucified written on the Firmament Sun and night and day , is as lawfull an Ordinance , and a book upon which Americans , and all that see the same , may read the glad tydings of salvation , and so may call upon , and beleeve in God , and winne and earn , by 〈◊〉 industrie , and hearing of the Gospel by sent Preachers , as the Preached Word of God , and therefore Paul cannot deny but faith comes by hearing of some other Preacher then a Gospel-Preacher or one that is sent ; for Paul , Rom. 1.16 , 17 , 18 , 19. and David , Psal. 19.1 , 2 , 3. — v. 7 , 8 , 9. distinguish the two Books . There is not such an Objection dreamed as Amyrald imagines of Rom. 10.18 . If God will have mercy on the Gentiles , how is it that they have not heard the Gospel ? For the Lord hath not declared his minde to them . He answers : God did not so keep up his good will to the Gentiles in former times , but by the Ministery of the Heavens , ac veluti voce providentiae , and as it were by the preaching of the Word of Providence he spake to them : which things should be spoken to no purpose by Paul , if they be understood of a revelation of God as Creator only , and not as Redeemer : for what hath that revelation to do with the Gospel ? Therefore Calvine ( saith he ) speaketh of the revelation by the creatures preparatory to the Gospel . It is true there is an Objection in these words , v. 18. But I say have they not heard ? A learned Countrey-man , Charles Fermin : But the Israelites ( saith he ) have not heard the Gospel ? Then if faith be from hearing , and saving calling upon God be from faith , then believing Israelites shall be of the number of them that call upon the name of the Lord , and shall be saved . He not only yeelds that the Israelites have heard , but he confirms it from Psal. 19. Yea their sound , &c. It is an argument à minore , from the lesse to the more , The whole world hath heard of God , either by the preaching of the creatures from the beginning , or by the Apostles in the revealed Gospel , far more then the Jewes to whom the Oracles of God were committed , and to whom first the Gospel must be preached , have heard : And therefore not all that hear do believe ( though faith come by hearing ) nor do all call upon God and are saved . So Pet. Martyr : so Calvin , Hyperius , Faius . It 's not strange that the Gospel is preached to the Gentiles : for God spake to them by the knowledge of the creature . Pareus observes that Paul cites not the place , Psal. 19. and saith not , As it is written , but alludes to it only . Spanhemius . If it be well said that the sound of the heavens is gone to the end of the world , that may be said truly of the Preaching of the Gospel . Junius to that sense . But 1. the place saith not that God called with a will , to save the Gentiles : The Scripture saith , he winked at them , and called them not , Acts 14.16 . But now God commandeth all men every where to repent , Acts 17.30 . and he revealed not his Testimonies to them . Now was not the same Gospel-book in the Pages of the works of Creation , as legible to the Gentiles before , as after the coming of Christ in the flesh ? Nor can the Gospel which never came to the ears of many Indians and millions of people , it being to them a non ens , and an un-heard of Doctrine , explain the book of Creation ; as the thing that shadows out Christ , as the New Testament clears the Types of the Old : Nor doth the Scripture any where tell us , what work of Creation or Providence , expresseth Christs dying for our sins , rising for our righteousnesse : Nor doth the Scripture tell us of an Embleme , in nature , of God Incarnate , of the Man Christ in glory pleading at the right hand of God for us ; And no doubt , the Lords naturall desires of saving all , calling and inviting all to Repentance ▪ of Christs dying for all , his naturall willingnesse that all and every one should obey , do not ebbe and waxe and decrease , as the Sea and Moon do , and therefore his taking such a course with all the Gentiles , that no word of the Covenant comes to their ears , so that then at that time , they were without Christ , being aliens from the Common-wealth of Israel , and strangers from the Covenant of promise , having no hope , and without God in the world , Eph. 2.12 . And in time past were no people ( in Covenant ) and had not obtained mercy , 1 Pet. 2.9 , 10. and were far off , Acts 2.39 . must evince , that the sense of the Gospel was not written in Sunne and Moon ; and the book of Creation is not the Gospel ; and therefore he hath been shewing that the Gentiles were not in Covenant before the Incarnation , and since no word of the Gospel comes to millions now , they are yet not in Covenant . And this is a Gospel-truth now , that stands after the Incarnation , as before , Rom. 9.18 . He hath therefore mercy upon whom he will , and hardens whom he will. And he said it in the Old Testament , Exod. 33.19 . and repeateth it to us , Rom. 9.15 . I will have mercy upon whom I will have mercy , and I will have compassion upon whom I will have compassion . And if any man say that he hath the like antecedent naturall good-will , to save eternally all these whom he calleth and moveth finally to obey , and the greatest part of mankind whom he so moveth and calleth as he knoweth they shall never obey , whereas he can move all finally to obey , without straining their naturall liberty : He speaks things that cannot consist with both the wisedom and liberty of God. And if amongst these to whom the word of the Covenant comes , some are externally only , and never saved , Matth. 22.14 . Rom. 9.6 , 7. Others internally personally and really in Covenant and saved ; why but some may be neither wayes in Covenant , if they never heard the word of the Covenant , and if the Heathen and Americans were under the Covenant of Grace Preached to them in that sound , that goes to the end of the world . Why , but Moab , Ammon , and Assyrians , Philistines , Chaldeans , Persians , are the Israel of God , his chosen people , his Sion , and must not the principall promise of the Covenant be made to them ? and are we not to beleeve that God will write his Law in the hearts of Cain , Pharaoh , Saul , Doeg , Ahab , Judas , Magus , and of Moabites , Ammonites , Aegyptians , and of all and every one of mankinde , if they be in Covenant with him ? Contrair to Psa. 147.19 , 20. Hos. 8.12 . Exo. 20.1 . Neither can it be said , that all mankind have received a subjective power to beleeve and receive Christ holden forth in the Gospel to us , Printed to be read and heard in the book of Creation , called the objective Gospel , as Adam had power to fulfill the first Covenant , for Adam had the Image of God concreated in his soul by which he was able to fulfill the Law , then must they give us a Scripture to prove that all Adams sons are converted , and restored to the Image of God , born over again , for by no other power but by a new heart , and the actings of God , can men beleeve the Gospel objective , or come to Christ , and do good works Evangelicall by which they are justified , and if it be a remote power that may grow , it is not the like power which Adam had to keep the Law. 2. This power is either naturall , or supernaturall : Naturall it cannot be , for then flesh and blood might beleeve , and the wisedom of the flesh might be subject to the Law of God , which the Scripture denies , Mat. 16.16 , 17. Rom. 8.7 . 2. There should be no need that Christ die , except only to satisfie for our breach of the Law , not to purchase new grace to us by his merits , and such a power should be no grace of Christ. If it be a supernaturall grace merited by Christ , then have Pagans , and all the Heathen that supernaturall inherent grace to beleeve in the Son of God , and yet the object thereof , the Gospel is not revealed to them , which is an incongruous dispensation not warranted by the Scripture , that the Lord should give a supernaturall power , to beleeve they know not what . 2. A supernaturall power to beleeve is saving grace , and a power to love Christ , and can saving grace be in Pagans or in any , and they know not of it ? 3. Yea sins of Pagans , for which they are condemned , must be the Gospel-sins , for they cannot be Law-sins , for if all mankind be under the Covenant of grace , there can none at all be under the Law : For there can be none under the Covenant of Works , and also under the Covenant of Grace , for they are contrair dispensations , and contrair wayes of salvation . He who is under the Law is not under Grace , and he who is under Grace , is married to Christ , as to another Husband , Rom. 7.4 . and not under the Law. 3. Saving grace is not in vain , but effectuall , 1 Corinth . 15.10 . 1 Tim. 1.14 . And wee are saved by the Grace of our Lord Jesus Christ , Acts 15.11 . and no greater mercy can be wished to any , then the grace of our Lord Jesus , Rom. 16.20 . 2 Cor. 13.14 . Rev. 22.21 . by which we are called , justified and glorified . If it be said that this grace is not that effectuall saving grace , bestowed upon the Elect , but a generall remote gracious power , by which we may acquire the saving grace proper to the Elect. But so 1. that grace saving proper to the Elect by this means is in the power of all Pagans , and all must be gifted with a power to purchase that grace proper to the Elect : That must be strange conquishing , we must all be made our own efficacious Redeemers , and Christ is a Saviour by merit , not by efficacy ; For if this saving grace be infused , it is either infused , we doing nothing to which they cannot stand : Or then it is acquired , and so we make the generall grace saving and proper to the Elect , which everteth the nature of saving grace , and makes it the purchase of works . And they must say that Christ hath merited a generall ineffectuall power to some , and that he dyed to merit a speciall saving grace to others . Let us have a warrant for this , that Christ both died equally to save all , and yet with two contrary intentions , to purchase a power of believing which should be effectuall to some to save them , and ineffectuall to others . If it be said that Christ dyed to merite the same generall power to all , but some make it ineffectuall , some not ; This saith thus . 1. That Christs death might have it's fruit and effect , though all perish . 2. That Christ dyed to merite a far off , lubrick and possible venture of heaven , such as was the case of the first Adam . 3. Christ dyed not to purchase a new heart more to one then to another , whereas 1 Pet. 1.18 , 19. the blood the Lord shed is to Redeem us from our vain conversation , in a naturall state aswell as to save us from the wrath to come ; Then must Christ have died to buy Pagans from Paganism and Idolatry : and that either absolutely , and then why should multitudes so die in their sins ? If conditionally , what can be the condition going before conversion , to wit , that we should be delivered from our vain conversation , so we be willing , before our conversion , to be delivered from our vain conversation . And shall not the Question recur concerning that condition ? In a word they will have Christs death to buy Heaven , but not to buy faith , without which Heaven is impossible . Yea he no more bought to men a grace sweetly and strongly inclining the will to believe , then he bought such a grace to the damned devils . He purposed to give to all Pagans a power by which they should be made fit to perform all that the Gospel requires , and be fit to be made partakers of the inheritance of the Saints , Col. 1. And yet Paul gives thanks to God for that bestowed on the Colossians , and God must by this call all men to Christ , either mediately or immediately . And say that God is prepared ever to give more and more as we use the former well , and that all by sufficient grace ( saith Corvinus ) are disposed to conversion , but that sufficiency is not habituall grace , but actuall assistance conveying the Preached Word , which is to bring all to free-wills power , rejecting all infused power , and to make an influence of grace , which is in the power of free will to use or not to use , and to stand in two . 1. In a measure of heavenly Doctrine . 2. In the stirring upon the heart ; Whence 1. Grace habituall so is denyed ; then the will needeth no healing . 2. Grace universall is limited to the Word Preached , then it is not universall ; For Pagans hear not the Word Preached . 3. There is no other help given to free-will in every act , but 1. Information by the Word , that was the grace of Pelagius . 2. Some influence of God in every act : But that addes not new strength to the will. Shortly they say , Any man may know , understand and believe the Gospel , if the object be sufficiently proposed and revealed . And so the naturall man can no more know and receive the things of the Gospel , then he can understand the Metaphysicks , the Acromaticks of Aristotle : for these he cannot receive , but judgeth them folly ; And so we are the same way blind , dead , stony-hearted to believe the Gospel , as we are to know and believe the mysteries of Aristotles Philosophy . Lastly , this power of believing and coming to Christ cannot be in all men , since the Scripture saith of all men ( even these within the Visible Church not excepted ) that untill the light of the Gospel savingly enlighten them , they sit in darknesse and in the shadow of death , Isa. 9.1 . Math. 4.15 , 16. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man can come to Christ without the Fathers drawing , and God teaching the heart , Joh. 6.44 , 45. The naturall man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot understand the things of God , but judges them foolishnesse . 1 Cor. 2.14 . His wisedome cannot be subject to the Law of God. Rom. 8.7 . He cannot ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) call the Lord , Jesus , except by the Spirit of Jesus , 1 Cor. 12.3 . He is a withered branch being out of Christ , and can do nothing , Joh. 15.3.4 . It shall be clear to any , that the Holy Ghost denyeth any such power , as they affirm . It reckons not much to tell that Jesuites , as Martmez de Ripul . Swarez , Alphonsus Curiel , Duvallius , Lod. Molma , Did. Ruiz , Vasquez , Bellarmine , Phili. Samachaeus , Sorbonicus , Gulie . Estius , Dominica , Toletus Cardinalis , Pirerius , Salmeron , teach that , without saving grace , men may , and can first know morall truths , shining vertues , as heathens , be free of sin , as touching these vertues in their due circumstances . 2. Keep the Commandements and Law of Nature . 3. Dispose themselves for , and obtain the grace of Conversion by their own industrie . 4. Be victo●rious over this or that weighty temptation singly taken . 5. That there is no intrinsecall hurt of free-will , that it is wounded a little , because of the darknesse of the mind , and langour of nature , but not dead to actions supernaturall . 6. That we may love God as the Author of nature , and Creator sincerelie ; And Arminians teach that we may without the Spirit of God know all truth , quantum sufficit ad salutem , sufficiently to salvation , and so may will , love , and beleeve without the infused supernaturall habit or grace , so their Apologie . And the Socinian Catechism , c. 6. pag. 212. and Socinus himself , Praelect . Theol. Cap. 4. Fol. 15 , 16. Et de officio hominis Christi : Cap. 5. Smalcius on Joh. 1. Hom. 3. Give to us manwhole , sound , sinlesse , as he came from the first Adam . 2. That man can do all that Cod commands him with little help of God. 3. It s an errour ( saith Smalcius ) that a man hath no strength in spirituall things , there is no need of the inward gift of the Spirit of God to beleeve ( saith the Raccovian Catechism ) for we read not that such a gift in Scripture is bestowed upon any but upon beleevers : such as are born of Adam ( saith Socinus ) are all born in the same condition , and nothing is taken from such a man , which he naturally hath or was to have . Ostorodius Justi . Relig. Christ. cap. 21. Praedicatio sola Euangelij potest hominem absque interná Spiritus illuminatione , & operatione à peccatis convertere . The only Preaching of the Gospel without the inward illumination by the Holy Spirit , and his working is able to convert a man from sin . All which is Printed and taught , and many other abominable errours to us . To this Objection against universall grace ( as I judge unanswerable ) Corvinus Answers , that all the places of Scripture brought to prove mans inability to beleeve in Christ , and to worship him , conclude well that a man hath not strength of himself without Christ and his grace ; but this is but to cloud the truth , and to mock the reader , for if all and every man ( even the Infants of Pagans ) be in Covenant through Christ , and be made able by a gifted grace common to all , within , and without the Church , by which they are able by degrees to do all that the Gospel requires , what avails it to discourage them , and to tell , they are not masters of a good thought , without grace ; for they are no lesse masters of good thoughts and good words , and of good actions then Adam was ; for they are not hearers of the Gospel by nature , but as gifted with universall grace , they are hearers , and before their conversion , and before they receive the Spirit of Regeneration , can please God , and prepare themselves for Regeneration : Yea there is no animal and naturall Pagan de facto existing in the world ( by their way ) who cannot receive the things of God , and cannot come to Christ , except he be drawn , for all Pagans and others are drawn , and by this it might have been said , Adam as wanting supernaturall grace , and as a naturall man ( for the Image of God was supernaturall grace to Adam , as Arminius and Corvinus teach ) so , was not able to think a good thought , as 2 Cor. 3.5 . nor able to receive the things of God , as the naturall man , 1 Cor. 2.14 . and Adam so was also dead in trespasses and sins , and must come to Christ the same way , to wit , drawn by the grace super-added to nature , as we fallen sinners do . CHAP. XVI . Cases from the former Doctrine . 1. The differences betwixt such as are externally , visibly , and conditionally , and such as are internally and personally in Covenant with God. 2. Gods esteem , not mens , make Nations Visible Churches . 3 The first and prime subject of speciall Church-priviledge . 4. Gods command to receive seals , no warrand to all members to challenge them . Q. 1. IF multitudes and people externally Covenanted with God , though not internally , whom the Lord calls his people and chosen by him , Deut. 7.6 . Deut. 10.15 . be the rightly constitute and Visible Church , as Mr. Thomas Hooker granteth , then Kingdoms must be his Visible Church . Answ. No doubt , Egypt , Assyria , all Nations , all the ends of the world , all the Kingdoms of this world , are Prophesied to be the Kingdomes and Covenanted people of God , and the Lord challengeth them as his ▪ ( Isa. 19.25 . blessed be Egypt my people ) Isa. 2.1 , 2 , 3. Psal. 22.27 . Rev. 11.15 . Psal. 96. Psal 97. Psal. 98. Isal. 42.10 . Isai. 49.7 , 8.20 , 21. Cant. 8.8 . — Act. 13.46 , 47. Rom 15.8 , 9 , 10 , 11 , 12. must be the visible Covenanted Churches of God , to whom the seals of the Covenant are due ; But that none in Aegypt , Assyria , of all the called Gentiles , though visibly and professedly in Covenant , and affirmed by the mouth of the Lord to be his people , the Sister of the Jewish Church , and his Kingdoms , are members of the Visible Church , or hath right to membership and seals , except men judge them to be reall converts , sound beleevers , and so internally called and chosen , is to preferre the judgement of men , to the Word of God. And since he saith that Kingdomes , fathers , children , are his in Covenant , and chosen to be his people , in regard the Lord calleth them by his Word , as he did Israel , Deut. 7.6 . Deut. 10.15 . Psal , 147.19 , 20. they must be all Visible Churches in Gods esteem ; except he say they are not Visible Churches , except men also esteem and judge them not only externally , but really and internally justified and effectually called . 2. These we are to judge in Covenant visibly , whom the Lord so calls , and to these the seals do belong Ecclesiastically , though we see not signes of their inward conversion ; Except we say that our judgement is surer then the Lords ; But the Lord calls Nations , the Gentiles so , and so must Paul and Church-members judge all the Kingdomes , and all the Gentiles reall converts ; Else the seals are not due to them . 3. If we must judge them all really redeemed and sanctified , who are fed by Pastors , as Mr. Hooker teacheth from Acts 20.28 . feed the flock , then are we to esteem all the fathers who were baptized unto Moses in the Cloud , and in the Sea , and did eat the same spirituall meat , and did all drink of the same spirituall Rock Christ , 1 Cor. 10.1 , 2 , 3 , 4. to be really redeemed , reall beleevers , and the whole world to be really redeemed , and yet the world is not the Church , yet they were Idolaters , murmurers , visibly known to be such ; And John Baptist was oblidged to esteem the multitudes , all Judea who were baptized of him , Mark 1.5 . Luk. 3.7 . Matth. 3.2 , 3 , 4. really sanctified and redeemed , yea and since there be Prophesies under the Messias , that all the Kingdomes of the world , Rev. 1● . 15 . Aegypt , Assyria , Isa. 19.25 . all Nations , Isa. 2.2 . all the Gentiles , Isa. 60. shall be the confederate people of God , we must believe that all these Kingdomes are visible Saints , chosen to life as the Corinthians and Ephesians were , 1 Cor. 1.1 . Eph. 1.4 . So argues M● . Thomas Hooker from confederacie . 4. Let one word in Old or New Testament be given of a Judicature giving judicially sentence on earth of a number that professedly are hearers , that so many are to be admitted as due members of the Church , because conceived of men to be regenerated , and so many rejected , because conceived to be non-converts ; or what word of Christ there is that doth regulate the judiciall sentence , as touching the time how long the Church-member hath been so . 2. What motives or inducements led Simon Magus , and the generation of vipers , the multitude and all the people baptized , Luke 3.7 . compared with Luk ▪ 3.2 Matth. 3.5 , 6. Mark 1.5 . ( for as many as went out to be baptized were baptized , but all Jerusalem , and all Judea went out , Mat. 3.5 , 6. and were baptized , saith Mark 1.5 . ) what motives I say , led and induced them to join ? For they joined but for a season , Joh. 5.35 . Matth. 21.32 . and what rule of the word there is to regulate us in judging of these motives ? 3. What outward marks the word gives of outward regeneration , and consequently of predestination to glory , Justification , Effectuall Calling , made visible , which we must see in others , before Pastours can feed them as Pastours , for the word is in all the like a perfect rule . Quest. 2. What is the first principall and only proper subject of the promises of speciall note , in the Mediator , of the promise of a new heart , of the styles , properties and priviledges of speciall note ; That is , to be called the body of CHRIST , the Anointed ones , and such as shall never fall away , Jer. 32.39 , 40. Jer. 31.35 , 36. Answ. Only the Invisible and Mysticall body of Christ , for a promise of a new heart , of the Law ingraven in the inward parts , of the anointing , Jer. 31.33 . Isa. 54.13 . Heb. 8.10 . of perseverance , Jer. 31.35 , 36. Isa. 54.10 . Isa. 59.20.21 . Jer. 32.39 , 40. Joh. 10.27 , 28 , 29. are promises of speciall note in the Mediator ; And if any say that the Visible Church as such , as visible , whereof Simon Magus is a member , is the first principall subject of these promises or of priviledges of speciall note in the Mediator , they must join ( it may be mistakenly ) with Arminians . Mr. Thomas Hooker did not so ingenuously as need were , refute this Thesis of mine , as he ought to have done , but framed an other of his own , and refuted it , to wit , which is not owned by me . The Invisible Church is not the prime and only subject of the seals , that is , of the externall seals . I grant all the externall seals is not a priviledge of speciall note in the Mediator , for it is a priviledge of Ishmael , Magus , and of all prophane Hypocrites . And it is not to be said that Hypocrites and gracelesse men , Ishmael , and Esau , have a command of God to receive the seals , and a warrand from his Word to require them , as that pious and grave man Mr. Thom. Hooker saith in his Survey , Part. 1. Cap. 3. pag. 41 , 42. For ( saith he ) there can be no better right then Gods command to injoin , and his Word to warrand us to challenge any priviledge . The command of God is a good warrand to the Church and Ministers to conferre the seals to Ishmael , Simon Magus , Judas , though no Word of God warrand us judicially to sentence them to be regenerate , before the Ministers can confer the seals , as Mr. Hooker and his teach ▪ but that the command of God is a good right and warrand to Esau , and Simon Magus , to require and to challenge the seals is not written in the Scripture , with the good leave of that pious man , no more nor usurpers have warrand to challenge that to which they have no right , or a robber hath warrand to require the purse of an innocent traveller . Can the sorcerer Magus say , there can be no better right then I have to challenge Baptism and the Lords Supper ? Why ? I have the command of God. Nay but an answer is soon returned to the witch : The Church of Samaria hath Gods warrand to confer the seals , so long as the witches skill fails him not to act fairly the part of the painted professour , but the conditionall command of an externally Preached Covenant , is not the best right , nay , no right at all for him to challenge the seals , except he come beleeving and discerning the Lords Body , and mourning for sin , and fulfill the condition : Indeed if the Lord had commanded Magus and all the visible members , with an absolute command , Come and receive the seals whether ye professe , know Christ , or beleeve and repent , or not ; that command should warrand all to challenge , but I trust Mr. Hooker will not stand to such a command . And therefore distinguish betwixt jus activum , ane active right in the Church to confer the seals , and jus passivum , a passive right in Magus to challenge : The latter requires that Magus have right as a beleever , and in foro Dei , both to the seal and interest in Christ , by the grant of Adversaries ; Else he hath no right , no command of God to challenge the seals . And therefore we must distinguish betwixt the Covenant of Grace , qua factum & initum , & qua annunciatum , the Covenant , I say , as made with some , and yet Preached to all . And whereas Mr. Hooker saith , 38 , 39. pag. that he cannot see how the will of purpose , and the will of revealed command , do not contain apparent contradictions . This Godly man hated Arminians , when he saw them in day-light . I cannot now insist to answer him and Papists and Arminians who object the very same thing . It is clear they differ much , but they are not contradicent , more then the decree of God , and the morall obligation of men are contrair . Hypocrites and such , are only visible members and no more , and have no true and internall right and interest in the seals according to the inward grace signified or the promises of a new heart , which are absolute and made to the Elect and beleevers , who are the only principall prime and proper subject of such promises of speciall note in the Mediator . Quest. 3. What be these principall reall Covenanters to whom onely , the new heart is absolutely promised , and how are they known . CHAP. XVI . 1. Of the hypocrisie , of formall Covenanters . 2. Self-deceit . 3. The new Spirit . 4. Revelations and Prophecies . 5. Markes of a Spirituall disposition . Answ. THis toucheth the differences of the old and stony heart in such as are externally only in Covenant with God , and are Hypocrites : And the new and soft heart of such as are internall , reall , and absolute Covenanters : Hence these propositions . 1. An Hypocrite is he who in the stage represents a King , when he is none , a begger , an old man , a husband , when he is really no such thing , Luke 20.20 . They sent out spies , faining themselves to be just men : To the Hebrews they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciales , facemen , men of the face and vizard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colorati , dyed men , rid men , dipped , baptized , from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dye , dip , wash , baptize , Jer. 12.9 . mine heritage is to me as an speckled bird , or a pyed bird , and hath casten off my simple liverie , and so is a bird of many sundrie colours : The Hypocrite is dyed and watered with a hew and colour of godlinesse . Coneph noteth hypocrisie , Isa. 32.6 . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simulavit , fraudulenter egit . The noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissembler , an Hypocrite , who is sometimes just , sometimes wicked , the root by a Metaphore is to pollute , and defile , Psal. 106. the land was defiled with bloods : Hence the Hypocrite is all things , and all men , and nothing , and no man but himself . Hypocrisie is considered in it self , and so it is opposed to sincerity . Or in relation to these graces and duties which it fenzies , and so it is opposed to all the true vertues which it lyingly and feinzedly represents , as painting is opposed to realitie in nature , being a counterfeiting of nature , and it is opposed to things that are painted , so a living man , and a growing rose , things obvious to the eyes of sense are most easily painted as colours lineaments , as a mans body , but things that fall under the understanding only , as the soul , and under the sense of smelling and touching , are hardly pictured . Ye may paint the man , the roses , the colour , figure , and the fires red flaming , but he cannot paint the soul , the smell of the rose , or the heat of the fire : It is hard to counterfite spirituall graces , as love of Christ , sincere believing intending of the Glory of God , It s hard to get a coat , or put painture on spirituall graces , and the more ye counterfite the Spirit , the more Divell-like is the forgerie , for he changeth himself into an Angel of light . There is some use for painted men , for they serve for ornament , but there is no use for faith but resting upon Christ , nor for love , but to cleave to God , and please him and our neighbour : In all duties we counterfite but the outward bulk of graces and actions , and would seeme to do what we do not : If the colour of graces and godlinesse be desireable , it self is more desireable , but to imitate only the externalls of the Covenant of Grace to keep a roome in the Church , is to put a lie and mock upon the Lord , and to reproach him with dimnesse of sight : And such as hate Christ and the Godly in their heart , and first cloath them with the coat of hypocrites , lyers , Samaritanes , seditious men , they much more hate Godlinesse , he that would have the picture of the man stobbed or hanged , would much more have the living man in person stobbed or hanged . Hypocrisie is a resembling of a morall good for vaine glory : It s not hypocrisie to suppresse tears in Prayer , least the man seeme to seek himself , nor for a father to seeme to be angry at his childe or servant when he is not angry , nor to put on deafnesse at reproaches , Psal. 38.12 . They speak mischievous things , 13. But I as a deaf man heard not : It was prudencie , not hypocrisie in Saul to hold his peace and misken when the sons of Beliall despised him , it being the beginning of his reigne , 1 Sam. 10.27 . Nor is it hypocrisie in a Magistrate or Joseph to put on an other person to his brethren , though if the ground be unbelief , it is not lawfull for David to feinzie himself mad : Nor for Ammon to counterfite sicknesse , or to put a lie upon providence : And yet it is not hypocrisie for Solomon to seeme to divide in two the living childe with a sword , or for the men of Israel to flie before the men of Ai. A lawfull end and a right end and motive , contributes goodnesse to actions that are not intrinsecally evill . There is a naturall hypocrisie in all , every man in both sides of the Sun is a lyar , he that said he would wish that he might dwell in the land beyond the dawning of the morning , where they are all sincere , wished to dwell where there are no men ; for where-ever men are , there are hypocrites and hypocrisie . There is an acquired hypocrisie in all , lesse or more , and an habit thereof in not a few . According to mens wayes so are men white and painted Hypocrites ; Herod professeth to worship Christ and mindes to kill him , Math. 2. And Absolom covers treason and rebellion against his father and prince , with the whitenesse of a vow at Hebron , what better is the whoore and what more devoute to say , Prov. 7.14 . I have peace offerings with me , to day have I payed my vowes ? under the vail of zeal ( they think it ) service to God to kill the Apostles , Joh. 16. But the worst of Hypocrites is he who makes himself a Hypocrite , not before God onely , and before men , but whitens and paints himself before himself , and deceives himself , 1 Joh. 1.8 . It is strange a man hath such a power over himself , as to perswade himself that he hath no sin , not only in point of faith , as such as deny any originall sinne in themselves or others ; as many seducers now do , Socinians , Arminians , diverse Anabaptists ▪ and such as say , the Law may be fulfilled by Grace , we are justified by Works : It is possible to be free of sin in this life and to be perfite , so as they cannot sin : But also practically a mans heart may deceive his heart , and may perswade himself that he is Godly and Religious , Jam. 1.26 . and that his wayes are right , Prov. 14.12 . and may say within his heart , and so think not only , I am holier then thou , and yet not be so much as ceremonially holy , but remaine in the graves and eat swines flesh , Isa. 65.45 . but I say I am rich ( and which is above admiration ) I have need of nothing , Rev. 3.17 . that I have no need of forgivenesse , of saving Grace , of the Redeemer Christ , of Salvation . And this is so much the more dangerous , that the prejudice and blindnesse of self-love , doth more strongly perswade self-godlinesse then any godlinesse of the world , and begets a more strongly radicated and fixed habite of believing self-godlinesse , then Ministers the godliest of them , and Professors , and Angels , and the Lord immediatly speaking ( so long as the revelation is literall ) Numb . 22.12 , 24 , 28. and Christ Preaching in his Person , Math. 8.9 , 14. Math. 21.43 , 44 , 45. Luke 16.13 , 14. Ioh. 10.24 , 25 , 26 , 27 , 28 , 29 , 30 , 31. and the Apostles , Acts 24.25 , 26. Acts 26.2 , 3 , 4 , 5 , 6 , &c. 24. can be able to root out , for they can fence and ward off , and can let out blowes at all that ye can say , and cary this habite of a false opinion of self-holinesse to Eternitie with them , and stand to what conceited lamps they hear on earth , did glister withall ; and plead against the Lord in his face , that the sentence of condemnation is unjust , Matth. 25.44 . and that they deserve for their profession to be admitted in to the Bride-groomes chamber , Math. 7.22 . Matth. 25.11 . Luke 13.25 . and all such fairded Professors , are externally only in Covenant with God. And therefore these are sad marks , when first ye hid your lusts and nourish them , and feed upon the East wind of some created last end , and have not God for your last end , Luke 12.19 . Psal. 49.11 . Psal. 4.6 . Ier. 22.17 . 2. When ye know not that ye are poor , miserable , blind , naked , Rev. 3.17 . Math. 9.11 , 12 ▪ 13. Luke 15.2 . Luke 19.7 . and ye were never in Christs hospitall , and are whole and need no Physick . 3. Ye loath Christ but knows it not , Luke 7.44.45 . ye love Christ as a supposed Prophet , and loath him as a Redeemer . One may deadly hate Christ , and not know it . 4. Ye cannot compare the two states together , the state of nature and the state of Grace , as 1 Tim. 1.13 . ye idolize your own choise , to bear down Achabs Idolatrie , but choose not the will of God to oppose Ieroboams Idolatrie . 5. Ye want Christ , and ye were not born with Christ in the heart . 2. Yea ye are eternally lost without him , and know neither the one nor the other . Quest. 4. Whether or not are beleevers the parties of the Covenant of Grace . Ans. These are parties to whom the Covenant-promise is made , not these who already have the benefit promised in the Covenant , but beleevers must have a new heart , and consequently faith already , therefore they cannot be parties with whom the Covenant is made . As because the Image of God is not promised to Adam in the Covenant of Works , but presupposed to be in him by order of nature , before God make with him the Covenant of Works , else he could not be able to keep that Covenant , which we cannot say , for God created him right and holy , Gen. 1.26 , 27. Eccles. 7.29 . Eph. 4.24 . Col. 3.10 . Therefore Adam in his pure naturalls , as not yet indued with the Image of God , cannot be the partie with whom the Covenant of Works is made , for then the Image of God ▪ must either be a reward , which Adam by his pure naturalls and strength thereof must purchase by working , which the Scripture and nature of the Covenant cannot admit , or then the Image of God must be promised to Adam in the Covenant of Works , which is no lesse absurd . And if faith be promised in the Gospel , the Covenant of Grace must be made with some Israel and Judah as predestinated to life eternall and yet wanting a new heart : For God cannot Covenant●ways promise a new heart to such as have it , but to such̄ as have a stony heart and beleeve not , Ezek. 36.26 . Deut. 30.6 . Ezek ▪ 11.19 . nor can he promise faith to such as have faith this way . Quest. 5. Who are these that have the new heart , and so are personally and really within the Covenant of grace . Ans. Because the new spirit is given , when the new heart is given , Ezek. 36.27 . Ezek. 18.31 . Make you a new heart and a new spirit , and many in our times boast of the spirit , it shall be fit to speak of the new spirit , and who are spirituall . Hence these Questions of the new spirit . Quest. 1. What is the seed of the new spirit ? Ans. The word of the Gospel , therefore before Adam could have the Gospel-spirit , the Lord must reveal the Doctrine of the Gospel , the seed of the woman must tread down the head of the serpent , Gen. 3. So the word and the spirit are promised together , Isa. 59.21 . Isa. 30.21 . Thy teachers shall not be removed , and thine ears shall hear ( this is the inward teaching ) a voice behind thee , saying , this is the way , walk ye in it . Isa. 51.16 , 17. Mat. 28.20 . Go teach , that is the word : Loe I am with you to the end of the world , that is the Spirit to make it effectuall , by my Spirit , Joh. 14.16 , 17. Object . But Adam when he heard first the Doctrine of the blessed seed , could not try the Doctrine or speaker , by any new Doctrine . Ans. The first Doctrine can be tryed by no other rule , because it was the first rule it self , nor can these principalls written in the heart naturally ( That God is ) ( God is just , holy ) &c. be tryed by any other truths , because they are first truths ; As the sense of seeing cannot try whether the Sun be the Sun by the light of some other Sun , that is before this Sun , which is more lightsome . For there is not another Sun before this , the Gospel it self hath God shining in it , to these who are enlightened , as Adam was , a Rubbie doth speak that is a Rubbie . Obj. How then should Adam know what God spake to him and n●t to another , are we not to try all spirits that speak ? Ans. There is a word immediatly spoken by the Prophets , and Apostles , that is to be tryed , partly by the first Preaching the Lord made in Paradise , partly by the effects , that it converteth the soul , Psal. 19.7 . and smells of that same Majesty , and the divine power of another life , which is in the first Sermon , Gen. 3.15 ▪ this is Verbum Dei immediatum . But when God himself speaks in his own person to Adam , to Abraham , Gen. 22. to Moses ▪ Isaiah , the Apostles , that is Verbum Dei immediatissimum , the fountain-word ; neither word nor speaker is to be tryed . The Patriarchs and Prophets are never bidden try the visions of God , for when God speaks them himself , he makes it evident that it is he ▪ and only he who speaks , and we read not of any in this deceived , Angels or men cannot counterfeit God. Obj. There have , after the Canon of the Scripture is closed , been some men , who have Prophesied facts to come , that fell out as they foretold , just as Isaiah , Elias , and other Prophets , then something is to be beleeved , that is not written , and such may have the Spirit , and yet no word of Scripture goes along with it . Ans. 1. Such men may have ( I confesse ) a Propheticall spirit , but first , they were eminently holy and sound in the faith , and taught that the Catholick Church should beleeve nothing , nor practise nothing , but what is warranted by the Word . Such as boast of Spirit or Prophesie , and reject the word , are therefore not to be beleeved . 2. What these men of God foretold , is a particular fact concerning a man , what death he should die , or a Nation , or a particular , such a man shall be eternally saved , but no dogma fidei , nor any truth that lays bands on the Catholick Church to believe that to the end of the world , as all Scripturall truths do , and a doubt it is , if we are to beleeve these , in the individuall circumstances of fact , sub periculo peccati , upon hazard of sinning against God , we may , I judge , without sin suspend belief , and yeeld charity to the speaker . 3. If any object , the Prophets did foretell particular facts concerning the death of Ahab , the birth of Josiah , which concerned particular persons : I , but they so were the maters of fact ( as the crucifying of Christ was a mater of fact ) as also they did by the intent of the Holy Ghost contain Historicall , Morall and dogmatically divine Instructions , so that the whole Catholick Church must believe them , with certainty of divine faith , they being written and spoken for our Instruction , and they sin who believe not . Quest. 2. What are we to judge of these truths revealed to Professors , when they are in much nearnesse to God , and the Lord is pleased to shine upon them in some fulness of manifestation of himself to their souls , especially in particular facts ? Answ. There is a wide difference betwixt revelations , which speak what is lawfull or unlawfull , agreeable unto or repugnant to the Word ; And what is good in jure , and what in facto , shall come to passe or not come to passe , what ever is given to revelations of the former sort , is taken from the Scripture , whose peculiar perfection it is to show what is good and just , what not ; Therefore to say that revelations now do guide us in disobeying higher Powers or killing men , &c. is a wronging of the Word , especially of the first , second and sixth Commands . As to the other , God may and doth lead his owne , especially when they are near glory , under fewest prejudices touching time and eternity , to speak what shall be , but it is not our rule . It 's an Argument of nought , Such a thing was mightily born in upon my spirit as lawfull and as certainly to come to passe , when I was most near to GOD in a full manifestation of himself : therefore such a way is right , or such a way shall come to passe ; For not to say 1. that this is a wronging of the perfection of Scripture , and 2. That there is a bastard Logick in the affections where God and nature hath seated discursive power ; And we often prophesie , because we love , not because we see the visions of God. 3. Peter might , the same way , reason , I saw the glory of heaven at the transfiguration , and the Peers of the higher house , Moses and Elias , and this was then mightily born in upon my spirit , It is good for us to be here , let us build three Tabernacles : therefore this is true , It is good for us to be here : But the Conclusion is a dream ; who should preach the Gospel as witnesses and suffer for it , and write Canonick Scripture , if these Disciples should be for ever there ? And if they should be separated from the whole glorified body , and make up a Church eternally glorified in that Mount , of only six persons : And the word saith , Peter being drunk with glory , Mark 9.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knew not what he said , and the Disciples were sleeping , not prophecying , Luke 9.32 . which saith they were in heaven , but cloathed with bodies of sin , and not led by Scripture-light ( as that good Prophecie of Peter was contrair to the Gospel of suffering and dying , that Christ prophesied was abiding himself , and all his , Math. 16.21 , 22. ) we should reel and sin : for there may be no connexion between the present nearnesse to God and the thing suggested in the spirit ; and they cohere by accident . So one in prayer is near God in respect of sweetnesse of accesse , and yet the individuall favour which ye pray for conditionally , never granted ; Ye may be saved , and God more glorified in the sufficiency of his grace , without granting it to you , as is clear 2 Cor. 12.9 . Sorrow and desire can suggest such an answer to the fasting of Israel , as they may say and think , they shall be victorious now over the children of Benjamin , and yet they are deceived . The heart would be silent and let God speak here . The sight may be dazled in nearnesse to God , and we take our marks by the Moon ; And the liberty of praying is terminated upon the fiduciall acts , and we think it is fastened upon the particular thing we seek : And here the Antecedent is true , as heaven , and the Consequence folly and darknesse . So John , Rev. 19. and cap. 22. seeth Heaven opened , and behold a white horse and him who sate on him , and he heard the voice of many , saying , Halelujah , and saw the pure river of water of life , the tree of life , the Throne , and Him that sate thereupon , &c. But he did not rightly infer that he might therefore fall down and worship a created Angel . All which saith they vainly boast of the Spirit who reject the light of Scripture , which is a surer day-star then the light of glory , for our direction . The light of glory is for our perfection of happinesse , in seeing and enjoying the last end , but not for our instruction in leading to the end , and the means . The Candle-light , and Sun-light in the City comes not without the City to direct us in the way , the lights and torches in Jerusalem and the new City serve not to guide the way to these Cities . 2. The spirituall man judgeth all things , but by the word . In one particular , Samuel , in another , Tertullian , dottes upon Montanus , some of the prime fathers , otherwise Godly , are blacked with Platoes purgatory , and some of them with invocation of Saints , yet speaking to them doubtingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say ; the spirit may be , where some particular errours are , but if the judgement be rotten and unsound in the matters of God , rottennesse in the one side of the Apple creeps through the whole , and so doth corruption from the minde sink down to the heart . A godly heretick I cannot know . 3. Any bone or hurt member in walking , actually pains and breedeth aiking , if there be a piercing and a graving conviction , in a Christian motion , that untowardnesse and opposition from the flesh , pains the spirit and new man , and hinders the stirrings of the Spirit , it saith the Spirit is there , as water cast upon fire speaketh there is fire , Rom. 7.15 , 16 , 23 , 24. It were good to try the untowardnesse to spirituall duties , and severall kinds of delight , whether it be borrowed delight from the literall facilitie of the gift , from gaine and glory , adhereing to the office and calling , or from the inbred sweetnesse in honouring God , crooking and pain in walking is a token of life-walking . 4. It s a spirituall disposition in the Church , Cant. 2. in a particular soul , to know and be able to give an exact account of all the motions , goings and comings of Christ , where he lyeth as a bundle of myrrhe all the night , even betwixt the breasts , Cant. 1.13 . when the King brings you into his house of new wine , Cant. 1.4 . Cant. 2.4 . when he speaks , Cant. 2.8 , 10. — My beloved spake and said to me , arise , my love , my fair one , and come away , when he knocks , know ye his knock , to tell over again his words , open to me my sister , &c. where he is . Cant. 2.8 . Behold he cometh leaping upon the mountains , skipping upon the hills , where he is in his dispensation to his Ancient Church ? Cant. 2.9 . Behold he standeth behind our wall , he looketh forth at the windows . 16. He feedeth among the Lillies : when , and how he imbraceth , Cant. 2.6 . His left hand is under my head , his right hand doth imbrace me : when he withdrawes , Cant. 5.6 . and is not to be found , I sought him , but I found him not , I called him , but he answered me not . Cant. 5.6 . Cant. 3.1 , 2. how hard he is to be found , and how easie he is to be found , Cant. 3.1 , 2.3 , 4. what spirituall stirrings he makes in the heart , Cant. 5 ▪ 4. My beloved put in his hand by the key-hole . For ( 1. ) this speaks much soul-love to be where he is . Cant. 1.7 . ( 2. ) To be able to write a spirituall Chronicle and History of all Christs stirrings towards your soul , saith ye have letters daily , and good intelligence of the affairs of the Spirit , and of the Kings Court , and that he writes to you , as Cant. 5.1 . I am come into my garden , my sister , my spouse ; I have gathered my myrrhe with my spice , I have eaten my honey-comb with my honey , I have drunk my wine with my milk : Then will Christ write a letter to spirituall ones , and ( as it were , with reverence to his Holinesse ) give a sort of account where he is , what he does , what thoughts he hath to us : O! how few know this ? 5. Godly missing of Christ must be a gracious disposition , Cant. 5.6 . I opened to my beloved , but my beloved had withdrawn himself , Cant. 3.1 . I sought him but I found him not , vers . 2. I sought him but I found him not . Such as are pleased with a bare literall missing and are not also in a holy manner anxious and are not 6. Restlesse in rising and going through the City , in the streets and the broad wayes , seeking and asking , saw ye him whom my soul loveth ? Cant. 3.1 , 2 , 3. are not so spirituall , as is required . Cant. 5.6 . My beloved had withdrawn himself , and was gone , my soul failed when he spake , remembring his speeches , when he knocked . v. 2. There may be some too longsome securitie under sad falls , when he is not soon missed , 2 Sam. 11.1 , 2 , 3. Psal. 26.15 . Yea a spirituall soul having regard to all the Commandements misseth the spirits acting in all the wayes in eating , Pro. 3.6 . Act. 27.35 . 1 Cor. 10.31 . Job 1.5 . 7. Frequent convictions ( which are the connaturall actings of the Spirit ) Joh. 16.9 . and of the most spirituall sins , as of unbeleef , and Gospel-ignorance , Joh. 16.9 . prove a spirituall state : as flaming prove fire to be fire . Unbeleef is more contrair to the Spirit , then carnall sins , being most contrary to the flower and bloomings of the Spirit in his sweetest operations , and most against the Mediator-love of Christ. For as by the fall , Christ hath a new Office to redeem us , Matth. 1.21 . 1 Tim. 1.15 . Luke 19.10 . Isa. 61.1 , 2. Isa. 44.6 , 9. So the Spirit hath a new Office , which he should not have had , if man had not sinned , to apply the blood of sprinkling as a sort of Mediatory intercession , to dippe us in the fountain of his blood . John 16.14 . He shall receive of mine , and shew it unto you . Joh. 14.16 . to be the Comforter , Joh. 14.16 . the Leader , Joh. 16.13 . the Witnesse , Joh. 15.26 . Rom. 8.15 , 16. The Spirit in his Office cannot step one foot with the unbeleever . Hence much tendernesse and smiting of heart where the Spirit , 1 Sam. 24.5 . is . Yea conscience to weep as one over his mothers grave , for his enemies , Ps. 35.13 , 14. and strict doubling of faith in greatest deeps : In which Christ proves himself to be more then a believing man , Mat. 26.39 . Luk. 22.42 , 44. for no man that is only man can both drink hell & believe heaven at once . 8. In duties there be these . 1. The end . 2. The delight in them . 3. The successe . As to the first , the lesse of the creature and self , and the more of God in the end , so much the more denyed and spirituall is the doer , when purely for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do , 1 Cor. 10.13 . Col. 3.23 . we are sick for God , and in health for God , and wake to him , Psal. 119.62 , 147 , 148. and sleep to him , Psal. 16.7 . Psal. 139.18 . live to him , 1 Pet. 2.23 . live and die to him and to Christ , Rom. 14.7.8 . and pray to him , even when we speak to God , Eccles. 5.1 , 2. and preach to prepare a Bride to him , 2 Cor. 1.14 . 2 Cor. 4.25 . we may be not speaking to God , or for God and his honour , 1 Cor. 11.2 . 1 Thess. 2.19 , 20. How miserable and carnall to doe all for the creature , the flesh , Rom. 13.14 . Jer. 22.15 . Isa. 5.8 . for self , Dan. 4.30 . Heb. 2.5 , 6. and this speaks much of the Spirit when the man is sick and hungry , for the exalting of God , and the will is so capaciously wide in this , that he would his eternall glory were a foot-stool for the highting of his glory , Exod. 32.31 . Rom. 9.3 . the will is a most spirituall and capacious facultie , and O! what acceptable service when the mans will looks right toward an infinite Majestie , as thirsting for and panting after this : O! if all beings , millions of Worlds , Angels and men , and all created beings , Heaven , Earth , Sun , Moone , Stars , Clouds , Air , Seas , Floods , Beasts , Birds , Fishes , and all the drops of Raine and Hail , Snow , Dew , so many Worlds of Angels would sing his praises ? What wonder then , he accept the will for the deed ? And what is to be thought of the will averse from God , and which hates him , and wishes that God were not ? How contrair to a Spirituall disposition is this ? 2. For delight , it is a spirituall disposition , to go about the duty as duty , ut bonum honestum , and not upon this formall account , because it delighteth us ; Except the delight be in the Law of the Lord , night and day , as it glorifieth him . 2. It 's spiritualnesse , when abstractedly from private consolation we go about the duty for God , and can rest upon suffering and burning quick as it is duty , though the sufferer should be deserted all the while ; We often feed our selves with the bonum secundum , the pleasantnesse in the duty , which is our sin , except the sweetnesse of the holinesse of the duty be our delight , and the beauty of pleasing God allure us , but feeling being away , we find how hard it is , to delight our selves in the Lord. 3. We do duties too often , for the successe , not for the duty : We pray , the Lord hears not , we wearie : we rebuke men , they care not , and we wearie ▪ Sucesse and not duty , self-delight and not the honouring of God , which should be all our delight , take us up . I pray and weep for my enemies ( Ah! if it could be done ) saith David , they are worse , Psal. 35.13 ▪ but my prayer returned to my bosome , that is , the sweet ▪ peace of God , which is the fruit of the duty of praying came to my soul , and cheered me . We consider not that the promise of peace , and consolation is made to the duty it self , Psal. 119.165 . Psal. 19.11 . Prov. 3.21 , 22 , 23 , 24 , 25. not to successe of the duty , and wee consider not that we are to be quieted in the duty , and to be armed with patience , against the temptation of the duty . Often it inrages Pharisees against CHRIST and the Apostles , yet the Spirit bids them Preach . Therefore whether successe in praying , and the suggar of delight in duties hire us , or not ; We are to know that though Abrahams offering of Isaac to God had neither in it the one nor the other , nor our Saviours offering himself to God , for the sinnes of the world ; If reason weigh the one and the other , yet because both were performed upon the motive of the love of God commanding , both was most spirituall obedience , especially , because the duty is both work and wage , and the more of the Word of God is in the obedience ; I mean not the letter only , but the word including the love . 2. The authority of the Commander . 3. The beauty apprehended to be , and ▪ the peace in obedience ; the more spirituall is the obedience : The letter only may show you duty , your obligation , and the penaltie of disobeying , and all these three in a literall way , and yet upon that account , the obedience is not spirituall , but Gospel-love added to the Laws-letter makes spirituall obedience . CHAP. XVIII . The new heart of Covenanters , the Nature , Characters , Properties thereof , hitherto of the new Spirit . Quest. 6. WHen are we to judge , that we have a new heart ? And when do we know that it is not the old heart ? Ans. 1 Propos. As Physically , so also Morally , the heart is the man , the good heart , the good man , the evill heart , the evill man , and God weights men by the weight , not of the tongue , of the hands ▪ of the outward man , but by the weight of the heart : Asa his heart was perfect , 2 Chron. 15.17 . the heart of Jehoshaphat , 2 Chron. 17.3 . was perefect . And Psal. 78.37 . their heart was not right : the froward heart is the froward man , Pro. 3.32 . For there is a man speaking within a man , and a heart within a heart acting , as if it were a man made up of soul and body . Thou hast said in thy heart , I will ascend up to Heaven , so the King of Babylon , Isa. 14.13 . So the heart acts Heaven or Hell within the man , Psal. 14.1 . Luk. 12.19 . they have a heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busied in the Colledge , studying and reading covetousnesse , 2 Pet. 2.14 . 2. Propos. When the Lord tryes the man , he tryes the heart and the reins , Prov. 15.11 . Hell and the heart both are naked before him . Prov. 17.3 . Theodoret. God acteth the noon-day-Sun meridionaliter in every heart : The man himself is without , and God within , Jer. 17.9 ▪ Man searcheth not his own heart and reins , for there be plottings and inclinations to evill in the heart , which the heart knows not , 2 King. 8.12 , 13. Peter hath a better heart then all men in the books of his own heart , Matth. 26.33 . but it s not so indeed . 3. Propos. The washen heart that lodges not vain thoughts , Jer. 4.14 . purged from dead works , by the blood of Christ ( above all the blood of bullocks and goats ) Heb. 9.14 . purified by faith , Act. 15.14 . is the good heart . It is a better heart according to the heart of God , 1 King. 15.5 . that turneth not aside , 1 Sam. 13.14 . of Gods seeking out and finding , then the first heart created of God , Eph. 4.24 . Col. 3.10 . And ah ! we seek a good Ruler , a good Physician , when we are sick , a good house to dwell in , and ( which is strange ) a good horse , but not to have a good heart . 4. Propos. The excellent acts of God , in a manner ( with glory to his Highnesse ) to mind his first work , to create a better heart then the first which he created , saith , that there is great need of a good heart , Psal. 51.10 . of a new heart , Ezek. 36.26 . It s beyond all admiration , to create so ra●e a peece as the Sun out of no thing , and a beautifull Lillie out of mire and dirt , out of common clay to bring forth Saphirs , Carbuncles , and in liew of a stony heart ( for grace is not educed out of the potencie of any created thing ) to create a new heart , which God loveth to dwell in , rather then in heaven , the high and holy place , Isai. 57.15 . which so ravisheth the heart of Christ , Cant. 4.7 , 9. and is of more price with God , then gold , or any corruptible thing , even a meek and quiet spirit , 1 Ptt. 3.3 , 4. is the rarest peece of the works of God. It s an excellent act of God to keep the vessell in a spirituall season , as David prayes , 1 Chron. 29.18 . To make roome for Christ dwelling by faith , and for love to comprehend love , Eph. 3.17 , 18. and who puts such a thing in the heart , Ezra 7.27 . when a sparkle of fire from flint falls on water or green timber , there is no fireing from thence . But when actuall influences fall upon an heavenly habit , as the Lord can cast in a coal , or a lump and flood of love , Cant. 2.5 , 6. Luk. 24.32 . Cant. 6.12 . there are most heavenly actings of the soul. 3. He bows and inclines the heart to the Lords testimonies , and to cleave to him without declining , Jer. 32.39 , 40. Ps. 119.39 . Cant. 1.4 . Ps. 141.4 . 4. We are to beware of 1. the reigning evils of the heart , of a rotten and unsound heart , 1 Tim. 6.5 . Psal. 119.82 . 2. Of an unsavoury stinking heart , that smells of hell and the second death , of all sort of unrighteousnesse and malice , like a green opened grave , Psal. 5.9 . 3. Of an uncured heart , that never came through the hands of the Physician ( Prov. 14.13 . A sound heart is the life of the flesh . ) Of an unsound , unsavoury and a rotten heart , Eph. 4.29 . compared with vers . 23. from whence issue rotten words , borrowed from rotten and worm-eaten trees which speak an uncured heart . 5. We are to look to deadnesse of heart in all the branches of it . As ( 1. ) sullennesse and dumpish sadnesse , in refusing comforts , and being full of unbeleeving heavinesse , in David , Psal. 69.20 . Psal. 42.11 . whereas we are alwayes to rejoice , Psal. 119.52 . Phil. 4.4 . ( 2. ) Fainting at the greatnesse of the affliction , Isa. 20.3 . Joh. 14.1 . whence comes withering of heart , Psal. 102.4 . Psal. 27.13 . ( 3. ) An overwhelmed and unbeleeving sowning heart , Psal. 61.2 . Psal. 142.3 . Psal. 143.3 , 4. ( 4. ) Deadnesse in going about the service of God , Psal. 119.37 . Quicken me in thy way , of this else where . ( 5. ) Narrownesse to take in God , opposed to an inlarged and wide heart , Psal. 119.32 . Psal. 81.10 . and straitening of heart , when the soul is so hampered , that he cannot speak , Psal. 77.4 . unbeleef clipps the wings of the Spirit , and layes on fetters , which may come from the wicked company , and may be laid on by our selves , Psal. 39.1 , 2. ( 6. ) There is an Atheist heart to hate the existence of God , of Christ , of a Gospel , Jam. 2.19 . Matth. 8.29 . Compared with Psal. 14.1 . Eph. 2.12 . Some beleevers are near to say , I take my leave of Christ , I 'le pray no more , for it is in vain . Jer. 20.9 . Ps. 73.13 , 14. but it is not a fixed resolution : of this else where . 7. There is an evill heart of unbeleef to depart from the Living God , Heb. 3.12 . 8. A heart that deviseth , ploweth , or delveth wicked imaginations , Prov. 6.18 . As Prov. 3.29 . Plow not evill against thy neighbour . Hos. 10.13 . You have plowed iniquity , such plots are forged against the people of God , Matth. 27.1 . Nah. 1.11 . 9. A proud heart ( 1. ) resisted of God. ( 2. ) Farrest from the lowly and meek heart of Christ , Matth. 11.29 . Phil. 2.5 , 6 , 7 , ( 3. ) Most near to Satans heart , 1 Tim. 3.6 . Q. Why are we more ashamed of an unclean lustfull heart , then of a proud heart ? Ans. A proud heart is deeper guiltinesse , and nearer to Satans nature ; And pride and unbeleef are sins more reproachfull to God , and incroach more upon his Throne , but there is more flesh in us then Spirit , and we think that there is more of a beast in uncleannesse . Quest. But we are more ashamed of lying , falshood , and stealing , then of pride ? Ans. There 's more of being ashamed before men , it being a carnall sort of passion , then of being ashamed before God , and falshood and lying to men are fleshly evils against common honesty , but pride is a more Angel-sin , or a more God-like sin , a spirituall sin , and pride is a sort of heart-heresie , by which we judge but blindly , we have reason to ascend and climb aloft to Gods roome , Gen. 3.5 , 6. Isai. 14.13 . because of knowledge , parts , power . 10. There is deceitfulnesse and self-deceiving in the heart , Isa. 44.20 . the Idolater feeds on ashes , a deceived heart hath turned him aside , that he cannot deliver his soul , nor say , is there not a lie in my right hand , Obadiah 3. The heart is the greatest liar on earth , to say and gain-say . 11. There is a wicked fearfulnesse in the heart to do evill , Jude 12. feeding themselves without fear , 3 Sam. 1.14 . was thou not affraid ( saith David to the Amalekite ) to put out thine hand to destroy the Lords Anointed ? It s a godly fear to tremble alwayes , at feasting , speaking , hearing , sleeping , company , Prov. 28.14 . 1 Pet. 1.17 . Phil. 2.13 . Job 1.5 . And in all there ly snares within , and without the house . 12. There is a wicked flintinesse of heart , we shall have peace , though we both hear cursing and walk loosly , Deut. 29.19 . we are fallen , but Ephraims stout heart ( 2. ) will rise whether God will , or not , Isa. 9.9 . And ( 3. ) the King of Assyria's stout heart will be as strong as God , Isa. 10.12 , 13. And ( 4. ) its wicked stoutnesse to say godly mourning before the Lord is in vain , Mal. 3.13 , 14. ( 5. ) It s wicked stoutnesse to rest upon your own righteousnesse and refuse to treat with God , Isa. 46.12 , 13. ( 6. ) And vain stoutnesse to darre God in his own quarters and fight him , Exod. 14.8.23 . Exod. 23.8 ▪ 13. Isai. 36.10 , 11 , 36 , 37. if it were in his own seas as Pharaoh and the Aegyptians would do . 13. There is a wicked hardening of the heart , when men make the Lord his word and mighty works the contrair party , Exod. 5.1 , 2 , 3. Exod. 7.10 , 13 , 16 , 20 , 23. Exod· 8.5 , 6 , 7 , 15 , 17 , 18 , 19. Isai. 6.9 , 10. Zech. 7.8 , 9 , 11 , 12. Ezek. 2.3 , 4. Ezek. 3.7 , 8. Mat. 13.13 , 14 , 15. Act. 13.44 , 45 , 46. and oppose God in his word and works . 14. There is a sinfull dulnesse upon the heart , by which men are as weaned childen , line upon line , line upon line , can do them no good , Isai. 29.9 , 10 , 11. Here it is to be observed that we cannot Preach Omnipotency , nor perswade a world to be created , nor a new heart to be infused , nor can we Preach to a Wolf to become a meek Lamb , nor threaten the Sun to rise at midnight , we but speak words about the new birth , the husband-man but breaks the earth with his plough , but God makes the corn to grow , and he only , not that the word is not the instrument of conversion of souls , Rom. 1.16 . Rom. 10.14 . but how to the act of infusion of a new heart the word concurres as a morall and suasory instrument , is above my capacity . 15. There is a froward heart , Pro. 17.20 . that perverteth and is crafty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pervert . 16. A wicked heart , Pro. 26.23 . set on evil , Eccl. 8.11.17 . foolishnesse is bound to the heart , Pro. 22.15 . a dissembling heart , when seven abominations are in it , Pro. 26 ▪ 25. ( 1. ) We take no● heed to the imaginations , and are not grieved for the constitution of the heart , for actuall sins make originall sin to swell , as two floods running into one maketh a hudge River . ( 2. ) We take not heed to the young births of the heart , with the concurrence of the mind , fancie and imagination , there are multitudes of forgeries , clay-pots , and imaginations framed , as a potter deviseth vessels of earth of many quantities , figures , shapes , great , small , narrow , wide , round , cornered , for the word is a potters word , Gen. 6.5 . 1 Chr. 28.9 . with all keeping keep thy heart , Prov. 4.23 . the word is to keep as the keepers of the walls , Cant. 3.5 . as sheepheards , for it s in danger to be stollen away , Hos. 4.11 . 2 Sam. 17.6 . Hos. 7.11 . Ephraim is like a silly dove without heart , but we take no heed to the entry , to see what goes in , what comes out . ( 1. ) What if there be no God ? Psal. 14.1 . ( 2. ) What if God see not ? Ezek. 9.9 . ( 3. ) What if man perish as the beasts ? Eccl. 3.19 . It may be there is no heaven , nor hell . ( 4. ) What if there be no Christ , nor Gospel , but only questions of words ? Such clay-pots were framed by Gallio , and Festus , Act. 18.14 , 15. Act. 25.11 , 19. Hence come imaginations of things impossible , Isa. 14.13 . I 'le ascend to heaven , saith Babylon , I will set my nest among the stars . Oba . 4. Tyrus saith , I am god , I sit in the seat of God. And new-wild-fire flights which are indeed old heresies , are of this kind ; such are dreamers , who see seven lean kine eat seven fat kine , in re , it s a lie . ( 5. ) A new heart is the Office-house of Christ , and a heart delighting in Gods wayes is a new heart , where the Law is imprinted and ingraven in the heart , Isa. 51.7 . Hearken ye people in whose heart is my Law. Psal. 40.8 . I delight to do thy will , O God , thy Law is within my heart . It s true there is a new delight in the heart , but not a delight of the new heart , Isa. 58.2 . Joh. 5.35 . for a delight in the Gospel as a good thing , not as a good Gospel , a delighting in Christ as a Prophet that feeds them , not in Christ as a Redeemer , Joh. 6.26 . that saves them , is not a new heart . 2. The new heart is a heart universall , wholly for God as God , there is an inteernesse in it , when the whole spirit and soul and body is kept blamelesse , 1 Thess. 5.23 . 1 Pet. 1.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in holy conversations and godlinesses , 2 Pet. 3.11 . Half a globe , though exquisitely plained , or half a cart wheell , is not a globe nor a cart wheell . Externall things may be devided , one may be an hearing Professor , and a drunken Professor , and a praising , a singing Professor in publick , and not a praying nor a believing Professor in private , spirituall duties , cannot be devided : half a faith , half a love , is no faith , no love , saving grace is an essence that consists in indivisibili , and cannot be parted . 3. A new heart is a fixed and established heart by Grace , it 's a new state , not a new transient flash , a new heart , Deut. 5.27 . All that the Lord our God will speak unto thee , we will hear , but the Lord saith , verse 19. O! that there were such a heart in them , but it is not in them . 4. 1 Sam. 10.9 . God gave Saul an other heart , then a changed heart is not a new heart , a new spirit or a new gift in Jehu is not a new heart ; It 's not newnesse that makes the heart new , but Gods new ingraving , Jer. 31.33 . 5. A heart keeped with all keeping is a new heart , Prov. 4.23 . both the words note exact diligence in keeping as watchmen and sheepherds with all keeping , at all times , Psal. 119.119 . some pull their hearts to pray and hear , but not while the sabbath , or under a storme of conscience : and the heart is a word in some company , not at other times and in other company ▪ 6. The heart is new , where the affections are all faith ( as it were ) and all sanctified , reason and zeal is a lump of angry reason , and fear a masse of shining reverence ; and love only soul sicknesse and pure adherence to God , the instinct of faith wholly on God , as the last and only end . ( 2. ) The heart is new when the affections are equivocally , or at least , at the second hand set upon the creature , but as nothing can be seen , but what either is ▪ colour , or affected with colour , so nothing is fixedly sought after , but God , he onely feared and served , Mat. 4.10 . Deut. 10.20 . only desired , Psal. 73.25 . only loved , Deut. 10.12 . Cant. 3.2 , 3. the soul sick of love for only only Christ , Cant. 2.5 . Cant. 5.8 . he only trusted in , Jer. 17.5 , 7. Psal. 62.5 . ( 1. ) Nothing is all good and all desirable but God , and God in Christ , Mat. 19.17 . Cant. 5.16 . the shadow of the Sun in the fountain is not the reall Sun : the stirrings of the pulse of the affections towards the shadowed good of the creature , should be lent , and like the beating of the pulse of a dying man , with a godly contradiction , loving and not loving , joying and not joying , 1 Cor. 7.29 , 30. mourning and not mourning . CHAP. XIX . 1. The place of Evangelick works in the New Covenant . 2. Possession of glory and right to glory considerably different . 3. A twofold right to life . 4. We are not justified by Works . 5. The place of declarative justification by Works , Jam. 2. discussed . 6. Faith and Works different . 7. Possession of life and right to life cleared . 8. Faith and finall believing both commanded in the Law , finall unbelief not the sin forbidden in the Gospel onely . 9. How life is promised to works Evangelick . IT 's a grave and weighty Question to rid marches between the two Covenants in their conditions , the one requiring the obedience of Works , the other Faith : It 's not to be said that for fifeteen hundred years no man did doubt of the necessitie of good Works , Paul propones the objections of the Antinomians , Shall we sin and continue in sin , that Grace may abound ? Rom. 6.1 . this they spake through the occasion of what he taught , chap. 5. some have said they are hurtfull , because we abuse them , some arbitrarie and indifferent , , because they are not necessary to justification . O! what pronnesse in us to suck out of the doctrine of free Grace poyson , how kindly to desire there were no Law against treason , because the Prince pardons ; All sin is virtually Atheisme , to wish the existence of a Law , and so of a just holy and unchangeable God were not , and we can hardly believe this . And 2. what rising of heart and carnall reason is there against the first acts of providence , why , and what necessity was there to make a Law to forbid the eating of an Aple , God foreseeing that thence should come the ruine and endlesse damnation of all . It had been good God had never created such a Tree . 2. That the eating thereof had never been forbidden . 3. That it had never had such a name , as the the tree of knowledge , for it deceived Evah . 4. That God had not given free-will to Adam . 5. That he had given him confirming grace in the first moment of Creation . But , Observe 1. Satan started first the dispute concerning the equity of the Law , and that we are Disciples of and appr●ntises to Satan , when we tosse and rackot arguments in our carnall heart-Logick against the holy Law of God , Gen. 3.2 . and make the heart a ferrie boat to cary messengers and divellish thoughts hither and yonder , in questioning the goodnesse of the Law , and the acts of providence , and therefore it is speaking Grace , to close with the sweetnesse not only of the Law written in the heart , and these inbred principles of honesty and truth , to hurt none , to obey God , ( for Satan raised not the first dispute about these ) but with all the judgements and testimonies of God , as David , Psal. 119.127 , 128. vers . 86. All thy commandements are faithfull , 1 Sam. 12.7 . Stand still that I may reason with you of all the righteous acts of the Lord. It s a mind like Christs that hath an heart prejudice at no one command , by an other , and is sweetly friended with all that God commands , Math. 3.15 . It becomes us to fulfill all rightenesse , and O! how sweet to have no heart quarrell , but a sweet stouping of soul unto , and an adoring of God in all providences , and acts or decrees he hath concluded or done in time or from Eternitie . These draw deep in the decree of Reprobation , God had an hatefull designe against me . 2. The Gospel is an untrue and fabulous dispensation . What a spirit is Galaenus who reproacheth Moses because he teacheth not that God works ever and by necessity of nature , what is most good for the creature . And that Prince who said , that if he had been Counsellour to God in the time of the Creation , many things should have been created ordinatius & melius , in a better order and state , then they were . Let the man be remembred who called the Gospel a fable , and the spirits who reproach the Scripture as inkie wisedom . 1. A bare dead forme bare flesh , &c. and weak ones under desertion , who feed upon reports and lying news from Satan , God hated me before time , and carries on a design of eternall ruine to me , therefore I have no right to hear , to pray , to eat , to sleep . 2. Yet the necessity of good works is asserted by Luther , the Augustine Confess . and Apol. Arti. 20. docent nostri , &c. Evangelick works are necessarie , not to merite , but by the will and commandement of God : Calvin calleth them inferiour causes of the possession of our salvation . The dispute began upon occasion of the book called Interim Anno — M.DLXVIII . and in Colloquie at Altenburge , Melanthone and the Divines of Wittenberge assented to the necessitie of good works , but the followers of Flaccius Illyricus dissented : The Authors of the book of Concord condemne these of Flaccius their way , and deny a necessity of efficiency in works to deserve salvation , but yeeld a necessity of their presence , that the work of salvation be not hindered . 3. These distinctions are necessary . 1. There is a jus and right to Gospel life eternall . And 2. there is actuall possession of life eternall . 2. There is a twofold jus , One by the purchase of merit , and the payed ransome of blood ; There is a right secundary by promise , every promise giveth a right in a manner : but its unproper . 3. There is promise of life formally federall . 2. There is a promis● of life consequentèr federall . 4. There is an order of things , one going before the other as the Antecedent and the Consequent , and in order of cause and effect . 5. Law-obedience doth much differ from Gospel-obedience , as Law-commands from Gospel-commands . 6. GOD sent his Sonne to justifie persons , but not to justifie works , not to make inherent obedience perfect or our righteousnesse before God. Asser. 1. If the new Covenant be considered strictly and formally in its essence , he that beleeveth whether his faith be weake or strong is justified and saved , Joh , 3.18 , 36. Joh. 5.24 . Act. 15.9 , 10 , 11. Rom. 3.16 . Rom. 4.1 , 2 , 3 , 4 , 5. Rom. 5.1 . for faith justifieth as lively faith , and not as great or small : Otherwise none should be justified and saved but the strong beleever , whereas Christ died for the weak in the faith , Rom. 14. Hence Mr. Sibs excellently . Know that in the Covenant of Grace God requires the truth of Grace , not any certain measure , and a spark of fire is aswell fire as the whole element thereof , we must look to Grace in the sparkle aswell as the whole flame , all have not the like strong , yet the like precious faith , whereby they lay hold and put on the perfect righteousnesse of Christ , a weak hand may receive a rich Jewell , a few grapes will shew that the plant is a vine not a thorne : There is a roome in heaven for thee who judges thy self ; for the number of lambes , and babes weak in the faith in this Kingdome ▪ do far exceed the number of the strong and aged in Christ ; for the Scripture names the whole flock , little ones , babes , his sheep , they are not a flock of fathers and strong ones . Asser. 2. There is a right to life by promise , he that beleeves shall be saved . Promissio facit jus , & creat debitum : Godlinesse hath the promise of this life , and of that which is to come ; And because a promise as a promise cannot create an equality betwixt the work and the wages , as is proven , this is an unproper right , and not proper debt , and takes not away the nature of a free gift : This is no consequence at all , the performing of the condition of the Covenant of Works doth justifie Adam by Law-works , so as he is no sinner , hath fulfilled the Law , hath right to life eternall ; Ergo , to beleeve to the end , and fulfill to the end , and fulfill the condition of the Covenant of Grace doth justifie the beleever , by Evangelick works , make him no sinner , but a perfect fulfiller of the Covenant of Grace , and one who hath due right by working to life eternall . Certainly then , 1. doing Evangelick gives us as good right to eternall life , without the price and ransome of blood , as doing legall gives to the same life . 2. When we sin and fall in atrocious offences , Adulteries , Paricide , Robbing , we have as good right to Justification by works , and life eternall by Evangelick works , suppose he be a robber all his life , as was the repenting theef , as Adam , suppose he had perfectly fulfilled the Law. Now though believing be the condition of the Covenant of Grace , it is of a farre other nature then perfect doing , to the end , and constant fulfilling of the whole Law , in thought , word , and deed with all the heart , and the soul and mind , and all the strength . For there is no sin here , and so no place for punishing justice , or wrath , none can so believe , but he sins and so deserves everlasting wrath . If it be said , that by the Covenant of Works he doeth deserve it , but not by the Covenant of Grace , for Christ hath merited to him life eternall . Ans. 1. We speak now of the right that a Believer hath by Evangelick works to justification and life , as contradistinguished from the merits of Christ , this opinion saith that a man is justified by Evangelick doing , because God hath made the like promise , and the like jus and right by promise , to doing Evangelick , that he made to Law-doing , if Christs merits be added to qualifie Evangelick works , to adde to them the worth that they have , then Christs merits must give life eternall by way of merit , or a vertue of meriting condignly to our Evangelick doing , as Papists say , and so Christ hath made us saviours and redeemers of our selves , and this is a right to life ex condigno more then Adams most perfite Law-obedience had . 2. The Covenant of Grace commanding faith , doeth by this opinion command all that the Law of Works doeth , but in an Evangelick way , that they be done sincerely : Ergo , it must forbid all sin which the Law forbids ; But the Law forbids not only unbelief , finall unbelief , but all the works of the flesh : Also Christ must come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to louse and dissolve the Law , which he denyes , Math. 5. for if the Covenant of Grace condemne nothing but finall unbelief , Christ in this Covenant must dissolve the Law ; but Christ sayeth , he that breaks or teacheth men to break these is the least of the Kingdome of God. But there is an other jus and right to life eternall , by which Christ dying hath satisfied the Law , expiated our sins , restored as much and more glory to God by passive obedience , by his sufferings , as we had taken glory from God by our evill doing , and so merited to us life eternall . If any say abusing that place , Rev. 22. 14. that we obtain this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and right to the Tree of Life , and to Christ our life and everlasting glory ( which is our only right , the only Charter of blood ) by keeping the Commandements Evangelically ; he must say that we first may keep the Commandements Evangelically before we have right to life , to Christ , and so before we beleeve . 2. That we merit Christs right or merite by doing , and that by Evangelick works , we buy right to Christ and Christs merits , and so Christ hath not merited to us a jus and right and title to life everlasting by dying , and grace and a gracious right to do his Commandements by his death , but that we , by doing his Commandements , do earne and sweat for a right to Heaven , which is to say , that we by doing , merite and deserve the price of Redemption , and that we merite Christ to our selves , by doing , whereas it is he and he alone , that hath merited to us Grace and Glory , and all title to Heaven . Not to say that a Charter of life from such a noble Superiour as Christ by the purchase of blood , and of such blood , the blood of God , Act. 20.28 . is some better then to have eternall liveliehood and free-hold from our duty and lubrick best works , which are polluted with sin , and by which , though we were Evangelically conscious to our selves of nothing , yet should we not be therefore justified , 1 Cor. 4.4 . for the righteousnesse in which is Davids blessednesse before Christ , and Abrahams before the Law , and ours under the Gospel , is in forgiving of iniquity , covering of sin , not imputing of sin , Rom. 4.1 , 2 , 3 , 4 , 5 , 6 , 7. But in all the Scripture our sins are never said to be pardoned and not imputed to us , by our own most Evangelick doing , for we are justified freely by his Grace , through the Redemption that is in Christ Jesus , Rom. 3.24 . not by the Redemption that is in us , and are washen from our sins in his Blood , Eph. 1.7 . Col. 1.14 . Mat. 26.28 . Rev. 1.5 . and sufferings , not by our Evangelick doings , and if such a case could stand , the Martyrs , sure , might well be justified by their own blood , and since no pardoning , wash●ng , Law-satisfying vertue , can be in faith , works , or our Evangelick deservings , they can not justifie us nor keep and occupy the Chair of Christ. And the fault were the lesse , if our works were onely called the way to the kingdom , not the cause of raigning , but they are called perfect , both in their nature , and conforme to the rule , and also in order to the end , to justifie us before God , and to save us . And if so , all in Christ may say , we have no sin , contrary to Scripture , Jam. 3.2 . 1 King. 8.46 . Eccles. 7.20 . Prov. 20.9 . Jam. 2.10 . Yea though he that is guilty in one offends in all , yet in the sight of God , all flesh shall be justified , this way , Psal. 143.2 . Nor can it be said that such works are perfectly conform to the Gospel , because the doers beleeving in the lowest degree fulfills the condition of the Gospel . But where it is said that the Gospel commands only faith in the lowest degree ; Then the Centurions faith , the faith of the woman of Canaan , and the greatest faith shall not be required in the Law. For the condition of the Covenant of Grace cannot ( say they ) be required in the Covenant of Works , and it is not required in the Gospel under the pain of sinning against the Covenant of Grace , and of damnation , for then all who have not faith in the highest degree should be damned , and violate and break the Covenant of Grace , contrary to the whole Gospel , which saith that these who have weak faith are justified and saved , and so the greatest faith shall be will-worship and a work of supererogation . And because this way saith that all and every one of mankind are under the Covenant of Grace , then 1. there shall be none living under the Law. 2. no Law , but only to beleeve in CHRIST , shall lay an obligation on any , Jews , Christians , under pain of wrath . And if James be to prove that we are justified by works , and yet mean , that both faith and works concur as causes , though faith more principally , how can Paul deny that we are justified by works , If Peter and John jointly work a miracle and heal the creeple man , suppose the influence of John in the miracle be more , yet it is not to be denyed , that Peter wrought the miracle . Nor doth the Scripture say that we are more principally justified by faith , and lesse principally justified by works , but the places alledged for salvation by works ( if works have a causative influence ) specially Matth. 25. speaks more for the preheminence of works . Nor doth the Scripture insinuate any thing of the first and second Justification , or of growing in Justification , in having our sins not imputed to us to our very day of death ; and the Question must be , Rom. 4. whether Abraham was justified by works done before circumcision , or not , Rom. 4. when as faith was not reckoned to Abraham , when he was in uncircumcision , and the blessednesse of righteousnesse by faith cometh both upon circumcision and uncircumcision , vers . 9. and he had faith and righteousnesse and was in Christ and regenerated , when he was justified . Though some taught Justification by the works of the ceremoniall Law , yet Paul Gal. 3.10 . states the Question of works agreeable to the Morall Law , that are absolutely perfect , and must be done by Grace . And Paul might justly in the Epistles to the Romans and Galatians have excepted himself , David , Abraham , and all the regenerate , for they are justified by giving almes to the poor , Mat. 25. as was Rachab , by receiving and lodging the spyes . The English Divines say , How could the Scripture conclude from Abrahams being justified by works , whence he offered his Son Isaac , unlesse by works here we understand a working faith , the Apostle must mean the same by works , vers . 21. that he meaneth by faith , 23. for he cannot say vers . 23. the Scripture was fulfilled ( in Abrahams being justified in the work of offering his son , v. 21. ) which saith , Abraham beleeved God , and it was counted to him for righteousnesse : Except it must be meant , that the work of offering his son Isaac was counted to him for righteousnesse . Now the letter of the Text expresly vers . 23. saith that beleeving God was counted to Abraham for righteousnesse , then the work of offering his Son must either be the beleeving declared by offering his son , and faith working by that act of offering , or if they be two sundry things , he must then say this in effect , Abraham was justified by the work of sacrificing , vers . 2● . causatively before God , Ergo , the Scripture is fulfilled , vers . 23. and Abraham is justified by beleeving causatively before God , vers . 23. which we cannot ascribe to the Apostle , according to their minde who make faith and works the two collaterall and joint causes of Justification before God : as if one would say Peter wrought the miracle . Ergo , the Scripture is fulfilled that Iohn wrought the miracle . So Abraham was justified by works , vers . 21. Ergo , Abraham was justified by faith , 23. 2. The faith which Iames debarres from Justification must be the faith , Iam. 2. by which Paul strongly proves , Rom. 3. c. 4. we are justified without works . If faith and works concurre as collaterall causes in our Justification before God , as the Papists contend ; but the faith which James excludes from Justification , is no faith at all . But only ( 1. ) fair words to the hungry and naked , and giving them supply for no necessity either of hunger or nakednesse , and which cannot save , and so is no faith , and so can have no saving influence with works to justifie and save , but such is the faith which James excludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 , v. 15. the faith of Paul , saves , Rom. 4. Rom. 5. purifies the heart , Acts 15.9 . ( 2. ) A dead faith is no saving and living faith , no more then a dead corps is a living man , v. 17. ( 3. ) A faith that cannot be shown to others in good works , as this v. 18. is no faith , for it hath no motions of life . ( 4. ) A faith of the same nature , with the faith of the Devils , who beleeve and tremble , v. 19. ( 5. ) A faith which a vain empty professour imagines to be a living faith , when it is dead , without works , as this v. 20. can have no joint influence of life to justifie and save with good works ; all which saving influences contrair to this , saving faith hath . 2. It is to be observed that James maketh mention of two sorts of faiths , ch . 2. which the Adversarie confounds . 1. All alongs , v. 14 , 15 , 16 , 17 , 18 , 19 , 20. he gives vive characters of a dead painted faith , which is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vaine empty boaster , ver . 20. 2. He showes us of a lively faith of Abraham , which wrought with his Works , now it is a lewd error to make Abrahams faith , and the faith of believing Rahab of the same nature with the faith of the vain empty Hypocrite , who 's faith is nothing but fair words , and with the faith of Divels . So the Papists , Lorinus , Estius , Stapleton , Mavochius , Bellarmine make it an Hypocriticall and dead faith , and lively faith as Abrahams was , a vitall receiving of Christ and a believing the Lord , so as believing is counted for righteousnesse , to differ not in nature and essence from the faith of the Devils , whereas in the faith of sound Believers there is a Godly submitting and leading captive of the understanding to the obedience of Christ , because it is the Lord that speaks , and so a receiving of the Word as the Word of God , 2 Cor. 10.5 . 1 Thes. 2.13 . Math. 22.32 . which is not in the faith of Divels . ( 3. ) There is in it a receiving of Christ , Joh. 1.11 . a fiduciall resting of the heart upon God in Christ. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to confide , to betake himself to a lu●king place , where one may be safe from a storme , Psal. 2.12 . Psal. 11.1 . Psal. 31.2 . Deut. 32.37 . Psal. 118.9 . Judg. 9.15 . come and 〈◊〉 under my shaddow . And this is contradistinguished from the Divels and Hypocrites who cannot seek their lodging nor a hiding place against wrath in the Lord. 2. It is to lean and rest the body , 2 Sam. 1.6 . Saul leaned upon his spear , and by a Metaphore it is to cast the burden upon the Lord , Isa. 50.10 . Psal. 55.22 . hence the word that notes a staffe , 2 Sam. 22.18 . Isa. 3. the Lord hath broken the stay and the staffe of bread , Isa. 30.1 . and this is to be done often , when there is no present duty to be done , nor any work required of us , but only a fiduciall relying upon the Lord alone , as at the Red Sea Moses and the people were to leane upon JEHOVAH only , not to act , which cannot be said of the faith of Divels and Hypocrites . ( 3. ) It is to look with delight and confidence , Isa. 17.7 . as oppressed servants , Psal. 123 ▪ 1 , 2. ( 4. ) There is a word that notes to be silent , not to speak , not to move , Josh. 10.12 , 1● . the Sun was silent , it moved not : It notes a Godly submission that the soul dar not speak against God , Psal. 37.7 . rest in the Lord , file Jehov● : LXX . sub ditus esto Domino , Psal. 62.6 . whence faith teacheth us to submit and hold our peace and lay the mouth in the dust , as a spirit dantoned of God , Lev. 10.3 . Job 1.21 . Lam. 3 ▪ 28. Ezek. 16 . 6● . which is far from Hypocrites . ( ● . ) To believe is to cleave to God , from a root that signifies to adhere as thing● glewed together with pick or glew , Psal. 63 ▪ ● . Josh. 23.8 . Deut. 11.22 . so we become one Spirit with the Lord , 2 Cor. 3. ( 6. ) It is a word of near adherence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lean firmly upon any with hope of securitie , 2 King. 18.5 . hast thou leaned upon this reed ? Hos. 10.13 . Psal. 13.6 . Psal. 31.7 . Deut. 12.10 . Thou shalt dwell safely , confidently , it places the soul under the Rock of Omnipotencie . ( 7. ) It is to roll thy self upon God , and is borrowed from heavy bodies , Josh. 10.18 . Roll great stones to the mouth of the cave , Genes . 29.3 . Psal. 22.9 . he trusted in the Lord , rolling himself on the Lord. Prov. 16.3 . commit thy works unto the Lord , and thy thoughts shall be established . Cartwright sayeth it is a Metaphore from men who , being oppressed with a burden , transfer it off themselves upon one who is mightier and stronger : it is excellent when the heart rolles all its cares upon the Lord , and disburdens it self upon him . ( 8. ) There is a word that noteth to leane , to stay or stablish , to strengthen , Isa. 48.2 . 2 Chron. 32.8 . the people rested themselves upon the word of Ezekiah , Cant. 2.5 . stay me with flagons , Psal. 71.6 . I have leaned upon thee from the womb , and it notes to draw near , Ezek. 24.2 . so it is to strengthen and make strong the heart that is trembling and shaking if it be not stayed upon God. And shall all these excellencies of faith , be in the faith of Divels and Hypocrites ? and therefore it is most absurd to make the faith of Abraham all one in nature with the faith of Divels and Hypocrites , and to make the difference only in having Works , and no Works , as if there were the same heart leaning , soul rolling , and cleaving to the Lord by faith in Abraham , and in Hypocrites and Divels who tremble . 3. That Scripture , Abraham believed and it was counted to him for righteousnesse : Is not Gen. 22. when he did justifie himself by the work of sacrificing Isaac : But it is Gen. 15.6 . when the son of promise Isaac , a type of Christ is promised to him : at which time there was no work at all required of Abraham , but only believing the promise , for what should Abraham act or do to further the fulfilling of that promise , for he believed that Gospel ▪ promise in the mean time , with a faith lively , and having with it as a concomitant a resolution to walk before God and be perfect , 〈◊〉 then the Text shall say , Gen. 15.6 . Abraham resolved to be fruitfull in good works , when he heard the promise , and that resolution of good works was counted to him for righteousnesse which is most violent . 4. Who so are justified causally and in the sight of God by Workes , as James saith , to him workes are counted as the forma●● cause , for so James from Scripture , ver . 23. Abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , believed God and it was counted to him for righteo●●nesse . Which sayeth , by that faith he was declared or by that 〈◊〉 was justified , which was imputed to him for righteousn●●●e . But his beleeving or his faith living and working like the ●ody quickened with the Spirit , was counted to him for righte●●snesse . Now except it be yeelded that James speaks of two ●aiths , one dead and empty , ascribed to the hypocrite , ver . ●● , 15 , 16. another lively and working , ascribed to Abraham ▪ ●er . 23. and except this be denied , that Abraham was 〈◊〉 , ver . 23. not by that same faith ; It must follow that A●●ahams empty beleeving , ver . 23. was that which was count●●o him for righteousnesse , Gen. 15.6 . but James cannot be so ●●derstood , but when he saith , the Scripture Gen. 15.6 . 〈◊〉 ●ulfilled ; for his faith in beleeving the promised seed , Ge●● . he shows that Abraham was justified by faith without 〈◊〉 , as Paul , Rom. 4. and when he saith he was justified 〈…〉 ●orks in offering his son , as Gen. 22. he saith he was 〈◊〉 ●●●lared just , or not justified by the empty and idle faith of 〈◊〉 hypocrites ; but by a faith that did prove it self to be lively . So that James proveth that we are not justified by a dead faith that neither hath , nor can have good works . As his Adversaries said , and Paul proves , Rom. 4. that we are not justified and saved by works , that is by our own inherent perfect righteousnesse , because , Rom. 3. all have sinned , Jew and Gentile . Because Abraham then should boast as a perfect man , free of sin , and he needed no Redeemer , the Law of works should save him , and so he needed not remission of sins , nor the non-imputation of iniquity . But there is a mids between these , and Iames saith that is to be justified by faith , by a metonymie of the effect , by faith made known to be lively , not to the world only , but to their own conscience , for if Iames should mean that we are justified by works properly as counted to us for righteousnesse , he could not say , vers . 21. Abraham was justified by works , when he offered his son , vers . 22. he cannot infer , vers . 2● . thou sees that his faith wrought with his works : What faith ? He had spoken of works , vers . 21. not one word of Abrahams●aith ●aith , yet he saith , because Abraham was justif●●d , that is declared to be really , before God , to his own conscienc● and others justified , his faith did work in a lively way as reall in an● by his works , and you see that Abrahams faith , Gen. 15.6 . was perfect●● by works , Gen. 22. when he offered his son . Now it was not 〈◊〉 as touching the nature of it , and the act of justifying , for 〈◊〉 ▪ Rom. 4. cites Gen. 15.6 . to prove that Abraham was justified by 〈◊〉 faith in beleeving the promise of the blessed seed , some 25. year● as others reckon 30. years before he sacrificed Isaac , Gen. 22 . ● that it must follow that Abraham was not justified by works ▪ no● his 〈◊〉 perfect in its lively operations untill he offered his son Isaac : ●hen the contrair of this , the Scripture tells us , for by faith he 〈◊〉 his Countrey , C. 12. By faith beleeving the promise he was 〈◊〉 Rom. 4. many year● before : Therefore these words , seest thou 〈◊〉 faith , must mean that his faith came out to view by his works . But the●e be learned and godly Protestants who 〈◊〉 that James must speak of ●ustification reall and before God , and 〈…〉 declared Justification before men only ? Answ. It s true , 〈…〉 to name them . But these are subordinate : James speaks not 〈◊〉 a faith only declared , nor of a justification onely declared to the world : But of a declared Justification that is reall before God. 2. That is declared to the man himself , and to the world . And that James speaks of a Justification before God , the Text saith : Because he saith , ver . 14. What can that faith profite ? Which is empty , he must mean , what can it profite before God , to save and justifie ? As the word , 1 Cor. 13.3 . if I have not love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it profits me nothing before God. 2. Can that faith ( it is not well translated leaving out the particle in the new Translation , can faith save him ? ) save him ? Then he must speak also of reall faith , and so reall salvation and so of justification before God. 3. The examples of the Justification of Abraham , of Rahab , which were reall , must say something to the same purpose . 2. That he speaks of reall Justification to the mans own conscience as well as to the world if clear in the Text also . For James speaks to the conscience and privitie of the man who saith that he is justified , and hath faith , vers . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast faith , thou beleeves , the Devils also beleeve , he would have the hypocrite to discusse his own conscience , and solidely to know , whether his Faith and Justification be reall or not ; And James wakens all visible professours in this Epistle ( as Iohn also doth ) to try his Religion whether it be true and solide , or vain : by Chap. 1. being a doer of the Word , and not a hearer only , 23 ▪ 24. by visiting the fatherlesse , vers . 27. by loving and respecting the poor that are Godly , as well as the rich , Ch. 2. by trying his faith whether it be dead or lively , by bridling the tongue , Ch. 3. And therefore the Arminians and others do but lose their labour , who say Iames doeth not speak here of Justification declared to the world , because the world cannot judge infallibly whether our works by which we are declared to be justified , are sincere or not . For 1. we say that Iames doth speak of Justification declared to the world , for he speaks of real Justification before God but as declared , not to the world only , but to the conscience also of the doer . 2. Because the world can not infallibly judge of our Justification and works , therefore they cannot judge at all . It s a loose consequence : For we may declare our selves to our own conscience and to others by our good works , that we are before God justified . Otherwise because men connot see our good works , nor the principles from which they proceed , whether from saving faith or not , nor the ends for which they are , whether for the glory of God , or not , men should not glorifie our heavenly Father : Contrair to Matth. 5.16 . nor should the Gentiles glorify God in the day of visitation : As 1 Pet. 2.12 . because they cannot infallibly 〈◊〉 whether they be good works or not and done in faith and for Go● : Nor is Abraham declared to be justified because of a secret heart-●●tention to offer his son to God in the court of men ( but in the co●●t of his own conscience he may ) yet his journeying to the place where he was to sacrifice his son , his building an Altar , his laying on wood , his binding his son and stretching out his hand to kill him , may well declare him to be a justified man to the world and to men . Trelcatius , the Professours of Leyden , Calvine , Beza , Paraeus , yea a Papist Cajetan hath said well to this point . Not to adde that Scripture shall never admit , that Abrahams and Rahabs sins were pardoned , their iniquities not imputed , and they delivered from cond●mnation , by the works of offering Isaac , receiving the spies , fighting the Lords battels , suffering persecution of Saul . For Iames , if he say any thing for this cause , that good works are the formall cause of our righteousnesse , our merits , and in the very place of the satisfaction of the blood shed by Christ , we shall so be formall causes not of the declaratory act of justifying ( for that may be thought to be the Lord our Justifiers act ) yet of our own Justification , and so should we fight and run for the Crowne of inherent righteousnesse of works , as well as for the Crown of Life . And what Scripture is there for that ? 3. A man shall be as just and sinlesse , as he may say , I have no sin , I am just : And in order to the Covenant of Grace , which forbids no sin ( as some for this way do teach ) but finall unbeleef , he no more needs forgivenesse of sins and the blood of sprinkling , nor pardoning grace , then the Elect Angels , or Adam in the state of innocency , and to that , Prov. 20.9 . as to that , Eccles. 7.20 . 1 Ioh. 1. Who can say I have made my heart clean , I am pure from my sin ? The man Evangelically justified can say , I have made my heart clean , I am pure from my sinne . 4. No● needs such a man pray , forgive me my sins , as I forgive , &c. for he is justified from all Law-sins , who is inherently holy and Evangelically just : And so the Gospel is a new Law which does not forbid all sins that the Law forbids , and the man is not under sinne , though he sinne against the love of Christ. According to that , if ye love me keep my Commandements , Joh. 14.15 . so he once , ere he die , beleeve . For the Law ( say the Authors ) forbids not unbeleef , nor any Evangelick unthankfulness against the Law of a ransome-payer , which yet , I judge the Law of Nature and Nations condemnes : The Covenant of Grace forbids no sin , but finall unbeleef , and the beleever can not be guilty of that except he fall away . 5. And it may justly be asked , whether the beleever Evangelically justified , who needs no grace of pardon of Redemption from sin in order to the Covenant of Grace , needs the grace of renovation to keep him to beleeve , for he needs no pardon for the weaknesse of his finall beleeving , for the smallest weak faith is a fulfilling of the Covenant of Grace . To these adde , if James mean by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith alone , v. 24. by which he sayes we are not justified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no other then the dead faith , ver . 20. and the faith which cannot save , the faith of fair words to the hungry and naked , when the vain man gives him nothing necessary for his body , 16. the faith without works , 17. the faith that cannot be shown to men , 18. such a faith as devils , 19. and vain hypocrites boast of , 20. then sure the conclusion is for us , and agreeable to the scope of Iames , v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye see then a man is justified before men and to himself , and so really declared before God , justified and saved by works as the fruits of saving faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not by faith only which is dead and without works . For 1. he cannot exclude saving and lively faith : For that beleeving God is counted to Abraham for righteousnesse , saith Iames ▪ ver . 23. for then the conclusion should contradict the premisses , and he should say , Abraham was justified by sound and lively beleeving . Ergo , we are not justified by only sound and lively beleeving . 2. The Adversaries , Socinians , and Arminians , who by this Text , say we are justified by works , know no Gospel-faith , by which we are justified , but faith including essentially new obedience , the crucifying of the old man , the walking in the Spirit , and repentance ; as else where I cite . Therefore when Iames saith we are not justified by faith only , he must mean a naked dead assent : as in the former verses ; We are not justified ; and that is it which we say : Iames denies not but sayes that Abraham beleeved , Gen. 15. 6. ( It is only beleeving but lively and not dead , not a naked assent , which was counted to him for righteousnesse ) and Gen. 15. Rom. 4. he was thereby justified ; and therefore Paul and Iames are well reconciled . And the faith here excluded must be a dead faith , not a lively faith and a true faith , as the body without the soul is a true body and hath the nature of a true body , though it be no living body . So ( say they ) the faith that Iames excludes is a true faith , when as it is evident , it is no more true faith then the faith of Devils and Hypocrites . 3. It is false by the Papists way and Arminians also , that we are not justified by faith only , which is a true and generall assent to the Word of God , * for they teach that in the first Justification , we are justified by faith only without works , as Paul proves , but in the second Justification when a man of just is made more just ( say they ) he is justified by works ; as saith Iames , c. 2. Now by this they are forced to say , Iames speaks not of the first Justification , but of the second , but beside that the Scripture knows not two Justifications , Iames must deny that the unconverted hypocrites , and Rahab the harlot were justified by only faith , as Paul saith , and it were most incongruous to teach unconverted ones who never knew the first Justification , how they were not justified in the second Justification . And if James be speaking of the nature and causes of the same Justification before God only , with Paul and not of the effects thereof , it were false that James saith ( with reverence to the holy Lord ) that we are not justified by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without works , for Paul sayes it , and proves it strongly from the Scripture , and never insinuates that we are justified in a second Justification by works . And sure he should not have denyed all the Jews , all the Gentiles , all the world , Rom. 3 9 , 19 , 29 , 30. David a man according to Gods heart , and much in communion with God , when he penned the 32. Psalm , and Abraham a beleever and effectually called , Gen. 12. and justified , when he , Gen. 15.6 . beleeved the promise of the seed , Rom. 4. to be justified by works in their second , or their Evangelick Justification . Yea when James saith we are not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , he must mean fidem solitariam , a faith solitary which hath no works conveying it , as man sees not with eyes that are solitary and plucked out of the heart , and separated from hearing , smelling , and the senses , though faith , if true and properly so called ( as they say this is ) must justifie as the eye sees only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the e●re onely , not the eye , hears , now this faith hath a causative influence in Justification as well as works ( if it be proper and true faith , as they say it is , as the body without the spirit hath the nature of a body ) and so James had no more ground for him to say , ye see then that we are not justified by faith only , then to say , ye see then that we are not justified by works only . For works separated from faith are no lesse dead works & cannot justifie , 1 Cor. 13.1 , 2 , 3 , 4 , 5. Then faith separated from works , & really pulled from them , as in an hypocrite , is a true faith . Obj. When James saith that a man is justified by works , not by faith only , he maketh faith and works concomitant in that procurement of Justification , and in that kind of causality , for he saith not , as he is commonly interpreted ( not by faith which is alone ) but by faith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ans. He is not more commonly , nor soundly and truely interpreted , he is not justified by faith which is alone , fide solitariâ , by dead faith . For solâ fide justificamur . Faith hath the only vertue of justifying as an instrument , and so is the Adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solùm taken , Matth. 5.47 . If ye salute your brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , what do ye more then Publicans ? Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes duties only naturall excluding these which only converts in a spirituall way can do , Matth. 8 ▪ 8. Only say the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it clearly saith that a mandat of Omnipotency only in CHRIST could heal the sick servant ; but yet that Omnipotency is not really separated from justice , wisedom , mercy , Matth. 9.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I only touch him , I shall be whole . But the act of touching was conjoined with the act of hearing : Who hath touched me ? Yet the act of hearing had no causative influence in the drawing vertue out of Christ , but only the act of touching did extract the vertue , as Christ saith , Luk. 8.50 . Mar. 5.36 . Fear not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only beleeve , saith Christ to the Ruler ; can it be said , but this excludes works as touching the apprehending of the power and mercy of Christ in raising the dead Damosel . And yet that beleeving was not solitary , but conjoined with love , reverence , submission , 35. So Luk. 8.50 . Mat. 21.19 . And Act. 3.16 . The faith that is by Christ hath given this creeple perfect soundnesse . Heb. 11.30 . By faith the walls of Jericho fell . It were strange to say ( by Peter's and John's good works and holinesse , the creeple man was made whole ) and ( by good works the walls of Jericho fell ) and yet there were good works , love , mercifulnesse , courage in the Priests who compassed the walls of Iericho , and in Peter and Iohn . Adde to these that by good works we must more and more justifie and pardon our own sins , and must more and more buy a right to the Tree of Life , as they teach , citing Rev. 22.14 . and more merit , ex pacto Euangelico , life eternall : and so our works and merites must be joint causes with the blood of Christ , and the Martyrs blood and Christs blood must have paralel and collateral influence with Christs blood to buy right to the Tree of Life ; Yea and Paul already justified , even in the progresse of that which is called his Evangelick Justification , Phil. 3. would be in another condition , 9. That I may be found in him not having mine own righteousnesse which is of the Law , but that which is through the faith of Christ , the righteousnesse which is of God by faith . And why should Arminians and Socinians deny it to be Pauls own . For 1. it is inherent righteousnesse . 2. It is not infused as Papists say , but acquired as they teach . 3. It came ( say they ) from Pauls own free-will indifferent to will or nill . But how is the Scripture fulfilled in Abrahams beleeving , Iam. 2.23 . Ans. The Apostle spake often of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beleeving , v. 14. twice , v. 17. once , v. 18. thrice , v. 19. twice , v. 20. once , v. 22. twise , that is nine times , thereof Emphatically , v. 23. by way of excellency the Scripture was then fulfilled ▪ Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beleeved , and it was counted to him for righteousnesse , as it s written , Gen. ●5 . 6 . before God and man and to his own conscience , when he offered his son Isaac upon the altar . That was reall , visible and conspicuous believing and righteousnesse , to deny himself so far for God : For James is much for Religion made known to a mans self , and to men , and hath far other Adversaries in the other extremity then Paul had , even the old Gnosticks , who , in opposition to the Jews and Pharisees , laid aside the Law , doing of the Law , Jam. 1.22 , 23. all works , c. 2.14 . all conscience of bridling the tongue , c. 13.1 , 2. of peaceable and mortified living , c. 4. c. 5. and thought it godlinesse to hear the word in the Assemblies , ch . 2.1 , 2 , 3. without love to the Brethren , and to keep in their head a room , empty faith , and professed fair , and gave good words , but no garments to the naked , v. 14 , 15. And James had good cause to treat of a visible and declared faith , but yet not meerly declared , but which was reall and can save , 14. and of justification such , as that of Abraham and Rachab , as was sen●sible and reall and not in a bare profession : For Iames speaks of a profiting and saving faith , Iam. 2.14 . What doth it profite , &c. Can faith save him ? Another devise is here alledged , of a formed faith animated with charity and that justifies ( say Papists ) and an unformed faith void of charity , and that , say they , doth not justifie : And the same way , but in other expressions , Arminians and Socinians teach , that to believe and do good works , and to repent and walk in all the Commandements of Iesus Christ , is to believe , or compleat formed and Evangelick faith . But we distinguish them as the Scripture . It s true , Rom. 4.9 . faith is said to be imputed to Abraham for righteousnesse , and so v. 3. v. 5. but it is not meant of the act or work of believing , that was counted for Abrahams formall righteousnesse , there should so no room be left to the satisfaction of Christ , reckoned to be ours : if all the righteousnesse of God , Rom. 10.3 . 1 Corin. 5.21 . Phili. 3.9 . should be turned over in an act of believing , mixt with much doubting and in our sinfull obedience ; And the Socinians have more reason for them to say , there is no necessity of any reall satisfaction of blood payed for us , then the Arminians and Papists : For if our righteousnesse and inherent obedience may be of grace esteemed formall righteousnesse before God , by a free Evangelick paction and an act of Gods free-will : the Lord might have esteemed the eating of an aple , or any act of obedience , our formall righteousnesse , and so Christ dyed in vain , to become our righteousnesse , where an act of a sinfull man , or a deed of the Law , even the Law of faith is sufficient . What needs the shedding of the blood of God ? Frustrà fit per plura , quod aequè benè potest fieri per pauciora . There 's no need of reall satisfaction . 2. Faith imputed doth well bear the sense of the object that faith layes hold on , as our righteousnesse , Rom. 3.21 . Now the righteousnsse of God without the Law is manifested . What righteousnesse of God ? ver . 22. Even the righteousness of God through faith of Jesus Christ unto all . Now if the righteousnesse of God is manifested without one Law , to wit , of works , why not without another Law , of faith and of inherent Gospel-righteousnesse ? And what need that Christ should die , if the act of beleeving should be that precious righteousnesse of God , and that according to the Law of faith ? This by the way . As hope is put for the object hoped for ? As Rom. 8.24 . Hope that is seen is not hope , that is , the thing possessed , the salvation which we have in present possession , is not hoped for . Col. 1.5 . For the hops sake laid up in heaven , that is , the thing hoped for . For the grace of hope is not laid up in heaven . ver . 27. Christ in you the hope of glory . So faith here put for the thing beleeved ; so saith the Martyr , my love is crucified , that is , Christ my loved or beleeved one is crucified : So by faith in his name is this man made whole . It were strange to say , by faith , and repentance , and mortification is this man made whole . And it must be said , if so be that faith includes repentance . Now Peter denies , Acts 3.12 . this , why marvail ye , as if we by our power and holinesse had made this man to walk ? It s not our holinesse , but Jesus Christ hath done it , even God , the God of Abraham , &c. ver . 13. hath done it : And yet , ver . 16. faith in his Name hath made him strong : That is , faith or beleeving in his Name , that is , in his Power , Authority , God-head , hath made him strong . Ergo , faith is put for the thing or righteousnesse beleeved : So Heb. 11. By faith the walls of Jericho fell , that is , by love the soul and form of faith , say Papists , and by repentance and new obedience , which is all one with faith , say Socinians , the walls of Jericho fell . So by faith they subdued Kingdomes , stopped the mouths of Lions . What influence reall or physicall had faith in slaying men , in refraining the hungry Lions to eat Daniel ? None at all : But thus the mighty God beleeved in by these men , subdued Kingdomes , stopped the mouths of Lions ; if it be replyed there is not alike reason of justifying faith , which is dead as touching the influence and causality to justifie , as there is of the faith of miracles in these points ; it is replyed , there is every way the same reason : For as Abrahams dead faith , if it had been dead could no more have justified and saved him , then the hypocrites dead faith can save and justifie him , as James saith , 2.14 , 15 , 16 , &c. So could not these worthies recorded , Heb. 11. have casten down the walls of Jericho , subdued Kingdomes , stopped the mouths of Lions by faith , if that faith had been as dead in its nature , as the faith of the vain Gnostick and Hypocrite , who saith to the brother o● sister naked , depart in peace , be thou warmed and filled , and yet gives him not these things that are needfull to the body , Jam. 2.15 , 16. And this we must say , except we admit that the fancied faith of the Hypocrite can remove mountains , nor is it place to dispute whether Reprobates as Judas have saving faith in working miracles , it is sure their faith of miracles cannot be a Hypocriticall faith such as is , Iames 2.14 , 15 , 16. ( 3. ) The Scripture differenceth between faith and love , and faith and repentance . As 1. we are not once said to be justified by faith , but are never said to be justified by love , repentance , almes deeds . It s easie with an active ingine to labour to prove how faith includes love : And so doth hope and love include many other works and gifts of the Spirit , but the Holy Ghost distinguisheth them . As ( 2. ) by faith as from a saving principle , Abraham sojourned in the Land , by faith Noah builded an Ark , Iacob blessed the sons of Ioseph , Moses would not be called the Son of Pharaohs daughter , yet to build an Ark is not to beleeve in God ; we pray in faith , hear in faith , yet these are not the same . ( 3. ) Mar. 1.15 . Repent and beleeve , Act. 20.21 . Testifying repentance toward God , and faith toward our Lord Iesus , Heb. 6.1 . Not laying the foundation of repentance from dead works , and faith toward God , 1 Tim. 1.5 . Love and a good conscience and faith unfained , Phil. 5. Love and faith , 1 Thes. 1.3 . We thank God , remembring your work of faith , and labour of love , Heb. 6.10 . Labour of love . 11. The full assurance of hope . 12. Faith and patience . We beleeve in Christ : but do we repent in Christ ? 4. Faith is a leaning on God , Isa. 10.20 . Isa. 26.3 . Isa. 50.10 . love is not so . Faith is a coming to God by way of affiance , Ioh. 5.40 . Matth. 11.28 . Ioh. 6.37 . a receiving of Christ , Ioh. 1.11 . an eating of his flesh , and drinking of his blood , Ioh. 6.54 , 55 , 56. not any of these can be said of love , of repentance , of new obedience . ( 4. ) If to beleeve in Christ as Lord and Law-giver be formally ( for effectively and practically we may with that Learned and Pious D. Prestoun say it is ) a consenting to Christs Dominion and Government over us to obey him ( though to consent at the Corronation and to swear an oath of loyaltie to a King be widely different from obeying his Laws ) as unbeleef is a rebellion against his Government , Luk. 19.17 . then well may Adam , in the Covenant of Works , be said to be justified and saved by faith ; for if to beleeve in God Redeemer , be to give our selves to obey him as Lord Redeemer , and if this surrendering be the obedience of works by which we are justified and saved and perfectly righteous before God , upon the same reason to beleeve in God Law-giver and Creator in the Covenant of Works , and for Adam to surrender himself Covenant wayes , by a legall faith shall be the Law obedience of works by which Adam is justified and saved , and so he is saved by Law-faith , as we are by Gospel-faith . And this is to be remembred , that for one to give himself to Christ as his Lord to be governed and commanded , and to be willing to obey him is neither formally faith ( though it may be conjoined with beleeving ) nor obedience , but an intention or purpose to obey . And 1. shall we then be justified by works , that is , by a purpose and intention to work ? 2. There are in us May resolutions and purposes like May blossomes , that wither before Harvest , as some are willing but not obedient , Isa. 1.19 . One saith he will go work in his fathers Vineyard , it may be he purposes to work , but yet he works not , Mat. 21.30 . nor is a practic●ll purpose of heart to obey either obedience or faith formally . 5. If to be justified by faith in Christ as not only Jesus who saves , but as Lord who commands , then we are justified by love , for we are to love him not as Jesus only , but also as Lord , 1 Cor. 16.22 . Eph. 6.24 . especially since all the works of the Law come under the command of love , Matth. 22.3.7 . Luk. 7.27 . Deu. 6.5 . Rom. 13.8 . ( 6. ) All these , thy faith hath saved thee , Matth. 9. Luk. 7. only beleeve , must be of this truth , thy good works hath saved thee : only do good works . And it is strange that Paul saith , Eph. 2.8 . By grace ye are saved through faith , and that not of your selves , it is the gift of God. 9. Not of works , lest any man should boast . Nor could Paul make an opposition between grace and works ( as in Rom. 11.6 . ) if the grace of beleeving and good works were one in the New Testament , for so we should be saved by works , and not by works . And Paul by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , takes that away . Yea but we are saved , that is , justified and delivered from obligation to wrath by the works of free-grace . He answers , nay , but neither are we saved or justified by these works of grace as by means or causes . For we are first saved and justified before we can do good works , for good works are the fruits of free-grace , since v. 10. we are his workmanship created in Christ Iesus ( and so justified and saved in Christ Jesus ) to good works , that we should walk in them . Yea and Paul undenyably removeth this doubt , 1 Cor. 4.4 . I know nothing by my self ( that is , by his grace I am free of such sinnes as bring condemnation , and so he must abound in works of grace ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet thereby ( and notwithstanding of all my inherent holinesse by works of grace ) I am not justified . ( 7. ) There should be no ground of gloriation and boasting more then this , by the Socinian and Arminian way , if we should be justified by works which come from free-will not determined by any grace either habituall or actuall which is merited by the death of Christ , but do proceed from pure free-will which separateth the beleever from the non-beleever : Then might we glory and boast that we are not in the debt of Christ or of his grace for that which is our formall righteousnesse before GOD , and so no flesh can say they are justified by grace , but that we are justified by nature the same way that Adam should have been justified without being beholden to CHRIST or to his death . Asser. 3. There are not properly the same causes of the possession of Life Eternall , and of the righteousnesse of Life Eternall : The ransome of Christs blood is only the cause of the right . For jus or right to Life Eternall is a legall and a morall thing , e●s morale , and hath a morall cause , as a man hath right to such a City being the Lord and owner thereof by birth , or money ▪ or conquesse , or by gift or grant of a Prince or of the Citizens themselves , but possession and injoying the houses and rents of the City is a Physicall thing , ens Physicum , and hath a Physicall cause , as eating , drinking , lodging , sleeping , wearing of cloaths to defend the body from the cold . So the legall right a man hath to the bread and lodging he hath in an Innes , but the Physicall causes , are hunger , appetite , bodily necessities so require and his pleasure to make use of such necessities . Hence the eating , drinking , may be Physically good , and the right , jus legale , very bad , he may have no right to the bread , when he comes to it only by spoil and rapine . So the legall right , jus legale to life eternall is the ransome of blood that Christ payed , our Goel , our friend and kinsman , to make the inheritance ours ; but that great ( I may say ) almost Apostolick light , Mr. John Calvin saith good works , are , as it were , the inferiour causes of the possession of life . So simple possession is one thing , and qu● jure aut titulo , but by what Law-right he possesseth , is another thing . But 1. Good works are necessary , necessitate praecepti , by the command of God and promise , 1 Thes. 4.4 . 1 Cor. 6.20 . Eph. 2.10 . Matth. 28.20 . and where it is said , 1 Tim. 4.8 . Godlinesse is profitable to all things , having the promise of the life that now is , and of that which is to come . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise is opposed to the Law. And that is a strong Argument , Gal. 3.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the inheritance be of the Law , it is no more of promise , but God gave it to Abraham by promise , Covenant-promise : What is that to the Galatians and to us Gentiles ? M●ch every way . For three notable points are therein . 1. The heavenly inheritance promised to the seed , to Christ and his , ver . 16. not a p●or earthly Canaan , as Socini●ns and Papists say , were promised to Abraham and his seed , except they say that an earthly Canaan was promised to Christ. 2. That Covenant-promise of an heavenly inheritance made to Abraham , the same is made to the believing Galatians , the Gentiles and their seed , else Paul saith nothing for the Doctrine of Justification by faith to the Gentiles , contrair to the purpose of the Apostle . 3. There is an inheritance by Covenant-promise a promise of eternall life made not to works as the price that buyes the right : for , sure , then Christ must have dyed in vain . 3. Works are not necessary simply , necessitate medii : for then we must exclude all Infants ; But the necessity of a Precept inferreth a necessity of means ordinary to all capable of a Command , that they do good , and sow to the Spirit , that they may reap of the Spirit life everlasting , Gal. 6.8 . ( 3. ) They are necessary for the glory of God , Math. 5.16 . 1 Pet. 3.1 , 2. 1 Pet. 2.12 . ( 4. ) They are necessary by the law of gratitude , which is common both to the Covenant of Works and of Grace , as we are debters to God for being , so to God-incarnate as ransoned ones for everlasting life ▪ 1 Cor. 6.20 . Luke 1.75 . 1 Pet. 1.18 . and eternall well-being . But such as will have our works the formall cause of our justification , they put them in the chair of Christs merite , and they must be meritorious as Adams legall obedience should have been : yea , but not , but by and of gracious estimation , God so esteeming them , say they . True : but , as is proven , neither was Adams obedience meritorious , but by Gods estimation : Yea and Calvine gives a power of meriting ex pacto to our works . But our works of grace are dyed and washen in Christs blood , and justified that they may justifie us . But the Scripture speaks nothing of justifying of works , or not imputing sin to our works . Antinomians dream of a freeing of both the person and works of a justified man from Law-obligation , and that is a way indeed to justifie works of murther and adultery in David or any justified man from being sins against the Law of God : But because our works of grace have an intrins●call power of meriting and justifying communicated to them by the merits of Christ , they must be far more our formall righteousnesse before God , then Adams righteousnesse was his justification and life before God. And if our works of grace have no power of merite or worth communicated to them from Christs death , then must it follow , though Christ had never dyed , our works may have the same gracious esteem of God , the same power of meriting , of justifying and saving they now have . Yea , and since Christ hath redeemed us from our vain conversation , 1 Pet. 1.18 . by his blood : Why but , as he hath redeemed us from hell , and purchased salvation to us , by giving us grace by our own good works after conversion to redeem and justifie and save our selves , so he hath redeemed us from our vain conversation , 1 Pet. 1.18 . by giving us grace to do such works , before we be redeemed from our vain conversation , and before we be converted , as we may merite our conversion and Redemption from our vain conversation ? If it be said , he absolutely and without any condition that is required , on our part , by his blood redeems all , whom he hath given his Son Christ to die for , from their vain conversation . 1. All mankinde without exception ( for by their way he hath died for them all ) must be redeemed from their vain conversation and converted : Nothing can be more false . 2. The Gospel to no purpose , and the Gospel-Commands shall in vain crave obedience , or so much as the duty of hearing the Gospel , from such as are not yet redeemed from their vain conversation , or not yet converted : For that Redemption is promised to them ●bsolutely , without any condition required of them , saith this way . Obj. If works have a causative influence on the possession of glory , as working on wages , and fighting on victory , then must they have influence on just possession also : For possession , except it be just , is no possession , but usurpation . Answ. Possession is essentially the enjoying of any thing pleasant , gainfull , yea or honest , whether the title be just or unjust . The Title is accidentall to the Possession . Obj. 2. He that possesseth the Crown , possesseth the Diamonds and pretious stones and the worth of the Crown ; Therefore he that possesseth life , possesseth the right and title to it . Answ. True : but hence it followeth not but possession and right to what we possesse do differ in their nature . Nor do we properly possess the right of possession : for the right or title is modus rei , non res , the maner of and the due or the undue way of the possession thereof . Obj. 3. * Is not possession of eternall life from Christ , as well as the title or right to the Crown from Him ? Ans. True , both are from Christ , but not the same way . Possession of the Crowne is the enjoying thereof , and is from free grace , and we , as willing and sanctified agents , make use thereof : But Christ alone bought with his blood the title and right to it . And when he gave his life for the rightfull and due possession of glory to us , we did contribute nothing either request or help to procure the title , and the grace to enter in to the possession by faith is the fruits also of free grace . Nor can it be denyed but our good works , by which we enter into possession of the Crown , are also the fruit of Christs death : but yet not so as there is any meritorious or federall power of deserving the possession communicate to our works ; Only they are made by Christs death the oblidged way to the possession of life . Obj. 4. How then is there a promise of the life to come made to Godlinesse , 1 Tim. 4.8 ? Answ. That promise is neither a promise of the Covenant of Works , for by the deeds of the Law no flesh can be saved : Nor is it a federall promise of the Covenant of Grace , strictly so called , except any would say that it is called a promise especially for faith , which is speciall Godlinesse , and the acknowledging of the truth , which is according to godlinesse , Tit. 1.1 . and so a promise made to the Godly in so far as he is in Christ by faith , and in Christ is the promise of life , 2 Tim. 1.1 . Nor 3. is the promise of a title and right , which is made to Christ our Ransone payer , made to our Godlinesse , as if it did buy our right to life eternall , or were the price thereof . 4. Life is promised to Believers who work , not because they work : And 5. the Lord in these only showeth the order of bringing men to glory , not the causes of the right and title to glory , except we say the mowing of the first quarter of the Meadow is the cause of the mowing of the second , because it makes way to the mowing of the second , and the mowing of the second quarter is a cause of the mowing of the third , and so forth , untill all be mown . As , because God gives grace to work , to run , to use means , therefore he giveth , of free grace , the crown of life in the possession thereof . Obj. Adams Law-obedience should only have so , and by this way been the cause or way to the possession ? Ans. Not so , if Adam had perfected his obedience , he should have claimed life by right of sinlesse , federall merit , ex pacto , without suiting of it by any title of grace merited by CHRIST , not so we . It s true beleevers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy , Rev. 3. but that is legally in Christ the Head , not that the meritorious worth of Christ goeth out of himself and renders our works intrinsecally meritorious . CHAP. XX. Whether or not suffered Christ for any sin against the Gospel only , such as unbeleef finall , which is conceived to be the only sin against the Gospel . That Christ died not for all without exception . The unwarrantablenesse of that Doctrine , how the Law commands justifying faith and repentance , how not . IT may appear that Christ suffered not for any sin which is onely against the Gospel , such as finall unbeleef : If any sins be considered in any other respect as against the Gospel only , then Christ was not to suffer for any such sin so considered , for where no death is threatened , none is explicitely due , and where it is not so due to the sinner , nor should have been execute upon him , there it could not have been due to Christ nor executed upon him , For the Gospel threateneth not death to any sin , but finall unbeleef and rebellion ( and for that Christ never died ) therefore Christ died not for any sin as against the Gospel , nor suffered that which is no where threatened . But this is most doubtsome and cannot well stand . It s true that Christ suffered not for finall unbeleef , it being the proper sin of some reprobates , to wit , of such as hear the Gospel , Joh. 8.21 , 24. 2 Thes. 1.7 , 8. But it seems against all Scripture that Christ should die for these , for whose sins he dies not : And so that 1. Christ should half and part the sins of the Reprobate , and the Scripture , I judge shall not admit that Christ bare in his own body , on the tree , some sins of the Reprobate , to wit , all their sins against the Law , absolutely , or conditionally , and he that bears not either absolutely , or conditionally their other sins against the Gospel , to wit , their finall unbeleef and rebellion , for Christ was wounded and bruised for the transgressions and iniquities of these for whom he died ; He must then have been wounded for some of their transgressions , and not wounded for other of their transgressions . And so the sins of the Reprobates , are divided between Christs satisfaction upon the Crosse , and their own satisfaction in Hell : But he suffered ( one may say ) conditionally only for the Reprobates sins against the Law upon the Crosse , if they beleeve , not otherwise ? Ans. The same reall satisfaction conditionally that he performed on the Crosse , for the Elect , the same ( say the Authors ) he performed for the Reprobate , conditionally , if either beleeve , but because the one beleeves , it is accepted for payment for them , and the other beleeves not , it is not accepted for them . 2. As there is a satisfaction performed for some sins , not for all , not for finall unbeleef , that sin then must be in the same case with the sin of the fallen Angels , there is no sacrifice for it , nor is Christs death applicable by divine ordination to purge men from finall unbeleef more then to purge Devils from any sins they commit . 3. The same incorruptible price of the blood of the Lamb that is given to ransome all from wrath , Matth. 20.28 . 1 Tim. 2.6 . conditionally , is given to buy all , for whom Christ died , from their vain conversation , also , 1 Pet. 1.18 . that is to merite faith to them conditionally . Shew us the condition of the one more then the other . If a condition cannot be shown , Christ must have payed the price of blood upon the Crosse , for some upon intention , for others upon another unlike intention . 4. If Christ died for all , not because they did will and beleeve , but that they might will and beleeve ; and if Jesus suffered without the Camp , that he might sanctifie the people by his own blood , Heb. 13.12 . Heb. 10.10 . That he might wash them from their sins , and make them Kings and Priests to God , Rev. 1.5 , 6. That they might offer up themselves holy living sacrifices to him , Rom 12.1 . upon a great designe of love , to cleanse them with the washing of water by the Word , and present them a glorious Church without spot or wrinkle , Eph. 5.26 , 27. If he gave himself for them , that they should live to righteousnesse , being dead to sins , 1 Pet. 2.24 . That they might be delivered from the present evill world , Gal. 1.4 . If Christ gave himself for these , for whom he dyed , that he might redeem them from all iniquity , and might purifie them to himself a peculiar people , zealous of good works , Tit. 2.14 . Then did he die to redeem all men from iniquity , even from finall unbelief the great iniquitie , and from the vain conversation of finall unbelief , and that they might be dead to sins , especially the sin of finall unbelief : Except it be said that Christ gave a price to buy faith to all Reprobate and Elect , and to redeem them from finall unbelief , if all would be willing . But to commit to their free-will the efficacie of Redemption , which Prosper saith , maketh the will of God valide and effectuall , and unvalide and weak , according as the will of man : which Davenantius , Bishop of Salisburie ( if that opus posthumum have been written by him in his riper years , and revised by himself ) justly censures as the boyl of Pelagian Doctrine , which Faustus Rhegiensis did covertly teach : The Lord ( saith he ) redeems such as are willing , being a rewarder of their good or evill wils . Now hardly can these eschew this Pelagianisme who teach , that the death of Christ is an universall salve applicable , by the decree of God , to save all and every one of mankinde , Christian and Pagan , so they actually believe : For it cannot be said , that Christ hath died to make all mankinde saveable , upon condition of actuall faith to receive Christ preached : for so Infants , to whom Christ preached is in no tollerable sense applicable , that way , by any ordination of God , if they actually believe , shal be no parts of the world , & they must be excluded from Baptism . And it cannot be said that this argument shal militate against us : for we do not defend such a conditionall applicabilitie of Christ upon condition of faith actual in preached Christ even to infants in the Visible Church , yet we teach they are in Covenant with God , and so God hath his decree of election to Glory and Redemption in Christ , among infants as among aged professours . 2. There is a providentiall , and to many thousands of Pagans , who never heard , nor could hear of Christ , an invincible impediment , and so Christ is not applicable by Gods decree to them , upon condition of actuall beleeving , Rom. 10.14 . How shall they beleeve in him of whom they have not heard ? It seems to me physically impossible , that there is such a thing as the Indians worship Satan under such a name and in such rites , if I never heard of the Indians , or of their God , or their worship : So neither can they worship Christ in a Gospel-way , who never heard of him . It s impossible to beleeve a non ens , Christ offered in the Gospel is very nothing and so not applicable to thousands by any decree of God. 3. This is not written in Scripture . God hath decreed that Christ be Preached and life be offered actually to all and every one of all and every Nation under Heaven , and this opinion saith that Christ died and satisfied offended Justice for the sins of all and every one of all and every Nation under heaven , except for finall unb●leef . The Antecedent is clear by Scripture and experience . God fulfills his decrees irresistibly : But he never sent the Preached Gospel to as many as these Authors say he died for . Nor can they themselves teach any such thing : Nor is this true , God hath decreed that Christ in the Preached Gospel and salvation may be offered to all and every one , old and young , of all and every Nation , in all Generations , upon condition of actuall beleeving . And yet for all these , without exception , Christ died , say they . For not to say , God never decreed that such may be offered to infants of Pagans , for whom they say Christ died . To make a thing that physically is possible , the object of a decree of God , we must say that God hath decreed to give the gift of tongues to all Professours and Pastours to speak to all and every Nation in their own Language , and to make an offer of Christ : For there be ma●y Nations , who never heard of Christ , and understand not writing or any of the commonest Latine and Greek , and there is not any such decree revealed in the word , and we can not but know such gifts of Tongues are not bestowed on men , and without this it is physically impossible to communicate the Gospel . It shall not help to say that Christians should travell to all Countreys and learn their Tongues , that so they may communicate the Gospel ; and it is their sin they do not so . And therefore God hath decreed that the Gospel may be offered and Christ applicable . Ans. 1. What shall become of the aged , and of multitudes , for whom Christ died , who must die in Paganism , before Christians can be so mixed and learn the Tongues of all Nations under Heaven ? 2. Did ever the Apostles to whom the Lord gave the gift of the tongues , go to this Nation and not to this , but by the call of the Spirit , to Macedonia , not to Bythinia , Act. 16 ? Is there no call of God now required for spreading of the Gospel ? Some Nations would kill them , some would persecute Christians to death and not receive them : in the mean time , many for whom Christ died , perish . 3. Show from Scripture that it is the duty of Christians to mix themselves with all Nations , and to learn their Language , and that they sin in not doing so . Nor let it be said , into what N●tion soever I come , I may say , if thou beleeve in Christ thou shalt be saved . Ans. 1. You can not say that , except you P●each the Gospel to them . For they are not oblidged to believe upon one sentence , and if you Preach the Gospel to the Nation , God ●●th some chosen ones there , and it is no more a Pagan Nation . 〈◊〉 Yo● are to say to any one by your way ( thou art oblidged ●o beleeve that Christ satisfied for all thy sins , and for the sins of the whole world ) but that is a lie which you teach Pagans as a principle of the Gospel . 3. It s false that I may say and Preach truely such a thing to every Nation , and all in it . 4. Nor is it physically possible that Christians can so speak to all and every old and young . Also all is indeed referred to the free-will ▪ except the Authors say that God doth insuperably determine the will of the Elect to beleeve , and the places speak of th●●fficacious redemption of the Elect only : But so God had two intentions in Christs dying , one generall to render all mankind saveable ; another speciall , actually to save the Elect. But 1. who can beleeve multiplied intentions in God of half redemption from wrath , and of whole redemption from both vain conversation and ●●ath upon their bare word , when the Scripture saith Christ in suffe●ing without the Camp ▪ suffered for the world of Jew and Gentiles , that he might sanctifie them he died for ? 2. What warrand to separate these two conjoined by God , to wit , that CHRIST should bear on the Crosse the sins of reprobate , and not intend that they should die to sin , and be redeemed , but not from all iniquity : be loved and washen , and not made Kings and Priests to God ? That Christ should be wounded for the transgressions of many , and yet the chastisement of his peace not be upon them ? 3. The dying for all and every one cannot be conditionall , in so far as the condition is referred to dying , to wit , if they believe ; for so believing must go before dying , either really , which is manifestly false : for multitudes for whom Christ dyed had neith●r being nor believing , when he dyed for them ; Or in the prescience of God , and that destroyes their principles : for so Christ cannot have died for all and every one , foreseeing that all and every one would believe : for he never foresaw that the Reprobate should believe . Then must the condition of dying or Redeeming , or of paying the ransone of His blood ( these being all one ) be referred to Gods accepting of Christs death for so many or for all , if they should believe . And the same way the Argument is as formerly : For God accepteth the payed ransome for all and every one , if they all really believe , or if they all and every one be foreseen of God ▪ to believe bef●re the Lords accepting of them . Both are false , as is evid●●t , 〈…〉 they say in the issue what we say , and contradict themselves , to wit , that believers , and only believers , are these for whom Christ died . We before said , the promises are conditionally to all within the Visible Church , but so as the condition relates only to the benefite promised , we shall have remission and life , if we believe , but not otherwise : But now the Covenant-promise , which is accepted of , and assented unto by Professors , in their very profession in themselves or their p●●●nts , is absolutely made to all within the Visible Church , and they are Covenant-wayes ingadged and say , and professe they are the Lords people , and they take him , and no other , for th●●r God , whether they obey and believe , or no : for a people , not right in heart , may bind themselves in Covenant with God , De●● . 29.10 , 11 , 12 , 13 , 14. compared with 21 , 22 , 23. Deut. 31.27 . J●sh . 24.22 . compared with Judg. 2.12 , 13. So God absolutely intends to save all for whom Christ dies , and by his death intends to give a price to redeem them from hell and from unbelief , or their vain conversation , 1 Pet. 1.18 . from all iniquitie , Tit. 2.14 . from this present evill world , Gal. 1.14 . Ergo , from finall unbeleef the greatest iniquity of a present evill world . But here the case widely varies , upon no condition , that we can read in holy Scripture , gave Christ a price , a ransome of blood to redeem men from unbeleef and from all iniquitie , this price must be absolutely given , and grace purchased to all whose sins Christ did ●ear in the Crosse that they may bele●ve , that they may be sanctified , Heb. 13.12 . 1 Pet. 2.24 . 2. Sinnes of Thomas , refusing to beleeve the resurrection of Christ , and of Peter denying the Lord before men , and the Gospel-sinnes of beleevers , after they are justified , and are inlightened , must be sins against the Covenant of Grace , as well as against the Law. And the denying of Christ before men hath a sad threatning of everlasting death , Matth. 10.32 . Mar. 8.38 . annexed to it , if they repent not . And shall these within the Visible Church , who receive not Christ , be in a harder condition then Sodom and Gomorrah , Matth. 10.14 , 15. if no sins against the Gospel be punished with eternall death but only unbelief ? Yea the Scripture saith such as live in the Visible Church and are in Covenant with God , not only for finall unbelief are condemned , but because they are unrighteous , fornicators , idolaters , adulterers , 1 Cor. 6.9 . whoremongers , unclean , covetous persons , Eph. 5.5 , 6. murtherers , sorcerers , dogs , liers , Rev. 21.8 . Rev. 22.15 . for all their ungodly deeds and hard sp●eches , Jude v. 15. 2 Pet. 2.17 . for all disobedience , 1 Cor. 4.5 . Matth. 12.36 , 37. they are everlastingly punished . And if Christ have suffered on the Crosse for all the sinnes of the Reprobate , how are they judged and condemned for these sins , as the Scripture saith ? And what Scripture saith they are condemned for the guilt of only unbelief : or that Pagans are condemned for Gospel-unbelief , where as Sodom , Gomorrah , Mat. 10.15 . the men of Niniveh , Mat. 12.41 . Tyrus and Sidon , Mat. 11.21 . and such as have sinned without the Law , Rom. 2.12 , 13 , 14 15. are freed of Gospel-guiltinesse , and condemned for sinnes against the Law , and yet this same way saith that there is a Gospel-Covenant made with all , even thousands of Pagans who never heard of a Gospel , never ingadged themselves by any profession to take the Lord for their God in Christ , yet Christ bare their sins on the Tree , and made his blood applicable to them by a Gospel-Covenant , if they shall beleeve . Whence they must all break the Covenant of Grace , of which many of them never heard , and be condemned for no sins but the last act of Sodomy , gluttony , parricide , for the Gospel threatteneth not death to any sin but to finall unbelief , say they . There are not any sinnes committed against the Gospel , but they are also sinnes against the Law : because God incarnate and Immanuel is God , and leaves not off to be God consubstantiall with the Father , because he assumes the nature of man. Then as the first Command oblidgeth Abraham to sacrifice his son Isaac , when God shall reveal that Command , and Moses and the people are by that first Command to believe their deliverance out of Egypt , and so if the fir●● Command oblidge us to believe and obey all Commands and Promises and Threatnings of God , revealed and to be revealed , because the Lord is God , then must Christ God Redeemer and Immanuel be beleeved by this Command , and so finall unbelief and finall despising of Christ God Redeemer is as directly against the first Command ( and so not a sin only threatned and forbidden in the Gospel ) as simple unbelief and simple despising of Christ God Redeemer ; For the believing & final believing , and unbelief and unbelief , continuing to the end , differ in the accident of duration , not in nature and essence , As a Rose that grows for a moneth only , and a Rose of the same nature that groweth and flourisheth for three moneths . Otherwise Christ could not have pronounced Peter blessed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16.17 . in the present , for believing in the present : for he should not have been blessed to the end : as Solon said of his blessed man , And this cannot but subvert our faith , crush the peace , hope , consolation of weak Believers , to whom undoubtedly the promise of perseverance i●●bsolutely made , Jer. 31.31 , 35. Jer. 32.39 , 40. Isai. 54.10 . Isai. 59.20 , 21. Joh. 4.14 . Joh. 10.27 , 28. 2. If there be as formall a transgression of the fi●st Command in finall unbelief , as in unbelief simply considered , and in the other sins of Judas and other Apostates . Why but as Christ bare in his body the sins of unbelief and satisfied for them , he must so also bear the sins of finall rebellion and unbelief ? And shall we believe that Christ payed a satisfactory ransone of blood upon the crosse for the yesterdayes unbelief of Judas , and not for the dayes unbelief ? If it be said , No man can break the Gospel-Covenant , for it is an everlasting Covenant . Ans. It s an everlasting Covenant , but yet all who sin against the commanding love and authority of our Immanuel , especially they so professing to be his , do truly break the Covenant : but they so break it , as it leaves not off to be the Covenant of life both to the breakers , if they repent and beleeve , and to others : for so is the nature of this Covenant , and so it is everlasting , but the Covenant of Works if once broken , ceases to be a Covenant of life for ever , because the nature of it is , to admit of no repentance at all . Obj. Does not the Law command the sinner offending God to mourn and be humbled , and confesse ? Ans. It doth . But it injoines not repentance as a way of life , with a promise of life to the repenter , as the Law or as a Covenant of Works commands to its native and proper Covenanters obedience and every single act of obedience as a way to obtain the reward of a Law-life , nor does the Law as a Covenant of Works command justifying faith and reliance upon God Redeemer , or Immanuel : but rather as the Law of Nature , or as the Law of thankfulnesse to a Ransoning and Redeeming God , the Law does this . Though in a speciall Covenant way the Gospel command faith in Christ. Obj. But finall unbeleef as against God Redeemer and so considered is the only breach of the Covenant of Grace : He that beleeves not is condemned , as the man that rejects the only remedie of sin . Ans. The only breach of the Covenant of Grace , is too narrow to be the adequat cause of damnation , for many Pagans who never heard of Christ and are under no Covenant , but that of Works , are condemned not for not beleeving in him of whom they never heard , Rom. 10.14 . nor for breach of the Covenant of Grace , but for breach of the Covenant of Works . 2. Unbelief may be called the nearest cause of damnation to such as 〈◊〉 within the Visible Church , as the wilfull refusing of medicine which only and infallibly would heal the sick man of such a disease , is the cause of his death , but is the Morall cause . For the disease it self is the Physicall cause , or the materiall cause of the mans death . And without doubt , uncleannesse , covetousnesse , sorcerie , lying , idolatrie , &c. and many the like sinnes , beside unbeleef , are , 1 Cor. 6.9 . Eph. 5.5 , 6. Rev. 21.8 . Rev. 22.15 . Jud. 6.7 , 8. 2 Pet. 2.17.10 , 11 , 12 , 13 , 2 Thes. 2.9 , 10. 1 Pet. 4.3 , 4. 2 Pet. 2.2 , 3 , 4 , 5. the causes of the damnation of many visible professours , where as this way saith Christ did satisfie upon the Crosse for all th●se sins , and the damned of visible professours suffer in hell only for finall unbeleef . And it seems unjust that both Christ and they should suffer satisfactory punishment for these same sins done against the Law : And as strange that Ch●●st should die for any , and not die for their sinnes , since the Scripture useth the word of dying for sinnes , Rom. 4.25 delivered from our sinnes , Christ is a p●opitiation for our sinnes , and ( the same way ) not for ours only , but for the sinnes of the whole world ; he died for sinners , Heb. 2.17 . that he might make reconciliation for the sinnes of the people : that is , for the sinfull people , or sinners , Heb. 9.28 . so Christ was once offered to bear the sinnes of many : That is to bear the sins of the sinfull many that he died for , Heb. 10.12 . But this man after he had offered one sacrifice for sin , sat down on the right hand of God : that is , after he had offered a sacrifice for sinners . 1 Pet. 3.18 . Christ once suffered for sin , that is , for sinners , 1 Cor. 15.3 . I delivered unto you how Christ died for our sinnes , that is , for the persons of us sinners . 1 Joh. 3.5 . He was manifested to take away our sinnes . 1 Joh. 4.10 . Herein is love — that he sent his Son to be a propitiation for our sinnes . Rev. 1.5 . To him that loved us , and washed us from our sinnes — be glory . Gal. 1.4 . He gave himself for our sinnes . Now it must not be asserted , but proven that in all these places where he is said to be a propitiation for the sins of the world ; and hath taken away our sinnes ▪ speaking ( as these Authors say ) of the whole Visible Church , and not of the elect onlie that Christ hath died and by his death hath taken away some sinnes , and hath suffered for some sinnes , and not for all sinnes , not for the finall unbeleef of sinners , if it be said , that we cannot teach that Christ suffered for finall unbeleef , we grant it : But then we say that Christ suffered not for finall unbeleevers and for the other sins of finall unbeleevers , since suffering for sins and for persons that are sinners , to bring them to God , 1 Pet. 3.18 . are conjoined . And God was in Christ reconciling the world to himself , not imputing their trespasses unto them , 2 Cor. 5.19 . Therefore there must be a pardoned and a justified world , and so a truely blessed world , as Paul and David teach , Psal. 3● . 1 , 2. Rom. 4. and so a loved , John. 3.16 . and chosen world followed with the separating love of God to man which saves some foolish ones and serving diverse lusts , and saves not others ; and so there must be a love and mercy of predestination , amor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not common to all the world ; as is clear , Tit. 3.3 , 4 , 5. Eph. 2.1 , 2 , 3 , 4 , 5. We seek a warrand of Gods not imputing to this loved world their trespasses against the Law , and of his imputing to the same world the trespasses of rebellion and finall unbelief : And how Christs blood , shed for persons , both reconciles them to God , and leaves them in wrath , imputes not their trespasses to them , and makes them blessed , as David sayes , Ps. 32.1 . and imputes their finall unbelief to them , and leaves them under a curse : Nor shall it help the mater to say that finall unbelief may be considered as both against the Law , and as only forbidden in the Gospel . And in the former respect Christ hath suffered for it , not in the latter . For if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the contrariety between finall unbelief and the first Command , as it is a rebellion against God manifested in the flesh , be satisfied for by Christ on the crosse ; How can it condemn the person , as sure it doth ? Joh. 3.18 , 36. Joh. 8.21 , 24. It cannot be said that Christ died for finall unbeleef , so we beleeve . 2. What speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and repugnancie to the Law of God is there in finall unbelief , that is not a repugnancie to the Covenant of Works and Grace both ? And what repugnancie to the Covenant of Grace which is not also contrair to the Law ? This I grant ( which I desire the Reader carefully to observe ) the Law and the Covenant of Grace do not one and the same way command faith , and forbid unbelief . I speak now of the Covenant of Works and of the Covenant of Grace as they are two Covenants specifically and formally different . For 1. the Law as the Law commands 1. Faith in the superlative degree , as it doth all acts of obedience , and so doth it Gospel repentance . Because the Law commands all obedience most exact and perfect , and condemnes faith in the positive degree , though sincere and lively , as sinfully deficient . The Gospel doth only require sincere faith , and condemneth not for the want of the degrees of faith most perfect , though the Law of thankfulnesse to the Ransone-payer ( which Law is common to both Covenants ) require that we believe in the highest degree , because Christ hath expressed to us the greatest love , Joh. 3.16 , Joh. 15.13 . 2. The Law as the Law requires faith not finall only , but faith in Immanuel for ever , and that we be born with the Image of God that we beleeve at all times , under the pain of damnation . But , the Covenant of Grace , because it admits of repentance , and holds forth the meeknesse , forb●arance , and longa●i●itie of Christ , is satisfied with faith at any time , or what hour of the day they shall be brought in . 3. The Law requires faith , with the promise of Law-life : The Covenant of Grace requires faith , promises grace to beleeve , with promise of a Gospel-life . 4. The Law requires not faith in Christ with sinners Covenant-ways as a work to be legally rewarded , for it finding all sinners , and all by nature , Covenant-breakers , cannot indent with th●m that have broken the Covenant , to promise life to them by tennor of the Covenant , which now ceaseth to be a Covenant of life , and cannot but condemn , and is now rendered impossible to j●stifie and save , by reason of the weaknesse of the fl●sh , Rom. 8.3 . All the reprobate then are this way under the Covenant of Works , that they are ( as it were ) possible Covenanters lyable to suffer the vengeance of a broken Covenant , but not formally active Covenanters as Adam was . But if Christ suffer for finall unbeleef , as it is against the Law as the Law , how is it charged upon reprobates as a sin against the Gospel only ? Since no wrong done to God Red●emer can be any thing but a sin against God , and a ●reach of the first Command . I deny not but finall unbeleef hath an aggravation that it is the nearest barre and iron gate between the sinner and the only Saviour of sinners , but yet the putting of such a barre is a sin against the Law. Neither can it be said that only finall unbeleef is the only meritorious cause of damnation to such as hear the Gospel . For beside final unbelief there is also a contrariety betwixt the murthers , Sodomies , &c. of professours and the Law for which they suffer in hell eternally , Rev. 21.8 . c. 18.7 . Quest. Whether doth the Lord Mediator as Mediator , command the same good works in the Covenant of Grace which are commanded in the Covenant of Works ? CHAP. XXI . Ans. ACcording to the matter of the thing commanded , qu●ad rem mandatam , he commands the same , and charges upon all and every one the morall duty even as Mediator , for he cannot loose the least of these Commandements , but simply they are not the same , quoad modum mandandi . It shall not be needfull to dispute whether they be commands differing in nature : For not only doth the Mediator cōmand obedience upon his interposed Authority as Law-giver and Creator , but also as Lord Redeemer upon the motive of Gospel-constraining love . In which notion he calls love the keeping of his Commandements ( if they love him , Joh. 14. ) the new Commandement of love . Q. 2. Doth the Lord Mediator , in the Covenant of Grace , command the same good works to all , th● same way ? Ans. Rom. 3.19 . The Lord , in the Law , must speak one way to these that are under the Law , that is , under the jurisdiction and condemning power of the Law : and a far other way to these that are not under the Law. CHRIST speaks to reprobats in the Visible Church , even when the matter of the command is Evangelick , as to non-confederates of grace in a Law way , and in a Law intention . For he cannot bid them obey upon any other ground then legislative authority , not upon the ground of Redemption-love bestowed on them , or that he died out of love to save all and every one : For we disclaim that ground ; or because he died out of a speciall design to save them as his chosen ones . For there is no ground for that untill we beleeve ▪ But they are to obey upon the ground of Redemption-love , so they first beleeve and fiducially rely upon Christ the Saviour of all . But he commands Law-obedience to his chosen even as Mediator . ( 1. ) Upon a Gospel intention to chase them to Christ , Gal. 3.23 . ( 2. ) When they are come to b●dge them in , with Law-threatning to adhere , in a Godly fear , more closely to Christ. But the Lord commands no beleever to believe hell in the event to be their reward , but to beleeve perseverance and life , but hell in the deserving . Hence that , 1 Tim. 1.9 . The Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not made for the righteous ( to condemn them : as if God thereby opened up to them their doom ) but for the lawlesse , &c. to let them be damned and see their damnation . CHAP. XXII . The differences in the promise of the Covenants . Quest. WHat is the speciall difference of the promise of the two Covenants ? Ans. It is known that only life eternall is promised in the Law , if a right to the things of this life was promised to Adam , it is like he behoved to compleat his course of obedience , and merit a right legall to the herbs and fruit of the earth , beside the right he had by gift of Creation , ex dono Creatoris , non jure operum . But 2. There was no promise made to Adam of perseverance , and so no promise made to him of influences to work in Adam to will and to do ; so the influences by which he obeyed was , purum donum Creatoris , a meer gift of the Creator , not a gift of either the grace of Christ , or a promised grace , though in a large sense , it may be called a grace , or donum gratis datum : For God gave that influence upon no obligation . Now that it was not a grace promised is evident by Adams fall : for God , who is true , fulfills his promises . 2. Augustine and our Divines teach , Dedit Deus posse ut vellet , non velle ut posset , a power to stand , but not the gift of actuall perseverance . If any say that the Lord promised to Adam perseverance conditionally ( which in one sense is true , in another false ) if he pleased , in that he gave to him all necessaries required for actuall standing . Ans. 1. This is to teach that perseverance was promised the same way , in the Covenant of Works , that Arminius saith it is promised in the Covenant of Grace , and that the free-will was absolute lord of standing and falling , and to deny God to be the nearest cause of our standing and persevering in either , the one or the other , and to bid us first and last sacrifice to our own free-will . 2. Willing perseverance actuall cannot be promised conditionally : for the question should be , Upon what condition doth the Lord promise to work in Adam actual perseverance , if he should be willing to persevere ? But the question shall remain , whether that willingnesse to persevere , since it is the greatest part , if not whole perseverance , be promised or not ; If it be not promised , the contrair whereof they hold , if it be promised conditionally , the question shall recur , what shall be the condition , and another condition then the willingnesse of the will to persevere cannot be given , and so the argument shall rise against it self , and the issue must be , God gave to Adam actuall perseverance , if he should be willing to persevere , that is , he gives to Adam perseverance , if he give him perseverance ; for willingnesse to persevere is perseverance , or a very large part thereof . 3. But persevering grace and so influence of grace to persevere is promised in the Covenant of Grace , Jer. 31.35 . that they shall continue in Covenant , more sure then the night and the day . Jer. 32.40 . I will put my fear in their hearts , that they shall not depart from me . The meaning cannot be , I will give them a power never to depart from me , if they will : For so nothing is more promised in Christ to the second Adams heirs , then to Adam and the Angels that fell , for the like , say they , was promised to them . And 2. If notwithstanding of that fear both promised and put in the heart , and in the will , yet lubrick free-will may stand or fall and remain indifferent to either , then the sense shall be thus , I will make an everlasting Covenant , I will put my fear in their heart , by which they may either depart from me , and turn apostates , or not depart from me , but persevere : But so the Covenant , made with Adam and the fallen Angels , should be an everlasting Covenant , and yet it was broken . For the Image of God of it self inclined Adam and the fallen Angels never to depart from God : For sure , Adams fear , being a part of that Image , which sanctified his affections , inclined him ( but not undeclinably and immutably ) not to depart from God , and not to hearken to the lying Serpents suggestions . But it is not that new Covenant-fear promised and given in the second ADAM , Ier. 32.39 , 40. 4. That these influences were purchased by Christs death is clear , because they are the nearest causes of our actuall believing and coming to Christ , of faith and perseverance that are given freely , and repentance and faith are given of Christ , Acts. 5.31 . Zech. 12.10 . 2 Tim. 2.25 . Phil. 1.29 . Ephes. 2.1 , 2 , 3. Ezek. 36.26 , 27. Eph. 1.17 , 18 , 19 , 20. John 6.44 , 45. 5. So obedience to the Covenant of Works was Adams own . ( 2. ) And came from his concreated self ( the Image of God that was his own ) by a common influence , and neither was the Image of God , nor the influences of God acts of free grace , or the purchase of grace properly so called . ( 2. ) Adam had a Law-claim to the Crown without sin , if he had continued in obedience , and did merite ex pacto life eternall , our new Covenant obedience in habituall and actuall performance is so a duty , that it is also promised and a benefite merited to us by the death of Christ , whereas Adams obedience was purum officium , non officium promissum , as our Gospel-obedience is . 6. Hence in obedience distinguish two . 1. The nature of obeence . 2. The worth and excellencie of obedience . The more the obedience be from our selves , the more it partakes of the nature of obedience . Hence four kinds of obedience are to be considered . 1. Christs obedience was the most legall obedience , and also the most perfect , for he obeyed most of his own , of any , from his own will purely , Ioh. 10.18 . Mat. 26. ●9 , 42 , 44. His own blood , Hebr. 9.14 . Rev. 1.5 . My blood , saith he , Matth. 26.28 . He gave his life a ransome , Matth. 20.28 . He gave himself a ransome , 1 Tim. 2.6 . By himself he purged our sins , Heb. 1.3 . Gave himself for his Church , Eph. 5.25 . Offered himself , Heb. 9.14 . And therefore the satisfaction that he made was properly his own . It s true the life , flesh and blood which he offered to God , as common to the three Persons , was equally the life , flesh , blood of God by way of Creation and efficiency : For God as God created His Man-hood , and gave him a body , but that Man-hood , in abstracto , was not the offering , but all these , in concreto , and the self , including the value and the dignitie , was not the Fat●ers , not the Spirits , but most properly his own , and the Sons only by way of personall termination and subsistence . 1. There are contradictory tearms affirmed of this holy self the Son , and of the Spirit and the Father . The Son was God incarnate . 2. The son offered himself , his own life , his own blood to God for our sins . Neither the Father nor the Spirit at all is God incarnate , neither Father nor Spirit offered his own life , his own blood to God ; Neither the Father nor the Spirit hath ( to speak so ) a personall or terminative dominion over the flesh and blood of Christ. 2. Christ was in no sort oblidged to empty himself , and cannot be under a jus or obligation to the Creator or the creature . Of free love and his own will he became Medi●●●● God Man , and being crea●ed man , and having said ( here am I to do thy will ) having stric●en hands with God as Surety of the Covenant , none more oblidged , being holy and true ; And therefore though Christ-Man was most strictly tyed to give the Father obedience , yet he was not oblidged to give him such and such obedience , so noble , so excellent , from a personall Union : for Christ God cannot properly come under any obligation . Hence the obedience of Christ is most meritorious , because maximè indebita , in regard of the God-head most undebtfull , and yet obedience most debtfull in regard of the Man Christ. 3. Most from his own will personally considered , the affection , love , the bended will , highest delight to obey , lay personally near to the heart and holy will of Christ God : With desire have I desired to eat this Passeover . He went foremost in the journey to Ierusalem , when he was to suffer . Much of the internall propension of the will makes much and ( as it were ) heightens and intends the nature of obedience , so that Christs and our obedience have scarce an univocall definition . 4. He gave and restored more glory to offended justice , by such a noble , incomparably excellent death , then Adam and all his Sons took of glory from God : therefore against impure Socinus it is a most reall satisfaction and compensation , where glory by obeying and suffering is restored in liew of the glory taken away . All that Socinians say , that God cannot be a loser , and needs not glory , and nothing can be taken from him , and nothing can be given to him , proves nothing but that it is not such a satisfaction as one creature performs to another , nor is it a satisfaction that brings profite to God : For can a man be profitable to the Almightie ? Nor such a satisfaction as eases a disquieted minde ; Which proves not Christ to be a Saviour painted in a meer coppy to us , and only a godly Martyr who saveth onely by preaching and witnessing , and not by a most reall and eminently clear satisfaction . 2. The Elect Angels next to Christ gave obedience in their Law course , but not so properly of their own as Christ , for some discriminating and strengthning grace they had from Christ Mediator their head , Col. 2.10 . that they should not fall , and something from the Election of Grace , which do not necessarily agree to the Covenant of Works , which they performed without sin , and the more extrinsecall help from grace , the lesse merit , so farre is grace from being , as Jesuites say , the essentiall requisite of merit , that the work is lesse ours , and so the lesse meritorious , that it hath grace . Let not any say then Christs obedience that came from the fulnesse of the Spirit without measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must so be lesse meritorious , which is absurd , for the reason why grace in Angels , and men who are meer creatures diminishes the nature of merit , is , because grace is not their own , nor their proper due , but supernaturall or preternaturall , and so hurts the nature of the merit , but to the meriting person Christ-God-Man nothing is supernaturall , nothing extrinsecall , nothing not his own : Grace is his own as it were by a sort of personall dominion , not to say that the Man Christ as man did not merit , yet as man he was born sinless and with the full Image of God. 3. Adam gave more faintly obedience , more indeed of his own , but it was lesse obedience , and lesse will in it , then the obedience of Angels , and had he continued , his obedience had been proper obedience ; but this is to be observed , none did ever , actu secundo , and by the only help of simple nature attain Justification and Salvation by the simple Covenant of Works , but men and evill Angels fell under both , though that was a possible Covenant and holy and spirituall , yet God set it up to be an inlet to pure Justice in the reprobate Angels , and so to free grace in elect men . 4. The obedience of faith , or Gospel-obedience , in the fourth place , hath lesse of the nature of obedience , then that of Adam , or of the Elect Angels , or that of Christs . It s true we are called obedient Children , and they are called the Commandements of Christ , and Christ hath taken the Morall Law and made use of it in an Evangelick way , yet we are more ( as it were ) patients , in obeying Gospel-Commands , not that we are meer patients , as Libertines teach ▪ for grace makes us willing , but we have both supernaturall habits and influences of grace furnished to us from the Grace of Christ , who hath merited both to us , and so in Gospel-obedience we offer more of the Lords own , and lesse of our own , because he both commands , and gives us grace to obey . And so to the elect beleever the Law is turned in Gospel , he by his Grace fulfilling ( as it were ) the righteousnesse of the Law in us by begun new obedience , Rom. 8.4 . and to the reprobate the Law remains the Law , and the Gospel is turned in the Law , for all conditionall promises to the Reprobate , though in tea●ms Evangelick , yet are Law to them ( if Cain do well he shall be saved ) ( if Judas beleeve he shall be saved ) because God by Grace fulfills not the promise in them . Obj. 1. Then shall Gospel-obedience be of lesse worth then Law-obedience , which floweth not from Grace , which Christ hath merited by his death ? Ans. It s not denyed , but it is obedience , so the Scripture , Heb. 5.9 . Rom. 1.5 . Rom. 6.17 . Rom. 16.19 . 2 Cor. 10.5 . 1 Pet. 1 5. Act. 6.9 . Act. 5.32 , 37. But ( 2. ) It hath lesse of the nature of obedience , but more excellency . Who would say Peter labouring in the Vineyard of John for wages , does properly obey , if we suppon that Peter hath from John , not only soul , will , body , arms , and legs , but the inward infused principle of willingnesse , the habite and art of dressing Vines , the nearest propension and determination of will to work , so have we in the Gospel , but in the Law , though the Lord who gives being , does also give his Image to Adam , and his influence to obey , yet the Image of God is concreated , and Adams own , grace especially merited by Christ is supervenient and a meer stranger to us , and the influence , though it did predetermine Adams will , yet it is connaturall as it were , naturae debita , not merited by Christs death , and so we give more of our own , when we give the fruit of Creation which God hath bestowed on the Pismire and the Worm , then when we give the obedience of Grace . 2. The obedience of Adam though rationall and perswasive , there being a lamp of light in the mind , yet came from the feared authority of the Law-giver under the pain of damnation , the Gospel-obedience is by the word , Act. 2.37 . is by way of perswasion : Christ saith not , Peter , thou art afraid of hell , feed my Lambs , but , Peter , loves thou me , feed my Lambs : For a Law-obeyer is not to beleeve life eternall but in so far as he shall keep the Law perfectly , the Gospel obeyer so obeyes as he beleeves deliverance from wrath and life eternall , but his beleeving is not reckoned to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Law-debt , but of love and Grace-debt : See Rom. 4.4 . Matth. 6.12 . these promises , 1 Tim. 4.8 . Luk. 12.31 . Matth. 19.29 . are exponed by the promises made to the overcomer , Rev. 2. Rev. 3. which is by faith , 1 Joh. 5.4 , 5. 3. But it is most true , Gospel-obedience hath these excellencies . 1. It is a plant of a more noble Vine coming from the merit of blood , yet is not our obedience comparable to Christs ; for a work of Law or Gospel Grace hath a necessary reference to no wages of its own nature , but only by the interveening of the free pleasure of God. But Christs obedience intrinsecally from the excellent dignity of the person hath a meriting vertue . 2. It works more eminently then nature : It is a pillar to support sowning nature , and acts in more excellent subjects , in CHRIST , in the Elect Angels , in the Redeemed ones and makes them stones of another nature , and this is the handie-work of CHRIST , Isai. 54.11 . I will lay thy stones with fair colours , and lay thy foundations with Saphires . v. 12. I will make thy windows of Agats , and thy gates of Carbuncles , and all thy borders of pleasant stones : What do morall men that work on clay and make clay pots all their life and know nothing of the actings of saving Grace . Fairest civility is but roustie iron the basest of Mettals : and they sweat and hammer upon Law-works being strangers to Christ , and his gold . O! what a difference between praying and hearing out of discretion , and by necessity of the office , and praying in the Holy Ghost , and hearing in faith . CHAP. XXIII . Q. VVHat sort of doing the Law requireth ? The Scripture is clear , that consumate , and continued in doing to the end is required by the Law. Paul interpreting Moses , Deut. 26.27 . Gal. 3.10 . Cursed be every one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ who continueth not in all that are written in the Law to do them . Deut. 26.27 . Cursed is he who shall not confirm . It is a word they use in inacting of Laws , when we say , Be it statuted and ordained : the word in Piel is three times in the Book of Esther , to ordain by a Law : Which clearly saith that the Covenant of Works was a work of justice and such a time God set to Adam , so as to the end he was to run it out , but how long he was a viator or traveller in his course of obedience no man knows CHAP. XXIII . Whether faith as lively and true , or faith as continuing to the end , be the condition of the Covenant of Grace ? THese , who in all points ▪ as in this , make this new Covenant a Covenant of Works , contend that faith as enduring to the end , must be the condition of the new Covenant . 1. Because the promise of the reward . 2. The reward is given to him that endures to the end . And this faith ( say they ) is the adequat and compleat-condition of the Covenant of Grace as full and consumate obedience to the end in degrees and parts . 2. But faith as lively and sincere is the condition of the Covenant , the nature and essence of this faith is to continue to the end , but continuance to the end is an accident all condition of this onely essentiall condition of the Covenant , faith quae , which endures to the end , but not quâ aut quatenus , as it endures to the end is that which saves us and justifies us as the condition of the Covenant . 1. Faith as lively units us to Christ and justifies whether it be come to the full perfection or not . Otherwise 1. no man should be ingrafted in Christ as br●nches in the Vine Tree , no man partakers of the Divine nature , no man quickened , but he that dies in finall beleeving : Where●s , Joh. 5.24 . he that beleeveth before his finall continu●nce to the end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath passed from death to life and shall never come to condemnation . And in this is the difference of the condition of the Covenant of Works , that Adam had no right to life by one or two the most sincere acts and highest in measure , except he continue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Law saith , Deut. 26.27 . Gal. 3.10 . ) to the end , otherwise at the first act of obedience perfect in degrees and parts , God behoved by Covenant ( except the Lord should break the first Covenant himself , before man sin , which is blasphemous ) to have given him confirming grace and the reward of life ; but the condition of the Covenant of Grace is that , He that beleeves , Joh. 3.36 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not condemned , yea is freed from all condemnation , Rom. 8.1 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath life being really un●ted as the member to the head , as the branch to the tree , mystically , as the wife to the husband , legally , as the debter and the surety becomes one person in Law , the summe one and not two . 1 Joh. 5.11 . And this is the witnesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath given us life eternall , and this is in the Son ▪ 12. He that hath the Son hath life : He that beleeveth hath the Son dwelling in his heart by faith , Eph. 3.17 . 2. Faith , before it come to seed and full harvest brings solid peace and comfort and saveth : So Christ to the blind man , Luke 18.42 . thy faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath saved thee , not a bare miraculous faith , but that which apprehends remission of sinnes , as he speaks to the woman who did wash his feet with tears , Luke 7.50 . and to the paralytick man , Mat. 9.2 . seeing their faith , be of good cheer , go in peace , thy sins are forgiven . If they be but forgiven conditionally , so they beleeve to the end , whereas they may fall away . 1. What comfort and good cheer ? 2. What peace being justified by faith , Rom. 5.1 ? 3. What glory in tribulation , Rom. 5. have they more then Judas the son of perdition ? What Covenant of life and of peace are we in ? What difference between our Religion and the Religion of Cicero , Seneca , and of all Pagans , if Christ furnish not to us solid unshaken help and consolation ? And what a trembling hope have they that they be , and are to fear they shall be in the condition of Apostate Angels to morrw ? What saith then Christ , Mat. 9.22 . Mark 5.34 . Mark 10.52 . Luk. 8.58 . Luk. 5.20 , 24. Mark 5.34 . Mark 9.24 . yea and much more saith the Holy Ghost of our case , even of everlasting consolation , 2 Thessal . 2.16 . strong consolation , Hebr. 6.18 . all comfort , 2 Cor. 1.4 . lively hope , 1 Pet. 1.4 . Heb. 6.18 , 19. then Heathens can say , Nay otherwise not so much , for they promise not so much . 3. Our lively faith is to believe our perseverance in lively faith as promised to us , Jer. 32.39 , 40. Isai. 54.10 . Isai. 59.20 , 21. Joh. 10.27 , 28. Joh. 4.14 . 1 Pet. 1.3 , 4 , 5. Joh. 11.26 , 27. As we believe life eternall , and that purchased by the merite of Christs death , the one as well as the other , then faith as finall cannot be the condition ; And who can think that God commands faith in God Immanuel in the Covenant of Works ? But faith in God Immanuel to the end is not commanded in the Covenant of Works , but only in the Covenant of Grace . 4. Faith justifies and saves as sincere , be it great or small : but if it justifie not and save not , but as it endures to the end , then no man is compleatly justified and saved and united to Christ , untill he die . Since faith ( as all other graces in a child of God ) is imperfect and still growing , 2 Pet. 3.18 . and we are to pray , Lord increase our faith , none shall be justified and saved , but he that hath the greatest faith , if faith only , which endures to the end , be the condition of the Covenant , and such a faith as groweth and indures to the end : For take one who for twenty years believeth , the first two years he being united to Christ , hath right to Christ , Joh. 15.1 , 2 , 3 , 4 , 5. Joh. 17.21 , 22. Joh. 14.16 . Joh. 16.7 , 8 , 13. Joh. 4.14 . Joh. 7.37 , 38 , 39. he shall not be judged , not condemned , hath passed from death to life , shall never die , Joh. 3.36 . 1 Joh. 5.11 , 12. Joh. 4.24 . Joh. 11.25 , 26. then should he die the end of the first year of his believing , by the Scripture , he must be saved , else he must be damned , who yet died in true faith and yet never fell away , which were strange : But by this opinion either the remnant sound believing should be no condition of justification and salvation , because the man is justified and saved without it , and the faith of one or two years gave him right to Christ and saved him ? Ergo the remnant faith is not a condition of the Covenant , but a persevering by grace promised and a persevering in that faith , as also by their way who make persevering faith the only condition of the Covenant of Grace 1. Faith and works are confounded : whereas to be saved by faith is to be saved before , and to be justified before we can do good works , and the jus or title to righteousnesse and salvation , coming only from the price and Redemption that is in Jesus Christ , is not more or lesse , and growes not more then the worth of the ransone of the blood called the blood of God , Acts 20.28 . does grow , and it is to be justified by grace and by faith , and then works come in as the fruit of our justification and salvation , Eph. 2. Ye are not saved by works , lest any man should boast , in a righteousnesse of his own , coming from no merite of Christ , which buyeth determinating grace , and indeclinably leads and bows the will ; Otherwise we may boast , that is , glory in the Lord , who worketh all-our works for us , Psal. 34.2 . Isa. 41.16 . Isa. 26.12 . The salvation and righteousnesse is the gift of God. What then shall be the room of works ? He answers , No room at all as causes of justification and salvation , by an excellent antanaclasis , as learned Trochrig : for he answers , We are his workmanship created in Christ Jesus to good works , which God hath before ordained that we should walk in them . Then by grace we have the full right to righteousnesse and salvation by the ransome of blood , which is Christs . Papists and Arminians dare not bring in Evangelick works or faith as an Evangelick work here , though they be too hold . 2. Being once made the creation of God in Christ , and having obtained right by the blood of Christ to salvation , we walk by his grace in good works as leading us to the possession of the purchased inheritance . 3. The Authors of this stand for the Apostasie of the Saints , and they cannot eschew it who make this finall faith ▪ that takes in in its essence good works as the soul of it or charity ( as Papists say ) as the form of it , the only condition of the Covenant . Quest. But is not life eternall given and promised only to faith which continues to the end ? Ans. Faith is considered two wayes . In its nature . 2. In its duration and ▪ existence . As to the former , saving faith is of that nature that it is apt to endure , it hath a sort of immortality , so the promise in titulo & jure , is made to that faith only which is of that nature that it must endure to the end , and the promise of life and remission is not made to a saving faith under the accident of enduring to the end , or for the years , suppon thirty or fourty years , or eight hundred years , or above , that Adam or the Patriarchs lived in the state of beleeving , for a faith of some hours only shall save the repenting thief as well as a faith of many years . And 2. life eternall in the possession is promised and given only to the faith that continues to the end , not because of the duration because a longer enduring faith hath merit , but that is by accident , in regard of the right to life and because God hath commanded persevering in faith , life is given only in possession to such a faith as endures , but we cannot say that the accidentall endurance and existence of faith for so many years doth save and justifie , as the living so many years makes a Child an heir to a great estate , for his being born the eldest son , makes him his fathers heir . CHAP. XXIV . What faith is required in the Gospel . THere is a legall faith , a duty commanded , the object of which is twofold . 1. Truths relating to the mind revealed and to be revealed . So Adam had a habit or habituall power to beleeve the Law and the Gospel upon supposition , it should be revealed . As a whole man beleeves skill in his Physitian to prevent diseases ere they come , and to remove them , when come . It s folly to say Adam stood in need , before he fell , of a supernaturall power to beleeve Evangelick truths , if he beleeved God to be true , he had such a power as to beleeve all was true , that God should reveal . 2. Adam had a faith of dependencie , to rely upon God in all possible evils feared . 2. The promise of life is not made to Law-faith more then to Law-love , or Law-fear , or Law-desire , more then to any other , but the promise is made to Evangelick-faith that layes hold on CHRIST as our righteousnesse . But for obeying the Commands Adam was to live , Gal. 3.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them , by doing them , Ezek. 20.11 . As Lavater , there is no absurditie if it be said men shall live , that is merit by free paction , life eternall : but then ( saith Calvine ) if a man keep the Law , he needs not the Grace of Christ. Obj. If faith be imputed , as it layes hold on Christs Righteousnesse , it must be the meritorious cause of Justification and by its inherent dignitie , for there is nothing more essentiall to faith , then to lay hold on Christs Righteousnesse . Ans. If faith were imputed as righteousnesse according to the act of laying hold on Christ , it were true , but the act of faith is not imputed , but that which faith layes hold on , it being an instrument to wit , the Righteousnesse of Christ , it is not an act of beleeving saith a Jesuit . And though they say the works Evangelick are from the habit of grace , so was Adam a patient , when God concreated his Image , and habituall righteousnesse in him . But Arminians and Jesuits do not say , nor darre not , that predeterminating Grace is from Christs merites , therefore yet the sinner may more boast then Adam , and say I have justified my self by the acts of free-will which is indifferent and from under all the bowing and determining or swaying of the Grace of Christ , for the free-will should have so whether Christ had died or not died . CHAP. XXV . Q. WHether is Christs Righteousnesse imputed and made ours , because we believe and apprehend it ours ; or do we believe , because it is ours first before we believe ? Ans. There is a twofold imputation , one legall , another which for Doctrines cause we call application or reall ( though the legall imputation be also reall ; but not to us as the former ) the Lords act of laying the iniquity of us all upon Christ , Isa. 53.6 . and the Lords making him sin for us , that is a sacrifice for sin , 2 Cor. 5.21 . evinces necessarily the truth of this , the former imputation . For 2 Cor. 5.21 . God was in Christ reconciling the world to himself , not imputing their trespasses unto them . If it be expounded of actuall reconciliation of persons , it may say something , for the other imputation , but the other imputation is clear , Rom. 4.3 . Abraham beleeved God , and it was counted to him for righteousnesse , v. 7. Blessed is the man whose iniquities are forgiven and whose sins are covered , v. 8. Blessed is the man to whom the Lord imputeth not sin , v. 9. Faith ( that is , that which faith beleeved , as hope is put for the thing hoped for , Col. 1.5 . Rom. 8.24 . was imputed to Abraham for righteousnesse , though Gomarus give another exposition , to wit , that by faith or the act of beleeving we obtain this to be reputed righteous , and it suits better with the Text. And as to the former imputation , God could not in justice wound Christ for our transgressions , nor bruise him for our iniquities , nor could the Lord break him , nor deliver him to the death for us all , except God had both made him the sinner , that is , imputed and reckoned him the sinner in Law ( for intrinsecally and inherently he was not the sinner but holy , harmlesse , &c. ) and laid our debts upon him , Isa. 53.6 . and except he had been willing to have been counted the sinner , and had said ( thou hast given me a body , here am I , to do thy will , Psal. 40.7 . Heb. 10.6 , 7. ) this reckoning of Christ to be the sinner is not only in the eternall decree , but also a laying of our iniquities upon him in time , Isa. 53.6 . or a dealing with him in Law in punishing him as the sinner . And 2. by using the humane nature as an instrument of our Redemption on the Crosse. Antinomians take this imputing of our sins to Christ , and reckoning Christ to be the sinner , to be the justifying of the sinner , which is a grosse mistake ; for so without beleeving all that Christ died for should be justified upon the Crosse. But the Scripture is so far from ascribing Justification to any but to a beleever , that it saith Abrahams faith was imputed to him for righteousnesse . Now the faith of multitudes for whom Christ died when he suffered on the Crosse , is a very nothing : Many are not born , and a nothing or a non ens cannot be counted for righteousnesse . It is to be observed that payment made by the surety absolveth the debter , so as the Law , except it be the generall Law of gratitude , requireth no act of love , of faith , of service from the debter , nor doth the Law of suretyship in its essence and nature require that the Creditor , & sub eo titulo should pay the homage of faith , indeed when the Creditor is both the Creditor and the offended Party , and also the supream Law-giver GOD , he may require of the captives the obedience of faith . So would justice , which saith , we should hurt none , give to every man his own , presse , that the debter repay to the surety , so far as he is able to make up his losses , but to pay the obedience of faith as a part of the ransome due to offended Justice , is no Gospel-Law , nor any part thereof , nor can it bea● truth , except we deny the reall satisfaction made by Christ , which both Papists do weaken when they mix the merit of faith therewith , and Socinians deny . 4. The satisfaction performed upon the Crosse for sinners , though it be for a certain particular number , determined of God , & quoad numerum numerantem , & quoad numerum numeratum , both as touching the number , so many , not all and every one , and such persons , by head , name , birth , &c. Yet it is not the justifying of me , or John , or Paul , for I , nor no man can know that Christs satisfaction stands for you or me , by name and person , while first I or you beleeve , because it is the hid Decree of God. 3. Nor is this legall imputation beleevable , nor is it revealed , as ●t is terminated to single persons , to me or to you , untill by faith we apprehend it . 5· But the imputation of application is that in which our justification standeth . And the faith by which as by an instrument we are justified , presupposeth three unions , and maketh a fourth union . It presupposeth an union , 1. Naturall . 2. Legall . 3. Federall . 1. Naturall , that Christ and we are not only both mankind , for CHRIST and Pharaoh , Judas the traitour and all the sons of perdition are one , specie & naturâ , true men , but one in brotherhood . He assuming the nature of man with a speciall eye to Abraham , Heb. 2.16 . that is , to the elect and beleevers , for with them he is bone of their bone , and is not ashamed to call them brethren , Heb. 2.11 , 12. Ps. 22.22 . 2. It presuppones a Legall union between Christ and them , that God made the debter and the Surety one in Law , and the summe one in so far as he laid our debts on Christ , Isa. 53.6 . ● Cor. 5.21 . 3. It presuppones an union Federall , God making Christ our Surety , and he was willing to be our Surery , and to assume not only our nature in a personall union , but also our state , condition , and made our cause his cause , our sins his sins , not to defend them , nor to say Amen to them , as if we might commit them again , but to suffer the punishment due to them . And our faith makes a fourth union betwixt Christ and us , whether naturall , as between head and members , the branches and the Vine Tree , or mysticall , as that of the spouse and beloved wife , or artificiall , or mixed between the impe and the tree . Or 4. Legall , between the Surety and the Debter , the Advocate and the Client , or rather an union above all , is hard to determine , for these are but all comparisons , and this Christ prayes for , Joh. 17.23 . I in them , and thou in me , that they may be made perfect in one . 6. Now to the Question , as the Law condemns not a man , but him who is first a sinner , and an heir of wrath by nature in the first Adam , for the Law is essentially just : So God justifies not a man , but the man who , by order of nature , is first by faith in CHRIST , Rom. 5.18 . Therefore 〈◊〉 by the offence of one ( judgement ) came upon all men unto condemna●●●n , even so by the righteousnesse of one the free gift came upon a●l men ( in Christ , as the other were in the first Adam ) unto the justification of life : and so we must say , that all , ere they be justified , and before God impute faith to them , that is , Christs believed righteousnesse to be theirs , must have faith and so believe , and so be one with Christ. And this imputed righteousnesse is ours , because we believe , and not untill we first believe , and the other imputation goes before faith : So the faith of Gods speciall mercy is two wayes so called . 1. As it leaneth upon and apprehendeth God in Christ , for the obtaining of mercy and remission of sins , and imputed righteousnesse : So faith goes before justification , and we believe that our sins may be pardoned , and that our sins may not be imputed , and that we may be justified and freed from condemnation : so by the act of believing , righteousnesse is imputed to us . And thus justification and remission , i. e. relaxing of our persons from a state of eternall condemnation , as is meant , Rom. 8.1 . are not the object of faith , but the effect and fruit of faith . 2. The faith of speciall mercy to me is considered as it apprehendeth and believeth , or rather feelingly knoweth speciall mercy , imputation of Christs righteousnesse now given to me , and as Christ hath payed a ransome for me , and satisfied justice for me , and so imputed righteousnesse and justification are the object of faith ; Or rather the object of the sense of faith , which is most carefully to be observed . To answer Bellarmines unsolide Argument , we either believe remission of sins past , or to come , &c. But remission is liberation from punishment eternall or temporall , but justificat●on is freedome from the fundamentall guilt-deserving punishment , and remission is a consequent thereof . Q. Whether or not , is Justification taken one and the same way in the Old and New Testament ? Ans. The Apostle is clear , Rom. 4. where he proves both Jews and Gentiles are justified as Abraham and David . But 2. Justification by Grace hath not in iisdem apicibus in the same points , the same adversaries . 1. Moses and the Prophets contend most with Ceremoniall hypocrits , who sought righteousnesse much in Ceremonies , Washings , Sacrifices , New Moons , and also their own inherent godlinesse , Deut. 5. Deut. 7. Deut. 10. Deut. 11. Isai. 1.10 , 11 , 12 , &c. Mic. 6.6 , 7 , 8. Psal. 50.7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. Ps. 4.2 , 3 , 4 , 5. 1 Sam. 15.22 , 23. Isa. 66.1 , 2 , 3 , 4 , 5. Jer. 7.1 , 2 , 3 , — 21 , 22 , 23. 2. Paul had other Adversaries , Rom. ch . 3. ch . 4. ch . 5. ch . 9. ch . 10. especially Antinomians , who drew the Doctrine of free Justification by Grace to licencious loosnesse , then we may sinne , if so and so , we be justified ( said they ) then is the Law of none effect , Rom. 6.1 . But his chief Adversaries , on the other extream , were men that stood much for Justification by the works of the Morall Law : And Paul , Rom. 3. proves that all , Jews , Gentiles , David , Abraham , could be justified neither by works of Nature nor of Grace , and casts down the Jews righteousnesse by Law-doing , Rom. 9. Rom. 10. 3. There were a third Classe of Adversaries to free Justification , Galatians , seduced and false Apostles , who contended for Justificatication by Circumcision and the necessity of keeping the Ceremonial Law , if they would be saved , Act. 15.1 , 2 , 3 , 4 , &c. Gal. 2. Gal. 3. Gal. 4. Gal. 5. ch . 6. Who mixed the Gospel and Moses his Law , and Paul proves , Gal. 3. that we are not justified by the works of the Morall Law , for that Law , Deut. 26.27 . involves all that omit the least duty of the Law , Gal. 3.10 , 11 , 12 , 13. under a curse , and Christ was made a curse for us . And Paul proves in the generall , we are justified by neither the works of the Morall , nor of the Ceremoniall Law. 4. James had to do with another gang of loose livers , the Gnosticks , who contended for justification by a bare nominall faith without love or good works . And James proves that we are justified before men and to our selves by faith working by love , and not by a dead faith . 5. John contends much for reall and speaking marks of justification and conversion , against dead Professours void of love to the Brethren . Q. 3. What is the dominion of the Law over a sinner ? A. It is the legall power to condemn all such as are under the Law , as a Covenant of Works ; as marriage is dissolved , if either of the parties be dead : So Rom. 7.4 . Ye are dead to the Law through the body of Christ , and it is not every commanding power that Paul , Rom. 7. denies to the Law , but a Lordly dominion , such as Lords of life and death have and exercises , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we are dead to the Law through the body of Christ , which mortification or dying is not understood subjective , as if it were in us , but legally and objectively in Christ , because Christ in his body on the tree did bear our sins , 1 Pet. 2.24 . and was made a curse for us , in our place , Gal. 3.13 . For Christ ( saith Ambrose , clearing the place ) giving his body as a Saviour , overcame death and condemned sin : Hence these two words , Rom. 7.4 . Wherefore ye also my brethren , are become dead to the Law. Gal. 2.19 , For I through the Law am dead to the Law , that I might live unto God ; As the death to the Law is legall , I am no more under Law-condemnation then a dead man , so the living to God is a Law living to God on a Law-absolution ( as the absolved malefactor cleared of a capitall crime which might have cost him his head , liveth , and so is set free ) so there is another most emphatick word which insinuats that Christ is dead to the Law , as Paul was , for after Paul saith , Gal. 2.19 . I through the Law am dead to the Law , he adds , v. 20. I am crucified with Christ legally , that is , as Christ was crucified for sin by the sentence of the Law , so I am crucified with him . Rom. 6.8 . Now if we be dead with Christ , we beleeve that we shall also live with him , which is not only to be expounded of mortification and inherent newnesse of life , but also of legall dying with Christ : For Christ died no death but legall death , there is no inherent mortification or slaying of a body of sin in him as in us , though from his death there also flow a● merited and inherent personall mortification in us , for it is added , v. 9. knowing that Christ being raised from death dieth no more , death hath no more dominion over him , then Christ , by Law , cannot die twice , so Christ being once crucified , the Law and death , which had once dominion over him , hath now no more dominion over him . Then , first , as Christ died a Law-death and was under death , because under the Law , so are we legally in him freed from the Laws dominion , and death following thereupon . 2. As Christ defies the Laws dominion and death , so do we . 3. As Christ cannot twise satisfie the Law by dying ( for then the first had not been sufficient ) so neither can we ever be under Law-death and Law-condemnation , for we was once in Christ legally condemned and crucified in our Surety and so cannot suffer in our persons legall condemnation and legall death . 4. As Christ is dead to the dominion of the Law and death having once died and come out from under both , so are we dead and come legally out in him , which answereth the severall tentations we can be under in Christ. Obj. But then may we not sin , because wee are freed from the dominion of the Law and death ? as Rom. 6. he had said , ye are not under the Law , but under Grace , v. 15. What then ? Shall we sin , because we are not under the Law , but under Grace ? God forbid , ver . 16 , 17. He answers from an absurd , then we that are ransomed by Christ , should not be our ransome-payers servants , but the servants of sin . Now except the meaning had been , we are not under the Law , that is , the Laws dominion and the Laws condemning power , there had been no place for such an Objection , nay , nor any shadow ; but the true Objection is , we are not under the Law to be thereby condemned and eternally punished , therefore what is the hazard of sin ? We may sinne at will , there is no fear of hell . Paul answers not from that evill of servile fear that followeth sin , but from the woefull ingratitude to our ransome-payer . O then we should not be under Christ and the directing light and rule of our Lord Ransomer , if we sin at will , but still servants and slaves to sin and so not redeemed , by which we gather that there is two things in the Law. 1. The condemning power of it . 2. The directive commanding power : As to the former , Christ by being condemned and suffering a cursed death for us , took that wholly away . We are not then under the Law as condemning , yea neither as saving and justifying , for then should we be married to the Law and under conjugall power as wife and husband living together , which Paul refutes , Rom. 2.1 , 2 , 3 , 8. ( 2. ) There is a directive commanding power that CHRIST taks in hand , and commands us to obey our Lord Ransomer , and we should sin against his love , if we should live loosly , because we are freed from condemnation . Hence also there is a twofold dominion of sin , one legal to condemn us eternally , another ( as it were ) physicall to keep us under the superlative power of lusts , if Christ had not died , we had been under both . Q. 4. What is meant by the oldnesse of the letter in which we are not to serve ? Rom. 7. A. He means the idle , fruitlesse , and bare knowledge of the Law in externall Discipline , that reigns in an unrenewed man , by which he remaining in nature under the Law , foments an opinion pharisaicall ( for he points at the false and literall glosses of the Law given by Pharisees and refuted by Christ , Mat. 5. ) Of merit , externall worship , ceremonies without any inward heart-renovation , to which is opposed the newnesse of the spirit , or true new Evangelick obedience and holinesse wrought by the Spirit . Object . Is not the letter of the Law a bondage , since we are freed in heaven from the letter and from awing threatening ? Ans. To serve God is liberty , not bondage , Psal. 119.45 . Rev. 22.3 . compared with ver . 5. serving of God and raigning suit well together . See Luk. 1.74 , 75. Joh. 8.34 , 35 , 36. Rom 6.16 , 17. but there is a threefold bondage of the letter . 1. Accidentall , in regard of our corruption , the service is wearisome to unrenued nature : This we are saved from in CHRIST , not fully in this life , but it comes not from the Law which is spirituall . 2. A bondage to the dominion of the condemning Law. 3. There is a bulke of Ordinances , hearing , reading , praying , meditating , repenting , receiving of the seals , we are freed from the one in this , and shal be freed from the other in the life to come . Q. What is the dignity of the Gospel above the Law ? A. By the hearing of faith , that is , of the Gospel we receive the Spirit , Gal. 3. though the Law in the letter be also spirituall and lively and seek of us the lost Image of GOD by way of commanding , yet there is no promise of the Spirit , made in the Law neither gifts nor grace , and both are given by the Preaching of the Gospel . 2. No miracles are wrought by the Law to confirm the Doctrine of the Law , for it is not new , nor is the gift of miracles given as a reward of Law-obedience , miracles in genere causae finalis , are wrought to avenge Pharaoh and the Aegyptians Law-obedience ; but the miracles are wrought by the Name of Jesus , Act. 4. and for the confirming of the Gospel , and for the good of the Church : See Gal. 3.1 , 2 , 3. CHAP. XXVI . Of the property of the Covenant of Grace , the perpetuity thereof . Quest. VVHerein stands the eternity of the Covenant of Grace ? And what other properties there be of the Covenant ? Ans. The Law and Covenant of Works is a rule of everlasting righteousnesse , and so may be called an everlasting righteousnesse containing precepts of the Law of nature intrinsecally good , such as to know love , fear , trust in him as the only true God : and in this sense it is an eternall Covenant . But 1. it is not eternall in the positives of the second , and fourth , and fifth Commands , the way of worship , the means , as Ceremonies , Sabbath , Magistracie , and such like , which are not to continue in the life to come , and so neither faith nor hope in God through Christ , 1 Cor. 13.13 . Rom. 8.24 , 25. 2 Cor. 5.7 . nor a Temple , nor Ordinances , nor the Kingdom of Christ as now dispenced , are to be the binding rule for eternity to such as are confederats of the Covenant of Grace , Rev. 21.22 , 23. 1 Cor. 15.24 . though more of the smell and remnants of the Covenant of Grace , of the Lamb , of praises to him who was slain , Rev. 5.9 , 11 , 14. be in the life to come , then of the Law-Covenant , in regrad of our standing in a state of glory for evermore by the Mediator , to keep the nature in an eternall union , for evermore , by the Lord Christ his being cloathed with our nature , glorified for ever , Rev. 3.21 . Rev. 5. Rev. 7. Rev. 20. Rev. 21. Ch. 22. And in that we shall be ever with Christ God-Man , Luk. 23.42 . Joh. 17.24 . 1 Thess. 5. 2 Cor. 5.8 . Phil. 1.23 , 17. in an eternall state of glory , though not in regard of an advocation and intercession for fallen sinners . As 1 Joh. 2.1 , 2. or of praying that our faith fail not , when winnowed , as Luk. 22.31 , 32. In a word there is a mediation of the triumphing reign for the standing of the glorified nature , and a mediation for the reconciling of , and interceeding for of sinners . The latter must cease when the Kingdom is given up by the Sonne to the Father , 1 Cor. 15.24 . The former is eternall and shall never cease . 2. The Law as a possible and standing way of justifying and saving sinners is not eternall , but is now ceased to all flesh , the Man Christ only excepted , but the Covenant of Grace stands as the only way under heaven , by which sinners may be saved , and after the Covenant of Grace there is no dispensation , which Libertines and Familists call more spirituall without Ordinances and a way as they speak of all spirit , of pure spirit . 3. The Covenant of Grace is eternall , in regard in it there is promised actuall grace , and continuall influences of grace from the Head Christ , the High Priest , to keep the confederats in obedience and in perseverence to the end . And no such influences either for the habit of grace or for the continuated acts thereof , are promised in the Covenant of Works , in regard Adam a man , and poor men in him do undertake to obey . Whereas Christ-Man binds and undertakes as head Covenanter and Surety for all the under confederats , and for sinners in the Covenant of Grace . Which difference is much to be observed , between the Covenant of Works and the Covenant of Grace : And for that cause the Covenant of Works is , 1. more independent , and requires more of mans strength and less grace then the other . 2. It stands more by precepts , lesse by promises , having only one promise of a reward and hyre to the obeyer , and consists all of precepts , the other though it want not precepts , especially , it is his command that we believe in the Son of God , yet stands most by promises , and this Covenant gets the name of a promise or the promise , Acts 2.39 . Rom. 8.9 . compared with Acts 3.25 . Gen. 12.3 . 3. The Covenant of Works hath more of hyre , more of man , of nature , of earning and working , and more of mans Covenant , where he binds for himself , and the other partie for himself , without the mutuall help of any of the confederate parties . 4. The Covenant of Grace is , thus , also eternall , in that the buried and dead parties Abraham , Isaac and Jacob are still in the Covenant of Grace , and there remains a Covenant-union between Christ and their rotten flesh sleeping in the dust , which is not an union by faith , or by any actings obedientiall of dead men , as is most evident , if we compare our Saviours words , Matth. 22.32 . with the Lord speaking out of the Bush to Moses , Exod. 3.6 . and God is not the God of the dead , but of the living , no● is the rising of the body promised in the Covenant of Works , nor is there a standing Law-Covenant between the Lord and dead Abraham requiring the condition of faith from buried men . Onely there is a warrand to say that the Covenant is everlasting ▪ because it goes beyond time , and stands with the dead in Christ , Matth. 22.32 . ( 2. ) Because two great promises of the Covenant , the rising of the body and life everlasting , are fulfilled after time is ended , Joh. 6.38 , 39. 1 Thess. 4.14 , 16 , 17. and adde to this the publick owning and confessing of the Saints before the Father and the holy Angels ; which is publick remission and declared justification before the world of Elect Men and Angels , Luke 12.8 . Matth. 10.32 . ( 3. ) Because after all these , to walk among them as their God and dwell among them , Rev. 7.15 , 16 , 17. when they are cloathed in white Robs , and are before the throne serving him night and day , and that the Lord should be their God , Rev. 21.7 . after they have overcome all temptations , is fulfilled eternally in heaven . Now for God to walk among a people and be their God is to be a Covenanting God to them , as is evident from 2 Cor. 6.16 . Lev. 26.11 , 12. Jer. 32.38 . Zech. 13.6 . 2. The second and principle propertie of the Covenant is the graciousnesse and freedome thereof , therefore is it made with sinners , without hire or price , and every article and lith of it is Grace . 1. The whole Gospel is the word of Grace , Acts 20.32 . Col. 1.6 . the Bargaine a p●ction of Grace , and the new Covenant , Heb. 8.8 . for Grace is a new thing , and nature an old thing , the condition of the Covenant , to beleeve is a gift of grace , Phil. 1.29 . the mercies bestowed and promised are all of free grace , for we are justified by his grace , Rom. 3.24 . freely , and are saved and called with a holy calling , not according to our works , but according to his own purpose and grace , 2 Tim. 1.9 . For by grace ( saith Paul ) are ye saved through faith , and that not of your selves , it is the gift of God , Eph. 2.8 . and the new creation is framed in us of grace . But God who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sins , hath quickened us together with Christ , Eph. 2.4 , 5. and the new heart promised , Ezek. 36.26 . is given upon this account , v. 32. Not for your sakes do I this , saith the Lord , be it known unto you , be ashamed and confounded for your own wayes , O house of Israel . We have remission of sins freely of his grace , Eph. 1.7 . In whom we have redemption through his blood , the forgivenesse of sins , according to the riches of his grace , Col. 1.14 . Perseverence is promised of free grace , Jer. 31.35 . Jer. 32.39 , 40. Isa. 54.10 . as life eternall is the gift of God through Jesus Christ our Lord , Rom. 6.23 . and every influence of grace is of free grace , Phil. 1.13 . Joh. 15.5 . and CHRIST the Surety of the Covenant , of free-grace and love , is given , Joh. 3.16 . to taste of death for every man , Heb. 2.9 . CHAP. XXVII . Of cases of Law-fear , and Gospel-faith : How a child of God fears Law-threatnings . FRom these properties flow diverse cases touching the stability of the Saints , their perseverance , their temptations , their standing in grace . 1. If they cannot fall away , who are thus seated in the Covenant , is not free will left to much loosnesse of security ? Answ. Not at all : For a principle of Godly fear is fixed in the heart , and so in free will , never to depart from God , Jer. 32.39 , 40. And where this Godly aw is , the heart is in a Godly trembling and fear , and darre not be loose , wanton , and secure to fear nothing , but fears alway , Prov. 28.14 . and fears and trembles at the Lord and his goodnesse , Hos. 3.5 . A Godly heart trembles more for fear of grace and the debt of grace , then of justice and wrath ; and fears sin more , as it is against the bands of grace , and against Christ , and Gospel-love who can save , then as it is against Law the Law-giver , and him who eternally destroyes . And so the aw of heaven hath a stronger impression then the terrour and aw of hell . Quest. 2. How can the fear of falling away , and the faith of perseverance absolutely promised and absolutely given , consist together ? Ans. The Law-fear of falling away , and the Gospel faith of persevering are not consistent . The fear legall of the least sinne is a fear of hell and of eternall wrath to be irrecoverably inflicted , but because the person is under grace , the beleever cannot fear this fear , except the Law-fear be letten out against him as a temptation , but it is not his oblidged duty so to fear . 2. The Law-fear upon a beleever is conditionall , and not absolute , as he fears hell and falling away , jure , as his deserving , if God should enter in judgement with him , and if he were not in CHRIST : But he is oblidged to a Gospel-faith which layes hold on Christ , righteousnesse , and deliverance from condemnation , and if Christ and interest in him be hid from him , and nothing on but Law-fear , that is a triall , not a duty of Law-fear . * But there is a Godly ▪ Law-fear , or a Gospel-Law-fear , which is a Godly horrour conditionall for that which is never to be inflicted , but yet according to deserving may be inflicted , and this is the terrour of the Lord , which breedeth Gospel perswasion , 2 Cor. 5.11 . and so may well stand with Gospel-faith and assurance of deliverance from falling away and of being stablished and confirmed to the end . As a child in the fathers arm threatened to be cast over a sharp Rock in the Sea , may have horrour and fear , and cry out for fear , and yet beleeve so his fathers compassion as he will not throw him in the Sea , because the threatning is ordained not to be exercised , but that the child may so much the more thrust his arms about his fathers neck . Quest. 3. What is the best victory over temptations from such fears ? Ans. As in all temptations , so here , overcoming is attended with precious promises , which are to be read , Rev. c. 2.7.17.26 , 27 , 28. c. 3.5.12.21 . Rev. 21. For 1. Feavers of the Law that have no kindly cools , and relenting by the promises of the Gospel , tend not to the strengthning of the life of God , but only when they leave a standing self loathing , and loving of Christ. 2. It argues the strength of faith , after many , yea six foyles to stand ; as the Army that is broken six times , yet rallies and draws up again , is often at the seventh time victorious . 3. Such as stand against a strong and mighty tentation , b●ing pressed out of measure , above strength , as Paul was , 2 Cor. 1.8 , 9. in so much ( saith he ) that we despaired even of life . But wee had the sentence of death in our selves , do prevail to the being taught of God , not to trust in our selves , but in God who quickens the dead : For here there comes reall strength from fighting : As he who , by strength of nature , lives and convalesceth after a running boatch and strong pestilence , goes through pest-houses and is never infected again . So the worthies by faith who overcame strong temptations , Heb. 11. to the end , keep the fields and prevail till death . 4. Godly fear of self-weaknesse and trembling at sin which may darken the feelings of received mercies and sweet influences addeth strength . Something of that is here , 2 Cor. 12.10 . when I am weak , then am I strong . 5. A fixed peace in assurance of deliverance from condemnation , and quietnesse in beleeving pardon and righteousnesse in Christ , ought alwayes to be , as touching the state of Justification : for the questioning of this in a beleever , if Antinomians will yeeld to truth , is contrair to faith , and no warrantable assurance . But 2. a fixed peace in David , immediatly after blood-shed and adultery , before beleeving of the remission of these particular sins be , in the Lords order , renewed , is security , and not Godly peace . Psal. 32.3 . While I keept silence , my bones waxed old , through my roaring all the day . 5. I acknowledged — and thou forgavest the iniquity of my sin . Psal. 51.1 , 2 , 3 , &c. prove this . But it may be said , doth not this holy feeling of , and trouble for the particular hainous guiltinesse , brangle the fixed peace and the persons faith and confidence that he is in a state of justification ? Ans. Not at all : for the outcries of the child of God , Rom. 7.24 . under , not a finger , or an arm , or a leg , but a body of sinne : O wretched man , who shall deliver me from the body of this death ? are good , and much feeling of pain argues much life . And such as in this regard say , I thank God , I was plagued and pained , but now nothing ails me , I have peace , I am rich , I have need of nothing , Revel . 3.17 . I am all whole , must be in a dangerous case . Indeed the complaining of want of justification and of the righteousnesse of God in a believer , and a raising of the foundation , as Psal. 31.22 . Jonah 2.4 . I am cast out of thy sight : are both false and bastard-feelings , and hastie unbelief : for this is a reflection upon , and a reproaching of the Office of the Healer of sinners ▪ This is contrair to faith , and the former is a complaining of the body of sin that can hardly be sclandered ; so a complaining of self , and the feeling of inherent corruption weakens not , but strengthens faith . And complaining thus , and triumphing in a believed ▪ justification , do well consort in Paul , Rom. 7.24 . O wretched man , &c. v. 25. I thank God through Jesus Christ our Lord : and Rom. 8.1 . Then every feeling of sin is not contrair to faith , as Mr. Town and other Antinomians teach , some godly tender feeling foments faith . Q. 6. How cometh it to passe that seldome feeling of sin wanteth unbeleef ? Ans. Our looking , in a Legall , not in an Evangelick way , upon sin , doth occasion unbelief : for looking to the sicknesse of the sinner is but abused , when this use is made of it , that the question which Christ hath aboundantly answered ; Ah he hath not , who satisfied and payed my ransome , justified me also by the Redemption that is in him : but the strong body of sin which leads me captive , Rom. 7.23 . doth also lead , rather mislead me to doubt whether the ransome was sufficiently payed , and I sufficiently and freely , by his grace and the Redemption that is in Christ Jesus , justified , as Rom. 3.24 . And because the sinner feels the stirring and too vigorous acting of a body of sin , which is his own work , he removes the foundation-stones laid by Christ , and questions the well done work of Christ , and thrusts in his sickle into Christs harvest : which is upon the mater to say , Ah my sanctification is nought or small : Therefore Christs satisfaction is weak , so the man , laying the burden upon the wrong back , will take and pull off the burden that Christ in his own body did bear on the tree , as 1 Pet. 2.24 . and wrestle under his own body of sin himself , and he thinks he will do the busines better himself then Christ. This is that which Antinomians imput to us groundlesly , but it is our sinfull weaknesse so to be troubled at the indwelling of a body of sin , as we doubt of and call in question the work of Justification and the satisfaction of Christ. But there is good cause why the sinner quarrel with himself and complain of a body of sin , and yet not only quarrell with Christ , but exalt Christ , and by faith close with the absolutenesse of his gifted satisfaction and righteousnesse . And this is as easie by the Grace of God , as we see the more that a gracious soul abases himself , as one carnall and sold under sin , Rom. 7.14 . as one in whom there dwells no good , as touching the flesh , v. 18. in whom sin dwells , v. 20. as one brought into captivity to the Law of sin , and a wretched man , 24. so much the more doth he exalt Christ the only deliverer , Rom. 7.25 . Rom. 8.1 , 23 , 33 , 34 , 35. and why should not our blacknesse commend Christs beauty , our deadness exalt his life , our sinfull wretchednesse his glorious office in saving , and our emptinesse and drynesse his fulnesse of the anointing who is all fulnesse ? CHAP. XXVIII . Christ died not to blot out the sense of sin , but rather to quicken a Godly sense thereof . THe more of Christ and his sufferings be apprehended , the more Godly sense of sin , so far is Christs death from bloting out all sense of sin : For if sense of sin be all one with a simple reflecting knowledge , that we once sinned , then the Godly in this life from grace , not from the stirring of the Law , do both know and acknowledge what they were . 1 Tim. 1.13 . I thank Christ Jesus our Lord , &c. I was before a blasphemer , and a persecuter , and injurious ▪ but I obtained mercy . Tit. 3.3 . We our selves were also sometimes foolish , disobedient , &c. Yea the glorified cannot before the Throne sing the glory of the Lamb slain and the price of Redemption payed , Rev. 5 ▪ 12. to redeem them from sin , but there must be even in glory , this sense of their debt , though without heart break or sorrow . Then it cannot be a Doctrine of the Gospel that paying of our debt , and the ransome , doth score out of a gracious memory the counts of a payed debt : The more I know what Christ hath done , the more I should kisse and imbrace the gracious surety , and these kisses of Glory , and that song , worthy is the Lamb , &c. say that grace and the faith of the price payed do inlarge rather the holy memory and sense of sin , then obli●erate it . Hence the translated out of sense of grace , cast back their eye to the pit , the drudgerie of bondage they were once in , Ep● . 2.3 , 4 , 5. Tit. 3.3 , 4 , 5. 1 Tim. 1.13 , 14. with loving and praising the riches of grace . And must it not be good to read old counts , and weep for joy , and cast and dart up praises to him who is at the right hand of the Father , and sorrow for old debts , and love much him who freely pardons ? 2. If sense of sin be taken for the unbelieving feeling of , and judging my self cast out of his sight and condemned , whereas yet I am in Christ , and it is God who justifies me , who is he shall condemn , Rom. 8.33 , 34. We shall agree with Antinomians , this is indeed the hastie sense of unbeleef , Psal. 31.22 . Jo● . 2.4 . Hence let them be rebuked who say not that Christ in the Gospel , hath taken away this sense of sin . Yea many redeemed of the Lord , are weary and laden , but they render themselves weary ▪ and then sinfully complain that Christ will not ease them . In which unconverted ones in the dead-throw are more to be justified then they , the one being under a reall burden , and the spirit of the Law acting upon them , the other act the Law at their own hand , and will receive the spirit of bondage to fear again , whether it be reason or not . He is the less to be pittied , who casts himself with his own hand in prison . 3. There is a Gospel-sense of in-dwelling of sin bringing forth the mourning of the dove , and tears that are so innocent as they wrong not Christ , or his work of redeeming and justifying : Of this , Rom. 7.24 . Christ , sure , takes not this away . Beleevers lodge a body of sin in them , as sighing patients and as captives half against their will , at least their renewed will , does contradict this guest , Rom. 7.14 , 15 , 16 , 17 , 18 , &c. 23 , 24. It is sinfull doctrine to say that CHRIST takes away this sense of sin . For 1. this is the very true tendernesse and gracious smitings of heart under any guiltinesse : As 1 Sam. 24.5 . 2 Sam. 24.10 . Davids heart smote him after he had cut off the lap of Sauls garment , and numbred the people . 1 Joh. 3.20 . Job 27.6 . And in some it is the naturall conscience accusing and challenging after sin is committed ; now CHRIST came not to extirpate conscience , nor the power of feeling and discerning the obligation to wrath , that the conscience apprehendeth after sin is committed , nor the legall evill deserving of sin , nor the contrariety between it and the Law. 2. Christ by his death gives repentance and mourning for sin , Acts 5.31 . Eze. 12.10 , 11. ( 3. ) Christ commends this , Jer. 31.18 . I have surely heard Ephraim bemoaning himself . 2 King. 22.19 . Because thine heart was tender — and thou hast weept before me , I have also heard thee , saith the Lord. Luk. 7.44 . She hath washed my feet with tears . ( 4. ) If Christ by his death should remove this , hee should bring on , by his death , a heart passed feeling , and burnt with a hot iron , which is condemned , Eph. 4.19 . 1 Tim. 4.2 . ( 5. ) It speaks a gracelesse rockinesse of heart to sin , and not care for it , Act. 18.17 , 18. Pro. 30.20 . Far lesse would the Lord have us to dream that a Christan is annihilated and melted into God , where they leave off to know , will , desire , feel , act , or do any thing but God is all and all in this life , and that , to the eye of faith , though not to the eye of reason , all sense of sin is destroyed ; this is a destroying and overturning of all , of Law , Gospel , of all humble walking with God , and removes all necessity of fearing , hoping , believing , praying , hearing , and changes us over into blocks . PART II. Of the Mediatour of the Covenant . CHAP. I. Q. WHat room or place hath Christ the Mediator in the Covenants ? A. He hath place in the Covenant of Works as a satisfier for us . 2. As a doer and an obedient fulfiller thereof in all points . And he is Mediator and Surety of the Covenant of Grace . 2. The first Adam marres all , the second ADAM who makes all things new , mends all . The first Adam was a publick sort of stirresman , to whom was committed the standing and falling of all mankind , and in reference to man , the standing of Heaven , Earth , and Creatures in their perfection , and he spoiled all , put all things a-reeling . The second ADAM received in his arms the whole Creation that was a-falling for in him all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand fast , Col. 1.17 . And he bears up all by his mighty word , Heb. 1 3. He satisfied for our sins , and for our breach of the Covenant of Works . 2. He is a full doer and fulfiller of the Covenant of Works most perfectly , by doing . 1 Joh. 3.7 . He who does righteousnesse is righteous : As he who suffers for the broken Law , fulfills the Law. Rom. 6.7 . He that is dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is freed , justified from sin , in the obligation of it to punishment . So Paul , vers . 8. If wee be dead with Christ , we beleeve that we shall live with him . This dying is to beleeve that he died for us , at least it excludes not that . And if we keep the Law , we are not oblidged to suffer : for the Law does not oblidge man in absolute sense , both to perfect doing and to perfect suffering copulatively , but to one of them . But if we be ( legally ) dead with Christ , ( as his death so excellent doth exhaust sins punishment and is a perfect satisfaction therefore ) we are freed or justified from sin , not to suffer or satisfie by suffering for it , as Rom. 8.3 . For what the Law could not do , so that it was weak ( by accident , not of it self ) through the flesh , God sending his own Son in the likenesse of sinfull flesh , and for sin condemned sin in the flesh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse of the Law , the passive righteousnesse in suffering for the breach of the Law , might be fulfilled in us , 2 Cor. 5.2 . And Isai. 53.5 . But he was wounded for our transgressions , &c. — 6. The Lord laid upon him the iniquity of us all . But though some suffer , as the reprobate do , and suffer in this life the beginning of satisfactory judgement , yet are they not loosed from active obedience to the Law as the Law , though they cannot , having once sinned , be under the Law as a Covenant of Justification and life : nor is any flesh under that Covenant now . Q. What place hath Christs righteousnesse here ? Ans. Pareus with some others distinguish between the Righteousnesse of Christs person , which contains his essentiall Righteousnesse , as God , the habituall and actuall conformity of the Man Christ , and the perfect holinesse of the Man Christ. Such a High Priest became us , as is holy , harmlesse , &c. Heb. 7.26 . And , The righteousnesse of his merit , in the satisfaction of his suffering , the satisfaction is the formall cause of our Justification which is counted ours : this latter righteousnesse is acquired , the former is essentiall . Now the active obediēce of Christ falls under a twofold consideration . 1. As the Man Christs perfect conformity to the Law of God , so as man he was oblidged to do and suffer all that he did and suffered , even to lay down his life for man. But had he been only man his righteousnesse had neither ▪ been by condignity meritorious , no● yet satisfactory for us . But 2. The whole course of Christs obedience from his birth to the grave , by doing and suffering , is to be considered as the doing and suffering of so excellent a person , his being born , his praying , preaching , dying , coming from a Person God-Man . Now the Law required not praying , preaching of God-man , the blood of God , or the dying of him who was God-Man . And so all these being both so excellent , and then so undue , have respect of satisfaction to God. 2. The active obedience of Christ & all that Christ did and suffered were performed by him in his state of humiliation : In which he was poor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 8.9 . for us , so also by the same ground a weeping man , hungry , thirsty , weary for us , made lower then the Angels by the suffering of death , Heb. 2.9 . Humbled by partaking of flesh and blood , because of the children , Heb. 2.14 . Emptied himself for us , Ph. 2. This was , as Pareus well saith , perpetua quaedam passio & paena peccatorum nostrorum , fuit tota vita Christi : All these have a respect of punishment and suffering . For since Christ was both a viator and a comprehensor , and such a holy sinlesse person , he ought to have had the actuall possession of the Crown of Glory from the womb , and so should have been free of weeping , hunger , thirst , wearinesse , groaning , sighing , sadnesse , persecution , reproaches , &c. all which adhered to all his active holinesse , and therefore in that his actions were satisfactory passions . For satisfaction is defined a voluntary restoring of the equivalent , and as good in the place of what is taken away ▪ and the good restored must be , 1. Undue . 2. The proper good of the restorer , which agrees to the active and passive obedience of Christ. Obj. Then Christs very weeping , and praying , being the weeping and praying of God-Man , might have been a perfect satisfaction for our sins ; for Christ was God-Man in all his holy actions in the state of humiliation , as in his being crucified , and in his suffering ? Ans. This doth not follow : Because the punishment of the breach of the Law , and not that only , but such a speciall punishment , by dying the first and second death , according to the threatening of the Law , Gen. 2.17 . In the day that thou eatest thou shalt surely die : was required in the Law , and except the threatening of the Law be fulfilled , the Law is not fulfilled : And Paul , Gal. 3.13 . Christ hath redeemed us from the curse of the Law , being made a curse for us : for it is written , cursed be every o●e that hangeth on a tree . Now Christs suffering the death of the crosse the cursed death is that which makes him under the Law. Ergo , there is a Law-righteousnesse in suffering death . So Gal. 4.4 . God sent forth his Son made of a woman , made under the Law. For what end ? 5. To redeem them that were under the Law , that we might receive the Adoption of sons . How are we redeemed from under the Law ? By blood , purchasing to us Justification . Rom. 3.24 . Being justified freely by his Grace , through the redemption that is in Jesus Christ , whom God hath set forth to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sins past : And redemption from the curse of the Law , and remission is ever ascribed to the blood of Christ dying , Rom. 3.24 , 25. Ye are bought with a price , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called a ransome of Christs blood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 20.28 . 1 Tim. 2.6 . Eph. 1.1.7 . In whom we have redemption in his blood , the forgivenesse of sins . Col. 1.14 . In whom we have redemption through his blood , even the forgivenesse of sins . Rom. 5.9 . Being justified by his blood . 1 Pet. 1.18 . Being redeemed by the blood of the Lamb unspotted and undefided . 1 ●oh . 1.8 . The blood of Jesus Christ purgeth us from all sin . Rev. 5.9 . And they sang a new song ( to wit , the four Beasts and the four and twenty Elders ) — for thou wast slain , and hast redeemed us to God by thy blood . 1 Pet. 1.18 . By his stripes ( which he suffered in his death , Isa. 5.3 . ) we are healed . Rev. 1.5 . To him that hath loved us , and washen us from our sins in his blood . For though all Christs actions of God-man from the worth of the infinite person be meritorious , yet are they refuseable , yea a satisfaction by Covenant , which was the death of God-Man must be also . 2. The word also never speaks of Christs dying for all , but it mentions Justification in his blood , Ro. 3.24 , 25. Rom. 5.9 . Yea the Scripture adds another end of Christs death , to wit , forgivenesse , Col. 1.14 . Eph. 1.7 . intercession at the right hand of GOD , 1 Joh. 2.1 . that we may receive the Adoption of sons , Gal. 4.5 . To make us Kings and Priests to God , Rev. 1.16 . dying to sin , living to him , 1 Pet. 2.24 . That he might bring us to God , 1 Pet. 3.18 . The glorifying of God in our bodies , 1 Cor. 6.19 , 20. Redeeming us from our vain conversation , 1 Pet. 1.18 . From this present evill world , Gal. 1.4 . Sanctifying the people , Heb. 13.12 . Heb. 10.8 , 9 , 10. All which the Lord must intend in Christs death to Pagans , old and young , to all and every one of mankind to whom the Gospel could not come . And what authority have men to devise a redemption generall , universall , from hell , and not from sin ? 2. For life eternall and not for the giving of the Spirit , and for redemption from a vain conversation , and for sanctifying of the people also ? 3. A redemption in Christs blood , but no forgivenesse of sins in his blood , not any non-imputation of sin , nor reconciliation of the world , 2 Cor. 5.15 ; 18 ? 4. A dying of the just for the unjust , but not to bring them to God ; a redeeming of them , but not a redeeming of them out of every Kindred and Tongue , and People and Nation ( for these People , Nations , and Tongues , were redeemed by this way , as well as they ) and a washing of them in his blood , but no making of them Kings and Priests to God , a dying for all , but no living to him : contrair to 1 Pet. 1.18 . Rev. 5.9 . Rev. 1.5.5 , 6. 2 Cor. 5.15 ? 5. Christs blood did something ( and it is not any thing ) to make all saveable , to pacifie Justice , satisfie the Law , to merite Heaven ; but did nothing to soften the heart , mortifie and sanctifie the will , mind , affections , to remove unbeleef , to renew the mind . But it is sure the Lord had not intended to commit heaven and hell any more to a sanctified will , but mutable and lubrick in Adam , but to commit all to Christ , to a better Covenant , better promises , to a way of free-grace not of nature : Yet these men commit the salvation and damnation of all and every one , to an unsanctified , corrupt , rebellious will , Gen. 6.5 . Gen. 8.21 . 1 Cor. 2.14 . Joh. 6.44 . Job 14 4. Psal. 51.5 . Jer. 17.9 , 10 , &c. ( except they say , Pagans and all mankind are regenerated , sanctified , justified ) yea to a worse Covenant then that Covenant of Works , to an universall Covenant of Grace . That 1. never came to their ears . 2. By which they are in a worse condition then Adam was , who had the Image of God in his soul , and a full power to stand , and a clearly revealed Covenant : But all mankind for whom Christ is supposed to die , are born heirs of wrath , but they are born in more miserie in the bondage of sin , of a blind heart , of a corrupt will , their chains heavier , their furnace hoter in hell , helps fewer . And yet the absolutenesse of Soveraignty under the freedom of the Grace of Christ , by this way of Vniversalists , shines no more now , nay not so much now as in Adams state , for more is laid upon free-will , and lesse help to heal the will , then was in the Covenant of Works . And if all die in Adam , and the Second Adam die for all , he must die to loose the works of Satan in all ; Now if a weaker course be taken to destroy Sathans kingdom now then in Adams state , and all be laid upon a weaker will , Sathan is stronger now then before : And if Christ do not purchase by his death grace to bow indeclinably the will of all these for whom he dyed , to cause them live to him , die to sin , to make them Kings and Priests to God , &c. but leave their will in a more weak and wicked condition then it was under in the first Covenant , Sathan is in this stronger then the second ADAM . No more of this here . It is a question , the Threatning standing , Gen. 2.17 . how the active righteousnesse of Christ can be a cause meriting to us life , and satisfying the Law , when there is no suffering for the breach of the Law which expresly required death in the sinner : Not to say , that it seems too near to make Christs dying needlesse , if his active holinesse do the businesse ; Nay we cannot so teach . CHAP. II. Wherein stands our right to Christ and the satisfaction made for us by Christ ? 2. Faith is not the cause of our right . 3. Christs incarnation and dying are not favours merited by Christ. 4. How Adams sin and Christs righteousnesse are ours . OUr right to CHRIST must be considered more accurately then ordinarily it is . Whether it floweth from 1. the merite of Christ : Or 2. from the grace of predestination : Or 3. faith in Christ. 1. Conclusion . Grace is either objectivè , out of us as the free love of God having mercy on whom he will ; Or subjectivè merited by Christ to us and bestowed upon us . As touching our right to God as incarnate . 2. As dying for us . 3. As his satisfaction is made ours , are of diverse considerations . For if God out of free love sent his Son in the world , Joh. 3.16 . and if he , out of free-grace that separateth the race of man from Angels , took upon him the nature of man , to wit , of Abraham , and not the nature of Angels , Heb. 2.16 . Then sure by the merits of Christs death it cannot come that God came in the flesh to save sinners . For the effect cannot but come from the cause ; but the cause flowes not from the effect , nor is the effect , to wit , Christs Incarnation and his dying , the cause of that love and free-grace of God which moved God to send his Son in the flesh , but posterior unto , and latter then that love : for because he loved us , he sent his Son in the flesh to die for us . 2. This cannot then be true ( Christ by his dying for the Elect , merited and deserved , that God should be made Man for us ) for this should be true also ( by the blood of Christ , and by the redemption that is in Christ , God sent his Son in the flesh , and the Son took on him our nature , by the blood of the Covenant ) nor can this be true ( Christ merited by his death , that he should die for us ) for so it should be true , that Christ by his blood shed his blood for us : Where as because he loved his Church freely , he gave himself for her . Eph. 5.15 . Who loved me and gave himself for me , Gal. 2.20 . Hence 1. though grace be the cause of grace , as because he of grace ordained us to glory , therefore of grace he calls , and because of free-grace he calls , of free-grace he carries on his work , and gives of grace , perseverance and glory . Yet there is a fountain-grace of election to glory , which hath no cause nor merit , not the merit of Christ for its cause ; but is the cause of causes and of Christs merits . As one fire may produce another , but the element of fire was not produced by another element of fire , but by God in creation . And one Vine Tree brings forth another , but the first Vine Tree was created by the Lord only . 2. Conclus . Nor have we ( to speak acurately ) right to Christs satisfaction nor to his righteousnesse by faith . 1. Because the Lords free-grace in laying our sins on Christ , Isa. 53.6 . and his making him sin for us , 2 Cor. 5.21 . does rather give the right to his satisfaction . God would have Christ to stand for so many chosen of God upon the Crosse , and for no other . 1 Cor. 1.30 . Ye are of him through Jesus Christ , who is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God , to us , wisedom , and righteousnesse , and sanctification , and redemption . Nor is there any act of faith interveening by which Christ became our surety and ransone-payer upon the Crosse , and not the surety of others . 2. It is ordinary to our Divines to say , by faith we do apply Christ and his righteousnesse : but if we speak properly , application is possession and a putting on of Christ and his righteousnesse . Now title or Law-right to an inheritance , and possession of it , are different natures , and have different causes : but faith gives not law-right to Christ and his righteousnesse not so much as instrumentally . My receiving with my hand gold , my eating and drinking the flesh and blood of Christ by faith , Joh. 6.53 , 54 , &c. doth presuppone some right to that gold : but no man can say that receiving of gold , and eating of bread and putting on of garments , gives a man right to gold , bread or garments . He that poss●sseth an inheritance hath some right to the inheritance by birth , buying , purchase or gift : the possession in its nature and causes may be unjust , yet it is possession . Nor can it be shown what causative influence , even instrumentall faith , hath in our Law-right to Christs satisfaction and righteousnesse , except it were a meritorious cause of our right by way of instrument , which can hardly be said . 3. We may ask how Christ so died for the Reprobate , as his death is a remedie applicable to them by the ordination of God , so as they shall have life eternall , if they believe . For 1. there is either a jus and a Law-right to pardon and life eternall merited b● Christs death to the Reprobate , or no such thing is merited . If neither be procured by Christs merite , the Patrons of this way shall say there is no serious offer made to them : yea there is a jus , a title to life eternall and remission , which all the reprobate may challenge , even a right to remission and life eternall , so they beleeve . Well then , it is the same right conditional to life and pardon which is purchased to the Elect : yea this must be purchased whether they believe or not . Then there is no more in the kind of the Law-right to Redemption and life eternall and remission of sins purchased to Peter , then to Judas or Cain ; And therefore hath Christ bestowed as much tender love in dying for the Reprobate as in dying for his friends . And Christ saith there is no greater love then this , Joh. 15.13 . As for the efficacious intention of applying of Christs death to Peter , when as God had no such intention of applying it to Judas , that is an act of eternall predestination , not a fruit of Christs death , and as for the grace of beleeving , it was purchased to all , Reprobate and Elect , only the Lord applyes not his death , and bestowes not the grace of beleeving upon the Reprobate , but for right to faith , to remission , to perseverance , to life eternall , this right must be purchased , but faith it self is never bestowed upon them . But there is a ransome of blood given for faith , and purchased by CHRISTS merit : But CHRIST is never called the Head of all men , Elect and Reprobate , but the Head of the Body the Church , Eph. 1.22 . Col. 1.18 . And whereas the Head hath merited faith to the Reprobate , and that absolutely ( for a condition is not possible ) he should bestow it absolutely , else there is no seriousnesse in the command of beleeving . And since faith is no meritorious cause of right to remission and life eternall , nor a cause in part , or in whole , of our compleat and actuall reconciliation , it may well be said , that they all are compleatly reconciled , pardoned , justified , washen in Christs blood , when nothing is wanting , that compleats the nature of remission and justification , for faith is only a condition applying , not a cause buying , nor satisfying for us , and no cause giving in part , or in whole , any new right . 3. Conclus . Should we , by faith , have right to the promise of a new heart , by beleeving , we should have a new heart before we have a new heart , for none can beleeve savingly any promise , and so neither can he beleeve that promise that God shall give a new heart , untill the habit of faith , which is a speciall part of the new heart , be infused : For actuall faith must flow from habituall faith . Therefore right to that promise must be absolutely purchased by the death of Christ to the elect before they beleeve . Quest. How is it that not only , penally , but intrinsecally and formally we sinned in Adam , and are inherenter sinners in him , but we are righteous in Christ only imputativè , and why should not Christ be named formally the sinner , since he is made by imputation the sinner ? As Adams sin is ours by imputation , and we formally and inherently are sinners in Adam ? Ans. How we sinned in Adam is a point of greater difficulty : For this first sin the tottering and reeling of the specifick common nature in Adam is ours , not because he is our father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature ( though that be a ground of the imputation also ) but because he is such a father by Covenant , and Law , the Law and Covenant of Works being laid in pawnd in his hand . There be three parts of Originall sin : A partaking of the first sin of Adam , we all sinned in him , Rom. 5.12 , 14 , 15. ( 2. ) The want of the Image of God , called the Glory of God , Rom. 3.23 . ( 3. ) Concupiscence and a bentnesse of nature to sin , Rom. 7.7 , 14 , 17 , 18 , 23 , 24. As to the first , Adams sin is ours really and truely , not so much because it is ours , as because it is imputed to be ours by God , who so contrived the Law of Works , as it should be made with Adam , not as a single father , but with Adam as a publick person representing all man , and having our common nature as a father both by nature and Law , which came from the meer free-will of God. 1. Who might so have contrived the first Covenant of Works , that sin should only have been Adams own sin , not the sin of his posterity . For by no necessity of nature , which is antecedent to the free decree of God , are all mankind legally in Adams loins , though naturally they be . ( 2. ) But children are as naturally in their nearest fathers loines , as we are all in the loines of Adam , and all men are equally of that same specifick nature with their nearest Parents , as with their first Parents : Yet the sins of the nearest Parents , by no necessity , are alwayes charged upon the children , but now all have sinned in Adam , Rom. 5.12 , 18. ( 3. ) Where a sin is inherently and personally , there is no need of imputation , which is a free Act of God , had Christ been inherently and personally the sinner , God needed not make him , or impute our sins to him : as Isai. 53.6 , 2 Cor. 5.21 . and if we had been intrinsecally sinners in Adam , his sin had been ours as intrinsecally as it was Adams ; and as Adam was not the first who sinned by imputation , but personally and intrinsecally , so neither should Adams sin have been our sin by imputation , but intrinsecally and personally , now the Scripture saith , Rom. 5.19 . By one mans disobedience , many were made sinners , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then they were not intrinsecally sinners , before they were made , that is , before they were reputed sinners in Adam , or before Adams sin was imputed to them : as we are not intrinsecally righteous in Christ , before we be justified , and made or reputed righteous in Christ : When therefore our Divines say , wee are as guilty of eating the forbidden fruit , as if our hands were there and our teeth , and we did eat in him , the speech cannot be taken physically , personally ( for we were not then born ) but morally and legally : but our nature was legally there . But when the Elect does sin , Christ is not said to have been in our loines legally , but he was made sin , he was punished so as if he had been the sinner ; though there was in Christ no formall guiltinesse , no reatus culpae , but reatus paenae . But we are deprived of the Image of God , and inclined to all sin , not by imputation , as the young Lion and the young Serpent have not the bloody and the stinging nature of the old Lion and the old Serpent by imputation , but by naturall and intrinsecall inherencie ▪ Now our holie , harmlesse , and undefiled High Priest hath no sin in him by inherencie . 3. A legall satisfaction and paying of a summe , yea more then the debter was owing , can never take away a morally inherent guiltinesse , nor inherently justifie and make innocent the sinner and make him one , who hath never borrowed the money and wasted it , or one who hath never sinned in Adam , and who hath never sinned in his own person : Yea the Law of Works standing , as it is most spiritual and holy ; It is 〈◊〉 impossible that he who hath once broken the Law , though he be made inherently most holy , and perfectly sanctified ▪ can be made righteous , which requires there shall never be one the least sin committed , and what is done cannot be undone . 2. The suffering of another , as of the Man Christ , may well stand for what we should have suffered , but cannot remove the inherent blot of sin , and remove fundamental guiltinesse . The paying a thousand Crowns for him who borrowed five hundreth Crowns and spent them on harlotry and drunkennesse , may free the debter from being in Law , lyable to pay the five hundreth Crowns , but can never free him from being an unjust borrower , and a profuse waster . 3. The two Covenants of Works and of Grace standing , its impossible that the active obedience of Christ can make us actively and inherently righteous , or restore to us our lost innocency . CHAP. III. How Christ suffered for us in our roome and place . 2. He died not for all and every one . 3. How many wayes Christ is said to die in our stead . 4. The Lords so dying for all makes not all saveable , nor the Gospel Preachable to all Nations . 5. Christ died in the stead of the Elect. THe Lord Jesus hath a roome in each Covenant , of Works , and of Grace : In the Covenant of Works as a sufferer for the breach of it . It s said by Learned Davenantius , one is said truely and properly to die for another , who dies to procure his good ▪ though the other by his own fault , get no good of his dying for him . But there is not such a Question as this , whether one may truely and properly die for another , but whether Christ in the sense of the Holy Ghost died verè & propriè , truely and properly , the just for the unjust , to procure good to the unjust , and yet these unjust may eternally perish and reap no good by Christs dying , through their unbeleef ? 2. Will it not follow that Christ 1. died truely and properly for all , and yet , non obstante morte Christi , notwithstanding of the Lords dying , all the world may eternally perish , as say Arminians and Socinians . 3. It shall follow that the immediate , yet the compleat effect of Christs death is not actuall , but possible saving of all . And Christ hath verè & propriè , truelie and properly died for them . Nor 4. is it enough to say that Christ had a speciall intention in dying for the Elect to give them faith , but he had no such intention in dying for the Reprobate . But hence it follows that Christ as properly and truely died for the Reprobate as for the Elect , as touching the nature and intention of his dying ; and that he offered as sufficient a ransome for the one as for the other , and that is a meer possible ransome , but as concerning the intention to apply effectually , or no effectuall intention to apply the death , there 's the difference . But 1. we aske for Scripture , where it is said CHRIST dying as dying for the world , had these two contrair intentions . The Scripture saith , Christ died to gather his scattered children , Joh. 11.5 . to bring to God , 1 Pet. 3.18 . these for whom he died , that they might have life , Joh. 10.11 . live to God , 2 Cor. 5.15 . die to sin , 1 Pet. 2.24 . be redeemed from their vain conversation , 1 Pet. 1.18 . be delivered from this present evill world , Gal. 1.4 . Here is our effectuall intention ; where is there a place for his dying with no effectuall intention to bring any to God ? and yet he dyed for all good and evill , to make salvation possible , say they . It is not enough to coyn two intentions in Christ-God-Man dying , and give us Scripture for one of them only , and bid us take the other on trust . 2. Nor is it enough to say all these places speak of Christs effectuall dying for his Elect only . For 1. it is not truely nor properly said that Christ effectually died for the Elect only , for he effectually died for no man by this way , because he died only to make salvation possible to all , so as they might perish for ever , notwithstanding of his dying for them : So the efficacy of dying is in Christs intention , and application . Now efficacy of intention and efficacy of application are both extrinsecall to his laying down his life . 2. The place , 2 Cor. 5.15 . cannot be expounded by them of only the effect : For it speaks ( as they expone it ) of Christ dying for all that were dead , as v. 14. and these they say are Elect and Reprobate . 3. Nothing is said , whether Christ on the Crosse did sustain the person of all for whom he died , Elect and Reprobate , and whether he sustained two persons ( for he was cut off , but not for himself , Dan. 9.26 . ) one for the Reprobate , another for the Elect . And whether he finished the transgression , and made an end of sins , as Daniel saith , 9.24 . that is , of all sins and transgressions , finall unbeleef and all others : For except he did that , hee cannot finish the transgression , make an end of sins , make reconciliation for iniquity , and bring in everlasting righteousnesse , to these for whom he died ; Except either he bring in half a righteousnesse , or at least imperfect , and never make an end of some sins and transgressions , because men will not have it so , and set bounds to the infinit sufficiency of Christ : O● because he puts an end of sin , and brings in everlasting righteousnesse conditionally , and is gracious and mercifull as men will , and decrees to show mercy , not upon discriminating rebellion , or upon unbeleef , which separateth a Reprobate from an Elect , if so it seems good to men , and if man shall have mercy on whom he will , and harden whom he will , or , which is all one , if man shall have mercy upon himself , because he will , or harden himself , because he will harden himself ▪ Yet may it be disputable to some , wheth●r grace by which one is effectually drawn to Christ , rather then another , be the grace of predestination continuated and so before Christs death , or a fruit of Christs death and so after . But it may well be s●id that every created saving grace is a fruit of Christs death , and that we receive the habit of saving grace out of his fulnesse , and the saving habit infused separateth an Elect from a Reprobate : For it is peculiar to Beleevers and the Elect to be gifted with one heart , Ezek. 11.19 . and a new heart in the habit , Ezek. 36.26 . and with the spirit 〈◊〉 grace and supplication to beleeve and mourn , Zech. 12.10 . and the Spirit and blessing that is powred on the thirsty ground , and the seed , Isai. 44.3 . And so must we say , that the same habit as actuated by the Lords Spirit , and as it makes one to beleeve , and draws him effectually to the Son , actually and efficaciously , and draws not another , is a fruit of Christs death , but this way must glory be a fruit of the death of Christ , but not habituall saving grace . 2. The death of Christ for all is as common a means of salvation as the Preaching of the Gospel : And both must be made effectuall by efficacious grace , which is not the fruit of the merit of Christ , by this way , and since grace to actually apply the death of Christ , is not given to Pagans and millions for whom Christ died , as these Authors teach , how unsufficient must the death of our Lord be ? For it leaves faith as impossible to the reprobates as if he had never died for them , for neither habituall nor actuall faith is purchased to them by this death : Only the Pelagian application is left to them , which they should have had , suppose Christ had never died for them . 2. It is to be considered , how many wayes CHRIST may be said to give himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome for us , or in our place . 1. Christ hath sufficiently died for all in their room to redeem them . For , pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for men , noteth ever the decree and intention of Christ dying for men ; but the sufficiency and worth and intrinsecal dignity of Christs death , depends not upon the decree & intention of God for the worth of the death and the blood of him who is God , Act. 20.28 . 1 Cor. 2.8 . and the Lord of Glory is infinite , because of the infinitnesse of the person , before and without the decree of God. 2. Nor is it true that Christs dying for all and every one ( which is a dream ) makes salvation possible to all , so that the Covenant is Preachable to all upon condition of beleeving , Act. 10.43 . To him ( Jesus Anointed who went about doing good and so was man , v. 38 ) to him ( who was slain in our nature , not for all and every man , v. 39. to him ) whom God raised up the third day , v. 40. To him gave all the Prophets witnesse ( as it is , v. 43 ) that through his Name , who ever beleeves in him shal have remission of sins . 2. And this would be considered ( whoso beleeves in Christ are justified and saved ) how it is universall ? It is most true thus : There is a sure connexion between faith and life eternall , and the connexion is decreed of God ; or the concatenation of the end and the means , or of the means and the end , faith and salvation . And it is true : whether all beleeve or none at all beleeve , and whether all or none at all be saved , as is this ( whosoever shall keep the Law perfectly , shall be justified and saved by the works of the Law. ) But 1. it makes neither faith nor salvation possible to Pagans and Reprobates , nor perfect obedience in doing the Law nor Justification or salvation by the works of the law possible to any living man , But the Question is , whether the connexion of the former be made true by the decree and revealed will of God promising life to the beleever , by no means , but only by this , because Christ died for all and every one . And so this should have been false ( if all Pagans and Reprobate and Elect beleeve they shall be saved ) if Christ had died only for the Elect. This must be proven either by Scripture , or by some solid reason from Scripture ; for it saith this , Reprobats can not have life by beleeving in Christ crucified for them : except it be true that Christ was crucified for them , but none can be saved by beleeving that Christ died for them , except they also beleeve that Christ rose from the dead , and ascended and inter●●eds in Heaven for them . Then one might infer this could not be true , but false ( if Reprobats beleeve they shall be saved ) except Christ have died , risen again , ascended , and interceeds for all Reprobate and Elect. For true and saving faith the only condition of salvation , must lay hold on the Resurrection , Ascension , and Intercession of Christ , as well as on his dying for all . The reason why it cannot be true that Reprobats shall be saved , if they believe , except Christ have died for them , is ( ●y this way ) they cannot beleeve that Christ hath died for their sins , except it be true that he died for their sins : Yea , I answer , they cannot beleeve that Christ rose again for their righteousnesse , except it be true that Christ also rose for the righteousnesse of the Reprobats ; this latter they cannot say . It is said by Christs dying for all , God hath now a condition●ll will of saving all and every one , Elect and Reprobate , if they shall beleeve , which conditionall will was not in God , before Christs dying for all . Yea without Christs dying for all , salvation upon condition of beleeving had been impossible . But not to say that it is unworthy of the Holy Lord , that new wills and new decrees should arise in him , upon any thing that falls out in time , such as the crucifying of the Lord Jesus . Such Doctrine we condemn in Vorstius , and in Arminians , as is well observed by D. Twisse , such a decree as this , that God should say ( I decree , will , and intend remission and life purchased by the death of Christ , to all Pagans that never hear the Gospel , to all Reprobats , so they shall beleeve in Christ : And yet I never decree they shall beleeve nor have grace to beleeve ) saith no more then there is a connexion between faith as the condition , and remission and life eternall as the thing promised ; as when God had decreed that Jerusalem should be burnt , and deny grace to obey ; Yet saith Jeremiah from the Lord , Jer. 38.17 . If thou wilt assuredly go forth to the King of Babylons Princes , then thy soul shall live , and this City shal not be burnt with fire , and thou shall live and thine house . And the Lord says to Cain , Gen. 4.7 . If thou dost well ( and shall savingly beleeve as Abel ) thou shalt be accepted . Then was that connexion decreed of God , it containing a most just condition of life , and a condition to which Zedekiah and Cain were oblidged , but that the death of Christ made the Lord to intend and decree conditionally and in any tearms either acceptation to life or remission to Cain , as the end , and well doing as the means , or intended to purchase the grace either of the one or the other , is not warranted by Scripture , for both the one and the other , are the fruits of the merits of Christ ; Show 1. how God can will and decree such a thing to the Reprobate : for it s as if a father would say , I purpose to sell such a plot of ground to my son , so he pay me an hundreth Crowns , When 1. the son , by no possiblity , hath , or can have the hundreth Crowns , but only from his father . 2. When the father of his free pleasure hath decreed never to give him the hundreth Crowns or the plot of ground . 2. Show how faith is made possible by Christs death , when it is not purchased to the reprobate by Christs death , it is not surely made physically possible by Christs death , if it be said that it is made possible morally , rationally , and objectively to them , because there cannot be an offer of life made to Reprobates and to all , upon condition of faith , except Christ have died for the Reprobate , that is denyed , and never proven : If one should come ( say they ) to the Antipods or to such as never heard of Christ and Preach the Gospel , he should not , before he Preach , look for any new establishing of the conditionall Covenant ( who ever beleeves in Christ shall be justified and saved ) but should take it as granted , it was made with them before ; therefore by Christs death the Gospel of it self is Preachable and may be Preached to all Nations , quovis seculo , in any age , as it was to Job . Ans. If any come to the Antipods and any Nation that never heard of Christ , having the gift of Tongues , and Preach to such , or by his own industrie acquire the gift of such Tongues , and by the strong hand of providence Preach the conditionall Covenant , these providences should be a command , and the setting up of a shining torch there should prove these people ( as to the elect among them ) in Gods minde were a Covenanted people no lesse then the Church of Samaria . And there were no need to expect a new establishing of the conditionall Gospel-Covenant : But how is that proven to be from this , because God sent his Son to die for all and every one of these Antipods , and made the Gospel-Covenant with all and every one of them before : the Authors shall be ebbe of Scripture here . And if these Antipods should , all and every one , refuse the Gospel and kill the Preacher , and never one either receive the Gospel , or propagate to any that may receive it ; Then such an Apostolick mission is not in Scripture , and the lawfulnesse of that mans call to me is to be questioned : and I should judge , his own Spirit , not God sent him . Nor is this true , that the Gospel is and was Preachable , and of it self , may be preached to any age . Job lived before the giving of the Law , and Melchisedeck , and they had the call of God to Preach to them to whom they Preached . 2. It shall be denied that Jonah had sinned , if he had not preached to Nineveh , except God had expresly commanded him to preach to Nineveh , otherwise it had been the sin of Godly Prophets who lived with him in the time of Joash King of Judah , 2 King. 14.25 . and they had been guilty , as Jonah in not Preaching to Nineveh . Yea all the Ministers and Apostles , and Prophets had sinned in not Prophecying to the Phylistins , Syrians , Persians , Bythinia , Samaria ; whereas the Apostles , Matth. 10.5 . Act. 16.6 . were forbidden to Preach the Gospel to the Gentiles , to Asia : and it were strange to say Ezekiel sinned in not preaching to a people of an unknown Language , whereas the Lord expresly says he sent him not unto them , Ezek. 3.5 , 6. and that , Rom. 10.15 . How shall they Preach , except they be sent ? is meant of the Apostles , and of all lawfull Pastors . And there may be running and no sending of God to Nations , Jer. 23.21 . and Psal. 147.19 , 20. when he denies , he declared his judgements and his statutes to any Nation , by sent Prophets , as he did to Jacob , if the Gospel then was of it self Preachable to all Nations , Prophets unsent might have Preached these same judgements to other Nations , that were Preached to Jacob , though not sent of God. But that place , Psal. 147. and diverse others would say he choised only Israel as his Covenanted people : As Deut. 7.7 , 8 , 9. Deut. 10.12 , 13 , 14 , 15. Exod. 20.1 , 2. Psal. 78.5 , 6. Amos 3.1 , 2. Deut. 27.1 , 2. to them only he revealed the Covenant of Grace , then was it not a Covenant of its own nature that might at any age , be Preached to all Nations . But what is then revealed in these decrees ? ( if the Reprobate beleeve , they shall be saved ) Ans. Not Gods intention conditionall or absolute to save them , or to give them faith or grace merited by Christs death , to beleeve , for then some good-will and love of election , the Lord should bear toward the election of such , and should desire all the Reprobate to be saved , so they would believe , and yet by this way , no more is there grace purchased to them , by Christ , to beleeve , then there is grace purchased to them to performe obedience to the Law : Now the Authors will not say that by Christs dying for all , there is a conditionall will in Christ , or in the Father , to give life to all who perfectly keep the Law : for this conditionall will or means and end , was in God before , and suppone Christ had never died for sinners . 2. This would say that the Reprobate were to beleeve that Christ died to save them , having purchased life to them , and to believe that he died not to save them all for whom he died , because they are not to believe he died to purchase faith by his death , or grace to beleeve , without which salvation is impossible : it cannot be said that God absolutely intended to save them , whether they beleeve or not , even while as there is such a decree in God , because he hath decreed both the end and the means , to wit , having ordained for them salvation , and having ordained for them faith ; nor is there any such decree in God , toward any but the Elect only , therefore this conditionall decree ( if all and every one beleeve , all and every one shall be saved ) can infer no love of God through Christ to the persons of all and every one to have them saved , more then this can infer a love of saving all and every one , to be in God or to have been in the Lord , before the fall of Angels , and men ( if all and every one of Angels and men shall perfectly , without sin to the end , keep the Law , then all Angels , all men Elect and Reprobate shall be saved eternally . ) Now no man found in judgement , can say this conditionall can infer that God had a good will to save some Angels , not to save others : More then this ( if all and every man beleeve in Christ they shall be saved ) can infer that God hath a good-will to save Reprobate men , and not fallen Angels . In a word , no simple conditionall propositions can infer the desire or good will of God to the persons of men or to have the things done , except God effectually work the condition : As this ( if all fulfill the Law perfectly , men and Angels , and all men shall be saved by the Law ) cannot infer that God hath a good will to the persons of all Angels and all men to justifie and save them all , without exception , by the works of the Law ; the contrair whereof he decreed . For this connex proposition may stand true with the salvation of all Angels , of all men , of no Angels , or no men , according as the Lord shall be pleased of his good pleasure and free grace to work , or not to work the condition of moving the will of Angels and men to keep the Law. And therefore these connexions nihil ponunt absoluti , they place nothing absolutely to persons , but only to things , to wit , 1. that it is the duetie and obligation of all Angels and men to perform absolute obedience to the Law , as they would be justified and saved by the Law , and its the duty of all men in the Visible Church to beleeve in Christ. if they would be justified and saved in Christ. 2. That there is a wise connexion between means and end , obedience legall and life , faith and life , according to the approving will of God , and yet neither means nor end may ever come to passe or fall out , and neither means nor end may ever be decreed of God to fall out : Yea God may decree absolutely that none of the extreams shall exist as God decrees ( if Zedekiah shall yeeld to the King of Babylon , Jerusalem shall not be burnt ) and yet according to his decree or will of purpose the Lord hath decreed that the yeelding of Zedekiah , and the safety of the idolatrous Citie should not come to passe , but the contrair . So God decrees , if Judas repent and beleeve , he shall be saved according to the will of precept , and yet according to the Lords will of purpose , neither did the Lord decree or intend the repenting and saving beleeving of Judas nor was grace to beleeve and repent purchased by the death of Christ to Judas ( by these Authors ) though they boast of the amplitude of Christs death , nor did the Lord by that will of purpose ever decree or intend the salvation of Judas . Therefore , 3. this , that the death of Christ is of its own nature preachable to all Nations , in every age , is not true : For the phrase is neither in Scipture , in Old or New Testament , nor is the thing it self in Scripture : For the meaning is , either GOD may send Apostles in any age to all the Nations of the world , to Preach : If that be , by his extraordinary power , he may save all the damned , that way . That Preachablenesse is not the object of our faith : Nor is that Preachablenesse a fruit of Christs dying for all . If it be meant that God by his ordinary power may send Apostles in any age to all Nations : How is that to be said ? Except we say God hath decreed in his will of purpose to send Preachers to all ; That cannot be , except his decree be disappointed . O● 3. If it be his command and revealed will that the Gospel be Preached to all Nations , every age , they grievously sin , who Preach not the Gospel to the Brasilians and Antipods , whether they can speak in their Language or not . And if the Doctrine of the Covenant of its own nature may so be Preached to all Nations , without exception , in every difference of time , then must all the Nations of the earth , in all differences of time , be in a capacity to be a Covenanted people of God , the Church of Christ , the Vineyard of the Lord , his inheritance , the Spouse of Christ , his Body , his Called , and Chosen flock . For to have the Doctrine of the Covenant fixedly Preached to a Nation , and Christ offered to them , is to be the planted Vineyard of the Lord , for to Preach to Macedonia , fixedly , they willingly hearing , is indeed the Lords entering in Covenant with Macedonia , and his choising them to be his confederate people , and the Lords planting a Vineyard , and building a Wine-presse in it , and setting up a Ministry therein ; and therefore the Lord was not in Covenant with them before . Indeed to Preach the Word simply to scoffers who reject it , and that occasionally in the passing , so as there is no sort of accepting of the Covenant nor any fixed Ministry there , is not a renewing of the Covenant with them , nor does it presuppose a Covenant before made with them . 2. It is against the wisdome of God , that 1. there should be such a band of love the greatest love that ever was , Joh. 15.13 . lying upon all mankind , Brasilians , Americans , binding them to thankfull Gospel-obedience that Christ died for them , yet this obligation of the greatest love is neither written in their heart , as the Law of nature , nor is it ever revealed to them that they are under so much love by Covenant . 2. How can the Lord say I choosed you , O Israel , among all the people of the earth , and entred in Covenant with you and your seed only . For 1. there is no need of a new establishing of the conditionall Gospel-Covenant , for it was established with Israel , and with all the world before he choosed or called them . 2. He cannot be said to enter in Covenant with them only . For all the world ever was thus Covenanted with God. 3. All the world must be an invisible Covenanted Church , and the fit matter to be a Church . For the Evangel may be Preached est de se annunciabile , not to stones and to rocks , but to all Nations , quovis seculo . 4. Since the Preaching of the Gospel to some Nations , and not to others , is an act of the Soveraign pleasure , yea and of the free grace of God to such as this Sun-light graciously doth visit , by this way , the sinfull neglect of such as refuse to Preach shall be the cause of the perishing of the elect , a dream . 2. CHRIST may be said to die for us , as if we had substituted him in our place , in so rigid a sense , as if he had been made our surety to fulfill both the preceptive and active , and also the satisfying and suffering part of the Law in our room . This may please Antinomians , but a doubt it is , if it stand with the truth : For then what ever we , yea all mortall men be ( for Christ died for them all , as many teach ) most wicked , yet Christs active and surety and cautionary righteousnesse should be ours , and though we should never beleeve , yet Christ who fulfilled the Law and preceptive as well as the threatning part , must have beleeved for all that he died for , and what need we then in our persons either beleeve or repent ? It s true , we need not perform any active obedience , as a part of active fulfilling of that Covenant of Works , which either must have all , or no obedience . If it be said that alio titulo , upon another account of thankfulnesse to our ransom-payer we owe active obedience : Yet all that CHRIST died for , both actively and passively must be perfectly righteous and justified , having payed the most perfect active and passive obedience that the Law required , though we never beleeve , and Christ must have payed the active part of justifying faith for us . And why , but we should be formally justified in him without faith also ? As also , God , not we , laid our sins upon Christ , Isai. 53.6 . 2 Cor. 5.21 . and therefore we did commissionate and substitute Christ to die in our room . Socinus , Crellius , the Raccovian Catechism , Arminius , contend that Christ died for all finaliter , for to procure good and salvation to all , so they beleeve , and yet through their own fault , they may haply never be saved : not that he satisfied for us , but died for example as a Martyr ( say Socinians ) as Paul suffered for the Church , so as we , beleeving in Christ as in the only chief Martyr and witnesse , who as the only Author declared the Gospel , not as a sufferer and ransom-payer who redeemed us from the Law , are saved . And as Arminians , he died for our good , not that he died in our room and stead , so as the sins of the Elect were actually taken off them and translated upon Christ , so as wee are actually freed from the punishment of sin , as if we had substitute a Saviour our selves , and payed our debt our selves to God ; and so according to the rigour of Justice , we might crave by the Law of buying and selling deliverance from punishment , and life eternall from God. But this way they will not have Christ to die in the place and room of any , but only for their good , so as they may die eternally themselves for whom Christ died . Hence 1. It follows that Christ died for them but gave no ransome of blood for them for whom he died . 2. Arminians will not have the sins and punishment satisfactory to justice ( for of such punishment we speak ) actually upon Christ , and translated off the sinner and laid upon Christ and beleevers actually freed from satisfactory punishment : So that both beleevers and Christ must actually bear the satisfactory punishment . Which indeed makes beleevers half redeemers with Christ : against which we disputed before . 3. Arminians denies that we payed our debts to God , in Christ paying them for us . So that the broken man cannot be said to have satisfied the debt in , and through the surety who satisfied for him , which in all Law is unjust . And since Arminians denies that we payed to Justice a ransome for sin , because our Surety Christ payed for us , he must deny that Christ was wounded for our transgressions , and bruised for our iniquities , or that the chastisement of our peace was upon him : Contrair to Isai. 53.5 . because we made him not our Mediatour and Surety , but God made him Mediatour , and laid our iniquities upon him , Isai. 53.6 . But it is accidentall in Law that the debter substitute the surety , or request him to take the place of surety upon him . But he is a reall and a most legall surety who not requested , of free grace becomes surety and pays the very same summe in speciè , in kind , that the debter ought to pay ; this reason does prove he is both a surety and a gracious surety . As a Kings son who comes in and layes down his head for a malefactor , truely and really dyeth and layeth down his life in the room and place of that malefactor , though there was no Covenant nor paction between him and the Kings son , though neither the malefactor , nor any friend in his name did request the Prince to become surety and die for him . Reuben offers his two sons to Jacob as pawnds to be slain , if he should not bring home Benjamin safe to the father : And had Jacob accepted of the offer , Reubens two sons who knew not of the bargain , had been sureties for Benjamin , Gen. 42.37 . and Judah might have been Law-surety for Benjamin to Jacob , though Benjamin requested him not to take any such place . The Lord the Creditour and Christ the Cautioner did strike hands together : Christ put himself in our room , as an hostage , pledge and surety to die for us , and payed the first and second death , the summe that we was owing , according to a paction between the Lord and Christ , and we requested not Christ to be surety , only by beleeving , we thank him , and subscribe and say Amen to what is done . But in Law we payed , in regard the same nature that suffered was ours , and accepted as ours . But Arminians clearly refuse that Christ shall be an hostage and surety for us , because the offended party of his own furnished not one that died for him ; and so he strikes at the root of a reall sacrifice that is satisfactory to God , because one and the same cannot be both satisfied , and , de suo , of his own , furnish a satisfying surety . For so as his own , Socinus saith , one cannot be both a satisfier and a person satisfied , and this is no satisfaction at all , saith Socinus . ( 4. ) Our beleeving cannot effectuate this , that Christ hath actually born the satisfactory punishment due to us . Arminius saith that Christ hath not , actu ipso , actually born that punishment : he must say he hath born it only potentially ▪ potentià . Then its like when we beleeve , he bears that punishment compleatly , but he cannot die nor suffer , but once ; only he must mean that Christ did actually bear our sins , but the satisfactory punishment is not accepted as suffered in our name . But our beleeving hindereth not , but he hath in genere causae moralis & meritoriae really as a meriting cause deserved that God in justice cannot exact from us that same satisfactory punishment that Christ hath suffered for our sins , & its impossible that our faith can adde any meritorious power to Christs death : & therefore though not in our selves and physically , yet really , morally , legally in Christ , deliverance from satisfactory punishment is due to us , we being in Christ legally , and life eternall is due to us , being in Christ according to the rigour of justice , and injuria irrogata Christo sponsori foret , wrong should be done to Christ , and commutative justice , by which , ex condigno , by condignitie , he hath bought freedom from hell , and right to heaven , to these he died for , if we should suffer eternall wrath , in our persons , whether we beleeve or beleeve not ; for beleeving is no part of the meriting cause of the satisfying ransome . Yea Christ by right of buying and selling , and we in Christ our surety may claime freedom from the second death , and right to everlasting life , so as God should fail against commutative justice against Christ , and break ( with reverence and humble submission to his Glorious Majesty be it spoken ) Covenant to Christ , and he should buy with a price more then enough , his seed , and not get his wages , if these he died for , die the second death , and come short of glory eternall , if the Lord say to Christ , I promise to thee a seed , that they shall be delivered from the second death , and have life eternall , providing thou shalt give me a price abundantly sufficient to buy these , to wit , the life and blood of God-Man , and offer thy self a sacrifice upon the Crosse to offended Justice . If CHRIST shall do this and pay the ransome , and Christ get no wages , no saved seed , but they perish through the want of faith only : either must faith be a part of the ransome , which none can say , or then the Lord shall not keep Covenant to Christ. ( 5. ) When Arminius saith that the Lord can , nullo jure , by no Law , nor Justice crave of us faith and conversion to God , if we have payed our debts , by rigour of justice exactly to God in Christ who legally in our stead and place payed for us , he supposes plainly that God requires faith and obedience of us as a part of recompence made to offended Justice . And Armini●s saith , that Christs righteousnesse is ours , not as performed by him , but as imputed to us by faith : So that faith comes in as a collaterall price payed for us or a part of the price , the very act and work of beleeving being counted ours , and our righteousnesse before God : Yea but God by no necessity of hurt Justice craves faith and repentance from us . That CHRIST died not for our good only , but in our stead is proven , 1. Because Christ in some other more legall way died for us then for Angels , for he died for their good , that he might ●e made the Head of Angels , Col. 2.10 . Phil. 2.7 , 8 , 9 , 10 , 11. Rom. 10.9 , 11. and he died for the good of the whole Creation that he might make all things new , and restore the creatures to their perfection , which by the sin of man they had lost , Rom. 8.20 , 21 , 22 , 2● . Acts 3.21 . Rev. 21.5 . but he died not as suffering punishment due to the Angels , and the work of Creation in their stead , ●s wounded for their transgressions , as he died for our transgressions , Isa. 53. For the transgressions of us all , Elect and Reprobate as , they say , exponing that all , Isa. 53.6 . of all and every one of mankind , were upon him . 2. We deny not , but there be considerable differences between Christs dying , and the punishment of the Elect which they were to suffer . As , 1. Ours should have been eternall , because we could never out satisfie . But the sufferings of Christ , because of the dignity of his person God-Man , were perfectly satisfactory in a short time . 2. He could not suffer the same pain in number , that we should have suffered , for one and the same accident cannot be in different subjects , nor is the surety to pay the very same summe numero , that the debter borrowed . 3. The Lord could not but have punished the Elect with hating & aversion of mind , they being intrinsecally and inherently sinners . He punished Christ , who was not inherently , but only by imputation the sinner , with no hatred at all , but with anger and desire of shewing and exercising revenging justice , but still loving him dearly , as his only Son. But upon this account , Christ must stand in our room , and because of the five-fold onenesse and Law-identity and samenesse . For , 1. Though physically the surety and the debter be two different men , yet in Law they are one and the same person , and one and the same legall party , and the same object of justice . Whoso pursues in Law the surety , does also pursue the debter . 2. The debt and summe is one , not two debts , nor two ransoms , nor two punishments , nor two lives to losse , but one . 3. It is one and the same solution and satisfaction , there can not in Law-justice , come another reckoning , dying , and payment making after the surety hath payed . 4. There is one and the same acceptation upon the creditor his part , if he accept of satisfaction in the payment made by the surety , he cannot but legally accept of the debter , and cannot pursue him in Law , but must look upon him as no debter . To justifie him is another thing : It being a forinsecall transient declaration of his righteousnesse who beleeves . I speak here of an acception of satisfaction to hurt justice revenging sin , not of an acceptation of obedience . 5. It s one and the same legall effect , Christ justified in the Spirit , and risen again , 1 Tim 3.16 . and we in him as in the mer●torious cause are legally justified . Hence he who suffered the same satisfactory punishment , for the same sinnes committed by us , which in Law we ought to have suffered eternally . 2. He suffered and died for us in our stead and place , especially when the Creditor counts these sufferings , as if we had suffered : So Paul , 2 Cor. 5.14 . If one be dead for all , then were all dead . And the Messiah was cut off and died not for himself , Dan. 9.26 . He did no violence , neither was guile found in his mouth , Isa. 53.9 . Joh. 8.46 . Heb. 7.26 . But he was wounded for our transgressions , and bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes we are healed , Isa. 53.5 . 1 Pet. 2.23 , 24 , 25. He was delivered for our offences , The Lord laid on him the iniquity of us all . He was cut out of the land of the living , for the transgression of my people was he plagued , Isa. 53.8 . He bare on his body our sins on the tree . 3. He who being made under the Law , payed that Law-debt of satisfaction , which the Elect in their persons should have payed , and thereby freed them from the Law-debt of satisfaction : He sustained the person of the Elect in his suffering . But Christ being made under the Law , payed that Law-debt of satisfaction , which the Elect in their persons should have payed . The proposition is out of doubt , none denies the Minor , but that we should have died eternally in our persons , if Christ had not died for us . 4. He who of purpose took on him our nature , the nature and seed of Abraham , and the legall condition of a surety to suffer for us , he stood in our person and room in suffering for us . But Christ took on him our nature , which is common to beleeving Jews , and to such also who are casten off of God , Rom. 9.3 , 4. but not as common to them , but as the seed of Abraham , Heb. 2.16 . And 5. Gal. 3.10 . For as many as are of the works of the Law , are under the curse , for it is written , cursed is every one who continueth not in all things which are written in the book of the Law to do them . 13. Christ hath redeemed us from the Law , being made a curse for us — not to reconcile all and every one to himself , or to obtain a potentiall and far off power of salvation . But , ver . 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ , that we might receive the promise of the spirit through faith . Not that we might beleeve or not beleeve , if we would , that is not the blessing of Abraham , Act. 11.18 . Act. 15.8 , 9. Act. 5.31 . Ph. 1.29 . and for his great love he died for us , the just for the unjust , to bring us to God. 6. And it is thus confirmed , Christ in dying is not looked on as a man ; Nor 2. simply as a single man dying ; Nor 3. as a publick Martyr or witnesse that all , or none at all , if they so will , may get good of him , but by speciall paction , if he shall lay down his life , and work his work , and suffer for our sins , that which we should have suffered , he shall receive his wages and see his seed . 7. As also none who dies as a surety or pays as a surety , but he bears the person of such as he pays for , who ever gives a ransome for another by way of payment , and whosoever as a Priest offers a sacrifice for another , he represents the person offended for whom he offers , so does the Advocate act the person of the Client , the intercessour his person for whom he interceeds . 8. The phrase to die for another as a ransoner signifies to die in the stead and person of another . Demosthenes , orat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in liew of Ktesiphon . For Archias , for Marcellus , he pleads , it is in Law as if Archias , as if Marcellus , or as if the parties for which Cicero , and Demostenes do plead , were in persons pleading themselves . It s true , Isocrates hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for in bonum , for the favour and good of any : And ( for ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes also to do or die for the good and profit of others , Col. 1.24 . I rejoice in my sufferings for you , that I may fill up the remnant of the sufferings of Christ for his body . But if it cannot be denied , but for Christ to die for his body is somewhat more then for Paul or any Martyr to die for the body , then sure Christs dying for his Church ( as the more doth include the lesse ) notes Christs dying for the good of his Church , and somewhat more then for the Churches profit : any may see Stephanus his Thesaurus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( For ) is often the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Paul , Rom. 9. I would wish to be separated from Christ , for my brethren ; that was not that they might be saved or not , it were contrair to his prayer . 2 Cor. 5.15 . If Christ died for all , then all were dead . The bread is my flesh which I will give for the life of the world . The good shepheard gives his life for his sheep . I lay down my life for my sheep . Greater love then this hath no man , that a man should give his life for his friends . It is expedient that one die for the people , Joh. 11. Christ hath died for the ungodly , Rom. 5. in their stead . For the just , ver . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for noteth most frequently vice , loco , in the place and stead : As also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 18.33 . would God I had died for thee , Absalom . The LXX . the Syriack version , and the Chalde paraphrase , in thy stead , I would I had died , and thou remained alive . Gen. 22.13 . A sacrifice for Isaac , in stead of Isaac , Gen. 44.33 . I shall remain pledge ( saith Reuben ) for the lad , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in paund for the lad . Num. 3.12 . I have taken the Levites for all the first born , in stead of the first born . So LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. When a ransome is given for another in point of justice , Mar. 10.45 . Christ gives his life a ransome for many , Matth. 20.28 . He came to give his ( dear precious ) life a ransome in stead of many , 1 Tim. 2.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a counter ransome for all . Matth. 5.38 . Eye for eye , tooth for tooth . Exod. 21.24.23 . Thou shalt give life for life . Give that peece of money for thee and me , Mat. 17. Isa 43.4 . I will give men for thee , and people for thy life . 3. It is used thus , when a man is given in place of another , Pro. 11.8 . The righteous is delivered out of trouble , and the wicked cometh in his stead . Job 34.24 . and he makes others to stand in their place , Heb. as before , Psal. 45.16 . in stead of fathers shall be sons . Job 16.4 . Oh! if your soul were in my souls stead . 4. It is when the son comes in the room and stead of the father , or one kills another , which is a sad exchanging of one person for another , and though the following King does not act in the person , or by the nāe & authority of him who went before , yet there is one person changed , and another raigns in his place and room . 1 Chron. 14.1 . Abijah sleept , and Asa his son raigned in his stead . LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King. 3.7 . Thou hast made thy servant to raign in the room of David my father . LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Kin. 11.43 . Rehoboam raigned in his stead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chal. Paraphrastes , pro eo . 31. Abijah raigned in his stead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Kin. 1.17 . Joram raigned in his stead , LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Kin. 15.28 . Baasha slew him and raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Kin. 8.15 . He slew him , and Hazael raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Kin. 15.10 . Shallum slew him , and raigned in his stead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . 14. Menahem slew him , and raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . 30. Hoshea smote him , and raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Esth. 2.4 . Eccl. 4.15 . 2 Sam. 17.25 . Gen. 30.2 . 1 King. 16.10 . Zimri raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 16.32 . Joseph heard that Archelaus did raign in the room of Herod his father , Mat. 2.22 . Tremellius , and Trostius both turn it , loco Herodis , Mat. 5.38 . eye for eye : It s the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 17.27 . give it for me and thee . The same word , Luk. 11.11 . If his son aske a fish , for a fish in stead of a fish . Tremellius and Trostius , in place of a fish , loco piscis , he will not give him a serpent . Rom. 12.17 . neither render evill for evill : So the same in both Languages is , 1 Thes. 5.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 1 Pet. 3.19 . and 1 Cor. 11.16 . Her hair is given her in stead of a covering . The same word in the Syriack is , 1 Pet. 3.18 . The Lord Christ died , the just for the unjust : in stead of the unjust , Christ is , Gal. 3.13 . made a curse for us , in our stead . Matth. 20.28 . Syriack , that he might give his life a redemption for many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice multorum . And the same is , Mar. 10.45 . and Rom. 5.6 . in due time Christ died for the wicked , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro , vel vice improborum . 8. While we was sinners Christ died for us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our place , 2 Cor. 5.15 . If one died in place of all men , all were dead . Mark 14.24 . This is my blood of the New Testament which is shed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many , loco multorum , Luk. 22.20 . This cup is the New Testament in my blood , which is shed in place of you . Joh. 10.11 . The good shepheard layes down his life for his sheep , in place of his sheep : The same word , Joh. 11.50 . Know ye not that it is expedient that one man die in the place of the people , & that the whole people perish not . Then the intrinsecall end of Christs dying consisteth not with the perishing of these for whom he died : for he died that the whole people should not perish . 1 Tim. 2.6 . Who gave himself a redemption for every man. Tit. 2.14 . Who gave his soul in stead of us . Heb. 2.9 . Who tasted death in the place of every man. 1 Pet. 2.21 . Christ died in stead of us , 1 Pet. 4.1 . Rom. 9.3 . I pray that I were separated from Christ in stead of my brethren . The same word so constantly used can hardly signifie , for the good and profit either of things or persons : As Luk. 11.11 . will the father give the son a serpent in stead of a fish , for the good and profit of a fish ? 1 Thes. 5.15 . See that none of you render evill for evill , i. e. evil for the good and profite of evill ? a wild sense , and it is wilder in the case of persons , when it is said , the son raigns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so often by the Seventy Translators , in stead of his father , that must be for the good and profit of the dead father . But nothing can be wilder , then to say Jehu killed Ahabs seed , and Zimri slew his Master Elah , Hoshea slew the King , and he raigned in his stead ( as the Seventy say not once ) that is , he raigned for the good and profit of the King whom he slew , and so slaying of Kings , and rooting out the race and posterity of Kings , shall be their good and profit . Socinus , and the Catechism of Raccovia , saith , if to die for sinners be as much as to die in the place and stead of sinners , then to die for sinnes must be to die in the place and stead of sinnes . Ans. These and the like argue much the vanity of Socinus , if this be retorted , as justly it may . Then as Christs dying for sinners , is for the good , profite , saving , beleeving , and confirming of the faith , establishing the comfort of sinners , then by the like Christs dying for sins , must be to save sins from hell , to bring sins to God , that sins should not live to themselves , and to establish the faith , the consolation of sins ; whereas Christ died not for sins as for sinners , that he might save sins , but to dissolve the works of the devill , to take away sin , 1 Joh. 3.9 . Joh. 1.29 . Christ dies one way for sins , and another way for sinners : The Physitian one way cures the disease that it may be rooted out , and be no more , and another way the diseased person , that he may live and be in health . CHAP. IV. Now we are i● Christ dying , and crucified in him . 2. A twofold crucifying of us with Christ. 3. A discourse of mortification . 4. The actings of the mortified . 5. That we are to be mortified in our affections to every thing that is not God , &c. IT is objected , that we was not born , nor ha● we any being , when Christ died , then we died not in Christ , nor could we rise , ascend to heaven , nor sit in heavenly places with him ? Ans. But 1. in Physicall actions there is required the reall existence of the worker . Not so in legall actions , for as we had no being , who now beleeve , when Christ died , so our sins had no being ; How then could our sins , that were not , deserve punishment ? Yet I desire to beleeve that Jesus Christ , 1 Pet. 2.24 . his own self bare our sins in his own body on the tree . And that he was wounded for our transgressions , and bruised for our iniquities , who now live , Isai. 53.5 . and they cannot deny this , who teach that CHRIST died for the sins of the world , none excepted . And the child in the womb , when the father is absolved from treason is really and in Law restored to his fathers inheritance : And the sucking child may be Crowned a King , and take possession of a Kingdom , and take the oath of loyalty of the subjects in the person of another , though physically he neither do , nor know what is done , but sleep in the armes of the nurse . So we legally in CHRIST satisfied , our nature in Christ was crucified , and we , though not born , did satisfie and suffer satisfactory punishment in Christ. Heb. 1.3 . Having by himself purged our sins , he sat down on the right hand of the Majesty on high . Heb. 9.28 . So Christ was once offered to bear the sins of many . And in him we were ( legally ) crucified , and dead to the Law : As Gal. 2.19 . so as Christ once being dead and crucified , the head and members , whole Mysticall Christ is dead to the Law , and Christ can die no more , for he cannot satisfie and pay the debt twise : And so are we in him dead to hell , to wrath , to Law-vengeance . Sathan raises a discussed plea against the conscience , thou art a sinner , and under the curse of the Law. There is no answer to that , but by beleeving I was with Christ , crucified , and am dead to the Law and died to death first and second . For Christ suffered mysticall , Christ legally satisfied , and so did I in him ▪ ( I speak not now of personall suffering with , or for Christ ) and therefore that is a plea of Sathans forging , and taken away . And unjust summonds may be answered by non-compearance ▪ and by the appeal of faith to Christ who having payed the debt sits Judge upon his own debts , which he himself payed , and therefore cannot suffer these for whom he died to suffer for his proper debt , which once he payed . The husband cannot endure the wife to be imprisoned for the debts which he made his own and fully satisfied . Obj. 2. All men must die and return to dust , and so must sinners , as the Law requires , therefore Christ died not for thee ? Ans. Socinus , and Crellius object the same , which Sathan doth . For that death in the hew and collour of Law-wrath is holden before a beleever now and then under doubting as a temptation . For we suffer not death such as Christ suffered , to wit , for sin , watered and affected with the curse of the Law ; nor must we measure death from body or bulk of departing , but from the salt , and worst of death , which is the curse , and that being removed , we never die , Joh. 11.26 . Joh. 5.24 . no more look upon death in the Law , for there it raigns , but in Christ , and in him death is dead and removed ; the formall demeriting power is removed , when the Law is satisfied : And a beleever being dead to the Law is dead to the curse and to the worst of death , as Christ is dead ▪ to it now . Obj. 3. But the conscience of the beleever , suppose there were no devill , challenges him of sin , and therefore that he is under a curse ? Ans. The conscience may be the factor and deputie of Sathan in that also , for it is the deposing of Christ from his Office of Mediator in satisfying and answering by his death all the demands of the Law , there is none but Christ , when the Law demands blood and the torments of the second death , can plead any thing on the contrair . Rom. 3.19 . We know that what things soever the Law speaks , it speaks to these that are under the Law : but the Law speaks not then to a beleever , for he is under grace , and so is not in tearms of treating or parleying with the Law. Christ was crucified and the beleever is legally crucified with Christ , buried and risen again with Christ. 1. Then the Law is not his judge , it spake to Christ and condemned him and put him to death , when he was under the Law , and condemned you in him , now you say , Christ is not condemned and crucified , when ye enter in a new treatie with the Law to receive a new sentence from it , and thus ye undoe what Christ hath perfectly done . 2. To hearken to conscience componing and making another paction with the Law then Christ hath made , is to take the plea that Christ hath embarked in , off his hand ; ye are to stand still and be silent , and beleeve that Christs dying , and your dying in him , is a closing of a satisfactory bargain with the Law. Christ condemned sin in the flesh , by taking on his flesh the curse due to us for sin , & for sin , that is , for sins cause , that it might be taken away , he sent his Son to die , Rom. 8.3 . and judge and condemn sin . 3. This is to mistate a question well debated and discussed by Christ ; for he being the end and perfection of the Law , hath silenced , and satisfied the Law , and to what use can it serve to make a new plea and a bastard controversie with a satisfied party , or to hearken to conscience which craves in the name of mistaken Law well payed debts , and this is but Sathan abusing the Law , and feigning Letters of Caption in the name of the Law , to trouble the quieted conscience of a beleever . But its safest to say , I stand to what Christ hath done and suffered to fulfill the Law , and I believe I was crucified in him , judged , and condemned legally in Christ : and what can you seek more of an ill-doer ? He is condemned , crucified , hanged on a tree , and so is justice quieted . Some raise the devill and a storm in the soul and cannot calm it again : It is not good to provoke , irritate , and waken a sleeping dogge . There is quietnesse and peace of beleeving what Christ hath done as well done , and comfortably to rest on his deed by faith . Hence a case of some , who , because they are under deadnesse and security , desire a wakening of conscience , and Sathan hath taught some to commit some hainous guiltinesse , that they may fall in the hand of justice , and so be wakened , and Sathan gives them their fill of it . Hence , we had rather take a Law-way which is not Gods way , as ly under deadnesse ; there may be a legall looking upon deadnesse , whereas it is a Gospel-sin that we should be humbled for , and in which we should not please our selves ; but no man freed from the Law and brought out of prison , should be willing or desirous to return to the dungeon again . We should let God guide us under a feaver , and not be our own Physitians , but be quiet at Christs part , if he be pleased to cure by contrairs , and to quicken me by deadening me , or to make a soul humble by smiting with a spirit of pride : its good , we are to submit . Obj. How could we be in Christ as in our surety ( for saith Arminius ) we did not give nor appoint Christ to be our Cautioner or Surety ? Ans. It s evill arguing of Arminius or Sathan , who would make the union either naturall or legall betwixt us and Christ , weak , far off , generall , and such as is betwixt Christ and Pagans and all the world : But this reason is nought , for we sinners were not born and very nothing , when God made the first Adam our father and head in Law as in nature , nor had we any hand or action in substituting the first Adam in his place , and yet we sinned in Adam , and his sin is ours , by divine imputation . But can any deny but Christ on the Crosse did act the cause of many beleevers not born ? This is peculiar to this dispensation , that the creditor , not the debter , appoint both the Law-head , and the Evangelick Surety . The Surety had from us a Cautionary , sponsorie , and deputed nature , but no subscribed commission from us , it was in the heart of the Creditor by grace efficacious to obtain our consent , and to make a sort of legall marriage assuming our nature before we either knew our husband , or gave consent to the marriage-Covenant . As the Advocat speaks in the person of the Client absent and sleeping , and when the Client hears and sees how his cause is promoved , he both assents unto , and renders thanks and praises to the Advocat : and so the absent and far off Client not knowing any thing does act in the Advocat . And how many answers doth our Advocat in Heaven make for sinners on earth in his pleadings , of which we know not in particular any thing ? Nor doth Christ speak or plead for beleevers as a privat man , nor appear in his Name as it were , but in our person . Neither is there a faining of a person here , or a borrowed and fained redemption , there be these five here . 1. A Redeemer Christ. 2. Persons redeemed , sinners . 3. A Lord from whom we are redeemed , the Lord Jehovah , not simply , as God , he is the partie from whom we are redeemed , but God as the offended Law-giver , who had us lyable to eternall punishment . 4. There was a price , the life and blood of God , which though not profitable to God ( for that is extrinsecall to satisfaction reall ) yet an aboundant compensation to justice for declarative glory taken from God which is the nature of reall satisfaction . 5. There is here a God just , true , holy , unchangeable , to whom the price is payed . Nor does Christ sustain the person of the enemy Satan from whom we are redeemed , for he is but the lictor who then had no right to detain us , we are redeemed from evils of sin and punishment : Nor doth Christ in suffering sustain the person of God. Hence , from our being crucified with Christ crucified , something is to be said in a practicall way of our mortification ; for mortification flows originally from Christs death , we being crucified in him and with him , Gal. 2.20 . Q. What is mortification ? A. It is a deadning of the whole powers and inclinations of the soul in their bentnesse and operations , in order to things forbidden by the Law of God , or in things indifferent and commanded . Hence , not the affections only , but the understanding and mind must be deadned . And therefore this is no mortification untill sin originall be subdued in its damnation by Christs death , and in its dominion by the Spirit of Sanctification . A tree is not withered while standing on its root , bulk and branches are green and flourishing : It s much to know the withdrawing of sap and life from the root and the vitall parts of old Adam . The ebbing of a River is not the drying up of it ; the new birth only is mortification . Q. 2. Since mortification comes only from Christs death , what is the influence of Christs death herein ? Ans. The influence is reall , ad modum causae physicae , the merit of blood hath bought us from our vain conversation , 1 Pet. 1.18 . Christ dying doth merit by blood the Spirit , and infused grace , which deadens the whole life of sin . Evangelick Arguments from ten heavens , from ten Gospels working morally and in a swasory way , cannot more work mortification then touching can make a reall change on a dead corps ; we was legally dead and crucified in Christ , and with Christ , when he died , many not being born then : But in the infusing of the life of God , Christ applyes the reall principle of mortification . Now the redemption from a vain conversation , 1 Pet. 1.18 . from the present evil world , Gal. 1.4 . is as reall and proper a bargain , except we follow Socinus , as redemption from the wrath to come . 2. Christs death hath an influence morall and swasorie to work mortification : As 1 Pet. 1.16 . Be holy . 17. Passe the time of your sojourning in fear . For ye are bought with his blood from your vain conversation . And 1 Pet. 5.1 , 2. Christ hath suffered in the flesh , therefore be mortified to your lusts , and serve them not , as the Gentiles do : So Col. 3.1.5 . But the action morall of the Gospel doth not work upon the naturall man : for like works upon the like ; carnall reason upon a carnall spirit ; and spirituall Arguments upon a renewed man ; as an Argument from a painted feather works upon a child , more then an Argument from an inheritance , which no doubt will work upon a man come to age , and yet neither the one nor the other works upon a renewed mind to remove him off Christ his rock . Hence it is , 3. that Acts of Omnipotency are used as Morall Arguments : also , God works in you to will and to do , therefore work out your salvation . And choosing , redeeming , calling , justifying , quickening , converting , are brought in as causes in Scripture , both reall and morall ; but they work morally on reason , where there is an impression of faith and principle of life . The Gospel works on an unrenewed man to perswade him almost to be a Christian : Ye may perswade a youth to a course , and get his word , consent , and write ; but because reason is green and young , he falls off it again , but a man of judgement shall stand to it : yet if he be not renewed , reason is also green and raw before a spirituall temptation . Quest. What are the actings of a mortified man ? Ans. No actings . 2. Slow actings and lent . 3. Actings indifferent . 4. Closing with contrair providences , reproaches , work not on mortification to fire the man. Psal. 35.12 . They speak mischievous things . 13. But I as a deaf man , heard not . David feared to be the reproach of the foolish : Such a case , though from God , would raise a cry in a child of this world . Psal. 39.9 . I was dumb , I opened not my mouth , because thou did it . A mortified man is dead to the voice of men-singers and women-singers , and musicall instruments of all sorts , Eccles. 2.8 . and houses , gardens , vineyards , orchards , great possessions , cattell , treasures , gold , silver , are all as musick to a dead man : and repenting Solomon now mortified , looks on them as a wise man upon experienced vanitie and vexation of spirit . Will he sing and dance at a shadow ? Except a mad man , none will do that . 2. If any thing , without a child of God , work upon him , they move him not much : Psal. 131.2 . Surely I have behaved and quieted my self , as a child that is weaned of his mother , my soul is even as a weaned child . Acts 20.24 . None of these things move me : I make not much reckoning of bands . Peter , 1 Pet. 4.12 . will have the saints not to think burning quick , strange , graces motions are quiet , slow , modest , there is not much fire in the spirit of a weaned child : A mortified soul is as a sea that hath no winds , nor low ebbings , nor high spring tides . Grace stirres leasurely and lentely toward all things , except to God : were there ten Paradices offered to it , it cryes not , a dying mans pulse beats weakly . Grace shouts at nothing , wonders at , and admires nothing ; weeps slowly , laughs slowly , sings weakly , eats slowly , drinks not wantonly , feasts , and yet trembles and fears , whether it be the outward or the inward man. David sayes it well ▪ Ps. 62.2 . He only is my Rock — I shall not greatly be moved . The beleevers sings , and yet he is not wanton ; and weeps , and yet is not sad ; dies , and yet lives ; is fervent in the cause of God , and yet stayed and composed in spirit . 3. The actings of mortification are indifferent , not fixedly bent upon any thing but God , no not upon the Ark and spirituall comforts . Weeping David , 2 Sam. 16.25 . saith to Zadok ▪ carry back the Ark of God into the City ▪ ( better I want my comfort , then the Ark be taken ) if I shall find favour in the eyes of the Lord , he will bring me again and shew me both it and his habitation . 26. But if he say , I have no delight in thee , here am I , let him do to me as seemeth good unto him . O how sweet , when for God , Moses can lay down his personall satisfaction in a share of life eternall . What if he tramp upon my eternall Crown , I should lay it down at his feet ; and is not this mortification ? Should he hide his face , for eternity , from me , and I never see him in his manifestations , so his glory shine in my everlasting sad desertion ; there is required an indifferency to all created things without ; no peremptory and absolute fixednesse of the affection to any good , God excepted , is good : the contrair of this is an ingadging of the heart more then is right to any thing , give me children , or then I die , there should be a contented living without children , if God so will : love the creature , as if ye loved not , the Lord would have us hungring for the creature , and yet not eagerly desiring , and thirsting , and yet have a lent and well ordered appetite to drink : love the child , but let the heart cleave leasurely to the child . Plowing , and no heart-labouring , buying and selling , and no heart-ingadging to the bargain is best here . 1 Cor. 7. They that have wives should be as if they had none . 30. And they that weep , as though they wept not ; and they that rejoice , as though they rejoiced not ; and they that buy , as though they possessed not . In the acting of affections toward the things of this life , as father , mother , husband , wife , children , houses , gain , beauty , honour , and new bought farme , there would be a godly distance of the heart from the thing ye do : Loving , and no loving ; rejoicing , and no rejoicing ; weeping , and no weeping ; speaks most mortification . We cannot do here , except sinfully we over-doe , and the out-goings of the heart to the creature must be fierie , which is childish , whereas mortification is a gracious well composed grave temper of the aged in Christ. There is a fire-edge and a fervour or feaver of affections even to spirituall objects that are created at the first conversion , for mortification does not so soon begin as the new heart . As for God , love as one that loves , desire and desire , and when he hides himself , weep as if you weeped , so the weeping be terminated upon God , not upon his dispensations , to quarrell at , and censure his wayes , but let the out-goings of the heart to God , and to Christ loved and longed for , be with fire , and full strength , Cant. 3.1 , 2 , 3 , 4. Cant. 2.5 . Ps. 42.1 , 2 , 3. Ps. 84.1 , 2. Joh. 20.13 . Luk. 7.38 . Rev. 1.17 . 4. It s mortification to have a heart closing with all providences . Phil. 1.21 . To me to live is Christ , and to die is gain : To live is good , to die is good , because the Lord so wills , the Lords giving is to Job praising , and the Lords taking away is to Job praising . Phil. 4.12 . I know both how to be abased , and how to abound : every where , and in all things I am instructed , both to be full and to be hungry , both to abound and to suffer need . If I die , it is good ; if I live , it is good ; if I be full , and rich , it is good ; if I be hungry , and poor , it is good ; if David be on the Throne , it is good , and he sings Psalms ; if he be chased barefooted , and ashes on his head , by the ascent of Mount Olivet , it is good ; he also praises and sings Psalms , 2 Sam. 15.30 . Ps. 3.1 , 2 , 3. If he be at home in his house , it is good , he praises , Ps. 30. Ps. 101. If he be banished in the wildernesse , and chased from the house of God , its good , he praises , Psal. 42. Psal. 63. Psal. 84. Nothing falls wrong to a mortified soul. The people cry Hosanna , Christ bids them rejoice , their King comes , Zech. 9.9 . The wicked spits on his face , and plucks off the hair , that is good , Isa. 50.6 . I gave them face and back to be doing their will. Heat to a gracious spirit is good , cold is good , joy is good , sorrow is good , health is good , sicknesse is good : Ezekiah gets a victory , the Assyrians are slain , that is good . Isaiah prophecies that all that are in his house , and his treasures shall be spoiled , and his children carried captive , good is the word of the Lord : Is spoil and captivity and the sword good ? Yea Ezekiah closes with it , Isai. 39.8 . Grace wonders at nothing , laughs at nothing , weeps at nothing but faintly , rejoices at nothing wantonly ; closes with all , sayes Amen to all : for Christ was crucified for me , and I am crucified in , and with him . Q. 3. What are the speces or sorts of mortifications , that we may know the true mortification ? A. 1. It s hard to give the division of them logically : There is 1. a naturall mortification , there is no fire in the affections of sucking infants to Crowns , Kingdomes , to treasures of Gold and Silver , that is not mortification , but virtually there is as much fire in a flint stone , though formally it be cold , as may burn twenty Cities . Concupiscence driven away from the aged , Eccles. 12. the hearth-stone is cold , and there is in it such a deadnesse to lusts , not because of deadnesse of sin Originall , it lives , as the souls of the old men live , but because the tools are broken , the animal and vitall spirits are weakened , the man loves the journey , but the horse is crooked and laid by : there is nothing of Christs death here . 2. There is a compelled mortification , sicknesse and withered arms and legs , and strong fetters in the prison , poverty and want , care for bread , and the armed man poverty that hath a sharp sword , necessity blunts the affections in their second acts , the man hath no mind of whooring : And many drink water , who through Christ crucifying , are not mortified to wine and strong drink . 1. There is often in this , an ignorance of CHRIST crucified , and no faith . 2. A reluctance to divine dispensation , and no gracious submission to God , which is in one crucified to the world . 3. There is a Philosophick mortification to the creatures which are seen by the light of nature to be very nothing and most unsatisfactory to the naturall man : but there is no supernaturall deadness in the heart wrought by the death of Christ. Archimedis , and other great spirits , sick of love to know the nature , motion , and influence of the starres , and pained with a speculative disease of books , and to know much , do contemn and despise honour , gain , pleasure , the three idols , of ambitious , of covetous and voluptuous men ; but there is no deadnesse , no bluntning of the operations of the soul toward the idol world , flowing from the beleeved in crucified Lord of Glory , except you say that Plato , and Aristotle , and such , were crucified with Christ : Learning works not mortification . 4. There is a religious or a madly superstitious mortification . The Monks ( saith Luther ) dreamed that the world was crucified unto them , and they unto the world , when they entered unto their Monasteries , but by this means Christ is crucified , not the world : Yea the world is delivered from crucifying , and is the more quickened by that opinion of trust they had in their own holinesse and righteousnesse . Col. 2.23 . In will-worship , in humility , and neglecting of the body ; not in any honour to the satisfying of the flesh . There is much vain and counterfeit mortification ; and Papists have as good warrand to sacrifice their lives to God , and to offer a bloodie sacrifice unto God , under the New Testament , as to shed their own blood in whipping and scourging , and such bloody worship , hath the ground of mortification that Baals Priests had to launce themselves with knives to the effusion of blood . And the same may be said of pilgrimages , of voluntary poverty , in which ( as Luther said ) the world and all their lusts are quickened . 5. Not unlike to this is the Pharisees mortification , in which they are not crucified with CHRIST , but alive and vigorously strong to self-righteousnesse , to merits , to dead works . 6. There is a civill or morall mortification which hath diverse branches . As 1. Senec● teacheth that nature is satisfied with water for drink , and a ●urse for a house , yet he was a covetous man himself . And shall Horatius Cocles be a mortified man , because he defended the Romans against the three Curiatii alone ? Though the bloody Gallant killed his own sister ? And was the state mortified who pardoned him that bloody fact , for his gallant service ? And Decius father and son who suffered so much for their Countrey , and loved it more then their own blood ? And must Africanus Major , and Cato , who suffered for the liberty of the publick , and Diogenes , who lived on herbs , be mortified men to the world ? But what avails it to be dead to the bulk of a bit body of clay , and yet be alive to vain glory ? 2. There is an occasionall deadnesse rising from the sight of a father , a brother , a friend dead , not from the death of Christ. An unbeleever dies with this word , I would not live for all the world , and , we are like water spilt on the ground . The house is burnt , all spoiled , treasures , and the stock , by land and sea-robbers , are plucked away ; and riches have wings . Hence , mortification transient for a time : but lusts fallen in a sown , are not dead , they rise again and live . 3. There is another transient mortification , as D. Preston observes , when the conscience is affrighted with Judgement , and some fire-flaught of restraining grace is up . 4. A good calm nature naturally either dul and stupid , or some clement and meek disposition , and free of the fire that often follows the complexion , and hampered in with teachers , parents , company , education , learning , seems a mortified nature . But that is true mortification , that flowes from faith in a humbled crucified Saviour , and it is not to beleeve that Christ was mortified in our room and place , as Saltmarsh and Antinomians would say . Faith in Christ crucified is our mortification causatively , in radice , not formally . Q. 4. To what things must we be crucified ? Answ. Gal. 6.14 . To all things created , to the world ; wee condemn and despise and hate the world , and the world does value us nothing . 1. There is a deadnesse to self which was in Christ our samplar of mortification , Ro. 15.1 . Let us not please our selves , but bear the infirmities of others . 3. For even Christ pleased not himself . Self loved and adored , and mortification do not consist , too much life in apprehension , and admiring self , argues deadnesse of deadnesse and of mortification . Was not Christ a noble self ? Yet for the Lord , and his ransoned ones , Christ got above noble excellent self . It is true , there is a renewed spirituall self , a new I in the Saints , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 7.17 . Now it is no more I that do it , but sin that dwels in me . Gal. 2.20 . It is not I that lives , but Christ lives in me . Mortification sets us above new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewed self , and regenerated and crucified I ; it being a created excellency that we are not to adore . 2. Mortification requires a deadnes to the will , as in Christ , not my will , but thy will be done : Much life in the will to created things , speaks little or no mortification . Christ excelled in this , Joh. 5.30 . I seek not mine own will ▪ but the will of him that sent me . O what court , and power , and life hath our will ? And how soon the will is broken and dead , then is the man broken , dead and crucified with Christ. Much will , much life of sin : See Joh. 5.40 . Ye will not come . Luk. 19.14 . We will not have this man to raign over us . See Mark 6.25 . Mat. 1.19 . Mark 15.15 . Act. 24.27 . Act. 25.9 . Luk. 10.29 . Rev. 22.17 . All will , argues no mortification . 3. There is required deadnesse to our life , which was eminently in Christ , Mat. 20.28 . 1 Tim. 2.6 . Joh. 10.11 . So Paul , Act. 20.24 . Ye speak of bonds and affliction , But none of thase things move me , neither count I my life dear to my self , so that I may finish my course with joy . To be mortified to life , is to hate the life , Luk. 14.26 . for Christ. And Revel . 12. they overcame : mortification was their victory . v. 11. They overcame , for they loved not their lives unto death : Love of life is the life of sin when it s not loved in God. 4. We must be dead to wisedome , and to all the gifts of the mind , for the wisedome of the world is foolrie , and God hath befooled it , when it comes in competition with the wisedom of the Gospel , 1 Cor. 1.18 , 19. except we be dead to it , we cannot glory in the Lord. 27 , 28 , 29. Compared with v. 31. 2. There must be a deadnesse to learning , to books , and book-vanity , Eccles. 12.12 . There is no end of making many books , and much study is a wearinesse of the flesh . Eccles. 1.17 . And I gave my heart to know wisedome , and to know madnesse and folly : I perceived that this also is a vexation of spirit . 18. For in much wisedom is much grief , and he that increaseth knowledge increaseth sorrow . Paul spake more with Tongues then they all , 1 Cor. 14.18 . but he was dead to that gift , he had rather have brought them nearer to Christ. 1 Cor. 4.10 . We are fools , and hardly we can away with that ; but we are fools for Christs sake , and for the interest of Christ and the Gospel , let us so be counted . It s nearnesse to Christ that maks us for him to be willing that what is most eminent in us be trampled upon , even shining wisedome , sciences , acts , eloquence , knowledge which puffeth up . Yea there is ( 3. ) required a deadnesse of the knowledge of Gospel-mysteries , 1 Cor. 13.2 . Paul was not rude in knowledge , but he was dead to that , and would not glory in that . And ( 4. ) they are not crucified with Christ , not dead to opinions and sides , and to lead factions : I am of Paul , I am of Apollo , was no honour to Paul in his own esteem , 1 Cor. 1. What ? was Paul crucified for you ? or were ye baptized in the name of Paul ? Who excells in learning , who admires not his own , the birth of his own mind ? If it were but to hold there be ten new worlds in the Moon , and millions of worlds in the other side of this world ? My brethren , be not many masters . Ah! we are not dead to the Chair , the Pulpit , every one loves to be counted and called Rabbi . The blessed Man Christ confesses that he knows neither the day nor the hour of the Son of Mans coming ; yet there are who darre define the time of his coming , and the day . The mind is a proud and haughty thing , and we are not dead to it ; the mind is not mortified to the mind , 1 Cor. 8.1 , 2. 5. We are not dead to Mammon : O who is like Christ and refuses to be a rich King , Joh. 6 ? Paul , 2 Cor. 8 , 9. For ye kn●w the grace of our Lord Jesus Christ , that though he was rich , yet for your sake he became poor : He had a greater mind then that he could live to riches . Paul , Acts 20.33 . saith not I have sought neither silver nor gold , as the Godly judge , Whose ox have I taken , 1 Sam. 12.3 . but I have coveted no mans silver or gold , or apparrel : The life of lust to riches is in the trusting in it . Job 31.24 . If I have made gold my hope , or have said to the fine gold , thou art my confidence ; Or , 25. have rejoiced because my wealth was great . It s true , a beggar and an extream poor man that cannot have bread , is not troubled nor much tempted to seek a Kingdom and the millions and tunnes of gold that many rich ones have ; but yet there are speculative desires and rolling waves and floods of wishes in the heart for these : and because hunger and want of bread is his door enemy lying between him and the hope of great riches , the man is neither mortified to the love of bread nor to the millions of gold that the heart is sick after . And as there be diverse kinds and speces of pests , and they are not all of one kind , yet all contrair to the blood and the heat of life : So are there sundry kinds of unmortified lusts about riches according to the sicknesse of the desire . Obj. But is not the desire of food and raiment naturall , how then is it faulty ? Ans. The desire simply is naturall , and the Ants and the Conies do desire . But the desire 1. beyond measure . 2. With a sinfull doubting that they shall not have it , which reproacheth Omnipotency . 3. A desire wider then that of Ants and Conies , of that which is more nor sufficient , which would destroy and not feed but over-feed , is the faulty desire ; as sicknesse desires drink more then sufficient , not for health , but to feed the disease , it is the desire of the disease rather then of the man diseased ; and the forbidden desire is the sin . Obj. 2. May not a child of God desire more then enough , how then is he mortified ? Ans. If the desire of more then enough come from the habit of covetousnesse , the man is not mortified to Mammon : all sinfull habits in the child of God are broken , and lessened , and chased in to inclinations , or to the habit of Originall corruption slackened and by grace subdued ; but in every child of God there is sin dwelling and the flesh , Heb. 12.1 . Rom. 7.17 , 18. 1 Joh. 1.8 , 10. Jam. 4.5 . Gal. 5.17 . and the old man , which is put off by degrees , Eph. 4.24 . Col. 3.5.10 . which is a habit of corruption not in full vigor , but sickening , decaying , and a dying daily , but even a grown child of God from this broken and sick habit may , temptation invading , and the Lord withdrawing his influence of grace , may break out into grosse acts of covetousnesse , adultery , murther , as is clear in David , Lot , Peter , Asa , and that saith that mortification is compleat in none . And there is too oft a sort of sinfull resurrection of the habit of sin and the flesh , so that David seems not to be David , but an adulterer , a murtherer : As we see it is the same River that swells over its banks , that it was before , but the overflowing is from without , from the clouds and from excessive rain , the river also hath a receptive capacity in it self to exceed its banks and channel : So hath a child of God from strong temptation from without , and broken corruption from within , a more then his own ordinary quantity and swelling over his channel ; To teach us that our mortification is a work not of day , but of our whole life . Neither would the wise Agur pray against riches , Prov. 30. if temptations contrair to mortification did not follow them . 6. There is a necessity of deadnesse to honour , and to learn the noble and excellent arte of self-contempt , that the Spirit shall teach us that spirituall lesson to be willingly tramped on , and the face spitted on , and the hair plucked off the cheeks , as our Blessed Lord went out and in the way met with spitting and shame , Isai. 50.6 . Mat. 26.67 . Mat. 27.26 . O great word ! Phil. 4.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have learned to be abased . 1 Cor. 4.12 . Being reviled we blesse , being persecuted we suffer , being defamed we intreat , we are made as the filth of the world , and are as the off-scouring of all things unto this day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sweepings of the house : Erasmus , the filth wiped off any thing . Valla , the filth that sticks to the shoes . The Syriack hath a word that noteth the dung of the belly . As the condemned man tumbled into the sea as a sacrifice to Neptune from a steep place was called peripsema . So Budaeus thinks Paul alludes to heathen expiations . And when they reproached me , David , Psal. 38.13 . But I was as a deaf man that heareth not , as a dumb man that opened not his mouth . The sense and discerning of heat and cold , of railings , and applauses , would be dead : That is mortification , when the sense of hearing is dead to sounds , to musick , and to pleasant songs , these are not delightfull to a crucified or hanged man , when the life is out : Nor can all the sweet smells , flowers , roses , precious ointments , affect the smelling of a crucified man , nor all the fair and magnifick pallaces , meadows , gardens , rivers , mountains , hangings , painted pictures , work upon the sight or eyes of a crucified man. When the heart is ravished with honour , as the man who said the glory of Themistocles hindered him to sleep in the night , as litle mortified as Themistocles who said sleep was taken from him , and he was raised out of his bed in the night by reason of the brave trophie and renown of the victory of Miltiades , that renowned man of Athens , who , as is known , with a 10000. Greeks , put to flight 60000. Persians . And Alexander the Great , his heart must have been waking at the sound of honour , who , when a messenger came running to him full of joy , said what should thou tell me , but that Homer is living again ? for he thirsted for nothing so much as honour : And how soft and very nothing is the spirit that is broken with riches or honour and pleasure ? And often men judge themselves mortified , because they are dead , it may be to riches , but alive to ambition and desire of honour . As Nebuchadnezzar spared no charges for his gods , his pleasure , but he was alive to honour , Dan. 4.30 . Is not this great Babylon , that I have built for the house of the Kingdom , by the might of my power , and the honour of my majesty ? Sathan doth often change Post-horses , and can seemingly deaden men to riches , when they are not mortified , and yet the heart is strongly vigorous to honour . When it was told Zeno that his ship , which he did trade withall , was broken : Well done , Fortune , ( saith he ) thou compells us to go within our cloak ; he meaned , To live upon the glory of vertue and learning , when riches are spent and gone , was well done . But mortification , in the habite and root , is like the works of nature . The Sun equally enlightens the whole Air from the East to the West : Life comes in equally upon the whole Embryo and birth . Saving mortification goes through the whole soul. Christ merited by his death deadnesse to honour as well as to riches ; Though in the actuall subduing of lusts D. Preston does well observe that there is not that labour required in subduing and mortifying all sins . For love of sin being the dominion , life and castle of sin , the more love to the heart-idol and to the right eye , the harder it is to be mortified . Some sins cleave to us as our hair and nails , as a custome of some sinfull words , these are sooner mortified ; and yet if mortification be not in the heart , these take life again , as hairs and nails cutted and shaven grow again . The trees in Winter are not dead : but there be master-devils and strongly rooted heart-darlings , pride , covetousnesse , to which we are mortified , with a huge greater deal of pains and wrestling , for they are to men as the eye and the right hand . 7. We are not soon dead to injuries . Our blessed Coppie in this excels : Father , forgive them , for they know not what they do . And Steven , Act. 7.60 . Lord lay not this sin to their charge , Colos. 3.13 . Forgiving one another . Yea , but he wronged me , and injuries have a strong impulsion upon our spirits . I cannot forget it . If any man have a quarrell at any ( saith he ) let it fall : even as Christ forgave you , so do ye also . Shall not Socrates witnesse against us , who answered his friends , willing him to accuse before the Judge a vain youth who did smite him with his foot , If an Asse lift his heels against me , shall I lift my heels against the Asse ? and the youth was so convinced that he hanged himself . And he said nothing to a multitude of reproaches casten upon him in the Theater , but , I am vexed with words in the Theater as in a great banquet . But naturall reason mortifies men to injuries , as cold water allayes and for a time softens the pain of the childs burnt finger , but the pain is the greater when the water is removed ; Or as want of money mortifies a man to drunkennesse , he drinks not excessively , not because the heart will not dare to sin , but because he cannot . The Word backed with influences from the death of Christ strongly mortifies to all sins . 8. And the soul is not easily deadned to an office or place of a Prince , a Ruler , a Master , a Prophet , a Teacher . Abishai , 2 Sam. 16.9 . Why should this dead dog curse my lord the King ? Let me go over , I pray thee , and take off his head . David standeth not much upon cursing the lord the King. He is so mortified to that stile as he forgets it , and , v. 10. he saith , Let him curse , because the Lord hath said unto him , Curse David . He saith not , the Lord hath bidden him curse the lord King David . Answers thou the high Priest so ? It s a great word . Christ was the Messiah , that is a great office of King , Priest and Prophet : but he was willing to forget his office , by way of taking much on him , that he might fulfill his office by way of suffering . As Rulers and such as are in place must so far be dead to their office and place , as they must be willing to bear in their bosome the reproaches of all the mighty people , and to have their footsteps , even as Rulers , reproached , Psal. 89. v. 50 , 51. Places and office too often have an influence and strong enough on our unmortified hearts . But there are some providentiall sufferings that befall Rulers , as Rulers , against which they should be hardned , knowing that the Lord suffers in them . 9. It should be our work to be deadned to pleasure . I have married a wife , and therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I can not come . This is the most lively lust . There is a mortified eye , Job 31.1 . I have made a covenant with mine eye , why then should I look on a maid ? Mortified eye-looks call for mortified heart-looks . It s an old sin , Gen. 3.6 . And when the woman saw the tree that it was good for food , and that it was pleasant to the eyes , — she did eat ▪ Mortified Joseph saw sin ingraven on pleasure , Gen. 39.9 . How then can I do this great wickednesse , and sin against God ? 10. There must be a deadned heart to all the three , to the world , 1 Joh. 2.15 . Love not the world , nor the things of the world . If any man love the world , the love of the Father is not in him . 16. For all that is in the world , the lust of the flesh , the lust of the eye , and the pride of life , is not of the Father , but is of the world , Jam. 4.4 . There is some life between the friends of the world and the world , and James doubteth not to call that enimity with God , and the three great Idols of the world , gain , glory and pleasure , cannot make any happy , which Heathens , Plutarch , Cicero , Seneca saw : and therefore they pressed a contempt of the world . For strength is the glory of the Elephant or the Bull rather then of man , and plucked away by age and time ; And beauty is no lesse uncertain , being made up of quantity and colour , and the Rose and the Lilly hath more of it then man. Riches have wings , and render not the owner happy : Nobility is a borrowed good , and the Parents glory not ours : And honour is the opinion and esteem of men , and we yet cannot be dead to nothings , to shadows , to emptinesse and to vanity : and fair buildings are well ordered dead stones . 11. They are not rightly mortified who are not deadned to creature-comforts , to father and mother , for they forsake , and the mother may forget the fruit of her own womb , but the Lord cannot forget his own , Psal. 27.10 . Isa. 49.15 . My friends , Job 19.19 . 2. All my friends , 3. All my inward ( and dearest ) friends , 4. Abhorre me . Forsaking is hard , but abhorring is most sad . Yea even in the Cause of God Paul is put to this , 2 Tim. 4.16 . At my first answer no man stood with me , but all men forsook me . 2. So must the Church be dead to forraign forces , Hos. 14.3 . Ashur shall not save us , we will not ride upon horses , and the people must be dead and sit still from help from Egypt , Isai. 30.7 . For the Egyptians shall help in vain , and to no purpose : therefore have I cryed concerning this , Your strength is to sit still . Sitting still is a ceasing from relying upon the Chariots and strength of Egypt , as being dead to them : For thus saith the Lord , the holy One of Israel , in returning and rest shall ye be saved , in quietnesse and in confidence shall be your strength : and ye would not . And 4. his people must cease from man whose breath is in his nostrils : for wherein is he to be accounted of ? Isai. 2.22 . and be dead to multitude : for , Psal. 33.16 . No King is saved by an host , a mighty man is not delivered by much strength . 17. An horse is a vain thing for safety . The help of the creature substitute in the room of God , having the lustre of blue and purple , or cloathed in scarlet , riding upon horses . Young men of desire , Ezek. 23.23 . doe easily dazle our eyes , and when we are not renewed in the spirit of our mind , unsanctified hearts are weak in apprehending , and more weak in discerning of things . 5. So must there be a deadning of the husband to the wife , Job . 19.17 . to servants , Job . 15.16 . to sons , 2 Sam. 16. v. 11. of the mother to the daughter , of the daughter in law to the mother in law , Mic. 7.6 . to blood-friends . 12. All the godly and zealous Prophets said Amen to the word of the Lord , even Christ with sighs and tears , to the extream desolation and ruine of Jerusalem , Luk. 19.41 . Math. 23.37 , 38. and Jeremiah , Ezekiel , Isaiah , Micah , Hosea , &c. to the plowing of Zion as a field , to the sword , captivity , to the laying wast of the land without inhabitants , Isa. 5.9 . Isa. 6.10 , 11 , 12. Jer. 9.1 , 2 , 3 , 4. Jer. 16.1 , 2 , 3. &c. Mic. 3.12 . Hos. 4.3 . Hos. 5.6 , 9 , &c. There must be a deadning to our Country and Mother-Church , that the glory of justice may shine ; yea to our fathers grave , our own bed , our own fireside . 13. The Lord will have Isaiah and the godly dead to Lawes and Government , to vision and prophecying , when Judge and Prophet shall be taken away , Isa. 3.2 . and children shall be their Princes , and babes shall rule over them , v. 4. and the vineyard broken , and the hedge spoiled . And he will have the godly dead to King and Priest and Law , 2 Chron. 15.3 . Now for a long season Israel had been without the true GOD , and without a teaching Priest , and without law . Hos. 3.4 . Hos. 10.3 . And now shall they say , We have no King , because we feared not the Lord : what shall then a King do to us ? Hence we must be mortified to every thing created which the Lord may take from us . 14. And upon this account there is required a deadning of our hearts to shipping and trading with diverse mighty Nations , as we see in the case of Tyre , Ezek. 27. of Babylon , Rev. 18.11 ▪ 12 , 13. Jer. 51. so are we to be mortified to fair houses , Isa. 5.8 . stately cities , Isa. 14. to all the Cedars of Lebanon , that are high and lifted up : to all the Oaks of Bashan , to all the high mountains , to every high tower , to every fenced wall , to all the ships of Tarshish , to all the fenced cities : for the day of the Lord may be upon these , Esai . 2. to all fair Rivers , to Oxen , Horses , Chariots , fair acres of land , to Vineyards , to Olive trees , Ezek. 29.4 , 5. Isa. 50.2 . Exo. 7.19 . Deut. 28.31 , 40 , 41 , 51. to seed time and harvest , Deut. 28.38 . Hag. 1.6 . to corn , wine , oyl , to cattell , increase of kine and flocks of sheep , Deut. 28.51 , Amos 4.9 . to Wine-trees , to Fig-trees , to seasonable rains , grasse and fruitfull fields , Joel 1.4 , 5 , 7 , 10. Jer. 14.3 , 4 , 5 , 6. to peace , safe down-lying and safe rising , Lev. 26.36 . for in all the hand of the Lords anger is stretched out . 15. The Lord would have us dead to valiant and to mighty men , to Captains , Isa. 3.1 , 3 , 4. Yea he makes true , Ps. 76.5 . The sto●t-hearted are spoiled , they have sleept their sleep , and none of the men of might have found their hands . 6. At thy rebuke , O God of Jacob , both the chariot and the horse are cast into a dead sleep : And therefore he will have us dead to courage in warre . Who brings on faintnesse and terrour upon the spirit , when the sound of a shaking leaf shall chase men , Levit. 26.36 . And when the Lord sends a trembling of heart , and failing of eyes , and sorrow of mind , Deut. 38.65 ? 16. We are called to be dead to honourable birth , blood , and noble Families , when Princes are filled with contempt , and these that were cloathed in scarlet , imbrace the dung-hill , Lam. 5.12 . Isa. 40.23 , 20. 17. And we must be dead to the vigorousnesse of youth , when we read Eccl. 12.1 , 2 , 3 , &c. And Barzillai his complaint , 2 Sam. 19.35 . Can I taste what I eat ? Can I hear any more the voice of singing men and singing women ? And why but this should make us dead to sports , pastime , dicing , gaming , dancing , feasting , chambering , wantonnesse , to all plenty and fulnesse , when God can remove the appetite , and give bread , or remove bread , and give the appetite . So as the Lord leaves that doom on you , Lev. 26.26 . And when I have broken the staffe of bread , ten women shall bake your bread in one oven , and they shall deliver you your bread again by weight , and ye shall eat and not be satisfied . So is Solomon dead to laughter , Eccles. 2.2 . I said of laughter it is mad . 18. There is required a deadnesse to Ordinances , the Tabernacle is not God : David may be banished from it . The Temple is a Type of Christ , yet it is burnt with fire , and the Sanctuary prophaned : And the Lord required a sort of lentnesse or leasurlinesse of motion of the heart toward these , and will have his people in their exile resting upon this , Ezek. 11.16 . Therefore say , thus saith the Lord God , although I have cast them far off from the heathen , and although I have scattered them among the countreys , yet will I be to them as a little Sanctuary in the countreys where they shall come . And they who remained still at Jerusalem reproached their poor captivated brethren , as hated of God , and gloried in themselves as Citizens and Inhabitants of Jerusalem , saying , v. 15. to the exiled brethren , Get you far from the Lord , unto us is this Land given in possession . They were not mortified in looking upon the Holy Land and City , but vainly gloried in it . And therefore there are two things in Ordinances . 1. God that fills the Ordinances . 2. The externall bulke of them . Mortification to God and his presence in Ordinances , is not that we here require , for the affections cannot be vigorous enough in following God. There may be a limiting and binding of God to means , to the Temple , Sanctuary , hearing , Seals , and a fleshly heat and livelinesse to means , and bare and naked Ordinances ; and in both these there is so far required a deadnesse , as there would be an holy submission to all these , when the Lord deprives us of Ordinances , and a retiring in to the fountain , to the Lord himself , that he may be all in all . So some cannot sleep except the Bible be under the head in the night : Some tye their faith and comfort so to one man , if he be not their Pastor nothing is right . But so much of CHRIST , or the substance of Gospel-promises must be neglected , as means and instruments . and Ordinances are Idolized : In a word , mortification calls for livelinesse of affection to God in Christ , and a holy deadnesse to all things that are not God. 19. There is necessary here a deadnesse to works , for there be these defects in them . 1. They cannot save , Eph. 2. ( 2. ) They were not crucified for you , let them not have the place and Chair of Christ. 3. They cannot quiet the conscience , because they cannot justifie . Paul Preached from Jerusalem to Illyricum , laboured more aboundantly then they all , was unrebukeable , was conscious to himself of nothing , yet was he as dead to these as to very nothing , 1 Cor. 4.4 . and to losse and dung , Phil. 3.8 . Hence must we be dead to the idol of Godlinesse , for it s not God. 20. And dead to Godly men , in poynt of confidence , we must not know the Man Christ after the flesh , 2 Cor. 5.16 . nor any meer man , to cry man up as God , ( every man is a liar ) is contrair to Gospel-mortification . 21. It were good to pray much , and to be dead to prayer : One of the main causes why we cry and pray much and are not heard , Psal. 22.2 . Psal. 69.1 , 2 , 3 , is , because that which is proper to God the hearer of prayer , to wit , confidence and hope , we give to prayer which is not God. We pray to our own prayers and to our own wrestling often , rather then to God : and we beleeve praying does the businesse and works the charm , as if prayer were Omnipotency it self . 22. Nor are we dead to faith and hope , but we beleeve in faith and in beleeving , and we hope in our own hoping in God. But was faith crucified for you ? How many fetch peace , pardon and righteousnesse , not from Christ , but from their act of beleeving ? Hence a case , whether some may not fervently pray and beleeve strongly , and yet be disappointed in the particular they pray for and beleeve they shall have ? Certain it may be , especially when we are dead to Omnipotency and alive to praying and beleeving , and lay more weight on faith in God then on God , and on praying to God then on God himself . What Antinomians say unjustly we give to works , to wit , our peace with God , they and many unduely give to faith , not to Christ. 23. We fail in being more alive to comforts then to God the comforter : the infant may at once both suck the breasts , and also sleep . And is one flower more to be smelled then the whole Garden ? And shall feelings and raptures , and manifestations of God in his out-goings be courted and over-courted by us beyond the God of all comforts ? There is need that the heart be deadened to sense , for feeling and sense is fiery and idolatrous ; and were sense more mortified at the out-goings of faith , hope , love , it were good , for our faith should be the more lively and vigorous to lay hold on God. Q. Is it not lawfull to be taken and feelingly delighted with the influences of God ? Ans. Sure , feeling of it self is not faulty , the fierinesse and excessive fervour of feeling is faulty , especially when terminated upon created actings of love , faith , joy , desire , hope , and not upon influences as coming from the free Grace of God , otherwise , we are but sick and pained of love of our own gracious actings , because they are our own ; and this is the sicknesse of selfishnesse . Ah! a Godhead , a Godhead is not known . 23. Nor must we be , in a too lively way , taken with our own stock , nor trust in the habit of grace or the new heart : for grace in us is a created rose that spreads fair and broad and smels well , but it is not God nor Christ , that we may learn not to trust in our selves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 1.9 . But why but we may trust in our renued selves now furnished with a stock and infused habits , the excellent blossoms and blooms of heaven ? Nay , not in our selves thus fitted , but in God who raises the dead : for it s not possible both to trust in renewed self and in God : And Paul never meant that any that professeth CHRIST , is to lean upon sinfull self or upon lost and condemned self . And sure it is as selfy to be alive to infused habits , as to misken Christ , and think , being once a convert , we can send our selves all the rest of the way to heaven without Christ , we need not Christ for a Guide or a Tutor , it s within us may save us . And nothing can be more contrair to a living the noble and sure life of continuall dependencie by faith on the given Leader of the people , Jesus Christ , then to trust on habits of grace , they are not Christ. 25. Ah! who is that mortified as to be dead to the created sweetnesse of joy , and the right hand pleasures of God , and the formall beatitude of glory , and alive to the only pure objective happinesse of glory ? And yet that is mortification , to love and be sick and thirsty for heaven , not for the pleasures of the Garden , and the Streets of Gold , and the Tree of Life , and the River of Water of life , but for only only God , the heaven of heavens : And therefore we cannot be alive to pure and the only abstracted and unmixed God head , except we be thus dead to heaven . 26. There is a deadnesse to the letter of the promise : The promise ( saith M. Ambrose ) is but the Casket , and Christ the Jewell in it ▪ the promise is but the field , Christ is the Pearle hid in it . Christ removed , the promise is no promise , or but ●aplesse signes . 27. We must also be dead to the rayes , out-shinings and manifestations of God to the soul here , and must transchange God in all presence and all love embracements , and no more : but he dead to the house of wine , to the lif●ed up banner of love , to love-kisses of Christ , to the love-banquets , and to the felt lying , as the beloved , all the night between the breasts : for these nearest communions are not God himself . There is required a godly hardnesse for receiving sparkles of hell and some draughts of sore trying wrath , and the hell of his most wise and righteous frownings , and necessary absence and night of hiding himself . 28. And should not the Church be dead to providences of fair weather , and Court , or the blessing of a godly King David , Ezekiah , and mortified to miraculous deliverances , dividing of the red sea , defeat of enemies , to confirmation of the truth by Martyrdome and sufferings to blood ? He who is dead to himself and his body and ease , and hardned against contradictions of sinners , against torment of body , cold , imprisonment , sicknesse , death , and can in patience submit to all providences , is crucified with Christ , if God give or withdraw , he is dead to both . 28. All who are dead with Christ , are dead to all dead worship , saplesse ceremonies , and formall worship , Col. 2.20 . Gal. 4.9 . and are lively in the serving of God , and fervent in spirit , serving the Lord : And rejoice in Christ Jesus , and have no confidence in the flesh , Phil. 3.3 . Rom. 12. CHAP. V. Of the Covenant of Redemption between God and the Mediator Christ. 2. Christ is not a bare witnesse to confirm the Covenant , but the Author of the Covenant . 3. The Socinian way of works cannot quiet the conscience . 4. Christ is upon both sides of the Covenant . 5. Justice mediat● not . 6. Reasons of the entrance of sin . ISai. 49.8 . I will preserve thee ( saith the Lord to Christ ) and give thee for a Covenant of the people . Hence , the 1. Question : How is Christ said to be given as a Covenant of the people ? Ans. As Isai. 49 6. he saith , I have given thee for a light to the Gentiles , that thou mayest be my salvation unto the end of the earth : that is , as Act. 13.46 , 47. I have thee , O Christ , to be the Preached Light , and Guide of the Gentiles , and the Preached Saviour , declared and proclaimed by the Preaching of Paul , Barnabas , and the Apostles , and Pastors . So I will give thee for the Covenant , that is ▪ the Preached surety and Mediator of the Covenant , Heb. 7.22 . Heb. 8.6 . When the first Covenant was broken ▪ he makes with us an everlasting Covenant , even the sure mercies of David , Isai. 55.3 . 2. I will give thee as the only one who is the subject of the Gospel and Covenant of Grace : For to Preach Christ and to Preach the Gospel and New Covenant are all one . 3. I have given thee to be the confirmer of the promises , they are all yea , and Amen , in thee , 2 Cor. 1.20 . Gal. 3.16 . And 4. by thy death thou confirmes the Covenant , and seals it with thy blood , Heb. 9.15 , 16 , 17 , 22 , 23 , 24. Heb. 13.20 . Q. But Socinus denies that Christ is the purchaser or the obtainer by his blood ( as it were ) of the New Covenant , for he did not by his death procure or merit pardon to us , he is only the surety or Mediator of the Covenant . And Crellius and he say , the cause why the confirming of the Covenant is ascribed to the death of Christ , is because as by a slain beast and divided into two parts ▪ Covenants of old were established , so by the death of Christ the Covenant of Grace was solemnly confirmed and sealed ? Ans. Christ is so the Surety as Mediator , as he is also the Author of this Covenant , as God , Exod. 3.6 . It was he who said , I am the God of Abraham , Isaac , and Jacob. 1 ▪ Cor. 10.9 . Let us not tempt Christ , as some of them tempted him , and were destroyed of the Serpents . And this is he who led them , and brought them out of Aegypt , Numb . 21.6 , 7. whom they tempted in the wildernesse , 5 , 6 , 7. And he ascribes to himself the Covenant , Heb. 8.9 . Not according to the Covenant that I made with their fathers , &c. And it is clear , that the pardon of sin promised in the Covenant , Jer. 31. Heb. 8. is never ascribed to the blood of Martyrs , but every where to Christs blood , Eph. 1.7 . Col. 1.14 . Rom. 3.25 . Rev. 1.5 . 1 Joh. 1.8 . Heb. 9.14.14 , 15 , 22. Heb. 10.16 , 17 , 18. 2. That he is the Surety also of the Covenant , is expresly said , Heb. 7.22 . and the Mediator thereof , Heb. 8. Nor can it be said that the death of the Testator does properly give faith and authority to the Testament , for the authority and justice of the just or unjust will of the Testator , addeth unto , or diminisheth from the authority of the Testament ; for the Testators will is the principal efficient cause of the Testament , the death of the man is only a necessary condition , by which the right of the Testator to these goods is transferred from him ( who now being dead , needs them not ) in to friends , to whom they are left in Legacie ; and so death is but an antecedent condition of the right to the goods . 3. Christs dying to bear witnesse to his own Gospel is only the secondary end of his death , in so far as secondarily remission of sins is made known to us after the principall end of his death , to wit , reconciliation , remission , pardon , redemption , and life is purchased to us by way of merit : And sure the truth of pardon and redemption is hugely more confirmed and sealed by the whole company of the Martyrs , and made known to the sons of men , then by the death of one single man , Maries Son : Nor does the Scripture ever commend Christs love to us in sealing the Gospel with his blood as the only way to life , or making this the most strong Argument to move us to beleeve in God , and obey Christ , because Christ died for sinners , and rose again to make the Gospel true like , and worthy to be beleeved , as the Martyres do : but love shined in this , that in dying we have redemption and forgivenesse and life in his blood ; And since Godly and sound beleeving Martyrs died for this end , especially to glorifie God , and seal the truth , Joh. 21.19 . Rev. 2.13 . Mat. 10.32 . Luk. 12.8 . Mar. 8.38 . Luk. 9.26 . 2 Tim. 2.12 . Rev. 12. ●1 . we must have most properly forgivenesse of sins in the blood of S●even , and Antipas , and the rest of the Martyres . And miracles do aboundantly seal the truth of the Gospel ; And so doth the holinesse of profession , Joh. 20.32 . Mar. 16.20 . Joh. 5.35 , 36. Matth. 5.16 . but never are we redeemed , justified , saved by Christs and the Apostles miracles and holy life , for any thing we read in Scripture ; but we have life by Christs blood as by a ransome , a price to buy us . Q. Hence , 1. case : May not the conscience be quiet by the way of Socinus ▪ which lays aside a ransome given to Justice ? Ans. The experience of the Godly man wakened in conscience saith to this , when he is chastened with pain in his bed , and the multitude of his bones with strong pain , and the mans soul drawes ●ear to the g●ave , and his life unto the destroyers , and the man stands on need of an Interpreter , one among a thousand to shew unto man his righteousnesse , Job 33.19 , 20 , 21 , 22 , 23. Then God is gracious to him , and saith , deliver him from going down to the pit , I have found him a ransome : He is not quiet while God say , my Prophet , deliver him from hell and the pit , which he so much fears , for my offended Justice hath found a ransome in Christ , and I am 〈◊〉 with him . Yea , and the conscience must be purged from 〈◊〉 works , by his blood who offered himself without spot to God through the eternall Spirit , Heb. 9.14 . Yea , and there is no remission of sins without sheding of blood , v. 22. Not of Buls or Goats , for the blood of beasts leaves still conscience of sin , Heb. 10.1 , 2. Then it must be the blood of Christ , v. 5.10 . who was crucified and made a curse for us , Gal. 3.10 . such a curse as we must have eternally , according to Divine Justice , suffered . Yea , if works done by the exemplary grace of a Martyr , such a holy man as Christ , who was never wounded for our transgressions , nor bruised for our iniquities , then Christ died in vain , and there was no ransome of blood given for our sins , only God of free-will made an innocent man a curse , and would have him crucified neither for his own sin , nor for ours ; well then , may good works without the blood of sinner or surety , take away sin : And the conscience sprinkled with good works may well calm a guilty conscience , yea , and according to the measure of good works is the measure of assurance of peace with God. Now we see the most tender David , Job , Hezekiah , Heman , who walked most with God , have not alway most assurance of peace and righteousnesse with God , but most dreadfull doubtings of conscience , according as by faith they apprehend the ransome of full satisfaction , or were dazled and darkened in their apprehension ; yea sure , without the ransome of blood , of free-will , all receive a dry and unbloody pardon by doing the Commandements of Jesus Christ. The Socinian faith which looks to an exemplary Martyr whom God of no justice , but in vain , and for no cause , delivered to death , but of meer free pleasure , whereas there might be , and is forgivenesse without shedding of blood : contrair to Heb. 9.22 . Rom. 3.24.25 , &c. even good works done in imitation of Christ. Q. 2. Another case is here : Is Christ on our side of the Covenant , and on the Lords side ? This would seem no satisfying of justice . Ans. It is true the case would seem no quieting of conscience . If 1. Christ-God were not the same offended God , who out of soveraignty of free grace doth condescend to make a Covenant of grace , and so is upon Gods side . 2. If Christ were not a Person different from offended God , as the Godhead is common to all the three , so in a voluntary and admirable dispensation and Oeconomie the Kings Son , a Person different from the Father , taketh upon him our nature ; And 3. having mans nature which offended , and so being fit therein to satisfie wrath , and fit therein to merit , to sanctifie the people with his own blood , might well be upon our side : and there 's no scenick , no seeming , but a most reall satisfaction here , in that there is a most full and reall compensation made to offended justice , and our faith laying hold on this , the conscience is quieted . As I sinned in the first Adam legally , so I satisfied in the second Adam . Obj. But justice saith , The same person that sinned , the same must suffer and satisfie , and no other . Ans. Justice saith so , but that part of justice by the graciousnesse and mercifulnesse of the Just●God is , and may be dispensed withall : So as Justice as Justice seeks payment , the Creditor as the Creditor seeks recompence and restitution : But by whom , Justice determines not , whether payment and satisfaction be made by the same very person who offended , or by a fit surety in the person and place of the offender , as it determines not whether as much or far more be restored then was taken away , so there be a compact and voluntary agreement between the satisfier and the satisfied . Hence , Justice being 1. offended , is not ( to speak so ) the interposing and the mediating attribute of God ; but Soveraignty of Free-grace and mercy interposeth . 2. Justice may seek payment from the only offending partie , and from no other , from Adam and his posterity only ; but Justice doth not indispensably , and by necessity of nature exact payment from the only offender and from no other . 3. The conscience of the beleever may with sweetnesse of admiration and peace rest upon satisfied justice , and adore interposing grace , and be quickened from looking unto , and loving interposing grace , to obey and take on the labour of Gospel-love to run the wayes of his Commandements . 4. It is not an act of Law , nor of Justice , to give , or find out a satisfier , but an act of love , grace , and infinite wisedom . Q. 3. A third case is , how can the beleever look upon life eternall as a gift , if it be sold at so condign a price as Christs blood ? Ans. It is not fit to speak of this mysterie , but with holy reverence , life eternall is bought to us , and we are said to be bought with a price , 1 Cor. 6.19 . 1 Pet. 1.18 . 1 Tim. 2.6 . Matth. 20.28 . Now it is unworthy of Christ , that the fruit of his death should be only grace , not glory , and such a grace as is lubrick , uncertain , renders us indifferent , but much weaker to beleeve or not believe , that is , as Socinians say , to earne and win the wager of Glory by a new Gospel-working , which is our righteousnesse , and merit to glory : For sure Pagans are more sinfully weak in the Second ADAM who died for them , as Socinus will , then mankind were in the first Adam . The Scripture saith that Christ gave himself for his Church , that he might present her a glorious Church , Eph. 5. 25.27 . 1 Thes. 5.9 . For God hath not appointed us for wrath , but to obtain salvation by our Lord Jesus Christ. 10. Who died for us . 2 Tim. 2.10 . Therefore I endure all things for the elects sake , that they also may obtain the salvation which is in Christ Jesus with eternall glory . Jude 21. Looking for the mercy of the Lord Jesus Christ unto eternall life . Rev. 5.9 . Thou hast redeemed us to God by thy blood , &c. Act. 20.28 . Feed the Church of God , which he hath purchased with his own blood . Eph. 1.7 . In whom we have redemption through his blood . 11. In whom also we have obtained an inheritance . We are not afraid to call eternall life a fruit of Christs death , that is , of the merit of his death : See Joh. 10.10 , 11.28 . Joh. 3.14 , 15 , 16. Q. 4. A fourth case : Many stumble , some in that God permitted sin to enter , which he might have hindered , knowing he should be thereby under a necessity either to torment men in hell , or torment on earth his most innocent Son Christ ? Ans. Socinians , Arminians , yea Pagans , and all enemies to Christian Religion , are burdened with the same seeming reason : For if God , or their gods may hinder wickednesse , and yet do not hinder it , they bring themselves , or the true God , that they must be necessitated to torment the sinners . 2. There be reasons unanswerable , why if we yeeld ( and it is a shame to deny ) that God is able to hinder sin to enter in the world , or that he is not infinitly wise , and so that he hath not most weighty reasons why he suffers sin to be : As 1. if sin come freely in the world without the will of God , either the Lords dominion over sin must be none at all ; or the creatures dominion of free-will must be dependent upon the dominion of grace and Soveraignty . 2. The out-goings of free-grace must eternally be hid , if sin had never been . As there had been no field for the expressions and blossoms of eternall flourishing revenging justice : As also , the creatures armes are short , and could not reach the eminent degree of manifesting the glory of free-grace and pardoning mercy , but the Lord aimed at this . And 1. the relation of a Saviour and a sinner , of the Physician and the sick must be known ; Now a Physician hath not relation actuall to all sick , all the world over , but only to his own patients , his own sick ones , who by Covenant , feeling their danger , have laid the weight of life and death , of righteousnesse , of salvation over upon that one only Saviour , and live , dyet , apply salves , medicine , only by the direction of this Physician , and do receive medicine and recepts from no other . 2. Infinite wisedom made choise , beside other infinite possible wayes , of this only way of redeeming : and here glorious Soveraignty shines , he wailles out , Judas , Magus , Pharaoh , to be fire-wood and coal to the River of fire and brimstone , and made so many sinfull peeces of sick , brittle clay , overgilded with the habit of grace , of free righteousnesse , of glory , to be the eternall harpers and proclaimers of the glory of his grace ; whereas he might have made these stones , and worms , for he created Angels and worms , and all out of the Mother Nothing , by his good pleasure . And it must be a wonder of unsearchable Soveraignty , that should not for eternity have been concealed , such a number of Angels and men whom he set up in the heaven of heavens as heirs of glory , to be everlasting Heraulds and Trumpeters to sound out experienced grace and mercy , might have been , if so it had pleased him , lumps of everlasting vengeance in the eternall lack , and all that are condemned , and suffer the vengeance of eternall fire ▪ both devils and men are chips and peeces of beings hewen out of the same rock ( if so we may speak ) of that huge and vast Nothing , and might have been up before the Throne filling the Chairs and rooms of the now heirs of glory , thou beleever , might have been in the seat of Iudas , scorched in his furnace in hell , and Iudas might have had thy Throne and thy Crown up with him eternally who sits on the Throne , and with the Lamb. 3. He might have keeped all the sons of men , and all the Angels , in a sinlesse condition , to be courteours to proclaim the glory of Law-goodnesse , and of the never broken Covenant of Works , but then there should never have been such a thing known to the generations to come , as that Ark of glory , that huge and boundlesse all fulnesse of the indwelling Godhead in the Man Christ. Sure , had there been none sick , such a suffering Physician to heal us had never been , none lost would have said there is no Saviour , none dead in sin , would say , there is no need of such a Lord and Prince of life , by whose swelling wounds we are healed , Isa. 53. 4. Nor was it fit that this should never be known to Angels and men , that the Lord honours so many redeemed sinners with a grant and licence to love so high , so precious a Redeemer , and as it were to marre and black his fairnesse and desirable excellency with our feeble and sinfully weak love , he being so far above our love or faith or praises . 5. The Gospel-wonders should not be an eternally sealed book to men and Angels , as , Revel . 12.1 . that wonder in heaven , A woman cloathed with the Sun , and the Moon under her feet , and upon her head a crown of twelve Stars , should be known . And what was shewed to John was to be shown to the Churches , Rev. 21.10 . And he carried me away in the Spirit to a great and high mountain , and shewed me that great City , the holy Hierusalem descending out of heaven from God. 11. Having the glory of God. I mean here the wonders of grace , mercy , declared justice : as that the most High should empty Himself and the Godhead be united to clay : that there should be such a high Bridegroom , so low and sinfull a Spouse : that death should conquer death : that Nothings of clay should sing their debts , eternally cast down their crowns , being made of sinners glorified Kings , and not be ashamed to cast down their crowns before him that sits on the throne . Nor should the gifts and graces of God be hidden , Rom. 8.32 . He that spared not his own Son , — how should he not with him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , give us all things , begrace to us all ? How should he not make heaven and earth free grace to us , and all a masse of grace to us ? Eph. 1.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He hath begraced us all over in Christ. 1 Tim. 1.13 . But I obtained mercy , as dipped in a sea of mercy . Luk. 1.28 . Hail Virgine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filled with free grace . Let us forgive one another , Col. 3.13 . as Christ begraced pardon to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That we might know , 1 Cor. 2.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things that are freely given us . And what a debt must that be , the forgiving of ten thousand talents , more then to forgive millions and tuns of gold ? Hence the Question , whether Law-innocency and never sinning ▪ or Gospel-repentance and rising again in Christ , be most excellent ? It is answered . 1. Simply to us : It is better and morally more excellent never to fall , never to be sick , then to rise in Christ and be healed by such a Physician . But sinning and falling being considered in relation to a more universall good , there is more excellency in Gospel-rising then in Law-standing : As , 1. There is more feeling deeper sense in the woman which did wash Christs feet with her tears , and wipe them with the hair of her head , then in some who never so fell . And Christ may hold forth something of this , Luk. 15.7 . Likewise I say unto you ( saith Christ ) there is more joy in heaven over one sinner that repenteth , more then over ninety and nine just persons that need no repentance . True it is our Saviours scope is not to compare repentance and Law-innocency together , or to show that the Pharisees needed no repentance , as if they were not in a lost condition : but to show what joy was in heaven with the Lord the father of the forlorn son , and in the Angels , at the home coming of repenting sinners . And is not a Jewell of ten thousand millions of more worth then a Diamond that is not worth the eighth part of that summe ? Adams innocency and never sinning should have been by the common influences of Law-love , and the same may be said of Angel-innocency . But Gospel-repentance is the gift procured at a dearer rate , Christ was exalted a Prince to give repentance , Acts 5.31 . Neither should there be sense and such loving sense of free grace in the forlorn son , had he never fled away from his father , and never been so received with a welcome of grace which he beleeved , before he felt it . CHAP. VI. Q. 11. Whether there be any such thing as a Covenant of Suretyship or Redemption between JEHOVAH and the Son of GOD ? That there is such a Covenant , is proven by 11. Arguments . NO doubt , Christ God-Man is in Covenant with God , being a person designed from eternity , with his own consent , and in time yeelding thereunto , and yet he stands not in that Covenant-relation that we stand in : as we shall hear . 1. Arg. What Argument does prove that there is a people in Covenant with God , who call the Lord their God , as Zech. 13.9 . Jer. 32.38 . Isai , 25.9 . the same shall prove Christ to be in Covenant with God : As who can say , he is my God , he must be in Covenant with God. As Jer. 31.33 . I will be their God , and they shall be my people , Ezek. 11.20 . Ezek. 34.24 , 25 , 30. Now this is clearly said of Christ , Psal. 89.26 . He shall cry unto me , thou art my Father , my God , and the Rock of my salvation : The Son , the only begotten of the Father saith , thou art my God , Heb. 1.5 . And again , I ▪ will be to him a Father , and he shall be to me a Son. It is expounded of Christ , but was first spoken of Solomon , the Type , 1 Sam. 7.14 . My mercy , that is , my Covenant-mercy to the Son of David and his seed , shall stand sure as the dayes of heaven , Psal. 89.28 , 29 , 34 , 35 , 36. 1 Chron. 22.10 . He shall build a house for my Name , he shall be my Son , and I will be his father . Then follows the Covenant-promise : And I will establish the Throne of his Kingdom over Israel for ever ; which is expounded , Psal. 89.28 , 29 , &c. of Christ , a Covenanted King as long as the Sun and the Moon indures , 34 , 35 , 36. and cannot agree to David , whose Kingdom is now gone . As also , Christ flees to this Covenant in his extream suffering , my God , my God , why hast thou forsaken me ? Psal. 22.1 . Mat. 27.46 . So Psal. 40. it is Christ who saith , v. 8. I delight to do thy will , O my God. And it is a Covenant compellation , my God , and spoken by him , v. 6. Mine ears thou hast opened , who removes all sacrifices , and offers himself a sacrifice , Heb. 10.5 . A body thou hast prepared me . So also , Ps. 45.7 . Thou lovest righteousnesse and hatest wickednesse : Therefore God , thy God ( a Covenant word ) hath anointed thee with the oyl of gladnesse , above thy fellows . See glorified Christ glorying in this , Rev. 3.12 . Him that overcometh will I make a pillar in the house of my God , and he shall go no more out : and I will write upon him the Name of my God ( which is ) New Jerusalem , which cometh down out of heaven from ny God : Four times he calls him his God. The Lord speaks in his Type , Psal. 118.28 . he who comes in the Name of the Lord , and is made the head of the corner : Thou art my God , and I will praise thee , thou art my God , I will exalt thee . Christ is a noble example in this teaching us to ride at this ●nchor of hope , thou art my God by Covenant . Mic. 5.4 . Christ shall feed in the Name of the Lord his God , Isa. 55.4 . 2. Arg. Is taken from the Lords way of calling of Christ to his Office of Mediator : So , he who is the Lords chosen , called , and sent servant , is either ingadged in the service , by necessity of nature , so that God cannot choose , but he must choose and call him , and he must , by the same necessity of nature , be chosen and called to that service , or he is the Lords chosen and called servant by free agreement and consent of the Lord who calls , and of the partie called , which is a Covenant between Master and Servant , the Lord and the sent Ambassadour who is sent , the Lord , the Messenger who comes with such news . Now of Christ it is said , Isai. 42.1 . Behold my servant whom I uphold , my chosen in whom my soul delights . And of meer grace and free-love , both God sent him , and he came , Joh. 3.16 . 1 Tim. 1.15 . for by no necessity of nature was Christ sent to preach glad tidings to the meek , to bind up the broken-hearted , to proclaim liberty to the captives , Isai. 61.1 . to say to the prisoners go forth , Isai. 49.9 . For Isai. 42.6 . I the Lord have called thee ( saith he ) in righteousnesse — 7. To open the blind eyes , to bring out the prisoners from the prison , and them that sit in darknesse out of the prison-house . Nor can we say , that any thing , but the good will of the Lord did conclude or determine him to send : 1. To save men , not Angels , Heb. 2.16 . 2. Some men , not others ; Joh. 15.13 , 14. 3. So ill deserving men , as lost ones , Luk. 19.10 . sinners , ● Tim. 1.15 . Rom. 5.6.8 . ( 3. ) When the Lord speaks of the Covenant of grace , Ezek. 37.23 . he addes a word of this Covenant , I will cleanse them , so shall they be my people , and I will be their God. 24. And David my servant ( the son of David Christ , for David was dead ) shall be King over them , and they all shall have one Sheepherd . Ezek. 34.23 . I will set up one Sheepherd over them , and he shall feed them , even my servant David , he shall feed them , and he shall be their Sheepherd . 24. I the Lord will be their God. And Zecha . 13. JEHOVAH ownes Christ as this Sheepherd , as one of his hireing . v. 7. Awake , O sword , against my Sheepherd . Mal. 3.1 . The Messenger of the Covenant , whom ye delight in , behold he shall come , saith the Lord of Hosts . Hence , this David is the Servant , Sheepherd , and Messenger of the Lord , either by nature , which cannot be said , for the Man Christ is by Nature his servant , but Christ-Mediatour , God-Man , is not so his servant , or he is so by free consent , on the Lords part , who hires and sends him , and on Christs part , who graciously condescended to be hired , and undertook for us ; which all along must be understood of no servile reward . 3. Arg. Christs voluntary yeelding to the work , proves this , if Christ , God : Man willing to empty himself and take on him our nature , did offer his service to God , saying , Sacrifice and burnt-offering thou didst not desire , Psal. 40.6 . Heb. 10.5 . a body thou hast prepared me . 7. Then said I , loe I come ( in the volume of the book it is written of me ) to do thy will. And if Christ-God-Man did willingly lay down his life of his own goodnesse , and no man could take his life from him , against his will , Joh. 10 , 11 , 18. Joh. 18.5.8 . Joh. 14.31 . Luk. 9.51 . Then is Christs free consent to be our surety and Redeemer , to seek and to save us , clear , Matth. 20.28 . Luk. 19.10 . And if it pleased the Lord to bruise him , Isa. 53.10 . and of love to give him to the death for us , Joh. 3.16 . Rom. 8.3.32 . Matth. 21.37 . then the Lords consent that he should be our Surety , Saviour , and Redeemer , is no lesse evident . Now a mutuall agreement between JEHOVAH and the Son for one and the same undertaking is a compact and Covenant , to have us saved . 4. Argument is , from the agreed upon giving and taking between the Father and the Son , where there is a free giving of some to the Son to be ransoned , and keeped , upon the Fathers part , and a most free closing of the Son to own and answer for the given , and to lose none , but to raise them up at the last Day , There certainly is a Covenant gone before , as Jacobs reckoning with Laban , Gen. 31.39 . That which was torn of beasts , I brought not unto thee : I bare the losse of it ; of my hand didst thou require it , whether stolen by day , or stolen by night . 40. ( Thus ) I was , in the day the drought consumed me , and the frost by night ; and my sleep departed from mine eyes . This evidently speaks a Covenant upon Labans part , delivering his flock to Jacob , as to a servant and sheepherd , saying , I contract with thee , I deliver my flock to thee , answer for them : make an account to me of dead and living . And on Jacobs part , a taking burden Covenant wayes to take care of them ; and a Covenant-yeelding , require thou at my hand old and young , weak and strong of the flock : I bind my self to keep them . So Christ hath delivered and given to him of the Father , so many by head and name , Joh. 17.2 . As thou hast given him power over all flesh , that he should give eternall life to as many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thou hast given him . 12. Those that thou gavest me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have kept , and none of them are lost . Joh. 6.37 . All that the Father hath given me , shall come unto me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the comer to me , I will in no wise cast out . 39. And this is the Fathers ( Covenant - ) will that sent me , that every one which seeth the Son and beleeveth on him , may have ●●verlasting life , and I will raise him up ( by Covenant and Gospel-promise ) at the last day . And what speaketh stronger consolation , then the Father gave me to the Son Christ to be saved , and the Son undertook for me , hath given a written band under his hand to keep me ? O what happinesse ! that I am not mine own keeper , but that Christ hath given it under his hand , and the Father and the Son have Covenant-wise closed and stricken hands , the one having given , and the other received me a-keeping . 2. My soul enter thou not into their secrets who lay all peace , comfort , assurance of salvation upon their own Socinian faith , that is , their indifferent relying upon the Saviour Jesus and their own holiness , watchfulnesse , obedience , love to God. Sure , the comfort , joy , peace , assurance subjective that they have in their conscience , can be no stronger then the objective and fundamentall certitude of standing , persevering , overcoming , flowing from free-will ▪ which is woefully free and indifferent to persevere and stand , or not to persevere , not to stand , but to fall away . It s a stronger consolation ( and the strongest should be the Christians choise ) that is founded upon the Fathers giving , and the Sons receiving of sinners ; and the faith of salvation to me which relies and leans upon Christs undertaking for me , that I shall not be lost , nor casten out , then upon my undertaking for my self . The fifth Argument is from Christs receiving the Seals , Who so receives in his body the Seals of the Covenant of Grace , Circumcision , and Baptism , and yet needs no putting off of the body of the sins of the flesh , by Circumcision , and needs no forgivenesse of sin , no regeneration , no burying with Christ in Baptism , as Col. 2.11 , 12. Rom. 6.3 , 4 , 5. and eats the Passeover , and needs not that the Lamb of God take away his sins , as Joh. 1.29 . since he is holy , and without sin , he must be under the Covenant , and God must be his God , in some other Covenant then sinners are , for these seals are proper to a Covenanted people , strangers and Pagans might not receive them , but these in Covenant only , Gen. 17.7 . Exod. 12.48 . Matth. 28.20 . Col. 2.11 , 12. and Christ must have received Seals for other uses and ends , then sinners received them , to wit , to testifie that he was the God of both Jews and Gentiles , and that he was the undertaker for us , in a Covenant of suretyship for us , to perfect a higher command then any mortall man was under , to wit , to lay down his life for sinners , Joh. 10.18 . and beside that , for our cause he was made under the Law , to fulfill all righteousness , and so was Circumcised , Luk. 2.21 . Baptized , Matth. 3.13 , 16 , 17. did eat the Passeover with the Disciples , Mat. 26.18 ▪ 19 , 20. Mar. 14.18 . Luk. 22.13 , 14. he ▪ in coming under that state in which he must , because a man , fulfill the Law , and be under even Gospel commands so far as they were suteable to his holy Nature , testifieth in obeying all commands even of the Morall Law ( and as the Son of God he was under no such obligation ) that he was under a speciall ingagement , and compact to God , for the work of Redemption . And we are taught to feel what imbred delight and sweetnesse of peace is in duties ; when Christ Covenants with God to come under the Law , and under the hardest of commands , to lay down his life for sinners , because it was a Law and command by Covenant , that hath most of obedience which hath most of a Law. Q. Was Christ such an one , as needed seals to his speciall Covenant with the Father ? Ans. He needed no seals at all to strengthen his faith of dependency , for there was no sinfull weaknesse in his faith , yet he was capable of growing , Luk. 2.52 : For the Law requires not the like physicall intention and bendednesse of acts of obedience from the young , as from the aged . 2. In that the receiving of the seals proves Christ to be Surety of the Covenant of Grace , it makes good , that he was under the other Covenant , and to perform the obedience due to the speciall command of dying , as to a command of Covenant . 6. Argument , is from the Lords libertie : If God might in justice have prosecuted the Covenant of Works , and Adam and his might justly have suffered eternall death for sin ( for the Law is holy and just , and the threatning Gen. 2.17 . just ) except the Lord had of grace made another Covenant , then must the Lord send , or not send a Saviour to suffer , and be a suffering Redeemer and Surety as pleased him , or not pleased him ; and if Christ may refuse to undertake , or willingly agree , as pleased him , and Christ being God●consubstantiall with the Father , might have stood to the Law-way of works : For who , or what could have hindered him to follow a course of justice against all men ? then if both agreed to dispense with that Law-way to save man ; Here is Covenant-condiscension between JEHOVAH and the Son , of quieting Law , and pitching on a milde Gospel-way . 7. Argument , from the promises made to Christ : He to whom the promises are made , as to the seed , so as in him they are yea , and Amen , and he who is eminently the chief heir of the promises , as ingaged to make good the promises on the Lords part , to give forgivenesse , Jer. 31.34 , Heb. 8.12 . perseverance , Jer. 32.39 , 40. Isa. 54.10 . Isa. 59.21 . peace , Ezek. 34.25 . Lev. 26.6.11 , 12. yea , and a new heart , Jer. 31.33 . Ezek. 11.19 . Heb. 8.10 . life eternall , Joh. 10.28 . and to make good the promises upon our part , by fulfilling the condition , and giving habituall grace , Jer. 31.33 . Ezek. 36.26 . and actuall influences , Jer. 31.34 . to know the Lord , Ier. 32.39 , 40. Ezek 36.27 . to , and with him , God must strike a Covenant of suretyship , that he shall have the anointing in its fulnesse , above his fellows , without measure , to make good all these promises as Mediatour ; for it is not simply grace and life that the Lord bestows upon his people , but grace out of the store-house of the Mediatour God-Man . Now this must be given to Christ by promise , Gal. 3.16 . Now to Abraham and his seed were the promises made , he saith not , and to seeds , as of many , but as of one , and to thy seed , which is Christ : He cannot well mean mysticall Christ , that is , Christ and all his , for they are indeed many and numerous , as Isai. 2.1 , 2. Isai. 60.1 , 2 , 3 , 4 , 5 , 6. Psal. 22.27 . compared with Rev. 5.11 . Rev. 7.9 . for the promises are made to Christ-God-Man eminently , not formally : For 2 Cor. 1.20 . All the promises of God in him are yea , and in him Amen . For the promise is made to us for Christ , and through his grace , then the promise is made first to him , and more eminently , and to us for him : Propter quod unumquodque●ale , id ipsum magis tale . 2. The promises are fulfilled and made good , not because we fulfill the condition , but for Christ , in whom , and by whose merit , both the grace promised , and the grace habituall and actuall to perform the condition , be it faith , repentance , humility , &c. is freely given to us . 3. Christ is he who makes the Covenant and all the promises , Act. 7.32 . Who said to Moses , I am the God of thy fathers , the God of Abraham — 34. I bave seen , I have seen the affliction of my people which is in Aegypt , and I have heard their groaning , and am come down to deliver them : And now come , I will send thee unto Aegypt . And v. 35. Moses is made a Ruler and a deliverer by the hands of the Angel that appeared to him in the bush . This is Christ , the Angel , 38. of the Covenant , Mal. 3.1 . Whom they tempted , 1 Cor. 10.9 . Of whom the Lord said , Exod. 23.21 . Beware of him , and obey his voice , and provoke him not : for he will not pardon your transgressions , for my Name is upon him . And this Angel saith , I am the God of Abraham , the Omniscient God that sees the afflictions of his people . 3. Hears their prayers . 4. Delivers them out of Aegypt , Exod. 20.1 , 2 ▪ and so the Author of the Covenant , and of all the promises . It is much for weak beleevers that God stands ingadged in Christ by Covenant with him to give us to beleeve , and to beleeve to the end . Hath the Lord given himself Surety for the standing of a tottering beleever ? Is there not ground to beleeve that Christ shall make good his undertaking ? Also , if all the promises be made to Christ who is the Author of the Covenant , and upon condition that Christ do his part , and lay down his life ; then sure Christ is under a Covenant , to injoy his reward , when he hath done his work ? And to have a beleeving seed is Christs reward , heaven and earth can make no ●urer binding for faith and salvation . 8. As the former Argument is from the promise made unto Christ , and fulfilled to him , so this is from the Predictions , Prophecies and Promises of him , as he , of whom such glorious promises are foretold , and may claim the thing promised , by faith , he hath some word of promise for suiting these things : which is a Covenant , if he shall do what is required of him , and fulfill the Commandement , Joh. 10.18 . But such Prophecies and Promises there be of CHRIST , Isa. 22.22 . The key of the house of David will I lay upon his shoulder : so he shall open and none shall shut , and he shall shut and none shall open . 23. And I will fasten him as a nail in a sure place ; and he shall be for a glorious Throne to his fathers house . 24. And they shall hang upon him all the glory of his fathers house , the off-spring and the issue , all vessels of small quantity : from the vessels of cups , even to all the vessels of flagons . Zech. 3.8 . For behold , I will bring forth my servant the BRANCH . Zech. 6.12 . Speak unto Joshua , saying , Thus speaketh the Lord of Hosts , saying , Behold the man whose Name is the BRANCH , and he shall grow up out of his place , and he shall build the Temple of the Lord : 13. Even he shall build the Temple of the Lord , and he shall bear the glory , and shall sit and rule upon his Throne . Mic. 5.4 . And he shall stand and feed in the strength of the Lord , in the Majesty of the Name of the Lord his God , and they shall abide : For now shall he be great unto the ends of the earth . 5. And this man shall be the peace , when the Assyrian shall come into our land . So Psal. 72.7 . In his dayes shall the righteous flourish , &c. Hence , as Christ prayed in faith , Joh. 17.5 . to be glorified with the glory he had with the Father before the world was , because he finished the work , though he was not yet crucified , but he had a mind fixed to suffer : So may Christ pray in faith to Govern right , and to bear the glory , and to feed in the strength of the Lord , and to have a conquished people , since he was to fulfill all the work that was laid upon him : And this supposes a Covenant . Hence , Arg. 9. from the suite he bids his Son aske , which he will grant , Psal. 2.8 . Aske of me and I will give thee the heathen for thine inheritance , and the ends of the earth for thy possession . Psal. 89.26 . He shall cry unto me , thou art my Father , my God , and the Rock of my salvation . 27. Also I will make him my first-born , higher then the Kings of the earth . 28. My mercy will I keep for him for ever , &c. If God say to us , call upon me in the day of trouble , and I will hear thee : This argues a Covenant that God shall hear , if we pray ; Then it sayes , if Christ the Mediatour shall pray , he shall be heard and prospered with successe in his work . 10. Argument from the work of Christ , and the wages , which a Covenant calls for : Christ complains , Isa. 49.4 . Then I said , I have laboured in vain , I have spent my strength for nought , and in vain : there 's work . Shall he have nothing for his work ? He adds , Yet surely my judgement is with the Lord , and my work with my God. v. 6. He receives an answer of a full reward for his work : And he said , it is a light thing , that thou shouldest be my servant , to raise up the Tribes of Jacob , and to restore the preserved of Israel : I will also give thee for a light to the Gentiles , that thou may'st be my salvation unto the end of the earth . Which words are cited true of Christ , by Luke , Act. 13.47 . when Christ is Preached to the Gentiles : And as one who laboured for us , so he craves his wages , though the Jews pay him unworthily . Zech. 11.12 . Then I said , if ye think good , give ( me ) my price , and if not , forbear ; pay me , or pay me not : Yet the Lord payed him . Phil. 2.7 . He made himself of no reputation , and took upon him the form of a servant , — and became obedient to the death , the death of the crosse . Here is work : followeth his wages , call it merit , or what else , it s a reward and the end of his suffering , which Christ both desired and intended , as the fruit of his labours . v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Therefore God highly exalted him , and gave him a Name above every name . Act. 5.21 . Him hath God exalted with his right hand ▪ to be a Prince and Saviour . Isa. 53.10 . When he shall make his soul an offering for sin ( which was work hard enough ) he shall see his seed ( which was his souls desired wages ) he shall prolong his days , the pleasure of the Lord shall prosper in hand : 11. He shall see of the travail of his soul , and be satisfied . 12. Therefore will I divide him ( a portion ) with the great , and he shall divide the spoyl with strong : that is an ample reward . Follows his work ▪ because he hath powred out his soul unto death , and he was numbred with the transgressours , and bare the sins of many , and made intercession for the transgressours . Hence , his care to finish the work of him that sent him , and to do his will , Joh. 4.34 . Joh. 17.4 . Joh. 8.29 . and as the Father loved , so he rewarded the obedience of his Son , not by necessity of nature , but by a voluntary compact , but he loves his obedience , Joh. 10.17 . Therefore doth my Father love me , because I lay down my life , that I might take it again . Joh. 15.10 . If ye keep my Commandements , ye shall abide in my love , even as I have kept my Fathers Commandements , and abide in his love . Nor can it be denied but a redeemed and saved people was much in the heart of Christ , and much in his desire and intention . Joh. 10.10 . I am come , that they may have life , and have it more aboundantly . And if , to finish the work , especially of saving lost man , was his meat and drink , Joh. 4.34 . and he prayed for the ransoned ones , Joh. 17. to sanctifie them : 17. That they might he where he is , 24. There must be always in the heart of Christ a design of love , in that he made redeemed ones his end , his work , his souls satisfaction , Isa. 53.11 . And O how worthlesse were we ! that the desire of God should be toward us : How far below the price that love put on us ? Was man a Crown and wager for God , for God , for such a God to run for , to work for , and to win ? Was there not a more fixed seat in Angels , then in clay , for so high a love as the Love of God ? Is there room in so low a peece of created Nothing , for so high , and deep , so broad and long a design , so high an aime , as nothing could be the last and the least result of transcendent love , but great Immanuell , God with us ? Reason might say , a lesse price may buy poor man , a lower design may compasse sinners . But love said no lesse could do it : and this love is not capable of a mistake , in buying , infinite love cannot erre in designes of free-love . 11. Argument is from the Oath of God : Christ is made a High Priest , another way then other Priests : Heb. 7.21 . For those Priests were made without an oath : but this with an oath , by him that said to him , the Lord hath sworn and will not repent , thou art a Priest for ever , after the order of Melchizedec , Psal. 110.4 . No man enters to an office by an oath to be faithfull , or to be for ever in such an administration , but he enters also to the office by Covenant . And this oath is sworn by the Lord JEHOVAH , to Christ : The Lord hath sworn , — thou art a Priest. It s a more excellent Priesthood which is confirmed by an oath , then that of Aaron , which is confirmed by no oath . Psal. 89.35 . Once have I sworn by my Holinesse , that I will not lie unto David , ( the Messiah my Anointed , the son of David . ) 36. His seed shall endure for ever . Act. 2.30 . Therefore being a Prophet , and knowing that God with an oath had sworn to him , that of the fruit of his loins according to the flesh , he would raise up Christ to sit upon his Throne . 31. He seeing this before spake of the Resurrection . Psal. 1●2 . 11 . The Lord hath sworn in truth unto David , he will not turn from it , of the fruit of thy body will I set upon thy Throne . 12. If thy children shall keep my Covenant , and my Testimony that I shall teach them , their children also shal sit upon thy Throne for evermore . They shall sit so and so by Covenant blessed in Christ. And so the stability and certainty of the decree and oath is not to make the children of David secure , but watchfull in their duty : But this is not a condition without the which the Messiah should not reign , but without this he should not reign to their comfort and everlasting good . But otherwise the truth of the Lords Covenant-faithfulnesse depends not upon mens unbeleef , Rom. 3.3 . and for the certainty of this promise and oath which made good Christ his reign which shall not cease , see 2 Sam. 7.12 . 1 King. 8.25 . 2 Chron. 6.16 . Luk. 1.69 . Gen. 21.17 , 18 ▪ Hence there is no Covenant made with Christ that the Covenant of Works made with Adam should stand for ever . 2. No oath in that Covenant . 3. No promise or oath to give perseverance , and the Spirit and influences of grace for that effect . And the oath of God , that Christ shall be King of my will to reign over the heart , to give repentance as a Prince , Acts 5.31 . and that God hath sworn him to be an eternall Priest who offered himself a sacrifice to deliver me from the present evill world , Gal. 1.4 . to ransome me from my vain conversation , 1 Pet. 1.18 . to bring me to God , 1 Pet. 1.18 . that I should , being dead to sin , live to righteousnesse , 1 Pet. 2.24 . Eph. 5.25 , 26 , 27. Heb. 13.11 , 12. Rev. 1.5 , 6. is somewhat more comfortable then the doctrine of Papists , Arminians , who say that any tempted Saint may be a justified Saint to day , and an Apostate , a limme of Satan and a child of perdition to morrow , as Judas was : as if Christ were not a sworn Advocate in the nick and hour of temptation to help , in the act of winnowing : and had not made promises of actuall grace to actuall temptations when they come , Luk. 22.31 . 1 Joh. 2.1 . Math. 10.19 . And if Christ be sworn a King , Advocate , an high Priest , to overcome the rockinesse and flinty and stony rebellion of will , providing that will shall first yeeld and not play the King against Christ : for any thing I see , the Covenant of grace is looser ( the corruption of the Covenanter being ten times stronger to evill then the will of Adam was ) then the Covenant of Works , and the Gospel an infinitely more plain path to a more fiery hell then the Law. And it speaks much of free grace , that the everlasting salvation of the Elect is in such a castle as the oath of the Omnipotent and infinitely faithfull Lord. Lastly , the Argument is the more considerable that every Priesthood , even that of Levi , is imposed by Covenant , Mal. 2.5 . My Covenant was with him of life and peace . CHAP. VII . The Covenant of Redemption is explained in three eternall acts . 1. Designation , decree or ordination , and delectation in the work . 2. Mercy and peace , truth and righteousnes are agreed in this Covenant . 3. The designed sending of the Spirit cannot be a Covenant as this was . 4. The twelfth Argument . 5. The thoughts of eternall love . THe Covenant of Redemption is two wayes considered . 1. As transacted in time between Jehovah and Christ , in his actuall discharge of his office of King , Priest and Prophet . 2. As it is an eternall transaction and compact between Jehovah and the second Person the Son of God , who gave personall consent that he should be the Undertaker , and no other . And these three acts are considerable in the Persons in this latter consideration : 1. Designation of one . 2. Decree and destination . 3. Delectation in the work . As to the first : There must have been a Person , either the Father , or the Son , or the Spirit . 1. By God , from eternity set apart , separated , and designed : And 2. This person must have given an actuall consent from eternity to the designation : Now the person designed was the Son only , this lot eternally ( to speak so ) fell upon only him who was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lamb fore-ordained before the foundation of the world , 1 Pet. 1.20 . And because Christ-God equall with the Father , does not begin to consent and agree to the designation in time , nor can Christ-God will any thing in time , which he did not will , and consent unto , from eternity ; therefore he was present with the Father , and consented unto the designation , and closed the bargain from eternity : upon which account , Christ had the glory of a designed Saviour with the Father , before the world was , and prayes that he may , God-Man , be glorified , as touching the manifestation of that glory to Angels and men , with the glory that he had with the Father before the world was , Joh. 17.5 . and here is an eternally closed Covenant between JEHOVAH and the Son , with the consent of parties . And who sees not our debt of love , for a foresight and providence of pure grace ? Behold a designed Physician before we be sick , and Christ with his own consent , writing himself the repairer of the breaches before the house fall , and the healer and binder up before the bones be broken . 2. Christ is chosen and predestinate the head , the first born of the house , and of the many brethren , and sayes Amen to the choise , and we are chosen in him , as our head , and he was fore-ordained the Mediator , and the Lamb before the foundation of the world was laid , to be slain for our sin . Hence , 2. offended Justice by the breach of the Covenant of Works in all the three Persons pleads that man should die , and that pleading is most just , and the Law cannot be broken nor repealed . The soul that sins must die , Ezech. 18. the threatning , Gen. 2.17 . must be fulfilled . 2. Mercy pleads ( not having a Throne higher then justice , as Arminius saith ) that so many chosen ones may find mercy , and peace calls for reconciliation to sinners . 3. Infinite wisedome also requires that justice and righteousnesse ( under the name of mercy we comprehend free and rich grace ) may meet , and peace and righteousnesse may kisse each other , Psa. 85.11 . Hence all these Attributes of glory must come forth , that a Throne may be set up and a Psalm may be sung , Rev. 5.12 . and the thousands of thousands may cry , Worthy is the Lamb that was slain , to receive power , and riches , and wisedome , and strength , and honour , and glory , and blessing . 13. And every creature which is in heaven ( saith John ) and on the earth , and under the earth , and such as are in the sea , and all that are in them , heard I saying , Blessing , honour , and glory , and power be unto Him that sitteth upon the throne , and unto the Lamb for ever and ever . Hence 1. there is no conflict between mercy and justice ( as Arminius saith ) nor any naturall desire in God to have all Angels and men saved , which is hindered by justice . Job sayeth truely , c. 23. v. 13. He is of one ( minde ) and who can turn him ? ( from this end which he intends , as if he could not compasse it to another end ) and what his soul desires ( in saving or destroying ) even that he doth . 14. For he performeth the thing that is decreed for me ( and all creatures , and his decrees are most free , Eph. 1.11 . ) and many such things , or many the like things are with him . Therefore it pleased his most free , soveraign and absolute Counsell to bring forth to Angels and men , to heaven and earth , to sea and to all creatures , the glory of justice , truth , mercy , peace , grace , power , wisdom , Rev. 5.13 . and in Christ the decreed and appointed Mediator , the Lamb fo●e ordained , as Peter , 1 Pet. 1.20 . to be slain , and who agreed to the decree , and in an eternall compact took the burden upon him , to fulfill that of Psal. 85.10 . Mercy and Truth are met together , Righteousnesse and Peace have kissed each other . 11. Truth shall spring out of the earth , and Righteousnesse shall look down from Heaven . So that in this transaction , the Father and the Son and Spirit , let out to men for their salvation the glory of all th●se Attributes . Obj. Did not the Holy Ghost also from eternity , say Amen , and agree to be sent by the Father and the Son , to lead the Saints in all truth , to sanctifie , to comfort them ? And did not the Father and the Son from eternity decree to send the Spirit ? And did not the Spirit also consent to the decree before the world was ? And so shall there be also a Covenant between the Father and the Son sending the Spirit , Joh. 14.26 . Joh. 16.13 , 14 , 15. and the Spirit who is sent ? Ans. Every mutuall agreement between the blessed Persons concerning their actions without , cannot be called a Covenant , nor need we contend about names . What if we say that there is some Oeconomicall and dispensatory agreement of sending and being sent , yea even in the Works of Creation , Redemption and Sanctification , though two things stand in the way to hinder us to call such an agreement with the name of a voluntary compact or Covenant ? 1. It seems naturall and not voluntary , that there is such an admirable order of working as the Father creates by the Son , as by his eternall wisedome , but yet a person , a suppositum , different from the Father , and by the Spirit , as his mighty power : a third Person . 2. The Son is decreed with his own consent to be the Person , to empty himself , to be in time cloathed with our nature , and to put on the state and legall condition of a Covenant-Obeyer of God to the death , the death of the crosse , and is made a little lower then the Angels : and this may well be called a Covenant-transaction , and a course of Covenant-obedience in the Mediator , which condition the Holy Ghost comes not under . And what should man say when the votes of the Three carries it , that our iniquities should be laid on the Son , Isa. 53.6 . and the Son should be sent , Gal. 4.4 . and he from eternity should step out . Lord , send me , here am I to do thy will. Joh. 3.13 . No man ( no person ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath ascended up to heaven , but he that came down from heaven , even the Son of man which is in heaven . These votes of love fell not upon Angels , but upon man. And how should it break my rockinesse that Christ spake for me , undertook for me , took all my diseases upon him , before I was , and before my disease had being ? We reckon it great favour , Such a man pleaded kindly and boldly for you in your absence , when you was not to speak for your self . As its love to provide a rich inheritance for the child not born , and to fight for the sleeping child that he may not be killed : when we had neither being , action nor vote in Christs undertaking . Obj. Such as are chosen in Christ , such are foreseen beleevers , when they are chosen . Ans. Justly learned and pious M. Bayn denies that : for God choised the noble royall Family , Christ the Head , and all the Branches in Him. Love , eternall love begins at the head , descends to the off-spring : But not because they are in Christ by faith and actually are foreseen believers , for that is all one . We were in Christ as the tree is in the seed , as all the Rose trees and the Vine trees are in the first Rose tree and the first Vine tree , created of God , virtually . For because God choosed us , therefore shall we be in Christ by faith : yea and he choosed us and ordained us to be in Christ by faith , when He gave us to the Son to be keeped by him . The third considerable act here , is an act of delectation , and the place is observable , Prov. 8.22 . The Lord , Chanani , possessed me : It s not Bara , created me : It s not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the LXX . have it , but as Aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the beginning of his way : as Cartwright , before he had created any thing . 23. I was set up from everlasting . Tremellius , inuncta fui , I was anointed . Aben Ezra , Electa fui , I was chosen . The vulgar Latine , I was ordained , from the beginning , or ever the earth was . 24. When there were no depths , I was brought forth : when there were no fountains abounding with waters . 25. Before the mountains were setled : before the hills was I brought forth , &c. In all which the authority of Christ ( saith Cartwright ) is proven from his eternity , antiquity , immortality , &c. and all this time He was with God , as is fully , v. 30. cleared : Then I was by him , as one brought up with him . Chald. Para. I was nourished up as à maid at his side . He will not want his Son out of his eye : I was daily his delight , rejoicing alwayes before him . The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die , die , from day to day . Rabbi Solomon , annorum myriades , myriads of years . The Father and the Son , from eternity , delighted one in another , and were solacing themselves in the works without themselves : and the ratio formalis ( as it were ) that which took up the love , delight and thoughts of God , when as yet there was no world , no mountains , no depths , &c. is Christ as Redeemer delighting himself with the sons of men , 31. I was with him , — rejoycing in the habitable part of his earth : Heb. Sporting or playing with the sons of men : both because of all his works , as Ambrose saith , he most longed for man , and made heaven and rested not , and made the earth and rested not , and made the Sunne , Moon and Stars , and rested not there : and made man , and then rested , as having found the choisest peece of work he so much delighted in . So the Father and the Son were taken , and ( as it were ) love , saith Bernard , triumphed over God ▪ and they sola●ed their heart in that great design of love , and from eternity passed over that long and sweet age of myriads of ages , in the pleasant and delighting thoughts of that boundlesse and bottomlesse Ocean of love , to wit , God is to be made sick and to die a love for the sons of men . Love being above and ( in a maner ) not stronger then the grave only , and then death and hell , but some way ( with reverence to his holinesse ) mightier then the most High , and brought God down to sick clay : that you may ( saith Bernard ) see , if you take heed , joy sadned , faith feared , salvation suffering , life dying , strength weakned : and this wisedome was hid up and kept secret since the world began , Rom. 16.25 . Hidden wisedome ( in the heart of the Lord from eternity ) which God ordained before the world , unto our glory , 1 Corinth . 2.7 . the like whereof the eye hath not seen , nor the ear heard , nor hath entered in to the heart of man , v. 9. to conceive : So that this mystery of the Covenant between Jehovah and the Son of God was ( as it were little enough to busie the thoughts of the infinite understanding of of the highest Lord , God Father , Son and Spirit , as containing the unsearchable riches of Christ , Eph. 3.8 . Say there were millions and ten thousand millions of Globs of new whole earths of all gold mines perfect and purest gold , yet should they not all come near to the borders of this riches : and these all were in before there was a Creation , and he lets out of this fulnesse to us , and we are sinfully poor beside Christs gold mines , and dry beside the rivers of wine and milk : and dead , a thousand times , being under the flowings and outlettings of life and of such a life . Hence , the 12. Argument : If Christ the Son was designed , and fore-ordained with the Father , the Spirit , and his own consent to be the person should pay the ransome of satisfaction , and to be satisfied in his soul with the getting and injoying of the bought , and well payed for and ransoned , yea the over-ransoned sons of men , who ravished love and heart of Father and Son , before the mountains were brought , Prov. 8.22 , 23 , &c. 30 , 31. forth , and when as yet there were no depths , then was that bargain of love closed and subscribed before witnesses from eternity . For could the heart of Christ be cold and indifferent to undergoe suretyship for the sons of men : Who warmed and kindled a fire of Redeemers love in his heart from everlasting ? Or was his consent to the Covenant , but as late and young as since Adam fell , or Abraham was called to leave his countrey and his fathers house , Gen. 3. Gen. 12 ? Ah! it s an older love then so : A yesterdayes love , time-mercy , a grace of the age with the world could not have saved me . Nor were our Charters and Writtes of Gospel-grace , first drawn up in Paradice : Nay , but copies and doubles of them only were given to Adam in Paradice . The love of God is no younger then God , and was never younger to sinners ; and woe to us , if grace and mercy to redeemed ones should wax old and weaker through age , and at length die and turn in everlasting hatred . I desire to hold me fast by that , Jer. 31.3 . I have loved thee with an everlasting love . He meets ( as Calvin well observes ) with a blasphemous temptation of Sathan , that the people had in their mouth : Ho , the Lord appeared to me of old ; but that is a love from one year to another , and it s out of date now : the Covenant-love to Abraham is dead and away , and the Lord is changed ? No , I have loved thee , not for a year , or a summer : The Covenant-love is older then thy poor short time-love . Obj. But I may leave off to love God ; and he loves me no longer then I love him ? Ans. Where is then everlasting love ? and because he loves us we shall not leave off to love him . Night and overclouding of the Sun , is not a perishing of the Sun out of the world ; his love quickens my fainting love . CHAP. VIII . The differences between the Covenant of Suretyship or Redemption made with Christ , & the Covenant of Reconciliation and of Grace made with sinners . 2. The conjunction of the Covenants . 3. How the promises are made to the Seed , that is , to Christ , the meaning of the place , Gal. 3.16 . 4. Christ acted and suffered alway as a publick head . IT is not the same Covenant that is made with Christ and that which is made with sinners . 1. They differ in the subject or the parties contracting . In this of suretyship , the Parties are Jehovah God as common to all the three on the one part : and on the other the only Son of God the second Person undertaking the work of Redemption . In the Covenant of Reconciliation the Parties are God the Father , Son , and Spirit , out of free love pittying us and lost sinners who had broken the Covenant of Works . 2. Hence the Covenant of Suretyship is the cause of the stability and firmnesse of the Covenant of Grace . It s true , Psal. 89.19 . David is meant , when he sayes , I have laid help upon one that is mighty , I have exalted one chosen out of the people . 20. I have found David my servant . For the grace of election made David mighty in the Lord , and the Spirit of the Lord came upon him , and made him mighty to execute his office ; But this is so to be understood ( saith Mollerus and others ) of David , as it is also to be referred to Christ , upon whom the strength of our salvation is laid , and the strength laid Covenant-wayes upon Christ is the cause why David and his seed stand sure in an everlasting Covenant of reconciliation . Though the Covenants of Suretyship and of Reconciliation differ , yet must they not be separated : but faith principally must be fixed upon the most binding Covenant-relation between JEHOVAH and the Son of GOD. Eye Christ alwayes in the Covenant , else it s but the sheath or scabbard of a Covenant , and a letter to us . 3. There be two parts ( as it were ) of the Covenant of Redemption . 1. A Covenant of Designation . 2. Of actuall Redemption . The former is eternall ; for the Lord does not begin in time to d●signe Covenant-wayes the Son to be the Consenter to be our Surety : nor doth the Son in time begin to consent . But the Covenant-consent in , 1. Designing of one Person the Son , and no other . Of 2. Decreeing and fore-ordaining of Him. 3. Of mutuall delighting in love and in eternall thoughts in the sons of men to be redeemed , 1 Pet. 1.20 . Prov. 30.31 . Was closed and concluded in an ended bargain from everlasting : for the Parties were coexistent and together , and rejoicing in one another : and in the common work , to borrow that expression , thinking long till the day of marrying of God and man , and untill Immanuels day should dawn , Joh. 8. Abraham rejoiced to see my day . But as touching the other part , the Man Christ , untill he should be Man and have a mans will , he could not in two wills close with the Covenant of actuall Redemption . But the Covenant of Reconciliation is no more eternall , then the creation , which is eternall in the Decree of God , as are all things that fall out in time . But this Covenant was made in Paradice , though it was decreed from everlasting , yet it had no being as a Covenant , nor could have any , so long as the Covenant of Works did stand . But it came in due time , the physick and the Physitian Christ the blessed seed , not few hours after Adam was fallen , came to his sick-bed , or rather to his death-bed : Blessed be his love who redeemed us in our low condition , for Adam had no faith to receive , nor hope of a Redeemer . Christ came , not sought for , not sent for , not so much as desired by us : For how could we desire a thing impossible , to our knowledge ? Or could we thirst for a ransome of the blood of God unknown to Angels or Men ? This is preveening grace indeed . 4. They differ in the subject , matter : The Covenant of Redemption is , 1. who shall be the surety of Redemption to undertake for man ? Here am I , saith the Son , thy fellow , Zech. 13.7 . 2. What shall be his work ? What shall be his wage ? He shall lay down his life , that shall be his work : he shall be obedient to his Father to the death , even the death of the crosse . And his wage shall be , He shall see his seed , and God shall give him a name above every name . But no such work is laid on us , nor such a reward to be expected by us in the Covenant of Reconciliation . Only here life and forgivenesse is promised to us upon condition of beleeving in Christ : and fit it is that Christ be alone , none under such a Commandement as He , Joh. 10.18 . 5. The Covenant of Redemption hath different commands , 2. Promises : 3. And conditions from the Covenant of Reconciliation . The Commands of the Covenant of Suretyship are of two sorts : 1. Some common . 2. Some proper and peculiar . The former is , that Christ fulfill all righteousnesse , Matth. 3.15 . obey the whole Law , being made under the Law. Now the command of being under the Law , is two wayes considered . 1. As laid upon the Son of God , so it is no command , but a voluntary desire : And so his consenting to take on our nature is a consenting to empty himself , and to be under the Law , but no act of obedience , because he was under no commanding obligation to take on him ou● nature . But 2. as it is laid upon him now God-Man , and the Word made flesh , he is under a necessity to give perfect obedience , Heb. 10.5 . Therefore coming into the world : The Son being to enter into the world , and to take on our nature , speaketh to the Father , thus : Sacrifice and offerings thou desirest not , as expiations to take away sin , for they cannot expiate sin , A body thou hast framed to me , which is the only one sacrifice of the true Lamb of God which taketh away sin , Joh. 1.29 . and that once for all : And there are not any sacrifices ever to come after , Heb. 9.26 , 28. And perfect obedience with all the heart was tendered by Christ from a holy nature , he being full of the Holy Ghost from his Mothers womb , so as none could accuse him of sin , Heb. 4.15 . Heb. 7.26 . Joh. 8.46 . and this obedience had influence in Christs obedience . To the 2. to wit , to that proper and peculiar command of suretyship that never man was under , but only Christ. Joh. 10.18 . This Commandement ( to lay down my life for sinners ) received I ( and I only ) from my Father . Psal. 40.6 . Sacrifice and offering thou didst not desire , mine ears thou hast opened , — 8. I delight to do thy will , O my God , yea thy Law is within my heart . Now thus we are not either wayes under the commands of the Covenant of Grace : Who in heaven and earth but Christ , could have come under baile and an act of suretyship for us ? 2. There were promises of an higher nature made to Christ in his Covenant , then are made to us in our Covenant of reconciliation , to wit , dominion from sea to sea : A Throne at the right hand of God is not made to Angels , Heb. 1.8 , 13. nor to us ; nor is there remission and pardon promised to him , as to us , of this hereafter . 3. The condition of justifying faith , laying hold on him who justifies the ungodly , is required of us in our Covenant : There is no such condition required of Christ in his Covenant of suretyship . The faith of Christ is the faith of dependency , but not as a condition of the Covenant of suretyship , but in another account . Q. But is it not hard , that Christ is in one Covenant , and beleevers in another ? It s not hard , when the Lord Christs Covenant and our Covenant cannot be separated , and when Christs room in the Covenant of Redemption is to be the designed person Covenanting , who undertakes for us , as the surety , witnesse , and Angel or Messenger of the New Covenant , who makes sure our Writs , makes valid and strong our Charters , Rights , and Evidences of our Inheritance . Q. How is it that the promises are made to Christ , as to the seed , Gal. 3.16 ? Ans. Our Divines , Beza , Piscator , Deodati , the English Divines in their Annotations , expound the Seed Christ , of Christ Mystical , as the Church the body , 1 Cor. 12.12 . is called Christ. Judicious Pareus saith , that the Apostle expounds the Seed , not collectivelie of many , and of all the posterity of Abraham , but individuallie of one Christ , from whom flowes to the beleevers , not so much the corporall blessing , as the spirituall , that is , righteousnesse and eternall life : And so saith he , the Apostle saith , that this blessing or the inheritance is given to Abraham and believers , not by the Law , that is by no merit in Abraham , but by the promise , and by faith in Christ. Among Papists , Liranus ; the promises are made to the seed , scilicet , Christo , in quo impletae sunt & non in alio , ideo dicitur semini in singulari numero , that is , to Christ in whom the promises are fulfilled , and in none other ; therefore it is said to the seed in the singular number . So also , Cajetan : Semini autem ejus , tanquam & cui promissa sunt , & in quo adimplenda erant promissa . Corn. à lapide : If the word seed , semen , were taken collectively , the promise could not stand ; for its sure all the Jews were not blessed in the seed : Yea many of them ( saith Calvin ) were a curse . Estius saith , the word seed , is a collective name , and notteth many ; and hath not in the Hebrew the Plurall Number . Augustine ( saith he ) will have all Christians following the faith of Abraham to be here noted , for they are that seed to which the promise is made , whereas Christ is properly he in whom the promise is to be fulfilled , and in whom all are one by faith , and all are reduced to the Singular Number . There is no reason to expound the Seed Christ , of Mysticall Christ and of his Seed . 1. Because the Seed is he in whom the Nations are blessed , both Jews and Gentiles , v. 14. And the Seed made a curse for us , v. 13. But this seed is only Christ , not mysticall Christ , head and members : for neither are we blessed in Christ mysticall , nor was Christ mysticall the Church made a curse for us : Nor did the Church mysticall pay a price of satisfaction to offended justice for us , v. 19. The word seed seems to have the same signification , v. 16. and v. 19. Consider then , v. 19. Wherefore then serveth the Law ? It was added because of transgressions , untill the seed come , to whom the promise was made . Now the seed coming is Christ coming in the flesh to take on our nature . If the seed were taken for Christ mysticall , the Apostle must say , The Law was added because of transgression , untill the seed should come : that is , untill Christ mysticall , his Church should come in the flesh , which is non-sense . 3. Whether the promise be of Canaan , and of life eternall thereby holden forth ; Or of Christ to come of Abraham , in whom all flesh shall be blessed ; or of righteousnesse by faith , not by the works of the Law ; Or of all these coming under the name of the inheritance , the promise is made to many in number like the Stars : For the Lamb and the hundreth fourty and four thousands standing with him on Mount Zion , and the thousands of thousands which none can number , Rev. 7.9 . are many , and may well be called seeds ; And though they be all one in Christ , yet the Apostle must speak too ambiguously , when he said , The promise of righteousnesse and life is made to the seed , that is , to Christ head and members : for the promise is so made to Christ , especially of life , pardon , righteousnesse , as the blessings promised are fulfilled & given through , & for Christ as the only meritorious cause , as all grant : which way the promises are in no sense made to believers , who cannot come in as joint satisfiers with Christ , & as joint meritorious procurers with Christ of the blessings promised to us . 4. The promise is made to the seed coming in the flesh , and assuming our nature in a personal union , v. 19. as is , by confession of all , expounded . Now this restricts the promise to God incarnate , and must exclude the members . 5. It runs most connaturally to the Text , and comfortably to us , if neither Christ , Gal. 3.16 . be understood as a private man , the Sonne of Mary : nor yet as Christ mysticall , as 1 Cor. 12.12 . But as Christ , a publike person , and Head and Lord-Mediator . 1. He represents all the Elect : and so the word seed is taken individually . He takes all the promises and the weight of the whole Covenant of Grace and Covenant-promises off the Lords hand as the second Adam representing all the Family and House : Behold I and the children that God hath given me . As the weight of the Covenant of Works , and of the promises thereof , was upon the first Adam , as he should manage these promises , so should it fare , ill or well , with all his seed . And so as Christ having the Gospel and Covenant-promises committed to him , so should it be with us : and this Tutor cannot miscarry , and so shall it be well with the Pupils and Minors . Were it no more but that , Joh. 14.19 . Because I live , ye shall live also : ye shall live by promise , the free promise of life eternall : it s no small vantage . 2. The promises are laid down in Christ as in a publike Lord-Keeper . Christ is that excellent Ark in which are the Tables of the Covenant , and the Book of the Law and Covenant , Deut. 31.26 . 1 King. 8.9 . and as the first subject of the promises he keepeth them . Yea and Christ is the fountain and originall cause of all the promises : for he merited by his blood , remission , righteousnesse , perseverance , eternall life , all grace , which the Lord makes ours by free promise . 2. In Christ they are made and published to us : so they are dear mercies to Christ : they stand Christ at a dear rate : they are ours freely for no price or hire . 3. Hence nothing hinders , but the promises as made to Christ the first Heir and Son of promise : for Christ is the chief and principall thing promised , and other things that are freely given us ( by promise ) are given to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Christ , or after that he hath given us Christ : and assignies , and younger brethren come in under the first Heir . Our blood-relation to the Family stands by Christ , interest to promises comes all this way . The Lords method is , Get first Christ , then all the promises are yours : for they follow him . And Christ well manages Covenant-promises , as they most tend to the good of his own . And this is specially to be considered that Christ , from the womb to the grace , does act and suffer nothing but as a publike person . For us he was born , Isai. 9.6 . For unto us a Child is born , unto us a Son is given , Luke 2.11 . Rejoice ( saith the Angel ) for unto you ( not to us Angels , nay neither for himself ) unto you is born a Saviour . 2. Why ? For whose sake came he this journey to the earth ? Luke saith it was no private business of his own , c. 19.10 . He came to seek and to save that which was lost , and to save ( saith Paul ) sinners , 1 Tim. 1.15 . 3. Why died he ? He was made a curse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for us , Gal 3.13 . Sin for us , 2 Corin. 5.21 . Died for his sheep , John 10.11 . for his friends , Joh. 15.13 ▪ was made poor for our sake , 2 Cor. 8.9 . is our forerunner who is entred into heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for us , Heb. 6.20 . We have a great high Priest , — touched with our infirmities , Heb. 4.14 , 15. Who hath entered into the heavens to appear in the presence of God for us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christs publike Spirit , who breathed not for himself , lived not for himself , died not for himself , nor ascended to heaven for himself , nor enjoyes he heaven for himself , should show us the necessity we have of Christ. The Physician is needfull to the sick , the ransone to the captive , bread to him that famisheth : but Christ is more necessary to the sinner . We know not how many are in Christs debt : for heaven , Angels , Sun and Moon , seas and fountains , men and all things subsist by him , Col. 1.17 . Heb. 1.3 . Yet most of men judge fire and water more needfull then Christ : and think , they no more need Christ or Covenant-interest in him , then the cart needs the third wheel , or the great Ocean a drop of dew : nor is it every necessity of Christ that we presse . There is a necessity of a Physician to a whole Pharisee : as a dead man stands in need of life ; But it is a literall necessity by which the whole ( saith Christ , Matth. 9. ) needs not the Physician : but it is the sick , paining necessity , such as this , I die a hundreth times , if I get not CHRIST . This takes away sleep in the night , and brings a fixed aim to sell all and buy Him. CHAP. IX . The 13. Argument , from the necessity of Gods call . 2. Of Typicall sprinkling of the blood of the Covenant , and of the Testament : The place , Heb. 13.20 . the blood of the everlasting Covenant opened . Of the place , Heb. 7.22 . the act of suretyship , the assurance of our state . AN Argument 13. is taken from the necessity of this Covenant of Redemption . 1. From the call of God : Christ took not on him to be a Priest , nor did he glorify himself to be made an High Priest , but that he said unto him , Heb. 5. Thou art my Son , to day have I begotten thee : That is , I have ordained thee to have the honourable calling of the High Priest. The Apostle also , Heb. 1. applyeth this in part to the eternall generation of the Son : And Act. 13.33 . the Apostle applyes this to Christs rising from the dead , because in these two latter , manifestly appears the God Head of the Son , in that he is true High Priest , who , by offering himself hath taken away our sins , which only God can do . In the other , Rom. 1.4 . He is declared to be the Son of God with power , — by the resurrection from the dead . He who took not upon him to be High Priest while God called him , and neither took upon him to be King , while God called him , and said , Psal. 2.6 . I have Anointed him my King , upon my holy Hill of Zion , and willingly consented to the call of God , to be King and Priest. He must be made Priest and King by Covenant between him and God : for Priests and Kings were called by Covenant , Mal. 2. v. 5. 2 King. 11.17 . 2 Sam. 5.3 . 2. It is necessarie that the promises that are our Writs and Charters ▪ of Heaven be in a surer hand then in our own , to wit , in the keeping of Christ : For this is an absolute promise made to us , Ezek. 36.26 . A new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh . This promise is not formally made to Christ , yet it is a speciall Covenant-promise , Jer. 31. Ezek. 11. Heb. 8. for there is no stony heart in Christ , yet the promise is laid down in him , and made to him , eminenter ; for by the merit of his blood ( for he sanctified the people with his own blood , Heb. 13.12 . ) he sprinkles many Nations , Isai. 52.15 . Some say , as Calvin , Luther , Musculus , by the Preached Gospel : But it is clear , he alludeth to the Law of sprinkling , Exod. 24.8 . And Moses took the blood , and sprinkled it on the people , and said , Behold the blood of the Covenant which the Lord hath made with you , concerning all these words . Now of that blood it is said , Exod. 24.6 . And Moses took half of the blood ( of the oxen that the young men of the children of Israel offered , v. 5. ) and put it in basons , and half of the blood he sprinkled on the altar . 1. The half of the blood was divided betwixt the altar and the people , to note . ( say the English Divines ) the mutuall stipulation of God ( of Christ God the true Altar ) to his people , and his people to him , who were atoned and made one by the blood of Christ , v. 7. ( 2. ) Moses took the book of the Covenant , and red it in the audience of the people : Not the Book of the Covenant of the ten Commandements ▪ for Moses had not as yet brought the two Tables of Stone containing the ten Commandements , down from the mountain . Then it was the Book of the Judiciall Lawes and Promises , Heb. 9.19 . For when Moses had spoken every Precept to all the people according to the Law : he took the blood of calves and of goats , with water ( lest the blood should thicken and congeal ▪ nor being mixt with water ▪ notting also some other mysteries , 1 Joh. 5.6 , 8. ) and scarlet , wool and hysop , and sprinkled both the Book and all the people . It s true there is no mention of wool and hysop and scarlet , Exod. 24. but the Author to the Hebrews adds nothing of his own to Moses : for there 's a ground for these , Num. 19.6 . and Moses speaks not of the sprinkling of the Book , but the Book lying upon the sprinkled Altar was also sprinkled with blood ; for saith the Holy Ghost , Heb. 9.22 . Almost all things are by the Law purged with blood , and without shedding of blood there is no forgivenesse of sins . There was no guiltinesse in the Book , but these written Lawes and Ceremonies were the hand-writing of Ordinances which was against us , which was contrary to us : which Christ by his bloody death behoved to blot out , take out of the way , and nail to His Crosse , Colos. 2.14 . But another Question riseth , Exod. 24.6 . What needed the sprinkling of the people with one half of the blood , and the sprinkling of the Altar , that is Christ the Mediator , with the other ; For , 1. Neither the work of dying to redeem man can be divided between Christ and the people : nor needed Christ , our true Altar , forgivenesse of sins . Ans. The typicall sprinkling of the people is expounded , Heb. 9.14 . the purging of the conscience from dead works to serve the living God , & to obey the Gospel , 1 Pet. 1.3 . But the sprinkling of the Altar Christ with the blood , is a far other thing : So the Holy Ghost , Heb. 9. He who is constitute the Mediator of a Testament , his death must interveen to ratify and make valide , in Law ▪ the Testament . v. 16 , 17. That the friends of the Testator may have right to the goods that are bequeathed to them in the Testament . But Christ is the Mediator of the New Testament , v. 15. Ergo , &c. Now we are to know that Christs dying is considered ; 1. As a paying of ransone for captives , by which , in Law and by way of meri●e , the ranson of the blood of God exceedeth the worth of the bought captives , or the crime committed by the captives ; and so Christs death meriteth to his friends ransoned righteousnesse , life , pardon . 2. His dying is considered as a Testament of a dying friend . Now the living friends , by vertue of a Testament as a Testament , have not ●us and right by buying and selling to the goods tested . The essence and nature of a Testament is saved , whether the goods that are bequeathed in legacy be the free gift of the Testator , not bought with a price by him , or goods of the father of the friend , to which the friend being a German-brother hath as good right or the same right , by birth , that the Testator hath . How ever : the comparison holds in this . Christ 1. hath bequeathed to believers these goods . 2. The Testament is no Testament , nor valide in Law , except the Testator be dead . No man can sue by Law tested goods , if the Testator himself be living ; Nor can we have right to a new heart , forgivenesse , perseverance , eternall life , to grace and glory , except Christ our Testator had died . But because the Tested goods are more then goods left to us in Testament ; they are left to us by such a Testament as is both a Testament and a death perfectly meritorious ( this is superadded to the nature of a Testament and beyond all Testaments ) yea a death which is a price to ransone us from the wrath to come ; Therefore Christ so dying in our stead , of justice meriteth that the friends should have these goods , though they belong by meer grace and free promise , to the friends . Now this is a most clear ground : Christ hath a well purchased right by giving a condign price for the goods and bles●sings promised in the Covenant of Grace to us : This right he hath by paying a price , laying down his life for us . This buying is not by necessity of nature , of justice , but by a voluntary , free and uncompelled agreement and Covenant , Joh. 10.18 . Isai. 53.6 . No man can exact upon him , Psal. 89.22 . ( 2. ) If the Old Testament was confirmed by the blood of beasts , then must the New Testament be confirmed by the blood of Christ prefigured in these . But the Old Testament was so confirmed , Heb. 9. v. 18 , 19 , 20 , 21 , 22 , 23. Ergo , now neither Testament nor Covenant was confirmed by blood simply , but by the blood of a living creature slain . 3. Hence the making of a Covenant was by cutting a calf or a beast in twain , and passing between the parts thereof , Jer. 34.18 . and so they entered into a curse , Nehem. 10.29 . devoted themselves to destruction , wishing they might be cut 〈◊〉 ( which is a strange kinde of death , Math. 24.51 . ) if they should break the Covenant . Hence the Phrase of striking a Covenant . So the Romans slew a sow : So the Romans and Albani made a Covenant , as Livius . A Herauld or Officer at Arms slew the beast and prayed a curse on the people of Rome , that they might be the same way stricken , if they should break the Covenant . It s like they had it from the Jewes . So Christ died to ratifie and confirm the Covenant , Exod. 24.6 . This is the blood of the Covenant . Now the Covenant hath no blood . This blood of slain beasts ( for it is a figurative speech ) is a signe confirming the Covenant that believers shall have remission of sins in that blood of Christ which is shaddowed forth by the blood of these beasts . So Christ the great Shepheard of the flock , Heb. 13.20 . is said to be brought from the dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the blood of the everlasting Covenant . Ju●ius , the Article is understood : Or as the Hebrew Phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Calvin and Piscator . The question may be , How did God b●ing Christ again from the death by the blood of the everlasting Covenant , had the blood of Christ any influence to bring himself back from the dead ? Or did he , by dying , merit his own resurrection ? Ans. Some read the word thus , and shun the Question , The God of peace who brought again from the dead the great sheepherd of the sheep : Understanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being the great sheepherd or feeder , by the blood of the everlasting Covenant . So Beza , who maks these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : So as Christs right to be Pastor is in , and by his blood and suffering . And ▪ the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so is not to be constructed with the particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : But Beza confesseth , that he changed the situation of the words . But if Christ be made a Pastor and feeder of the sheep by the blood of the eternall Covenant : then is he called to be a Pastor by Covenant . And what influence hath his death in his Pastoral Office ? Is it by way of merit ? Or did Christ merit to himself ? Hardly , if not curiously , can we say that , though I nothing doubt but Christ gave perfect obedience as man to the Covenant of Works , and he did merit as man , jure operum , life eternall , the way that Adam should have merited life eternal , so he had never fallen . But the words naturally bear this sense , as Deodati expounds them , that Christ is risen by vertue of his death : As it is well said , the just surety hath right and Law to come out of prison , by paying the summe , and neither Justice nor Creditor can keep him in prison : solutus aere est solutus carcere . Christ having satisfied our debt , and payed the ransome of his blood to the death , and being dead , and under the dominion of death by justice , is freed from either remaining in death , or dying any more ; he is now justified , not in his person , for Christ in person was habitually righteous , and from the womb , Luk. 1.35 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That holy thing Jesus was sinlesse , and so never condemned , but justified in his cause and in his condition by Law for us , and so appeareth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second time without sin unto salvation ; the second time without sin , hath relation to the first time , without sin , that is , he shall appear the second time no lesse without sin , and so justified in regard of his condition in Law , then he was , when he was conceived by the Holy Ghost , and so that eminently holy thing born of the Virgin Mary , Luk. 1.35 . that is , as justified as if he had never been made sin , and never had been under the Law-burden of our sins , as Isai. 53.6 . And 1 Tim. 3.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He was justified in the Spirit , declared to be just , and the innocent Son of God , by his resurrection from the dead , Rom. 1.4 . so that in the Spirit , is , in the eternall Spirit , Heb. 9.14 . the Godhead : For he came from under that act and band of Cautionrie and Suretyship without sin , that is , acquit from sin , which he was made , and was laid upon him , 2 Cor. 5.21 . Isai. 53.6 . 4. We know , Heb. 7.22 . Jesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He was made the Surety of a better Covenant , as the LXX . ever translate it , of a better Testament . Now here is a judiciall and a Law-act of suretyship put upon Christ. 1. He was made Surety , then he was not Surety by nature , but so made by a free transaction and Covenant . For in Christs coming under that act , when he was made Surety , there be two things : 1. His eternall condiscending to take on him our nature , and to empty himself and be a servant . 2. His agreeing and plighting of his faith and truth to take on our condition in Law , that God should lay upon him the iniquity of us all , Isa. 53.6 . and that God should make him who knew no sin , to be sin for us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in our Law , place and room , 2 Cor. 5.21 . not against his Fathers will , nor yet without his own free consent . That is against all reason : For that which God made Christ , that he was not by nature , but that God willingly made him , and that he was willingly and by free Covenant made . But God gave him a body , Heb. 7.5 . and God made him sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 5.11 . So a Surety is one that promises to satisfie for another , and comes from a Verbe which signifies to promise by striking of hands , Prov. 22.26 . Be not thou among them that strike hands , or , of them that are surety for debts . The Seventy , give not thy self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a Surety . Aries Montan. Inter percutientes fide jubendo . The Verbe in the Hebrew is from a root that signifies to mix together : as the owle light , when light and darknesse after the Sun-set are mixed together . And by a Metaphor it notes suretyship and mixture of persons , as M. Legh : when one is tyed for another , and mixed with him in his place . As Christ put himself in the bond and writ of blood that we were in : We were in the Law-writ , Deut. 27. ●6 . under a curse , and Christ shifted the beleevers out , and was made a curse by his own consent for us , Gal. 3.10 . and was written and acted in the Law-book the sinner , and answered all the demands of Law and Justice , and put in our names in the Gospel . writ : And that from everlasting , God was in Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reconciling the world ( of the elect ) not imputing their sins unto them , 2 Cor. 5.19 . And in time we beleeving , are written blessed and righteous in him , Gal. 3.13 , 14. 2 Cor. 5.21 . And what could more be done by Christ , who substitute himself by Covenant in our place , and put us in his place ? Nor is this Suretyship just in debts only , but also what ever Socinus , Crellius , and others say on the contrair , in Capitall punishments . For M. Thomas Goodwine , pag. 50. E●oritus did ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) willingly become a surety for Suephenus . Yea , and in hostages and pledges in war , Plutarch saith ▪ that the Thessali●ns slew two hundreth and fifty hostages . The Romans ( saith Livie ) did the like to three hundreth of the Volsti ▪ and cast the Taratines over rocks , de 〈◊〉 Tarp●i● : and these were humane people . The children of Tyrants were killed with the Tyrants , by some Cities of Greece , as Cice●o , and Halicarnaseus say . Curtius saith , that the Maced●nians put to death such as were near of blood to traitors : Marcellinus saith so much also of the Persians . The just Lord punishing the sins of the fathers upon the children , to the third and fourth generation , ●eacheth ▪ that conjunction of blood ( such as was between Christ our Kinsman . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 19.25 . and us ) may well make it most just , that Christ be punished for us , the Surety for the sinner , though the sinner be under the hand of the Judge ; for he is unable to satisfie Justice , and mercy saith that there is no essentiall reason in Law-justice why the same head which sinned and no other should suffer . But grace may interveen , so that though God need no surety , yet tender mercy , or God decreeing to show mercy , in some good sense , needs such a Surety as Christ. Neither is it much that justice saith that the Surety ought to have satisfaction made to him and restitution by the broken debter , because justice gives his due to every man. For 1. if the surety be more then a man , and have absolute soveraignty over what he exp●nds , as Christ hath over his own life , to lay it down , and take it up again , Joh. 10.18 . As of free grace he payed for us , so of free grace he pleads not in Law that the broken man pay him back , and make restitution of his losses : and this saith demonstratively that God doth neither punish , nor show mercy , by necessity of justice . 2. When the surety hath a band of relief , and as it were , a back-band , that his soul shall not be left in grave , Psal. 16.10 . but that he shall be victorious and more , he may give out , and look for nothing in again . And the necessity of a surety to say , remove the scaffold , the guilty man shall not die , pleads , that if the Lord shall be merciful to sinners , as he decreed , then must Christ transact so with God , as the everlasting out-goings of mercy , may be with the free consent ( as it were ) of truth , and righteousnesse . But it may be said , if Christs dying for sinners remove as a satisfactory punishment , the guilt and obligation to eternall wrath , what way is the reall , and as it were , the physicall inherency and essence of sin removed ? Ans. The obligation to wrath is removed only in a legal way by suffering of punishment due to sin , which Christ hath done ; But the essence reall of sin is only removed , as every other contrair is removed , by the expelling of sin out of its subject , and by introducing the contrair form , to wit , inherent righteousnesse , and the perfect habit of Sanctification and holiness . Now for this , Christs dying and suffering wrath due to us , suppose Christ should die a thousand thousand times for us , his dying cannot as a satisfying cause , or as a punishment remove this . For 1. a punishment suffered by our Surety can but exhaust and remove the punishment due to the sinner for whom the suretyship is undertaken . But 2. Christs dying cannot as a punishment remove sin as sin , and as contrair to the holy Law , and make us defiled wretches and servants of sin holy , as the paying of ten thousand Crowns for a forlorn waster , cannot make him to be no waster , and a man that hath obeyed the Law ; only it makes that in Law the payment cannot be charged upon him . 3. Christs transacting with God as our Surety is not only then meerly to remove eternall punishment , but to purchase by the merit of his death the healing and sanctifying of our nature , Heb. 10.10 . By the which will we are sanctified by the offering of the body of Jesus Christ once for all . Then our Sanctification is procured to us by the will of God , not simply as his commanding will : for then should all and every one whom the Lord commands to be holy , 1 Pet. 1.16 . be sanctified , which we see is not done : but by the will of the Father , commanding Christ to die , Joh. 10.18 . Joh. 14.31 . and the will of Christ offering himself once for a sacrifice for sin , is the will which sanctifies us . So Pareus well saith , it is the will with its correlate , for in the willing passive obedience of Christ are we sanctified really by the merit of his death , though this be wrought by degrees . 2. Since the Father consents and wills that Christ die , and the Son willingly offers himself a sacrifie , the number ( as judicious and Godly M. Dickson hath well observed on the place ) and these all , for whom Christ offered himself , were condescended upon betwixt the Father and the Mediatour . God knew those whom he gave to the Son , to be ransoned : and Christ knew those whom he bought . And the necessity of this Covenant appears in this , that the comfort cannot be solide , if a child of God never have any assurance of his being gifted of the Father to the Son in particular . For two things are clear here . 1. That the Lord knows who are his , 2 Tim. 2.19 . and that , if God gave some to the Son , as Joh. 17. then the Son received them in a certain number . And if Christ bought them by Covenant , he must know how many : As one who buyes a flock , but he knows the quality and number of the flock . 2. The knowledge sometime shall be this distinct , that I was by name among them , who loved me , and gave himself for me . And as the offering of every Priest is by way of Covenant and promise , so , if a sacrifice , in the faith of the great sacrifice , be offered to God , then will God accept it ( here is a Covenant ) so is the Body of Christ offered by the Covenanting-will , Heb. 10.10 . And any doubt that may , or doth arise concerning your self by name : 1. It may as well be moved , in some respect , against the whole number , and no wise man will say that the bargain betwixt the Father and the Son was so blind , as the number was not agreed upon . For since all the bought are sinners , and so inclined to sinfull doubting of the bargain , that , which as a doubt is moved by one , may be moved by all severally , and all severally denying themselves to be the men for whom Christ bargained : By this sinfull questioning of the transaction , none at all were agreed upon . 2. Every doubting of Gods love to me once justified , and who have once fled to Christ for refuge , is grounded upon sin and unworthinesse ; now none were given by the Father to the Son from eternity upon respect of either faith , or unbeleef , or holinesse , or bad deserving : It s true , it is not known to me but by beleeving , that I was given Covenant wayes to the Son. But the Question is , if sin be any ground why one justified should cashier himself out of the number of the gifted ones to Christ , and committed to the Mediatour . It s true , it should be mourned for as a thing that doth not a litle hinder Sanctification in its progresse , but should not brangle Justification , nor the faith of our interest in Christ. 4. The necessity of this Covenant appears , in that salvation is taken off free-will , and the slippery yea , and no , of free-will in the Covenant of Works , and laid upon one that is mighty , upon David , to govern Israel as their King ; but Psal. 89.19 . upon Christ ( as excellently M. Dickson ) in all respects more eminently then David , a stronger help , mighty to save , appointed of the Father in all cases , — he is one of our kind , taken out of the people , acquainted with our condition , &c. The lesse of the creatures will , and the more of Gods will , if gracious , as here , be in a Covenant , the better : Because the more grace and stability , even the sure mercies of David , that is , of Christ , Is. 55.3 ▪ Eze. 34.23 . Eze. 37.24 . must be here . 5. The well-head of salvation ( for meer free-will and good pleasure in God , instituted this dispensation ) must be here : And most eminent freedome of grace made the bargain ; so that the Magna Charta , the great Charter of the Gospel , I will have mercy on whom I will have mercy , is here eminently , for mercy and free-love began at the head man. For the Covenant of Grace ( as notably M. Dickson ) is consolidated in Christ our head , and he hath the first right as man to say unto the Father , that which is here said , as Intercessour and Mediatour for the Elect ; he shall cry unto me , thou art my Father , my God , and the Rock of my salvation . As a father binds for his heirs and children : A King subscribes articles of peace and seals them for the land and subjects : The Ambassadour for the Prince and State that sent him , makes answer . So Christ acts in the Covenant of Redemption for his heirs , seed , subjects , people ; and if the comparison ▪ might be made , Gospel-free-grace , as Covenant-mercy is more in the Covenant of Redemption , then in the Covenant of Reconciliation , for principally they are here as waters in the fountain . Hence , in this Covenant , is fountain-love , fountain-grace , all the satisfaction that the Lord craves of sinners , begins at this spring , the old and eternall design of love in the heart of God toward his Son , his everlasting delight , the bosome darling and beloved of the Father , is the designed Prince upon whose shoulder is the Government : Here was mutuall love-delight acted by the Father and Son , Prov. 8.31 . My delights were with the sons of men , even before the fountains of waters were created , v. 24. O what everlasting out-goings and issuings of eternall love came from the heart of the Father and the Son in their eternall Covenant-delights towards the sons of men ; here was the eternall marriage of the Lamb the Kings eternall Son , and of the not as yet created Bride first written and sealed by the King and his Son , and our not knowing of this , and Gods delighting in us , when we little knew or dreamed of his eternall love , highnesse , his grace . Should the heart of God be taken , and ( to speak so ) be sick of love for so many Nothings , whom he was to make heirs ? Far more being reconciled and justified we need not fear we shall be saved . Here in this Covenant were first drawen the lineaments and draughts of the free and gracious interest of Jesus Christ to the sons of men : And who should not wonder here at the purest fountain-grace that is in Jesus Christ , which did set on work eternall wisedome to frame such an eternall peace of God Covenanting with the Son of God , and love eternall hiring love eternall with the reward ( to speak so ) of the certain hope of enjoying a soul-satisfying seed , and a numerous off-spring of Redeemed ones , if love should die and triumph over justice , which was done by love . 6. There is here much of the eternall interest of JEHOVAH to the Son , and of the essentiall love of God to his only begotten Son , Prov. 8.24 . When there was no depths , I was brought forth . — 30. Then I was by him as one brought up with him , and I was daily his delight , rejoycing alwayes before him . And they may that have been verified , Jer. 30.21 . And their noble One shall be of themselves , and their Governour shall proceed from the midst of them , and I will cause him to draw near , and he shall approach unto me : for who is this that engadged his heart to approach unto me , saith the Lord ? The love eternall here in JEHOVAH loves and wonders that Christ his Son layes hands upon his own heart to take upon him the Office of Redeemer and Priest : and the Lords saying , Who is this ? is a note of love and wonder , as Psal. 24.8.10 . Isa. 63.1 . Cant. 6.10 . and that his heart closes with the Covenant-designe . Obj. But Arminius himself also teacheth , that there was ● Covenant betwixt the Lord and Christ. God required of Christ our Priest , that he would lay down his life for sin , give his flesh for the life of the world , — and he promised , if he should so do , he should see his seed , and be an eternall high Priest after the order of Melchisedeck , and by the exercise of his Priestly Office , he should be exalted to a royall dignity . Christ our Priest closed with the condition , and said , Behold , here am I to do thy will , &c. And Socinians , who hold him to be a divine Man only , will agree that Christ was under an obedientiall Covenant to God. Ans. Arminians and others may yeeld to a Covenant between the Father and the Son , but it is a far other thing then such as we hold : for Christ did close with the condition of laying down his life for sinners . But when Christ hath ended his work , and payed the price of Redemption , laid down his life for Pharaoh , Cain , for Aegyptians , Syrians , Persians , Chaldeans , and all in whom ever was the breath of life ; yet cannot the Lord promise to Christ that he shall have any seed , or one redeemed one , nor can the Lord either promise or pay wages to Christ : For a promise , if sincere , is of things that are in our power to do , even among men . Can a King promise that to morrow he shall cause the wind for seventy dayes to come , blow out of the North-West ? It s not in his power . Now Arminians , Socinians , and all of that Family teach , that God hath no forceable antecedent dominion to bow and determine the free-will of any one man : The Lord then no more can promise , nor give the reward of a seed to Christ , for his work of laying down his life for man , then he can ingage that the Serpent ( with reverence to our blessed Lord ) shall see his seed . For when Christ hath wrought the same work , payed the same very ransone ( as these Sophists teach ) for millions that perish , through their own free-will , eternally : What seed hath he of them ? Where is his wage ? Were not all and every one of mankind promised in the Arminian Covenant , to be the gifted seed of Christ , upon condition that they should repent and beleeve ? But Arminians deny that God doth promise faith , or that he is so Lord and Master of the free-will of any , as indeclineably and unsuperably he can make good his promise , and cause them beleeve and persevere therein to the end , and that is it by which they are his seed . It s but said in vain that God promises they shall be Christs gifted seed , providing they be willing to beleeve : that is but to say , the Lord promises all shall be his seed , providing they shall be his seed : For willing beleeving makes them his seed . 2. By this also the Lord promises what is in mens power to perform , and it might fall out that all and every one should do the like that multitudes do , who perish eternally , and so shall Christ do his work , and injoy no seed at all . But the Covenant of suretyship which we teach , makes not the truth of God to depend upon our faith , or our unbeleef ; Yea the Lord promises that Christ without all fail , shall undeclineably see his seed , yea , and shall be the restorer of the Tribes of Jacob , and a light to the Gentiles , and the salvation of God to the ends of the earth , Isa. 49.6 . Isa. 54. He shall be King and Lord of the Iles , Isa. 42.6 , 7. Isa. 60.9 . Psal. 2.8 , 9. A Prince and a sheepherd over his people , Ezek. 34. Ezek. 37.24 , 25. Psal. 89.25 . not upon condition they be willing , over whom he is set , but to meet with the temptation . Ah! my iron and rockie will shall still resist the Lord ; and he shall be King of the Nations , if the Nations shall determine their own will to submit to him , and vote that he be Crowned King : Nay , but the Covenant-promise saith , he shall be King of thy will. This is a part of his raign , Psal. 110.2 . The Lord shall send the rod of thy strength out of Zion : rule thou in the midst of thine enemies . 3. Thy people shall be willing in the day of thy power , Deut. 30 6. Ezek. 11.19 , 20. Ezek. 36.26 , 27. Jer. 31.31 , 32 , 33 , 34 , 35. Jer. 32.39 , 40. Neither can there be confidence and faith in God through the sure mercies of David , nor peace , nor solide consolation , nor warrand to pray for the Lords gracious bowing of the will to be his seed , except it be beleeved , Covenanted , that God shall be the God of his people , and their King , not over the element of the sea only to rule it , and over the mountains , and the stones , and rocks , but also over the particular wills , and the willing and nilling , choosing of good , and refusing of evill in the men of the Iles. And how could the Son pray , Father , give the inheritance of the Heathen to me , according to promise ? Ask of me , and I will give thee , &c. Psal. 2. If the Father could answer nothing , but what Arminians and Socinians say he answers , as also , the beleever out of the fleshes weaknesse must dictat this return of prayer . Son , with good will , I grant the Heathen , and the ends of the earth to thee in heritage and possession , so they be willing to submit to thee : But , what if they refuse to obey either me or thee ? I did never Covenant with thee , Son , to do more then I can , try thy strength , and force their free-will , if thou can ; if they be willing , well , and good it is , there is a bargain : My approving and commanding will is that they be thy seed , and thy willing people ; but my decree is not to Lord it over their will , that is a fundamentall act of Government , that all my subjects have liberty of conscience , to will or nill , as they please . Nay , but the Covenant of Suretyship includes the sure mercies of David , and the Lord gives band , word , and writ , and seal of blood , and the Oath of God to the Son , Psal. 110.4 . Heb. 7.21 . for the will. Isa. 53.4 . Behold I have given him for a witnesse of the people , a leader and commander to the people . But what if they will neither lead nor drive ? Yea the Lord promises they shall not need to be driven ▪ they shall be willing , and run . 5. Behold thou shalt call a Nation that thou knowest not , and Nations that knew not thee , shall run unto thee , because of the Lord thy God , and of the Holy One of Israel , for he hath glorified thee . And a strong reason of this is given , the Gentiles run ; Whence comes this forwardnesse of the Gentiles who knew not God ? Because ( saith Isaiah ) of Jehovah thy God ( of Christ Mediatour ) in Covenant with thee , Psal. 22.1 . Joh. 20. ●0 . because of thy God the Holy One of Israel : the running ( saith Calvin ) notteth the efficacy of the calling , and they run to Christ , because of Jehovah , and the mighty power of God in the Man-Christ . ● ▪ Noteth because ( saith Piscator . ) And another reason , because he hath glorified thee , O Christ , he hath declared thee to be the Son of God by thy rising from the dead , ascension to heaven , given thee a Name above all names , Rom. 1.4 . Phil. 2.7 , 8 , 9 , 10. So Musculus , Piscator , Marlorat , Gualther , Diodati : So the running of the Gentiles to Christ is the glorifying of Christ , and a part of the reward ; it s Christs glory that he hath a seed that runs after him . Then : And M. Dickson upon these words , Ps. 2. Aske of me , after Christs resurrection and declaration of his formerly overclouded Godhead , he should continue in the Offi●e of his Mediation and Intercession , and by vertue of his payed ransone of Redemption call for the inlargement of his purchased Redemption among the Gentiles , for this is the Fathers compact with the Son , saying , aske of me , and I will give thee , the Heathen ; so that both by free Covenant , and by merit , Christ challengeth a seed : and it were unjustice in the Lord ( with reverence and glory to his Holines ) to deny to Christ that for which he hath given a condign ransone and price : But he hath payed a condign Covenant●ransone of his own precious self , and offered blood for h●s seed . Hence 1. though a weak beleever cannot by merit suit a bowed will and a circumcised heart from the Lord : Yet 1. may be suit it by the band of the Covenant of Redemption between Jehovah and the Son : and a Redeemed one may say , it was an Article of the Covenant of Redemption , that my stony heart should be taken away , and a heart of flesh given to me , and faith hath influence to be supported that God articled Covenant-ways such a wretch as I am , to Christ : and look , as the book of life , called , the Lambs Book of Life ; contains so many by name , head , and in all their individuall properties , Jacob , Paul , &c. that are written and inrolled for glory , so are all ( and I by name ) in a Covenant-relation given of the Father to the Son , Joh. 17.3 , 9.11 . Joh. 6.39 . and that is surer then heaven or the fixed ordinances of nature , Jer. 31.35 , 36. Psal. 89.37 , 38. Happy such as can ride at this anchor : Though I mean not that the decree of election and the roll of the Mediatour to me , or the gracious Surety●Covenant between Jehovah and the Son , as relating to me by name , must be the nearest object of faith , or that alwayes a beleever doth read this roll ; but his faith often is , and ought , and may be supported thereby . 2. Christ may suit , by vertue of both the Surety Covenant and by the justice of God , his condign merite to , me , a fixed will to run the way of his Commandements . Christs appearing with blood , Heb. 9. and his prayer as high Priest , Joh. 17. prove that , in Christs Bill for us , there is justice , the merite of blood , and that his Advocation is , 1 John 2.1 . grounded upon justice , and he stands there as Jesus Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the righteous without sin now imputed , not now made sin , nor made a curse , but by order of strict justice justified and righteous , and the act of Suretyship taken off , and as the hand-writing against us is cancelled upon the Crosse , Col. 2. So the hand-writing of oblidged punishment due to Christ as our Surety is removed , and he now justified in the Spirit , without sin , Heb. 9.28 . Such a one as cannot die , Rom. 6.9 . Rev. 1.18 . and cannot die a death satisfactory for sin , because as beleevers cannot die the second death , Christ having died for them , neither can Christ suffer the second death again , or be twice a curse , for once he died for all . But our faith is so supported not a little in this , I darre not put merit or justice in my suits to God , but I beleeve it is , and must be in Christs bill , and that bill is for me : mercy , and only mercy is in the sinners bill , but the justice of a condign ransoner is in Christs suits , and so faith looks to Christ : As 1. having the first Covenant-right to heaven , as the great Lord receiver of the promises . And then we have a second right in him ▪ 2. Faith looks to Christ as having more right to us , because he hath the right of justice , then we have to our selves ; for its free-graces title which we have to our selves , for we gave no ransone for our selves , and we gave no ransone for eternall life : and therefore all the doubtings and acts of unbeleef in order to the Surety of the Covenant , do resolve upon some apprehended breach between the Father and the Son , that either the one or the other , or both have failed to each other , and have broken the Articles of the Covenant , which is a reproaching of both the Father and the Son : So that nothing is more necessary then to beleeve firmly the Covenant-faithfulnesse of God. 3. What strong bands of beleeving and holy living have we from this Surety Covenant ? When 1. good-will and freegrace is become the ingadger of the faithfulnesse of God as he is true God , and with a Covenant-tye to keep sure our salvation , as he will be true to his Son , and so to himself and to his own Holy Nature , that we shall be saved , yea , and not that only , but by Office , as King and High Priest , he hath laid bands upon himself , and made it the duty of his Office to save us : So that any good man thinks his office of a King , and a Prophet , or a Priest , lays bands upon him to acquit himself faithfully in the charge ; So that Christs sworn Office of High Priest lays bands upon him to compassionate as a feeling head , all his own , and to be touched with their infirmities : then must unbeleef in these particulars say , we judge that Christ will not do his duty in his Office , and that he shall break his faith of Suretyship , and fail under his band of Suretyship . How needfull then must the firm perswasion of compleat qualifications and fulnesse of anointing of Christ for the compleat discharge of his duty be ? O! beleeve him to be the faithfull High Priest , who expiats and heals you in all the measure , kinds , degrees , circumstances of time , place , of the particular transgressions you are guilty of , Psal. 103.3 . Who forgiveth all thine iniquities : who healeth all thy diseases . And if a man judge himself ingaged to go about such duties as his surety and ransone-payer in his name hath promised , far more are we to walk as the redeemed of the Lord , since there was an eternall Covenant-undertaking between Jehovah and the Son of God , that we should fulfill the undertaking . And sure it is , Law-faith or beleeving of Law-threatnings cannot have such influence upon our spirits to cause us obey the Law , as the motives of a concluded act of suretyship and closed compact between the Father and the Son , that we shall obey him : And indeed it is a meditation that morally and spiritually should obtain from us that we be holy as he is holy , and strongly melt the rocky heart . When we remembred that JEHOVAH , as a designed Surety , gave band for the heart of a sinner from eternity , and enters himself Cautioner for our rebellious will , it should put us to beleeve so much , and morally lay bands on our will. Q. How are we to conceive of the act of Suretyship ? A. Jehovah from eternity decrees that the Son be the designed person who shall take on our nature , and lay down his life for sinners : The Lord promises he shall have a redeemed seed for a reward . In this offer Jehovah ingadges that we shall be Christs seed , and so shall be , by the immortall seed , born again , and shall beleeve and be gifted to Christ as saved ; here Jehovah undertakes that we shall beleeve . 2. Christ agrees to the designed person : It is written of me , and so decreed of God from eternity , I delight to do thy will , I shall lay down my life for these given to me : And here the other party , Jesus Christ coming by his own consent to die , does also undertake , 1. In dying to ransone us from hell , and merit life to us , and make us his purchase . So 2. he being a Saviour by merit , he by his death purchaseth the Spirit , and meriteth the new heart , and so undertakes for us : in this regard , both parties undertake for us . And the Spirit being the same very God with the Father and the Son , also is by his own consent designed comforter and actor in his way by the anointing without measure , that he puts on the Man Christ , and the grace given to his members : But the only formall parties in the compact are the Lord Jehovah and the Son party consenting before time , and his Manhood in time becoming one who imbraces the Covenant of Suretyship , and calls the Lord his God , Ps. 22.1 . Joh. 20.17 . Rev. 3.12 . Isa. 55.5 . Hence , if we imploy faith , and hold out to the Lord the undertaking for us in the Covenant , there is an answer framed to all our temptations from our own frailty : As Adam and the Angels fell , and how can we stand ? But God said never of them , as Psal. 89.19 . I have laid strength upon one that is mighty : and Christ was no designed undertaker for Adam , nor was Adam to beleeve such a thing . Therefore it is fit to observe , that not only the Head Christ and the body changes names , as the body is called Christ , 1 Cor. 12.12 . and Christ called David , Isai. 53.3 . Ezek. 34. Ezek. 37.14 . David my servant shall be King over them . So also many things in one Psalm are spoken of David , both in an Historicall and Typicall truth , as Psal. 22. But there are some things , Psal. 16. so spoken of David , that they are true only Typically of Christ , and spoken Prophetically , as David saith , Ps. 16.10 . Thou will not leave my soul in grave , neither will suffer thine Holy One to see corruption . And the Apostle Peter denies that this can be exponed of David , for Acts 2.26 , 27 , 28 , 29 , 30. and Paul , Acts 13.34 , 35. And as concerning that God raised him from the dead , now no more to return to corruption : he said on this wise , I will give you the sure mercies of David . Wherefore he saith also in another place , thou shalt not suffer thine Holy One to see corruption . 35. But David after he had served his own Generation , by the will of God , fell on sleep , and was laid unto his fathers , and saw corruption . And it is not to be doubted that the Prophecie , Psal. 22. They divided my garments , they pierced my hands and my feet , is only a Prophecie of Christs being crucified : Nor was ever David crucified . To say in another case David was crucified , will not help : for it might be said in another case David saw no corruption , for all beleevers are delivered from the dominion , curse , and sting of death . Hence , it may well be said , that same Psal. 89. must prove both the Covenant of Suretyship , and the Covenant of Grace : v. 3. I have made a Covenant with my chosen , I have sworn unto David my servant ; thy seed will I establish for ever , and build up thy Throne to all Generations . Though it be called Davids Throne here , Luk. 1.32 . yet we may freely speak of Davids Throne as of Davids body , both saw corruption : there is an end of Davids Throne temporall . But sure the Scripture calls it the Throne of Christ , Heb. 1.8 . But unto the Son he saith , thy Throne , O God , is for ever and ever . Luk. 1.33 . And he shall raign over the house of Jacob , and of his Kingdom there shal be no end . Dan. 7.14 . And there was given him Dominion , and Glory , and a Kingdome , that all Nations and Languages should serve him : His Dominion is an everlasting Dominion which shall not passe away , and his Kingdom that which shall not be destroyed . Isai. 9.7 . Of the increase of his Government and peace there shall be no end : upon the Throne of David and upon his Kingdome to order it , and to establish it with judgement and with justice , from henceforth , even for ever . Obj. But this Covenant is made to , and with David , that Solomon , and one of Davids line , shall sit upon Davids Throne , untill the Messiah , the true beloved shall be born , 2 Sam. 7.12 , 13. Ans. It s true , and although these of Davids line sinned ▪ yet by vertue of this Covenant , for Davids sake , God gave a Throne temporall to him , 1 King. 11.32 , 34. 2 King. 8.19 . 2 King. 19.34 . But it is as true that this also , to wit , Christs everlasting Throne is here meant : I will build up thy Throne to all generations , for Davids Throne is not builded to all generations , nor can it be said of Davids Throne , which is said of this Throne ▪ Heb. 1.8 . But unto the Son , he saith , thy Throne , O God , is for ever and ever . Therefore this oath and promise is made to Christ as well as to David : except we say that an everlasting Throne is mo●● properly the Throne of David , then the Throne of Christ. 2. 19. I have laid help upon one that is mighty , I have exalted one chosen out of the people . 18. I have found David my servant . Most grave Divines ( and it may be they gathered it from v. 38 , 39 , &c. ) think that the Psalm was composed upon the occasion of the ten Tribes division from Davids house , as composed by Ethan , 1 King. 4.31 . Others , that Ethan lived in the captivity of Babylon after Davids death : But the calamity seems greater then the division of the ten Tribes . Philo refers it to the time of Jehoiakim . Ambrose maketh the mighty to be Christ : So Eusebius and Hieronimus expound the whole Psalm . And our Divines say that the verity must be in Christ , for the help and deliverance of the new afflicted and captive people ( for the like of this publick●desolation , as v. 38 , 39 , 40 , &c. never befell David after he was King ) can not be laid on a dead man : And though he were now alive , the help of Davids fallen glory , v. 42 , 43 , 44 , &c. must be the Messiah . Hence , the Covenant must be with him whose Throne is built for ever , and shall not fall , v. 3 , 4. and upon whom as upon a mighty one is laid the help of his fallen Church : This is not David only ( though he be not excluded ) but Christ principally . 3. With him the Covenant must be made , in his way , as with Surety , Head , and Redeemer : upon whom the enemy shall not exact ; whose enemies shall be plagued , v. 22 , 23. and , whose enemies shall be made his foot-stool , Ps. 110.1 , 2. and that is Christ , as well as David . 4. With him must the Covenant of Redemption be made in his way ; of whom God saith , v. 25. I will set his hand also in the sea , and his right hand in the rivers . The Chalde Paraphrase expounds his hand to be his power and command , which is to Euphrates : as is promised , Exod. 23.31 . Num. 34.3 . but fulfilled in David and Solomon , 1 King. 4.8 . Solomon raigned from the sea of Sodom the red sea , to the Mediterran sea , and west , and from Euphrates , to the utmost of Canaan , North and South : but specially in Christ , who hath all Nations , Gentiles and Jews , for his own , Psal. 2.8 , 9. Psal. 22.27 . Psal. 72.8 , 9 , 10 , 11. Isai. 2.1 , 2. Rev. 11.15 . Christ Jesus , not David , Zech. 9.10 . shall speak peace to the Heathen , and his Dominion shall be even from sea to sea , and from the river , even to the ends of the earth . The Angel and Creator of Angels , who set his right foot upon the sea , and his left foot upon the earth , Rev. 10.2 . is this great Conquerour . 5. With him this Covenant must stand , of whom the Lord , v. 26. saith , He shall cry unto me , Thou art my Father , my God , and the Rock of my salvation . 27. I also will make him my first-born , higher then the Kings of the earth . Now this cannot well agree to David , at least , most coldly ( as Calvine saith ) should the Apostle reason and conclude that Christ were above the Angels when he citeth this place , Heb. 1.4 , 5. For unto which of the Angels said he at any time , Thou art my Son , this day have I begotten thee ? And again , I will be to him a Father , and he shal be to me a Son. In the literall sense , it is meant of Solomon , 2 Sam. 7.14 . 1 Chron. 22.10 . and is meant here of David . Athanasius proves him hence to be God , the first begotten of many Brethren . Cyprian , Cyrillus , Augustine , Hieronimus , contend against the Jews , that this is necessary to be understood of Christ , not of Solomon , not of David , who cannot bear the Name of the Lords first-born , but must be so named as the Type of him who is the first-born of every creature , &c. Col. 1.15 . 6. So my mercy will I keep for him for evermore , and my Covenant shall stand fast with him . ●9 . His seed also will I make to endure for ever , and his Throne as the days of Heaven . If the Covenant be made with him who hath an eternall seed , then sure , principally with Christ : Without whom ( saith Calvine , who otherwise much loves to follow the letter of the word ) this Prophecie hath no effect , for eternity is only in Christ , not in David . Ver. 30. If his children forsake my Law , &c. a pre-occupation , if an eternall seed be promised to Christ , then although Christ and his Children sin , no matter , the hazard is not great ? He Answers , the danger is not to be despised ; I will visite the sons , of Solomon and others , 2 Sam. 7.14 . with the rod of men : 15. But my mercy ( of the Covenant of Redemption , and of Reconciliation ) I will not take from him , as I took it from Saul . This is not spoken of Christ , for he cannot sin , but of Christs seed , his spirituall seed , and the businesse is so contrived , as the seed of Christ and his children shall not sin unpunished : but yet there is a difference between the sins of the reprobate Saul , and such like , and of the spirituall seed of Christ. So he takes his mercy , Covenant-mercy ( but offered conditionally ) utterly away from reprobats when they sin , but takes not away Covenant-mercy from the seed of Christ : And the reason is , from the nature of the Covenant , v. 34. My Covenant I will not break ▪ &c. If then the elect and chosen of Christ should fall away , God should break and alter his Covenant : but impossible is the latter . Hence , 1. the questioning of the stability of our state , being once internally in Covenant with God , is a reproaching of God ▪ and to make him a liar . v. 35. Once have I sworn ( saith he ) by my Holinesse , that I will not lie unto David . Though ( 1. ) we seem to reproach our selves in questioning our state , being once in Christ , yet the truth is , the plea is against God , and his Truth and Holinesse . ( 2. ) It s easier to beleeve generall truths , then to beleeve particular truths , in which our selves and our own actings are interested : So spirituall and wilie a snare is unbelief , that when we think we are unbelievly fearing our own treachery , we are indeed charging treacherie and falshood upon the Holy Lord. ( 3. ) In our sinfull plea's with our own state , Ah! I am casten out of his sight , Psal. 31.22 . Jona . 2.4 . we are overturning the whole Gospel and Covenant of Suretyship and Reconciliation , and we say , God lied to David , and to his Son Christ : contrair to that , Psal. 89.35 . Once have I sworn by my Holinesse , I will not lie unto David . 36. His seed shall endure for ever , for the Lord once justified thee . ( 4. ) We shall find our selves so selfie in contraverting with God in the matter of fact touching our selves : am I in Christ ? Or , am I an Apostate and fallen from Christ ? That we are more taken up with a hellish fretting for our falling in a state of condemnation , then we are grieved for the injurie of unbeleef in traducing the Holy Lord with a lie . There is a taste here of Judas his fierie unbelief , for he complains more , Mat. 27.4 . I have sinned , in betraying the innocent blood , then that God is dishonoured , and Christs love offended : The grief is more for the interest of I , of self , that is entered in the borders of hell , then that his glory who commands beleeving is overclouded . It were good in such a case to go about two things : 1. Be lesse moved that self is under these apprehensions , lost and cast away , then that the spotlesse glory of the Lord suffers : What matter of me , and of self , in comparison of the dishonour done to God ? What though I , and millions like me , were tormented ▪ if God were not offended . Now God , 1. who hath bought me . 2. Who hath accepted a ransone for me . 3. Hath justified me . 4. Hath witnessed all these , is contradicted in all these : and yet we complain only , Ah I am fallen ! 2. Leave the Question concerning your self , whether ye be cast away or no , when you cannot come to a peaceable and quiet close about it , and dwell upon the duty of fiduciall relying on Gods generall Covenant to Davids Son , Christ his ingadging with him , and Christ his gracious accepting of the condition . ( 5. ) God sware to the Son of David for the seed , that is , for the whole race , and gave them all to Christ , and gave you among them ; and Christ closed with the condition , though ye cannot come to application . It s good to feed the soul upon the solatious thoughts , I cannot apply , but Christ whose egressions , outgoings , have been from of old , from everlasting , Mic. 5.2 . did apply : For Christs everlasting outgoings are not only his eternall generations from the Father , but the decrees , the sweet eternall flowings , emanations , and issuings of Christs holy thoughts of me , of all the individualls , by name , of the seed given and received by Christ , his eternall acts of soul-delighting thoughts of every redeemed son of man , Prov. 8.30 , 31. Rom. 9.11 . Eph. 1.4 . 1 Pet. 1 , 2. the eternall acts of love , and love-thoughts to Jacob , David , Peter , Mary , &c. his acts of designing you ( if ever you beleeved , and can rub and blow up experiences under ashes , Rom. 5.4 . Ps. 77.6 . ) and the thousands that stand before the Throne , from eternity , his actings of eternall love , appointing and setting Chairs , Throns , Mansions , and dwelling places for 〈◊〉 man , and this man , are so many applications of Christ to you : Feed and feast upon these , by beleeving the ancient Covenant , and you cannot but come to quietnesse of peace in your apprehended estate . CHAP. X. Christ procures the Gospel to be Preached to Reprobats , but undertakes not for them . A necessary distinction of the Covenant as Preached according to the approving will of God , and as acted upon the heart , according to the decree of God : and the differences of the members . The place , Jer. 31. Heb. 8. This is my Covenant , opened . A Question it is , whether Christ undertakes in the bargain with JEHOVAH , for all visibly in Covenant , for as is said before , these in the Visible Church and their children that are baptized , Magus , Demas , and others are in Covenant thus , Act. 2.39 . Ans Christ undertakes in his bargain , only for the elect , and undertakes that the Gospel shall be Preached to them ; but because many hypocrites are mixed with the Gentiles , and Christ is given a light to the Gentiles , Preached to a visible multitude , as is foretold , Isa. 49.6 . Isa. 55.4 , 5. fulfilled , Act. 13.46 , 47. Rom. 15.8 , 9 , 10 , 11 , 12 , &c. Therefore he procures to many hypocrites , for whom , and for whose Redemption , he undertakes not , that the Covenant shall be Preached by concomitancy , because they are mixed with the elect , not as an undertaker for them , but for Church Discipline , Christian Societies , and to render such unexcusable . Hence a necessary distinction of the Covenant of Grace . The New Covenant must be considered , 1. As Preached according to the approving and commanding will of God. 2. As it is internally and effectually fulfilled in the elect according to the decree and the Lords will of purpose . There must of necessity , differences be holden forth between these two . For , Antinomians , and legall Justitiaries miserably erre in both extremities : The former will have no New Covenant in the days of the Gospel , but that which is made with the elect : The latter will have no New Covenant but such as is made with the whole race of mankind , Pagans not excepted : So Socinians , Arminians , Papists . 1. They differ in the parties contracters : The parties contracters in the Covenant Preached , are God , and all within the Visible Church , whether Elect or Reprobate , and their seed , they professing the Gospel , Mat. 28.19 , 20. Act. 2.39 , 40. Act. 3.25 . Ye are the children of the Prophets , and of the Covenant which God made to our fathers ; &c. and they were not all the chosen of God : This is against the Anabaptists also , and against these who will have the Gospel-Covenant to be made with all the world . But it s a rich mercy that Professours are dwelling in the work-house of the Grace of God , within the Visible Church , they are at the pool side , near the fountain , and dwell in Immanuels land where dwels Jehovah in his beauty , and where are the Golden Candlesticks , and where there run Rivers of Wine and Milk , such are Exspectants of Grace and Glory , to such the Marriage Table is covered , eat if they will. But the parties contracters of the Covenant in the latter respect are , Jer. 31. Heb. 8. only , the house of Judah , the taught of God , the people in whose heart the Law is ingraven ; for as God teacheth not all Nations his statutes , nor sends the Gospel to them , Ps. 147.19 , 20. Act. 16. So neither is the promise of a new heart made to all within the Visible Chuch . 2. A great difference there is in regard of the Covenant of Suretyship or Mediation , that Christ undertakes not for such as are only visible Covenanters , and shall never beleeve : As he prayes not for such , as High Priest , so he dies not for them , nor came as a designed Covenanting Saviour from eternity under an act of Cautionry for them . How then cometh the Gospel to them ? Ans. It comes to them , 1. Not from Christ as their Surety , since he prays not for any Mediation of his own toward them : But 2. for the Elects sake : so Paul , Act. 13.26 . Men and brethren , children of the stock of Abraham , and who among you feareth God , to you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the word of salvation , to you and for your cause , that ye may be saved , is the Gospel , sent . 2 Corin. 4.15 . For all things , our suffering , our dying , are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for your sake . 2 Tim. 2.10 . Therefore I indure all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Elects sake , that they may also obtain the salvation which is in Jesus Christ , with eternall glory . Hence there is no salvation but that which is in Christ Jesus our Lord , the Author and Cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and meriting Procurer of eternall salvation , Hebr. 5.9 . Now , though salvation be offered , yet the salvation that is in Christ Jesus , and merited by the ransone and price of his blood , can be decreed and intended in the Preached Gospel to none but to the elect , except they say that Christ did undertake to lay down his life , and to save , by his death and blood by Covenant-inga●gment , all the Reprobate within the visible Church , for whom he refuses to pray , John 17. But Christ undertook from eternity for the fulfilling of the Covenant of Grace , and bestowing salvation upon them for whom he is Surety : for it is he who makes the new Covenant , Jer. 31.31 , 32 , 33 , 34. Heb. 8.10 , 11. 3. There is a twofold consideration of Gods will : One is called his approving , commanding , and forbidding will , when God reveals to us what is our obligation and duty , and what is morally good , and to be done , because he commands it , and what is morally evill , and to be eschewed , because he forbids it . Now whether this good or evill shall come to passe , or never come to passe , it is all one , as to the nature of the approving will of God , for though the repenting of Cain , and saving faith of the traitour Judas never came to passe , yet it is the duty of the one and the other to repent and beleeve , and the Lord commands and approves their obedience as good , though he never decreed by his good pleasure , that the obedience of Cain and Judas should come to passe . But his will of pleasure , his discerning will , or his counsell , purpose , or decree , is his pleasure , and appointment of things , not as good and evill , or as agreeable unto , or repugnant , and contrair to an equal and just command of God , but of things as they come to passe , or shall never come to passe . Hence , in a premissive decree , God appointed the crucifying of the Lord of Life , the not breaking of a bone of Christ , but he did never will the crucifying of his Son , but forbids and hates it as execrable murther ; as touching his approving will : in a word , his commanding will is of things lawfull or unlawfull , what we who are under a Law , ought to do , or not to do ▪ His will of pleasure is of things fixed and resolved upon , what he purposes , good or evill , shall come to passe , or not come to passe : And by the way we may make good use of the foul sinnes that fall out ; for holy and clean is that hand and counsell of the Lord , Act. 2.27 , 28. which determined what Herod and Pilate should do : Yet did the Jews with wicked hands slay and crucifie him , Act. 2.23 . And O what beauty of wisedom and mercy do they see here , who make that foul work of the slayers of Christ the subject matter of a fair Psalm ? Rev. 5.12 . The thousands before the Throne , sing , worthy is the Lamb that was slain : But were they worthy who slew him ? was it a worthy fact in the murtherers of the Lord of Glory ? No : but grudge not at the beauty of his work , who over rules all , but adore and praise . Let us not wrestle with his holy dispensation , and say , Ah! What an untoward Government of the world is it , that God should suffer Angels and Men to sin , and overturn the whole fabrick of Heaven and earth by sin ? Nay , he hath by their fall brought in a more glorious order , When he that sitteth upon the Throne , saith , Behold I make all things new , Rev. 21.5 . and it s said , 2 Pet. 3.13 . Neverthelesse we , according to his promise , look for new Heavens and a new earth , wherein dwels righteousnesse . Peter and the Disciples were to pray that they should not enter into temptation , Mat. 26.41 . and were oblidged not to be offended and scattered by the sufferings of the Lord ; but they were not to blame and grudgingly to judge that holy decree Prophecied by Zechariah , and revealed to themselves , Zech. 13.7 . Mat. 26.31 . I will smite the Sheepherd , and the Sheep of the flock shall be scattered abroad . His part is clean and holy , even when he throwes the wicked in hell , and they are oblidged to sing the Psalm of the glory of his spotlesse Justice , and that eternally , as these who are before the Throne are to hold up , for all ages , the new song of the glory of his mercy and free-grace . This ground being laid down , the Holy Ghost speaks of the New Covenant two wayes in Scripture ▪ 1. According to the approving will of God , as it stands , of promises , precepts , threatnings ; and showes both what God doth by promises , and what we are oblidged to do in point of duty , Act. 2.39 . The promise is to you and to your children . Act. 3.25 . Ye are the children of the Prophets , and of the Covenant which God made with our fathers . 2 Cor. 6.17 . Wherefore come out from among them , and be ye separate , saith the Lord , — And I will be a Father to you , &c. This is the whole New Covenant , holding out our duty , ordaining those that professe , to be baptized , received members of the Visible Church , the body to be edified as a visibly Covenanted people : This excludes not , but includes the Lords taking in members to the invisible and mysticall body : which is to be observed against Anabaptists and Antinomians . The Lord speaks often of the Covenant of Grace not so much as Preached , quâ foedus ennunciatum ( though it so also must be Preached ) but as fulfilled by God , and acted in an effectuall powerfull way , upon the hearts of the elect only , and that according to the Lords decree of election , and will of pleasure : So speaks the Lord of the Covenant . Jer. 31.31 , 32 , 33. Jer. 32.37 , 38 , 39. Ezek. 11.16 , 17 , 18 , 19 , 20. Ezek. 36.25 , 26 , 27 , &c. Isa. 59.20 , 21. in a pure Evangelick way , and in these places the Lord speaks of the Covenant , not so much as it contains our duty , as principally it holds forth his Gospel promise what he shall effectually do according to his decree and will of pleasure over-ruling our corrupt will : which Papists , Arminians , and Socinians utterly mistake , and will have it to be spoken of the Covenant as Preached according to the Lords approving and commanding will , whereas there is not one word of a command in these places , and therefore they say that these places speak nothing for the efficacy and mighty power of God in converting sinners . 2. The Anabaptists from these places say none are to be baptized , but such as are so in Covenant , and as have these promises fulfilled in them , in whom the Lord hath wrought a new heart , and a new spirit ; and that there is no externall Covenanting under the New Testament . But then the whole Gentiles , Isai. 55.4 , 5. Isai. 11.10 . Isai. 60.1 , 2 , 3 , &c. all Nations , Isai. 2.1 , 2. all flesh , Isai. 40.5 . Psal. 65.2 . all the Kindreds of the earth , Psal. 22.26 , 27. the Kingdoms of the world , Rev. 11.15 . should be all chosen to life , taught of God , such as have the Law of God ingraven in their inward parts , as Jer. 31.33 . Ezek. 36.26 . which is most false . Now there are undenyable Prophecies that the Gentiles from the rising of the Sun , to the going , down thereof , Mal. 1.11 . shall be , under the New Testament , the people of God by Covenant , Isa. 19.18 , 19 , 20 , 21 , 22 , 23 , 24 , 25. Then must the generality and mixed multitude of the Gentiles be some other way in Covenant , then these of whom the Prophets s●eak , Isa. 5● ▪ 20 , 21. Isa. 55.10 . Jer. 31.31 . Ezek. 11.19 . Ezek. 36.26 . 3. The Antinomians do also owne no Covenant of grace , but this wherein the new heart is given , and the condition is both promised and given . And D. Crispe saith , All other Covenants of God besides this , run upon a stipulation , and the promises run upon conditions altogether upon both sides . — The New Covenant is without any conditions whatsoever upon mans part : Man in tyed to no condition that he must perform , that if he do not perform , the Covenant is made void by him . Ans. Man is under a condition of beleeving , and tyed to beleeve , so as the wrath of God abides upon him , he shall not see life , nor be justified , if he beleeve not , Joh. 3.18.36 . Rom. 10.6 , 7 , 8 , 9 ▪ ( 2. ) Man is tyed to no condition which he must 〈◊〉 , say which , he can perform without the grace of God. For have he grace , or have he no grace ( the Holy Lord ( O if we could plead for him and his High Soveraignty ) is debter to no man ) he is so oblidged to beleeve as he sins against the Preached Covenant and forefaults his salvation , if he beleeve not ▪ and so breaks the Covenant , but devils or men cannot make it● void , he may make it of no effect to himself he being an heir of damnation , but being a chosen vessel God shall work him to beleeve , and he makes it not void to himself . If it be said , that the New Covenant is without , any conditions whatsoever , upon mans pure : It says too much for the beleevers being under no debt , no obligation of conscience to beleeve , or to any duty , but as the Spirit their only Law leads them : And if the Spirit breath not upon them to forbear adultery , paricide sodomie , or to beleeve , pray , praise , hear , mourn for sin , as Peter , and David , they sin not , for sin is a transgression of the Law , And when the Spirit breaths not , acts not , there is no Law : and this is most ●ilde . Where observe that ● . Antinomians and Familists confound the efficient cause of our obedience , which is the Spirit of Grace , and the objective cause , which is the holy rule of the command , promise , or threatning . For though the Spirit be absent , and not given at all to men in the state of nature , yet do they sin in committing of Sodomie , and in not praying , for they are oblidged not to sin , and commanded in the first Command to pray to a revealed God. I know Adam was not oblidged before he sinned to pray to Jesus Christ Mediator , as Steven , Act. 7. prayed to him . The Spirit by grace , does help us to obey the command and the Law , but the Spirit is not the Law , nor rule of out obedience . 2. Not only will they have the Spirit● to be all the beleevers Law and word , and the letter of the command to lay on no obligation , but the Spirit as actually breathing and giving actuall influences must be the Law : For though the naturall conscience or habituall light say that the man should not commit this wickednesse , nor omit this duty , seeing present necessity of one starving for want , of one drowning in a water crying for my help , is a call of God to perform the duty . And if the Spirit give inward warning that I should do the duty , yet if the Spirit actually breath not and contribute not his actuall influence , the man hath no warrand of any command or Law to act without his rule , since the Spirit acts not at all : and cannot so be guilty in the committing of the most vile abomination ; for where no Law is , no sin is . M. Crispe pag. 160. brings this Argument , The Covenant is everlasting : if the Covenant stand upon any conditions to be performed by man , it cannot be an everlasting Covenant , except man were so confirmed in righteousnesse that he should never fail in that which is his part , but he daily fails , & so daily breaks the Covenant ? Ans. To the first act of beleeving , which is a performing of the condition of the Covenant , there is no other condition required then that , Ezek. 36.26 . I will put in you a heart of flesh . 27. I will put my Spirit in you , and cause you walk in my statutes . Zech. 12.10 . I will powr● upon the house of David , the Spirit of grace and supplication , and they shall look upon me whom they have pierced , that is , they shall beleeve in me : That is a strong confirmation , to wit , a promise that he will work the condition in us . And so is that , Joh. 6.37 . All that the Father gives unto me , shal come unto me ( that is , beleeve in me ) and him that cometh , I will in no wise cast out . 2. It is to question the perseverance of the Saints to say , that God shall not confirm them into the day of the Lord , as he promiseth , 1 Cor. 1.8 . Phil. 1.6 . 1 Pet. 1.4 , 5. ( 3. ) Our daily doubtings of unbeleef will not prove that we so break the Covenant , as our fails and daily slips of unbeleef should render the Covenant void , and null , so as it should leave off to be an everlasting Covenant , for such failings are indeed sins against the love of the Redeemer and Surety of the Covenant , for his love should constrain us to beleeve at all times , and to hope to the end . Nor does the eternity of the Covenant depend upon our beleeving , but upon his grace who gives us to beleeve : but it s otherwayes in the Covenant of Works . D. Crispe , pag. 162. in Jer. 31. Ezek. 36. Heb. 8. and other passages where the Tenor of the Covenant is contained , there is no word of a tie , pag. 163 , 164. there is not one word that God saith to man , thou must do this . But God takes all upon himself , and saith he will do this : Yea , if faith were the condition of the Covenant , the fault of the broken Covenant should be his who works , not faith in us . Ans. Here is the mistake of many who imagine that , Jer. 31. Ezek. 36. Heb. 8. the Holy Ghost setteth down the whole intire summe and tenor of the new Covenant , which he doth not . For 1. he speaketh nothing of the whole parties of the Preached Covenant , which is all within the Visible Church : these he speaks of here , are only beleevers in whom he works a new heart . 2. He speaks nothing of Covenant Commandements , nothing of Covenant duties directly . 3. Nothing of the condition required of us . 2. He speaks not of the Covenant under the reduplication as Preached , or as a treatie offered to elect and reprobate , as Math. 2● . 31 , 32. Luk. 1.72 . Act. 2.39 . and as every where holden out as a visi●le Covenant made with Abraham and his seed in both Old and New Testament , according to the approving will of God. But he speaks only of the fulfilling of some speciall promises of the Covenant , heart teaching , and the efficacy of the Covenant . 2. Only upon the elect who shall persevere to the end , Jer. 31.35 . Jer. 32.40 . Isa. 59.20 , 21. ( 3. ) Only according to the Lords decree and will of pleasure , not what we ought to do , but what the Lord by his powerfull grace will do in us . As 1. I will ingrave my Law in their heart . 2. I will be their God. 3. They shall be my people , to wit , effectually as gifted with a new heart , and such as shall never be casten off , but shall persevere to the end , v. 35 , 36 , 37. Jer. 32.40 . otherwise by externall calling all the carnall and stiffe-hearted Jews were his people in Covenant , Isai. 1.3 . Isa. 5.25 . Ps. 81.8 . Ps. 50.7 . Deut. 7.7 . as is in every page almost of the Old Testament . ( 4. ) They shall be taught of God , 31 , 34. ( 5. ) I will forgive their iniquitie , v. 34. ( 6. ) I will give them perseverance , and never cast them off , v. 35 , 36 , 37. so that the Covenant is a metonymie . This is my Covenant that I will make with them : that is , these are effects , fruits , and blessings of the Covenant which I shall by my effectuall and mighty grace work in them . 4. The Apostle to the Hebrews hath no purpose to expone the Covenant of Grace made with Abraham , that Covenant ( saith he ) they break ▪ Yea it is contrair to the scope of the Apostle to set down the Doctrine of the Covenant of Grace . He purposes in the Epistle to the Hebrews to exalt Christ above the Angels . ch . 1 ▪ above Moses , ch . 3. above all the Priests , the High Priest , and above all the Sacrifices Bullocks , Lambs , Goats , &c. he through the eternall Spirit , once offered himself to God. And ch . 8. he proves Christ to be a more excellent High Priest , a Minister of a more excellent Tabernacle , and a more excellent Ministry , Because he is Mediator of a better Covenant : he is a days-man who layes his hands upon both parties at variance , both upon God and man , to bring them together : See Job . 9.32 , 33. that is , a Mediatour of a Covenant ▪ So that here he saith , Christ is ingadged to the Father in a more spirituall , and heavenly Covenant . None could ingrave the Law of God in the heart but Christ : one might say , was not the Law ingraven in the heart of some , and their sins pardoned ? Were not Moses , Aaron , and many of the people of God , sanctified , pardoned , and justified according to that Covenant ? Ans. They were justified and sanctified , but not by the letter of the Covenant of Grace , nor by sacrifices , shadows , conditionall promises , threattens , but by Christ , I the Lord Redeemer will write my Law in their heart , &c. It is then contrair to the Apostles scope ; Heb. 8. to enter the discourse of the Doctrine of the literall Law-Covenant , or the conditionall Covenant of Grace , it strongly concludes his point , to speak but of the half ( though the choisest half ) of the Covenant , as fulfilled in the elect , and that exalts Christ and his Ministry , that he hath a Ministry upon the heart . Now it is a shame to lay the blame of our not beleeving on Christ , be it a condition of the Covenant , or be it none : Christ works all our works in us , and by this reason it must he his fault ( hallowed be his Name ) that we sin at all , because he works not in us contrair acts of obedience . But to whom is the Soveraign Lord debter ? And therefore this Antinomian way must be refused . CHAP. XI . Of the promises made to Christ in the Covenant of Mediation , not to Christ-God , but to Christ God and Man the Mediator , and these of twelve sorts . TO Christ-God promises of reward cannot be made , nor can Christ-God suffer , but they are made to the Person God-Man , for the incouraging of the Man Christ , and he incourages himself therewith , Isa. 50.7 , 8. Christ-Man lived the life of faith by depending upon God for the joy set before him , and therefore did run , Heb. 1● . our life should be sweeter , should we fetch all our comforts and actings from his influences by the faith of daily dependency . Faith here promises to it self good , Isa. 26.12 . Is. 30.31 . Ps. 118.10 , 11. Ps. 16.9 , 10 , 11. If the kinds of promises made to Christ be asked for : Then 1. no such promise as remission of sin can be made to him ; but a twofold Justification must be promised to him . A Law-Justification , this do and live : For the promise was made to the first Adam , to wit , that he should be justified and live , if he give consumate and perfect obedience to the Law ▪ now this Christ did in al things . 2. There is a Justification of Christ from the band of suretyship , he having compleatly satisfied for our debts , this was due to him , and promised , 1 Tim. 3.16 , Justified in the Spirit . Rom. 1.4 . Declared to be the Son of God , by the resurrection from the dead : That was a judiciall declaration . Acts 2.24 . Having loosed the pains of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a King by authority and judicially looses a prisoner from his fetters , having no more to say against him . Psa. 105.20 . The King sent and loosed him . Isa. 50.8 . He is near that justifies me , who is he that contends with me ( in judgement ? ) Rom. 6.9 . Knowing that Christ being raised from the dead , dieth no more , death shall no more have Lordship or Lordly dominion over him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the word , Luk. 22.25 . The Kings of the Gentiles bear dominion over them . Rom. 14.9 . Death had some Kingly dominion in Justice and by Law over him : But Christ by Law of satisfactory payment , who was also the mighty Son of God , wrought himself out of the grips and fetters of death : So in Christ death hath lost Law-dominion over the beleever . It is against Justice and the just Covenant between Jehovah and Christ , that we should be for ever among the worms and not at length be loosed from the sting and victory of the grace : O death , thou shalt , thou must let the captives go free , 1 Cor. 15.55 . Hos. 13. the prison must be a free Jayle , when iron gates and fetters are broken . We have in Christ a good cause , the cause and action of Law is win , and carried on our favours . 2. There is a promise of heavenly influences made to Christ , Isa. 50.4 . He wakeneth morning by morning , he wakeneth mine ear to hear as the learned . 5. The Lord hath opened mine ear , and I was not rebellious . Some great Divines say , Christ had no sleepy nor closed ear : he must there speak of Isaiah . But so there was no sinfull drynesse in Christ ; Was He not therefore anointed ? Isa. 42.1 . I will put my Spirit upon him . Then all influences are promised also , Isa. 11.2 . The Spirit of the Lord shall rest upon him : — 3. And shall make him of quick understanding in the fear of the Lord , and he shal not judge after the sight of his eyes , &c. 2. Christ was assured he could not sin , and so of influences to duties , Joh. 5.30 . Joh. 8.26 , 27 , 38 , 50 , 55. Joh. 10.38 . though he wanted influences at a time , as touching consolation and the felt fruition of God , being forsaken for a time , Psal. 22.1 . Luk. 22.44 . Math ▪ 27.45 . But Adam , as he was not to beleeve perseverance , nor yet sinfully to fear falling : so neither was he to beleeve influences to all acts of obedience , they not being promised to him . Yet was not Adam to beleeve his own reprobation ; for it was neither true nor a revealed truth . Then the only nearest way against deadnesse and drynesse , is to have recourse to the fountain and fulnesse of life that is in Christ. Literall quickning of our selves , miskenning Christ , out of whose fulnesse we receive , produceth but literall fardinesse . 3. The speciall and cardinall promise ( I will be his God , Psal. 89.26 . and he shall cry to me , Thou art my Father , my God , and the rock of my salvation . ) is bound up with Christ in the Covenant of Suretyship , and is the key and corner stone of the frame and building of the Covenant of Grace , Joh. 20.17 . Go to my Brethren , ( saith Christ to Magdalen ) and say unto them , I ascend unto my Father and to your Father , and to my God and your God. It s comfortable talking that Christ saith to us , I and you Beleevers are the Children of the same Father , and have one Covenant-relation to one God : though , as is said , Christ bear the relation of a Surety-Covenant to God , and we of a Covenant of Mediation ; and notwithstanding of the differences , yet it may be said that Christ and Beleevers are in one writ , and one letter of acquittance dischargeth both from condemnation , Christ from condemnation of punishment , us from condemnation of inherent guiltinesse and punishment . Blessed we to be unite to him every way , and to joine our Amen and consent to the Covenant : yea , and in regard of profession , we should sub●cribe and write our names to it , Isa. 44.1 , 2 , 3. Our maimed and broken and half consent proclaims an overly and cold Covenanting . It s true , parties are but once married , once Covenanting by oath is as good as twenty : but frequent and multiplied acts of marriage-love adde a great deal of firmnesse and of strength to the Marriage band , they are confirmations of our first subscription . Renewed acts of faith to take Christ for Jesus and Redeemer , and renewed acts of love , do more and more ingadge the heart to Christ as Lord and King. Little conversing with Christ deadens marriage-love . Rare visits and thin bring on worn out acquaintance . We are apt to complain he visits us seldome : that is because we have not the childish hire of consolation and feeling , we refuse to work , and yet we should look at comfort for the duty , and not on the duty for the comfort , when it s a duty to our Father ; And who looks upon the comfort both as a comfort and a duty ▪ 1 Thes. 4.18 . Comfort one another with these words : and so must they comfort themselves . Comfort is mainly for beleeving , Colos. 2.2 . Heb. 6.18 . and there is a feast and a fill of joy in beleeving , Rom. 15.13 . We seek but a comfort and a joy of chearing and solacing our selves , and that is all . 4. There is promised to Christ a seed , Isa. 53.10 . When thou shalt make his soul an offering for sin , he shall see his seed . Heb. 2.13 . Behold I and the children that God hath given me . Jacob by Covenant served for Rachel : Christ also served , suffered and died of love for his Spouse , Eph. 5.25 , 26. Isa. 53. he shall be satisfied . A Redeemed seed was his end , and we endure hard labour for a desired end , and we are sick till we get the great end we aim at . It s true the honour of God was the speciall end , Joh. 12.28 . c. 17.1 . yet it was heart satisfaction to Christ to have all his off-spring and children with him , Joh. 17.24 . How should Christ not be our end ? See if ye do all , and suffer all , to fetch this shoar , Phil. 3.8 , 9. Examine comparative ends , by-ends , self ends . It s impossible a man can be ignorant of his last and main end , so strong an impulsion it hath upon his heart . 5. There 's not onely a seed , but a rich conquest , the heathen promised , and the ends of the earth , Psal. 2.8 , 9. Dominion from sea to sea ▪ Zech. 9.10 . Psal. 72.8 . Dan. 7.14 . and both this and the former satisfies Christ. There is not a sight so desirable to the eye of Christ , as to see all his Redeemed ones conquering and last in the fields , and fairly landed on the shoar , passed Gun-shot and reach of all temptations . We satisfy our unbeleeving hearts too much ▪ Ah! who can stand , temptations are so strong . But as JEHOVAH fully satisfies Christs soul , his hope , his aim and intended end in all the Articles of the Covenant of Redemption : so fear not , JEHOVAH cannot break off the Treaty with his Son , nor can Christ be left unsatisfied . 6. The Lord promises help to Christ against his enemies , Psal. 89.21 . With him my hand shall be established , mine arm also shall strengthen him . There be many against Christ , but he hath a divine furniture of strength . Hence protection is promised to him in the discharge of his Office , Isai. 49.2 . In the shadow of his hand hath he hid me , and made me a polished sh●f● : in his quiver hath he hid me . The outlettings and manifestations of strength and furniture that is in the ●ead redound● to a seasonable supplie of all his afflicted ones , that they shall not be overwhelmed . 7. Victory is promised to Christ over all his enemies : The Lord will not leave his soul in grave , Psal. ●6 . 10 . Therefore ( saith the Lord speaking Covenant-wayes , Isai. 53.12 . ) will I divide him a portion with the great , and he shall divide the spoil with the strong : because he hath poured out his soul unto death . He shall triumph over principalities and powers , Col. 2.15 . Luk. 11.22 . and shall make all his enemies his footstool , and subdue them , so that he shall fill the pits with the dead bodies , Psal. 110.1 , 6. and plague all his enemies , Gen. ●● . 3 . Psal. 89 . 2● . I will beat down his foes before his face , and plague them that hate him . It supports not a little our faith , that when we tremble before temptations from Satan and the mighty of the world , the Lord hath written & Covenanted to Christ all his and our enemies destruction . Our turning away our eye from the Covenant is the cause why we succumb ; Christ , under his sorest assault with hell and hels pursevants and officers , devils , and the felt anger of a forsaking God , dowbles his grips on the Covenant , my God , my God , Psal. 22.1 . Mat. 27. O my Father , Mat. 26. Psal. 89.26 . He shall cry to me , my Father , my God. A Covenant is ( as it were ) more then a promise , being a solemn promise in condiscension of mercy : So the Church , Psal. 89.38 , 39. and Jer. 14.21 . and the afflicted people , Isa. 63.16 . and Dan. ● . 9.4 , 5 , 6. Ezra . 9.6.10.15 . Hezekiah in a day of rebuke , Isa. 37.16 , 20. the slain Church , Psal. 79.9 . Psal. 80.1 . flee to this shoar in their stormes , and the Lord professes he will be broken , intreated , and holden by his Covenant , Lev. 26.41 , 42. 8. There is a promise of glory , of a Name above all names made to Christ for his sufferings , Psal. 16.9 , 10 , 11. Isa. 53.12 . Act. 5.31 . and to such as suffer with him , and overcome , Luk. 22.29 , 30. Rev. 3.21 . Rev. 2.10 . As also , he shall bear all the glory of his Fathers house , Isa. 22. Zech. 7.13 . 9. The Lord promiseth forbearing mercy to the children of Christ , if they sin , he will correct them in measure , and in a Fatherly way give them repentance , but not remove the Covenant-mercy . So hath the Lord Covenanted and articled in the writ with his Son , a rod to children , to difference them from bastards , Heb. ●2 . And ●e that hath hi● fire in Zion , and his furnace in Jerusalem , writes this up as a Covenant-mercy , that he will not suffer them to perish with the world . Hence , the rods of the wicked stand booked in the Covenant of Works among the curses of the book of the Law , Lev. ●6 . Deut. 28.15 , 16 , 17 , &c. our rods are Covenanted mercies in the compact between the Lord and Christ , and written in the Gospel-book of the Covenant of Grace . 10. All the promises of the Gospel , are first ( as it were ) promised to Christ ; the Gospel is put over in his hand . Jesus is the Angel , Rev. 10.1 . ch●a●hed with a Cloud , and a Rain-bow on his head . v. 2. And hath in his hand a little book open ; the Testament , and the book of all the promises to dispense them to such as the Father hath given to him , to give his Spirit to his own , to interceed and advocate for them , to ratifie and seal them with his blood . 11. There is promised to him an head-ship , and power of judgment , over man and Angels , with an oath , that to him all knees shall bow , Rom. 14.11 . Isa. 45.23 . Phil. 2.10 . and that he shall adde his seal to Gospel-hell and vengeance inflicted upon the despisers of the Gospel , Luk. 19.14 . Mat. 26.64 . The threatnings against Gospel unbeleef are put in the hands of Christ , not as Redeemer and Surety , but as a refused Surety and King , whom unbelievers will not have to raign over them . 12. Adam brake the whole frame of heaven and earth : and to the Second ADAM the whole broken and marred lump of the Creation is promised , that he may be the repairer of the waste places . Isa. 49.8 . I will preserve thee , and give thee for a Covenant of the people , to establish the earth , to cause to inherite the desolat heritages . Ps. 72.16 . Under the raign of the Messiah , There shal be an handfull of corn upon the top of the mountains , the fruit thereof shall shake like Lebanon . Jer. 31.12 . Therefore shall they come and sing in the height of Zion , and shall flow together for the goodnesse of the Lord ( Christ ) for wheat , and for wine , and for oyl , and for the young of the flock , and of the herd . 1. The Lord made all things at the beginning very good , Gen. 1.31 . Heaven , Earth , Sun , Moon , Beasts , Birds , &c. being all made servants to man , were in a manner fellow-Covenanters in their kind with man in the Covenant of Works : As a King covenants with a great Family , his servants and dependers have the benefite of the Kings Covenant-peace , all obeyed Adam without jarring : but when Adam sinned , war between the Lord , and between the Master and the servants is denounced , the earth is cursed for his sake , Genes . 3.17 , 18. and Lions and wild Beasts rise against him like loose borderers . But in the Covenant of Grace , Hos. 2.18 , 19 , 20. the beasts of the field , the fowls of the heaven , the Sun which shall not smite by day , nor the Moon by night , Ps. 121.6 . are by the Surety of the Covenant brought in a new league : yea the stones of the field , Job 5.23 . are compartners of the peace , and Christ the King takes off the forefaultry upon all , and looses the arrestment of vanity that by sin was laid upon the Creation , which was made sick like a woman travelling in birth , Rom. 8.20 , 21 , 22. Hence are they blessed in Christ to the Saints , Deut. 28.4 , 5. Levit. 26.4 , 5 , 6. and the Angels come in under their Head Christ , Col. 2.10 . and serve the new restored heirs , Heb. 1.13 . for their Heads sake . 2. God hath appointed Christ the Heir of all things , and , Heb. 1.2 . hath given a Charter to Christ and put in bread , garments , houses and all to the Believer in Christ the first Heir : his great evidence is , 1 Cor. 3.21 . All things are yours . 3. He makes all things new , Rev. 21.5 . This Christ mends the broken gold ring which was broken by the first unattentive and rash Heir Adam ; So that now Heavens , Earth , Mountains , Isai. 49.13 . sea , trees , fields , Psal. 96.11 , 12 , 13. are commanded to sing a Gospel-Psalm of joy , because Christ the new King and Restorer of all is come to the Throne : yea let the stoods clap their hands , Psal. 98.9 . and he purposes to purge with fire the great Pest-house infected with sin and under bondage of corruption , Rom. 8.21 . 2 Pet. 3.10 , 11. that he may set up the new world in Gospel-beauty ▪ the new heavens and the new earth , 2 Pet. 3.13 . Isai. 65.17 . Isai. 66.22 . Rev. 21.1 . Oh what a life to have a cottage and a little yard of herbs in that new World , and how base to be but Citizens of this World ! CHAP. XII . The condition and Properties of the Covenant of Redemption . Q. WHat need is there of any condition to be performed by Christ , or of any Covenant ? Ans. The same Question may be of the need of an oath to Christ , Psal. 110. The Lord hath sworn and will not repent , Thou art a Priest , &c. 2. The same necessity , in regard of infinite wisedome that our Redeemer should be obedient to the death of the Crosse , Phil. 2.8 . and be under the Law , Gal. 4.4 . and keep his Fathers Commandements , and abide in his love , Joh. 15.10 . requires also a Covenant of obedience upon the part of Christ-Man ; for all men being born under the Law and Covenant of Works , Christ-Man also must be under the same . And then Christ the Mediator was to give obedience to a particular Commandement of laying down his life for sinners , and this required an ingadgement by way of Covenant , and so a condition of obedience to perform what this peculiar Law of Suretyship required of him , to wit , to lay down his life . 3. It s not a condition of indifferency which is required of Christ , such as is required of Adam , in which there is a hazard of failing and coming short of the reward . Adams Covenant had both threatnings and promises , and so hath our Covenant of Reconciliation , though in another way : see Psal. 89.30 , 31 , 32. But the Covenant of Suretyship hath promises most large that are made to Christ : but no threatnings are laid before the Man-Christ that are to be read in the Scripture . There was no hazard nor possibility , in regard of the Personall Union , that Christ could sin : yea , in regard that Christ from the womb was both a Traveller , a Viator and an enjoyer and Comprehensor , and had the Spirit above measure from his birth , as Man he had gifted to him the confirming grace which is now given to the Elect Angels in their Head Christ ; And therefore there was somewhat like a condition necessary , and as the members enter to glory through obedience , so also the Covenanted Head , Luk. 24.26 . Ought not Christ to have suffered these things , and to enter in to his glory ? Q. 2. What was the speciall condition of the Covenant of Suretyship ? Ans. The Covenant being a bargain of buying a people to God , then the payed price and ransone must be the duely formall condition . As for obedience to the Morall Law , it was the condition of the Covenant of Works , to which the Man Christ , as Man , was oblidged , that he might have right to Law-justification and life eternall , jure & merito foederali operum , by the Law and federall merite ( I mean merite by paction and faithfull Law-promise , not of condignitie ) of the Covenant of Works , that he might be saved . But this Law-holinesse had influence in that most solemn act of obedience in offering himself a sacrifice to death for our sins . And the Law-holinesse of the Man Christ did not exclude supernaturall grace as the Law-holinesse of Adam : for it was the perfect conformity of Christs nature , his soul , understanding , will , affections , and all his actions internall and externall with the holy Law of God. Hence the heart and inclinations of Christ stood ever right and stright to the Law. He exercised no affection in puris naturalibus , his anger came not out in pure naturall anger and no more , but it came out in acts of zeal ; Nor his joy in pure naturall joy , though sinlesse , but in joy of the Holy Ghost . And in the whole Man Christ was a perfect masse , and , as it were , a compleat body of all gracious qualifications . Isai. 11. He received the Spirit of knowledge and was ignorant of nothing he ought to know : Disputed with the Doctors being of twelve years old : The world knew not his School or Teacher . Hence his wisedome and practicall understanding of the Law of God and practicall conclusions , He had the Spirit of counsel , as the greatest of Statesmen for Government , Isa. 52.13 . Behold my Servant shall deal prudently . And so , when we are in perplexities and know not what to do , he can lead the blind in a way they know not , Isai. 11.1 , 2. He hath the Spirit of might and courage , an undantoned Spirit , yet conjoined with counsell , no fool hardinesse , but the resolute ventoriousnesse of faith , Isai. 42.4 . He shall not fail nor be discouraged : Heb. broken , till he have set judgement in the earth . Our softnesse of unbeleef , at the blowing of a feather or stirring of a leaf , brings on falling of Spirit and swooning . He hath the boldnesse of faith to beleeve victory before the battell , Isa. 50.9 . Lo they all shall wax old as a garment , the moth shall eat them up . He hath hope from the womb , Psal. 22.9 . Thou art he that took me out of the womb , thou didst make me hope when I was in my mothers breasts . And for the joy set before him , he endured the crosse and despised the shame , Heb. 12.2 . And the Spirit of the fear of the Lord made him quick in understanding , that is , the high and reverent apprehensions of God made him quick to smell or sent ( so the word imports ) the snares and temptations in the work of Redemption plotted by men and devils . So excelled he in righteousnesse , which as a girdle went about his loines , both in judging , and in discharging the trust put upon him by the Lord who laid the key of David and the Government upon his shoulder : his obedience to his Father , and continuing in his love , Joh. 15.10 . and thirsting to do the will of the Father , Joh. 4.34 . His zeal to his Fathers house should be a fair coppie for us to follow . He was meeknesse it self , Isa. 53.7 . 1 Pet. 2.23 , 24. much in praying , beleeving , rejoicing in spirit , Luk. 6.12 . Psal. 16.9 , 10 , 11. tender to the weak of the flock , Isa. 40.11 . He shall feed his flock like a sheepherd , he shall gather the lambs with his arm , and carry them in his bosome , and he shal gently lead these that are with young . Isa. 42.2 . He shall not cry , nor lift up ( a shout ) nor cause his voice to be heard in the street . 3. A bruised reed shall he not break , and the smoaking flax shall he not quench . He was most compassionate to sinners , inviting them to come , Mat. 11.28 , 29. crying and shouting with a loud voice to the thirsty , Joh. 7.37 . journeyed from heaven to seek and to save the lost , Luk. 19.10 . came to serve them with his heart blood , Mat. 20.28 . his bowels were turned with compassion to perishing souls that wanted the feeding Pastors , Mat. 9.36 . He sighed deeply in his Spirit , at the perverse unbeleef of his deadly enemies the Pharisees , Mar. 8.12 . wept and shed tears at the foreseen destruction of Jerusalem , Mat. 23.37 . Luk. 19.41 , 42. and yet that City slew him . Loved as the tender Physician , to be much in company with sick sinners , Mat. 9.11 , 12. Luk. 15.1 , 2 , 3. Luk. 19.1 , 2 , 3 , 9 , 10. O what rejoicing ! when he layes the lost sheep on his shoulder , Luk. 15.5 . When , v. 20. he sees the home-coming sinner , he ran , fell on his neck , and had compassion upon him , and kissed him , and made a feast , and sang and danced for joy . There is no humility like his , to wash the feet of his servants : there is no patience like his , who , when he was reviled , reviled not again ▪ when he suffered , he threatned not , but committed himself to him that judgeth righteously ▪ 1 Pet. 2.23 . As a lamb dumb before the sh●arer , Isa. 53. How gaining of souls was he , who preached in the Temple , in the Synagogues , in the Villages , in the Ship , at the Sea side , at every Table he came to , at every Feast , at every confluence of people , at every way side , and stood still and talked with a woman , and wanted his dinner upon that occasion ? And thought he dined well when he gained to the Lord the soul of a woman , and of them of Samaria , who hated him and refused to lodge him ? How faithfull and free in rebuking the Pharisees and Rulers , and in declaring the truth of the Gospel , that he was the Son of God , though they attempted to stone him for his free Teaching ? None mortified to honour as he that refused to be a King , Joh. 6.15 . and was willing to be worse lodged then birds and foxes , Mat. 8.20 . and being rich , for our cause became poor ▪ 2 Cor. 8.9 . and endured the crosse , despised the shame , suffered the contradiction of sinners , Heb. 12. and did run and fainted not : And was he not a patern of love , who laid down his life for his friends , Joh. 15.10 . even when we were enemies , Rom. 5.10 ? He pleased not himself , Rom. 15.3 . honoured his Father , Joh. 8. sought not his own glory , v. 49.50 . and saith true , Job . 5.30 . I seek not mine own will , but the will of him that sent me . Joh. 8.29 . I do alwayes these things that please him . He faithfully expounded the Law , Mat. 5. refuted heresies , Mat. 22. glorified God with his miracles , he was subject to his Parents , Luk. 2.51 . payed tribute to the Prince himself . Mat. 17.27 . and taught others to obey lawfull Governours , Mat. 22.21 . would not usurpe the place of a Judge , Luk. 12. v. 13 , 14. and witnessed a good confession before Pontius Pilate , 1 Tim. 6.13 . and was for that cause born , and for that end came he into the world , that he might bear witnesse unto the truth , Joh. 18.37 . none so self-denied , he pleased not himself , sought not his own glory , nor his own ease , nor his own will , but submitted to the will of God. In all which , we are 1. to look upon Christ who went about do●ing good , Act. 10. as one who 1. was Covenant-wise designed of God and anointed with the Holy Ghost and power to do what he did , and to be what he was , for our good : and it s much for the establishing of our faith , that Christ was all this for our salvations sake , by counsell and Covenant . These gracious qualifications Christ-God undertook to have for our good : and they were not given to Christ as personall and proper for himself , but as head ; for we may here distinguish the grace of the person and the grace of head-ship , though they must not be divided . But as the light and heat of the Sun is not ( if we may so speak ) private or personall for the Sun it self , but for the earth , and all that live and grow out of the earth that need the influences of the Sun and have eyes to injoy the light thereof . The water of the fountain is not for that hole or cave of the earth from whence the fountain doth issue , but it is very often to 〈◊〉 in strea●● to be a river for the use of the whole land . All these excellencies and graces are in Christ , not as his ( to speak so ) personall induements , but as the publick treasure , that we may receive of his fulnesse . We should think it a strange exorbitancy in nature , if all the trees , flowers , herbs on earth , should refuse to receive influences and growing from the Sun , and deny to be oblidged to the Sun for light and heat : and our unwillingnesse to receive from Christ the publick grace that is made his by Covenant , when a publick con●ignation by compact is made for our good , proclaims our unbeleef and our wicked estrangement from Christ , as if we had said , let Christ be gracious for Christ , only I shall not be his debt●r . Nor is it from the naturall connexion between head and members , or because simply Christ is man as we are , though the humanity be ground thereof , nor is it because Christ simply is anointed with the fulnesse of the Spirit , for he is head of the body , and Lord , Generall , Captain of his people , no● by nature only , not because of grace simply , but by Covenant-purchase . Rom. 14.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For this end Christ both died , and rose , and revived , that he might be Lord both of the dead and living . There 's a Covenant between the Father and the Son that Christ should die , not simply , but for , and in the name of the heirs of glory , such as are designed friends ( for his dying is a relative and a legall binding and buying by Covenant of so many certain persons ) and upon this he is made Head and Prince , and exalted to give of his fulnesse , to give repentance and forgivenesse of sins to the house of Israel , Act. 5.30 , 31. Ah! how do we love to be behold●● to nature ? to self ? for Heathen and Pagan vertues by education , and morall exercise , which is but wild corn ? and we se● not how unwilling we are to trade with Christ , or to buy from him fine gold , yet it was given to him without measure , as to the universall fountain and head , for all his . 2. All these are in Christ , that he should be a living coppie which we must follow : And he is a more lively example then the Gospel it self , for Christ is the acted Gospel . And if ye look on Christ , loving , beleeving , hoping , praying , there comes more life and warmnesse from his actions , then from the word : when we consider that as God would have the humane nature a chariot to convey to us the fulnesse of merite by satisfaction , so must it be the mean of carrying to us the fulnesse of grace by sanctification , and then , when God Covenants with the Man Christ , that love , faith , hope , meeknesse , humility and 〈◊〉 shall live , speak and act in Christ out to us we are more strongly convinced to follow the footsteps of so blessed a guide . Christ is a living glasse in which we see the beauty of grace . As also his meeknesse and humility is the meeknesse and humility of God , and all these graces have a seat and lodging in our Immanuel God with us , they have a drawing and an alluring desirablenes from the Person the Lord Jehovah our King , the mighty God , the Father of ages , in whom they reside . The properties of the Covenant of Suretyship are , 1. Freedom . 2. Graciousnesse . 3. Eternity . As to the first : Nothing could compell , nothing could hire Christ for eternity to ingadge his Name in such a band , since he well knew what it should cost him , how dear it should stand him , and saw what indignity , shame , pain , curse , and all these conditions before him . And what could move the father , since he might have followed the Law-course of Works ? 2. The first draughts ▪ of free-grace and the Lords unsearchable riches appears in the sure mercies of David ▪ in an everlasting Covenant , Isa. 55.3 . and Ps. 89.1 . I will sing the mercies of the Lord. — 2. For I have said , mercy shal be built-up for ever : — Why ? v. 3. I have made a Cov●nant with my chosen , I have sworn unto David my servant . 4. Thy seed will I establish for ever , &c. The giving of the Covenant . 2. The design of a Redeemer . 3. The sending . 4. Anointing . 5. The consenting of Christ. 6. His coming . 7. Dying , are all acts of grace . God was no debter to the Man Christ , or to any of his kindred and blood-friends , more then he was to David and his seed , but God would act grace in Christ and make him a samplar and the first coppie of free-grace to all his brethren , that they might share with him therein . But though he made Christ also a coppie of his Justice , Rom. 3.25 . and spared not his Son , Rom. 8.32 . yet , Mal. 3.17 . the ●ord deals not so with us : And they shall be mine , saith the Lord of Hosts , in that day when I make up my Jewels , and I will spare them as a man spareth his own son , that serveth him . And of Christ it is said , Ps. 72.13 . He shal spare the poor and needy . And , O what riches of grace and mercy , and plenteous Redemption hath he manifested to us ? and therefore the more grace he shews to us , the more freely and sonly should we serve him , with lesse hirednesse and servile disposition : If we could love God and Christ with a heart abstracted from heavens hire , at least the pleasure of it ( for pleasure mak● not any conform to God , but holinesse doth ) and the heart not legally fearing the burning torment of hell it were good : for since Christ hath freed us from the Law-wrath , he takes it not well that we darre approach too near to the mount burning with fire ; nor does Christ allow our affections of fear and sorrow , & sadnes to act upon feared everlasting wrath , ( we being justified by faith ) any other way , then in a Gospel-consideration , being casten down for our Law-deserving , but so as we highly value our ranson-payer , and serve him with godly fear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word , Heb. 12.28 . must note a difference between the fear and trembling and terrour upon devils , for the torment of hell , Mat. 8.29 . Jam. 2.19 . and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the godly fear of believers , Heb. 12.28 . which is also given to Christ , Heb. 5.7 . in whom there was no fear of hell torment , and therefore the fear of him that can cast both soul and body in hell ( though it be another word , Mat. 10.28 . ) which Christ commands , cannot be a servile fear legall , for hell such as is in devils and men , but a godly fear , such as is consistent with the faith of deliverance from the wrath to come : for Christ , Mat. 10.28 . commands that fear , fear ( saith he ) to deny Christ before men : Why ? fear him who can cast soul and body in hell . And immediatly , v. 31. Fear not therefore : the same word that is , v. 28. then he must forbid a fear opposite to servile fear , and which stands with the faith of sons who are to beleeve the care of a father , which is more toward his children then toward sparrows , v. 29 , 30. And that the word no●●eth a godly fear , which is , Heb. 12. beside other Greek Authors ▪ See Heb. 5.7 . see Luk 2.25 . Act. 2.5 . Act. 8.2 . Act. 23.10 . and Heb. 11.7 . Noah moved with fear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , built and ark : sure the fear of everlasting torment in hell , moved not Noah to build the ark , for by faith which is saving , he builded it , v. 7. 3. Eternity is a speciall property of the Covenant of suretyship : For 1. the parties are eternall ▪ Jehovah the Lord and the Son of God never began to agree upon the designation of the Redeemer for that work , it was a bargain closed from everlasting ▪ Only the question is , when the Son shal render the Kingdom to the Father , 1 Cor. 15. whether or not the Covenant shal then cea●e . For 1. Christ shal then end his work of Redemption , and shal fully and finally have purchased what his soul desires , and shall have received his wages , and injoy with his conquished bride an eternal sabbath . 2. He shall interceed no more for sinners , for the sinning of his redeemed ones shall have an end . 2. The Son ( saith Camero ) shall leave off to raign , quod attinet ad regnandi actum , according to the act of raigning , but as touching the Kingdom it self , there shall be no end of the Kingdome . But it may appear as there was a time when it was said of Christ , Phil. 2.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He emptied himself , and took on him the form of a servant . So there is a time opposite to that , v. 9. Therefore God hath highly exalted him : which is not fulfilled in his resurrection , ascension , and sitting only at the right hand of God , but when all power , friends , and unfriends , and the Man Christ shal be subject to the Lord , yea even the Son , not as God , for Christ-God is equall with the Father ▪ not as man , for so in the days of his flesh as man , he ever was , and is , and shall be subject to God , but the Son shall be subject , as touching the Office of a formall Mediatour . 2. Another distinction is here needfull , as Augustine and Ambrose : he shall render the Kingdom to the Father , not that he shall leave off to raign , but that he then shal declare that he raigns not of himself , but that he hath his power of raigning from the Father , and he shall professe this before men and Angels , and so shall glorifie the Father . It s not to be rejected that Hilarius , lib. 1. de Trinit . 11. August . lib. 1. de Trinit . c. 8. he shall render the elect back to God , as now saved ▪ and present to the Father his ransoned ones now perfected , so Eph. 5.27 . 3. Taking the word of raigning , for this , to excell in eminency of power above all , so Christ shall raign eternally , but taking the word of raigning as it notes the exercise of royall authority , so and so by gathering a Church , by the Preached word , fighting against enemies , and overcoming them , to make them his foot-stool , untill which time he raignes , Ps. 110. And so it may be , and is said by some , he raigns , not after the day of the universall Judgement : but these are but the second acts of a King , and the not exercising of these acts proves not but Christ is a King , actu primo , and essentially , for the exercise of such and such acts are often extrinsecall to the office . But the question shall remain whether he be not for ever and ever a Mediatory King , and does retain his headship over the Church ; so as the Angel say , Luk. 1.33 . He shall raign , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of his Kingdom there shal● be no end . And as Dan. 7.14 . Cameron , and others say , the meaning of that , that his Kingdom shall have no end : is only , it shall not be destroyed by externall violence , as worldly Monarchies that are made away , and others rise in their place , but that Kingdom ( say they ) may well●be called eternall , though the King leave off to raign ▪ when he leaves off to raign through no weakenesse and want of power , but because he needs not raign● there being no need of laws , because the subjects are perfected , and there are no enemies to be subdued , and the King hath obtained that eternall end , a glorified people , for which he was fighting . But yet this seems not to satisfie , 1. Circumcision , and the Ceremonies ; and the Priest-hood , Exo. 40.15 . Lev. 16.29 . the fast in the seventh month , shall be a statute , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ever . Lev. 6.18 . All the mules of the sons of Aaron shal eat the remainder of the meat-offering , it shall be a statute for ever in your generations : so Lev. 17.7 . Lev. 7.34 , 3● . Lev. 23.14 . Num. 23.11 , 23. yet these Ordinances can hardly be called eternall , as the Kingdom of Christ is : And yet they cease when the body is come , and they are not destroyed as humane inventions , the hay and the stubble that are builded upon the foundation Christ. 2. These reasons prove that Christ shall not exercise such and such acts of royaltie upon such and such enemies , for they shall be no enemies : Yet we say not , as ●amero , that such a Prince leaves off to raign even as Mediatour . Christs rendering of the Kingdome dispensatory or Oeconomick to the Father may well be a rendering of an account of his subjects , and a presenting of them to God perfected , Eph. 5.26 , 27. without spot and wrinkle : Christ having brought them out of danger , so as they need not Word , Sacraments , or a Temple . And so ▪ 1 Cor. 15.24 . He shal put down all rule , all power , and authority , all Magistracy and Government that now is in either Church or State ▪ and so saith Par●us , the Son shal be subject to the Father ▪ having subdued all the rebels ▪ as his Fathers Deputie , he shall return to his Father the Kingdom now reduced to subjection and made peaceable , and lay down his Mediatorie Commission , and so be subject to the Father , having ended the deputed and delegated charge . And it is sure , the Son as Mediatour is sent , and is a Servant , an Angel , or Messenger of the Covenant , Mal. 3. and the laying down of his written Commission is a sort of subjection , and God doth not now actually raign in such a Mediatory way as in the days of Christs flesh : he did raign in Christ , but now after the last Judgement , God is all in all , that is , not because he is not now all in all , and is not the Lord of lords , and King of kings , but because it doth not so appear to be , many now rise against him and contradict him ▪ and persecuting his Mysticall body , do persecute Christ. 2. He shal be all in all by change of the Oeconomick Government , then the Father , Son , and Spirit , shal immediatly glorifie the Church , Rev. 21.22 . And I saw no Temple therein , for the Lord God ▪ Almighty and the Lamb is their Temple . 3. And the City had no need of the Sun , neither of the Moon to shine , in it ▪ for the glory of God did inlighten it , and the Lamb is the light thereof . But that Christ shall leave off to be Mediatory King after the last Judgement , I deny . For there is a twofold Mediation , one , of uniting sinners to God , and mediating between God and them . This shall cease , and all the royall acts thereof , but these , with reverence , 〈…〉 second operations and acts of royaltie . There is another Mediation substantiall , by which our natures glorified , stand in a substantiall union with God for ever ▪ for to what end shall Christ stand glorified in our nature in heaven , but to be the substantiall 〈…〉 between 〈◊〉 and us , glorified for ever ? If any say that Christ-God-Man after that day is no Mediatour of reconciliation , because there shall be no sin then : It s true ▪ Nay , but even now in the intervall between his ascension and second appearing to Judge the world , he acts not as Mediatour of reconciliation to expiate our sins , and to satisfie for them , for only he did upon the crosse by dying for us , so mediate . And we will not say he is acting the part of a Priest formally by sacrificing for us in heaven , as Socinians teach : for he can offer no expiatory sacrifice for us in heaven , for he died but once , & that was on the earth only . Obj. But now he Advocats for sinners , 1 Joh. 2.1 . therefore as now in heaven glorified , he is a Mediatour for sinners . Ans. True , he is a Mediatour and Intercessour now , applicatione , non expiatione , by applying his blood , but not by shedding of it : And he is an Advocat , but called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jesus the Righteous , and an Advocat as just and righteous , supposeth a right and just cause , and that sufficient satisfaction and payment is given to God for the sins of these for whom Christ interceeds ; the Advocation of Christ is not to plead that beleevers may sin , or their sins may be excused as no sins : But his intercession is to plead , 1. that for his blood we may stand as accepted of God , and freed from condemnation . 2. That the Spirit procured by the death of Christ , may be given to us , that we may repent and beleeve . But again , after the last Judgement Christ stands as Mediatour , not to apply his death , nor to interceed for sinners , when there shall be no sinners , but Christ eternally shall appear for us as a paund of a perfect satisfaction once given , and as a pledge and hostage of peace , and Christs appearing for us for ever is an allusion to the Ambassadours sent by forrain Princes , who standing in Court before the Prince they are sent unto , are speaking tokens that the confederacie of peace stands , and that no acts of hostilitie can be done by either of the States , and because God is eternally and not by fits just , as if he were now angry at sin , and then satisfied and pacified when the satisfaction is gone , therefore the Lord Christ stands in that Body and Nature in which he once suffered , before God , for the acquiescing of Justice for ever in the once payed ransone . As also , Christ remains the substantiall and naturall Head ( though nature be now glorified ) of the Mysticall glorified body for ever , and of these members under the Covenant of Redemption eternally , though all be done and performed in regard of the purchased redemption : yet we then glorified , once brake the Law , and therefore cannot even then stand in our Law-righteousnesse , but must stand in our Lord Jesus Christs Righteousnesse , which garment shall never cast the collour nor lustre . 2. That love to redeemed ones , and the soul-satisfaction of Christ in his seed i● eternall , looking back to the bargain he hath once made as Mediatour , he cannot leave off to be satisfied in soul with what he hath done , for that were a retracting of his love , and a repenting of his royall and Princely tendernesse , that as King , he once did beat to his conquered subjects whom he hath made his own for ever . 3. The soul of God must be eternally well pleased with his Son eternally God-Man , and he stands resting in his love , Zeph. 3.17 . and delighting for ever in all his Sons actings and transactions in the work of Redemption , if therefore God have once given to him , God●Man , the Throne of David to raign over the house of Jacob , he must make empty that Throne , if he shall leave off to raign . And the Angel , Luk. 1. speaks of his birth and conception . 31. Thou shalt bring forth a son , and he shall be great , and the Lord God shall give unto him the Throne of his Father David , and he shall raign over the house of Jacob for ever : And he speaks of the eternity of Davids Throne over Jacobs house , so that ▪ as he shall be a man ( and he shall never lay down our nature ) so shall he be a King upon Davids Throne for ever and ever . 4. To triumph eternally over enemies , the devils , Malignant opposers of his raign ▪ sin , and hell is an act of a Mediatory King ; when head and members do both triumph ▪ no lesse then it is a part of his royall Mediatory power to crush them all , and make them his foot-stool , Psal. 110. But Christ and the Armies of heaven , when the Marriage-Supper of the Lamb shall come , shall ride upon white horses , and triumph over enemies for ever , Rev. 19.7 , 13 , 14 , 15. and the eternall living of Christ in our nature with all his , is a triumphing over the grave , and death ▪ 1 Cor. 15. and who can prescribe a period and an end of that triumph ? 5. The River of Water of Life shewed to John , Rev. 22. proceeds out of the Throne of God and of the Lamb ; then hath the slain Lamb a Throne for 〈◊〉 ▪ v. 3. And there shall be no more curse there : the Law of Works as threatning a curse , shall no more be there , Gal. 3.10 , 11 , 13 , 14. Deut. 27.26 . but the Gospel-blessing shall be there , and the Throne of God and of the Lamb shall be in it . v. 5. And they shall raign for ever and ever . 6 : If the glorified sit with the Lamb on a Throne , as he is set down with his Father upon his 〈…〉 is ▪ promised , Luk. 22.29 , 30. Rev. 3.21 . If Christs Throne 〈◊〉 removed , the Throne of the glorified cannot stand : And all alongs where the state of the triumphing Church is d●scribed , the Lord Jesus keeps the name of the Lamb , in reference to the Mediatory sacrifice of the Lamb of God slain for the sins of the world , Joh. 1.29 . as , Rev. 5. The Beasts and the Elders stand round about the Throne , — saying , Worthy is the Lamb that was slain , to receive power and riches and wisedome , &c. Rev. 7.15 . Therefore are they before the Throne , and serve him night and day in his Temple , and he that sitteth on the Throne shall dwell among them . — They shall hunger no more , nor thirst any more : — 17. For the Lamb that is in the midst of them shall lead them unto the living fountains of waters . Though this be expounded of the Church Militant , Isa. 49.10 . yet it hath not its perfect accomplishment , but of the Church before the Throne : for all tears are wipt from that Church only . And whereas it is said , that Christ acts not as Mediatour in heaven , its true , he acts not as now he acteth for sinners ; but even then the Lamb , v. 17. is the midst of them , and leads them , when they need neither Temple , nor Sun-light , beside that , the Lord God Almighty is their Temple , Rev. 21. The Lamb is their Temple , v. 22. And the Lamb is their light , v. 23. Now what sort of leading , and what influences of worship and light comes from the Lamb is another question . And it weighs much with me , that its impossible that the precious Ark , God●Man , and the union personall can be dissolved . 7. Christ saith , I will be a God to the ●vercomer , and he shall inherit all things , Rev. 21. And if he be the God of Abraham , being dead , in regard of the soul that lives , far more shall he be a God in an eternall Covenant with Abraham , in soul and body glorified , though the acts of Christs raigning ▪ and the actings of his Covenanted people must be suteable to a glorified state . Come Lord Jesus . FINIS . Notes, typically marginal, from the original text Notes for div A57966-e250 Isa. 65.8 . Notes for div A57966-e7100 The first and second Adam . Nobility & self empty things . The first Adam earthly , we have more in the second . Mortality & immortality how due to Adam . How life was due to Adam . Adam was predestinated to life , and how . The Law a transient Court for a time . The death threatned , Genes . 2.17 . was according to the intent of the Threatner , partly legall , partly Evangelick . What threatnings are , and what sorts there be of them . Threatnings that are pure threatnings in law show what the Law-giver may jure inflict , but not what he shal actually doe , and what shall come to passe . Threatnings that are both threatnings and also Prophesies , reveal both the deserving of the transgressor , and the event . What is carnall security in beleeving legal threatenings what not . What Adam was to beleeve in the threatning , what the lying Serpent would have him to beleeve . The damned in hell not loosed from the first Command are not obliged to despair , and yet are not to believe actuall deliverance . What heathens are to believe . The Covenant of Works is not contrair to the Gospel . How the Gospel may be deduced from the Law , if an act of the free-will , grace and infinit wisdome of GOD be added to make good the assumption . How the promises are to be beleeved , and how in them , we are to beleeve both the equity and event of the promises , if the condition be performed , and how the difference must be made between them and the threatnings The promises as annunciated , and as made . The Gospel promises to the Reprobate are legal , & how . The Law-threatnings to the Elect are Evangelick , and how . The elect non-converted how they are not under Law-wrath . The Elect non-converted bear no part of the Law-curse , but CHRIST bare all . Remission of sins and life eternal under the Old Testament . Faith is made a cause of satisfaction for sin by all who hold that CHRIST gave a satisfactorie ransome for all and every one , Elect and Reprobate Conditionall payment made for the sins of Judas , is no payment at all Accepting or not accepting , assenting or not assenting to the payment , are not causes of the sufficiency of the payment made to justice . The formal reason why God accepts of CHRISTS satisfaction is the intrinsecal sufficiency of it , and why he accepts it for Peter , not for another is the free election of grace . How the satisfaction of Christ is refuseable , how not . Faith a condition of applying the satisfaction only God may accept the satisfaction of Christ without any condition required on our part . The conditionall decree of Adams living , if he should doe the Law , was not predestination to eternall glorie . How Adam was chosen to glory in Christ , how not . The heathen have not universall Grace . The high and deep Soveraignty of God is against universall Grace . Gods Covenanting with us , is a gracious condiscension . The errors in temptations which wee create from surmises that we are not chosen to life eternall . Better faith view God & Christ , as self . Unbelief quarrels at God , and but pretends self sinfulnesse . How to beleeve conditionall promises . Beings and not beings are debtors to the glory of God. All not beings are under the positive decree of God Our pains and sufferings are debters to the glory of God. There is more self-denyall in the lifeless and unreasonable creatures in their Covenant of nature , thē in man. A threefold consideration of man in reference to a Covenant . The Covenant naturall , & the Covenant in its positives of diverse considerations . God neither by necessity of nature , either rewardeth obedience , or punisheth 〈◊〉 . A naturall conscience may and doth know that GOD doth good freely to his creature , but it followeth not that God doth good to his creature for that by necessity of nature . Communion with GOD in Glory , is a reward not due by nature , but by the free gift of GOD , to the most perfect law-obedience . Arminius in Colla. cum Francis Junio , ad propos . ●2 . pag. 547. Anselmus de redemptione certe Domine , quia me fecisti debeo amori tuo meipsum totum , imo tantum debeo amori tuo plus quam me ipsum . Quantum tu es major me , pro quo dedisti teipsum & cui promittis teipsum . Anselm . Monolog . 40. quid enim summa bonitas retribuet ama●ti & desideranti se nisi seipsum . No merit can wone God , for he is greater nor our work . Bradward . de causa Dei lib. 1. c. 39. p. 343 lit . E. It is not just , that God shuld reward Adams obediēce , with life , before God made it just . Man can never come from under an obligation to his Creator and Redeemer . God falls in no sort from his natural dominion , though he punish not sin by necessity of nature . God should have a perfect dominion over mā , though he had imposed no penall , but only rewarding or remunerative lawes , upon him . The Lords dominion over man , is without Scripture or reason , restricted to penal Laws . Si enim lex talis non seratur necessariò , possibile esset ut vel Deus jure suo naturali & Dominio in creaturas caderet , & sic non esset DEVS , vel stabilito isto jure , creaturam ci non esse subditam . Quod implicat contradictionem — nam intercisâ obedientiâ ( quod fieri potuit & factum est ) dependentia ( moralis creaturae rationalis à Deo ) illa nullo modo continuari potest , nisi per poenam 〈◊〉 . Jam ver● egressus necessarios constituentes , non negamus Deum tamen eam libere exercere . It s not feazable , without a contradiction , to say God punisheth sin , by necessity of nature , and yet in the way , measure , and time of punishing , he is free . Suarez in opusc . de justit . Dei , Sect. 2. 〈◊〉 . 9. fig. 352. God loves & defends by necessity of nature his essentiall , but not his declarative glory . God loves & defends the glory of his pardoning mercy , no less then the glory of his revenging justice , and if he love the one , by necessity of nature , he must also love the other . The place , Isa. 42.18 . I will not give my glory to another , vindicated . The Scripture speaks for the most part , of the Lords declarative glory . God by necessitie of nature , should procure his declarative glory , and so by that necessitie , create the world , redeem man , if by that necessitie , he should love and defend his declarative Glory . God must by necessitie of nature hinder the existēce of sin , and by the same necessitie seek his legislative Glory , if he love it , as he loves himself by necessitie of nature . God might never have intended his glory declarative because if so it had pleased him , he might never have made the world . If God punish sin , by necessity of justice , hee must punish Adam and all his sons in their persons , & by necessity of justice , deny them a Saviour . The necessitie of declaring the righteousnesse of God in either punishing the sinner Adam , or the surety Christ , makes not God to punish , by necessity of nature . The glory of God , & the manifestation of his glory to Angels and Men , are much different . Declared glory and fundamental glory are different . Qualis enim amor iste esse potest , quem in ea re , qua nihil opus fuit , DEVS ostendit ? The freedom of punishing sin is objected by Socinus , as contrair to the necessitie of reall satisfaction . Grace and the measure of it is to be humbly looked on . Being , life , and self ▪ are undeserved favours . It is mercy that GOD rewards our obedience . An admirable soveraignty in the standing of Angels and in the fall of man. Gifts and habits of saving grace cannot keep creatures on foot . The humbling thoughts that God needs not men , nor their service , nor any creature , shuld take us up . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secret in us after actings of Grace . No creature can give to God Reasons why none can give to GOD from that excellent passage of David , 1 Chro. 29 . 1● 12. What dominion the state or communitie hath over private men . Such as refuse to give self for God , shall be plucked out of their place . The unity of such as boast of the proud pronouns , my , and self . Created sinlesse self , is to be denyed . The Covenant between God and man is of a far other nature , then the Covenant between man and man. God cannot quite or part with Creator-right & universall dominion over all things that may be given , and therefore nothing can be given to him . We are not to strive with the gracious Lord. The Covenant , but not the proportion betwixt works and wage is the Lords rule in rewarding our labour , nor should we be gainers , if the Lord shuld so deal with us . There is a commutative and a distributive justice , between God & us , the former hath no place in the absolute Lord. August . serm . 16. de verb. Apostol ▪ debitor nobis factus est Deus , non aliquid accipiendo , sed quod e● placuit promittendo . Glory is not our own after we have wrought for it . A promise as a promise can give us no right of strict justice to any reward . A promise being posterior to things promised , cannot alter the worth or value of things . None gave first to the Lord , men or Angels . God was no debtor ●o Justice to give being to the world . Non entis nulla sunt accidentia . We should not take ill to obey & serve God , who hath so noble servants . The beasts and lifeless creatures shal depon in judgement against us who break Covenant with God ▪ Our soft nature is too soone brokē with poor rewards , and too little moved with great things . Justification by works is our own element , Christ and his righteousnesse strangers to us . Seldome deadnesse to works , and lively activity in works is one . Rom. 10.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The room of death in the two Covenants . The change that Christ hath made in death . What Judas & Cain in their despairing mood , are to do . What weak doubters are to do . When faith acts most strongly . VVilfulness in unbeleef . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VVe are to obey , and leave supposed contradictions to God in time of darknesse . VVhy it is not said , that God was the God of Adam . Better our hearts be the Lords then our own . VVhat a life was promised to Adam . Of our ●ight to the creatures . A three-fold right , naturall , providentiall , spirituall . There is no law to have being and living , and so no sin in having it . VVhat a providentiall right 〈◊〉 . VVhat a spirituall right is , & how excellent . To live & to injoy the creatures is not in it self sin . Their temptation , who think they should not eat , nor pray . If the non-converted , have no right to any thing , then we may spoil & deprive them of life and all they have . How true it is , that these who injoy that , of which they deserve to be deprived , they have no right to that and sin in using i● . Living in the devils and damned and Reprobate is no usurping of life . Simile . The Reprobate & non-converted , in the Visible Church , want all spirituall right by faith in Christ to life and the creatures , and they sin in the maner of living , eating , &c. How woful to have a lump of life & time & no right to life . How God is our● ▪ God to the Saints and to the Man CHRIST a heaven . There may be a train of graces , & yet unquietnesse for the want of Christ. A spiritual soul acts in God , And misses God rather then any created saving grace . Cotvin . cont . Molin . c. 8. §. 7. Primo foedere per inobedientiam primi hominis rupto , cessabat etiam obligatio ad eam obedientiam lege praescriptam . Ibid. c. 9. §. 5. Remonstr . in Scrip Synod . Dored . 4. ●a . 145. The Law & the ●●rst Covenant is holy , and oblidgeth all to acti●● obedience alwayes . There is sin in Infants . The naturall antecedent love of GOD , which is fancied to be the ground of the Covenant of Grace , is as what the Jews in t●e Talmud , & the Alcaron say of God. Doctrin . fidei Judai● . 〈◊〉 . 5. trac . 8. ib ord . 1. disp . 7. Alcar . c. 43. 1. The Covenant of nature . 2. Of Grace . 3. The subservient Covenant & the differences between it and the Covenant of nature , which hold not . The differences between the Covenant subservient ( as they call it ) and that of grace are ●ull . Righteousnesse and forgiveness under that subservient Covenant . The Law as proponed to Israel was the very Covenant of Grace . The Covenant made at Horeb , was the same which God made with Abraham . The new Covenant a life of promises : How God commands what . The Law as the Law required no Circūcision , no sacrifice nor any Type representing Christ. The first Covenant had the Mediator Christ as this hath , but vailed in the one , revealed in the other . How the first Covenant is faultie . How Paul speaks of the Covenant , Gal , 3. and how Gal. 4. Calvin . Instit . l. 11. ● . XI . Sect. 7 , 8. Epist. par . 3. disp . 12. The Arminians three Covenants , dis . 14. Self searching necessary . Reflect ●cts are more spirituall then direct acts . Threatnings under the New Testament more spirituall , then under the Old. Desertions under the Old and New Testament compared . The Saint are stronger to suffer under the New Testament then under the Old. A larger number of Godly , of the rude & unlearned , th●n of the wise and learned according to the flesh . It s a Law-state to be under the dominion of sin , the nature of this dominion . The difference between the wrestling and protesting of a naturall conscience against the flesh , and betweene the flesh & the Spirit . Compelled convictions argue a Law-Spirit , It is easier to be found then to be Godly . Legall terrours convert none . Legall terrours may be mistaken and conceived to be the child birth of Regeneration Literall and legall conviction on the mind , and Gospel conviction on the affection . Naturall and supernaturall convictions , the danger of the latter , if they be firy , and not tempered with grace . ●are conviction is no Godly principle . A sweetnes in the hardest cōmand , because it is the holy wil of God , in a child under grace . A sweetnes of communion with God an aboundant hire for a duty to a child under Grace . How an inward principle of a new nature stands ( as it were ) for a commād , and yet the Word and Spirit must not be sep●r●ted . The s●ed & Infants of Covenanting parents are in Covenant with God under both Old and New Testament . The promise of the Covenant must be made to infants ▪ Acts 2.39 . else the sense of the words cannot stand . Infants in Covenant under the New Testament . Old and young of Nations under the New Test. are in Covenant externally , as Israel was . The place , Rom. 9.6 . vindicated from the unsound gloss of opposers of Infant Baptism . Children must have from their being born of beleeving Parents , under the N. Test. some Covenant priviledges It is a Covenant mercy to fathers and children that the Word of the Covenant is preached to them . It is a mercy to be born in Zion . There is no ground to say that the Covenant made with Abraham , and with u● under the N. Test. are different Covenants To children no Covenant-resurrection nor any Covenant-salvation can be given or promised , if they be not in Covenant . The New Test. Kingdome of CHRIST is spirituall , though there be in it external signes and seals . How faith does sanctifie the unbelieving wife to the beleeving husband . Mr. Rich. Baxter , plain Scripture proof for Infant Baptism . 4 Arg. on ● Cor. 7. p. ●8 , 99. Of federall holinesse . The Covenant external is made with a society or visible Church that out of them God may gather heirs of glory . What federal holines is . The being born where the Gospel sounds , of that nation & race , is the ground of Covenant-holines as well as the faith of the nearest parents The faith required of these to be baptized , Act. 8.37 . Mar. 16.16 is real saving faith , not visible only . The formal groūd of baptizing . These to whom the promise is made should be baptized . But the promise is made to children , Act. 2. The sense of the words , the promise is to you and to your children . If all be really believers that are in Covenant with God , under the New Testament ▪ al the Kingdomes of the world , which are the Lords and Christs , Rev. 11.15 . must be believers & internally in Covenant with God. How these words , and to your chil●dren are not limited . Externall Covenanting & the blessing of the Gospel Preached to the Nation , is but a Ceremony to the opposers of Infant baptism , contrair to all ancient Prophesies , Isa. c. 2. c 19 Jer. 23. Isa 11 ▪ &c. If there be no Covenanting under the N. T. but that of real beleevers , there can be no Covenant obligation upon the non-converted to hear , to beleeve the Gospel , to receive the seals . A conditional Covenant hath the compleat essence & nature of a Covenant , and they are truly in Covenant that are under it . Anabaptists provide no s●lvation by Law or Gospel , or by JESUS CHRIST , for the saving of Infants born of beleeving parents , more then for saving of Pagans and their Infants . It s false that the promise is made to infants & to the aged only upon condition of believing . How visible professors are really within the Covenant , & not really within it . The new heart is not promised to all , who ought to repent and to be baptized . What is promised , Act. 2.39 . whether a new heart be therein promised , or excluded . Mercies of the Covenant , are not alike and the same way promised to the Parents in covenant , to wit. Elect and Reprobate . The Covenant of Grace is considered two ways , in abstracto , & in conc●●to . The new heart is promised to such special Covenanters , not to Covenanters in general , and as Covenanters . The new heart is considered as a duty commanded . And 2. as a blessing freely promised . The Reprobate are not in the Covenant of Grace as touching some speciall promise . How the Lords Argument for Circumcision fits us for Baptisme . A comparing of the command of Circumcision , and of the command of baptism in three . If actuall faith be required in all to be baptized , there shuld be a command of self-examining in the N. T. of all before they be baptized . How many wicked absurdities must follow the excluding of Infants from the Covenant of Grace . Remonstrant Scrip. Synod ar . 1. p. 2. Thes. 9 , 10. Infants not predestinate to life in CHRIST , not redeemed in CHRIST Infants neither capable of heaven or hell by this way . Infants saved without Christ , not capable of Grace , of remission , justification Of the children brought to Christ. Of infants as infants , the Kingdome of God is not . Hyeronymus increpant ▪ non quia nollent iis salvatoris & manu & voce benedici : sed quod non dum habentes plenissimam fidem putarent eum in similitudinem aliorum hominum importunitate lassari . Chryso . Hom. discipuli expellebant pueros causa dignitatis Christi . Christs taking in his armes the children & blessing them , did not act mere resemblances and Emblems . The efficacy of Christs blessing the children . They came that hee should pray for them . Christs blessing of the children not as when the elements are consecrate . His blessing either a Law blessing , or a blessing of the Covenant of Grace . A Covenanted seed is prophecied to be added to the Iews under the New Testament . There is Covenanted visible seed prophesied to be under the N. T. Calv. in loc . Haec promissio Abrahae data ad totum populi corpus spectabat . The Covenant promise is prophesied to belong to such a certain seed If there be not a Covenanted seed under the New Test. the children of beleevers under the New Test. must be a cursed seed It s a state of cōmon grace to be within the Visible Church . It s grace that Reprobats are instrumentall to the in-coming to the world and to the Visible Church of the heirs of glory . God is a God in truth to some , and how to others . The cause why we believe , is because God is thus and thus , in Covenant with us . Calvin . unde Colligimus ad hanc quoque aetatem extendi ejus gratiam . Quid vero il●is precatus est nisi ut reciperentur inter Dei filios ? Beza , Ipsi quoque Infantes in gratuito Dei foedere comprehenduntur . The Covenant blessing of the house , is the Covenant blessing of the seed . The place , Rom. 11.16 . if the root be holy , so is the branches , opened . The Jews to be born are intentionally holy in the root and when they are born , they shall be actually holy . The same Covenant in the substantialls , is in the Old and New Test. The one Covenant of Grace is called the Covenant of the Lord , by way of excellency in the Old and New Test. A short opening of Ro. 11. to v. 17 By the holy root cannot be meant the predestinate to glory only . Paul , Rom. 11. speaks of a visible , not an invisible body . Infants of the Jewes are cut off with the root , and shal be re-ingraffed with the root . The seed are in Covenant , not by birth as birth , but by such a birth , so & so graciously priviledged . Covenant-holinesse externall is not the adequat and compleat cause of ingraffing really in Christ. Considerable differences between externall and internall Covenanters . Personal Covenanters cannot fall away : but Nationall , conditionall , and visible Covenanters may . The Covenant of grace is not made with all and every one of mankinde . Psal. 147.19 ▪ 20. There is no universall revealing of CHRIST to Americans and to all mankind ; which is either subjective , by a power or universall grace given to all , or which is objective , by the light of nature , in the works of Creatiō pointing out Christ as the place Psal. 19 4. mistaken is cited . The place , Psal 1● . 4 . vindicated Carol. Fermaeus in Analys ad Romanos , c. 10. p. 205. The true Exposition of the place Psal. 19 4. by our Interpreters . P. Martyr . in loc . Deus , ut inquit Psalm●s , voluit notitiam suam naturalem per creaturas coelestes publicari in universum orbem : Ergo & Euangelium curavit identidem evulgari . Quomodo igitur potestis dicere , vos Judaei , non audivisse ? — Ra●io à pari , vel à minores Si haec minus digne , an altera longe salubrior & utilior non publicatur ? Spanhemius in Sectio . 35 Amyrald p. 1426 , 1427. Junius , par . 18. I have mercy on whom I will , Is a Gospel-truth in the Old and New Test. of perpetuall verity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Exo. 33.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Covenant be made with Heathens , they must be the chosen people of God as well as Israel . If such a power of beleeving be given to all . 1. All must be renewed by grace . Job . 6.44 , 45. 2 CHRIST died in vain 3. Grace saving must be ineffectuall & in vain . 4 The nature of saving grace , the ends & uses of the dying of CHRIST , must be destroyed . Christs blood was shed , to buy us frō our vain conversation , as well as frō wrath , and this sutes not with Pagans state . Remonstr . in Decla . c. 17. thes . 1. Deus statuit hujusmodi potentiam conferre homi●i peccatori perquam idoneus & aptus redderetur ad id ●●ne praestandum quod ab●●o in Euangelio postulatur . Remonstr . in Synod . Dordrac . Art. 2. p. 327. Mediate vel immedia●e DEVM omnes vocare . Corvinus contra Molin . cap. 31. sect . 15. Deum sempersecundum se para●um esse ad eandem uberiorem gratiam promovendam in iis qui parciore recte utuntur . Free-will doth all . Corv. cont . Moli . cap. 3● . sect . ● . Quicquid de sufficientia ( gratiae ) dicimus , monemus assistentiae spiritus nobis tribui : minime vero habitualem gratiam quae omnibus communis sit à nobis statui . Sect. 29. Non est potentia infusa . Cap. 32. Secundum Concilia & Patres intelligimus tale gratiae adjutorium , quod ad singulos actus detur , cujus auxilio nititur , & ad singula adjuvetur liberum arbitrium . Martmez . de Ripul . de Ente supernat . Lib. 1. Dis. 20. N. 57. Suarez , lib. 1. de necessi . gratiae c. 4. per totum . Curiel in 12 q 109. Art. 2. N. 1. Duvallius , Tract . de necess . gratiae , Q 1. Art. 2 Molina de Concor . Q. 14 ▪ Art. 13. Disp. 9. per totum . Did. Ruiz . Tom. de volinider . Tom. de Praed●fini . Vasquez 12. Disp. 138. Bellar. De grat . & libe . arbit . Lib. 6. c. 13. & per totum . Gamachaeus in 12 Q. 85. Cap. 1. & seq . Estius Lib. 2. Dist. 41. Sect. 1. Sect. 2. & seq . Tolet. Com. ●n Ioan. 6. in Rom. 14. Pirer . in Rom. 8. & Rom. 14. Remonst . in Scriptis Synod . Art. 4. p. 158 , 159. Smalcius con Fran●z . Disp. 8. Graviter halucinatur Fran●zius , dum ait , Hominem non renatum nihil posse in spiritualibus , nempe in sensu interno , in verbum divinum , in conversione ad Deum , in fide in illum . Catech. Raccov . c. 6. Nonne a● credendum Euangelio Sp. Sancti interiore dono opus est ? Nullo modo : Neque in Scripturis legimus cuiquam id donum conferri nisi credenti . S●ci . Prael . 0 Theol. c. 4 fol. 14. Qui ex Adamo nascuntur ●adem conditi one omnes nascuntur , nihilque ei ademptum , quod naturaliter haberet vel habiturus esset . Corvinus contra Molin . cap. 34. Sect. 3. pag. 619. Mr. Hooker Survey , of Discipline , Part. 1. Cap. 3. Pag. 36 , 37 , 38. There is no place of Scripture or warrand in the word that Nations and societies shal not be the Covenanted people of God & Visible Churches , since God so esteemeth them in multitudes of places of holy Scripture , except men judge them first invisible and real saints or converts Surv. Part. 1. Cap. 3. p. 39 ▪ 40. Tho. Hook. argueth from confederacie with God to prove that we are to judge all visible professours to be justified internally called , and they are no Church-members except they be so in our esteem . The Invisible and mysticall body of Christ ●nd Church , is the only first principall and proper subject of the promises , and priviledges of special note given in the Mediator Christ. Mr. Hooker , Sur● of the summe of Church Discipline , Part. 1 C. 3. p. 35 , 36 , 37. Mr. Ruther fur● . Due right of Presbyteries P. 1 ▪ C. 9. Sect. 9. pag. 35 , 36 37 The command of God is not the b●st , nor any warrand at all , as grave Mr. Hooker saith , why gracelesse men should challenge the seals . There is an active right in the Church to confer the seals , when there is no passive right in many visible members either to receive or to challenge the seals . What an Hypocrite is . It s hard to counterfite graces and things not obvious to the sense of seeing . Many hate hypocri●es , and so doing are hypocrites themselves What is not hypocrisie . What is the power of self-deceit . Beleevers are properly parties of the new Covenant , but not as beleevers , as chosen of God to life . The Word and the Spirit . The first revelation of the Gospel and the first principles , cannot be tryed by any former Doctrine or rule . The immediate word , and the most immediate fountain-word , and the trying of both . The differences betwixt the Prophesies that now are , and Scripturall Prophesies The difference between revelations , of what is truth , and what is lawfull or not lawful , and revelations of facts , what shall come to passe , and what not . Nearnesse to God in fulnesse of manifestatiō of himself , is no surely concludent rule that such a thing is truth or lawfull . Peter , at the transfiguration , and John , Reve. 19. cap. 22. when they were most neer to God did reel and stumble & erre . The deceit in liberty of praying . It s good to keep the eye single , for rottenness in the mind putrifies the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pain , grief , & aikings in spiritual motions speaketh that the Spirit is there where such are . To observe so the ways of God in the soul , as ye may be able to give a particular account of al Christs motions , his going , his coming , and the actings of his Spirit : speak a most spirituall disposition . Convictions for most spirituall sins speak much spiritualnes As Christ-Man hath a new office to redeem , so hath the spirit a new office to comfort , neither of which should have been usefull , if man had not sinned . The Spirit as the Spirit acts us to doe all for God , as God. It s spiritualnesse of disposition to doe our duty for the dutey , not for the pleasantnes of the duty . It s spiritualnes to do duty for the duty , not for the successe of the duty Gospel-love inclosed in the letter of the command , renders the obedience spirituall . The heart is the man. There is a heart with in a heart , and a man within a man speaking and acting . God only tryeth the heart ▪ Aug. Confess 10. cap. 27. intus tu ●r●s , & ego foras What the good heart is , and how it is made good . 1. Creatiō of a better heart then the first , is a peece of the rarest of the Lords works . The divers sorts of evil hearts , wee are to beware of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mederi , curare mitigare dolorem . Hos. 11.5 . I 'le heal him . Prov. 6.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delve , to plow inde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that worketh either on iron of timber . Why we are more ashamed of uncleannes and falshood , thē of pride . Characters of sinfull stonines●e of heart against God Of the morall concurrence ●f the word to the act of infusion of a new heart Job 9.20 . Pro 28.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be made narrow , to be pressed in body or minde , to afflict , to vex , Gen. 32.7 . straitening was on Iacob by a Metalepsis it is to frame by pressing or keeping straight as Potters frame a vessel . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jots●r a potter , Eze. 11.13 . The 〈◊〉 and unreasonable imaginations of the heart and the atheism thereof . A heart delighted with God is the work-house of CHRIST . A whole and enteer heart . Half a sincere faith is no faith . A fixed heart . D. Pr●●●on ▪ Some new heart or new spirit is an old heart . Cant. 3 3. Cant. 5.7 . A wel keeped heart is a new heart New affections what they are . The necessitie of Works by the Law of faith , an old question in the Church . Our mistakes of Works , of Grace , of VVord , of God , & of the works of God. It s grace to close with all sorts of commāds . Galaenus de usupartuum . Alphonsus decimus rex Castellae . Melius ordinatiusque singula conderentur . Pamphlet printed an . 1647. p. 31. Luther , Gal. 5. In libello de votis Monasti . Chemn . Loc. Com. de bonis oper . cap. 1. qu 3. pag. 21 , 22. Confess . August . & Apol art . 20. Docent nostri , quod necesse sit bona opera facere , non ut confidamus per ea gratiam mer●ri sed propter voluntatem De● , lib. 6. Concor . p. 666. Some necessarie distinctions touching the necessity of Evangelick works . Faith thogh weak justifieth . Bruised Reed , pag. 107 , 108. The right faith gives to life , it justifieth not as Law-obedience . The fulfilling of the condition of the Covenant of grace , canno● justifie , as the fulfilling of the condition of the Covenant of Works shuld have justified . The right of redemp●ion is not ours , by Evangelick doing , as the place , Rev. 22.14 mistaken , is exponed by some ▪ By Christ dying , we obtaine right to life and to Christ , not by works . Via ad regnum , non causa regna●●i . There cannot be a perfection in our faith and Evangelick works in order to the Gospel , more then to the Law , to justifie us . If faith & works concur jointly as causes of our justification , neither can James deny truely that we are justified by faith , nor Paul that we are justified by works . English Divines Annot. on Jam. 2. Believing and faith , Jam. c. 2. v. 21 , 23. must be believing and working faith . The faith which Jam. excludes from justification is not the faith that Paul speaks of , Rom. 3. Gal. 3. but a bastard faith only . See Cartwright , see D. Fuilk against the Jesuites of Rhems , Jam. 2. Stapleton de sola fide justificante , l. 8. c. 9. haec autem fides siue charitate mortua est . Jam. 2. seu ficta & hypocritica , 1 Tim. 1. quantum ad perfectae justitiae vitam & veritatem , non autem quantum ad s●ips●m sibique propriam virtutem , &c. Lorin . Commen in Jac. 2.26 . ( Sicut enim corpus ) non fit comparatio cum homine mortuo ; 〈◊〉 cum corpore , nam homo mortuus non potest proprie vocari homo ; sed corpus mortuum est propric●●t●pus . Quo etiam pacto fides siue operibus , est vere fides , litet mortua — Nec sa●is placet 〈◊〉 addit ( Caj●tan in Comment . ) fidem sine operibus mortuam , quoniam opera sunt concomitantia 〈◊〉 . Estius Com ▪ non comparat Apostolus fidem mortuam cum homine mortuo , sed ●um corpore mort●● , sicut ergo corpus mortuum est vere & proprie corpus , ita fides mortua vere & proprie fides est . Expressions of a lively faith . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inniti , herere , recumbere est corporis , 2 King. 5.18 . & 7.2 . The Lord answered upon whose hand the King leaned ▪ Gen. 1● . 4 . leane down under the tree . 2 Chro. 14.11 . 〈◊〉 cryed to the Lord , help us , help us , for we 〈◊〉 upon thee . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspexit cum delectationes cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est inniti , recumbere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silere tacere , Ezek. 27.17 . Ps 131.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Kal. 〈◊〉 est , 〈◊〉 , amore 〈…〉 & bitumine ●njunctis . Shimler in Lexico . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmiter initi unde sumitur pro securum esse , ●o quod con●fidentiam sequatur securitas oppo●nitur dubitationi . Est inaliquo spes omnes sic re●ponere , ut secure quies●at animus adversus omnia pericula & res ardu●s suscipere audeat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A summo ad imum de●olvit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innixus conjunctus , vicinus fuit , confirmavit , sta●ilivit . Saving faith noteth farre other lively acts then can be in the faith of hypocrites . James speaks of reall justification before God , but under the notion as declared and manifested to men & to the conscience of the so justified Remonste● Apol. c. 10· fol. 13 col . 2. Jacobum de justificationis declaratione non loqui docent verb● ipsa . Quis enim adeo v● cors est qui cum Apostolo contendere voluerit , an homo declaretur justus ex fide , fides enim quatenus fiducia est & distincta ab operibus pietatis , non est nisi in cord● hom●●is . Theologia enim eorum non patitur credere hoc verum esse — nam ne de operibus ipsis constare potest an sint bona opera : non enim possunt esse bona nisi ex fide fi●●t , ex fide enim fieri non modo non potest alteri declarari , sed ne illi ipsi , id constare potest , qui ea facit . Quia reprobus illa eadem opera praestare potest . Trelcatius senior de Justifica 1. Class . Arg. 373. Paulus , per quod homines credentes justificantur coram DEO , docet . J●cobus ▪ quo modo justificari cognoscantur . 2. Paulus , fide verâ solum nos justificaris Jacobus , quanam sit vera illa fides , ab effectis , probat . 3. Paulus huic verae fidei tribuit justificationem sine operibus ut causis justificationis ▪ J●cobus fidei fictae detrahit hanc vim , & contra veram probat ab effectis veris , 4. Paulus negat bona opera praecedere justificandum : Jacobus dicit ea justificatum sequi . 5. Paulus à causis justificationis ad effecta discendit , quibus detrahit coram Deo vim justificandi , ut in solidum id tribuat Dei gratiae & Christi merito . Calvin . Instituti li. 111. c. 17. n. 11. Iucidunt in duplicem Paragolismum : Alterum in justificationis , alterum in fidei vocabulo . — Tu credis ( inquit ) quod Deus est , sane si nihil en istâ fide continetur , nisi ut credatur Deum esse , jam nihil mirum est si non justificet . — nec vero dum hec adimitur quicquam derogari putamus fidei Christiana . — N. 12. Justificari ● Paulo dicimur , cum obliterata justitiae nostrae memoria justi reputamur ▪ eo si expectasset Jacobus praepostere ci●asset . Illud ex Mose , Credidit Abraham Deo. — Si absurdum est effectum sua causa prior●m esse , aut falso testatur Moses eo loco , imputatum fuisse Abrahae fidem in justitiam , aut ex ea quam in Isaac offerendo praestitit obedientia , justitiam non fuit 〈◊〉 nondum concepto Ismaele , qui jam adoleverat , antequam nasceretur Isaac , fide sua 〈◊〉 fuit Abraham . We are not Evangelically justified by Works . Professores Leyden . in Synosi Pur. Theolo . Dis. de Justific . & in Cens●●a Confessio . Remonstrant . c. 10. pag. 145. Apud Paulum nomen Justificationis sumitur pr● ipso justificandi actu , qui solius DEI est tanquam causae efficientis principalis , fidei tanquam causae instrumentalis . Apud Jacobum pro fidei professione fides sumitur . C●jetanus in Jacob. c. 2 v. 23. Adver●e , prudens Lector ▪ quod Jacobus non sentit fidem absque operibus mortuam esse ( quoniam constat nos justificari per fidem absque operibus ut pare● in infantibus ▪ &c. ) sed sentit fidem si●e operibus hoc est ●enuentem operari esse mortuam ▪ & impleta est ( Scriptura ) quoad executionem maximi operis , ad quod parat● erat fides Abrahae , — uterque v●rum dicit : Paulus quidem quod non factis ceremonialibus aut judicialibus secundum se , sed fidei gratia justificamur . Jacobus autem quod non fide sterili , sed fide● foecunda operibus justificamur . What a faith James , Chap. 2. speaks of . David Pareus , Com in Jacobum c. 2. Absurde enim diceret fidem , v. 21 cooperatam fuisse operibus ( nisi opera senechdochice su●cret , per metonymam effecti pro ipsa fide operibus conspicua ) 1. Juberet videre , quod non erat & quod non dixerat : Quia fidei nullam mentionem fecerat : potius diceret , vides opera fuisse cooperata &c. 2. Absurde etiam diceret , ver . 22. Credidit Abraham Deo Scripturam opere impletionis filii impl●●●m fuisse Scriptura enim de fide & Justificatione Abrahami impleri non poterat , nisi per fidem justifica●tem , cujus in historia oblationis nulla habetur mentio ▪ imo sibi contradic●ret , ver . 20. ●x operibus , & ver . 22. ex fide Abrahamum justificatum asserens . 3. Absurde etiam ex Scriptura Credi●● ▪ Abraham Deo inferret , ver . 24. videtis ex operibus justificari hominem ▪ Potius 〈◊〉 contrarium inferendum erat . Videtis ex fide justificari hominem , ●on ex fide , &c ▪ 〈◊〉 Jaco . Arminius disput . priva . 8. ●h . 7. Justificatio apud Jacobum pro 〈…〉 & declaratione Justificationis , quae fide fii & operibus , sed alia ratione quam ●a qua fides ▪ 〈◊〉 ▪ & justitiam à DEO propositam apprehendit quae cêrte fide & operibus non apprehenditur , sed apprehensa declaratur — fides non accipitur eo modo quo apud . Paulum , pro assensu nempe fiduciali , sed pro fidei confessione & professione quomodo fides sumpta se habet ut oper● nempe ut 〈◊〉 bonis operibus jun●●a declaret & manifeste● hominem justificatum , & sic justificat , &c. Catech. Ruccov . c 9. de Prophe● munere , l. C. pag. 193. * James can hardly be understood to speak of the Popish second Justification by works . What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Jam. 2. noteth . Cateche . Raccov . c. 9. pag. 194. Socinus , tract . de justific . p. 58. Meminisse debemus fidem hanc qua scilicet justificamur , esse obedientiā . Socin . de Chris. Servat , p. 3. c. 2. In Christum ●redere nihil aliud est quam ad ipsius Christi normam & praescriptum obedientem , praebere . Cateche . Raccovien . de prophetico , I. C. munere , c. 9. pag. 193 Ergo tu obedientiam sub fide comprehendis ? Sic est Jac. 2. ut fidem Abrahae ex operibus consumma●am ▪ p. 194. they expone that . Vt penitentiam agamus ; non secundum carnem ambulemus , — null●● peccati habitum contrahamus , omnium vero virtutum Christianarum habitus comparemus . Remonstr . Armini . Confess . c. 10. th . 2. Vtique necesse est fidei praescriptum non alio modo hic ( quatenus justificat ) consideretur , quam qu●tenus proprietate sua naturali obedientiam fidei includit : Hac ratione considerata fides totam hominis conversionem Euangelio praescriptam suo ambitu continet , Remon . Apologia fol. 113 , 114. Edward Poppius . August . Porta . fol. 28. Fai●h is pu● for the obj●ct of faith . The Scrip●ure and sound reason distinguish between faith and new obedience . To give our selves to J●sus C●rist to be ruled & commanded by him as Lord and King , is not formally to beleeve in him . See the Learned Commenter , D. Trochrigge , on Eph. ● . 8 , 9. Right or jus to life eternall , & possession of , or the way to life eternal , are much different . Christs blood is the right of merite to life eternall , good works the way and meanes by which we come to the possession thereof . Calvinus Instr. l. 3. c. 15. n. 21. Respo . ad 1. Arg. Istis nihil obstat quo minus opera Dominus tanquam causas inferiores amplectatur . Sed unde id ? Nempe quos su● misericordia aeternae vitae haereditati destinavit , eos ordinaria sua dispensatione per bona opera inducit in ejus possessionem . Quod in ordine dispensationis praecedit , posterioris causam nominat . The necessity of good works . The Scrip●ure speaks of justifying of persons , not of works . How wee are redeemed from our vaine conversation . Objections against the distinction of right to life , & possession of life , removed . The title or right is accidental to the nature of possessiō * Possessiō of life , and due right to life , ar both from Christ but diverse wayes . How the promise is made to godlinesse . Christ suffers not for some sins of reprobates , and not for others . CHRIST cannot buy all from their vaine conversation conditionally , for the condition cānot be shown in Scriptur For whom Christ died , for their unbelief & finall vain conversation he died also . Pr●sper Carmi. de ingrat . c. 13. Ergo hominis valida arbitrio divina voluntas . aut etiam invalida est , &c. Ioan. Davenantius ▪ Episc . Salisburien . Dis●sert . de morte Christi . Impres . 1650. c. 1. pa. 6. Hoc enim est illud uleus doctrine Pelagianae , quo● Faustus Rhegiensis hisce verborum integ●●mentis conatur oc●ultare volentes De●us red●●i● , 〈…〉 Christs death is not a remedie applicable by the Gospel-Covenant , to all and every one of mankinde , so they actually beleeve . This is false , that God hath decreed that Christ in the preached Gospel , and salvation may be offered to all and every one , old & young , of all and every nation in all generations , upon condition of actuall beleeving That there be two intentions in God in dying for all without exceptiō , hath no warrand in scripture The dying for all and every one cannot be cōditional . The promises are so made to all within the Visible Church as all are in Covenant conditionall . The unbeleef of justified persons is against the Covenant of Grace , and diverse other sins beside finall unbelief , are the causes of condemnation . All sins against the Gospell , even finall unbeleefe , are also against the Law and against God Redeemer , Immanuel . Dicique beatus ante obitum nemo supremaque funera debet . How the Covenant of Grace is everlasting & yet brokē by men . The Law commands repentance but not with a promise of life , or as a way to life . How finall unbeleef is the onelie cause of cōdemnation and to whom , and how not . For whom Christ died , he died for their sins , and for all their sins . There is a world reconciled to whom God imputes no sinne , and therefor all the world of Pagans & Infidels cann●t be such as Christ died for , and whose final unbelief he sati●fied for . The Law & the Covenant of Gr●ce doe not , one & the same way command faith and forbid unbeleef . How the reprobate are under the Covenant of Works . Christ one way layes Evāgelick commands upon the Elect , & another way on the Reprobate . Conditionall perseverance was not promised to Adam . The considerable differences betwixt the influences of God given to Adam for his standing in obedience , and these influences given to us in the second Adam The obedience of Adam only a duty , not a promised benefite , our new obedience is both a duty ▪ and a promised benefite . Four kinds of obediences . The excellency of the obedience of Jesus Christ how it was his own , properly meritorious . The obedience of CHRIST debtfull & not d●btful in diverse respects . Properlie so cal'd satisfact●ō is performed by Christ. Angels obedience properly obedience that ●s of grace and not their own . Grace diminisheth of the nature of merite● from the obedience . Of Adams obedience how proper it was . Gospel-obedience hath less of the nature of obedience , then Adams obedience . The Law is made ( as it were ) Gospel to elect beleevers & the Gospel Law to reprobates . Obedience from Law and from love how differenced Gospel obedience from grace how excellent and how far above civili●ty in its fairest lustre . Tremellius & Trostius in Syria . Ver. Gal. 3. Qui non fecerit omnia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hyeron● ▪ Maledictus qui non permanet . LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chald. Para. Qui non permanserit . Syria . Versio . Maledictus qui non per●●iceri● . Arab. Versio . Qui non confirmabit . B●za , Gal. 3.10 . Qui non firmarit ▪ Magna vis Verbi Jakim . Pagn● . & Ari. Montanus , Qui non statuerit . Faith as lively , not as induring to the end the condition of the new Covenant . Faith in the first lively act saves & justifies . How boasting is excluded by grace . Boidius Comment . Eph. 2. How faith saves not according to the dignitie of its act . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shindlerus notat in , cum , propter . Calv. com . Ezek. 20.11 . Nulla igitur est in eo absurdit●s si homines vi●ant hoc est mereantur ex pacto vitam ●ternam : Sed ●i quis●legem servat sequetur eum non opus habere Christi gratia . Toletus , Rom. 3. Adverte fidem non habere ex se officaciam ullam ut actus quidam , noster est , remitten di & reconciliandi ▪ sed virtutem totam procedere ex objecto ipso , nempe , Christo cujus virtutem & meritum disposuit Deus per fidem in ipsum applicare peccatori ad justificandum . The Adversaries exclude not Law-boasting . A twofold imputatiō of Christ , one legall , another Evangelick . The mistake of Antinomians ▪ Obedience to the surety . Christ is by a speciall Law. Faith presupposeth three unions , & maketh the fourth . We believe that Christs righteousnes may be made ours , & because it is ours , we believe it to be ours also . Four or five sort of adversaries who caused various cōsiderations of the question of justification in the Old and in the New Test. Of the dominion of the Law. Ambro· Mori legi est vivere Deo , quia lex dominatur peccatoribus cui ergo dimittuntur peccata is moritur legi , boc est liberatur a Lege per corpus Christi , hoc consequimur beneficium 〈◊〉 tradens enim corpus suum Servator , mortem vicit & peccatum damnavi● . Christ Mystical , Christ & believers are freed from the law-dominion . The Antinomian objectiō charged upon is answered by him . There is a twofold dominion of sin . The oldnesse of the letter , and the newnes of the Spirit . No gifts nor grace can be given by the Law. How the Covenant of works is eternall . How the Covenant of works is not eternal There is more of the Covenant of grace in the life to come then of the Covenant of works . Other differences between the Covenant of Works , and that of Grace . The perpetuitie of the Covenant of Grace in the life to come . Every thing in this Covenant is free Grace . How fear of law-fear acts upon a beleever . * So the faith of Joseph & Mary , that Christ their Son shal be great shal sit ▪ in the Thron . of DAVID his father & shal raign over the house of Jacob for ever , Luk. 1.32 , 33. did wel consist with that holy and obedientiall fear of fleeing into Egypt , for fear that Herod shuld murther that hopefull young King in his cradle ▪ Math. 2. What is to be done under tentations . What way a fixed peace is in the children of GOD. A beleever ought not to cōplain of a state of non justificatiō , but ought to complain of a state of non sanctification Why feeling of sin , seldome wants unbeleef . Oftē when the believer complains of his own sanctificatiō , because of guiltines lately acted , he also unbeleevingly cōplaines of Christ his performed satisfactiō , as if it were weak . Christ by his death removes not sense of sin . CHRIST died not to remove Gospel sense or any sense of sin flowing from a naturall conscience Notes for div A57966-e69170 The room of Christ in both Covenants . The first Adam marres all , the second ADAM mends all . How the Law doth oblidge to both doing and suffering . The righteousnesse of Christs person and of his merit . Christs active obedience , how it is meritorious for us . Epist. David Parel ▪ de justi . ch . activa & passiv● , 186 Satisfactio est redditi● voluntaria equivalentis , alioquin indebiti , 〈◊〉 alii ex propriis bonis & non debitis . No satisfaction could be at all except Christ had died ▪ because all the satisfaction of a surety might in Law have been refused , and the Lord might have eternally punished Adam & all his , in a Law-way in their persons , therefore there was need of a punishment agreed upon between God and the Mediator by a special Covenant , & this punishment must be satisfactory to the Law which required death Gen. 2.17 . and so must Christ-God-man d●e . The Scripture never speaks of Christs dying , but it speaks of this intrinsecall end , that they should die to sin and live to God , for whom Christ died ; now this end is not possible in Pagans who never hear , nor can hear the Gospel , therefore Christ died not for Pagans . These who teach that Christ died for all and every one , and made a Covenant of Grace with all & every one , and sends no more of the Gospel to al & every one , make the way of salvatiō more impossible under the second , thē under the first Adam , Christs incarnation and death cannot be a fruit of the Mediators death . We have not properly right to Christs satisfaction by faith . CHRISTS death cannot be applicable to the Reprobate , by faith , except faith be merited to them by that death . Davenantius , dissert . de morte Christi , pag. 49. Respectu mortis Christi voluntas Dei aliter est comparata ad omnes & singulos , quam esset absque ea , nam hoc ipso quod Christus passus est in natura humana , sine alio ullo medio interveniente , hoc saltem apud Deum effectum , ut velit 〈◊〉 homini ▪ ( Caino ) credenti & poenitenti reconciliari , peccata remittere , vitam aeternam conferre ● — tolle respectum hunc mortis Christi — promissionibus quoad non-ele●tos nihil serii , nihil solidi aut veri subesset — illud certum quemlibet hominem beneficio mortis Christi hoc juris sibi vendicare pos●e ( Ergo hoc jus est impetratum morte Christi etiam reprobis . ) We have not a new heart by beleeving . Adams sin is ours , not because Adam is our father by nature , but because he is our father both by nature and by law Three parts of original sin . The free-will of God the ground of the Lords imputeing Adams sin to us . The difference between the imputation of Adams sin to us , & of the righteousnes of Christ to us Christs imputed righteousnesse cannot remove inherent sin , or make us such as never sinned . Davenantus de morte Christi , c. 4. pag. 48. Ex solâ vi horum verborum : Christus pro omnibus mortuus est non potest inferri Christum pro omnibus ita mortuum esse ut absolute decreverit hac sua morte omnium salutem efficaciter & insallibiliter operari : quia satis vere & proprie pro aliquo mori is dicatur qui bono alterius procurando mo●itur , quamvis ille alter suo vitio nihil commodi inde percipiat . Christ cannot be said to die for all , if these all may eternally perish . No Scripture warranteth us to say that Christ died for all with one intention to apply his death to the elect , and with another intention to apply no death at all to the reprobate . Christ sustained not two persons upon the crosse . Christ was not cut off to put an end to all their transgressions for whom he died , by their way who teach that he died for all without ex●ception . There is nothing purchased to the most part for whō Christ dies , but a pelagian power to apply which power all men have , suppone CHRIST had never died , according to these who teach that CHRIST died for all and every one . How many ways it may be said Christ died in our room & stead . The sufficiency of Christs death depends upon the i●finitness of his person , not upon the free decree of God Whether all beleeve and be saved ▪ or none believe or be saved , its true that whosoever believe shal be saved , but the truth of it dependeth not upon Christs dying for all and for every one . None are saved by beleeving that Christ died for them , except th●y also believe that Christ rose also , ascended , & intercee●ded for thē . God hath no intention to save all , though he say all that believe shall be saved , nor comes such an offer frō CHRISTS intention to die for all and every one . One that hath the Tongues , may preach the Gospel to the Nation he comes unto , but that preachablnesse of the Gospel comes in in no sort , from the Lords sending his Son to die for all and every one . The Gospel is not preachable to all and every Nation , at all and every age & difference of time . The conditionall promise either of life to all that shall keep the Law , or of salvatiō to all that beleeve in Christ can inferre no intention or good-will ●n God to bestow the end & the means upon either the one or the other , or any good-will toward their persons . Conditionall promises place nothing absolutely in persons but only the connexion of things , means & ●nd , work , & reward , If the Gospel of it self were Preach●ble at all times to all Nations , it were the sin of the Prophets not to Preach to all Nations , whether they can speak wi●h all Tongues or no. 2. And all Nations should be in a fit c●pacity at all times to be the Church●s of Christ , and ●ll Nati●̄s should be Chu●ches in Covenant with God in Christ. It s false that Christ so died for us , that is , in our stead , as that in our stead hee fulfilled the Law , and performed all active obedience & passive by doing and dying ▪ that God can require of us . How Socinians will have Christ to die for us . Socinus , de Servatore ▪ l. 2. c. 8. dictio ( pro ) causam finalem notat . Ioan Crellius , advers . Grotiam , par . 1. c. 5. Cateche . R●ccovie . c. 8. pag. 183 , 184. Loco & vice peccatorum nostrorum mortuum esse , nihil deluti●● qui dat & pendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro captis in fuga , aut loco fugae id pendit . Jac. Armin. Antiper edit . Bertianae pag. 676. Quod si statuamus talem mediatioris rationem — ut omnium electorum peccata actu ab ipsis abla●a & in Christum transl●ta sint , qui poenam pro illis passus , illos actu ipso ● poenis liberaverit , tum obedientia ab illis postulata fuerit , qui illam praestitit , & vitam aeternam illa praestatione non sibi , sed illis meruerit , non ●●cus quam si ipsi Mediatorem nostro loco constituissemus & per eum DEO solvissemus debita nostra , jam simul statuendum est secundum ipsum justitiae DEI & legis rigorem electis deberi & immunitatem ● pecca●is & vitam aeternam , eosque ista bona ● DEO postulare jure solutionis & emptionis , absque eo ut Deus postulare ullo jure fidem in Christum & conversionem ad Deum possit . One may in Law , be a real and true satisfying surety for another , thogh the debter neither request , nor Covenant with him to undertake , yea though he know no , thing of the sureties willingness to undertake , and so Christ is our surety . Arminius sides with Socinus . How wee satisfied justice in CHRISTS dying , so that we cānot suffer eternally in hell , if CHRIST suffered for us on the Crosse without wrong to Divine justice . Christ dies not so in our room and stead , as that we cannot in justice die the second death except there be a breach of Covenant between the Lord and Christ. God demands not of us faith and repentance , by necessity of divine justice , for so he should fail against justice ( with all glory to him be it spoken ) if he should exact these from us . Christ died not for our good only , but also in our stead . There be considerable differences between Christs punishment and that punishmēt which was due to u● eternally ▪ A fivefold onenes & law identity & samenes betweē Christ the surety , and sinners for whom he satisfied . Scripture and arguments frō Scripture prove that Christ died in our room and stead ▪ If Christ was made the curse that was due in law to us , that blessing not due to us might cōe upon us then he suffered in our place . Oratio pro Ar●hia Poe●à Oratio pro Marcello 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demosthe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Col. 1.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Three for one slain . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rex . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Il. 1. Rom 9. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 10.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 15.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 11.50 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 5 . 6· 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Sam. 18. Syria . versio Quis dabit me mori loco tui ? Chaldae . Paraph . Vellem quod mortuus essem , & tu mansisses ●odiè fili mi. Ge. 22. LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 44. LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mar. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 20.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 23. dabis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Daebis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prov. 11.8 . LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Job 34. ●4 Heb as before . Ps. 45.16 LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Job 16 ▪ 4 LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat 2.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Trostius , Syria versio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loco Herodis patris sui . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tremel . Trostius , vice piscis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ro ▪ 12.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tremellius Trostius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro multis , sed Mat. 2.22 . vertunt loco . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro , vel vice omnis hominis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco seu vice vestri . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco ●●ium suarunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice populi , 1 Tim. 2.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco omnis hominis , 1 Pet. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis , vice nostri . ( In stead ) or ( ●or ) another cannot note alwayes , for the profit and good of another , but it must make non-sense . Socinus de Servato . l. 2. c. 8. Cateches . Raccoviens . c. 8. pa. 183 , 184. The vain reason of Socinians , that Christ died not in the place and room of sinners , because he died not in the place and room of sinnes and transgressions ; retorted & answered . We legally died & suffered for sin in Christ , altho many of us for whom he died , were not then born , and neither we nor our sins had any being . CHRIST willeth not that we answer plea's that he hath answered , and that by unbeleef , wee trouble our selves with debt that he hath payed . Socinus , de Servato . l. 2. c. 8. Quomodo igitur vice & loco nostri Christus est mortuus , si nos quoque perpetuo ●idem mortis generi expositi sumus ? Crellius , adversus Grotium , c. 9. par . 9. How wee die , though Christ have died for us . We depose CHRIST ( with reverence to his holiness ) from his office of Mediator , when we embark , having once beleeved in him , in a new plea with the Law. We are not to act of new a plea with the Law , being now in another kingdome and freed from the Law. We are not to desire a Law-wakening under Gospel-deadnesse . VVe sinned in Adā , though we had neither being nor hand in making Adam either our naturall or Law-head , so may we be legally crucified with Christ our surety , though we had no hand in appointing Christ to be our surety . All the requisits to a reall satisfaction are in Christs dying for us . What mortification is . Mortification comes frō Christs death as from a real cause and from a real new principle procured by the death of Christ. Gospel arguments how and upon whō they work . When reasō is green , adherence ▪ to a course by perswasion is unstable . Four sorts of considerable actings in one mortified . 1. No actings are in the mortified at most moving objects . The motions of grace are quiet & slow . The actings of a mortified man in order to all created things , are indifferent , not peremptory , not so absolutly fixed but he can q●i●e them 〈◊〉 Go● . Actings terminated on God may be fiery . Mortification sweetly closes with all providences . Mortification or deadnesse meerly naturall , only because the Tools are broken & the horse wearied , hath nothing to do with the death of CHRIST 2. Compelled mortification is not frō Christs death . 3. Philosophick and bookish mortification not from Chrst crucified . 4. Superstitious and religious mortification , Luther Com. on Gal. 6 ▪ 14 ▪ 5. Pharisa●cal mortification . 6. Civil mortification . D. Preston Serm. 1. of mortification ▪ p. 8 p. 9. 1. Mortification to self . 2. Mortification to will Much will , much life , all will is no mortification . 3. Mortification to life . 4. Mortification to wisdom : there is a paper sicknes for māy books 5. Mortification to learning & books . Ptolemaeus Philadelphius King of Egypt gathered in the Bibliotheck of Alexandri● 40000. books . ad luxuriam non ad utilitatem , ait Livius , and they were all burnt . Serenus Sammoni●●● left in Testament to Gordianus junior three score and two thousand books . Petrarcha , Librorum larga copiae est operosa sed delectabilis sarcina , & animi jucunda distractio — libri quosdam ad scientiam , quosdam ad insaniam deduxere , dum plus hauri●nt ▪ quam digerunt : Vt stomachis ▪ sic ingentis nausea saepius nocuit , quam fames . 6. Mortificatiō to riches The simple desire of riches is not the sin . Whether acts of covetousnesse may consist with mortification , and how . 7. Deadnesse to honour . Sis pro nobis peripsema . Plutarchus De profectu virtutum lib. 11.5.237 . Themistocles somnum sibi Miltiadis Tropheo adimi , eoque se excitari electo . Plutarch . ib. pag. 239. Quid mihi nunciaturus es , nisi Homerum revixisse ? Men may judg themselves mortified to honour , because they are deadned to riches , and not be mortified . Plutarch . de capienda ex hostibus utilitate , l●bel . n. 3● . pag. 241. Zeno , cum nunciaretur navim ipsius qua negotiabatur , fractam : Bene facis , inquit ▪ fortuna , quae nos intra palliolum compellis . All sins are not mortified with the like labour . 8. Deadnesse to injuries . Plutarch . lib. de liberis educandis , moral . 1. n. 15.20 . pag. 17. A● si me Asinus calce feriisset jussuri eratis , ut contra eum calcem impingerem ? Omnibus hoc ei exprobrantibus , & calcitronem ( adolescentem ) appellantibus , suspendio vita se exuit . Nequaquam aegre fero ( inquit Socrates ) nam in Theatro , veluti in magno convivio , verbis vexor . 9. Deadnesse to an office or a place of authority . 10. Deadnesse to pleasure . 11. Deadnesse to all the world . 12. Mortification to creature-comforts to multitude , friends , hosts , armies , chariots , horse , father , son , daughter , husband , to city , to our mother-countrey , &c. 13. A deadnes to Captains stoutnesse and valour in warre , to birth . 14. A deadnes to youth , pastime , play , laughter , to hunger , fulness . 15. A deadnes to Ordinances . There be two●things in Ordin●nces . 16. Deadnesse to prayer . 17. To faith and hope we pray to our owne prayers . 18. Deadnesse to cōforts and feeling ▪ How farre we may be taken with feeling . 19. Deadnesse to the habit & stock of created grace . 20. Deadnesse to the sweetnes of heaven . 21. To the promises ▪ M. Isaac Ambrose , prima , media , ultima . life of fa●th , c. 9. Sect. 2. pa. 2●1 . 22. Deadnesse to the out-shinings of God , to take aright absence & presence . 23. Deadnes to fair providences of court , Godly Princes , miracles . 24. To saplesse wil-worship . Q. 1. How is CHRIST given as a Covenant of the people ▪ Is 49 6 Socinus de Servato . l. 2. c. 16. Christ is not the cōfirmer only but the Author of the Covenant of grace . The death of the Testator how it confirms the Covenant . It is true that the death of the Testator , to wit such a death of one who is more then a Testator or only man , even God man , procu●es as a meritorious cause , life , remission , &c ▪ but this it does not as the death of a Testator and dying friend , but as such a so excellent , so satisfactory a death , which no Martyrs death can do . There is a far other thing in Christs blood then power of sealing and witnessing the truth which is in the Martyrs blood . The Socinian way quiets not the wa●ened conscience by mā● works , but by the blood of Christ apprehended by faith , this is done ▪ Christ is upon both the Lords side of the Covenant , & upon our side , & the satisfactiō i● most 〈◊〉 Justice as justice seeks satisfactiō , but Soveraignty of free-grace , not justice , determines how , and who shall pay . Justice is not the mediating and interposing attribute , but free-grace . Our glory was work and wadge to Christ , but of free grace to us , we bought it not . Deep reasons in the depth of unsearchable wisedom , why the Lord who can hinder sin to enter in the world , thought fit it should be None sick speaks no Saviour , no such Physitiā as Christ It is a deep of wisedom that the same men that now are fire-wood eternally in the lake of brimstone , might have been ( if so it had pleased GOD ) proclaimers of the glory of his grace in heaven , & the now heirs of glory in their place . God might have hol●en up the law●dispensation for ever , but then there should have been no place for the Ark of glory . J. Ch. The Gospel-wōders of grace should not eternallie have been bi● . Whether of the two be most excellent , Law-innocency , or Gospel-repentance . Christ Man must be in Covenant with God. Arg. 1. For the Covenant of redemption becaus Christ c●lls the LORD his God. 2. Arg. From the Lords calling of his Son to his Office. 3. Arg. Christ his offering of his service to GOD proves this Covenant . 4 Arg. The Fathers giving of the elect to Christ to be redeemed , and the Son his willing receiving of thē proves this Covenant . The persons being given of the Father to the Son speaks strong consolation & it s no consolation at all to depend upon free-will . 5. Arg. Christs receiving of the Seals of the Old & New Covenant , proves that there is such a Covenant Why Christ received the Seals . 6. Arg. God might have followed a Law-way with al flesh , & not have sent his Son , & the Son might have refused to be sent 〈◊〉 Ergo , by compact Christ came 7. Arg. All the promises how they are made to Christ. Christ is he who made the promises and the Covenant . CHRIST is an ingadged Suretie for the standing of a weak believer . 8. Arg. From the promises concerning Christ. 9 Arg. Christ is bidden aske a people frō God & the Lord promiseth that he will hear 10. Arg. The relatiō of Christs working for wages , and the Lords paying him his wages , does prove this Covenant . A design of love in the heart of Christ toward low man , as his alme & end 11. Arg. The Lords Oath ●o Christ when he is made Priest , and King provs this Covenant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHRIST is a sworn Priest and Intercessour for the hour of temptation The most sweet providence of God in designing a Physician to us before we be sick . Armin. de Sacerdatio Chri. pag. 14 , 15. The harmony of the Attributes of God in the declaration of mercy , truth , justice , &c. is sweetly made out by this Covenant . The sending of the Spirit , and the Spirit his free consent to come , is not a proper Covenant . Gods love in acting for man in time . Paul Bayne Comm. on Eph. 1. v. 4. The Lord choosed us not in Christ , because he saw us in him by faith . The mutuall delights of love between the Father and the Son , in their thoughts of the Covenant-love to man. Ambros. hexa . l. 6. c. 16. Deus fecit Coelum , & non lego quod requierit , fecit terram nec lego quod sic requieverit : fecit solem , lunam & stellas , nec ibi lego quod requieverit ; lego quod fecit hominem , & quod tunc requieverit . Bernard . Serm. 64. in Cant. Quid violentius triumphat de Deo. Bernard . hom . ● Super missus est videas si attendas ( in Christo ) tristari laetitiam , pavere fiduciam , salutem pa●i , vitam mori , fortitudinem infirmari . The strength of Gods love to man , which we too little value . No lesse everlasting love could save us . There are different parties in Covenant of Redemption and Reconciliation . Help layed upon Christ The Covenant of Redemption most to be eyed . Two parts of the Covenant of Redemption , one before time , another in time . How seasonable and timous the Covenant of Reconciliation was , the Physick & the Physic●an came both in time to the sicknesse . 4. Differ . The Covenants do differ in the matter , work and wages . 5. The Covenant of suretyship differeth from the Covenant of Reconc●liation in cōmands . 2. Promises . 3. And conditions CHRISTS emptying himself was no act of obedience , but a most voluntary free act beyond all obligation . CHRISTS Covenant helps our Covenant , & he hath a place in our Covenant . How the promise is made unto Christ , Gal. 3. v. 16. Da. Pareus , Comm. in Gala. 3.16 ▪ Hoc semen ( in quo benedicentur omnes Gentes ) Aposto●lus interpretatus erat non collective de multis vel omnibus Abraham● posteris , sed individue de uno Christo , ● quo non ●am corporalis quam spiritualis benedicto , hoc est , justitia & vita eterna in fideles difluit . The promise , Gal. 3.16 . is not made to Christ mysticall . The Seed , Christ , Gal. 3.16 . is neither meant of Christ as a private person , nor of CHRIST Mysticall : but of Christ as a publick person and Head , the second Adam . Christ always to be looked on as a publick person . The right necess●●ie we are in to buy Christ. He who took not on him to be Priest and King , but upon the call of God must be made Priest and King by Covenant . The sprinkling of the Altar with bloud The sprinkling of the Book with bloud . How the Covenant i● a Testament . We have right to the goods bequeathed to us in a Testament not simply as a Testament , but as such a Testament in which the death of the Testator in the meritorious cause of the goods tested . The Testament is confirmed by blood of some living creature slain . Livius , li. 1. Populus ( inquit Flecialis ) Romanus prior non deficiet . Si prior defecit , publ●co consilio malo dolo , Tu illo die Jupi●er , populum Romanum sic ferito , ut ego hunc porcum feriam tanteque magis ferito , quanto magis potes pollesque . Id uhi dixit ▪ p●rcum , si●ice sa●oque percussit . Beza , in Amitaque ut hoc planius fieret , non dubitavi verborum collocationem mutare Christ justified in his cause coms out of the prison of the grave , by paying of the ransome of blood . Heb. 9.28 . Christ is not a surety by nature , but is made a surety by a Covenant-consent of Johovah , and by his own consent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Christ was made a surety in a Capitall crime to die for us , is suitable to the Law of nations . M ▪ Thomas Goodwine , Support of faith from Ch. Resur . ● . 111. How mercy calleth by a sort of need for a surety . Justice suits not that the debter repay to the surety any thing in some cases . See Andre . Essenius , in Triumpho Crucis , de satisfact . Chri●sti , l. 2. Sect. 3. c. 1. pag. 468 , 469 , 500. Socin . de Serva . l. 3. c. 3. Vlpianus L. S. quis reum . D. cust & exhib . reorum . Vale. Maximus de Dionysior . Siculo tametsi debita tot sacrilegii● supplicia non exolvit , dedecore tamen filli poenas rependit , quas vivus effugerat . Punishment suffered by a Surety can remove punishment from the guiltyman , but cannot remove formally the inherent guilt ▪ and make him formally and physically and inherently innocent , except the punishment of the Surety so excellent procure , by way of merite , the expelling of sin , and the incoming of inherent holinesse in its room , as Heb. 10 ▪ 10. What will of GOD , Heb. 10.10 . sanctifieth us . Mr. David Dickson , Exposit. of the Epistle to the Hebrews , cap. 10. v. 10. Solid comfort in knowing these number of these gifted to the Son , & I am one of them . Sin is no cause why a justified one should doubt of his justification M. D. Dickson , Psa. 89.19 . Much of the Lord his gracious will is in the Covenant of suretyship . M. D ▪ Dickson , Ps. 89. v. 26. Christ the first heir of the promises undertaks for all his ▪ More grace ( if we may compare ) in the Redeemers Covenant , then in ours . Fountain-grace , and fountain-mercy in this Covenant . Gods essential love to the Son in this Covenant . Jac. Armi. orat . de Sacerdotio Chrsti , pag. 16 , 17. Postulavit Deus ut animam suam poneret hostiam pro peccato , &c. The Covenant between the Lord and the Sonne , that Arminius teacheth , is not the true Covenant of redemption . The Lord cannot promise by the Arminian way that Christ shall have a seed , because the Lord , by their way , hath no dominion over the free will of any man. The Lord King of the will. The Son cannot pray for the heathen to be his inheritance by the Arminian Covenant betwix● Christ and the Father . M. D. Dickson on Psal. 2. Christ both by free Covenant and by merit of condignity and justice may challenge a seed , they are both promised to him , and he gave a due price for them . There is mercy ▪ in the bill of our suits & merite and justice in the bill of the suits of Christ for us . Christ was delivered from the act of suretyship . Christ hath the first right of us by justice , and more right then we have of our selves . Our doubtings , being once justified , reflect upon the Covenant of Suretyship . Christ hath laid bands by office upon himself to compassionate us . It s needful to beleeve the sufficiencie of Christ to save . The believed Covenant hath more influence on us then the Law-faith can have . The eternall undertakings of Jehovah & of Christ for us . This Covenant answers our tentations . In one Psalm some things spoken onely prophetically of Christ , other things historically and typically both of David & others . That which is caled Davids thron , is Christs throne . The Covenant , Ps. 89 must in the maine he●ds agree to JESUS CHRIST . Athanas. Serm. 4. contra Arianos . Cyprian , l. 2. c. 1. Cyrillus Hierosolymit . Catech. 7. & 12. August . de civit . de l. 17. c. 9. Hieronim . in Isa. 53. Calv. Com. in locum . Vnd● sequitur non posse constare vaticimi hujus effectum , donec ad Christum ventum fuerit in quo solo demum reperietur vera Aeternitas . The justified mans question of his state re●ecteth upon God & his truth . How selfie we are in the unbeleeving challenging of our Justification . When ye cannot apply , its good to feed the thoughts upō Christs apply●ng himself & the Covenant to you and to other single persons . Christ undertaks that the Gospel shal be preached to the elect for themselves , and to the reprobat only as mixed with the elect ▪ for other ends . The necessary distinction of the Covenant ▪ as preached to many , and as acted upon the heart of the few chosen . God and all within the visible Church , who hear the word of the Gospel , are the parties contracters in the Covenant ▪ Preached , but God & the el●ct only are contracters of the Covenant , as acted upon the heart . The Gospel comes from Chr●st as undertaker for the elect , & for their sake . The distinction of Gods will of approbation what is good or evill in poynt of our duty , whether it come to passe or not , and of his will of pleasure , what the Lord hath decreed shall come to passe , or not come to passe , whether good or evill , is of speciall consideration in this point . We are to adore the Lord in regard of the beauty of his work ▪ even when the foulest works fall out . We are to pray against the event of the decree of God in some cases , and yet to submit unto the decree it self , and to adore the Holy Lord therein . The Lord speaks of the Covenant , Jer. 31.31 , 32. Jer. 32. Ezek. 11. Ezek. ch ▪ 36. Isai. 59. according to his decree , and what he works in our heart , and not according to his will of command , and what we ought of duety to do . The mistake of Socinians and Arminians , touching the places , Jer. 31. Eze. 11 , &c. Crispe , Christ exalted , Ser. 6 pag. 159. The mistake of Antinomians as touching these places Jer. 31. Eze. 11. cap. 36.26 . Isa. 59 , &c. For they own no Covenant of grace , but that 〈◊〉 which 〈◊〉 doth all ▪ & we are meer patients . The Antinomians , confound the efficient cause of obedience with the objective cause and rule of obedience in either Law or Gospel , & free men from all duties when the actuall influences of the Spirit cease . The beleever is confirmed so as he cannot but beleeve , and beleeve to the end , being under the speciall promises made to the chosen , although he have not the confirming grace of the elect Angels . The doubtings & unbeleef of the justified renders not the Covenant of Grace null , so as it should not be a possible way of life to them , as the least sin against the Covenant of Works renders the Covenant null , so that it can never be a possible way of salvation again to those that once sin . The Lord speaks not Jer. 31. Heb. 8. of the whole Covenant of Grace as preached to all in the Visible Church , as many suppose . The scope of the Epistle to the Hebrews is not to treat of the Covenant Preached in his nature , parties , promises , precepts , conditions , but to treat of the excellency of Christ above Angels , Moses , Priests , Sacrifices , and in acting of the Covenant upon the heart of the elect , especially Christ excells all . Justification promised to Christ ; and that twofold ▪ Christ judicially loosed from death , came out , and we in him . A promise of heavenly influences is made to Christ. Christ was assured of influences . Adam was not to beleeve he should have influences , nor yet to beleeve his own reprobation . The great promise , I will be his God , made to Christ. Christ and beleevers are in one writ . VVeare to make firmer our marriage-love with Christ. Our mistake touching comforts and duties . A seed is promised to Christ , seed was much in the heart of Christ. Christs●nd ●nd is satisfied by the Lord , therefore are we not to fear . Because victory is promised to Christ in temptations , we may flee to the Covenant , as Christ and the Saints have done . A promise of glory is made to Christ. Rods in mercy are Covenanted to us . An headship is promised to Christ. The creatures in the Covenant of works are now broken out , when that Covenant is broken , but now in Christ they are taken in again & restored as under-Covenanters . Christ being Man , required that he should be under a Covenant . No such condition is required of Christ as of Adam or of us , nor was he under any threatning , but had cōfirming grace from the womb . The paying of the price of blood , and dying for man was the formal condition of the Covenant of suretyship . Law-holinesse in Christ did not exclude grace . The holy actings of Christs affections . Christs wisedome . Christ his undātoned boldnes of faith . His hope . His holy sagacitie . His righteousnesse . His meeknesse . His tendernesse to the weak . His compassion to sinners . His humility . His painfull way of gaining of souls . His faithfull & free teaching . His mortification . A patern of love . Of obedience to God and to all to whom obedience is due . Christ hath all these qualifications as the grace of head-ship , to be communicated to us , not as the grace of his person , to be personall and private induements for himself only . We too much affect bastard graces , and 〈◊〉 little the grace that is Chri●● , which hath a 〈◊〉 desirablenesse to cause us follow the●● graces because they lodge in God Immanuel The graces in Christ are more forceable paterns to us to follow , in some sense , then the Scripture it self . 1. The freedom of the Covenant of suretyship . The grace in the Covenant of suretyship . The more grace that is shown to us , the more should we serve , not with a servile , but with a godly fear . The godly fear and the other fear differenced In Respons . ad Quaestio . The Son 's being subject to the Father how it is to be expounded , 1 Cor. 15 Augustine , & Ambrose their mind touching Christ his being subject to the Father . Christ his not exercising of some second acts of a Mediatory Head and King after the last Judgemēt ▪ proves not but he is a Mediatory King even then . That Christs Kingdome is eternall only because it is not destroyed as worldly ▪ Kingdom● are by external violence , ●s said by some . Illius imperii princeps desiit regnare . Christ is ever , even after the universall Judgment a Mediatory Head , King , and Lord. There is a twofold Mediation Christ acts not as a sacrificing Priest for us in heaven . How Christ appears for us now in heaven , as just , as wel , as merciful Christ stands in our nature our Mediatory Head and King , after the last Judgement . Christ stands eternally wel pleased and in love with his redeemed ones . God stands eternally well pleased with what Christ hath done and suffered , & the once given Throne stands never empty . Christs Mediatory triumph is eternall . The Throne of the Lamb is eternal . 
A92141	----	Influences of the life of grace. Or, A practical treatise concerning the way, manner, and means of having and improving of spiritual dispositions, and quickning influences from Christ the resurrection and the life. By Samuel Rutherfurd, Professor of Divinity in the Vniversity of St. Andrews in Scotland. Rutherford, Samuel, 1600?-1661. 1659 Approx. 1155 KB of XML-encoded text transcribed from 234 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A92141 Wing R2380 Thomason E971_1 ESTC R207742 99866778 99866778 119064 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92141) Transcribed from: (Early English Books Online ; image set 119064) Images scanned from microfilm: (Thomason Tracts ; 144:E971[1]) Influences of the life of grace. Or, A practical treatise concerning the way, manner, and means of having and improving of spiritual dispositions, and quickning influences from Christ the resurrection and the life. By Samuel Rutherfurd, Professor of Divinity in the Vniversity of St. Andrews in Scotland. Rutherford, Samuel, 1600?-1661. [34], 438 p. printed by T.C. for Andrew Crook, and are to be sold by James Davies at the gilded Acorn neer the little North door in St. Pauls Church-yard, London : 1659. Annotation on Thomason copy: "march 2d"; the 9 in the imprint date has been crossed out and replaced with an "8". Reproduction of the original in the British Library. 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Christian life -- Early works to 1800. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-05 Jonathan Blaney Sampled and proofread 2007-05 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion INFLUENCES OF THE Life of Grace . OR , A PRACTICAL TREATISE CONCERNING The way , manner , and means of having and improving of Spiritual Dispositions , and quickning Influences from Christ the Resurrection and the Life . BY SAMUEL RUTHERFURD , Professor of Divinity in the Vniversity of St. ANDREWS in SCOTLAND . John 3. 8. The wind bloweth where it listeth . Cant. 4. 16. Awake , O North-wind , and come thou South , blow upon my garden , that the Spices thereof may flow out : Let my Beloved come into his garden , and eat his pleasant fruits . LONDON , Printed by T. C. for Andrew Crook , and are to be sold by James Davies at the gilded Acorn neer the little North door in St. Pauls Church-yard . 1659. Books published by Mr. Samuel Rutherfurd professor of Divinity in St. Andrews in Scotland . 1. THe due Right of Presbytery . 2. A Disputation against Liberty of Conscience . 3. The Rise of Antinomians , Familists , and Libertines . 4. Christs dying and drawing Sinners to himself . 5. A Sermon preached before the Parliament . 6. Influences of Divine Grace . 7. De Providentia Dei. 8. A Survey of Mr. Tho. Hooker's Church Discipline . CONTENTS . GOd intends that no man should be saved by the Law. p. 1. c. 1. p. 1. True liberty , grace loves to be restrained from evil , p. 1. c. 1. p. 2. That the first Adam was to pray for perseverance is not clear . p. 1. c. 1. p. 3. Adam was to rely on God for perseverance , but as promised by the covenant of works . idem . Our grace in the second Adam choicer then that in the first idem . The Lords Influences in all , p. 1. c. 2. p. 4. Infinite almost Influences of God p. 1. c. 2. p. 7. To look not spiritually on influen●es is brutish , p. 1. c. 2. p. 8. What influences are , p. 1. c. 3. p. 9. Influences of God are sutable to Gods end idem Influences of God for nilling , and willing , most rare and excellent , idem . How Christ and the promised spirit must be the causes of gracious influences , p. 1. c. 3. p. 10. We are to believe that he who purchased by his merit the habit of grace shall give sutable Influences , and to fear also our propension to fall , p. 1. c. 3. p. 12. The promise of Influences in Christ , p. 1. c. 3. p. 13. The necessity of Influences , p. 1. c. 4. p. 15. Reasons of renewed Influences , p. 1. c. 4. p. 16. The first Adam might want Influences , the second cannot , idem . Satans actions alwaies destitute of Influences , p. 1. c. 4. p. 17. How God withdraws Influences in particular acts hic et nunc and yet hath promised to bestow Iufluences in the regenerate , by promise , p. 1. c. 4. p. 18. The Lord acts on us by his Influence , but we act not on him , ib. How we cannot pray away desertion and the tryings , withdrawings , and yet are we to pray submissively for the removal of desertion , and are to pray against withdrawings , p. 1. c. 4. p. 19. The Lords withdrawings makes not the Holy One the author of sin nor destroies liberty , p. 1. c. 5. p. 20. The cause why God is not chargeable with the act of disobedience , and man is chargeable , p. 1. c. 5. p. 21. Our interpretative wanting of Influences , and our formal sinning in the same act , cleared , p. 1. c. 5. p. 24. The soveraignety of God is destroyed by Pelagions to the end they may exalt mans free will , p. 1. c. 5. p. 25. Of our acts and spiritual duties under the spiritual withdrawings of God , p. 1. c. 6. 26. We are to do our part in duties under withdrawings , grace sweetens duties , p. 1. c. 6. p. 29. What soveraignety is , and how it differs from omnipotency , p. 1. c. 7. p. 33. We storme more at permissive providences , then at our own permitted sins , p. 1. c. 7. p. 37. They are most graciously active to do the will of God who are most graciously passive to suffer his will , p. 1. c. 7. p. 38. The unsearchablenesse of the Lords dispensation into the eternal standing and falling of angels and men , idem Its vain to determine that the providence of never sinning is choicer then the providence of your imbringing of Christ God-man to dye for sinners , p. 1. c. 7. p. 39. The righteousnesse of God through faith is incomparably above our inherent righteousnesse . p. 1. c. 7. p. 4. It s a more eminently declarative glory which is brought forth in the second Adam nor possibly could have been in the full and final obedience of the first Adam , p. 1. c. 7. p. 41. By justification we are not only negatively freed from guilt and wrath but also possitively righteous , p. 1. c. 7. p. 43. We are not to struggle with permissive providence , but to be low because of the deep result of that providence , our own permitted sins , p. 1. c. 8. p. 45. The soul humbling thoughts that should flow from holy soveraignity , p. 1. c. 8. p. 46. Soveraignety is eminent in holding of possible wills and in determining the measure of suffering . Of the soveraignety of God in the works of Creation and Providence , p. 1. c. 9. p. 52. Who ever flatteringly complains of the want of influences of grace hates these influences . Nature cannot complaine of the want of gracious influences , p. 1. c. 10. p. 58. How we may lawfully complain of withdrawings of influences of grace , and how we may lawfully desire influence , p. 63. The faultinesse in not praying is not because the holy spirit moves us not to pray but because we stir not up our selves to pray , p. 1. c. 10. p. 64 We are to act duties before we feel the actings of the spirit p. 1. c. 10. p. 71 How to wait upon the breathings of the spirit how its lawful how not , p. 71. Our impotency to duties being reproved cannot excuse us in the omitting of them , p. c. 11. p. 73 The Lords withdrawing of Influences is conjoyned with our guiltinesse and cannot be found an excuse for not praying , p. 1. c. 11. p. 74 The sin of the creature is not from the Lords withdrawing of his physical Influences but from our withdrawing from his moral command , p. 1. c. 11. p. 76 Natural men wish Physical Influences of God , but they hate moral honesty , p. 1. c. 11. p. 80 Riches cannot add mercifulnesse to men , p. 1. c. 11. p. 82 Faith and grace do not depend on extraordinary means and teachers sent from hell , and we are much deceived , thinking had we more grace we should be more gracious , p. 1. c : 11. p. 84 If free will be weak in the improving of a natural power , it will be so in the improving of supernatural grace , p. 1. c. 11. p. 85 God ties us to his one way of removing of sin , not to our empty wishing that it were removed , p. 1. c. 11. p. 93 What sort of Influences we are to seek from God , p. 1. c. 11. p. 94 The using of means is an approved way of God , p. 1. c. 11. p. 96 Some violently brought into Christ , some more mildly , p. 1 c. 12. p. 101 Whether by prayer or any other way we may wrestle out from under Gods desertions , p. 1. c. 12. p. 109 Influences are given of God to various temptation , p. 1 c. 12. p. 110 It s a gracious temper to weep when the Lord is absent or angry , p. 1. c. 13. p. 113 Christs absence is sometimes as good as his presence , p. 1 c. 13. p. 118 S●metimes we may pray again the degree of God but it s not lawfull to resist his commanding will , p. 1. c. 13. p. 120 We may weep over our own dry hearts when we want Influences but we cannot weep against the Lord because he gives not those Influences , p , 1. c. 13. p. 121 We are to meet all conditions of life with cloasing with Gods holy dispensations , p. 2. c. 1. p. 123 The word is the rule of doing , the spirit the real efficient cause , p. 2. c. 1. p. 127. How the Lord can lay by a command supernatural duties on men impotent and dead in sin . p. 2. c. 2. p , 129. God in creating man is both a Creator and also a law giver , p. 2 : c : 2. p. 138 We are to be humbled for sin original , p. 2. c. 2. p. 140 How to fetch Influences , p. 2. c. 3. p. 142 The fetching of Influences is by supernatural actings by the word and spirit , idem How the Lord brings himself under a sort of necessity of conferring gracious Influences , p. 1. c. 2. p. 147 A considerable difference betwixt the Lords promise of grace and his practise of grace , p. 2. c. 3. p. 148 Civil professors are nearer to conversion and to Christ then the openly profane and flagitious , p. 2. c. 3. p. 149 It requires of the dead that they live , and that we must not cease from running when the Lord ceases from drawing , p. 2. c. 3. p. 152 It s a sinful shift to put away duties because of indisposition p. 2. c. 3. p. 154 We are to pray away indisposition as a great affliction , p. 2. c. 3. p. 155 Influence , of grace are due to the saints by promise , p. 156 The Lord hath given Influences by necessity of a promise , idem The three persons the Father , the Son , and Spirit , give Influences p. 2. c. 5. p. 159 The fulnesse of Influences on the man Christ ib. fluences p. 2. c. 5. 159 Christ hath the dispensing of prederminating Influences by office and covenant , p. 2. c. 5. p. 161 The Influences in the Son are all for our use and good p. 2. c. 5. p. 163 The Influences of the spirit are mainely to be eyed , if any have the spirit he cannot want the Influences of God p. 2. c. 6. p. 164 The glorious things which the spirit of God shews , p. 2. c. 6. p. 165 The Spirit prevents nature , nature prevents not the Spirit , p. 2. c. 6. p. 169 We are to pray for Influences , p. 2. c. 6. p. 170 Obedience is to be yeilded to the Spirit as to the Father and the Son. p 2. c. 7. p. 173 Much renewal will is a note of a spiritual disposition , idem There is four expressions in Scripture of wrongs we do to the Spirit . 1 Vexing . 2. Quenching . 3 Tempting . 4. Resisting . p. 2. c. 7. p. 176 How to improve spiritual feelings , p. 2. c. 7. p. 183 Watching is a spiritual condition and near to receive gracious Influences , p. 2. c. 7. p. 184 To converse with the Saints is a mark of a spiritual condition , p. 2. c. 7. p. 186 Spiritual conference frequently used speaks a spiritual condition , p. 2. c. 7. p. 189 The Contents of the third part . SOme influences are from God , some from Satan Part 3. Ch. 1. Pag. 189 Satan keeps correspondence with the heart , p. 191 It s not lawful to dispute with Satan , yet with his instrument we may p. 192 Christ sought neither the temptation nor the tempter , p. 193 Difference betwixt Satans instruments , and these of the Lord , p. 194 Christ under a necessitie of giving sanctifying influences , ib. Moral and physical influences , 195 Moral influences that are only moral are weak , ib. Ordinary and extraordinary influences 296 Prophetical influences , ib. It is dangerous to resist strong light , and the influences thereof , p. 197 Private and publick Church-influences , ib. Strong influences under the Messiah in the New Testament , p. 199 Gospel-influences are strong , p. 200 Some influences are for the habit , some for the actings of grace , some for both p. 201 Influences proper to the head Christ , and influences on the members , p. 202 Mediatory influences are some way due to the broken in heart , and what sort they of right have thereto . A four-fold right to influences is considerable , p. 203 Strong and mighty influences in Christ p. 204 Gospel-providence how far above the Law-providence of Adam p. 205 Mr Gee treats of prayer , Sect. 4. p. 187 , 188 , 195. p. 207 Influences of Christ fundamental and not fundamental , ib. The comfortable necessity that lies on Christ to confer influences of grace , p. 208 Influences not fundamental , not simply necessary p. 209 Influences of grace for the habit of saving grace , and influences for a gift , p. 210 How we may know when we act , pray , or hear , &c. from a gift , and when we act from a grace , p. 210 Some pray from a meer gift , when they mistakingly imagine they pray from the saving habit of grace , the mistake is habitual in hypocrites , only actual hic & nunc to sound believers , p. 211 Grace sanctifies the gift used in all due and spiritual circumstances , but the gift can never sanctifie the grace p. 213 The same word , but not the same influences , act upon all within the visible Church , p. 214 We are not to rest upon the actings from a gift , but watchfully to try when we act from a gift , and when from a grace , ib. Differences from the influences of grace , and these of glory , p. 221 The habit of grace is a permanent disposition , ch . 2. p. 222 The habit of grace is given through the merit and grace of Christ p. 223 From the habit of grace we perform suitable actings p. 224 Vital actions flow from supernatural habits p. 225 The difference of the habit of grace from other habits , p. 226 We are to follow holy resolutions with prayer . 2 godly trembling . 3 faith , 227 The falshood of ●owes , ib. A strong habit of grace produces easie , and connatural , and strong actings of grace , p. 229 Actions supernatural , and influences suitable , are some way due to the habit of grace , cap. 3. p. 232 Sometimes the habit of grace is qualified with heavenly dispositions , p. 233 We should pursue the dispositions of grace , when they are added to the habit with spiritual actings , p. 234 We are to stir up the habit of grace , though deadned , ib. The Lord by infusing the habit of grace comes under some necessitie to give suitable influences thereunto , cap. 4. p. 235 Divers necessities under which the Lord is to confer influences of grace , p. 236 Christ advocates for the Elect , yet not converted to bring them to himself , p. 237 The Spirits office puts him under a necessity of giving influences , p. 241 Vses from the Lords necessity of giving gracious influences , p. 242 First to frame doubts about predestination to life , and to misse eternal love before we misse inherent saving grace , is Satans method , p. 243 Whether the habit of grace may cease in the regenerate from all its opperations p. 244 The habit of grace is not eternal , ib. The habit of grace ceaseth not , p. 445 How many acts may we bring out of the habit of grace , p. 237 There is a consenting to the temptation , which is a wishing that Gods law and our lust might both stand , and a virtual wishing that the law of God had never had being , p. 238 Eight evidences that in the regenerate the saving habit of grace never ceaseth from emitting some influences , p. 239 What dispositions spiritual are , and how they differ from the habits of grace , ca. 5. p. 240 Get heavenly dispositions , and influences follow conaatur●lly p. 242 Dispositions are not ever alike , but various and changeable , ib. Evidences that dispositions go and come p. 243 Spiritual dispositions are different from the affections , 244 There are heavenly dispositions in the mind as well as in the affections , ibid Bad spiritual dispositions creep on in the children of God , p. 246 There is some acting and life under much deadnesse in the regenerate , ibid Many sweet spiritual actings may be under indispositions p. 247 No agreement betwixt these two Champions , the flesh and the spirit , p , 248 Its fit to go about duties under indispositions , ib Lesse of sweet real influences , and more of moral influences , from the word makes obedience more perfect , p. 249 We can tell the actings when they are on , and after they are over and gone , p. 3. c. 6. p. 251. Differences betwixt spiritual heart burnings of the love of Christ , and literal heat , p. 252 1. Difference , ib Feeling may be stronger after actings of the spirit are gone , p. 253 Spiritual burning of heart leave some impression behind , which literal heat doth not , p. 254 2. Difference , ib Improving of spiritual heat is known whereas in literal heat there is no such thing , p. 3. c. 6 3 property of an heavenly disposition , ib. What we are to doe under dispositions spiritual 301 Spiritual dispositions are at length victorious ib. How to get heavenly dispositions , ib. 4 Property , 302 Heavenly dispositions connaturally cast out acts suitable , 303 5 Property , 304 Heavenly dispositions cause a man act upon himself , ib. The meetings of believers for godly conference is owned by the Lord , cap. 11. p. 308 Small means of grace , and short visits of Christ , are to be highly esteemed at some time , especially when love-flowings have been neglected , ib. Sense is prouder then faith , 309 Withdrawings of Christ teach us to try whether we have abused his manifestations formerly , 310 Except we find Christ we cannot pray , 311 How to judge of the nature of praying , ib. Praying fitteth for praying , 312 There degrees of discerning an answer ib. The real withdrawings of Christ make no change of legal interests in Christ , ib. The life of grace depends on influences of grace , 313 Christs right and acts in redeeming of us , stand entire when we are deserted , ib. What love-sickness is , 314 The Lords wisdom in suspending influences of grace , 315 Withdrawing of comforts upon wise and holy reasons , ib. The wisedome of God appointing that we depend on him , ib. How we may pray for comforts , 316 How we may deprecate languishing pain in love-sickness , ib. How we may pray for gracious influences , 317 A two fold contradicting of the Lords will , 318 Love-sickness from the want of Christ , 319 As touching peace with God , we have peace de jure & de facto , but as touching the blot and in-dwelling of sin , we ought not to have peace with our selves under that blot , ib. Ingredients of love-sickness , 320 Pain of love-sickness , ib. The righting of the complaining of the damned , ib. Faith above sense , 321 Faith with stronger influences then ordinary , controuleth sense under desertion , 322 The Idol of indignation an enemy to zeal , 323 Spiritual savouriness active and passive , 325 In Christ , in his Spouse in his members , ib. Q. Whether God commands all use of means external and internal , and every part thereof , p. 3. cap. 12. p. 328 Nature and grace , whether grace be above natural dispositions , 330 Whether grace be above natures properties . 2 merits . 3 actings , ib. Whether God gives , or denies sufficient grace to the man who does what he can , 331 The natural wicked inability in all to know , believe , and love Christ , prove there is no universal sufficient grace , 332 The Jesuite Martinez de Ripalda cites divers texts for universal grace , 333 That praevious actings in heathens must be the rule of the Lords giving or denying the Gospel , is an unwritten tradition , 335 Sinners under the fall are interdicted heirs , ib. The connexion betwixt literal actings and supernatural influences , p. 336 The new supernatural providence is set up by the second Adam By which the conversion of the Elect is brought to passe , p. 337 The order betwixt natural and supernatural acting , p. 338 What renewed and unrenewed men can do in their respective places , p. 340 Corruption and temptation both increase , the difficulty of using means , p. 341 Influences work as God set them on , ib The gracious heart may reflect upon it self in spiritual actings , and purge it self , ib. We may do more by the habit of grace then we do , p. 342 3. Difference , ib 4. Difference , ib There is a sweet leading , no violence spiritual in heart burning for Christ , it is not so in the literal heat , p 255 5. Difference , the heavenly heat goes along with the Scripture opened and applyed ; not so in the literal heat , p. 256 Hence considerable differences betwixt motions of the spirit and loose Enthysiasmes , ib Literal heat is all upon the letter and forms , not so as the spiritual heat , p. 260 A believer may be under some straitning , p. 3. c. 7. p. 262 A true and a false missing , ib What straitning is and whence it is , p. 263 Diverse sorts of straitnings , ib Rules to be free of straitning , and to get enlargment of spirit , p. 264 Every heavinesse is not weakness of faith , p. 265 How far we may undertake obedience upon supposal of grace , ib How dispositions necessarily fetch influences , ib We have not assurance to be delivered from sin hic et nunc , p. 266 Except from hanious sins inconsistent with the state of saving grace , ib How we are to rely on God for influences , ib What enlargement of heart David speaks of Psal . 119. 32 p. 267 We cannot engage in our strength of habitual grace to run in the wayes of the Lord , p. 268 Isa . 63. 17. O Lord , why hast thou made us to erre , &c. opened , ib. What use we are to make of our inability to run , except God enlarge the heart , cap. 8. p. 270 How men naturally complain of sin original , 271 We do not so much as by strength of nature we may do , and we adde to our own lameness , and then we unjustly complain of God , for our sinful impotencie , ib. That spirit as the spirit lays no obligation on us , but to move in Scriptural duties , 276 No violence but from our selves hinders us to believe , ib. God loves using of external means pro tanto , ib. How far we may act to fetch the wind , and to get influences , ib. We are not to judge of our selves by occasional enlargednesse , or deadning of the heart for the time , cap. 9. p. 280 Enlargedness of heart , and influences are near of kin , 281 Branches of enlargedness of heart , ib. Influences on the Angels and the glorified ones , 283 Many straitned and dead ones reproved , 284 Prayer begets holy dispositions to pray , and heavenly dispositions to pray , begets prayer and faith , &c. cap. 10. p. 287 Holy acts begets holy acts , and holy dispositions beget holy dispositions , ib. The Lord so frames his precepts and promises as our actings are suitably required to his influences , 288 The differences of the 1. spiritual estate . 2. of the temper . 3. of the condition , 289 What Davids present disposition was , 291 The doubling of words noteth , 1. certainty . 2. addition of assurance . 3. fieriness of affection , ib. It s fit to make an eike to the holinesse of influences which the Lord offers to us , 292 We may speak to God , and professe in prayer the sincerity of our heart to God , and the causes why , 294 Its hard to guide well grace and glory , so long as sin dwelleth in us , ib. The Lords giving of grace layes bands on him to give more grace , and to adde new influences to old , 296 What a heart the repenting thief , and what a heart Hezekiah brought out before the Lord in his dying , ib. ● properties of holy dispositions , 298 Dispositions spiritual are seeds of holy actings , ib. Zeal bringeth forth holy actings , 299 Heavenly dispositions are real helps to holy actings , ib. Properties of heavenly dispositions : to act under indispositions , ib. A disposition counterworking a disposition , 300 The spirit in an heavenly disposition at length prevaileth , ib. ( 8 ) Pride and ( 9 ) Wordly mindedness hinder influences of grace , lovelinesse and heavenly mindedness promote the same , p. 362. &c ( 10 ) Bastard zeal ( 11 ) Vncleanness ( 12 ) Malice ( 13 ) Wordly sorrow , hinders the contrary graces promote influences , p. 395 , &c. ( 14 ) Wordly and false joy ( 15 ) False love , p. 398 , &c ( 16 ) Ignorance and hatred of the Gospel , p. 400 ( 17 ) Wrestling against providences obstruct the influences of God , p. 402 God by his influences , first acts and stirs , by order of nature , and in the same moment of time we act and stir , without any violence , p. 404 ( 18 ) Heavenly and spiritual thoughts and considerations draw along heavenly influences , as unclean thoughts do the contrary p. 405 Keep the oyl of the spirit clean , if you would have heavenly influences to fall on the spirit . p. 407 We are to act both morally and physically with the spirit , p. 408 Prayers conclude not soveraignity , ib Other impediments of influences from the mind , will and affections p. 4. c. 4. p. 409 Heritical light , ib A corrupt will , p. 410 Hating of Christ and his grace obstruct influences , p. 411 Diverse actings of the spirit in the Spouse sick of love for Christ hold forth influences , the spirit as is cleared by the song of Solomon , p. 412 Hating of Christ , p. 414 The soul loathing of God , ib The spirit gives no influences where there is no knowledg , p. 415 Influences of the spirit are connatural to the spiritual man , ib Sensuality and influence of the spirit are inconsistent , ib Soul desires after God have sweet influences , p. 416 Spiritual joy speak strong influences , p. 417 Literal crying should not exceed the impulsion of the spirit within , ib How hope and audacity hinder or promote influences , p. 419 Moral acting cannot avail us whithout real influences of the spirit , p. 420 Frequent acts of faith promote influences of the spirit , ib Hope promotes influences , p. 421 Sinful boldness obstructs influences , ib Anger hindereth influences , p. 422 How Elisha could not prophesie by reason of anger , The influences of Musick therein ib A meek spirit is a fit work-house for influences of grace and high revelations , instanced in Mos●s , the man Christ , John the beloved disciple , p. 423 Horror and unbelieving fear an impediment of influences , p. 425 Influences are considered two waies , 1. Physically , 2. Morally how men resisted the spirit p. 4. c. 5. p. 426 The Lord seeks not our consent to the first infusion of a new heart , p. 427 We are married to Christ before we consent to be married , p. 430 The Lord determines free will and doth no violence , ib We are unexcusable in not doing our duty , though the Lord deny his necessary influence , p. 432 God acts in all both by the immediate influence of his power and of his person , p. 433 The Lord most particularly leads his own , p. 435 Two sort of causes one in fieri , for the producing of and giving being to a thing , another in facto esse for the preserving of the same in being , God is both waies the cause of gracious actings , ib. The right missing is to misse influences not of gifts , and of common grace only , but of special grace , p. 436 A reprobate can no more miss the special guidance of the sanctifying spirit , then a horse can miss the wings of an eagle that are not due to him , ib Of the giving of the heart of God , p. 437 We are more our own by law , and less our own by Gospel , ib Christ cares more for his own body , then the members care for themselves , p. 438 Christ care is rather now more , when he is glorified , then lesse . ib. We vainly think that the habit of grace is given to be our justification , and that as a dispensation from sin , ib Inability to do without grace is pretented both by the lawless bankrupt , and by the humble convert , but for divers ends , ib The unrenewed man would have come down to his way , p. 343 There is a sad threatning against not using of outward means , though no promise be made to the using of only outward means , p. 344 The opposition made by hypocrites is only in the outward gate , p. 345 Reprobates resist not the formal acts of regeneration , p. 346 Mr. Baxters order of repentance , p. 347 Doubts and reasons against Mr. Baxters new remedying law of grace made to all mankind . p. 349 Vniversal redemption extols nature and free will , and makes a moral season which heals not nature , all the graces that the Gospel owns p. 352 The law teacheth but healeth not , p. 357 Our formality in praying , ib How nature beginneth and the spirit acteth on and with our literal acting , p. 3. c. 14. p. 358 Some truth we must first physically hear and consider before we believe , p. 359 Though it be true if the Lord had given me efficacious grace , I should have been converted ; yet it followes not , therefore I am not the culpable cause of my own non-conversion , or that the Lord is to be blamed therefore , p. 360 Our sinful will , not the Lords refusal of power , is the culpable cause of non-conversion ib School-men make conversion the purchase of free will , p. 362 Sin original must be pardoned to pagans , in Christ , of whom they never heard . p. 364 Domiuicans no less gross then Jesuits in the matter of grace free will , ib There may be much seeking and using of means , and no influences , p. 4. c. 1. p. 369 Vsing of means would be in humility , ib Influences not entertained breed loathing of the Gospel , p. 370 We may mar influences , ib The Lords order in conferring of influences , p. 372 A confluence of influences at one time and at one work , ib Resisting of the word hinders influences , and so doth resisting of ordinances , p. 373 Resisting of the operation of the spirit obstructs influences , ib Praying and praising promote the influences of the spirit , p. 374 Despising of the Prophets and persecuting of them , obstruct influences , ib Hardning of the heart , not profitting by means , obstruct influences , p. 375. Remaining in nature , bitternesse , wrath , malice , rancor , obstruct influences , ib Influences of the spirit are contempered according to the habit of grace , p. 4. c. 2. p. 276 Wordly sorrow obstructs influences , p. 377 The spirits motions are swift , ib Plenty of means , sweet dispositions and yet scarcity of influences , p. 4. c. 3. p. 379 These are often together , prayer and actual influences , and duties following thereupon ; the former according to the Lords will of precept , the latter according to his will of pleasure , see Psal . 119. p. 381 The nearness betwixt the love of the word or the hiding of it in the heart , and spiritual influences , p. 382 Impediments and helps of influences , ib Of the word hidden in the heart , p. 383 Many evils of the heart , reckoned out to the number of it which obstruct influences , and the contrary promote them p. 384 As the light of faith and softness admit influences , so rockiness obstruct the same , p. 385 ( 2 ) Vnbelief obstructs influences , p. 386 Influences of grace do no violence to the rational power of ●illing and willing , ib ( 3 ) Deadness ( 4 ) Security ( 5 ) Athisme , p. 387 388 ( 6 ) Vnconstancy of the heart ( 7 ) Deceitfulnesse and falsness of the heart , p. 396 Obstruct influences , p. 390. 391 TO THE GODLY READER . THis Subject of Divine Influences ( Christian Reader ) is most obvious to dayly practise , but a path untrodden ( I conceive ) to the travels of the pens of the godly and experienced Divines who have written practical Divinity , That is called the pillar of predetermination , which is indeed new and wilde Divinity to some ; But it 's no other way new , then the new trust which the Lord hath put upon the Mediator Christ , whose it is to lose none , to bring many Children to Glory , to cast none away who comes to him , for grant an efficacious and strong , but sweet and none compelling , yet a mighty drawing and love-forcing violence and dominion to Christ Jesus over the proudest piece of the six days works of creation , to wit , over mans free-will , so as insuperably , and without a miss , he must drive his flock to their eternal green pastours , and overdrive none . And modest spirits , and such as are in love with truth , need not contend ; for me , I shall desire none to be farther in love with the Lords strong flection , bowing and turning of mans will whithersoever God will , then we may save the holy and strong dominion of the soveraign Lord , that he may have a more powerful mastery over the entrance of the free and contingent acts of the will of men and Angels then the creatures themselves have . And reason would say that soveraigne and independent former of all , of whom , through whom , for whom are all things , Rom. 11. should be above the clay . Hence these introductory considerations by way of preface . 1. There cannot be a knocking without but there must be hearing within , Cant. 5. 1. for the Lords knocking internal , whether at first or renewed conversion , hath something peculiar , as hearing and learning of the Father , John 5. 45. hath something of which a natural man is not capable , and so hath instructing with a strong hand , Isa . 8. 11. If Christ had spoken to the graves and corps neer to Lazarus corps , Come forth , as he speaks indefinitly to all in the Gospel , Come to me , believe in Christ ; and rebuke such as will not come , John 5. 40. yet all should not be raised out of the grave , as Lazarus . 2. It 's the same letter and sound of gracious word that comes to all the hearers , Acts 16. and to Lydia , but the same heart opening of the spirit goes not along ; as many externally hear the noise of the report of Gospel-tidings , to whom the arm of the Lord is not revealed , Acts 16. 13 , 14. it 's better experiencedly to feel , then literally to search how the word is the chariot , the Spirit the driver of the chariot . 2. Such as receive the ingraffed word , or the word and Spirit , shall not much dispute how or by what clift quâ rimâ the Lord came in , here he is now , the word is the instrument : the blind mans word , John 9. 25. one thing I know , that whereas I was blind ▪ now I see : is enough , though some cannot write a chronicle , or tell the history , or aim , how place , manner of their conversion . 3. Some are troubled how Soveraignty of quickning influences in the gratious Lord , who quickens hic & nunc , in every duty , and withdraws his soveraign concurrence as he best pleaseth , can consist with our debt of duty . It 's safest to look to duty and the commanding will to rise up and be doing , and not to dazle the wit with disputing the soveraignty of God , nor to enquire into his latent decreeing will. 4. A gracious heart is so taken up with care to pay the rent of commanded duties , as he hath no leasure to argue why ? and if the Lord had decreed to give me quickning influences I should not thus decline . The thesis of an heart of unbelief is a more edifying them to dispute against , and to weep over , then to quarrel with , and agitate the question concerning the Lords withdrawing of his congruous applying of the word to the heart , or his praescience and permissive decrees : duty is mine , Soveraignty is his . 5. Faith supposeth this truth , though saving influences be wanting , and holy Soveraignty withdraw them for reasons far above the reach of Angels and mens capacities , yet it is my sin that I lay under unresisted deadness . It may be asserted that it is a sinful inclination in us to make the high decree of God our Bible , and to be unwilling to be ruled by the revealed will of God. So Evah was lesse willing to believe the revealed threatning ( in the day thou eatest thou shalt die ) and most bent to climb up to a knowing state with God ; which the Lord in his ●atent purpose and decree did deny to man. So the divels quarrel is not with their own apostasie , but with the holy Lords dispensation ; art thou come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to torment us ? and ( which is another fault ) before the time ? Matth. 8. 29. nor can we move questions concerning the decrees and deep dispensations of God , but we must fall upon the Almighty to defend our own sin ; the damned in hell eternally rail against the decrees of holy and spotless justice , and his decrees of giving to them life and being , and denying to them the benefit of death , Rev. 6. 15 , 16. but as they blaspheme the God of heaven because of their pains , so they never repent of their deeds , Rev. 16. 11. 6. It 's safe sailing in declining of rocks ; when we adore the Lords withdrawing of influences , and justifie him , and bewail our own sinful choice , and condemn our selves : in the Psal . 51. David , and in the confession Daniel , c. 9. Ezra 9. the humbled people of God do not hint at any heart wrestling with the decree of God , but only bewail their own rebellion , and not hearkening to the voice of the prophets , and desire to sit patiently and in silence in their lot of suffering , and reproach and shame . It is true , they complain , Lam. 3. 13. He hath caused the arrow of his quiver to enter into my reins ; but yet they believe , 24. the Lord is my portion , saith my soul , therefore will I hope in him . And 2. they check unbelieving complaining , 39. Wherefore doth a living man complain , a man for the punishment of his sinne . 7. It cannot be conceived how a soul in guiltiness must be in a case of invincibly necessitated despair , if he conceive and believe the Lord gave me a power to will or not to will free from all divine determination , and before any act of his foreknowledge or decree , I was finaly and wilfully to reject the Physitian Christ , and this the Lord did foreknow , but could not efficaciously hinder ; what place can be left for consolation in God , or submission to the holy will of God , for this was invincibly to come to pass , before any act of his will or praescience . 8. Nor can I pray in faith , Lord , encline my heart unto thy testimonies : if the voluntary determination of my own heart to his holy testimonies , or the wicked vital refusing to yield unto , or to be led by his testimonies , go before the act of the Lords knowledge or will , or before any efficacious , congruous , internal and victorious drawing of me to Jesus Christ . 9. It cannot be denied but this very way which the Lord hath taken in denying of his influences to the eternal standing of Adam , and to law-doing and law-living is the most excellent course , and that flesh and blood dare not to appear to countermand herein either infinite wisedom , or admirable soveraignty . For 1. The Law-heaven the Garland , the crown and reward of Law-merit should have been a paradise where there is no tree of life , as Rev. 2. 7. no river of water of life , no Lamb which is in the midst of the throne , to feed and to lead them to the fountain of living waters , as Rev. 7. 17. yea , it should be darker and a less glorious heaven then the Gospel-heaven . For 2. There should have been there no new heaven nor new earth , no chair of estate , no high lifted up throne for the power of the Kings of the earth , who hath loved us , and washen in his blood . Nor 3. Should there have been any new song , nor any such redeemed Musitians , who sing with a loud voice , as Rev. 5. 12. Worthy is the Lamb that was slain to receive power and riches , and wisedom , and strength , and honour , and glory , and blessing : and what an heaven should that be that wants the fairest rose in that garden ? it should be only the heaven of God Creator , which though glorious , yet not so kindly nor so desirable to us , wanting the savour and delicious smell of the man Christ , head of men and Angels . 4. Nor can there be more lovely Christians then that great and fair mystical body of the ransomed of the Lord ; the lovely company that are before the throne , cloathed in white with palms in their hands , in sign of eternal victory ; who have come out of great tribulation , and have washen their garments , and made them white in the blood of the Lamb , and with them their glorious head , so that here shall be compleated and perfected Christ mystical . It is boldness to weave a web of carnal difficulties against the Lords holy providence ; he hated the first sin as he doth all sin , but to say he was weak and impatient about its entrance in the world , blames his omnipotency , to say the watchman of Israel was ; as to all care and vigilance of holy providence , sleeping or slumbring , and was thoughtless and drowsie , not valuing whether his noble Sons of creation , Angels and men , should fall , and irrecoverably and eternally be broken , and become fewel for everlasting fire , or stand and be eternally happy , is injurious to infinite wisedom , and the perfection of his holy will , to say that the Lord loved such a guest as sin , must blame his spotless holiness : but if any say , Obj. But did man by any necessity of a divine decree sin ? Answ . A compelling necessity everting the creatures liberty there was none , but a necessity by which the man was determined to one distinctively to stand or fall , not copulatively both to stand and not to stand , to obey and disobey , there was in created free-will , if we suppone there had been no decree . Now the holy decree brought no necessity , 1. Compelling , such as is of a man bound hand and foot . 2. No natural necessity , such as that of the Sun to give light , the fire to cast out heat . Nor 3. No bruitish necessity void of a discoursing faculty , such as that of the swallow building her nest , the Bee making honey ; but we must say there was some eminent , holy and spotless necessity of decree in Christs thrice rather then seven times praying : why King Joash smites the ground thrice and stays , and smites it not six times , 2 Kings 13. 19. why the Lord writes in his booke , Psal . 139. 16. such a number of drops of rain , such a number of drops of snow to make up such a treasure ; and God determined , Job 38. 22. such a number of pound weights of mountains , Isa . 40. 12. and it was necessary the Lord should determine the names and number of the Stars , Psal . 147. 4. and why ten acres of a vineyard should yield one bath , not two ; why every mans number of his months should be determined by the statute of a divine decree , Job 14. 4 , 5. 2. Nor wrong we the Lord , or free-will either , to say God decreed that Joseph should be sold by his brethren : David cursed and reproached by Shimei : Judah carried away captive by the Babylonians : Israel oppressed by the rod of God , the Asyrians : Job spoiled by the Caldeans and Sabeans : Christ Jesus crucified by Herod , Pilate , and the Jews . Otherwise the Lord could yield no comfort in his word to the godly , when oppressed by the wicked , but the like , Comfort not your selves , my dear people , under persecutions from the wicked , for I permitted these evils , but these calamities befal you before I knew them , contrary to my will and holy determination , I cannot without forcing of wicked will hinder them , or safely and indeclinably secure and save you ; therefore stay your prayers to me , and believe not that I can avert these evils . Here is a most cursed necessity which our adversaries lay on God , while as they would eschew an holy , harmless , and most wise necessity of providence . Ob. 2. But by the adversaries way it follows that there is a foregoing reason why the will of Adam made choice of that sinful act because God predeterminated the will thereunto , and the reason of the first omission , or not consideration in Adam , or his sleepiness , is ob defectum praedeterminationis divina , because of the defect of divine praedetermination . Therefore because ( 2. ) God withdrew his actual influence of praedetermination , it was no more in the dependent power of Adam to obey that , Eat not , then the Sun can move when God draws away his actual influence , so must the original of sin be reduced on God. So strange . Answ . 1. A reason ratio why any man sins , is , in good Grammer , a moral motive inducing a man to sin , and that works by way of perswasion . Let not the Reader be perswaded that we teach that the real influence of God , or that his holy concourse any way is a moral motive of obedience , or of sin , as if Adam had been perswaded to sin because he saw and felt the Lord did first withdraw his concourse or influence whither it praedeterminate or move by praedetermination , or collateral joyning , therefore Adam was morally induced to sin ; this is a goodly dream . 2. Ratio , a reason here must be taken for a physical and a reall , not a morall cause ; now the adversary abstained from the word cause . And 1. we say Adam not through defect or want of the Lords holy praedetermination , as if therefore , ideo , for that cause he sinned , because the Lord did withdraw his influences ; but the adequate , culpable moral cause of Adams sinning , and of his chosing of a vitious action ( for Adam in sinning is only and properly a moral cause under a law ) is his own free-will , freely declining from the rule ; there is no defect or moral want of Gods praedetermination , because the soveraign Lord , who is above a law , was not obliged to joyn his praedeterminating influence to Adam , but rather obliged to withdraw his praedetermination from the man , who in the same moment of time was willing to want that praedetermination ; for God out of holy soveraignty withdraws in the same moment his influence , in which Adam sinfully rejects the same influence . 3. This Adversary , if he would turne the word ratio , reason , into the word cause , or concurrence , would see himself at a loss ; it will follow that the cause why Adam sinned , is because God denied his causative concurrence , and so the Argument shall hurt his cause ; for the concurrence of God is causative , then must the Lords withdrawing of his concurring influence be the collateral cause of Adams sinning , except he say that man hath in his power the concurrence of God , and if so , Adam and all mens free-will must be Lord of omnipotency and omnipotent concurrences , and then why but God must rather make prayers and requests to our free-will to incline and move his omnipotency to concur to acts of obedience , then free-will should make prayers to God that he should by his grace incline our hearts to his testimonies . 2. Must not the created free-will of man by this be placed in the royal seat and throne of divine providence , to domineer over and dispose of all free acts of obedience and disobedience as it seems good to the Creature ? And ( 3. ) so must the soveraign King be Lord of all free acts at the second hand , with the good leave of created free-will . And ( 4. ) the number of all free actings of final obedience and disobedience , and of the saved and damned , must be in the hand of created free-will , and that primarily , and so in the crea●tures power must be the Book of Life ; first by way of free determination , and with the Lord and the Lamb the Book of Life is but as a second copy , and a conditional roll , containing so many as the creature first determines . ( 5. ) And so must our Immanuel , God manifested in the flesh , ere he can get entrance in the world , have a pass subscribed by free-will , and God shall come in the flesh and be Mediator and King absolutely , as man will , it 's not then eternal love who fore-ordained the medicine , and the Physitian before ever the man was sick ; and if free-will had so pleased , Christ God man should have been holden out of the world , and the gates for ever closed on him , so as knock as he pleaseth , free-will might have refused to open and let him in . ( 6. ) Experimental grace and pardoning mercy might have stood afar off , and lost man never have tasted thereof , yea such riches of grace should never have been in the world . ( 7. ) Mans free-will , if it be the only determiner of it self and his own free acts ; and if the strong dominion of grace , for fear of strangling of liberty created , had no determining power , might well have sent that saving Redeemer back to heaven again to his Father , and none of mankind should ever have received Christ , tasted of his precious love , his sweet promises , and the offered salvation ; for created free-will is such as may nill , will , refuse , let God decree and allure , draw , move , determine as he can or will , yet omnipotency of grace cannot ravish free-will . ( 8. ) Yea , such is free-wills nature that by its independent self-determination , the holy Ghost in all his sweetest attractions , in the emanations and flowings of love , which is stronger then death , his strong and powerful breathings , and mighty drawings , by a power not inferiour to that which raised Christ from the dead , may be frustrate and broken , for free-will may stand out as a rock of iron and adamant against the strong actings of omnipotent grace , and be not a whit moved at the perfume and sweet smelling ointments of Christ , his beauty , the refreshments of the house of wine , his tenderest consolations . ( 9. ) For if free-will say not Amen , though Christ work compleatly his work , make his soul an offering for sin , yet shall not Christ see his seed , nor be satisfied with his wages , for free-will may refuse to yield the redeemed over to God , as captives overcomed by his soul delighting , and powerful drawings . ( 10. ) Nor shall it be in the power of the Almighty to be faithfull and true in fulfilling his promise of giving a new heart to the elect , Jer. 31. 31. Ezech. 36. 26. Heb. 8. 8 , 9 , 10. for though the Lord of free grace give , wicked free-will may refuse to receive the new heart . ( 11. ) The faithfulness and power of God , interposed in the promise of perseverance , 1 Joh. 4. 4. Joh. 10. 27 , 28. 1 Pet. 1. 5. Jude v. 24. Eph. 5. 25 , 26 , 27. Isa . 54. 10. Isa . 59. 20 , 21. Jer. 32. 39 , 40. must be broken , if free-will may resile from God , and disanul and resist all the actings of God in bringing many sons to glory . 12. There can be no place to infinite wisedome , free grace , pardoning mercy ; to the merits of Christ in dying to bring us to God , 1 Pet. 3. 18. in delivering and redeeming us from a present evil world , Gal. 1. 4. from all iniquity , Tit. 2. 14. from our vain conversation , 1 Pet. 1. 18. that we should live unto righteousness , 1 Pet. 2. 24. as wisedome , grace , mercy , are effectually experienced in sinners , if it be in free-wills independent power to admit or reject the saving actings of God in these , let any teach and shew a midst betwixt the Lords granting of effectual grace to any one rather then to another , from his absolute dominion , will , and differencing grace and predeterminating grace . 4. Since the Adversaries grant that the concurrence of God to the entitative act of sinning is causative , they are obliged to roll away the stone , and to clear to us how the Lord is not as well by their way the joynt and collateral cause of sin ( hallowed be his Name ) as he is the praedeterminating cause ( as is pretended ) by our way ; for Francis . Silevias , Lo. Meratins , Schoolmen not to be despised , with reason say , If he be the cause of theft who concurs , and consents , and helps a man to climb in at a window to steal , no less then he who praedetermines the man to steal by either command or counsel , or then by reall efficiency , then must the holy Lord be judged the cause of Adam's first act of sinning , as it is an act , both the one way and the other . 5. Neither does the concurrence or non-concurrence either way hurt the natural way of free-wills working , though the Author make out-crys , O here be three necessities ; what if there be four or ten ? the Author well knows the learned of both ways teach there be divers necessities that hurt not freew ill . 6. Neither is it to be forgotten that the Lords saving concurrence to bring the Elect to glory , is of an higher and more excellent nature then the influence of God to Adam : For that influence to Adam was 1. connatural , and not the fruit of Christs merit , as are saving influences in Christ . 2. That influence to Adam , was not given to Adam as praedestinated to obtain the Law-reward of life . I judge Adam was not praedestinate to any such Law-life , but to obtain life and pardon in the satisfactory death of Christ . Nor 3. was that influence given to Adam in order to perseverance , for perseverance was commanded indeed to Adam , but it was neither promised of God to him , nor was it ever in the purpose or decree of God to bestow it on him ; therefore Gods influence to Adam's obedience must be a far lower and weaker causality then the saving influences of Christ . It was said by me , that God withdrew his influence from A●am , who in the same moment was willing to want it ; not that Adam formally refused it , but that materially , interpretatively , and in his actual consenting to sin he refused it . The Adversary crys out , but soft words and strong and hard Arguments were best . It is questioned ( saith he ) whether Adam 's will to eat was before the Lords denial of his influence , or posterior and later then the denial , or at once ( it is of no moment whether they were at once in time ) they dare not say before , because then Adam had sinned before he sinned ; if his will to eat be posterior to the want of God's influence , there is manifestly an antecedent necessity : therefore Dr. Tuiss . saith they were coexistent in the same moment of nature ; and so the necessity yet stands . Ans . Armini . in his collation with Junius could have made this Argument stronger . But 1. The Lord by order of nature withdraws his influence , and in the same moment of time ( which is of great moment ) Adam sins and refuses the influence : And it follows not that Adam sins before he sins , nor follows it that Adam sins by any necessity destructive to the liberty of the will ; yea , it is a necessity helping and aiding freedome , because the Lord withdraws no influence from Adam against his will , but in the same moment of time that the Lord withdraws his influence from Adam to the act , Adam withdraws his consent to the act , & virtually subscribes to the wanting of the influence of God. The Adversary is most angry at the distinction , as dark and not intelligible , and says it cannot be taught the people : why ? The want of the influence of God by order of nature is before the virtual and interpretative merit of wanting that influence ; if the virtual merit be an evil merit , malum meritum , or a sin , so it must be posterior , and later then the want of Gods influence , and not before it ; but it is like a fiction , that there be two demerits in Adams sin , one culpable , another unculpable . Ans . 1. It is still said by me , that the want of divine influence , by order of nature is before Adam's sin . 2. It is not theologically spoken , that the merit of sin reatris penae is sin or evil ; it 's a fiction that the merit of sin is either culpable or unculpable , it 's rather good , and an obligation to wrath , and a consequent of sin , and is not sin . No merit of reward is either formally obedience , but posterior to obedience ; nor is a merit or demerit of punishment is formally sin , but posterior to sin . Christ is liable to punishment for our sins , and as an ingaged surety debet puniri ought to be punished for our sins that were laid on him , Isa . 53. 6. 2 Cor. 5. 21. Gal. 3. 13. but there was formally and inherently no sin in Christ , nor any evill , or any thing culpable in Christ . 3. Adam's virtual consenting to want the influence of God was his very first sin formally ; he who refuses to stand , and wilfully falls , he virtually refuses a staff or a pillar to lean upon ; he who formally wanders , he virtually hates his guide and leader ; he who formally loves darkness , and practically walks therein , he virtually hates light , and desires virtually that the light should not have shined on him ; and so he who willingly falls , and willingly shu●s his eyes , virtually deserved the staff should have been taken from him , and that the Sun should not have shined on him ; he who willingly wanders out of the way , doth virtually deserve to be depraved of his guide ; and who so wanders are said to despise the word of the Lord their guide and rule . So here is no fiction , but evident truth , Adam in the very act of sinning deserved , because he sinned , that God should have withdrawn his influence , but it was a virtual deserving , and formally a sin . Ob. If for this reason Adam interpretatively put away divine influence , so that the fault is imputed to him , not to God ; it would seem by that same reason Adam should interpretatively will and desire the predeterminating influence of God to a godly act of obedience ; and so a godly and pious work should be ascribed to man and not to God. Ans . 1. The virtual demerit is not the adequate cause why the sin is ascribed to Adam , but the actual crooking and deviating of the mind , will and affections from God , as the true neerest cause , especially since Adam is under a Law not to sin , nor to refuse virtually the Lords influence ; and because the Lord is under no Law to give influences , his free withdrawing can never make the sin to be imputed to God , for God doth nothing contra debitum in withdrawing his influence , but Adam against a law virtually rejects the influence , and formally sins . So there is no reason why the good work should not be ascribed to God for power to act , to wit , the image of God , and actual acting are his free gift ; but a power of sin and actual sin are wholly from us , only not from God at all ; I speak of the power formal to sins , which is a crookedness of power , such as is a power to blindness . Ob. Whereas they say that Adam materially and interpretatively in the effect wants the praedeterminating influence of God. I ask whether they understand the effect and material and interpretative consent or the formal and direct actual consent , if the former be said , it is a ridiculous clavering , for they say that Adam desired interpretatively and materially to want the influence of God quatenus in se , as he desired to want the influence of God , if the latter be said , the necessity of sinning stands , for if God deny his influence to one of the opposites , and giveth it to the other , it is a necessit● the strength of our argument is that , that is not to be imputed to Adam as sin , which was both necessary and inevitable . Ans . 1. The argument is weake , for one and the same voluntary act of consenting to eat in Adam is referred to , 1. Directly to the Law , thou shalt not eat , Gen. 2. 17. and it is formaly a sinful act contrary to the commandment . 2. Adam in this sinful act of consenting to eat did also interpretatively and virtually , and indirectly , not in an other formal and distinct act , will and desire to want the influence of God , now no precept or law is laid upon Adam , or upon any man , to have or to want the influence of God , whether it be predeterminative or collateral ; only in acts of obedience , which cannot be performed without that influence ; in sinful acts we are to want the influence of God requisite to the entitative act . 2. No necessity is or can be inferred from Gods determining , either in his decree or in his actual bowing and praedetermining of the will to one of the opposites , but such whereby the holy praedetermination of God insinuates it self sweetly and connaturally in the bosome of the elective power , without any straining or forcing of the light of the mind , and its indifferency , or compelling the will to be carried to any other of the opposites then the will it self doth connaturally embrace . 3. The way of Adversaries destroys all eternal decrees in God , under pretence of eschewing a necessity ; for by this from eternity the will of God was loose , lubrick , potential , disjunctive , and fixed neither upon the breaking or not breaking the legs of Christ , that was left to the free-will and decree of the Souldiers . So God from eternity neither decreed nor determined the selling of Joseph , or the not selling of him ; nor the crucifying of Christ , or the not crucifying of him ; nor the believing of Jews and Gentiles , or the free not believing , for had he put a necessity of a decree on one of the opposites , on believing rather then on none-believing , he should ( say the Adversaries ) have fixed all free action , under a fatal and Adamantine Law of eternal and inexorable necessity , and so destroyed free-will ; but so God should determine and order nothing in free and contingent events , but commit all to free-will , and to contingently working causes . 2. All Gods wise decrees of free and contingent events in every page almost of the Scripture , must be utterly destroyed . 3. He could foretel nothing by free agents ; prophesies and predictions must perish , for God could not say from eternity , I shall afflict my people Judah by the Babylonians ; I shall impoverish Job , and spoil him by the Sabeans ; I will deliver to death my Son , to the death of the Cros● by Herod , Pilate and the Jews : for that necessity should destroy all contingency of second causes , for God cannot ( saith Strangius ) deny his influence to one of the opposites and give it to the other but he must destroy freedom , then must he decree to give his influences to both opposites , and so should nothing be determined from eternity which comes to pass in time , ah , providence , or fortune rather . 4. God should will and decree one of the opposites in time de novo , and every day , and he should will and do in time many things which he decreed not to do from eternity , because ( say they ) his will and decree was from eternity fixed upon no contingent acts . 5. No wise man governs so his family , no General his Army , no Prince his Subjects , if he be wise , and knowing ( as the holy Lord is alknowing ) he taketh no counsel in Arena , but he forecasteth and decreeth things within the compass of power to do , before he doth things , for to will all of hand and of new , without eternal fore-fixing of the will , casts all the contingent acts of men and Angels upon loose uncertainties . 2. Make the only wise God rash and dubious . 3. Puts him to learn by experience new things to day , and to will and decree them fixedly in time , concerning which yesterday and before the world was , he was not fixed in his will to do determinatly any thing , for fear of fatal necessity . For 4. God had either fixed a decree concerning all things , as written in a book , before they were , as it is Psal . 139. 16. and of certain persons loved to salvation and healed , Rom. 9. 11. 12. and written in the book of life , Ex. 32. 32. Psal . 69. 28. Rev. 3. 5. Rev. 13. 8. Rev. 17. 8. Rev. 20. 15. Luke 10. 20. and by head and name predestinate to glory , or then the will and decree of God was tottering , dubious and indifferent toward things and persons ; if the former be said , the Lord wrote and ordained fixedly all single contingent things and actions to their ends , and he must have foreordained persons to glory , and to free acts of faith and holiness , and to the habit of free actions , for if God fixedly ordained persons to free acts , he must have fixedly ordained these free acts , and so there must be chains of necessity laid on free will and free acts as the Adversaries argue ; if the latter be said , the decrees of election and reprobation must be fast and loose , as the free-will of men best pleases : and indeed this Author makes this a third necessity that overturns freedom , for if reprobation ( saith he ) and the decree of declaring the Lords justice be before sin , then is there a strong and unwarrantable necessity of sinning laid on men and Angels . But Protestant Divines , the soundest of Papists , Augustine , Prosper , Hilarius , Fulgentius , and the soundest Fathers , maintain a decree of passing by of non-election , a purpose of denying such grace to multitudes ; as if it had been granted Esau , Ismael , Pharaoh , Cain , should have believed and been saved as well as David and Peter ; but this grace the Lord decreed to deny , because the Potter doth and may dispose of the clay as pleaseth him ; Because it is not in him that wills and runs , but in God that shews mercy . 2. Because he hath mercy on whom he will , and hardens whom he will , and yet he is just , and justly is angry at sin ; and that stands as the objection of the carnal Pelagian in Paul's time , Rom. 9. 19. Thou wilt say , why doth he yet find fault ? who hath resisted his will ? this is the very objection of this Author ; if the Lord decreed to deny effectually renewing grace to the masses of reprobates clay , before they did good or ill , and before they could run and will , that is , ante & citra peccati provisione , before any consideration of sin in them , and decreed to give it to others because he will : why should God complain ? for who hath , who can resist his will ? for his will and decree must be necessarily fulfilled and executed , and without the sin of men and Angels there could be no execution nor fulfi●ling of such a decree . Our Divines with the Fathers say , 1. The judgement and dispensation is hid and deep , but not ●njust . 2. Paul and they say none have resisted his will , and the counsel of the Lord shall stand . 3. The decree of God compels no man to sin , nor lays on men any necessity destructive to liberty of sinning or obeying freely . 4. Gods decree is the cause of no mans falling or sinning . 5. The eternal ruine and final sinning of Angels and men fell out by order of nature and time , before the decree and will of God , how could he then help it ? here is a strong and a fatal necessity that God could not break , but since a sparrow falls not to the earth , and is snared without the will of the Father of Christ , how can men and Angels fall eternally without his will ? O there is an absolute will of God , and a conditional will , without which sin fell not out ( say they ) but the conditional will is a name no more , for God so should have decreed such things good and evil should be , after they were and had being , not to say that it must be as unjust that God should will sins existence after it falls out as before it falls out , as to the Lords loving or any commanding or approving thereof , or as to the point of straining of the will to act sin ; yea , the holy Lord no more strains by decree and actual influence the will in acts of holy and supernatural obedience , then in acts of sin ; and there is a door opened to fatal necessity in neither , for the Lord trails violently no children to glory , and compels by decree or praedetermination none to the entitative acts in sin , nor violently drives he either divels or reprobate men to everlasting fire ; it is safer to believe holy providence for the want of the faith of an all-governing Lord must bring perpetual trepidation and anxity of conscience , trembling and fainting of heart , and destroy and sulvert all solid consolation , lively hope , conquering patience . O that we could pray and believe more , and curiously dispute less , and sinfully fret not at all ; but say , O the depth ! and pray , thy Kingdome come : even so come Lord Jesus . OF INFLUENCES OF DIVINE GRACE . CANTIC . 1. 4. Draw me ; we will run . Ch. 1. Mans dubious and tottering estate under the first , his safer estate under the second Adam . 2 True liberty . 3 Grace loves to be restrained from doing of evil . Adam was not to believe or pray for perseverance . THere being in the Covenant of works no influences , by which we may will and doe to the end , promised to Adam ; and no predeterminating influences , and no Gospel-fear of God , by which we shall persevere , and not depart from the Lord , being promised in the new and everlasting covenant , Jer. 32. 39. 4. This principall difference between the covenants remains to be discussed . There must be in this point , considerable differences between the Covenants ; as 1. God intended that no man should be saved by the Law : for grace , mercy , forbearance , and the patience of God towards sinners sould for eternity , have been hid from sinfull man , if righteousness and life had been by the Law. But God intended that all men to be saved , should be saved by the Covenant of grace , 1 Cor. 1. 21. Rom. 3. 21 , 22. as Rom. 10. 5 , 6 , 7. compared with Rom. 3. 9 , 10 , & 20. Gal. 3. 8 , 9 , 10. as both the Scripture and the issue of two dispensations , of Law and Gospel , do evidence . 2. Man in the covenant of works was under no tutor but Adams free will ; but now man as an interdicted heir , for former wasteries , is disinherited , so that he hath not the mastery of his own estate , is put under another Lord , even Jesus Christ , as his tutor ; and since it is so , the less our own , the better ; the more we are under the law , the less we are under grace , as Rom. 7. the less freedom ( or rather physicall licence ) to sin , the more true liberty , Psal . 119. 45. I will walk at liberty , for I seek thy precepts . Christ by his covenant layeth the aw of grace upon us ; whether grace be taken physically , for an inward principle of grace ; or morally , for a gracious fear to sin , it s all one ; the more under Christ any is , the less is he free to sin ; as the better and stronger the keeper is , who is put upon a broken man and a prisoner , who is a bankrupt , the less can he take on new debt , Rom. 6. 20 , 22. the less can he make a sinfull escape ; ungracious are they , who say , Ah if I had my will , I would doe otherwise ; grace loves to be restrained from doing evil , 1. Sam. 22. 23. Satan seeks leave , or rather cursed licence , if it were but to destroy the Gadarens swine , and he reputes it his torment not to dwell with his Legions , in the distracted man to torment him , Matth. 8. Such cannot complain , Would God breath on me with his influences of grace , I would be as holy as David ; nay , there is in the man a tormenting sorrow , that he cannot have more power , and stronger influences of hell to doe more evill ; and so he hates these influences of grace of which he speaks . It may be doubted ( ere we speak of other differences ) whether perseverance was promised to Adam in a law-state , or not ; for if prayer was a worship enjoyned to Adam before the fall , no less then publick worship of praising for the workmanship of creation , Gen. 2. 2 , 3. it may be said , if Adam was to suit any thing in prayer to God , then especially was he to pray that he might not sin , and might not be led into temptation , but might stand in obedience , and so might have influences to determine his will to stand and continue therein , and this the law of nature seems to say . 2. If he was to trust in God for acts of providence , for his standing in obedience , then especially , for acts of the Lords free predetermination to cause him to stand ; and so both praying and believing must relate to a promise ; and if so , then must the Lord have promised in the first covenant of works , perseverance and influences to persevere . Ans . It may be probably said , Adam was to pray , but the particulars he was to suit in prayer are as unknown to us as any thing ; he was to sanctifie a Sabbath , and to praise , and to exalt God in his works of creation ; but for praying for perseverance and predeterminating influences by which he might persevere , while Scripture speaks , we must doubt ; he was to desire , to intend and purpose to persevere , as he was obliged by the law of God to persevere ; but for instituted praying or believing that God should give to Adam perseverance , either absolutely or upon condition , that he should pray for perseverance ; and so upon condition that he should persevere in praying for , or in believing of influences to persevere , the Scripture is silent ; and we can say nothing , where Scripture-light doth not lead the way : its like that the onely means moral of persevering must be here a law without , the image of God within , and Adams free will in obeying ; but God having a purpose that the covenant of works should not be the fixed standing way of justification and life ; and that the elect Angels should be confirmed , that they should not fall , nor be able to fall ; yet have we no warrant to say , that they came to that State either by praying or meriting , or law obedience , but of free grace : or that Adam's first sin was neglect of praying for perseverance . As to the other , there is no doubt but the first command did engage Adam to rely upon God for strength and divine influence , as promised by any covenant ; of works or grace , is another thing . Yea its unwritten that either Law or Gospel ( which then was not ) promised any such thing . What a blessed condition are we in , above that of Adam ! grace was given to Adam immediately from God , but in a separated way from God , the stream being as it were cut off from the fountain , and was in Adam as a Winter well that in Summer may goe dry ; but grace is now given first to the second Adam as the head and fountain , and to the Elect in a way of unseparable union of the stream with the fountain , as he partakes of grace in Christ , and mediately . And the neerer the streams run to the fountain , the stronger and the more unfailing is the emanation , as may appear in the man Jesus united personally to God , in the Angels now confirmed in Christ their head , Col. 2. 10. in the glorified who act by an immediate influence from God in Christ immediately , and at the well head enjoyed ; any distance from God may be neer some fall . CHAP. II. Gods acting influences . 2 His influences are in all creatures . 3 The sweet safety of believers in possible calamities . 4 Our atheism in reading the Book of providence , &c. 1. THat there are strong influences upon all causes from the Lord , may be evinced . 1 From the holy tongue ; the Hebrews use the verb in hiphil noting a double action ; when one causeth another to act , to note influences , Deut. 32. 39. I cause to die , and I cause to live . Hannah so sings , 1 Sam. 2. 6. Jehovah causeth to die , and causeth to live ; he causeth to goe down to the grave , and to come vp again ; the Lord maketh poor , and he maketh rich ; he maketh low , and he maketh high ; so the passive verb is used . Which perfection , in short , is in that language above others , and when such actions are ascribed to God , they shew that God hath an influence and impulsion , as the first cause in all actions ; the Scripture herein abounds . The Greek language comes short of this , Joh. 5. 17. My Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh hitherto , & I work . And though he work all works in all creatures , yet in believers this is made true in Pauls sense , Philipp . 2. Work out your salvation in fear and trembling . How ? but we may miscarry and fail . True , saith he , if you , you alone , without the influence of grace did the work ; work out , vers . 13. For its God who is the worker in you to will and work ; alluding to the Hebrew word , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . how the connection is between our working and the effectual praedeterminating influences of God , is to us dark , but this argument of Paul saith they well agree , and he infers this thesis , they both physically and morally are to work out their salvation , in whom God both by the habit and actual influence of grace worketh to will and to doe , then must influences of grace so be at hand when the believers are to act , as they are no less under a precept , and a command to act , believe , pray , then the husband-man is under a command to plow in Summer , and to sow , lest he be poor ; But the question is de modo , how they are at hand , whither so as the free will of man may command , and have in its power the influences of God's grace , or the Lord by the dominion of his strong influence , sweetly and connaturally commands and hath in his power our free will , according to his good pleasure ; Sure its safer that nature be under grace and the dominion thereof , then grace be under nature , as it must be better Divinity that God reign , then man reign ; more of this after ; And that Jehovah be Lord of mans actings , then man be lord of Jehovah's soveraignity . 2. Beside that , every being must be from the being of beings , and so every action natural or supernatural must be attended with sutable influences from God ; so the Scripture is clear , That 1. God can serve a sort of law-inhibition upon all creatures , that they act not ; and what he takes from them , except the withdrawing of his own influences , we know not ; Job 9. 7. He commandeth the Sun and it riseth not , and sealeth up the Stars . Psal . 106. 9. He rebuked the red Sea also , and it was dried up . God , by the interposition of the faith of his own , will not have strong walls to stand , Heb. 11. 30. but they must fall ; nor Lions to eat the prey , Verse 33. nor a violent fire to burn , nor the sword to devour , 34. As 2. They act at his command , Psal . 78. 26. He caused the East wind to blow in the Heavens , and by his power he brought in the South wind ; whether this be by a strong terminating influence , which displeaseth adversaries of grace and providence , or some other way , we contend not for words ; but if the Scripture hold forth , as it doth , that the Lord by his strong and invincible dominion doth indeclinably , and without any possible failing bring forth his decreed effect , some impulsion of God immanent , transient , or mixed , which is terminate upon all second causes there must be ; for as he can and doth hinder naturall causes to work , as the Sunne to move towards his down-going , Josh . 12. 13. Isa . 38. 8. the Lyon to eat the man , whereas he did fear the ass , 1 Kings 13. 28. so he is the father and cause of all things that fall out , Job 38. 28. Hath the rain a father , or who hath begotten the drops of dew ? 29. Out of whose womb came the yce ? and the hoary-frost of Heaven , who hath gendered it ? 31. Canst thou bind the sweet influences of the Pleiades ? or loose the bands of Orion ? This teacheth that Job cannot , nor can any creature at his nod ; but the Lord can , and he onely binds up or le ts out the influences of Pleiades , the starres which rise in the Spring , and bring forth flowers and hearbs ; and orders the course of Orion which bringeth Winter ; and order the starres that rise in the South , and in the North. 34. Canst thou lift up thy voice to the clouds , that abundance of waters may cover thee ? See his actings . 3. His influences are in things small , as in the falling of a Sparrow to the earth ; not one hair of the head but it is numbred by him , Luke 21. 18. Matth. 10. 29 , 30 , 31. Not a gourd groweth , nor a worm eats it , but at his command . Jonah . 4. 6 , 7. Amos 4. 7 , 8 , 9. Joel 1. 1 , 2 , 3 , 4. Psal . 105. 29 , 30 , 31 , 32 , 33. &c. he hath an hand in the bird-nests building . Psal . 104. 17 , 18. And 4. The actings of the Lord are in great things , as the translation of Kingdoms , Dominions , and Thrones , Dan. 4. 32. Jer. 27. 5 , 6 , 7. In all the rises and fallings of Princes , the Starres of whatever magnitude , Isa . 40. 21. 1 Sam. 2. 7 , 8. Psalm . 76. 12. 5. His actings are in matter of lots that seem to be ruled by fortune and chance . Prov. 16. 33. Genes . 49. Deut. 33. compared with Josh . 14. 1 , 2 , 3. 6. Especially in bowing the free will , and determining all the actions of evil angels . 1 Kings 22. 21 , 22 , 23. Job 1. 6 , 7 , 8. Job 2. 1 , 2 , 3. Gen. 3. 1 , 2 , 3 , 4 , 5. Matth. 8. 29 , 30 , 31. and good , Luke 2. 9 , 13. Matth. 28. 1 , 2 , 3. Acts 1. 20. 2 Thes . 1. 7. leading and determining the free will of all men , the King , Prov. 21. 1. the Prince , Gen. 43. 13. Esther 4. 16 , 17. compared with Chap. 5. & 2. c. 7. 2 , 3. he graciously enclines the will and hearts of men , Deut. 30. 6. Jer. 32. 39 , 40. Ezek. 36. 27. as the Saints pray , Psal . 119. 33 , 34 , 36 , 88. Psal . 86. 11. Cant. 1. & 4. He hardneth the heart , and blinds the mind , as in his judgement he pleaseth , Job 12. 16. Ezek. 14. 9. Exod. 14. 8. Deut. 2. 30. 2 Sam. 12. 11 , 12. Esay 6. 9 , 10. Matth. 13. 14 , 15. John 12. 37 , 38 , 39 , 40. Rom. 1. 24 , 25 , 26 , 27 , 28. Rom. 11. 8. And many such things are with him , the more spiritually minded any is , the more bent is the heart to follow and eye God in all his actings ; and he shall see how wise in heart the steeresman is , who watcheth at the helm ; and it shall appeare what precious thoughts take up the believer , who sees such millions and numberless numbers of influences with all the drops of rain , hail , dew falling between the creation and the dissolving of the world : all which he binds in his garment , Prov. 30. 2. and what numbers of influences he joyns to all the blasts of winds and storms which he gathers in is fists , ibid. what influences of the Almighty must there be at all the actings , stirrings , and motions of Angels in Heaven , of damned spirits , of men , elect and reprobate , of birds , beasts , creeping things , fishes , in the wise connection of all these with the Lords intended end ? And if this be observed , suppose the body of the Heavens , which in its wide bosome contains all , were broken and fell down in many thousand pieces , Faith in the infinite wisdome , goodnesse and power of God will bid the believer be silent , and sleep and hope within his own garment . God excellently rules all ; the best of created things next to that precious thing Christ man , is the Church , and the Lord will specially care for that , and for me among the rest . 3. No doubt we are brutish and look to all the stirrings with much Atheisme and little faith , as if all stirrings in Nature , Societies and Kingdoms , were set on work by the sway of Nature , and blind Fortune , without God , as a wheel rolling about with the mighty violence of a strong arm , moves a long time , after the arm of the mover is removed : Or suppose a pair of Charet-wheels were letten loose in the top of a huge Mountain , and should move down some hundred thousands of Millions of miles for hundreds of years after the man who set them first a work , were dead ; So we fools believe that God gave a mighty strong shake or some Omnipotent impulsion to all causes natural , free and contingent , to Heaven and Earth , Sea and Land , to all Creatures in them , Angels and Men , and did bid them be a going ; for he must sleep , and could not actually stir them any more . Nor can we see God in all , and that he contrived this , that one should rise early and eat the bread of sorrow , and yet be poor : another should be wise admirably , and want bread ; another fight valiantly and be foiled , and a man run swiftly , and lose the race . Psal . 127. 1 , 2 , 3. Eccles . 9. 11. and that much sowing , hath little reaping , Hag. 1. 6. for Hab. 2. 13. Behold is it not of the Lord of hosts that the people should labour in the very fire , and the people shall weary themselves for very vanity ? Chaldaea doth sweat and pine her self for the very wind and nothing : We see not that nature miscarries and parts with child , when his good providence who rules all is not Mid-wife ; and a barren-womb brings forth many births , and she that is no Mother hath a rich issue , when soveraignity pleases ; this is my faith and comfort . CHAP. III. Hence to descend more particularly to enquire 1. What influences are . 2. Whenc● they come . 3. The necessity of influences . 4. How they are above us , and of the Soveraignty of him who best ows them . 5. What we may doe to fetch them . INfluences are acts of God concurring with created causes under him , and a sort of continued Creation ; as God of nothing makes all things , so in his providence he gives a day to all borrowed beings , in their being preserved by him , and they are the Lords debtors , in being acted by him , or then they could not stir nor move . 2. The same free goodnesse ( which is a sort of grace ) which moved God to create the Sun and give it being , so also ●●ts him to give influences to the motions and actings of the Sun ; the end that moves the Man to make the Plough and the Cart , moves him to draw the Plough and driv● the Cart by Beasts ; so that in reference to the end , there is deb●tum quoddam connaturale , some connatural dueness of influences : all Creatures are dead Cyphers which sig●ifie nothing , except the influence of God add a figure to them ; and they lie dead , if he stir them not ; Some Cows let not down their Milk but to their own Calves ; and the Creatures are as Pictures and Idols who let out no Efficacy , no Vertue , except the Lord act upon them ; Sometimes the Sea ebbs not , the Wind blows not , the Sun shines not , the Fire burns not , because this influence is ( as it were ) the Charm that is a wanting , and he hath a sort of a checklock upon all second causes . 3. Though God move and must act in all , in causes natural and free , so as , in some sense , he must concur in willing and nilling ; yet he out of Soveraignty of grace , stands more aloofe in bestowing influences to gracious and supernatural nilling and willing , ( for Predestination and free Election to glory here hath place ; ) for that he prepared in his eternal decree ; so many outlettings and emanations of free acts of grace to carry to glory so many selected Angels and Men , and denyed these outgoings of free love to others , he intending they should be to Angels and Men , both their grace and song of praise ; he hath not given out such refined influences of free love to other Creatures , to the motions of Sun and Moon to the Seas ebbing and flowing . 4. Q. What then is the fountain cause of gracious influences and breathings of the Spirit ? Ans . Sure , Jesus Christ must be the meritorious and fountain cause of such influences ; For 1. We suppose that Christ is the head of the elect Angels : God having purposed to save man of grace , he gave this mighty separating influence distinguishing the Standing and Elect Angels from the falling and reprobate Angels , else it cannot be said they are Elect Angels , as 1 Tim. 5. 21. nor can their standing be of free grace ( for they could not stand , except the Lord had chosen them to stand as the means ; as he chose them to glory as to the end ) except the Lord had joyned his predeterminating acting to cause them to stand , and reconciled them Colos . 1. 20. to himself , giving to them medicinal confirming grace that they never should be sick . Now the Elect Angels are the special Messengers , and New Covenant Officers , mini●tring Spirits sent forth to minister for them who shall be heirs of salvation , Heb. 1. 14. And the Angels Ezek. 1. are acted in all their motions by that Jehovah , whose glory Isaiah saw , Isa . 6. 1 , 2 , 3. John 12. 37. of which Jehovah also Ezekiel 1. v. 28. as v. 12. And the four living creatures went , every one straight forward : whither the Spirit was to go they went , and they turned not when they went. And also verse 20. They are then rightly called the Angels of the Lord Jesus , 2 Thes . 1. 7. for they cover their faces ( it is no● blushing for sin ) and their feet with wings , Isa . 6. while they stand before and see the face of their Soveraign and high Master ; and so its clear that the actings of special and supernatural providence toward and about the redeemed Church come from Christ , as head of Angels , and as the heir of all things , who makes all things new , Heb. 1. 2 , 3. Rev. 21. 5. and who works with the father , Joh. 5. 17. in a new-covenant providence to make new Heavens and new Earth , and to act all for the elects sake , Colos . 1. 16. 17. yea and this Spirit at whose direction , the living creatures move and rest , come and go , Zech. 1. 12 , 20. is the same spirit promised and sent by Christ , John 16. 7 , 13 , 14. of which Christ , he shall receive of mine and give it to you : by the influences of this Spirit sent by Christ , are the Redeemed led , Rom. 8. 14. directed Acts 16. 6 , 9 , 10 , 14. sealed and confirmed Eph. 4. 30. having received the earnest of the Spirit , 2 Cor. 1. 22. taught , guided , & the Word made effectual , John 16. 13. convinced of sin , and throughly rebuked , vers . 7 , 8 , 9. comforted , Joh. 14. 16. and the memory sanctified and quickned to remember necessary truths , Joh. 14. 26. and the whole man made able by the anointing for all things , 1 John 2. 20 , 27. Hence these influences of grace are from the spirit , not as from the third person of the blessed Trinity simply ; for so the spirit is the power of God , sometimes as Judge sitting , and by a Judicial power , making tormenting convictions dreadfully effectual upon the consciences of Divels , Matth. 8. 29. Luke 4. 34 , 35. of which the chains of darknesse may be a part , 2 Pet. 2. 4. Jude v. 6. as also neither from the spirit , as the power of God Creator , Job 26. 13. Job 32. 8. in making and governing all , Psal . 104. 30. but from the Spirit , as the fruit and purchase of Christs death and merits ; and as saving grace is from Christ the fountain , so also the saving influences of Christ as Mediator , and of stirring us up to will and do , Phil. 2. 13. and to stand and persevere in the state of grace , must be dispensed covenant ways , Jerem. 32. 3 , 37 , 38 , 39 , 40. Isa . 59. 20 , 21. Isa . 54. 10 , 11 , 12. by his bloud . So Christ speaketh to the spirit , Cant. 4. 16. Stir up thou North wind , come forth thou South , blow upon my garden , that the spice thereof may flow out . Where Christ commands influences of the spirit of the North and South wind , though of contrary qualities , of cold and heat , moist and dry ; both in sharp rebukes , and sweet consolations , to fall upon his Church and garden ; and it is his desire , as Spouse and Mediator , that the Spirit breath upon , and make efficacious the word , otherwise there is but deadnesse , Ezech. 37. 9. Come from the four winds , O wind , How upon these slain , that they may live . John 3. 8. And the flowing of the spices , is the souls being quickned , revived , comforted , and the graces increased by the breathings of the spirit . Hence 1. the fear that Christ shall be wanting in bestowing influences , ( so do many weak ones ) is a broken half faith , looking upon Christ as half a Saviour ; what ? he that died to purchase the spirit , shall he not carry on the work of redemption , by applying it , and carrying on of what he hath begun ? Indeed among men , he who made the Ship by art , hath neither art nor power to command wind and tide for sailing , for they are done by diverse powers , the one by a created , the other by an uncreated power ; but here the same merit of bloud which purchased grace habitual , did also make due and connatural ( in its own kind ) actual influences of saving grace to carry on the work ; hence a case of Christian and supernatural prudence , it is so to fear our own sinful weaknesse , and to be humbled and cast down for our propension to fall away , as to believe that constant and everlasting love shall work to will and to do to the end : Then 1. tormenting Popish fear , Ah I shall , I may fall away . ( 2. ) And the weak practical doubting of this , it may be , I shall perish , I cannot stand out . And 3. the law , spirit of bondage , I cannot be saved , who am so sinfully weak and wicked , have all three this , in commune ; an undervaluing of the power of the free love , and an overvaluing of the strength of corruption ; as if wickednesse , and he that in the world , were greater then he that is in these who are born of God , 1 John 4. 4. and stronger then grace ; for its natural to be of that opinion , that grace worketh not irresistibly , prevailingly , and with all might , according to his glorious power . Collos . 1. 11. and according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding great power , by which he raised Christ from the dead , Ephes . 1 : 18 , 19. and so while legally we distrust and fear our own weaknesse , we do unbelievingly doubt of the mighty power of grace , though we see it not ; for to see unbelief , ( it is so spiritual a sin ) is almost to overcome it ; among all sins it is most invisible , and best seen with the light of the Spirit ; faith sees well unbelief , but unbelief can neither see faith nor it self . 2. There is required of believers the exercise of faith , in laying hold on the promises of actual influences from Christ the Mediator . John 15. 2. Every branch that leareth fruit ( in me , for that must be repeated ) the Father purgeth it , that it may bring forth more fruit . He that abideth in me , and I in him , the same bringeth forth much fruit . Ephes . 1. 3. Blessed be God , who hath blessed us with all spiritual blessings in heavenly places , in Chri●t ; but to cause us will , and do , is a spiritual blessing . Ephes . 2. 13. But now in Christ Jesus , ye who sometimes were far off , are made neer ( not by Redemption only , but actual believing ) in the bloud of Christ. 2. Ephes . 6. 18. Praying always with all prayer and supplication in the spirit . By the influences of that spirit , whom Christ sent in his own name , John 14. 26. 3. If the spirit glorifie Christ by receiving of Christ , and shewing it to Christs own Disciples , John 16. 14. then all the influences of the spirit in acts gracious , when the spirit teacheth , and bringeth to remembrance all things , John 14. 26. convinceth of sin , John 16. 8. guideth and leadeth , John 16. 13. Rom. 8. 14. mortifieth , Rom. 8. 13. quickneth , Rom. 8. 10 , 11. comforteth , and sealeth , and confirmeth . John 14. 16. Ephes . 4. 30. 2 Cor. 1. 22. must be done by influences of the spirit , received from Christ . For ( saith Christ ) He shall receive of mine . Heb. 13. 13. By Christ therefore let us offer to God the sacrifice of praise continually . 4. Also what we suit from God in the name of Christ , that we suit from Christs merits and death . But we ask all which we ask in Christs name , John 14. 14. John 15. 17. And therefore do obtain from God , for Christs sake and the merits of his death , the inclining of the heart to his testimonies , to be led in his way , not to be led into temptations ; to persevere to the end , to be taught his way , and if there were any grace , such as all gracious influences are , which comes not from Christ , in whom it is , and from whose fulnesse it is , it must be referred to another cause then to Christ . 5. All the promises are yea and amen in Christ , 2 Cor. 1. and so must the promise of perseverance be , Jer. 31. 39 , 40. Isa . 54. 10. Isa . 59. 21. and so the promise of influences of grace to persevere . 6. Christs undertaking as High Priest , Advocate , and Intercessor , is to carry on , and perfect as Mediator , all that are given to him of the Father , and to lose none , but to raise them up at the last day , and to give them life eternal , John 17. 1 , 2. & 11. 12. John 6. 37 , 38 , 39 , 40. 1 Cor. 1. 7 , 8. 1 John 2. 1 , 2. Heb. 7. 22 , 23 , 24 , 25. Heb. 9. 13 , 14 , 15 , 16 , 17 , 24 , 25 , 26 , 27 , 28. Heb. 10. 10. John 14. 16. Luke 22. 31 , 32. Rev. 8. 3 , 4 , 5. 7. Christ as head by the influence of life and saving grace , acts upon all the members , by quickening them to will and to doe , Ephes . 4. 16. Eph. 2. 21 , 22. Eph. 1. 21. & 22. Eph. 2. 1 , 2 , 3 , 4 , 5. 8. Christ as King gives repentance and remission , Acts 5. 31 , 32. Then must he by that power royal give influences to acts of repentance and of faith . 9. As Prophet he opens the heart to understand the Scriptures , Luke 24. 45. Act. 9. 17. and so must give influences for that effect . Hence are we to look for the watering of the garden of red wine every moment , from Christ the fountain of life , and to know that we should wither from the root , if Christ , withdraw his influence ; and so grace puts us under a necessity of grace , to carry on the work of salvation . 2. Yea it is to believe Christ is but an imperfect and half a Saviour , and wanting in his Office , if we doubt he shall give influences to perfect to the end what he hath begun ; then branches out of Christ , and cut off from him , must wither . 1. Make sure union with the Vine-tree , if you would be sure of growing to the end . 2. Know the way to the well of life , be much with Christ , and lie , and be neer to the well , if you would have influences every moment . 3. The most glorious and shining Professors that are not in Christ , shall turn Apostates ; a plant above the earth , with borrowed earth on the top of an house , may grow for a short space , but shall wither . 4. Heathen influences from a Creator without Christ shall not bear you out ; the vertues of Tully , of Seneca , Regulus , are of that nature that they may dry up . 5. Yea , weak Believers , doubting that Christ shall give influences to work in you to will and to doe , is 1. To question whether Christ shall faithfully acquit himself in the duty of his Office ; for by office he conferrs influences . 2. It s to question his nature , whether the Head shall inlive its members . CHAP. IV. The necessity of influences of Grace . Of the Soveraignty of God in dispensing influences . IT is easie to determine that there is a sort of necessity of the Lords bestowing influences upon all natural causes , of this before . In so far as willing and nilling are acts of second causes in the same sphere with natural causes ; there seems to be no more reason for denying influences to nilling and willing simply , yea or for literal hearing and praying , then for plowing and sowing , except that here God acts in a dreadful way of Justice , toward Pharaoh and other reprobates , in leaving them to the actings of their own heart ; only it may be said , that God finding his child under deadness , and acting in a dead and literal way , as he hath bowels of compassion toward his chosen , under the evil of sin , that are ready to be drowned , he joynes his help of influences , seeing his own goe about duties with wrestling and pain , since he knows some one way or other they must be over the water , and helped , otherwise they cannot stir . 2. As there are some saving graces from the Mediator , so must there be some mediatory influences bestowed covenant wayes upon the chosen of God. But 1. Free goodness , and not natural necessity , made the world ; and that same freedome intervenes , in continuing , being and acting in creatures , which act by nature . Fire casteth heat , the Sun light and influences , the Sea ebeth and floweth by nature ; yet there must also be a free new commission sealed from eternity , to every acting of nature ; he commandeth the Sun , and it riseth not ; forbideth the fire to cast out heat , and it obeyeth , Job 9. 7. Heb. 11. 34. Dan. 3. 27. and it is an obliging and an indearing of the heart to God , to come dayly under new debt , and multiplied free gifts , and it renews acts of love in us , as fresh actings of salvation flow : whether it be new deliverances , Psal . 18. 1 , 2 , 6 , 7. Psal . 116. 1 , 2 , 3 , 4. or new acts of keeping faith from drying up in the fire , 1 Pet. 1. 3 , 4. so as you being tried as gold , verse 8. y● love having not seen him . 2. It extracts acts of praying , sense of spiritual slownesse seems to pray , Cant. 1. 4. Draw me , we will run ; and sense of spiritual dulnesse , Psal . 119. 33. Teach me , O Lord , the way of thy statutes . 3. Hence comes humble relying upon God , when faith is put to believe that at every stirring of the members , and at every lifting of the foot , for a new step , the head must stir in heaven , and let down new influences of life ; and the bottles of Heaven , and well of life , must let down new flowings of rain , every moment , upon the withered garden ; if as much rain fell in one day , as would suffice the earth for seven years , and a man might eat so much at one meal , as he should neither be hungry nor thirsty for five years , there should not be such dayly dependance upon new influences for rain and dew dayly , and for our dayly bread this day . We can but ( 4. ) hence , but believe the infinite wisedome of the Lord , who well knows how to husband and steward his showres ; for in the man Christ they are continual . John 8. 29. He that sent me is with me , the Father hath not left me alone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor dismissed me , for I do always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that please him : When ever we do what is displeasing to God , the Father of Christ leaves us , out of the depth of his soveraignty of dispensing influences . Christ was never so morally deserted . 1. As the Lord would have a falling law - Adam , to whom he denied influences , that nature might be nature ; so he also would have a standing and never sinning-Adam , that grace might appear to be grace . 2. Upon supposition that the second Adam is God man , it was impossible but the man Christ , in all his actions moral should want influences , or ever sin , or be left alone of the Father , but he must always do the thing that pleaseth the Father ; nor is there any murmuring to be against the dispensation of deepest wisdom , why we have not at our pleasure influences of grace , that we should never sin , as the man Christ never sinned . 3. Say we could see no reason , the thing is notire ; the Lord acts in the ( first ) elect Angels , that they never sin ; he denied in the first fall influences to the reprobate Angels ; and since the Lord hath condemned them , and tied them with chains of darknesse , that their whole actions , except the acts of intellectual being and living , and the acts of knowing , believing , desiring , fearing , &c. in the substance of the act , should be only moral , and only sin in all the substantial circumstances , John 8. 44. Satan was a man-slayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stood not in the truth , being created in the first truth , adhering to God , 1 John 3. 8. the Divel sinned from the beginning : hence he is called 1 Peter 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary party in law ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes about like a roaring Lion , seeking whom he may drink over . So that though there be in men actions of the phansie , as to claw the head , rub the beard , actions of the vegetative life , to grow to age , to decline in old age ; senescere , pubescere , adolescere , that are under no Law , and so no sins ; yet all Satans actions are moral , these excepted of which we spoke , and influences to moral actions , granted to reprobate men , as to gives alms , to go and hear the word , visit the sick , and imprisoned , are denied to Satan . Some men are also 2. Reprobate to good works , Tit. 1. 16. and cannot believe : and here is soveraignty that God works in some vessels of mercy to will and to do , not in others . 3. As touching the measure of grace , and the degrees of saving influences , the Lord walketh in a latitude of freedome , all men have not alike measure of saving grace and faith . 4. His freedome shines in the work of conversion : John Baptist is filled with the holy Ghost from the womb , Luke 1. 15. but ( 2. ) the woman of Samaria , Matthew , Zachaeus , Magdalen , Abraham , Saul , go on in a wretched state of nature , for some considerable tract of years , and then are visited with influences of life ; and ( 3. ) the Thief that was crucified with Christ upon the Cross , in his outgoing is converted , and not till then ; except the soveraign liberty of God silence us , no other reason can occur of these things to mans understanding . ( 4. ) In the Saints this liberty is clear ; fewer falls in Joseph then in David ; and so he must be nearer to dayly influences to the one , then the other . So the Lord left Hezekiah to try him , that he might know all that was in his heart , 2 Chron. 32. 31. Thus much Noah his drunkennesse , Lot his incest , David his adultery and murdering of Vriah , Peter his denying of Christ and his Judaizing , Gal. 2. proclame to us , that though Saints are to believe perseverance , and so that in Christ , there shall be furnished to them out-lettings of life from the fountain to bring them to glory , as touching the habitual tract of their journey to Heaven ; yet hath the Lord reserved a liberty hic & nunc , to let out and withdraw influences ; and the faith of believers is to rest upon the promise upon this condition , that they fret not at his dispensation , who by sad falls on Ice and slidery way must correct our sinful rashness , and teach children godly wariness ; nor is there any thing in our folly to be seen but his wisdome . ( 5. ) And sinful slips in us , and freedome of withdrawing in the Lord , bring us to be the engaged debtors of grace ; and this sets the higher price upon our Advocate 's intercession ; when we sin 1 Joh. 2. 1 , 2. his withdrawings usher the way to his own outlettings of grace ; he knows how to dry us up , that we may , being withered , come under the debt of new watering ; more of this hereafter . There is here no creating of clouds or rain , by King or Husbandman , or Hosts of men ; the Husbandmans faith and prayer in extreme drought may fetch rain : but we have , in these actings in which God must joyn his gracious influence , no real influence upon the Lord's influences ; the Rose acts not upon the Sun by influences , but the Sun acts upon the Rose , though we may pray for influences of grace . Nor can tears and wrestling extort influences , when the Lord is upon a● act of declaring his soveraignty in trying us , there is praying , and yet heaviness and dropping away of soul , bids on , and the Petitioner remains like a bottle on the smoak ; the Glass set must run out so many hours ; ere the Sea flow again , the Sea-man weeps and prays , but the storm continues and the wind hears him not , and he that creates the wind suspends his acting . God hath not said that the husband-man may pray away Winter , while the season be over ; nor that the Traveller , when the Sun is set and darkness come , should pray away the night , while the hours be over ; So here God hath fixed a time for a winter season of heaviness and trying deadness . The Lord's mind is to pray for the right melting of the metal , and not for the quenching and removing of the fire , he must do his work ; its wisdom to know who orders our prayers , and to pray for something about his withdrawing , and not for the removal of the withdrawing it self ; Paul three times prays 2 Cor. 12. for the removal of the Messenger of Satan : But prayer stirs not right then in all points ; he should have prayed for sufficiency of grace : our gracious Lord laying aside the dross of our prayer , hears us not in granting what we suit , but what we ought to suit in prayer , and in granting what we suit not formally , but what the Spirit suits internally in us ; The man in a Feaver cries for a Drink , the Physitian forbids to give him drink , and yet gives to quench the thirst some other thing then drink ; so the sick mans suit is profitably heard . Yet my meaning is not , that the Lord cannot , or will not at all take off an arrestment of disertion , at the praying of his children , the Lord cannot repeal that , Psal . 50. 15. Call upon me in the day of trouble , I will deliver thee , and thou shalt glorifie me ; therefore he repeals it not under withdrawings , which are amongst the greatest of such troubles as put us to call upon God. 2. Christ under the Lord's withdrawings , in point of comfort and enjoyment of the felt favour of God prayed and was heard , Heb. 5. 7. Matth. 26. 38 , 39. Luke 22. 42 , 43. therefore by the like he doth hear us in such a case ; I fetch the Argument a proportion ; for Christ in whom Satan finds nothing , is not capable of the withdrawings of God in point of duty . If any say it was Christ's duty always to rejoyce in God , I answer , It was an affirmative Precept which did not oblige the man Christ actually in every moment of time ; and in radice it did , habitu it did , habitually it did oblige him ; for that rejoyce evermore , obligeth not ever to actual rejoycing , but to a savory habit of rejoycing ; nor did that ( pray continually ) oblige the man Christ to pray actually and to speak to God , when he was preaching and speaking to men , at one time ; nor was actually rejoycing in God physically consistent with actual sorrow in suffering . 3. The praying to be led of God in his way , not to be led into temptation must include a suit that God would send influences , and not forsake us in the way of his obedience under our defections : therefore there is need of a special submission and a reserve of time to sail when his flowings set the soul a float . Hence may a child of God submit to his deep soveraignty in withdrawings , and stoop humbly to the Lord 's holy decree , ( his holy will be done upon clay ) and yet also desire presently the removal of sinful deadness , and pray against our sinful omission which necessarily follows upon the Lord's withdrawing , and we are to nill and hate sinning , which results from the withdrawing ; therefore both pray and forget that ye have prayed , and adore soveraignty . Pray under withdrawing for influences , yet trust not on the act of praying ; and though he still withdraw , pray , but without fainting under , and fretting against soveraignty . The habit being of the nature of a power cannot actuate itself , nor can we actuate and make use of the power of grace ; now as the God of nature is he in whom we live , and move , and so we are acted by him in our natural stirrings ; so in Christ Redeemer Emanuel in whom is the fulness and fountain of grace we live spiritually . Neither have we the use and exercise of our grace in our own hand , nor can we believe when we will , as a Musitian can sing when he will. CHAP. V. Whether or not the Lord 's withdrawing of his influences and impressions of grace doth acquit and free us of guiltiness ? objections removed . WE are not a little slandered by Jesuits and Arminians , as such who by the device of forbowing and predeterminating influences of grace , do destroy the nature of Free-will and voluntary obedience to God in this Argument . He who withdraws such an influence and impression of grace , without which the act of obedience is physically impossible , he is the cause of disobedience , and he renders the non-obeyer guiltless and excusable . But God according to the way of Calvin and his , withdraws such an influence and impression of grace , because without his impression of grace , its impossible physically that the Will can be bowed to obey , it being essentially requisite in the act of obedience . Therefore God must be the cause of disobedience by this , and render the non-obeyer guiltless and excusable . Ans . Though my dimness could not lose this Argument , the validity and power of the grace of God , should be no less , and the guiltiness of man as much as it is . But 1. He who withdraws such an influence and impression of grace , from the reasonable creature , constrained , compelled , and unwilling to want such an influence ; he is the cause of the disobedience , and rendreth the non-obeyer guiltless and excusable . The Proposition in that sense is true ; But now the assumption is most false ; For if the man should seek and desire the influence of God in that very act , and the Lord deny it and withdraw it violently from the Will , as if the Child a drowning should cry to the Father being obliged to help , that he would reach help , and the Father shall refuse , then is the Father the cause of the Child's drowning ; and so should the holy Lord be the cause of our disobedience , and render us guiltless and excusable if he were obliged not to withdraw . But he who withdraws his influence from the creature , who in the same act of wanting , is most willing to want it , and gives in the same act of disobedience , his virtual consent to the same withdrawing , he is the cause of the disobedience of the act , and renders the non-obeyer guiltless and excusable . The Proposition in this sense is false ; and the Assumption true . God so withdraws his influence that in the same act , the man is unexcusably willing to want it . He is deservedly cold , who joyfully and willingly yields to the pulling away of his coat ; Here that is true , an injury is not done to a man who receives it as a favour : Volenti non fit injuria ; as is clear in the Lord 's active hardning of Pharaoh's heart , Exod. 7. 3. and Pharaoh's hardning of his own heart , Exod. 8. 15. both in a material act . 2. He who withdraws his influence , in the same moment of time ( though first by order of nature ) from the creature , who ( 2. ) is willing to want that influence ; and ( 3. ) is a withdrawer of his influence by no obligation at all to give it ; he is the cause of disobedience . The Proposition so taken , is false ; Only it follows , that the withdrawing of the influence is the physical cause of non-obedience , not the moral cause of disobedience . For 1. The withdrawer of the influence is under no obligation by any binding law to bestow it . 2. The man that wants the influence is willing to want it . 3. The man is obliged , who so wants the influence by an expresly binding law of God to perform the act commanded , and to abstain from the contrary act forbidden ; and these three are the grounds why the Lord is not chargeable with the act of disobedience ; and man is guilty and chargeable therewith . Hence man is the culpable cause of disobedience ; and he never wants the influence of God , but his own sin interpretatively is the cause . The withdrawing of Dew and Rain is the cause of barrennesse or non-fertility ; the Lord 's withdrawing is the physical cause of non-obedience ; but the will of man is the only formal , vital , subjective , moral , and ( as it were ) the material cause of sin ; yea the only formal and efficient cause of sin . Obj. He that casts away his coat , is deservedly cold ; for he doth it against deliberate reason , except he be mad , or in an extreme distemper of body ; But no man refuseth divine influences with deliberate reason and the law of nature . 2. The law of nature lays bands upon men not to cast away their cloaths ; but to have , or to want the influences of God , falleth under no command of God laid upon man. 3. No man , by your way , hath the influences of grace in his own power to receive or reject them , as he that casteth away his garments in a cold day , hath undeniably such a power . Ans . Every comparison in some thing halteth ; he who casts away his coat , is deservedly cold , true , and with deliberate reason and foolishly so doth ; and that is false , that no man with deliberate reason refuseth divine influences ; For willing or deliberate yielding to the sin , either of omission , or of commission , which is conjoyned with the Lord 's withdrawing of his influences , is both our formal sinning against the obligation of a command , and a yielding virtual ( which is enough to make up guiltiness ) to the want of divine influences . 2. True it is , to have or to want the influence of God , falleth under no command of God laid upon man , as a man is by the law of nature forbidden to cast away his coat in a cold season ; but in virtual yielding to have influences of God , conjoyned with doing evil , and in virtual yielding to want influences conjoyned with other sins of omission or commission , we sin , and so are under a command ; as he who refuseth a Staff , or a stronger man to lean upon in going thorow a water , is guilty of drowning himself . 3. Thus far we are deliberately to desire influences that we are to pray for them ; Draw me , Cant. 1. 4. Lord teach me , Psal . 119. 33. Open mine eyes , that I may behold the wonders of thy Law , ver . 18. Incline mine heart to thy testimonies , and not to covetousness , v. 36. As we are obliged to have a new heart , and to have the image of God , which we willingly lost in Adam , and to be renewed in the spirit of our mind , and to make to our selves a new heart , and are commanded so to doe , Ezech. 18 : 31. Ephes . 4. 23. and yet the Lord 's omnipotent creating of a new heart in us cannot fall under a Commandement formally obliging us to create in our selves a new heart , and so are we cammanded consequently to have the breathings and influences of grace . 1. In the same act in the which we are commanded to obey . 2. In that we are to pray for , and to desire the breathings of God. 3. In that there is a promise , to him that hath it shall be given , Matth. 25. 29. Matth. 13. 12. but how far the promise extends is after to be discussed . ( 3. ) As touching influences natural , they seem to be common to free and voluntary Agents , and also to natural causes ; so the Lord commandeth the Sun to rise , and it riseth , Psal . 104. 19. and he commandeth the Sun , and it riseth not , Job 9. 7. it rains , because the Lord lifteth up his voice unto the clouds , that abundance of rain may come ; he sendeth out lightnings , Jerem. 14. 22. Psal . 107. 33 , 34. God hunteth the prey for the Lyon , and gives food to the Raven . Job 38. 35. 36. v. 41. In all these the natural cause acts , and yet hath not in its power the influences of God ; and when God withdraws his influences so as natural causes act not , they find no positive violence offered to restrain them , or by-way of any positive impediment to hinder them , only there is a negative withdrawing of influences upon the Lord's part which they want with a sort of natural yielding to the want thereof ; and yet they have and keep still their natural power to act , actu primo , as the first cause shall set them on work : And the very like may be said of moral Agents ; God withdraws his influence , they sin , but find no positive violence comming from the Lord 's withdrawing , to restrain them or impose upon them , and they connaturally and with a virtual willingness yield to such withdrawings , and keep an inferiour dominion over their own actings . Hence 1. Moral Agents are to set to work to doe duties , & not to wait upon God's acts of influences ; but they are to act , as if the influences of God were in their power ; for the influence from Heaven to the duty belongs to God , ( he does not lay formal commands upon us to have , or to want his influences ) and the duty is ours ; but we love more to look to God , and judge anxiously his providence of withdrawing of influences , then upon our own duty . It s strange : I judge his holy withdrawings , and not my own sinful omissions . 2. No man is to complain of the Lord 's withdrawing of influences ; You are joyful and well content to want them . Men put out their own eyes and yet complain God hath made them blind : Of this , more hereafter . But this Argument may be retorted , and unpossible it is to defend the Dominion and Soveraignty of God by these Principles ; so if it be not in the dominion and soveraignty of God to procure or hinder the acts of final obedience or disobedience , he cannot be Master of salvation , and of the certain number of the saved ; but the free-will of man must be absolute ever here , and the salvation of any must be physically impossible to the soveraign Lord. But by the Adversaries way ; it s not in the dominion and soveraignty of God to procure , or to hinder the acts of final obedience or disobedience of any ; but it must be absolutely in the power of created free-will , all things needful to be done , both upon the part of the Lord's Decree , and of the Lord's Influences , being done , to nill or will , obey or disobey . And 2. its in the power of created free-will to doe , or obey , and to refuse , or disobey . And 3. to have the strongest influences of God in its dominion and created power , or to want them . 4. Created freewill first stirs and concurs , by order of nature , before the soveraign Lord joyn his influence ; all these be the Principles of Pelagians , Jesuits , Arminians ; so shall created free-will have the dominion above and before the soveraign Lord of all the acts of obedience , of all the chosen of God , as to their number , who shall be saved , who not , how many , how few . CHAP. VI. Q. Whether or no are we to believe , pray , praise , read , confer only then when the Spirit actually moves us to believe , pray , praise , &c. and not otherwise ? 1. Duties are to be done under spiritual withdrawings . 2. The precept and the influence differ . 3. We are and may pray at fixed hours . THe Question is the same of elicite acts , of love , fear , hope , faith , and of imperate acts of praying , hearing , praising ; only the difference is , hardly can we set a time to believing ; the object sometime wakens us , Psal . 56. 3. What time I am afraid , I le trust in thee ; otherwise that binds ever , which is , Psal . 62. 8. Trust in him at all times . The Lord hath more fixed a time for praying continually , and for praising the Lord always , 1 Thes . 5. Psal . 146. 1. 2. The question is alike in all actions , and in spiritual and supernatural actions ; as whether the Husbandman may Plow and Sow at fit seasons , or only when the Lord the cause of causes joyns his influence ; for these and the like are no less impossible without the connatural influences of God , then the acts of praying , believing without the supernatural influences of grace . Now we would think it ridiculous , should the Husbandman never plow but only when he is disposed to plow ; suppose he sleep longer in the morning then he should . 3. The actual Influence cannot be a Rule ; for we cannot know or feel the actual influence of God , Creator , or of Grace , but only when we are aworking . 4. The question of the obligation is one thing , and the question of ability to pray is another ; for Magus yet in the Gall of bitterness , is under the obligation of a Commandement , Acts 8. 22. Repent therefore of this thy wickedness , and pray God , if perhaps the thoughts of thine heart may be forgiven thee ; And in a state of nature , he is most unable and so far more indisposed to pray and repent ; And the believing Thessalonians are under a command to pray continually , 1 Thes . 5. 17. to praise , to rejoyce , ver . 16. 18. what ever their indisposition be . Now though the man fal'n in Adam be unable to keep and do the Law , and natural men living in the visible Church , be unable & indisposed to believe in Christ and to pray , yet except we say that such are under neither Law nor Gospel , we cannot say that men , because of their wretched estate , are not obliged to pray , believe , love Christ , walk with God. Libertines say its unlawful and a taking of the Name of God in vain , to aym at praying , when the Spirit withdraws . Suppose we could not reconcile our inability and our indisposition to pray , nor the acting of strong grace and of weak will ; yet when God hath undeniably commanded duties and promised in the new Covenant grace , and gives the new heart , and the habit of grace , no man hath warrant upon the account of the Lord 's denying influence to abstain from duties ; for upon the same account one might cast himself in the Fire , and another in the Water ; why , it may be the Lord shall deny his influence to the fire and water , to burn or consume us , and so the water shall not overwhelme me , nor the fire consume me , though I wickedly cast my self in fire and water . Now what Familists and Libertines may object on the contrary should be heard . Obj. 1. We are never to take the Name of God in vain , but to pray without the acting of the Spirit is to take the Name of God in vain . Ans . The Antecedent is true ; we are never to take the Name of God in vain , nor obliged to any sin : but the Consequence is naught ; therefore we are not to pray , nor obliged to pray , except the Spirit either by disposition facilitate us , or actually move us ; For the disposition or actual mo●ion of the Spirit , is neither our Rule , nor a part of our rule . For 1. The command to pray is the common obligi●g Rule to both Elect and Reprobate , and obligeth all equally ; but neither the spiritual disposition , nor the saving acting of the Spirit so equal to all is our Rule . 2. The command is exposed to every one to make use of it as he pleaseth ; but the saving acting of the Spirit is not in every mans power . 3. The command is a Rule and Object of our Faith , and gives me not strength to obey ; but the heavenly disposition and saving acting are not the object , but the efficient cause which addeth strength to obey : the command craves the debt ; its true , its impossible to pray in faith without the acting of the Spirit ; it follows only that it s so impossible that we are also guilty and unexcusable in our virtual desiring that it may be so . We are wounded but we love to shed our own bloud . As also in the Regenerate there is never an utter withdrawing ; the habit of grace keeps the heart warm , and loves to be blown upon and stirred , even under actual ceasing of breathings . Obj. 2. When there is an utter ceasing of the spirit , it would appear that the spirit forbids us to lift at his work , until the Spirit the only Master of work be there himself . Ans . One of the three is ever a work , either the Father is waiting till the Son pray , John 14. or the Son is commanding the breathings of the Spirit . It is some casual work that the sinner is the passive object of the Spirit ; there is never an utter ceasing of the Spirit . There are some habitual stirrings of the Seed of God under the ceasing of actual influence , as the ripe Apple enclines to fall off the Tree when there is no shaking of it ; the Ship is a mending in the Shore when she sails not : and if it were no more , but one of the three is a working about a Child of God ; it s not to be despised ; For who knows the thoughts of Christ and his pleading in Heaven for such as suffer the evil of affliction for Christ ? And if a believer wrestle under deadnesse , Christ much more is a work to help a more spiritual sufferer , to wit , one that is as it were a patient under sin and flesh , and the withdrawing of God. Obj. 3. There is no Commandment in the New Testament for the doing of half a Duty , to wit , to pray and not to pray in Faith , and Fervour ; therefore we cannot be commanded to pray , when the Spirit withdraws his influence , without which , the Duty , of necessity , must be lame and broken . Ans . It follows not , for there is less of the Gospel in the command as a command ; for , in either Law-command or in Gospel-precept , the Lord commands whole and unbroken obedience ; and in it God seeks somewhat , which he lost in Adam , which we are obliged to doe , and he is under no Law to give us grace to obey ; And as is said , we are willing to want his help , where the command should put us to a humble missing and mourning for our wants , and a distrusting of our own strength , and a weeping over our broken condition , and a high prizing of our surety and his strength . 2. It s a part of command that we go about the bulk or body of the duty , and gather together the dry bones and wait humbly until he command the Wind and Spirit to blow on them , and we sin in omitting of half a command . Obj. 4. His yoak is easie , and his Commandments are not grievous ; but if it be not in our power to pray , when he withdraws , his Commandments shall be unpossible and his yoak heavy . Ans . His command is easie by the grace of God and love of Christ ; the Wheels move sweetly , when Grace and Love oyls the Soul ; and yet it no more hinders that we cannot pray , when he withdraws , then the burning of the Fire , and the rising of the Sun , which are works of Nature most easie and sweet , are possible ; when the Lord forbids the Fire to burn , and the Sun to rise , his Gospel commands actu primo , of themselves are sweet , but under withdrawings hard and legal . Obj. 5. Praying and seeking of God at set and fixed hours were not lawful ; For if we cannot pray , but when the Spirit moves us , we cannot say , we shall pray at any hour : for we cannot tie the Spirit 's joyning to our hours ; and again , if we are to pray at any hour we please , we use the habit of grace and supplication , when , and as we will ; as a Musitian may sing when he will , or not sing . Ans . 1. We have not any question now about religious set hours , such as the morning and evening Sacrifice , or the three hours of prayer used by David , Morning , Evening , and at Noon , Psal . 55. 17. and Daniel chap. 6. 10 , 11. Acts 3. 1. Acts 10. 3 , 9 , 10. and the godly Jews ; for by no divine Precept are we tied to such hours . Papists abuse the Scripture to Canonick hours ; But in Christian prudence we may fix a time to reading , praying , conferring on the Word , and to other sacred duties ; yet do we not tie the Spirit 's joyning to our hour ; the man Christ set a night apart for praying ; and so did Jacob for wrestling by tears with the great Angel , Genes ▪ 32. 24. Hos . 12. 3 , 4. without limitting the Spirit in his influences to any time ; nor yet will it follow that we use the habit or spirit of grace and supplication , when we will ; for sanctified will is to set the time , and to actuate it self by the habit of grace ; And the same Argument shall conclude , that the Husbandman who sets a time for plowing and sowing , must limit the Lord to joyn his influences : For except the Lord build the house , they labour in vain , who build it ; though they set days to the hired Masons . Except the Lord keep the City , the Watch-man watcheth but in vain ; though times be set to the hired Watchers . It s in vain to rise up early , Psal . 127. 1 , 2. and it s as impossible to plow , build , watch , rise early , without the common influence of God the first cause , as it is to pray in Faith without the special breathing of the Spirit of grace . Yet Libertines and Antinomians will not say that they sin in setting a time for building , plowing , watching ; these seem considerable about hours of praying . 1. Though we fix an hour , it becomes Faith to await the Angels moving of the water , and when the Lord adds his influences to step in and joyn our strength cheerfully and with humble praises to him who draws . 2. When there is a bentness of heart such a day or such a fixed hour to pray , build not too much upon the appointment and promises of our own heart , to say to morrow , I le do wonders by prayer , & remove mountains . 1. It s good here , as in a purpose of going to a City to continue there a year , and buy and sell and get gain , to say in a trembling subordination to God , as James counselleth chap. 4. 13 , 15. If the Lord will , we shall live ; so , to say if the holy soveraignty of grace breath fairly and strongly , I le do well in praying ; yet not I , but his grace ; and if the wind of the Lord blow not , ah I cannot sail . 2. As in the case of James his Merchant , and of Peter's undertaking , I le die with thee , rather or I deny thee . So here 1. The man sows broad hopes upon his own praying , and the harvest is thin and nothing . 2. Such a Preacher shall set the Ship a float , and all shall be well , if such an Instrument act , and then the Lord is away , and the Reed is broken , and the Sea flows not . 3. At the Death of such an Eminent Christian , O there must be strange manifestations ; and the poor man is taken away under a cloud , and in a huge deal of darkness . The faith of our reposing upon our selves and the creature , and our not reposing on the Lord 's acting in us to will and to do , in these set times does disappoint us . A godly jealousie and despair of our selves , & a relying wholy upon the Lords actings is good ; and seldom can we difference between presumptuous confidence on our selves , with a godly trembling , and a pure and spiritual relying upon God in his breathings of grace . ( 3. ) We stumble , that when the impetuous faird of resolving is on , and possibly the Lord effectually acting us ; yet when it comes to the time of praying , the whole spirit is a lump of deadness , and the Comforter is away ; and the flesh saith , I covenanted a meeting with Christ , and he covenanted with me ; but I kept the appointed time , and he failed and came not according to his promise ; And we do not remember , that there is a promise that he will work in us to will and to doe ; but for a Covenant that the Spirit shall keep your fixed hour , where is that ? for the Spirit , even the hour before blows sweetly and the hour after ; but he is absent at your fixed hour . In a word , we may limit a time for your Duty ; for the obligation ( to pray continally ) is perpetual ; but we cannot limit a time or an hour to his breathing . It s ever true , John 3. 8. The Wind bloweth where it listeth . ( 4. ) The more Angel-like and the more spiritual pride is , such as is Angel-haughtiness in the damned spirits who were not content with their own station , and in Evah , the more sinful guiltiness is in it ; Pride resulting from acts common to men , as that of the King of Assyria , Isa . 37. and that of the King of Babylon , Hab. 2. Isa . 14. 13 , 14. is nothing so damnable as the proud fathering of holiness and grace upon our vain nature ; and here we think we can command the ebbing and flowing of the Sea , and have the breathings of the Spirit at our will ; and if we be humble , it should especially be in stooping to the most poor and holy actings of the Soveraign Lord , and presumptuous relying on self ; here is the first samplar pride . Neither do we consider that most of the Arguments , if we may act when , and where , we will , Salvation and Damnation , and all the high actings of gracious Soveraignty must be under our power ; if we may , or can act without the habit and influence of grace , and must be here , as when one great higher Wheel moves and turns about many Wheels , and the first moves the second , and second the third , and the third the fourth , and so forth ; so must the habits of Grace , and the influences of the Spirit , and all the outgoings of God be subject to mans Free-will as the first mover ; if we can pray and praise under the withdrawings of God. Hence the 6. Argument may be removed , that though we cannot pray , but when , and as the Spirit moves us ; it follows , both that we are not loosed from our obligation to pray , nor can we pray more or less fervently , but as the grace of Christ , in whom is all fulness , qualifies us in the habit and actings , because the gracious acts depend not upon our Free-will simply , but upon our Free-will as instructed with the supernatural habit infused ; nor do the more intense and stronger actings of love , of faith , of prayer , depend upon our Free-will , but as instructed with the stronger habit and actual influences of God ; But more hereafter of this . CHAP. VII . Of the Soveraignty of God in his actings , and especially in influences . And 2. what Soveraignty is . BEcause the influence of the Lord's grace depends most upon the Soveraignty of God , so far above us , as is spoken in the fourth Article ; its needful we speak of these . 1. What Soveraignty is . 2. In how many particulars the soveraignty of God doth appear . 3. What submission we owe , and how we are to stoop thereunto . 4. Such as are most active in doing God's will , are most submissively patient in suffering his will , & contra . 5. We are to give submission of pain to God. 6. Providence of the Gospel is above Law-providence . 7. The righteousness of God is incomparably above our righteousness . 8. Our Justification is not negative only . 9. The Law requires sinless suffering . 10. Inherent righteousness is not the adequate end of the Gospel . 1. To know what Soveraignty is . 1. Let us see what it is not . 1. Omnipotency and Soveraignty thus differ ; Omnipotency looks simply to effects physically , what the Lord can doe : he can of stones make sons to Abraham ; he can create millions of Worlds ; his Soveraignty is not only his holy Nature what he can doe and so supposeth his Omnipoteucy , but also what he doth freely , or doth not freely , and doth by no natural necessity , and so it includes his holy supreme Liberty , and also what the Lord may doe , as it were Jure he may doe all things , and ( as Elihu saith ) gives not an account of his matters to any , Job 33. 13. by his holy soveraign Will as above all Laws that bind the rational Creatures , he does as he pleaseth , and what he pleaseth : and none can say What dost thou ? Hence 1. It s graciousness of holy Soveraignty , that because he is Soveraign , he does not crush us ; the flesh speaks that in Job 10. 3. to the Lord ; Is it good to thee that thou shouldest oppress ? and because he is soveraign upon the account of his soveraignty , he crusheth not under his feet all the prisoners of the earth : to turn aside the right of a man before the face of the most High , Lam. 3. 33 , 34. whereas , to sinful soveraigns , power is a Law many take by violence , fields and houses , because it s in the power of their ha●ds to doe it , Micah 2. the Law of the Lion and the great Fish , to devour the Lamb and swallow the lesser Fish , is only power and strength . Satan and his never stays in this side of their power , but doth all the evil they can ; Jerem. 3. 5. Behold , thou hast spoken , and done evill as thou could ; the soveraignty of God saith he may withdraw influences of grace from Angels and Men as pleaseth him best ; he may let this Ground wither and dry up as a Rock , and make the other Plot of Ground near by , like a fruitful Paradice ; and why may not Soveraignty dispose of hearts to harden them ? but his outgoings of soveraignty are not always to destroy . 2. Our great ones are so far above the bloud , the cries and sufferings of the needy ; let the poor die in the pit , they have an higher imployment then to lend their heart to lodge thoughts of compassion toward the afflicted , Amos 6. 1 , 2 , 3 , 4. greatness dispises the desolation of the poor ; but Job 36. 5. Behold , God is mighty and dispiseth not any ; saith Elihu , Psal . 69. 33. The Lord despiseth not his prisoners ; why ? and is he not above their tears ? yea , 34. let Heaven and Earth praise him ; then must he be great and high above the mourners , yet he owns their tears , Psal . 102. 19 , 20. 3. And the Lord's Soveraignty hinders him not to give a sort of reckoning of his doings , Isa . 5. Judge between me and my vineyard , Mich. 6. 3. O my people , what have I done to thee ? often pride hindereth sinful soveraigns to ease the heart of the oppressed with a reason of their deeds . 2. What is Soveraignty ? its his superexcellent Highness by which his holy Will essentially wise and just , is a Law and Rule to himself to doe what he pleaseth , holily , wisely , most freely . But why doth the Lord drive Cart-wheels over the bones of his people ? let alone : he will not doe it always , and say it were so , This cometh forth from the Lord of hosts , which is wonderful in counsel and excellent in working , Isa . 28. 29. a godly heart is smitten with the wisdome and authority of holy soveraignty ; why is Jerusalem spoiled ? and why are the Nations at ease ? holy Soveraignty should meeken and silence all men , Zech. 2. 13. Be silent , O all flesh before the Lord : supreme Soveraignty cannot erre ; and the faith of this quiets the heart under all sufferings ; Hezekiah , Isa . 38. 15. What shall I say ? he hath spoken to me , and himself hath done it . Divels and Men are to be looked on as passive rods ( there is no principle of life in the Rod , in the Sword to lift up themselves against us ) they are Wheels rolled about by holy Soveraignty . Ah the Physician slew my child , the wicked enemy slew the father and the son , the malicious rail against me ; but not any of these dumb Rods did move themselves : the Lord bids Shimei curse David ; the Lord sends the Assyrians against the Nation of his fury . Consider the Copy , holy Jesus , Matth. 26. puts three Seals , three Subscriptions to one blanck and sad bill of Wrath ; Nevertheless not my will , but thy will be done . How was he the formost in the journey to Jerusalem ? to suffer , as willing that his Bloud be Ink , and his Soul and Body sheets of Paper ; on which might be written ( as it were ) to be read by Men and Angels , for all Eternity , the Glory and Justice of spotless Soveraignty ; and he who said Amen to the Curse , teacheth us , if God should say , I have no delight in thee , to consent , 2 Sam. 15. 26. and say , here am I , let him doe to me as seemeth good to him . The wishes of Moses and Paul , who desire their parts in the Book of Life , and of Christ to be laid in pawn for the shining of the glory of the Lord in saving of many ; and that expression of David saith , that a gracious submission to Soveraignty will bring the man to this , Let him doe to me what seems good in his eyes ; if he say , he hath no delight in me : well , let Angels and Men Read and Sing the Glory of the Lord , in the flamings of the holy Soveraignty and spotless Justice of God in my torment ; and it becomes me consentingly to lay my soul as a threshing floor under his eternal smitings , and to judge I owe a spirit to be eternal oyl and fire-wood , to eternally revenging wrath . The Children of God know how hardly Faith can command Sense to come up to the obligation of receiving in the bosome , with kissing and adoring the firie indignation of the Lord. Yet are we to drink with Christ , the Cup of sad absence , and his holy withdrawings . Heman hath come near this , and David and Jonah ; all thy waves have gone over me , thy wrath lies hard upon me ; and yet hear savoury prayers speaking the rejoycing , and kissing of soveraignty , and prayers comming out of the furnace of Hell , Ps . 88. 1. O Lord God of my salvation , I cry day and night before thee : What ? cries of Faith out of the bowels of a Sea of wrath ! Jonah 2. 2. Out of the belly of Hell I cryed , saith Jonah ; and waves of wrath , all the waves , all the waves of thy wrath are gone over me , saith David , Psal . 45. 8. Yet the Lord will command his loving kindness in the day time , and in the night his song shall be with me , and my prayer unto the God of my life . O how sweet are these ; tormenting pain and godly patience ; pining pain and sweet praises and psalms of Saveraignty ; The tormented man sings his own Hell in a Psalm sounding up to Heaven ; Psal . 6. Psal . 42. Psal . 38. God smites me , and I love God , Psal . 42. 7. All thy waves and thy billows are gone over me ; yet this Sea and all the waves of this Hell cannot quench heavenly love and the fire of thirsting after God , v. 1. As the Hart panteth after the water brooks , so panteth my soul after thee , O God. When fiery wrath is in its outgoing , the Lord sends out wrath and Arrows that stick fast in the soul ; but David prays to an angry God , he roars and burns in wrath ; I pray , Psal . 38. he casts on me waves of Hell ; I send up tears and cries to him , Psal . 6 , 1 , 6. he breaks me with breach upon breach , and sore vexes my soul ; I believe and trust in his salvation , Psal . 18. 4 , 5 , 6. Thus its possible , for a Saint to love his own fiery hell , and receive the coals of flaming wrath in his arms , for his holy Soveraign and glorious Name , who is pleased so to deal with him , and upon the Consideration that so it seem good to the only wise and soveraign Lord. But oh how unlike are we to a people in the furnace adoring the Lord in the outgoings of soveraign Justice ! when the Lord smites , some murmure , others swear , lie , whore , oppress , many mock godliness and hate it , all go on to break the marriage-faith of a Land once betrothed to God ; and ah ! if the watchmen had not been guides to these who highly wronged Jesus Christ . From the former , follows patient silence , and an use of our submission to his Soveraignty who withdraws his influences from us , so as sinning follows thereupon : Hence there is a great abuse of repentance , which is bastard-repentance . We grieve at the fair work of the Lord 's holy permissive providence , and are not humbled at our foul sinning , resulting by our own fault , from such a providence . See a Copy of a Law-sorrow ( repentance I call it not ) in Adam , before any Gospel was heard of , Gen. 3. 12. that , or , the woman whom thou gave ( to be ) with me , she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she gave me of the tree : There is an Emphasis in the Woman ; The , or that Woman . 2. An Emphasis in the Lord's liberality ; Thou gave her , by way of goodness and liberality ; but I wish the Lord never had been good nor liberal in that kind . 3. To be with me ( as an helper , who now is a tempter . ) 4. She ( as the chief cause ) gave me of the fruit , and I did eat . I repent ( says he in sense ) that thou was that graciously Good as to give me a tempter , but I am not grieved for my own sin in eating . So the common excuse ; woe to the Providence that God sent such an unhappy counseller to me ; oh what had I to do there ? So does Job repent in some respect in his weakness , not that he came in the world an heir of wrath , and a sinner , but ah the fatal and wrathful Decree of God , that ever I was born to such misery , Job 3. 3. Let the day perish , wherein I was born , Jerem. 20. 14. But the Lord willeth the Crucifiers of Christ to mourn that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with wicked hands crucified and slew Christ : and yet Peter counsels them , Acts 2. 23. to submit humbly to the determinate Counsel and Fore-knowledge of God. Our deceitful hearts are readier to repent for the holy Events and Facts of divine Providence , then for our own sins , as if the holy Lord did erre in his permissive providence , and we doe not amisse in transgressing of an holy Law ; But such as are most active to doe the will of God , and esteem it their meat and drink to obey his will , as Jesus Christ , Jo● . 4. 34. and go about doing good , Acts 10. 38 , 39. are most passively savoury and graciously submissive to suffer the will of God , as he was , Matth. 26. Nevertheless not my will , but thy will be done ; Isa . 53. 7. He was oppressed , and he was afflicted , yet he opened not his mouth ; he as a Lamb to the slaughter , and as a Sheep before her shearers is dumb , so he opened not his mouth . 1 Pet. 2. 23. Who when he was reviled , reviled not again : when he suffered , he threatned not , but committed himself to him that judgeth rightously . And Jeremiah who mourned so , for sin as he desired his head were waters , and his eyes a fountain of tears , that he might both be humbled for the judgements and the sins of the people , Jer. 9. 1 , 2. hath said much in the book of the Lamentations for justifying God , Lam. 1. 18. Lam. 3. 38 , 40 , 41 , 42. Lam. 4. 10 , 11 , 12 , 13. Lam. 5. 19 , 20. and was willing himself to be carried captive ; So was Daniel who mourns and confesseth and fasteth three full weeks , Dan. 4. Dan. 10. 2 , 3. and ascribeth righteousness to God ; The more submission there is in Job , there is the more spiritual frame of a gracious spirit in him , Job . 1. 21 , 22. 2 Sam. 16. 10. and they who fret most at suffering ; as Cain , Gen. 4. 13. and Jehoram , 2 Kings 6. 23. Shall I wait any longer upon the Lord ? are most froward and unwilling to doe or act the will of God. And on the contrary , such are most impatient and blasphemous in suffering as damned reprobates , who are less active in doing God's will and denying it . 2. The Lord requires unto holy Soveraignty a submission to that permissive providence of his ; he suspends his gracious influences , and what can we doe but sin ? Say a milstone were tied with Chains in the Air , if the Chain break , the stone must fall . Remove the Sun and it must be dark night . The Lord knowingly and of purpose withdraws his influences , and Angles or Men in their strength cannot stand . Convene and summon the wittiest thoughts of Men and Angels , who acknowledge a providence , and answer to this ; suppose a master of a house , excellent in goodness and of a deep reach of wisdome to let fall , out of his hand two precious stones of incomparable worth , Jewels of the price of the half of the Earth , and he only can keep them safe , yet he suffers them knowingly and purposely to fall and be broken : The Lord who hangeth the Earth upon nothing , and it s not moved , might and could have kept Men and Angels in their integrity , but of purpose he suffers them to fall and be broken upon a mighty rock . 2. A husbandman hath a huge broad and vast plat of ground most fertile for wheat , olive trees , the most delicious and excellent vines in great abundance , it s a wide land of honey , of Milk , of many gardens of incomparably fragrant herbs , with meadows and grass for millions of flocks , he sees a great River shall overflow all this land , this husbandman only can fence off the river with a strong bank , yet he knowingly suffers the Flood to overflow and drown all , that nothing can more grow in it , then the bottome of the Sea. 3. A Governour of Ten rich and populous Cities , knows of a train of fire , which by degrees shall at length consume , in one flame , men , women , sucking children , gold , silver , houses , gardens , he can quench the train , if he please , yet he suffers a strong wind to blow upon it , withdraws not water from it , which is a sort of fomenting thereof , until all be consumed . What can here be said to him who gives not account of any of his matters ? this is the free dispensation of the only wise God to standing and to falling Angels and Men , and who can judge God or find him out in this ? It may seem needless curiosity to determine , which of the two Providences , and which of the two Wills in the holy Lord must be first or choicest ; Whether that by which Adam should have stood happy in perfect obedience without fall or sin given to the Covenant of works , or that Providence and Will by which the Lord designed , to bring in the wonder of mercy and grace , Emanuel , God manifest in the flesh , the delight of Men and Angels ? it seems to say that the Lord's will is more set upon Adam's final dutie , which never had being , and which the Lord immutably from Eternity , decreed should never be , then his holy Will is fixed upon that wonder of the World , of Heaven and Earth ; the riches of the glory of his grace and other attributed in that precious and incomparable mystery , God manifested in the flesh . It s true , God wills us rather to obey , and not to wound our selves by sin , then put him to pardon our disobedience , or to seek a Mediator or remedy for sin . But the Lord by his commanding will , in his Law chargeth us under the pain of condemnation to obey ; but the Lord by no commanding will in his Law chargeth himself to provide and seek a Satisfier and Mediator : he provides a Redeemer by his will of purpose and holy decree , nor willed he ever fallen Adam to solicite his author commanding or decreeing will to provide a Physician for sick sinners . But except we seek a knot in a Rush . 1. It s Adam's duty and all mankinds in him to stand , obey and never sin : and God wills this obligation to lie upon man as an eternally obliging duty ; And this is true even now and eternally [ Adam ought never to have sinned . ] 2. God never willed Adam , nor commanded him in Law or Gospel , either absolutely or comparatively to put the Lord to seek a remedy or a Saviour to satisfie for us , or to pardon sin ; we read of no such will. 3. Nor is it fit to say , that the Lord had rather David committed adultery and murther , by God's permission , and be pardoned for it , then not to commit it ; for if this be meant of the commanding will of God , no man can justly charge us with putting such contradictory wills upon God ; as also its unpossible that God can will the adultery of David to be , by any other will , then his will of purpose and hloy decree . And then 4. The righteous Lord loves righteousnesse , yet the Lord absolutely and simply willed rather the holy , free submissive obedience of the second Adam to be , then he wills the final obedience of the first Adam ; and he wills more the manifestation of the glory of his free grace , pardoning mercy , revenging justice in that excellent of the most excellent our Emanuel , then the legislative glory of Adam and all his possible final obedience ; and the Lord wills no end rather then his own glory ; but the Lord never commands us to will but what he approveth , and its needless to enquire whether a more eminent declarative glory could be , then that which is the delight of the Lord's soul , the pleasure of the Lord , love greater then any man hath , the rejoycing of the Lord , loved and desired to be read , looked unto with wondring and adoring by the holy Angels ; nor can any inherent righteousness of man please the Lord , in any imaginable measure and manner , as the obedience of Christ in offering himself to God through the eternal Spirit , Heb. 4. 14. And if it be true , that lost man gains more in the second Adam , Christ Jesus , then he lost in the first Adam , clear it is that there is no comparison between the declarative glory of the Gospel , to wit , the glory of the humble , willing , and eminently and admirably excellent obedience of Christ God-man in dying tali modo and the declarative glory of the Law , 2 Cor. 3. or between the glory of the righteousnesse of God through saith , and the glory of the inherent righteousness through the grace of God ; for the righteousness of God through faith , must be more excellent then the righteousness of man , or then all the acts of man by grace , believing , hoping , lovering , repenting , praying , praising eternally in Heaven , suffering of martyrdome ; and therefore it cannot be said that God would rather in an antecedent , and principal intention have us to forbear sin and Adam to stand in Law-obedience , then to put him to remedy sin , and out of the greatest love of God to man to send his Son in the World to save sinners , as if the intention and heart-purpose of God had been principally that the first Adam should stand , and all in him and the Court of the Law of Works should be for ever ; and that the Lord in a second intention and ( as if it were ) compelled by a cross wind must sail into a next best and second harbour , which yet undoubtedly is the excellentest and highest declarative glory of the Lord which the conceptions of Angels or Men can reach , and was ( if I may so speak ) the eternal delight of the Lord , while as yet , he had not made the earth , or the fields , Pro. 8. 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31. though I am far from thinking that any thing without God , doth conclude his holy Soveraignty ; yet the Lord's soul delighting in the holy obedience of Christ and the eternal declarative glory thereof , shall be highest to me , and in the hearts ( I conceive ) of the godly , the most eminent revealed end , and to Scripture . 4. Neither is it better pleasing to God , not to sin , then when the man hath sinned , to seek pardon for sin in the bloud of Christ . I know not what Scripture so speaks or so teacheth both the one and the other is the approving and commanding will of God ; and if the Gospel be more glorious and excellent then the Law , 2 Cor. 3. as it must be ; the seeking of a pardon is a duty commanded in the Gospel and Covenant of grace , and not sinning , is as such an act commanded in the poor and simple Covenant of works given to Adam . I shall heartily yield to sin upon hope of pardon ( if any intelligent pure and only Antinomians so teach ) is utterly unlawful ; but upon supposition that the person is a sinner , it is a more gracious act of obedience ( yea more glorious if I may so speak ) to fly to our Sanctuary and Citie of refuge Jesus Christ upon Gospel-principles , then upon Law-principles not to sin ; And thus must the comparison of betterness and excellency be made . But the arguing seems to infer , that it is our mind , that God willeth us to desire and practically to will rather that Christ the Physician should appear in the declarative glory of grace , mercy , pardoning , punishing , justice , then that we should practically will our own Law-odedience ; but this is forced on us and is not our mind , but a wicked Principle of Libertines ; for we ought rather to obey the Law and practically to will final obedience to the Law of works and eschew sinning as Hell , rather then desire and with a more intense and a stronger practical will seek the incarnation of God ; for that practical will can never be in us without sinning . Yea 4. It is a shame to compare together the righteousness of God ( and we are in Christ made this righteousness of God , 2 Cor. 5. 21. ) and the inherent , mixt , imperfect righteousness of a renewed man ; for the one needs no pardon , and the other is sinful , and as menstruous cloaths without a pardon , Isa . 64. 6. I mean not that the believing , praying , &c. of the regenerate are formally and in the substance of the act sins , but by accident they are sinful and polluted ; but even in the substance of the act , they are nothing comparable to the acts of obedience in Christ , which are every way complete and perfect according to the strictest rule of the Law of works . Yea 5. It s a false ground to say that by justification or remission of sins ( as some say , but they are not every way the same ) only the guilt of sin is removed , or only deliverance from eternal punishment ; for Christ's dying and satisfying is ours , he dying in our stead and place , and we dying in him legally ( not physically ) and so are we not only by his satisfaction which is made ours , and by faith applyed to us , negatively freed from Hell , but positively righteous ; ( I say not inherently or personally ) for Christ's satisfaction is not a meer dying , nor meer suffering ; for beasts may die and suffer much . But such a dying and such a suffering , for 1. Christ's dying and satisfying hath an excellency from the subject God-man who dyed , Act. 20. 28. 2. It hath an excellent qualification from the patience , submission , willingness of God-man , the like wherof could be in no simple Man , in no Angel , in no Creature ; for the personal influence of God was in him & his obedience . As for the damned in Hell , their satisfaction is of another nature different from Christ's , & is only satispassion and pure torment , not holy , willing , suffering as the Law requires sinless sufferings as contradistinguished from active obedience . How be it the Law moral doth require patient and submissive suffering without dispairing or blaspheming , in any reasonable Creature ; for the holy Law cannot but condemn sin and blasphemy , adhering either to our acting or suffering . Nor 6. Let it be said to the undervaluing of the righteousness of God through faith , that inherent righteousness is the full end of Christ's bloud ; when in the state of glory , there shal be no more pardoning of sin , but perfect inherent holiness . For 1. that inherent holiness in the estate of glory is not perfect legal holiness , nor the formal cause of our justification in glory ; because all the glorified once sinned , and so for eternity are such as have violated the Law. 2. Our righteousness from the time forward shall not only be inherent ; for the righteousness of God is an everlasting righteousness , Dan. 9. 24. and how that robe of Christ's surety-righteousness shall in the state of glory , be laid by as an old useless garment , and the robe of inherent righteousness in lieu of it put on for ever . The Scripture does not speak ; What men without Scripture , speak , we care not . 3. Nor is our inherent righteousness only either the adequate end of Christ's bloud , or of faith and labours , as if God intended as his only end to make us eternally Law-righteous ; whereas he shall eternally delight in us , and lead us in glory as those that are freely redeemed in the bloud of the Lamb ; for the Lamb shall be the everlasting righteousness of all crowned with glory , Rev. 4. 8 , 9 , 10. Rev. 5. 11 , 12 , 13. Rev. 7. 14 , 15 , 16. 3. Soveraignty challengeth submission to the will of God in doing and in suffering , because it is his obliging will ; we fail not a little in the former ▪ when we pray , because the Mast of the Ship is broken , and death is at the bedside ; and we hear the Word , because it is the fashion , and abstain from fornication , and from other works of darkness , and put on a sort of holiness , not because it is the will of God , even our sanctification ; as for eating , drinking , sleeping , waking , they are spiritually minded who doe not these things for nature and lust , but as wel-pleasing to the Lord , and find a convincing and perswading reason in the holy commanding will of the Soveraign Lord why they ought to be done upon a spiritual account ; and the other is no less spiritual ; for many are sick and die , many are poor , and persecuted for weldoing , because they cannot chuse , but so it must be , not because as Peter saith , 1 Pet. 3 ▪ 17. So is the well of God in a spiritual account to them ; for when holy Soveraignty hath laid on the necessity of dying , of sickness and pain , and a gracious spirit shall close with that ; this is spiritual patience . 4. Because the Lord hath a dominion over second causes , and as it were , a strong lock upon all Creatures to open and s●ut at his pleasure , and he puts a seal upon Sun and Stars , Job 9. 7 , 8 , 9. that they cease and shine , or shine not , or go down ; we are to put our Amen and Seal to Soveraignties decrees . I rise early , and there is no bread ; ah Lord : I lay in a soft bed , and there is no sleep in the night , but pain . Say , Amen , Lord : the Fig-tree blossoms not this year , yet I will rejoyce in the Lord , Hab. 3. 16 , 17. Soveraignty hath so appointed , there is nothing but rolling of garments in bloud , and captivity and spoils ; yet pray , thy will be done in the Earth , as it is done in the Heaven . CHAP. VIII . Divers Particulars in which Soveraignty appears . 1. SOveraignty and the glorious liberty of God appears in 1. His Decrees . 2. The Works of God , especially 1. Of Creation . 2. Of common Providence . 3. Works of more special Providence . 1. Works of Justice . 2. Works of Free-grace . The Soveraignty of his Decrees , is 1. In these two solemn and celebrious Decrees of Election and Reprobation . He loved Jacob and hated Esau before ever the children had done good or evil , Rom. 9. this is a humbling thought to clay graciously disposed which dare not contradict the Soveraign potter . The Lord might have appointed my chair before the Throne , and my eternal crown to Judas and to Pharaoh ; and the same Lord might so have ordered as the furnace of the traitor Judas in Hell should have been my furnace in Hell. 2. O what depth of love , did the King chuse me , or did he once name my name , and write me for life eternal ? This is a hardning thought in the fallen Angels and reprobate men , that they strive against and hate the providence permitting their fall and sin ; but doe neither strive against , nor hate their permitted fall and sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why doth he yet , ( notwithstanding of his irresistible Decree , find fault with our sin ? why doth he not blame his own Decree ? ) who hath resisted his will ? a graceless soul will flee upon eternal Decrees and Events that belong to God , but is never humbled for sin and remission of duties ; The gracious soul is much upon these thoughts , O the freedome of the eternal emanations of free grace , and the depth of the outgoings of Soveraign justice , and does mournfully complain of its own sinful actings , Psal . 51. 1 , 2 , 3 , 4 , 5. we are to say Amen to his way . Soveraignty is not our Rule , clay is not to watch over the Lord's acts of holy Soveraignty , but in point of submitting to the opened and revealed Decrees , but is to eye the rule , watch over the heart in point of duties . 2. All things to be , and never to be , are written in his book , Psal . 139. 16. the number of David's members ; all the hairs of the head are numbred , Matth. 10. 30. all the piles of dust and sand , all the drops of dew , rain , hail , snow , all the drops of the sea , rivers , lakes , fountains of the Earth , Isa . 40. 12. Pro. 30. 4. all the ounces and dram weights of the hills and mountains are exactly weighed as in ballances , and numbred by holy Soveraignty , all the blasts of wind gathered in his fists , Prov. 30. 4. he knows how many inches and spans are in the Earth from East to West , and in the compass and circle of the body of the World or great All and the highest Heaven round about , Isa . 40. 12 , 17. the number of Angels good and evil , of men , of beasts , birds , fishes , creeping things , he tells the number of the Stars ( whether odd or even ) and calleth them by their names , Psal . 147. 4. and Soveraignty could have made their number greater by seventy seven Millions ; so he knows the number of trees , herbs , flowers , leaves of trees , piles or threds of grass , the number of actions , motions , intentions , purposes of Men and Angels , actual and only possible and impossible , but never to fall out ; all the stirrings in Heaven and Earth , Great is our Lord , and of great power : his understanding is infinite , Psal . 147. 5. 2. He decreed twelve thousand of every Tribe to be sealed , a certain number for an uncertain ; he wrote so many , not one more nor fewer ; Why are many called and few chosen ? the blessed number of Persons , by Country , House , Head , Name to be bought by the ransome of Christ's bloud is agreed upon between the Father and the Son not one more paid for and ransomed , not one fewer , the number of the Citizens were agreed upon ; they are not moveable Tenants , the Lord loves not to put out , or to put in , none can take your chair and Crown in Heaven ; it s a deep to consider how millions of millions of influences and stirrings the Soveraign Lord laid up beside himself from eternity to let out upon his hosts of Creatures , and especially Men and Angels , and a treasure of influences of grace are with him ; would we bring our witherednesse under these eternal dewings , we should have more of the anointing . 3. The Lord's Soveraignty decreed not things only , but the connexion of things , as between Bread and Wine used according to the Lord's Institution , and the broken Body and shed bloud of Christ : they suit not together of their own Nature and Essentially ; therefore by the intervening will of God. 2. In things of remote nature , this is seen , 2 Kings 13. 19. If thou had smitten the ground five or six times , then hadst thou smitten Syria , till thou had consumed it : whereas now thou shalt smite Syria but thrice . The connexion of the Kings smiting of the ground and of smiting of the Syrians , is not from the nature of the things themselves , but from the free appointment of God : if Christ talk with the woman of Samaria and ask of her a Drink of water , he shall convert her , and the Samaritans before he leave her . If Job be spoiled , he shall humbly submit himself to God , and bless him . There may be more or less conveniency between the things , but all the connection of things in this kind might in their contraries have been as true , if so holy Soveraignty had appointed . 3. He who decrees the existence of things in time and place , he decrees the co-existence of the same things . Now that Joseph should be the subject matter of killing or selling when the Ishmalites came by , and that Ahasuerus cannot sleep in the night , when that very passage of the Persian Chronicle must be read in the which is the story of Mordecai's loyal revealing the treason was from him , and they were tied together by no nature of things , by no influences of Planets and Stars , but by the Soveraign will of God : now the co-existence of things is a real event of providence as is clear . It s from the Lord that Peter and Paul lived together in the same age and time , and Abraham and David lived not together , and from the holy decree of God that Jezebels body be cast out , when there is none willing to bury her ; and from the holy decree of God , that the Souldiers came with Spears to break the Legs of Christ , and that they find him dead and so break not one bone of him : yea the existence and living and acting of all things , and the co-existence , living and working together of them are from the same providence of God , or then from nature , or from the blind fortune , neither of which we can say ; and who appoints the meeting of two Seas , or the meeting of two Rivers , or of two Men at the same place ? or that the new Star should be in Cassiopeia rather then in another part of the Firmament ? doth not David bless the Lord who sent Abigail to meet him with a counsel of peace ? then must these confluences and co-existences of things be written in the Lord's book , and so decreed , Psal . 139. 16. and from the Creator God , as the efficient , and for God and his glory , as the end , Rom. 11. 36. Rev. 4. 11. Prov. 16. 4. 5. The wisedom of God so appoints , as means for his end , that black and white should be in the same body , for beauty , the poor and the rich , the full and the hungry to try the charity of the rich and patience of the poor ; that some should weep , some sing and rejoyce at the laying of the foundation of the second Temple , Ezra 3 , 6. Some of these are acts of mercy , Jesus cometh by the way and two blind men sit by the way ; Matthew , Zacheus are in such places and Christ comes by and saves both the one , and the other . 7. Some are acts of justice , as the falling of a piece of a milstone by a womans hand , and Abimelech's near approaching to the Tower , that a woman might kill him , who might , twenty other ways have died , if the Lord did not rule all the going of Achab to the war. 2. The arrow at a venture shot at Achab and passing by hundreds . 3. The arrow directed to the one only naked part of his body . 4 The washing of the wounds in such a Pool in the field of Jezreel . 5. The Dogs licking of the bloud of Achab are all so linked together , by the Lord 's holy and just Decree , as this is clear , if Achab go to the War against the Syrians , the Dogs shall lick his bloud , and he shall die in the battel . 8. The administration of the means of salvation to Capernaum , not to Tyrus and Sidon which would rather have repented then Capernaum , does prove this is from the Lord ; if Peter hear , the Lord shall effectually perswade him to believe ; if Cain , Pharaoh , Judas , hear , the Lord shall not effectually perswade them to believe . The Lord commands reprobates to repent and believe , if they would be saved ; yet did he never decree the belief , repentance or salvation of any of them : does not Soveraignty here shine ? who decrees the non-salvation of Judas , and the non-effectual drawing of Judas to Christ ? which saith there be no property so called , and bands of conditions lying upon the Lord ; if Judas repent he shall be saved , as if a father promise to his son an hundreth Acres of land upon condition that the son pay him one hundreth shillings ; if the father only can and must furnish to the son the hundreth shillings , and in the mean time deny the purpose in his heart , to deny to furnish the hundreth shillings ; it cannot be so strictly said that there is the tie and band of a proper condition lying upon the father , though it doth lie upon the son . And however the ways of the holy Lord be equal , yet are they far above our ways , and we are to be silenced at the bottomless depth of holy Soveraignty ; he lays obligations to duties upon us , and is free from the debt of paying or bestowing the sum of gracious influences ( without which we willingly cannot perform these duties ) upon us : and he may justly crave what we cannot pay , when our impotency to pay is both our own , and also goes along with our elective , free chusing and hearty willingness , and rejoycing not to pay , and to want the sum , which only the Lord can of free grace give us : O the depth of the riches both of the wisedome and knowledge of God , how unsearchable are his judgements , and his ways past finding out , Rom. 11. 33. To this head also I refer . 4. That Soveraignty which hath place in chusing and calling Nations , as Israel because he freely loves , Deut 7. 7. Israel , and their seed , not other Nations , Deut. 10. 7. he saith , preach to Macedonia , not to Bithynia , and though afterward the Gospel came to Bithynia , many deservedly perished , old and young , ere it came . 5. It is admirable Soveraignty , how many thousand possible plagues and evils he holds off , such as millions of pests , and diseases of Egypt and evil beasts , Deut. 7. 15. Lev. 26. 6. why the Bones of Christ are not broken ; why a Dog stirs not a tongue against Israel ; why one only World , not athousand worlds were created : he appoints how long , what number of minuts , hours , or years , his own shall be in the Furnace ; the Lord stands beside as Master of the work , & eyes the melting , what quantity of Hony , or of Gall shal be in the Cup , how many hours ye shall weep , how many days or hours the Candle of the Almighty shall shine on your Tabernacle . Then be humble , when he shines , and submissive at the time and measure of sufferings ; the evils that are holden off us before in their causes they be prepared , when we know not , should teach us to adore Soveraignty . A friend that takes our defence when we are absent , and an Advocate who answers for the sick and far distant client , and not knowing that his cause is called and debated ; yea for an heir sucking the Breasts , does call for much love and esteem . Christ's care shines for Peter and the winnowed believers , when he prays and intercedes that their faith fail not , when they know not any such thing ; for a hid love moves much . The Lord fences us , we not knowing any such thing , from drowning and our children in floods , deep wells , from burning quick , from a Hell of torment in every tooth , finger , bone , sinew , artery , lith , member of the body , of our selves , of father , mother , son , daughter ; and from spoyling , captivity , imprisonment , gravels , guts , botches , convulsions palsies , possessions by Divels , madness , terror , and agony of mind , as many children drowned , be not quick , killed in the womb , and perished in the first world , and hundreds and millions of the like possible destructions , are decreed to pass by me and you , and do fall upon others by holy Soveraignties appointment . 6. The due timing of the worlds Creation , and of all things of time is from admirable Soveraignty , why the world had not being , ten thousand millions of imaginary ages sooner , or so many ages later ; and from whence came this , In the beginning God created the Heaven and the Earth , is a depth of Soveraignty ; its wonderful , Angels and souls of Men are created eternal , time cannot wast them : the body of man , though a creature drawn out of the same nothing , is not so . There is a Plant that grows a year only , there is a Flower that smiles a moneth , another three moneths , some Roses are green in March , some in May , some in June only , and there is a Tree that grows an hundred years ; The like disparity there is of the life of Beasts and Birds ; He hath appointed a time for every purpose under Heaven , a time to be born , a time to die ; and accordingly are there several outgoings and influences of the Lord. As 1. He will not have all the four Monarchies flourish at once in there rose and bloom , but one to be greater , another lesser , as all Rivers are not alike , nor can all Conquerors be victors at one time . 2. The Lord lands some children after three moneths , sucking , laughing , weeping ; others live some days in the Womb , and the Womb is their grave ; yet often eternity is a recompence for want of time , and that is Gold for Iron and Copper ; others sail fourscore and a hundred years , and never find a gracious harbour : We fret , because the wicked live long and prosper ; because we forget that Soveraignty hath determined how many hours wicked men shall laugh , how many talents or stone weights of the Earth they shall have ; and because the Bride weeps , when shall the night be gone ? and the day dawn ? and the King come ? there is a sort of account rendred of this by John , who had been prophecying of all the Vials of wrath to be poured on the Earth , especially under the Anti-Christs reign , Behold he comes quickly , Rev. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. We complain of circumstances which are well timed by infinite wisedone : should sickness and botches come upon Job , when poverty had gone before ? Doth the Lord give an account of the substance , or of the circumstances of his actions ? Job 33. 11. this ounce of Gall must be in , or nothing , the Child must be drowned in a Fountain and River , when there are none to help . Job was absent when God laid the corner stone of the Earth . 4. The Lord times his actions of deliverance well , when our strength is gone , Deut. 32. 36. Gal. 4. 4. Exod. 12. 42. Jer. 29. 10. but we do badly time our sins . They tempted him , and provoked him ; but , when ? at the red Sea , and in the Wilderness , Psal . 78. 17. Exod. 14. Psal . 106. 7. It was untimous sinning in such straits , when their very moneth was come , so as they could not fly from his hand . CHAP. IX . Of the Soveraignty of God in the works of Creation and Providence , in other considerations . 1. IN regard of the Lord's manner of working . 2. And of his end of working . 3. And of his omnipotent arm . 4. Of his holiness , he could not in greater wisedom have created things ( for nothing can be added to infinite wisedom and goodness ) so infinitenesse was at the creating of a worm , as at the creating of the Angel Gabriel : but in regard of things created , he could have made a more perfect world , then this and the Angel-nature , mans nature , the Sun , Birds , Beasts of more excellency , as touching perfection both of nature and accidents , then these that now are ; But here Soveraignty hath place . 2. The foot should not complain , why made he not me the head ? and the least of . Stars , why made he me not the Sun ? nor the Earth say out of the lump of poor Nothing out of the which I came , he might have made me the Globe of the Heaven of Heavens , or an Angel , but he would not . 3. Why made not God the first Adam as perfect as the second Adam ? a house that can stand alone , is better then an old house that needs aprop . O quarrel not , the Vine tree is a more noble plant then the thorn , and the one must be propped else it grows not . 2. The man Christ needs influences of graces as well , as another man. 3. The Angels and glorified Spirits need the like ; Man a house of clay needs a pillar of excellent matter of the gold of free-grace to hold him up in his actings . 4. Why made he me not as holy as the man Christ ? why was this man born blind ? O cease , he who gives not an account of any of his matters , when he made you a man might have made you a snake or a stone ; he is debter , of two eyes , or of half an eye , of the lowest gift or grace imaginable to no man ; close with all he does . That is an evil wit that disputes with God ; Submission , silent submission to the hardest dispensation makes the child of God victorious ; we are above all things in conquering , when we are below all things , in submitting for the Lord. 2. Job or any answer , Job 38. 8. Who shut up the Sea with doors , as if it had issued out of the womb ? Ver. 9. When I made the cloud the garments thereof , and thick darkness a swadling band for it . Job 26. 7. He stretcheth out the North over the empty place , and hangeth the Earth upon nothing ; give a reason of East and West . 3. The Lord puts forth Soveraignty on Jeroboam's arm to dry it up , on Mephibosheth's feet , upon the mans eye-holes , Joh. 9. that they should be empty of eyes , on Judas his bowels , on Job's body smitten with boyls , his outgoings of Soveraignty appear on the Fig-tree which he curseth , on the Gourd of Jonah , for he blasts it , on the Fig-tree and Vine-tree , for he marrs them , Joel 1. 4. As it pleaseth him he setteth one piece of clay on the Throne , to glister , another bit of clay behind the mill , where he sweats and is hungry ; Zeph. 3. 12. I will leave in the midst thereof an afflicted and a poor people , or sick ; yea dryed up , as Fish-ponds and Brooks use to be when the rest are swept away . Joseph is rich and all the Corn of Egypt is his , and his brethren want bread , and are low like Carriers , driving horses with loads on them . 5. Job gets no leave to swallow his spittle , Job 7. 19. Precious Israel is plowed , Psal . 129. 1. and her back made a field of bloud ; like two legs and a piece of an ear of a devoured sheep , plucked out of the mouth of a Lion , Amos 3. 12. the man Christ a man of sorrows and acquainted with grief , a worm and not a man ; and all the Earth sitteth still and is at rest , Zech. 1. 11. the wicked shine , are fat , their breasts are full of milk ; and you stumble at this , Shall any teach the Almighty knowledge , Job 21. 22 , 23 , 24. Amos 6. 1 , 2 , 3. Psal . 73. 1 , 2 , 3 , 4 , 5 , 6 , &c. 6. Except Soveraignty , what can silence the mind of one who stumbles and doubts , and weeps , because so many Infants are burnt in Sodom with fire , so many in the old World are drowned with waters in the mothers womb and the cradle , the young sucking children of the Amalekites , & of Babylon , who never drew a sword against the people of God , could never bow their knee to the Idol God Pel , nor stretch out their hands to him , perish by the sword , and their heads dasht against stones ? O they were guilty of sin original , yea and so were Moses , David , Samuel , Noah , Job , and Daniel when they were in the womb and weeping on the breasts . 7. Soveraignty determines what is just ; righteous Abel dies in bloud , godly Josiah in war , many bloody men smile out their soul in peace ; I took Sodom away ( saith the Lord , Ezech. 16. 50. ) as I saw good ; a wall falls upon twenty seven thousand and kills them , 1 Kings 20. the Lord shoots an arrow of the Pestilence at the camp of the Assyrians , and without a misse takes away , in one night , an hundred and fourscore and five thousand chosen men , Isa . 37. 36. 2 Chro. 13 , 18. there fell of Israel at once five hundered thousand ; how many graves must be there ? Pharaoh and his Princes are drowned in the Sea , Herod killed with worms ; then simple judgements as divided from sin , prove nothing ; but how are we to stoop and tremble at holy Soveraignty ? 8. As touching gifts and graces much is to be seen of Soveraignty . Elihu saith , Job 32. 9. Great men are not always wise , neither do the aged understand judgement . Beautie is a debt that God ows not to pay to Absalom ; nor wisedom to Achitophel more then to a stark fool , or to any man who is born as a wild Ass colt . This Soveraignty gives faith to Abraham , to Moses meekness , to David sincerity , to Josiah zeal , to Job patience , to the man Christ the fulness of the Spirit above measure ; there is more grace of godly painfulness given to Paul then to the dayly eye-witnesses of Christ ; I laboured more abundantly then they all , 1 Cor. 15. you might have had wisedom and used it , as Achitophel ; and yet saith one , God hath given me no more grace , therefore let God blame God that I doe as I doe ; if he had given me more grace , I would have done better : and if I had a heart according to the heart of God , I would have been as holy , sincere , and zealous as David ; but he denyed it to me , out of his absolute Soveraignty , which is far above my will and my strength , influences of grace both for the obtaining of the habits and the acts of Soveraign grace . Ans . These practical Propositions are to be considered , 1. Prop. 1. It is proud nature which saith , God is to be blamed ; for whether the Lord give , or withhold more grace ; holiness and spotlesness doth essentially convey his Soveraignty . Matth. 20. 15. Is it not lawful for me to doe , what I will , with mine own , saith he who is Almighty ; For he who is in an unsearchable way , above all law that binds the Creature , can be subject to no blame . Suppose the evil servant say , Matth. 25. 24. Lord , I knew thee , that thou art an hard man , reaping where thou hast not sown , and gathering where thou hast not strowed ; That is , thou seekest much obedience , and a large harvest , and sowest upon my heart little grace , and gave me but one talent ; if thou hadst given me five talents , or two talents , I should have done as well as the servant who received five or two : but thou didst not any such thing , therefore blame thy self : and so it is the very complaint of the very malignant servant ; as also the rich Gluttons divinity reflects upon the gracious dispensation of God , Luke 16. 30. Nay father Abraham , but if one went unto them from the dead , they will repent ; Which is , as much , as God is to be blamed , that his five brethren repent not ; for he bestows not sufficient helps of salvation on them . Q. 1. What is the book of Moses and the Prophets but a paper roll of letters and syllables ; would he send a Preacher from Hell , and a Messenger from Heaven to give them sufficient warning and instruction of a Heaven and a Hell , it were good , but that he does not , he then is to be blamed ; not my five brethren . 2. He who shews mercy on whom he will , and hardneth whom he will , and that by a strong mighty will which no man can resist , he can find fault with no man , though he sin and harden his own heart ; For his absolute Soveraign will is far above me and my strength ; but so doth the Lord , saith the carnal man , Rom. 4. 18. 19. and the holy Ghost saith , such an Objection is unworthy to be moved or answered ; nor becomes it base clay and the clay pot so to argue with the great potter and former of all things . 2. Influences for getting of the habits or performing the acts of saving grace , are the Lord 's own ; therefore Soveraignty is his Law , he may bestow them , or withhold them , as he pleaseth ; especially if the Creature be willing to want these influences , and if the Sun rejoyce with all his heart at the influences and concurring providences of God to the contrary sinful actings , as he doth ; Exod. 5. 2 , 8 , 16 , 17 , 18. Psal . 14. 4. Psal . 10. 6 , 7 , 8. 4. 10 , 11. Psal . 36. 3 , 4. Psal . 84. 5 , 6 , 7 , 8. Prov. 1. 11 , 12. Prov. 2. 14. Prov. 4. 16. 17. Prov. 10. 23. Prov. 14. 9. Prov. 7. 18. Prov. 9. 17. Psal . 49. 11. Luke 11. 39. Psal . 5. 9. Psal . 64. 6. 3. Though we could not conceal the Lord's concluding of all under unbelief , and their guiltiness , who are so concluded , and the mystery of the Lord 's rejecting the Jews and calling the Gentiles , with the free obedience of the one and free disobedience of the other , and the Lord 's having mercy on whom he will , and hardning whom he will , with their willing running in ways of disobedience and rebellion , and say as Paul , Rom. 11. 33. O the depth , &c. yet adversaries have no cause of objecting this to us more then to the Scriptures of God. 4. Prop. Gracelesness is satisfied with gracelesness , and is no more desirous and thirsty for grace nor darkness after the Sun light , or coldness desireth the fires heat ; yea as Satan cannot destroy Satan , the body of sin cannot love to be subdued by grace ; and the man hating both Christ and his Father , John 15. 24. and pleasing himself in that way , who yet complains that God doth withdraw his grace , and so cannot command us , or exhort us to repentance , is like to him who lies still in the furnace , and loves to be burnt , and complains that he is scorched and tormented , and the Lord will not lift him out of the furnace . 5. What a proud Pelagian nature is this , for any to say had he the habit of grace which was in David , he could act as David , and could secure himself from adultery and murther ; but how did David , who had David's heart , fall in these horrid crimes ? can any interpose himself surety , and put grace which he hath not , or nature which he cannot command , to undertake to obey God in all things ; were it not safer to be pained with the bondage of sin , and be sick for Christ and his grace , and never to interpose self to be surety for self , but to be strong in free grace only , Ephes . 6. 10. CHAP. X. 1. Soveraignty in actings of grace , 2. We are not to seek influences , but such as are suitable to the Word . 3. Of divers influences . 4. How we complain of want of influences , and how we may suit them . 5. We are to act under indispositions . 6. How we are to pray continualy . 7. Not to act duties while we feel breathings of the Spirit is an unsafe Rule . 8. Preparations before Duties . 9. To wait on breathings before we act Duties , how lawful , how not . LEt it be futher considered in these Particulars , how unjust we are , and how free the Lord is . 1. Who ever complains of the want of grace and yet remains in the state of nature , doth close with his want of grace . For 1. The renewed mans complaining of the want of grace , is neither in sense or godly feeling , nor in faith and humble believing . Nature can no more complain of the want of grace with any spiritual and godly sense , then a sucking child can weep , because he is not an understanding man of thirty years old ; for darkness cannot seek after the Sun light , for so it should desire its own destruction ; nor can cold desire heat , nor Satan be divided against Satan , and therefore these are but feigned and counterfeit bemonings ; For the actings of sinful nature with delight say , that the man hates grace , which he professeth , he so much desires ; for only grace can thirst after , and long for grace . Joh. 15. 24. If I had not done among them the works which no other man did , they had not had sin : but now they have both seen and hated both me and my Father . Such a hatred of the fulness of grace , Jesus Christ , cannot consist with a lively desire of grace . Prop. 2. It is a right Rule , not to separate Soveraignty from the Word , or the Omnipotency of grace from the Promise , otherwise we make a sort of Idol of Omnipotency ; seek we them and pray for influences of grace not peremptorily hic & nunc to every single acting , Psal . 119. 2. My soul cleaveth to the dust : quicken thou me according to thy word . Ver. 28. My soul melteth for heaviness : strengthen thou me according to thy word . Ver. 107. I am afficted very much , quicken thou me according to thy word , v. 154. For 1. A gracious heart seeks no other out-lettings of grace to this or that duty , but according to the promise ; Now the promise is not contrary to the Soveraign dispensation ; and there is no such Soveraignty , but that there are many withdrawings of God , whence follows deadness and the souls melting for heaviness ; Nor is there either promise or dispensation , that the belever shall , in every moment of time , be lively and vigorous , and have the heart lifted up in the ways of God ; except we would say , Earth is Heaven , and we are not for a time in heaviness , if need be . 2. There is a bastard literal heat and vigor of going about duties that comes not from the Word ; no bastardheat comes from the Word , but by accident ; for the Spirit that speaks in the Word , speaks his own spiritual and lively comforts and actings ; not that which may flow from a letter , which is common to Seneca and other humane Writers , and the Prophets , though even the style , liveliness , majesty and divinity that may be seen in the letter of the Scripture are eminently above the like in other Writers ; The Spirit immediately inspiring , and the Spirit quickning in the Word , are both the same Spirit that Christ promised to send , John 16. of which Christ , ver . 14. He shall glorifie me , he shall receive of mine ( a word most mysterious ) and shall shew it unto you ; and believers are afraid that their hearts receive some other quickning between the sound of the Word , and the actings of the Lord upon their hearts , which causeth them to pray for no quickning , but according to the Word . The like may 3. be said of the salvation of the Lord , Psal . 91. 16. I will shew him my salvation . Isa . 12. 2. For the Lord Jehovah is my strength and my song , he also is become my salvation . Psal . 119. 170. Let my supplication come before thee , deliver me according to thy word ; for we are apt to seek strange and whorish influences ; the like whereof the Lord bestows not upon his people , Psal . 119. 132. Look thou upon me and be merciful unto me , as thou uses to doe to those that love thy name . Psal . 106. 4. Remember me , O Lord , with the favour that thou bearest to thy people : O visit me with thy salvation : V. 5. That I may see the good of thy chosen , that I may rejoyce in the gladness of thy Nation : that I may glory with thine inheritance . It s cold comfort we reap without the word ; its true , his omnipotency was eternal before there was a Word or Promise made to us , but now the Lord will have the Word or Promise to be the officina the work-house of his Spirit and of the quickning influences thereof . 5. As also there is a salvation and escape out of prison by keys of our own making , and by putting out the hand to iniquity , Psal . 125. and the heart is much for the bulk of a deliverance from Hell : and for the body and lump of a mercy , were it Heaven , and Baalam's paradise , or the end of the righteous , whether it be purchased by the ransome of Christ's bloud , or no , and faith laying hold thereon , or no. 6. And we love to have the remission and the righteousness of Christ in his bloud , the separated from holiness and sanctification : but the Scripture conjoyneth them : 1 Cor. 1. 30. Gal. 1. 4. 1 Cor. 6. 11. Heb. 10. 10. Heb. 13. 12 , 13. 1 Pet. 2. 24. yea is a holy justification ( to speak so ) is the cleanly , kindly , sure absolution of the sinner ; for Christ loves no● and washes not in his bloud , but such as he makes Kings and Priests unto God , Rev. 1. 5. in so saying , I honour good works more then Mr. Baxter doth , who makes them as good as Christ's bloud , even the price of pardon , Ephes . 1. 7. Col. 1. 14. Yea and 7. We could be satisfied with dumb and scrupulous influences and inspirations contrary unto , and separated from the Word , as Evah , Gen. 3. 4 , 5 , 6. 1 Kings 13. 18. Matth. 4. 3 , 6 , 8 , 9. 8. What could the powerful influences of God Creator separated from Christ the treasure-house of love and mercy doe to us ? and if Omnipotency were separated from the promises of the Gospel , could it save us , in the Lord's way ? through the bloud of Christ ; for power in God cannot ( to speak so ) save men , but by the Name of Jesus Christ , the only saving Name under Heaven , Acts 4. 12. nor can Omnipotency work a redemption now in this Gospel-dispensation , but that which is by bloud , Ephes . 1. 7. Col. 1. 13. And that which is to declare the righteousness of God for the remission of sins . Power acts by way of compleat satisfaction , as the exceeding greatness of God's power to us-ward who believe , is of the same size with the mighty power which raised Christ from the dead , and set him on the right-hand of God in heavenly places , Ephes . 1. 14 , 20. The power of translating a sinner from Satans Kingdome to the Kingdom of the Son of his love works as acted ( as it were ) and set on work to act righteously to translate no man , but the person for whom a ransome of bloud is given to justice , as the Princes right power is only for the good of free and legal subjects , Col. 1. 11 , 12 , 13. and that all power in Heaven and Earth to save , Matth. 28. 18. John 17. 2. Matth. 11. 27. and that Kingly and Royal power to give repetance to Israel and forgiveness of sins , Acts 5. 31. to forgive sins , Matth. 9. 6. to raise and quicken the dead , John 5. 26 , 28 , 29. is a power ( in a way ) purchased by the bloud of attonement , Rom. 14. 9. For to this end Christ both dyed and rose , that he might be Lord both of the dead and living . And by the way , it s a righteous power over all flesh and in Heaven and Earth , though he died not for all flesh , and for all the Angels in Heaven , and all the men on Earth ; it were strange to say Christ died for the reprobate , and not for their sins and final unbelief and rejecting of Christ , to obtain a power to pardon some of their sins , and not all , and to give them repentance from some dead works , and not from all dead works ; and to purge them from some , but not from all their sins . 3. It s most unjust to lay the blame of our sinful omissions , upon holy Soveraignty , because he withdraws influences : For 1. That is to reproach God , this is like the malecontentedness of Satan and of Hell : for the damned complain that ever they were born , and that they cannot be annihilated , and that hils and mountains cover them not quick in soul and body ; yea they storm and rage because God gives them a being capable of eternal woe . 2. The wakened consciences of men out of Christ often fall upon this recrimination ; the gnawing of conscience of Judas , is , I have sinned ; and of the young man , Prov. 5. 12. How have I hated instruction ? and my heart dispised reproof ? Yet it is a more commendable complaining and more hopeful to complain of sinful neglect of means , then of divine permissive providence of sin upon the Lord 's withdrawing of gracious influences , but conscience in its kindly acting is the tormenting worm that eats self . No Divel alledges this ; its true , Satan bites at providence ; God hedges about a hypocrite , Job . and God commends him ( says he ) Christ torments us before the time : Satan trembles and frets at the existence of God , and that God is above him , Joh 1. 9 , 10. Matth. 8. 29. Jam. 2. 19. and so all his words to Christ speak a barking at providence , Matth. 4. its wrong that the Son of God should want bread ; it is an useless providence that the man Christ go down stairs ; for God ( saith he ) should save him though he throw himself down headlong . Satan is a better Master , who gives all the Kingdomes of the World to his Worshippers , then God , who denies Bread to his own wel-beloved Son ; thus doth Satan , but in another kind , fret . So Gen. 3. it s a bad providence that Adam and Evah are not as knowing as God , and Luke 5. 34. What have we to doe with Christ ? But may not conscience accuse providence in the Lord 's withdrawing of grace , especially being wakened ? Ans . The Conscience of Divels and the Damned is awakned either penally or sinfully ; these may be distinguished here ; the Conscience as penally wakned by the Judge , primarily gnaws and torments it self for sin as punished ; I have sinned saith Judas , and he casts down the seven pieces , feeling the worm ; but as the Conscience is sinfully wakned by it self in blaspheming the God of Heaven , Rev. 16. 9 , 11. because of pain , it also frets against providence , but is is not pain'd for the want of saving grace and holy influences which might have prevented sin ; yea their blasphemings of God eternally , is a seal and a closeing with the state of unrenewed nature which is never moved for sin , but wrestles against the providence which sometime did permit sin , which now hath such tormenting consequences though the conscience in the mean time being taken with the Iustre and apparent good in sin , did also close with the opportunity of sin , and with providence opening the way to tentations , Prov. 7. 15. and seek such a providence , Gen. 39. 11 , 12. and embrace it , Mark 14. 10 , 11. yet is there saving good in a regulated spiritual complaining of the want of saving influences ; So as 1. They be not looked on as misdeeds of providence , and we say not the Lord might have lent me the influence to such a self-denying death as Abraham's journey in aiming to sacrifice his only son for God , but he would not . 2. It s good if there be a holy submissive complaining of the want of gracious influences , as terminated upon duties , Isa . 63. 17. O Lord , why hast thou made us to erre from thy ways ? and hardened our hearts from thy fear ? and not looked on , as withdrawings of meer providence . Though there be a holy claimbring to God , ver . 19. we are thine ; yet we are so thine , as thy grace is Soveraign ; Thou never bearest rule over them , they were not called by thy name , and yet no praise or thanks to Israel that they were called by his Name rather then the Heathen . 3. We may pray for , and so earnestly suit and desire influences , as Draw me ; quicken me , encline my heart , unto thy testimonies ; Therefore we may pray against withdrawings of influences , as sad privations of dreadful consequents ; and so much is held forth in that Petition lead us not unto temptation . 4. Yet so , as there is no deserving in us of having eyes to see , and spiritual influences to see , to hear , to perceive with a new heart , Deut. 29. 2 , 3. as its not the merit of one part of the Earth , the South , that it lie nearer the Sun then another Northern part ; nor the good deserving of one Horse that he wear a golden Saddle and a silken Bridle , rather than another : this would be minded ; What am I Lord ? as it was Christ's mind to cry down works in point of salvation , yet not to cry down all actings by way of duty in the New-covenant way . Therefore 5. since grace may be desired ( and all gracious influences are grace ; ) so is there a conformity betwixt the believers will suiting influences , and the revealed and approving will of God ( I say not his high decree and ordaining will ; ) for sure New-Testament or New-Covenant prayers , new oyl , and new supply of grace , do import a fresh supply and watering of influences , to be furnished to believers ; & especially since we may pray , Hallowed be thy Name in me , thy Kingdome come to me ; thy will be done ( by me ) in the Earth , is it is in Heaven . 5. We may and ought to suit of God what the Lord promiseth in the Covenant of grace ; but the Lord promiseth to bestow predeterminating grace in this Covenant , as after shall be cleared . Now the faultiness of this , I will not pray , untill the Spirit act upon me , and move me to pray , is seen in that it importeth that the moral ground of praying is not , the command of God , pray continually , and that command ( call upon me in the day of trouble ) which is most false ; for another warrant for all moral obedience , then precept , promise or practise , can no man give ; yea it supposeth that the warrant of prayer is the influence of grace ; Now the influence of grace is the efficient helping cause , not the rule , not the objective cause of either our praying or any acts of our obedience . Yea it is the way of Enthysiasts to make divine impulsions , and not the word of precept the Rule of our obedience . 2. This ( I will not pray untill the Spirit first act upon me ) must have either this sense , I will not pray untill the Lord first give a praying disposition , or , untill the Lord first actually breath upon me . This latter saith indeed , I will not pray until I pray ; for the Lord 's actual influence includes praying . The former cannot be said ; For there is no warrant to disobey the command ( pray continually ) untill I get a new disposition from Heaven ; for then might all praying of the renewed be shifted , and the three Disciples in the garden might have said to Christ , our Master bids us pray , but we are heavy with sleep and indisposed , and cannot pray , and so must we be excused . 2. Upon the same account , Magus , Acts 8. 21. and other unrenewed men should shift the command of praying ; for while we be translated , out of nature to the Kingdome of grace , we want the habit of grace and spirit of adoption by which only we can pray acceptably . 3. How unsavoury shall this be ? a man falls over a Bridge and is a drowning , another is going to the place of Execution to die , another is sick to death , all of them may by this shift say , we must not pray lest we take the Name of God in vain , untill the Spirit breath upon us heavenly impressions , of speaking in the Spirit to God. 4. This shift cannot stand to suspend praying , until the Spirit breath from on high ; for we are to pray for the spirit 's breathing , and for teaching , quickning , enlarging of heart that we may pray and praise , Psal . 51. 15. Psal . 119. 36 , 37 , 40 , 48. Wind fetches wind here , and fire begets fire , as cold flint creates hot fire : so the Atheists , let them pray that can pray ; I 'me no Minister ; But it hath this , I am ready to pray , but the blame of my not praying , is to be laid on the Spirit , for the wind blows not ; but this is but witty laziness , as when the Sea-man will sleep and attempt no Sea-voyage , and lay the blame , which is his fall , upon the wind which blows not after his mind ; it appears he is but a sleeper ; not a Husband-man who for bears plowing and sowing upon the account only that he finds not a season so desirable as he craves , and that he is indisposed to plow spiritually as a Christian ; He who observes the wind shall not sow : and he that regardeth the clouds shall not reap , Eccl. 11. 4. So are we to refer to his holy Soveraignty the flowings of the Spirit , and to set about holy duties , as if these flowings were in our power ; We are to know that the command and precept of spiritual duties is laid on us , as we are reasonable creatures as hearers of the Gospel , not under the reduplication as spiritually or not spiritually disposed ; as the Creditor and the Law charge men to pay their just debts , not as they are poor , or rich , but as they are debters : yea precepts from the Lord bind the creature as the creature , and moral precepts bind Men and Angels as capable to obey , though not fit and disposed . Therefore must we here distinguish betwixt nature capable or having at any time power to obey ; and the real , or ( as it were ) the physical aptitude and idoneous disposition to obey . The latter takes not away the obligation to pray or believe . David's being overclouded with a temptation is not an excuse of adultery and murther ; nor is he thereby freed from praying ; Lord , lead me not into temptation . As 1. Under indispositions moral we rejoyce , that sinful indispositions do befriend us , and smile upon us to promote sin ; as some love them well who counsel them , and joyn with them in drunkenness , and are their brethren in iniquity : so do we foment indispositions , and welcome and fatten them , and do not violence to our corruption , and deadness , and heardness ; and some expone false light , to be God's secret and virtual approving Will they should commit the sin ; as Evah saw the fruit that it was good for food , and that it was pleasant to the eyes , and a tree to be desired to make one wise . Gen. 3. 6. Here Evah substitutes the tentation in place of the precept , and false light fosters and cherisheth a sinful lust and a wicked disposition to sin . It is a sort of tempting of the tempting disposition , whereas is were good to complain under a sinful disposition as under the bondage of a part of the body of sin , as Paul doth , Rom. 7. for a sinful disposition is but a branch and bud of the body of sin which we are to wrestle against , as a most dangerous opposite to spiritual obedience . Indeed sometime a spiritual disposition to pray or praise , or hope , goes along with the command . Now the obligation of the command to praise is ever one , and its good when the man can say , My heart is fixed , I will praise , Psal . 5● . and the command to wait on the Lord lies ever on ; it is a rich mercy when the disposition goes along with the command ; as Psal . 25. 15. Mine eyes are ever ( in the habit and holy disposition ) toward the Lord ; and Psal . 130. 6. My soul waiteth for the Lord , more then they that watch for the morning . Farther not to pray till the Spirit move us , and simply to abstain from praying or any other spiritual duty upon simple ignorance that we are not obliged to pray except the spirit move us , is weakness in some godly , who may be overtaken with that error , but in knowing and judicious men who are Libertines , it is wickedness , and somewhat more then weakness ; for it is to abstain from spiritual duties though not considering or without religious weighing the Commandment , pray continually : and is a making of the Spirit 's acting our Bible , and to confound the Scripture and the Spirit , as Libertines did ; so Calvin saith of them , and so do others . 2. The sense of this , pray continually , cannot be pray assiduously at all occasions , except the Spirit withdraw his influences ; for here three things are considerable . If 1. The providential call of God to pray , suppose that sickness , incursions of Divels , or extreme suffering be on . If 2. A more special supernatural providence of a heavenly fervor and stirring of the Spirit be on . If 3. Only the obligation of a command be on to pray upon all occasions , Christian prudence directing to obey affirmative Precepts . Now as to the First . Ass . 1. Suppose there be some seeming contradiction betwixt extreme pain and absence or withdrawings ; yet a seeming contradiction only and not real it is , and the man is called to an habitual praying disposition , because what commands obligeth us to be renewed in the spirit of our mind , Ephes . 4. 23. lays a tie on us to doe it without delay , Isa . 55. 6. Psal . 55. 7 , 8. Joel 2. 12. and consequenter ever to be in a savoury disposition and to savour of the things of the Spirit , whether the spirit actually heat the soul with such savoriness ; for otherwise our Saviour rebukes the disciples on no just ground when they were sleepy , for want of an actual heavenly disposition to pray ; Could ye not watch with me one hour . The physical indisposition to pray does not take away the moral obligation to pray then . 2. Though pain and extreme soul-heaviness that the man cannot speak , Psal . 77. 4. and Hezekiah can but chatter as a crane or a swallow , Isa . 38. 14. and the Church can scarce breath out a word of prayer , Lam. 3. 36. yet doth not the Lord in sending on a physical or judicial indisposition , contradict his own moral tie , which he hath laid on , by his command to pray at all times . Ass . 2. If a more spiritual heat of Spirit , enclining to pray , or prophecy , or preach , or praise be on David , Psal . 39. 1 , 2 , 3. on Ezekiel , chap. 3. 14. on Paul , Acts 17. 16 , 17 , 22 , &c. on the same Royal Prophet , Psal . 57. 7 , 8 , 9 , 10. Psal . 45. 1 , 2. then two fires being stirred should flame more vehemently , when to this fire there is a command added ; now though Oars be laid aside as uselesse , when the wind is fair , and favourable on the Sayls , and it be not possible that a man can both ride on a spirited nimble horse , and also walk the same time on foot ; yet here by no means , must the word or conscience of the command of God be laid aside ; For as the physical facility comes from the spirit 's holy impulsion , and spiritual warmness that is on ; so the savoury and gracious morality flows from the considered and believed precept , and the sanctified heart would close sweetly both with the one and the other ; for specially the moral or obediential part is from the command , and the most genuine and kindly obedience comes from the Word . It is the real and physical part that comes from the Spirit , and that is onely so far good and morally lawful , as the Spirit and Word goe along together . Ass . 3. It must be holden that duty as duty is a moral motive we are to be led withal , and we to look with fear and trembling to the command , what ever withdrawing of the Spirit or of his influences there be ; its true , what promises of a richer dispensation of grace are made in the Messiah , Zech. 12. 10. Ezech. 11. 19 , 20. Isa . 55. 11 , 12. Isa . 44. 1 , 2 , 3 , 4 , &c. are to be considered by us ; but yet so , no Scripture saith , Stand still and act no duties until the Spirit of grace first strongly breath upon the heart ; that is , to say no obeying of God is to be gone about , until feeling of the breathings of the Spirit go before faith , and praying , and all duties : and what is this but a tying of the spirit to our spiritual senses ? men then cannot be accused nor condemned for not calling upon God , and not believing , because natural men truly can say , we could not walk before on● Guide , nor sayl without our Steers-man the Spirit . Now the Spirit 's drawings we never felt , and this were to render the Word of God useless ; it s enough to us , the command cries to the conscience , the voice of the Lord sounds in the Word , and none can alledge any contrary actings of the Spirit ; As also how shall the feelings of the Spirit be known but by the Word ? and the Spirit not simply , but the spirit with the word is the only Guide , since we are bidden , try the spirits whether they are of God , or not , 1 John 4. 1. and as hard it were to put converted ones to such a method ; it were to render Duties suspicious and dangerous , and to condemn Scripture-light , as guilty of darkness . 2. We are now after Scripture is closed , and the compleat Canon given to us , to follow no duty but what is warranted by the Word , and that the Spirit alone works not by the Word , it must then be wild-corn , and no part of the Lord's husbandry , and so not from the Lord : that we are not to pray , while first we feel the actings of the Spirit , for that position is both beside , and contrary to the Word . Something might be said for this , we are not to eat while we feel hunger , nor to sleep while we feel drouziness , though if eating and sleeping be looked on as duties , it cannot bear the weight of Scriptural truth ; yet to look to feelings , as a Rule before we obey a Command of God , and to make the feelings of breathings our Rule hath no colour of truth . Ass . 4. It may be looked on as another extremity to look to no actings , nor dispositions of the heart before we pray ; for though the disposition of the heart be no rule morally obliging us , yet to fall upon duties looking only to the Rule , knowing the duty is a duty and sutable to the Rule , and no more but to flie to acting in our own strength is not good . For 1. It is required , that beside it be an uncontroverted duty , other Spiritual and Evangelick circumstances would be considered , as whether Jehu intend the honour of God in killing the Priests of Baal ; whether the intended honour of God breath upon Pharisees , in praying , and in almes-giving , or if only a thirst to be seen of men , do blow the trumpet and encourage men to the work . 2. The frame of the heart in doing would be looked to , as we suppose Elisha did right in that he would not prophecy , while as a passion of Anger was upon him , and therefore called for a Ministrel to sing a Psalm , and then the Spirit of the Lord acted upon him ; and whether , while wrath is on , pure hands can be lifted up to God , see 1 Tim. 2. 8. possible out of eager opposition to Enthysiasts and Libertines we run on another extreme , that we rush on duties upon no other account , but only the Scripture is clear , Do this in remembrance of me ; and that warranted us to eat at the Lord's Supper prepared or not prepared , but to rush on the dutie while some preparation or self-examination go before is clear against another command of God , Let a man try and examine himself and so let him eat ; some duties are of that nature , that ex natura rei of themselves they require fixed preparations , as the Priests sanctifying of themselves , and these who offered before they came to the Altar , Psal . 26. 6. Exod. 40. 31 but whether this may warrant none to pray , while they first prepare themselves to pray , before they pray , by praying , and so that prayer which is preparatory must be prepared by another preparatory prayer ; and so , without end , spiritual preparations must in infinitum go on before spiritual preparations is another question . A fixed and set preparation before every duty is not requisite ; but sure a preparing of the heart to seek the Lord , should go before solemn actions . 1 Sam. 7. 3. Job 11. 13. 1 Chron. 29. 18. 2 Chron. 12. 13. and beyond all controversie , we sin against God , and stumble many in headlong rushing upon duties , not looking to a spiritual frame of heart , in comming to the house of God , and not taking heed to the feet , and in yoaking the Cart before the Horse . When we first sacrifice , and then hear , Eccles . 5. 1. godly prudence which dwels with wisedom saith both a fools bolt is soon shot , and a fools sacrifice is soon offered . Some receive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly , Mark 4. 16. 1. Sayling is more safely delay'd in the time of an extreme storm , and sowing when the wind is mighty , then attempted ; and if the affections be raveiled , and the heart smoaking with some fiery disorders , that distemper would be mourned for and prayed against ; headlong and precipitate duties done in hast argue great profanness and irreverence to the holy Lord whom we serve and worship . 2. They speak an irreverent not eying of God. 3. Want of bendedness of heart in holy duties . I speak not this , as if praying either set , or instructed , or ejaculatory suits , were to be delayed . Ass . 5. To wait upon the flowings of the Spirit , hath not one single meaning . Libertines waiting on the actings of the spirit , and there professed feriation and abstinence from praying , hearing , is a sad delusion . 1. It s a hardning of the heart , while it is to day , and then the foolish Virgins had good reason to be foolish , and to neglect the market , and buy no Oyl while the market of Mercy was gone and over , why ? the spirit blew never fair for their spiritual trading ; and therefore they are to be excused in that they sleeped all their life . 2. It s a confounding of the Rule , the Word of God , and of the Spirit which quickens the Word , and makes it effectual . 3. It s to excuse all wicked men , and to loose them from the law of God ; We can doe no better , blame the Spirit , ( say they ) which blows not ; and many other absurdities hence follow . 2. To wait on the Spirit 's flowings , that is with a lesse measure of the spirit to fetch more , and by two talents to gain four , is so lawful a waiting for the breathings of the spirit , as to plow and wait patiently for the harvest , to sayl and wait till the Jewels and Gold come home , and the Ship land , is commendable ; this is to bring forth fruit with patience , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. To wait upon the flowings of the Spirit , which out of holy Soveraignty comes in a larger measure , then is ordinary , as an high spring-tyde ; as my heart is confirmed or prepared , my heart is confirmed or prepared . Is 1. To welcome and adore the Lord in these high manifestations , and wisedom requires that the soul which is taken into the Kings chamber , and finds many outlettings , and sweet and rich accesse in praying , should multiply bills , and being heard for his own pardon as David was , Psal . 51. should put in a bill for building of the walls of Zion , and so should the soul being in a higher strain , and admitted to a more then ordinary feast of fat things , eat and drink more abundantly , Cant. 5. 1. as Esther finding the King on a strain of graciousness to her ; Esther , what is thy Petition ? follows her suit , and lays hold on the opportunity , and her suit is not for the safety of one single man , but for the lives of the whole Church of God , even all the Jews . 2. To leave off wrestling too soon is a sort of violence done , and a damming up of the mighty flowings of the Spirit ; No doubt a lazy pursuing of the victory , when we prevail with God , is a mighty neglect . 4. So to wait for the Spirit 's high manifestation , as to set bounds to him , and to look , this shall be a great feast , and the instruments are eminent , is a limitting of God ; hope of that kind would be humble and submissive : there being no word of promise , as concerning the quantity and measure of the emanations and outlettings of the Spirit ; for that is his own Soveraignty to doe with his own as he thinks good ; we would be more careful , to receive , and believe , and praise , then to widen hope , in order to instruments , to wit , such a shining Prophet , beyond what is revealed ; sure believing his word is better then censuring Soveraignty . Idolatry is here crafty and subtil . Ass . 6. If we speak of preparations , going before the real and physical stirrings of saving grace , there are not any upon our part , except we say with Pelagians , that we begin and the Spirit follows . CHAP. XI . 1. Our impotency to duties being reproved , cannot excuse us in the omitting of them . 2. The wicked habit in sleeping men is faulty . 3. Therefore the withdrawing of influences excuses not . 4. The Creatures sin is not from the Lord 's withdrawing of influences of grace formally , but from our withdrawing of our hearts from his moral Commandment . 5. The Objection of many , ( if God would give me influences of grace as he did to Moses and David I would be as holy as any ) discussed , the Objector and the Objection both answered . 6. The non-sense of the Objection opened . 7. A natural man hates influences both physical , and moral , though he wish physical influences . 8. The Objection exalteth nature , abuseth grace , and many ways reproacheth God , his Grace , Soveraignty , Wisedom , &c. Q. WHether or no doth our impotency to pray and believe clear and justifie us , in that we believe not and pray not ? Ans . Not at all : for one and the same cannot be a just excuse , and a due rebuke : but the holy Ghost rebukes our cannot as a sinful cannot , and so our impotency cannot be a just excuse . So , Joshua chap. 24. 19. Ye cannot serve the Lord. Isa . 29. 11. I cannot read the book , that is , I am sinfully ignorant of prophecy . Isa . 44. 18. They cannot understand , no more then blind men . Jer. 6. Their ear is uncircumcised , they cannot hearken . The Lord grievously challengeth the people , ver . 11. I am full of the anger of the Lord , and denounce wrath against this rebellious cannot ; for not only is the tree rejected as bearing evil fruit , but also because the sap is sour , and the bulk rotten . Christ speaks rebukingly of some impotent cannot of the world ; Joh. 14. 17. I will send you the Spirit of truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the world cannot receive , Rom. 8. 7. The wisedom of the flesh is not subject to the law of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither indeed can be . Ver. 8. They that are in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot please God. 1 Cor. 2. 14. The natural man cannot know the things of God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a condemning of the natural man , as he is opposed to the spiritual man , who is praised as one who knows the secrets of God. 2. And he is condemned as one who judgeth the things of the Gospel foolishness . John 6. 44. No man can come to me , except the father draw him ; And that is a most wicked shift of him who married a wife , Luke 14. 20. therefore I cannot come ; we excuse such wicked weakness with this , God help us , we cannot without his grace doe better . 3. The very sinful habit and power is reproved in the Word , even the power as it is contra-distinguished from the sinful act ; Psal . 14. 1. The habitual fool hath said in his heart there is not a God. The habitual blindness and hardness of heart that may be in sleeping men , the state of non-regeneration , and the state of death and of uncircumcision of heart , is condemned , Eph. 2. 1 , 2. 3. Col. 1. 13. 14. Psal . 14. 3. their poyson of nature , Psal 58. 4. the uncircumcision of heart , Jer. 9. 26. the sinful frame of the heart , Gen. 6. 5. Gen. 8. 21. Hence , of force it must follow , that this is no good consequence , the sleeping man or swooning man , acting and committing no actual guiltiness , and making no use of free-will , is guilty and rebukable before God , as the sleeping Wolf is bloudy , the sleeping Lion is cruel , because of the bloudy and cruel nature , that is inherently in both , when neither of them do actually devour ; so though influences to the material acts of sin , be not in our power , yet , since we lodge that sinful power , and virtually ( as is said ) consent to want the breathings of God , and consent that the sinful acts have hous-room , in the sleeping man , we are thence guilty upon that account , though we sleep and are patient in carrying sinful powers , and sinful acts now inherent in us , and the withdrawing of influences of grace upon the same account , cannot be an honest excuse ; why , I pray not ? yea the wicked impotency , and indisposition , and the three Disciples drouziness , and sleepiness the same way physical , being on them in the night , Matth. 26. is a new guiltinesse moral , ( for Christ commanded watching in vigorousnesse then ) and their actual not praying , is another guiltiness . 3. Under withdrawings of influences of grace we are guilty . 1. In not considering the temptation , signs and wonders we see and hear , Deut. 29. 3. yea though the Lord 's not giving a new heart , be not our sin formally ; yet our not having , nor receiving of a new heart , is our sin . The sowrness and naughtiness of the Earth in bringing forth poysonable weeds , is the Earth's own indispotion ; the Sun and Clouds extract these poysonable herbs ; the natural driness of some rocky Earth and the not raining of the clouds meet both in one , to wit , the barrenness of the earth ; and this takes not away the faultiness of this earth so rocky . 2. Our guiltiness that appears is evident , in our eik which we make to original and natural malice ; for acquired pravity meets with natural and original corruption , like two floods to make a Sea or a great River ; or as when a man forceth a wound to bleed , which of it self would bleed : And again , what ever may be said of the result of the Lord 's withdrawing of influences , we add an impulsion to his withdrawing , as the adding of the heat of an Oven neer the root of a fruit tree , to cause it to ripen , adds something to the heat of the Sun , and the Influences of the Heavens , and when the heart walketh after the heart of our detestable things , as it is Ezech. 11. 21. and with the intended bensil of the free-will , we put our seal and consent to the Lord's withdrawing ; there is no ground to complain of his withdrawing . Q. But does not the Lord 's withdrawing of his influences , since without his concurrence of that kind our actings are impossible , doe violence to free-will , which must be indifferent to act or not to act , to doe or not to doe ? Ans . This is a weak reason ; for to our willing the influence of God is natural , and so is it to our nilling ; the Lord ●akes his influences , and the withdrawing thereof connatural to all our actions to both willing and to nilling : driness and barrenness is as connatural to the tree as budding and fruit-bearing , if God add his influences either to the one or to the other ; yea , since the Lord's concurrence is sutable to the nature of second causes , the fire leaves not off to be fire , nor is its nature destroyed , if the Lord withdraw his influence , so that the fire burns not the three children : nor is violence done to nature , by the Lord 's joyning of his influence to the fire to burn in acts of righteousness or of sin ; there is still nilling and willing . And suppose that the Martyr chose to die a violent death , for the confirming of the truth , there is no violence done to free will ; nay , there is no miracle in the Lord 's concurring to the material acts of sin . 2. To have dominion over the Soveraignty of God is no part of the creatures liberty , but only it is free in order to its own actings ; nor is it essential to the free-will of Men or Angels , or any creature to have the influences of God in its power or at hand ; As it is no part of the Sun's power of yielding light , or of the fires quality of casting heat to have dominion and command over the influences of God the supreme and first cause : but the Lord hath so a dominion over second causes , both in acts natural and supernatural , that his influence as Midwife ever attends ( saving his holy Soveraignty ) the bringing forth of all births , and effects of second causes . So as in the free-wills moral actings the not acting of free-will , or the marring of the birth of new obedience to a law of God is never from the Lord 's physical withdrawing of his influence , as from a culpable cause ; but the sinfulness of the action is ever from our own sinful withdrawing of our will from under the moral sway of the holy command of God : and let it be a mystery how the Lord withdraws his concurrence , as being above a law , & he is holy and spotless in so doing , and how we are under a law and sinfully guilty in that we love to want his holy influence , and it s our sin , and he loves to withdraw his influence ; and it is his holy Soveraignty . Both which are clear in Scripture , if we confess that we are debters to the Lord , and to his just Law , and his holy Soveraignty , in that he yieldeth his influences , and in his having mercy on whom he will , and in hardning whom he will , in the Lord 's drawing of men or his not drawing of them to Christ ; in revealing the Gospel mystery savingly to whom he will , Rom. 9. 18. John 6. 44 , 63. Matth , 11. 26 , 27. nor can the Lord be a debter to the Creature in these . And this mysterie is a clear revealed truth , if we yield that the Lord 's active drawing , calling , inviting of sinners to come to Christ is his holy and sinless work ; and our passive not being drawn , and not being effectually called and invited to come to Christ is our sin of unbelief and our refusing and rebellious rejecting of his call , Isa . 65. 1 , 2. Prov. 1. 24 , 25 , 26. John 5. 40. and that he so calleth and hath mercy on whom he will , because he will , as it is the flesh and carnal wisedom that objecteth . But God so calling some , as they must come , because so he willeth ; and so calling other some , as they must be hardened , because he willeth , gives a seeming ground to two great Objections . 1. Why then doth God find fault and rebuke and eternally refuse the so called ? for if they were called with that drawing power that others are called with , sure they would believe and come : but they are not so called ; therefore God cannot blame us , & find the fault in unbelievers , Rom. 18. 19. 2. If God so call some as they obey , and others as they obey not , because he will , who can resist his will ? his will is as himself : then do we reject God's calling , and eternally perish , because God so doth will ? Now not any ever breathing , moved any such Objections , but the carnal Jew in Paul's time , and the Socinians , Jesuits , and Arminians in the age we now live in , and stumblers at the word ; for all such enemies to grace , turn the Objection into an argument against the absolute will , and invincible grace of God , and answer not with the holy Ghost , who Rom. 9. calls it a bold fleshly replying unto God. v. 20. for the holy Ghost asserts the Soveraignty of God , as the potter over the clay , & the guiltiness of vessels of wrath , Rom. 9. 22. and their disobedience in refusing the call of God , v. 29. & their following like Pharisees Law-righteousness by works , and stumbling at Christ the stumbling stone laid in Sion , Rom. 9. 31 , 32 , 33. wheras the Gentils were called of free grace , v. 24. 25 , 26. therefore they must be of the same stamp with the fleshly Jews , who thus object against us , and such are the Patrons of universal grace and free-will . Hence let that be discussed . 1. Would God give me grace I would be a man according to God's heart , as well as David . But 2. I was born in sin and I cannot have more grace then God hath given me . 3. Would God give me a new power , I would run ; now this power he denyes to me , and gives to many . That this special practical doubt may be fully removed . 1. A word to the Objector . 2. To the Objection . To the Objector 1. If the Lord had given me the same grace that he gave David , I should run as David . 1. It is of much concernment , who moves the Objection , whether a Convert , or a non-convert : it is commendable in neither ; but in an unhumbled non-convert , it is senseless . If the sense be , had the Lord bestowed on me the grace habitual and actual , such as he bestowed on David , I should be a man according to the Lord's heart , as well as David . No thanks , no praise or glory to David , that he is a man according to God's heart ; True ; and therefore no guilt is upon the Objector , nor is any punishment due to him that he remains in cursed nature ; this follows not . 2. The sense is ; had I grace I should be a gracious man : what is this but I would have been a convert , if God had made me a convert . But 1. The Objector says no more , then the fallen Angels , had the Lord made us Divels to be elect Angels , and confirmed us in grace , then should we have been elect Angels ; So might Judas have said , had grace made me the beloved Disciple that leaned on Christ's bosome , I should have been a sound believer ; this is a meer speculation , no preaching of heart-love , to the man Christ ; all the Reprobate may say , had the Lord made us all holy and sinless men in a personal union with Christ , we should all have been Christ's ; Cursed Libertines and Quakers so call themselves ; have they any more of the outlettings and flowings of free grace for that ? not a whit . 2. If God would give me the grace which he bestowed on David , I should be a man according to God's heart ; True ; but what is this to one who still dwels in nature ; should the sleeper say , had I laboured more , and slumbred and lain in my bed less , I should have been richer ; but that supposition , will neither be bread to feed him , nor a web to cloath him ; there is nothing here , but only idle wishing . O , if I had bread , and such empty desires cannot feed an hungry man , who is both idle and hungry . Were the Objector a Seeker , and did he search for wisedom as silver , and dig for her as for hid treasures , it were real or rational hunger ; but there is not a right esteem of bread , there is no wise life-hunger , such as is in living men . 3. It were good that the Objector were humbled , and did lie at the water side , and complain , oh if his Ship would fetch me over , and his wind would blow : Who shall deliver me ? what shall I doe ? were he loathing his own ways , and highly in love with such ways of godliness , as David and the Saints walked in , it were good ; joyn despairing in self , and feeling of a wretched condition , with some desires of David's grace , that should be liker a laying hold of the skirt of him that is a Jew , saying , we will go with you . But the Objector is full and rich , and self-righteous and whole , and needs not the Physician , and his own civil hell torments him not ; A Heaven of work-holiness , and law-righteousness is the lie that is in his right-hand , he feeds upon such ashes . 4. The Objector would be convinced of his backward desires : O , if I had grace I would then labour and run . Is it not 1. A contradiction ; he loves to be watered with the streams and dewings of Christ , and hates and loaths the fountain . But now have they both seen and hated me and my father , John 15. 24. The world cannot receive the Spirit , John 19. 17. and so must hate the Spirit and all his influences ; Fools hate wisedom . And 2. Every spece and kind of being is delighted with its own being ; the Serpent hath not a desire or a real love to be turned into a man , nor would a Lion be turned into a Lamb , nor a Divel into an elect Angel ; that desire is contrary to the malice he hath to the image of God in the elect Angels ; the withered Earth loves rain and dew , it would be perfected in its kind ; but a body of sin fights to keep its own being , and would not be destroyed by an habit of grace ; nor doth an heir of wrath and a limbe of Satan , seriously desire to be a child of God ; nor one tormented in Hell really will to be a holy Saint in Heaven ; he only would be an eased and painless man , and seeks not to be free of blaspheming God. See Balaam's , and the rich man's desire , Numb . 23. 10. Luke 16. 24. Rev. 6. 15 , 16 , 17. 3. True it is , we love not moral influences ; and to be actors in holiness , that spoils and robs the man of his sweet lusts : we would be content to be passive and have the breathings of the Spirit come upon us sleeping and without toyl , that we might feel the only sweetness , and delight of duties , not the duty and the gracious acting it self ; as a man loves to have been made holy , not to be holy , nor to be made holy by acting and toyling ; for the man who hates the Spirit and hates Christ , as the unrenewed Objector doth , how can he love unfainedly either the gracious habit of holiness , or the gracious influences of Christ ? and therefore we may have a desire , of the Lord 's real and physical influences , and hate holy moral influences ; for the damned only deprecate torment , but they make no prayers to God to be made holy , Mark 5. 7. Matth. 8. 29. Rev. 6. 16. 4. He who so objects , being a non-convert , yea all converts in this life in so far as there are in us the remainders of a body of sin , close not a little with that divinity of Satan , Gen. 3. 5. Ye shall be as Gods , knowing good and evil ; and therefore love to be independent and to be from under God , as is the unhappy word of Spira in point of suffering , O if I were above God. So speak the enemies of our Lord , who love not gracious influences , ( as Christ is a wel-governing , a sweetly awing Lord in all his influences ) Psal . 2. 3. Let us break their bands and cast away their cords ; though they be silken cords . So the Citizens of Christ , Luk. 19. 14. hate him and set mans will on Jesus Christ's throne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We will not have this man to reign over us ; the World hates a ruling and reigning Christ ; and so we hate his holy actings , and the wishing to have grace and gracious influences ruling in us , is a dream ; we really desire no such thing , but love an independency of our own , as was the unlucky prayer of the son who loved not to be under his heavenly Father , Luke 15. 12. The younger son said to his father , Father , give me the portion of goods that falleth to me . And so hate men the Lord in his influences of the word , rebuking them , Isa . 30. 11. Cause the holy One of Israel to cease from before us . And so this Objector ; O that he would give me the double of David's grace , is an empty wish , as if hot fire would say , O that I were quenched with cold water ; a lover of grace must be a gracious man. As to the Objection it self , 1. It is false ; If I had grace , I should improve it to gracious actings : For you improve not nature , and the endowments and parts of nature , to natural actings ; and upon the same account , he who improves not grace of three degrees , would not better improve grace of six degrees . Natural wisedom is not used for Christ , but against him , and the Gospel , and is mispended in plotting , laying of snares for the godly , in taking crafty counsel against the Israel of God , in gathering and heaping together riches , in painting and busking lies against the truth , and a thousand ways of that kind ; whereas that wisedom might have been profitable , for building of the house of God , and in edifying a mans own soul , and the souls of others . 2. In relations ; of a Master , a Head of a family , a Parent , the power hath been used against God , not for him . Would God I were Judge of the Land , I would doe justice to every man. And when Absalom was made a piece of a King , he did no justice , in lying with , and defiling his own father's wives ; then Absalom if he had had triple more power , he would not have used it better . 3. In the matter of age ; Were I old and grave , I would use the power of grace I have , to repent , walk softly , and be holy . Who told you that grace or parts not improved for God shall grow ? and suppose they grow , who can promise , except he give free will surety , that he shall improve grace , except by the help of grace ? and though grace help grace , yet cannot free will engage for the time to come , to set a dyet and term-day for turning to God the next year , and when you are old ; when as ye are obliged while it is to day not to harden your heart , and presently to repent : this is to make repentance a tree which bears not fruit , while some scores of years after its planting ; a holy heart doth fear and tremble under the present hardness and deadness . 4. In the point of instruments of doing good ; If I had much riches , I would build Churches , Bridges , Hospitals , entertain many Poor , erect Schools and Colledges ; Now , have the loyns of the poor and naked blessed you for any you have cloathed , even according to what you have . God seeks of no man above that he hath , or according to what he hath not : and if you fail in what you have , what can you say for what you have not ; the formal cause of the charity , is the pouring or drawing out of the soul to the hungry , Isa . 58. 10. in faith , in lending to God , and casting your bread on the waters , Eccles . 11. 1 , 2. Prov. 19. 17. Psal . 37. 26. Now a house full of Gold , cannot add a dram-weight to your mercifulness , and your trusting in God : but you are so much the richer that you have a stock in Heaven , then if thou hadst a great venture at Sea , and so much Gold and so many Jewels comming home to you from West-India ; nor can plenty of gold give you more grace . 5. Had I more grace , I would not deny Christ for fear of men , nor sell Christ for money , as did Peter and Judas . Now just so spake the Scribes and Pharisees , Matth. 23. 30. If we had been in the days of our fathers , we would not have been partakers with them in the bloud of the Prophets ; and yet they slew the Apostles , and beat the Prophets , and killed the precious heir Christ , Matth. 21. 33 , 38 , 33. Would ye have washed Christ's feet with tears , and wiped them with the hair of your head ? would ye have kissed his feet ? would ye have forsaken all , and followed him ? your own heart must be dear and precious to you , when you undertake so much in its name ; and yet many that so speak in our age , persecute godliness , and hate Christ in his members ; and many go off that way many miles on the North side , and the South side of the Cross , when the holy Ghost saith , there is not a Bridge over this River , but we mnst wade and swim through , at the nearest ; and the road-way is , that through much tribulation , we must enter into the Kingdome of God , Acts 14. 22. 6. Yet if I had the grace of David , I would not do as many doe : what is that ? ye would not have committed adultery and bloudshed ; could you have commanded the influences of God , and warded off an evil hour of a sad desertion ? so vain men have their own middle science , the new scientia media , that Jesuits have put upon God : the man foresees he could make a world of his own ; for they say as the men , Jam. 4. 13 , 14 , 15. who eye not God in all their ways say , if we go to such a City and buy and sell , we shall get gain , and say not if God will , if we live ; so many , had I a stronger habit of grace , I would not use self , and ( I ) and free will as Adam did ; but know , it is a badder self , and a more wicked ( I ) then was in Adam ; for the self so speaking , is the flesh and the unrenewed part , and there was no unrenewed self , no such flesh in Adam , while he was yet endued with the image of God. So is this the ordinary discourse and language of this woulder , and wisher ; by God's grace I should walk more closely with God then Noah , sure , more sincerely then he , I would not have been drunken with wine as he ; but believe you that God who gave the habit of grace , to Noah , to Moses , to Dauid , to Hezekiah , would have given you all the actual influences to eschew the slips of infirmities , which these men committed ; and except you suppose this , you must lean upon the habit of grace , which is but a creature , and so must not have the room of God. Now if you have not any such habit , your hope must be a broken Tree , and you leaning on a Cypher , and upon nothing . 7. The affections of desire , love , joy , sorrow , fear , faith , hope , anger , which remain in unrenewed men , lustered over with some remainders of the image of God , are wasted profusely in the service of sin ; and these affections might serve much in a way of honouring God : And it s a pity that woulding and wishing is the All of many mens religion ; had I more grace , I would more honour God. Which is retorted , 1. Had I more habitual grace , and a richer talent , I would more dishonour God ; Some have a great stock , and sin more terribly against the received mercy of habitual grace . 2. It s retorted , Had I more of nature and of natural parts , I should doe more for God ; but more of nature you have , and what doe you ? Is it not thus ? had I the wings of an Eagle , I would flie . But these wings you have , and you lie , and you creep ; you doe but slumber and sleep in the ways of God , you flie not . 3. Why is not this said , Had I more corruption ( as it is easie to gain here , and doe evil , and wax worse and worse ) I should run with Divels and Reprobate men , from evil to worse ; for this is a truth , had I the acquired blinded mind of Pharaoh , and trayterous heart of Judas , I should be worse then they . If it be said there is not the like reason between nature , and grace ; for one habit of saving grace helps to make the will stronger , and more bent to gracious actings , then gifts or common parts or natural parts . Ans . It is true ; the habit of saving grace makes the soul readier to act savingly for God. Saving grace doth more strongly effect the will in an habitual way , for gracious acts ; But no habit either of grace or nature can actuate it self ; and therefore it is presumption in a way of relying on the habit of grace to promise much to our selves . 8. Had I extraordinary helps of a teacher sent from Hell , I would believe . Ans . 1. We believe not the word spoken by Angels , the Law , nor the word spoken by the Lord , Heb. 2. 3. and Heb. 12. 25. For if they escaped not , who refused him who spake on Earth ; much more shall not we escape , if we turn away from him who speaketh from Heaven . Christ came from Heaven and out of the bosome of the Father , and hath preached Heaven and Hell to us ; for he had experience of wrath , answerable to the pain of Hell. 2. This is no other shift , then that of the rich man in the Parable , Luk. 16. 30. Nay , father Abraham , if one went to them from the dead , they will repent . Now repentance flows not from the Preachers experience , though he had seen and felt the pains of Hell , or the joys of Heaven ; nor doth the experience of Heaven's joy or Hell's torment , heal the broken and wounded will ; and the rich man's divinity hath been the same with Pelagians way , that if the word be feelingly and dexterously proposed , it can waken up the sleeping free will ; and repentance is a work of nature , if the fire be dexterously blown upon , it will certainly flame , and all depends upon the running and willing of his five brethren . Now common grace , free will , and natural ability , at best is but a potency ; the actual stirring of saving grace must extract , and ( to speak so ) milk out of the very saving habit , acts of sound believing , and repenting , or then the will and the habit must lie dead : far more is this true in natural powers and common graces . Now in all this our Saviour answers well the whole doubt ; he that is not faithful in little , can he be faithful in much ? Luke 16. 11. If therefore ye have not been faithful in the unrighteous Mammon , who will commit to your trust the true riches ? Verse 12. And if ye have not been faithful in that which is another mans , who shall give you that which is your own ? Our Saviour reasons most strongly , Joh. 3. 12. If I have told you earthly things and ye believe not , how shall ye believe , if I tell you of heavenly things ? He that is not able to bear a burden of the weight of one pound , would he bear a burden of a thousand talents ? So he , If the Lord had given me ten talents , I should have equalled David or Paul , or the beloved disciple John , in grace and holiness . Now ye have not improved two talents , but digged them in the Earth : For it is not here as in earthly things ; mow a Meadow twelve times in one year , and after thrice mowing ye shall have but little : take continually away from a deep fountain , and draw water from it night and day , at length it shall be ebb or dry ; but act and improve the habit of grace , and the more it shall grow , and encrease : And its certain , grace can waken up sleeping free will , but free will cannot stir up grace ; death cannot make use of life , but life can work upon deadness . The next answer to this ; had I grace , or more grace , I should be as holy as David : it s a blowing up of nature , and a dethroning of Christ . For this ( I ) when you say , I should be holy as David , is not that gracious ( I ) of which Paul , Gal. 2. 20. I live not , but Christ lives in me ; but its ( I ) and ( self ) divided from self and grace : but woe to the will separated from Christ ; woe to the branch cut off from the green and flourishing tree , its good for nothing but the fire ; woe to the arm sawen off the living body ; and by this , as one saith well , If God would give the power , you would of your self , add the will , this is the Pelagian heresie . Let God but make a stirring and a blowing , and give a sort of will , I could doe wonders : as if it were not the Lord , who works in us both to will and to doe of his good pleasure . Phil. 2. 13. yea it lays little upon God's calling : ( for he calleth Cain and Judas ) and much , yea the All of our salvation on our Answering . Christ knocks by word of mouth , and ( I ) and ( self ) free-will opens the heart of Lydia which debaseth Christ and powerfull grace . In all which consider , had you the influences of grace at your disposing ; 1. Then , might free will bar the Iron door , against sin ; that sin of Angels and men , without free wills good leave should never enter the world . And the Creature should be more Master and Lord Governour over providence , then the Soveraign Lord himself : then could the Lord erect no theatre , nor set a Chair of free-grace to the Mediator and Lord of grace , Jesus Christ , while first he took Counsel with created free will , and say , O creature may I have thy good leave to send my Son to the world , and the disease must be consulted , shall there be such a precious one , as the Physician , the healer of sinners ? It s true , no sinner , no Saviour ; no lost one , no Redeemer , such as our Emanuel ; but it s known , if influences of grace be , ( as Pelagianizing universalists say ) at the disposing of nature , with that absolute indifferency , the free creature may stand , or may fall , let the Al-governing Lord doe his best to the contrary : there is here a created Soveraign dominion ; If God create the creature free , it involves a contradiction , that God should be free to hold out or bring in sin , and hell , and misery , and God is indifferent ( except man must irrevocably perish ) to send his Son in the flesh , to saue finners : and such a providence might have been , if mans free will had so been pleased to dispose of its own free acts , and of the influences of God , there should for ever have been no Saviour , no Emanuel , no declared free grace , no gracious design in God to open experimentally to Men and Angels the wonder of Christ and free grace ; but that must come upon the Soveraign Lord , by some bide-by design of nature and created free will. 3. Were influences at our disposal , we might make our prayers only to our own free will , who only can by this way hear and help ; but we pray to God only for quickning , determining , leading , and stirring up influences , and for effectual teaching ; and influences are in a good hand , when the matter is so . 4. The unregenerate , as in Shepherd's select Cases , page 96. pag. 102. are not within the compass of any conditional promise , though in Baxter's Append. to Aphor. to Obj. 10. 11. p. 28. he puts a note of censure on it : for if the new heart were in the power of Cain and Judas , and this were holden forth to all and every one of mankind ; run well and win the crown of conversion , and of the life of grace and of glory . For 1. You have sufficient grace to win it . 2. You have the influences of grace at your own disposal and power , be you Brasilian , Indian , or what else . Then were all men made independent Lords of salvation and damnation , and of the holy and deep decrees of Election and Reprobation . And if so , there were not such a thing as a decree of Reprobation , but as a sort of over-birth , and a decree of some after-wit , in the holy Majesty of God ( after he were disappointed of his former Gospel-decree of choosing all to glory ) who wisely , yea out of his manifold wisedom willed and decreed all to be saved , so they would use the universal power , and the influences of grace well , as they might and could ; but unto what God should such make their prayers ? whether to God the Father of our Lord Jesus , or to themselves , I cannot divine . 5. If so be influences be at mans disposal , could he kisse the Mediator , stoop to free grace , and adore it , praise and sing his glory , who sits upon the Throne , and commend the Lamb who redeemed sinners out from among lost sinners ? 6. In reason we can no more time , and dispose of the measure , manner and kind , of our own comforts , and of the kind and measure of the Lord's influences , then the Earth can dispose of the quantity of rain , and dew ; and herbs , corn , or growing trees , can determine of the influences of the Sun , Moon , and Heavens . The third Classe of Answers to the Lord 's restrained way of giving of grace , and to him who says , ( Had I more grace , I should be more holy ) must be taken from the holy attributes of God ; for this quarrel , why would not the Lord make me holier and let out richer influences of grace ? is a reproaching of his Soveraignty . He makes not all the lumps of the great masse of clay , vessels of honour ; that is true : Nor have they all alike nearness to the Throne of glory or the like measure of glory that are in Heaven ; nor alike measure of gifts , all are not Apostles ; nor alike measure of grace and holiness ; nor are they all equally poor or equally rich , or equally wise and learned , or equally believing in the same measure of assurance , the same measure of joy ; For when Paul disputes thus , he hath mercy on whom he will , and hardens whom he will , it comes to this ; Why doth he then find fault ? it is not in him that runs and wills ; if the Lord would effectually call us Jews , we should run and will , and obey as vigorously as the Gentiles doe . But the Lord doth not so call us ; therefore he cannot rebuke us , or find fault with us , that we believe not , and receive not the Messiah , and the righteousnesse of God through faith , which is the very Objection in hand . 2. As the Objection is against the Soveraignty of God , so it is against the infinite wisedom of God : Why should the infinitely wise Lord , knowing , if Judas , and all the disobedient refusers of Christ , had the same grace , and influences of grace bestowed upon them , which he freely bestowed on his own , they would have obeyed ; deny that grace , and these influences , he knowingly denies them ? After the Apostle in three Chapters hath discussed this , Rom. 11. 33. he acknowledges there is a deep in it ; O the depth of the riches , both of the wisedom and knowledge of God! how unsearchable are his judgements , and his ways past finding out ! No wonder it be a depth to me ; but there is no more deep in it , if all have universal sufficient grace , and if all have the influences of grace in their power , then this is no depth : He that believes shall be saved ; he that believes not shall be condemned , and God rewards those who seek him : I deny not there is a depth in all God's ways , in the industry of a Pismire , of a Coney , of a Locust ; yea how the bones grow in the womb of her that is with child : But because the Apostle having discoursed of Election and Reprobation , and of the Righteousness of Faith , and of the Law , Rom. cap. 9. c. 10. and of the casting off the Jews for a time , and the incomming of the Gentiles , Rom. 11. and then concludes , ver . 33. O the depth , both of the riches and knowledge of God , &c. there must be another sort of profundity in the words , to humane reason , then that wisedom of God shining in the works of Creation and providence , Rom. 1. 19 , 20. Psal . 92. 5 , 6 , 7. Psal . 107. 43. Psal . 58. 10 , 11 , &c. Now the Doctors of universal grace , and such as submit election and reprobation , obedience to the call of God , and disobedience , and all the influences of grace to the determination of free will , arise no higher then the depths of mans willing , and nilling . As also the Objector in this saith , God might have more honour and service of me , if so it had pleased him ; and what is this ? but God would be wiser , should he bestow grace and the influences of grace on me , and all mankind ; for even such Arminians who cannot deny but God foresees , what motions and influences shall prevail with free will , what not , are burthened with this doubt ; as we are , if mans carnal wisedom be judge . 3. This is a complaining against the free grace of God ; there is a sort of grace of Creation , and a Comet or a Star is here left to complain , why made not the Lord me a shining Sun ? and the Thistle must challenge God , why made he not me a Fig-tree , or a Vine-tree ? are not here beggars at the Lord's door boasting the Lord , because they get not an Almes of begged and borrowed being after their own carnal will ? So here , what ebness of grace was this , that the Lord would not bestow the same influences of grace on Beelzebub the prince of divels , before he fell , as upon the Angel Gabriel , and the Seraphims , who flie with wings to doe his will , and cover their faces with wings , as blushing before infinite holiness ? why bestows he not as much saving influences on me , as on David , Moses , Noah , Job , and Daniel ? why not as much grace , and of the fulness of the anointing , as upon the man Christ , that holy thing , Jesus ? 4. And is not free goodness here complained of ? God knowingly and wittingly ( saith the lying Divel ) envying you should be gods , forbids you to eat of the tree of knowledge of good and evil . Envy is contrary to communicative goodness : free goodness gives freely in measure , in weight and number , as best pleaseth him ; now God gives not grace enough . 5. His holiness and righteousness is arraigned . 1. He did not from eternity shew mercy , nor provide a new heart for me ; then , that I serve not , as he deserves , let him blame himself , not me . 2. He created me a slippery clay vessel , which he saw should fall upon stones , and be broken ; he might have made me brass and iron , that could not be broken . And 3. that I sin , wanting the fulness of the anointing , and influences in a personal union , as in the man Christ , is a defect in God , not in man ; and all the sins I commit , he could have prevented them , and either would not , or could not . 6. It s repugnant to the Lord 's holy charge , in governing the world ; I would be holy and run , but he withdraws influences . What is this ? but I doe my part , but the Lord is wanting in his part ; I am willing to run , but he draws not ; I follow , but he refuses to lead me ; I answer , but he calleth not : a holy meekned soul sees all the blame in it self , and mercy and inviting kindness in God. 7. I would doe otherwise , but ah my sinful nature ! I was born in sin ; this is a blaming of providence . 1. God denies influences , and the fulness of the holy Ghost from the womb to me , and all mankind , which he gave to the man Christ . But 1. The flowing of sin original is a work of holy justice , who so punished the first fall ; and you carp not at the indwelling of sin original , by which the poyson of the sinful nature , is hateful to God , Gen. 6. 5. Gen. 8. 21. but at the Lord 's righteous smiting of our nature . Shall the clay say to him that fashioneth it , what makest thou ? Isa . 45. 9. and as if he were a patient under sin original ; Ah , I would be from under a body of sin , but I am captive , sold under sin ; This is a lye ; every man is in this sense a captive under sin original , in that , nill he , will he , he is born in sin : and the flux of justice so determined , ere the man was born , but the unrenewed Objector is not so a captive : he that was never humbled for sin original , as David confesseth it his plagne and sore , Psal . 51. 5. and Job 14. 4. is not a captive , but a consenter to sin original . 2. He that willingly lends lodging and a furnace , and a warm hearth-stone to sin original , and remains willingly in the state of unrenewed nature , is not a patient under sin original , the man is not a captive and a prisoner against his will , to him who hath the power of life and death , and to him who sends a writ of grace , and bids him come out , and casts ope the prison doors , yet he remains there , eats , drinks , sleeps , sports . Christ the Lord of life hath sent the Gospel , which is a bill of free grace , he bids you come out of cursed nature , be renewed in the spirit of your mind , come to me , and I will ease you ; yet ye will not change your life , this 20 , 30 , 40 years , since the Gospel of grace came to you ; you eat , drink , sleep , wake , laugh , rejoyce in a state of distance from Christ , and refuse to come out of that prison . 3. I would I were without original sin , ( ye say ) and yet when you willingly lye , swear , whore , you put seal , subscription , and consent to Adam's first sin ; He that delights in the streams and drinks with delight , does he not love the water of the fountain ? then to say , I would be without sin original , is as much , as I would be without sin , and I would not be without sin ; does not this man allow Adam's deed , and serve himself heir to Adam his father's sin , twenty times in one day ? and in such a man sin original is not diminished , and brought down to a sin of infirmity ; as in Paul , Rom. 7. 15. For that which I doe , I allow not ; for what I would , that I doe not ; but what I hate , that I doe . That is a sanctified would , a renewed hatred of one entering a protestation against sin ; but original sin lives in its vigour and reign of the Law , in this man ; and where this sin hath the full consent and bensil of the will , the Law , in its condemning power , is on its side . Hence that excuse the man brings , as in Fenner's Wilfull impenitency , page 95. 96. which proves that he is not humbled ; thou excusest thy self for thy original sin too ; Lord I would be without original sin , but I cannot ; if I could , I would . Belike then if it had been thy case , as it was Adam 's , thou wouldest not have eaten of the forbidden fruit ; and therefore it was his fault , and not thine , and thou wouldest not have sinned , if thou couldst have otherwise chused . David confesseth this sin as his personal , as well as his natural sin , Psal , 51. 5. Behold , in iniquity ( that is the highest of sin ) I was formed , and in sin did my mother warme me , or conceive me , He names the person twice ; and the holy Ghost blacks all faces with this sin , Rom. 5. 12. All , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have sinned , and yet this Objector is more innocent then Adam . Verse 18. By the offence of one , judgement came upon all men unto condemnation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Verse 19. By one mans disobedience , many were made sinners ; that is , all , except the man Christ ; and this man must be free of sin and condemnation , as the second Adam . 4. He would have original sin removed in an extraordinary way , and not in the Lord 's own way , and so tempts God , as Satan tempted Christ to work miracles for bread , and to cast himself down over the pinacle of the Temple . 1. Now this , Lord , I would be without sin original , but I cannot , thou hast so ordained my nature to be ; but it is against my will and my heart , for my heart hates it , its double dealing , and an untruth ; for then the will must be clean , then the Objector must be cleaner and holier , then God says in Scripture the unrenewed man is . 2. Then must the will be , by nature , free of sin original , whereas the frame of the heart is only evil from the womb , and deceitful and desperately wicked , Gen. 6. 5. Gen. 8. 21. Jer. 17. 9. 3. Then must the holy Lord be in the fault , who might give influences of grace , and a whole nature ; yea , and the holy Ghost from the womb , as he did to John the Baptist , but denies it . But 1. God hath appointed no extraordinary way of healing our nature . The Baptist was from the womb cured of the dominion of sin original , it entered not with his life , in its full reign , as a King , as in others , and sin original was in the Baptist as in others , as to the demerit , if God should have entered in judgement with him . Now the Objector would be free of original sin in his own way , not in God's way . 1. He condemns God in that ever he permitted such a sin to be ; what warrant is there in Scripture for striving with any providence or physical influences of God ? none at all . 2. What warrant to complain that all from the womb have not the same influences of grace which the Lord graciously bestowed on John Baptist ? 3. What warrant to desire the extraordinary removal of sin original by annihilation ? for God hath appointed the Lamb of God to take away sin , and to dissolve the work of the Divel . The Lord's way is by praying , Wash me , and I shall be white as snow : and the Lord will tie us , not to the Socinian absolute taking away of sin , without Christ's satisfaction , but to an ordinance of the Law , Psal . 51. 7. Purge me with hysope . Hence this deceit or sinful conceits in many ; If God would add stronger influences of grace , I should be holy as an Angel. But this he does not ; and so comes in a lazie dispairing , if God will not give stronger influences physical , I cannot help it : I doe all that a man can doe , I pray night and day , tyde and time ; therefore if I perish , I must perish : if God will not save me , I cannot be against his will ; I can doe no more then I doe , but must refer my self to his will ; So we would consider well , this sinful case of conscience , When 1. the man wishes to be free of the inherency of sin , because something that is penal in lust torments , and hinders sleep ; some bodily pain goes along with night drinking , but yet he sticks strongly to the sinful acting thereof . 2. When the man should repent and mourn for his sinful delighting in sin , he murmurs that God would not counter-work the being of it , and that he so permitted it to be , and so disposed of the place , and strength of temptation , since he could have made it never to have been . And 3. The man wishes he might be a patient in the removing of it , and frets that God will not take it away , while he sleeps , but withall he refuses to be an actor ; 1. In sorrowing according to God , and in loathing it . 2. In challenging himself , Prov. 5. How have I hated instruction . 3. In a godly improving of Jesus Christ , as the ransome-payer , and believing in him , for the Lord's way of moral removing of sin , by pardoning thereof , Jer. 50. 20. But this is also a tempting of God. 1. We are not to pray for influences physical simply , and absolutely for all uses , and ends to work miracles , to remove mountains , but especially we are to pray for more influences , and such as are sutable to our ordinary duties ; Psal . 119. 36. Incline my heart ( but he suits not of God every bowing of the heart , abstracted from the word ) incline my heart unto thy testimonies and not to covetousness . Ver. 133. Order my heart in thy s●eps , let not any iniquity have dominion over me . 2. David seeks not every sort of quickning influences ; but Psal . 119. 25. Quicken thou me according to thy word . Verse 40. Quicken me in thy righteousnesse . Verse 88. Quicken me after thy loving kindness . Ver. 149. O Lord , quicken me according to thy judgement . Ver. 156 , and 116. Vphold me according to thy word , that I may live . Quakers and Familists seek after the furious wild-fire of hell , skaddings and flammings of a spirit abstracted from the word ; Hence the brothers killing of the brother hath been father'd on the Spirit , and railing , bitter speaking , blaspheming have been laid upon such a spirit . 2. A spirit that suggests neglect of ordinances and means of salvation is not the Spirit of God. Would God put forth more power , and stronger influences , I should be holy indeed ; in the mean time the man sleeps . So would the Lord put forth stronger influences , corn , and wheat , and vine-trees should grow without husbandry , and sowing ; shall the husbandman plow not , and pray for such an harvest ? so may the man say , I le eat not , God can nourish me without bread . Influences in the fixed and ordinary providence of God , are neither promised , nor to be expected , but in God's way of using means ; the hand of the diligent makes rich . Should one step out of the Ship and attempt to walk on the Sea , having no warrant , but a spirit divided from the use of means , and from hearing , reading , meditating , praying ? were not this a proud tempting of God ? 3. Do not all the wretched and prophane , practically contradict God ? the drunkard will draw , and pull by head and hair , influences to his drunken prayers ; the swearer , the oppressor , and the loos-liver will force influences to his empty faith , I believe and am saved ; and there must be influences at these golden words , Jam. 2. 16. spoken to the naked and hungry , Depart in peace , be thou warmed and filled . There is some carnal fire and heat in their formalities , and they look upon these influences of God and thank God for them , Luke 18. 11 , 12. when as these influences are rather wrathful plagues of God , joyning with our sinful acting of hypocrisie , then favours and gracious concurrences of God. But as to the lazie dispairing , 1. It was the peoples way , when they are exhorted to repent , Jer. 18. 12. There is no hope , but we will walk after our own devices ; and they were far from doing all , that men can doe , and praying night and day ; they were stealing , murthering , whoring , following false gods night and day , Jer. 7. 9. and yet they said they came to the Temple to pray and sacrifice night and day , ver . 10. 2. Is it not dreadful , that when God refuses to rain down influences on sleepers , and the Spirit breaths not upon dreamers , and men are resolved to doe no more , not to add a farthing more ▪ for the field and the precious pearl Christ , if they perish , they must submit themselves to the will of God , they cannot force the Lord , nill he , will he , to save them ? true , all the Reprobates that cry to hills and mountains to cover them , whether they will or no , they must refer themselves to the will of God ; and this is a wicked chiding with God : if God will not save me by such actings , as may stand with mine ease and pleasure , let him destroy me ; for I le doe no more then I doe . 3. This is a murmuring , at the very marrow and flower of the Gospel , John 6. 43. Murmure not among your selves . Ver. 44. No man can come to me , except the Father that sent me draw him . Then are we enclined to make war with God , because he will not give us drawing influences , and bestows them upon some . Hence these Disciples gave over all use of means , ver . 66. Went back and walked no more with Jesus . What then shall they doe ? they cannot force God to draw them : if the Lord will save us , it s good ; if not , we cannot mend it ; we 'l follow Christ and his new-Gospel no more . 4. Is it to you , fools , so approved a course to give over means , so blessed of God. If it can be made out , that the influences of God do so serve ( in a manner ) the instustry of men , then are ordinances and means not to be neglected . 1. Means used are the Lord's way of comming to us , and our way of coming to him , whether in the word preached , Acts 2. 36 , 37. Acts 4. 4. Acts 10. 44. Acts 16. 14. John 4. 9 , 10 , — 29 , 30 , 39 , 40 , 41 , John 4. 50 , 51. or in miracles or any other lawful way , 2. Because to some certain using of means in faith , there is a promise of an effectual blessing made , Pro. 2. My son , if thou wilt receive my words , and hide my Commandments with thee . Ver. 2. So that thou encline thine ear unto wisedome . Ver. 5. Then shalt thou understand the fear of the Lord , and find the knowledge of God. Prov. 8. 17. I love them that love me , and they that seek me early , shall find me ; John 3. 18. 36. John 5. 24. John 11. 25 , 26 , 27. Prov. 3. 1 , 2. Prov. 4. 20 , 21 , 22. 3. Neglect of means is dreadfully punished of God , Prov , 1. 24 , 25 , 26 , 27. Prov. 5. 12. Prov. 6. 9 , 10 , 11. Luke 14. 16 , 17 , 18 , 19. 10. 24. Hence the killing of the Prophets , and of the heir , is plagued with being cast out of the Vineyard , and the removal of the word of the Kingdom . 4. The assiduous using of means , and Jacob's wrestling in prayer all the night until day-light , receiveth the influence of a blessing , and of the hearing of the prayer in faith and feeling , Gen. 32. 26. 29. and it puts the soul in a nearest capacity to receive influences from God ; love-sickness near the throne is near to influences of grace & glory , as sweet smelled herbs are near to such influences , so as presently they yield honey . Some refined earth curiously hardened by the influences of the Sun , is near to be turned unto fine gold , or choice silver ; when we go about earthly business with half a heart or godly indifferency , and with a distance from the Creature , we grow more heavenly and more disposed to receive the influences of God. But such a promise as this made to an unrenewed man yet in nature , this doe , and ye shall be converted , I read not ; or let nature doe and grace follow ; or let common grace begin , and the special grace of conversion shall follow . It cannot be proved by the word which Mr. Baxter saith , Appendix to his Aphorismes , answer to Obj. 10 11. pag. 260. That men would not accept Christ , and so believe for remission before their lives be reformed ; and that Reformation of life must go before the belief or knowledge of pardon , though not before justifying faith . For 1. This is to bid men keep a distance from holy Jesus , and not come at him , or touch him by faith , though the soul be humbly trembling before him ; as the woman , Luk. 8. 47 , 48. Mark 5. 33 , 34. until they be holy and righteous . It is very like to this , come not within sight of the Physician , by faith , until first you be healed and reformed , or come not to buy the fine linnen and the righteousness of the Saints , until first you be well cloathed with your own inherent righteousnesse : But who shall heal the sick , and cloath the naked sinner , if it be not Christ ? Now Christ not believed in for pardon , is he at so huge a distance from a sinner that he cannot heal , if never seen , and never touched by faith ? 2. This is to bring in an inherent physical pardoning and justification by works ; the Scripture knoweth not of any justification but one , and that is through the Redemption which is in Christ Jesus . 3. What is meant by Reformation , whether halfe or whole , whether begun or compleat reformation of life ? who le and compleat reformation there is none , while the end and departure out of this life ; and so no man is to believe remission of sins , until they be going out of the body . This is the comfortless doctrine of Papists , never to know and be assured of the graces freely given us of God , as in 1 Cor. 2. 12. and that Christ is in us except we be reprobates , 2 Cor. 13. 5. and never to know that we have life eternal , and never to know that God hears us , and that we are of God , contrary to 1 John 5. 13 , 14 , 15 , 19. until we be going out of the world : as if Paul and John , did write onely to comfort dying Corinthians , and believers ; and none could be of good cheer , and love Christ much , knowing their sins were forgiven ; none could have hope , joy unspeakable and full of glory , and know they know God , and are translated from death to life , because they love the Brethren , until they be expiring , contrary to Mark 5. 24. Matth. 9. 1 , 2. Luk. 7. 47 , 48 , 50. Rom. 5. 2. Rom. 8. 18 , 24. Col. 1. 5 , 27. 1 Pet. 1. 5 , 6. Matth. 5. 11 , 12. 1 John 2. 3. 1 John 3. 14. as if the holy Ghost should comfort us , and bid us rejoyce at fancies and at Moon shines , which we have to day , and may loose to morrow . If he mean half and begun Reformation ; it must be begun justification , begun regeneration , begun conversion , and believing savingly begun , but not compleat : Now men cannot reform their life , until they please God , Heb. 11. 5 , 6. nor can Enoch reform his life and walk with God till he believe : and believing necessarily is a laying hold of Christ for pardon , Acts 10. 43. Luk. 7. 50. Matth. 9. 1. 4. Nor can there be a continued tract of repentance , and begun reformation of life which is a work of the Gospel and New Covenant , not of the Law , except there be a hopeful mourning for sin , and a looking to him by faith , whom we have pierced , Zech. 12. 10. nor is it godly sorrow working repentance to salvation never to be repented of , as 2 Cor. 7. 10 , 11. which wants faith of salvation , and faith of salvation in Christ without faith of pardon , yea or begun justification without faith of pardon , is unpossible . Nor can there be a bringing forth fruit in Christ as implanted in the Vine-tree ( which is only reformation of life acceptable to God ) while men be first , by faith , engrafted in Christ as branches , growing in him , John 15. 1 , 2 , 3 , 4 , 5. nor walking in God's Commandments , while first the heart of stone be removed , and a new heart and a new spirit given , as Ezech. 36. 26 , 27. Isa . 44. 1 , 2 , 3 , 4. nor can we believe with justifying and saving faith , while we be born again , 1 John 5. 1 , 4 , 5. for if so , it were as much as the tree blossoms , grows , and brings forth fruit , ere it be planted , and the birth moves and stirs and receives seed and nourishment in the womb , before it receive life in the womb . 3. Nor does the Scripture tell us of a premeriting of the faith of pardon and remission by a reformation of life , so as conversion , the Gospel , and accepting of Christ as Lord , and a tract of obedience was required of the Jaylor , of Lydia , and of the Thief upon the Cross , before they believe . For accepting of Christ as Lord , is obeying of Christ , and faith in Christ , as saith Mr Baxter ; and so Faith must be required before Faith , and Reformation of life , before Reformation of life ; and so Mr. Baxter forbids us to believe and accept Christ , for our Lord and King , pardoning treason , while first we have reformed our lives . Now to reform our lives Evangelically , ( for of this he must mean ) is to accept Christ as our Lord ; that is , to doe Evangelically and live , to obey the new Law , and to perform new obedience to Christ . Hence he saith , ibid. pag. 28. I desire him to tell me , whether he can prove , that any mans sins are pardoned , before they have accepted Christ for their Lord ? that is , before faith . If not , whether this be not the Subjection of the soul to Christ to be governed by him , and so a heart-reformation . Now it may be told Mr. Baxter , that accepting of Christ as our Lord , pag. 285. That is to take him both as our Saviour and to obey him , pag. 286. to be subject to him and obey him , and to square our actions according to his will. Now the actions are not one or two , but all our actions to our death ; and so no man compleatly takes Christ for his Lord , and so no man compleatly believes , until death ; and so the consolations of Christ must be as morally cold as the consolations of Solon , who said , no man can be happy while he die ; and the comforts of Aristotle , no man is happy who may fall in the calamities of Priamus . Christ must make us glad of a painted nothing ; Rejoyce and be glad , there is a great reward laid up for you in Heaven ; rejoyce with joy unspeakable and glorious , nothing can separate you from the love of God ; mountains and hills may be removed , but my love is more stable . But 1. Ye cannot be sure ; therefore doubt and tremble . 2. Suppose you stand to day , and know that you know him , you may be , and thousands as happy as you are , to morrow limbs of Satan and eternally damned . Now if no man compleatly take Christ until he have consummated and perfected his obedience to the death , Christ's word to any , be of good chear , thy sins are forgiven , is but comfortless ; for they are neither forgiven , nor half forgiven , until he hath taken Christ for his Lord , and wrought his days work to the end ; and then , and never till then , can he have comfort in his wages and in his work . 2. It may be answered the woman diseased of the bloudy issue , Mar. 5. 34. the woman who did wash Christ's feet with her tears , Luk. 7. 47 , 48. so the man sick of the palsie , Matth. 9. 2. the justifyed by faith who have peace with God , David , Psal . 103. 3. the repenting man upon the Cross , Luk. 23. 42 , 43. had their sins forgiven upon the testimony of believing , without any testimony of their good works ; and Scripture tells us not , that a Master bids his servant rejoyce with joy unspeakable and glorious , at the beginning and morning of his day , for at night , he shall have a rich reward , if such a servant , and millions of servants in his case , may fall and loose whole wage , for they doe but half work . CHAP. XII . 1. The Soveraingty of God is wonderful in the various tempers of renewed ones . 2. In various influences . 3. In the desertions of the Saints under the Old and under the New-Testament . 4. In variety of desertions of elect and reprobate , and God's various dispensations to them . 5. Q. What we may doe to wrestle out from under desertions ? 6. Variety of temptations . 7. Rules for our behaviour under them , in order to Influences . THe Soveraignty of God is much to be observed , in the Lord's manner of dispensing of grace ; James and John are called being at their Nets , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately they l 'ave their father and follow him , Matth. 4. 21 , 22. Matthew hears but one word , follow me , Matth. 9. 9. and he follows Christ . A gentle throw of the key opens Lydia's heart : the hearers of Peter , who had crucified the Lord of glory , are more violently rent and torn , as if the sharpest points , or the stings of many impoysoned Dragons and Scorpions , had been at once fastned in their hearts , Acts 2. 37. the way of Saul's coming with trembling and astonishment , and blindnesse , and fasting , and praying three days , and the Jaylors down casting may witness , that the lock being more rusted and the iron blunted , Acts 9. 6. 7 , &c. more strength is required for the opening of the door , then the Lord otherwise imployed ; as some Divels are cast out with a word , and go out with some sort of humble prayers not to be tormented before the time , Matth. 8. others throw the possessed in the midst , and almost kill the child , so as beholders say , he is dead , Mark 9. there is a certain kind , which is not cast out but by fasting and praying . So some are filled with the holy Ghost from the womb ; and hardly can John Baptist , give an account of his conversion , as to the degrees of pangs of the new-birth , the way and manner , the place , the Mathematical hour , of the holy Ghost's sliding in , on the heart ; Nor must we think none are in John Baptist's case ; for beside that God imploys some to , and for rare advantages , and gaining of souls to the Kingdom of Christ , shall there be nothing of the holy Ghost in multitudes of infants in Covenant with God , of which many die , as ripe , as if they were , an hundred years old ? only beware we take not a sweet tractable nature , to be the very holy Ghost , and a work of Infantconversion , such as was in John Baptist : and let not others cast themselves away , as not belonging to Christ , who yet are his , because they know not , such pangs and throwings of the new-birth , as Saul , the Jaylor , the converts who killed Christ , Acts 2. where the skin of the boyle is doubly thick , some more violence is required , and a sharper lance is made use of , to open the wound . 2. Some require milder influences as beng led all their time , with sweetness of peace . The Arches grieved Joseph sore , no man more moved from vessel to vessel ; then he , and meek Moses was much tossed ; and both for any thing we read , far from cursing the day , wherein they were born . There is a temper of solid walkers by faith , enjoying much peace , yet not acquainted with great Spring-tydes , nor with extreme low ebbs , of the outlettings of the holy Ghost . I speak not of Moses as a Prophet , who saw God , and whom the Lord knew face to face , Deut 34. 10. 3. Some are led through fewer slips and fals , as John the disciple who leaned on Jesus bosome ; excepting his fall of Angel-worship , and some other few , he seems not to be so high bended as Peter , who in Satans place , disswaded Christ from the working of our Redemption , denyed the Lord with cursing , did fouly Judaize , Gal. 2. 4. And it were hard to make all the Prophets of Jonah's mould , whose fear to preach to great Niniveh was extreme , and yet his courage of faith , and patience to be cast in the Sea with his own advise and consent , was as great , and his cruel selfishness to desire that all Niniveh old and young , should be destroyed , rather then his prophetical honour should be darkned in the least , shews what a piece of man he was , and his justifying his anger against God , for a blast of wind on his head , and the withering of a poor herb , a gourd , do all hold forth that God leads some , in a way of influences beside the rest . O how is our meek Lord troubled , and ( to speak so ) cumbred to bear all our manners , sinful tempers , and humours . 5. Nor are all Saints of the altitude of Elias his zeal ; a man much and wholly for God , and fervent in prayer , yet he seems to challenge more zeal to himself for the slain Prophets , digged down Altars , broken Covenant , then was in the holy Lord himself ; and so prays that God would take away his life , as if he were the last man of the true Church of God living on Earth ; and yet we read in all his sufferings , no apprehension of the anger and indignation of God , such as was in others . 6. None are so trailed through Hell and fiery indignation , as Job , David , Jeremiah , Heman ; there appear in them some habitual mistakes of the love of God , or rather ( because sinful acquired habits , are scarcely to be found in the renewed ) more fixed inclinations , to apprehend wrathfulness , and Law-dispensation in God , and few are led this way ; and the outlettings of influences of grace must be various here . 7. Neither should it be strange , if we might place , Isaiah , Ezekiel , Daniel , and others in a seventh class , who had their own complainings ; One saying , my leanness , my leanness ; another fasting and walking in sackcloth for the sanctuaries desolation , and yet most submissive to the holy dispensations of God. In all which , another mans compasse is not our rule of sayling , nor is the Lord 's various dispensation to his children , which is ordered by his decree and will of pleasure , not by his commanding and approving will , the Scripture rule that we are to follow , in looking after Influences ; Every one would submit to be ordered of God ; he hath almost a various way of leading his own : if the same compleat ransome , the same Promises , the same Guide , and Steersman to Heaven be mine , and the same hope of glory ; yet the manifestations of God , the love visits , the influences of grace are hardly the same . It s then a faulty ground of some , never one was like me , none of my condition in the world , since the Creation . Every one thinks their own hell on earth , the only hell . 2. Nor should Christians be unwilling , to know the spiritual condition one of another ; you may fall upon some , in your very course and kind . It s like David , Psal . 71. 7. Heman , Psal . 88. 15. the suffering Church , Lam. 1. 12. Psal . 102. 6 , 7. Elias , 1 King. 19. 10. Isaiah and Christ , and the children of Christ , who were wonders and signs , Isa . 8. 18. Heb. 2. 13. who were there alone as worlds wonders , might judge themselves like no other ( though the man Christ could not mistake his own spiritual estate ) as to their case spiritual , and God's dispensation towards them . 8. The Soveraignty of God's dealing with consciences in the Old and in the New Testament is to be observed . It is not , 1. To be denyed , but the desertions under the Law in some respect , were more fiery and legal ; the typical dimness and darkness made them to see less love , and more Law , and lesse of Christ the seat of mercy , and more of the curse and of wrath , as the night darkness renders spirits and dreadful things more terrible . 2. It was the purpose of God to awe generally that people more with Law-fear , and bondage , then his people under the New Testament . But it is a wicked doctrine of some Anabaptists , and others , that all desertions are , under the N. Testament cried down and gone ; and it is our legal mistake , say they , that works trouble of conscience , under the N. Testament , and an exercise of such as are under the Covenant of works ; though it may be said law-sorrow pursued these of the Old Testament ; but the Saints now are less passive and more active , in pursuing sorrow according to God , yet in another respect , because of greatness of light , and Gospel experiences , and a higher measure of illuminations , and spiritual presence in more abundance is promised and prophecied ; As , that all shall be taught of God ; the Earth shall be filled with the knowledge of the Lord ; the light of the Moon , shall be as the light of the Sun , and the light of the Sun as the light of seven days , Jer. 31. 31 , 32 , 33. Isa . 54. 11 , 12 , 13. Isa . 11. 6 , 9. Ezec. 36. 26 , 27. Isa . 44. 1 , 2 , 3 , 4. Joel . 2. 28. Zech. 12. 10. under the New Testament ; therefore the desertion is the sadder . Thirst near to the fountain is more intollerable ; so we read not in the N. Testament of one like unto Job . chap. 3. c. 6. c. 16. c. 19 , nor of such as David , Psal . 6. Psal . 38. nor of Heman , Psal . 88. nor of the Church , Psal . 77. Psal . 102. yet is there nothing harder then that of Paul , 2 Cor. 1. we cannot say , whether it was his persecution at Ephesus , or some great sickness ; yet it is a most sad tryal , ver , 8. 9. 1. We was pressed , out of measure . 2. Above strength . 3. In so much that we dispaired , even of life . 4. But we had the sentence of death in our selves , and what ever be the kind ; for even Christ had so much the more sorrow , at the withdrawing influences of the comforts that immediately flowed from the God-head personally united , and this was Christ's hell in part ; therefore we are to look upon desertions in the song of Solomon as prophetical , and relating to the desertions in the New Testament , in the which the rise of the grief is not so much from the apprehension of sin legally tormenting , as from the sense of the want of the sweet comforting presence of God , and of the wel-beloved Christ ; yet there is as much in that of pain , as in any we read , Cant. 5. 6. I rose up to open to my beloved , my beloved had withdrawn himself , and had passed away ; my soul went forth , because of his speech : Ainsworth , My soul was gone , and departed , that is , failed , fainted , I was even a dead woman through fear and grief ; for death is the departing of the soul from the body , Gen. 33. 18. This though an Evangelical desertion , is as much as David saith , my moisture is turned into the drought of Summer , and as the waves of the Lord's wrath comming over Heman ; yea , and it is more painful to be thrust out of Heaven , and to be deprived of an high measure of enjoyed and felt love , and is a sadder torment then all the law-burnings , though they have in David and others some such love-sickness , which was ordinary to the Old Testament-dispensation ; and these and the like the soul is more able to bear : that the habit and stock is rich , as Christ , from the personally indwelling God-head , was strong in his desertions peculiar to him ; and the richer the habit of grace be , the more able is the soul to stand out : the strong ship is more able to endure the storm , then the crazy and rotten vessel ; a Giant is fitter for a battle with a Giant , then a Child is . 9. Some are kept in perfect peace whose minds are staid on the Lord , and being justifyed by faith have peace with God , Isa . 26. 2. Rom. 5. 1. There are two sorts of dispensations , one fundamental , another not fundamental ; the former is the Lord 's carrying on his begun work , which is to will and doe to the end in his ordinary course ; the dispensation which is not fundamental , respects the Lord's way of doing , hic & nunc , in such circumstances , and the degrees of grace given or infused , which do not vary the spece , and nature of the work . We read not of Daniel's cursing the day he was born in , as Jeremy and Job doe ; nor is there any shaddow of it in Joseph ; yet nothing hinders but Job and Jeremy may and did at other times , enjoy sweet presence , and nearness to God. But 1. We would not take extraordinary feasts to be dayly food ; nor should we much wonder when a change cometh : but how do we chide , quarrel , complain , because it is not always so ? Nor 2. Should we be rough , but compassionate to sick ones : it s the Lord's way that all in the house should not be sick at once ; but some are sick and some whole to wait on the sick , and all to bear one anothers burthens ; all the diseases of the house are not the same in kind and degree . 2. Some do all their life dwell in the borders of hell , and never have fair sayling , nor fulness of assurance , until they be upon the shoar ; such have only Star-light , and are called to pure living by faith , Isa . 50. 10. 3. Some , once in all their life have one only remarkable night of wrestling with God , and prevail , as Jacob did ; and some love so their prison that they take a sentence , à non judice , à non habente potestatem : the Law severed from Christ , is no judge at all to believers ; the Law speaks to its own that are under the Law , Rom. 3. 19. the Jaylor can command none but his own prisoners . 4. Some are frequently taken into the house of Wine , and to the Kings Chamber . And what changes there be , Cant. 2. cap. 3. c. 4 , 5 , 9. 1. v. 6. may be seen its cleer , and he that runs may read ; felt love is not heritage to any . There is a huge difference between Cant. 2. 6. His left hand is under mine head , and his right hand doth embrace me ; And that , I sought him , but I found him not , chap. 3. And that is a joyful feast , Cant. 5. 1. I am come unto my garden , my sister , my spouse , I have gathered my myrrhe with my spice : eat O friends , drink , yea drink abundantly , O beloved ! And that again is a sad song , ver . 6. My beloved had withdrawn himself ; I sought him , but I found him not ; I called him , but he answered me not . 5. Some are all their life creeping children , yet saved : a sincere affection in Nicodemus consists with much ignorance , yet is not the faith rotten . 6. It belongs to soveraignty that the little vessels of small quantity hang upon Christ , as well as the great , Isa . 22. 24. and that the lambs , as well as the stronger of the flock , are cared for by him , Isa . 40. 11. and that the bruised reeds have their dependence on him . 7. To this head of soveraignty belong the various kinds of desertions ; As 1. None are so deserted as the fallen Angels ; they have done for ever and ever with all influences of grace , and are eternally outlaws from the Court of the King , who is head of principalities and powers , Jude ver . 6. reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in everlasting chains , &c. 2 Pet. 2. 4. O but the chains of Divels are fiery and hellish . 2. Next to them are reprobate men , who cast off Christ , and turn into Satans camp . No saving influences are due to such as are reprobate to good works . Ah , beware of habitual hating of Christ , and his house , dependers and seed : yet are there here degrees ; for none are in that measure deserted or blasphemers of the holy Ghost . 3. Christ's desertion was extremely penal and brought out tears and strong cries , mixt with a curse ; and only influences were suspended as touching vision and enjoyment or fruition , and the actual comforts of God ; the crown in a manner was laid aside out of the eye and sight of the man Christ , yet wanted he never influences . 1. For acts of love ; Father remove . 2. For acts of faith ; O my father remove . 3. For acts of praying more earnestly , Luk. 23. 44. O my father remove this cup. 4. For acts of witnessing a good confession before Pontius Pilate . 5. For acts of preaching the confessing man to Paradise with him ; none are eternally and cursedly deserted who can pray and hope , and believe in the furnace as Christ . 4. The redeemed of God are not all one and the same way deserted . 1. Some are extremely at under as Job , who apprehended that God did pursue him as an enemy , Job 13. 20. though Job and every believer be the friend of God , Jam. 2. 23. 2. The Spouses desertions are less , being conveyed with love-sickness ; Magdalen hath no wakenings of conscience for sin , nor any positive agony or law-challenges , but only love desertion , she says with tears ; They have taken away my Lord , and I know not where they have laid him . 3. Some are meer desertions as to the act of sin . God is angry at David , when God withdraws , so as he numbers the people , and commits adultery and murther : and Christ is angry at Peter's pride when he suffers him to deny his Master ; but neither David and Peter feels any anger from the Lord in such withdrawings of gracious influences ; but it s so much the worse , the man is wounded in his sleep , and many moneths and days after the wounds bleed . O what trembling at holy soveraignty , why deadness to duties should come on David , not on Asa . On David at this time , not at another time : Hence a case may be , Whether absence of the Lord in his influences may be meer and only love sickness for him whom the soul loves , or also absence with conscience of sin ? Ans . The predominant may be sickness only for the want of Christ ; as in the Spouse , Cant. 2. and in Magdalen , Joh. 20. I say the predominant , because we cannot say , that God withdraws in his outlettings of grace , but there is guiltiness in the Spouse so made sick because of his absence , and with Magdalen's sickness for Christ there appeareth a doting too much on the man Christ , Joh. 20. 13. I know not where they have laid him . Ver. 15. I will take him away . Ver. 17. Touch me not . When we are too bent upon Christ as a Comforter , not as Christ , its just with God we be pained and sick with the want of him ; and that we seek him and find him not , so spiritual ought we to be under the pain of absence . 2. But it s cleer in the man Christ , there is paining , with drawing , and forsaking on the Lord's part ; Why hast thou forsaken me ? and neither sin nor conscience of sin , nor any hazard of love-sickness after God's near embracings , but upon the due account ; for Christ could not idolize God as comforting . Q. What may we doe to wrestle out from under desertions ? Ans . Distinguish these three . 1. Gracious withdrawing from whence cometh sin and unlelief . 2. The frowning of God , and hiding of his face . 3. The penal sorrow and smarting under his absence . As to the First ; It s lawful to plead and pray against withdrawings as they necessarily bring in sin ; the more gracious the temper is , we shall pray more earnestly against the least sin then against the most fiery hell . As to the Second which is the frowning of God ; 1. The nature of a child saith , its lawful to weep when the Father is angry . 2. Inherent grace and the sparkles of the image of God cannot endure well that eternal favour should be hid . 3. The nature of faith and of love to God will say , that the man should be saddened when the love of God is either hid or provoked . 4. The practice of the Saints saith so much , Job 13. 24. Wherefore hidest thou thy face ? Psal . 13. 1. How long wilt thou hide thy face from me ? 5. His shining is desirable ; O send day light . Psal . 31. 16. Make thy face to shine upon thy servant . Psal . 80. 3 , 7 , 19. 6. It s lawful to deprecate the anger of God. Psal . 79. 5. How long Lord , wilt thou be angry , for ever ? and especially a gracious heart is sadned most at the outgoings of wrath against prayer , Psal . 80. 4. in which the Mediator , and the precious name of God , in a manner , seem to suffer , Psal . 42. 3 , 10. Psal . 83. 1 , 2 , 3. Isa . 52. 5. Exod. 32. 11 , 12. Josh . 7 , 8 , 9. 7. Hardly can a natural spirit lay to heart , yea or know that God is angry , as a child of God can doe ; as it s all one to a man in a dark pit under the earth whether it be day-light or mid-night ; the one doth not comfort him , nor the other sadden him . As to the Third ; It s a great deceit that we more penally smart at the absence of the Paradise of comforting presence , then at the want of real communion with God ; this should calm the heart notwithstanding the pain of the absence of God as a comforter , that we believe his unfelt love and care , as a God in Covenant . Mic. 7. 7. I will look unto the Lord ; I will wait for the God of my salvation , my God shall hear me . Ver. 8. When I sit in darkness , the Lord shall be a light unto me . 2. The Lord , as is elsewhere said , in a course of soveraignty deserting , will not come until his own time come ; as some Feavers must have their own course of natural motion , so that the man shall sweat out of the tertian Ague by length of time : if you should use all the medicine of the Earth , yet this forbids not art and industry altogether , to help nature . So Christ under the stroke of soveraign justice prays and was heard in that which he feared , Heb. 5. 7. believed , hoped , and so overcame , Rev. 3. 21. And because Soveraignty hath a special hand in temptations , we are to take heed to temptations to weaken us in duties ; as Master , pity thy self . 2. Sometime Satan tempts to duties , to pray when we should hear . 3. Sometime to gross carnal sins , fall down and worship me ; and sometimes to spiritual fins , If thou be the Son of God , command these stones to be made bread . 4. Sometimes to duties in the excess ; as for Timothy to drink water , the incestuous man to mourn until he be swallowed up of grief , 2 Cor. 2. 5. Sometimes Satan tempts himself to goe out that he may more tempt , and return with seven divels worse then himself . 6. Sometimes he tempts by a boysterous imperious usurpation . Job is mine , he serves God for hire . All hypocrites are Satan's , Job . 1. 7. Sometime he tempts to lawful liberties , to ear , setting the Law of nature in opposition to the divine positive-law , Gen. 3. The tree is good for meat ; then God and Nature ordained it for food . In all which , holy Soveraignty gives influences natural to the tempter ; nor will he have us to question his Soveraignty . 2. Nor would he have us to make either his giving or his withdrawing of influences our rule . And 3. In all our actings he would have us to tremble ; What if providence put a cross bensil or byas on the heart , what can influences not doe to hasten a Judas to his place , though the holy Lord remains spotless and free ? 4. There is much need of that , lead us not into temptation . 5. Had the Gold will and reason , it oweth thanks to the Goldsmith , though he burn and melt it , because he removes the drosse . It s true , the Physician lames and wounds particular nature , when he opens a vein ; but he saves the whole body thereby , and the sick person ows him thanks . Were there no more but these excellent influences that act in temptations , as to their precious fruits , to wit , the humbling of the tempted sinner , the discovery of latent corruption , of the wiles of Satan , the praise and glory of his grace who knows how to counter-work ( in a manner ) his own influences , and doth invisibly uphold his own children , under these temptations ; the Lord is here to be loved and adored , as wonderfull in counsel and excellent in working . CHAP. XIII . 1. Of striving against Soveraignty . 2. Some striving is lawful . 3. A gracious behaviour it is to be woe at God's forsaking . 4. To repine at Soveraignty in hearing or not hearing of prayer . 5. Contradicting . 6. Murmuring . 7. Counter-working of Soveraignty is dreadful . 8. Opposing the operations of the Spirit . 9. Dispairing . 10. Reproaching proud disputing . 11. Submission to want of influences . 12. What way the Lord recompenseth desertions . 13. Closing with influences of the Law-rebukes . ELihu most gravely speaketh , Job 33. 13. Why dost thou strive with him , for he gives not an account of any of his matters ? The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to strive and contend in words only , as Mercerus and Pagnin , either in judgement or out of judgement , jurgare . And its strange that any dare chide or scold with the soveraign Lord. But 1. Jacob's striving and wrestling in a holy willful peremptoriness in praying , the Lord being on Jacob the wrestlers side really to bear him up by his grace , is a lawful striving . 2. There is a difference betwixt a meer temptation and a threatning . The woman of Canaan strives not against Christ's not answering her one word , Matth. 15. what ? he is master of his own Answers . When Christ says , I came not but for the lost sheep of the house of Israel , she strives not ; he is Master of his own journey from Heaven to Earth ; yet that Answer weakens her not in the duetie of praying , and worshipping . But when she is reproached as to her interest in Christ , It s not meet to take the childrens bread and to give it to dogs , she mildly , yet in the boldness of faith contradicts Christ : suppose Christ out of his own mouth should deny a child of God to be a child of God , there is place for a holy striving and contradicting of him . 3. It is a gracious behaviour in the man Christ , that he is affected with grief for the Lord 's forsaking , and expresseth it with tears and strong cries , Heb. 5. Should not the child weep , when the father is angry ? 2. The privation of the greatest good , such as the overclouding of the Lord's favour , is a due cause of sadness ; Woman , why weepest thou , saith the Angel to Magdalen ? why weep I ? they have taken away my Lord. 3. It wants not reason I weep , for my father is dead ; there is my mothers grave , she is very new buried , therefore I weep ; all my goods are taken away , and therefore I weep ; yet the Lord hath forsaken me , and I weep not ; that is dreadful . So Job , Jeremiah , David , Hezekiah , are sadly afflicted , when the Lord seems angry . 4. There is a soveraignty in hearing or not hearing of prayer , against which we must not strive . 1. Sometime the unwritten bill is answered , Isa . 65. 24. and the Lord yields to our blank papers , and subscribes them . 2. Some times he hears the dumb mans signs , and his breathing , instead of his praying , Isa . 38. 14 , 20. Lam. 3. 56. Psal . 6. 8. Psal . 102. 19 , 20. 3. Sometimes the Lord hears , and sends the message of deliverance , but we hear not , nor doe we know or feel that he hears , Psal . 18. 4 , 5 , 6. compared with ver . 16. Dan. 10. 12. one crying for comfort may be heard and not comforted . Isa . 66. 13 , 14. As one whom his mother comforts , so will I comfort you , and ye shall be comforted . And when ye see this , your heart shall rejoyce , and your bones shall flourish like a green herb . 5. The clays ( no ) and the great Potters ( ay ) and vain mans ( I will ) and the Almighties ( I will not ) are most unsutable . Isa . 29. 16. Shall the work say of him that made it , He made me not ? or shall the thing framed , say of hint that framed it , He hath no understanding ? Rom. 9. 20. Who art thou , O man , that replyest against God ? Isa . 45. 9. Woe to him that striveth with his Maker : Let the potsheard strive with the potsheards of the earth : shall the clay say to him that fashioneth it , What makest thou ? or thy work , He hath no hands ? Jer. 18. 6. O house of Israel , cannot I doe with you as the potter , saith the Lord ? behold , as the clay is in the potters hand , so are ye in my hand , O house of Israel . Humble speaking to God doth well become us . Abraham excuses his contrary pleading with God , Gen. 18. 27. Behold , now I have taken upon me to speak , who am but dust and ashes . Ver. 30. Oh , let not my Lord be angry , and I will speak , v. 32. Job 42. 3. Therefore have I uttered that I understood not , things too wonderful for me , that I knew not . 3. Beware of murmuring and angry and fretting words against God ; Exod. 14. 11. Were there no graves in Egypt ? Exod. 15. 24. Exod. 16. 2. Numb . 14. 2 , 27. and much more . It s dreadful to contend with the Almighty ; and for so small a thing as a drink of water , and for a piece of flesh , should we fall a pleading with the soveraign Lord ? 4. Especially we should not counter-work the uncontroulable providence of God ; for that is to give the Lord battle , and to lead an army against him : as Isa . 9. 10. The bricks are fallen down , but we will build them with hewen stones ; the Sycamores are cut down , but we will change them unto Cedars . 5. There be divers kinds of striving with the Almighty ; such are they who blasphemously oppose the shining and convincing power of the Spirit in Christ casting out divels , Matth. 12. such are they who gnash with the teeth and spit upon the shining beauty of godliness in Steven , Acts 7. and kick against pricks as persecutors doe , Acts 9. who if they had the Father and Spirit incarnate , as the Son was , would crucifie both , and would , were it in there blasphemous power , crucifie the God-head ; whereas meek yielding to the actings and flowings of the Spirit in others , says there must be much of the Spirit there ; for the Spirit cannot but love the Spirit . 6. Despairing stoutly of mercy and the power of grace is of this sort ; when Cain , Judas , and others defie Omnipotency and infinite mercy to save them , and spitefully hate the influences of saving grace , and say , mercy cannot save me ; the compleat ransome of the bloud of God cannot buy me from the second death : To this we may reduce a lazie despairing ; what if I be never saved , I can , I will doe no more ? The people are bidden return ; nay , there is no hope ( say they , ) Jer. 18. 12. but we will walk after our own devices . 7. There is here , the fainter reproaching of Omnipotency , as if God were weary and not able to bring back the captive people , Isa . 40. 27 , 28. Hence the Lord must prove his Omnipotency by that rare piece the curtain of Heaven stretched out , and a measuring line drawn over the Earth , Isa . 51. 14 , 15. Isa . 50. 2 , 2. 8. There is a proud disputing with God when we dare give in a bill against God. 1. Ah , he takes me for his enemy . 2. He hath left off to be gracious ; An ungracious God is no God. O the pride of a tempted mind that dare oppose the very existence of God. 3. Some say , God hath need to be instructed to govern the world better , otherwise what needed that be said by Isa . 40. 13. Who hath directed the Spirit of the Lord , or being his counsellour , hath taught him ? Ver. 14. With whom took he counsell , who instructed him , and taught him in the path of judgement , and taught him knowledge , and shewed him the way of understanding ? Or what needs that Job 21. 22. Shall any teach God knowledge ? seeing he judgeth things that are high . What a God is an unknowing God , who needs a lesson from the creature , or from some higher God ? and then who taught that other God who is supposed to be higher then the most high ? what a carnal mind is this that chaseth the Almighty God out of the world ? 4. What doe they who curse the day , the stars , the twilight , the birth ? as Job chap. 3. A gracious heart saith , let the Lord be the Lord , and closes with all the attributes of God , and with all the influences of Omnipotency , wisedome , goodness , and justice on men , and of love , mercy , grace , bounty , forbearance to the Saints , and to their own soul ; this is to sing mercy , and to sing judgement : whereas its a note of Atheisme to wish and vote out of the world God , his attributes , and all the acting and influences of mercy , justice , truth , grace , soveraignty , and to say , It s not the Lord , the Lord can neither doe good , neither can be doe evil , Zeph. 1. 8. So would we beware to fight with the Lord's dispensations of grace ; he is Lord and Soveraign disposer of his own comforts : whether we look upon comforts as duties commanded , 2 Thes . 5. 17. Jer. 31. 15. or as a reward of duties from the Lord , Rom. 15. 4. Psal . 27. 14. 2 Thes . 2. 16. Isa . 66. 13 , 14. he is the Lord of all influences to work in us to will and to doe , and Master of his own rewards . The Lord is Master of his own love-visits , and is neither debtor to the man Christ , nor to the elect Angels ; yea , the Lord 's saving influences go along with his free decree of Election ; and look as the Lord of nature preserves the speces of Roses , of Vine-trees , though this or that individual rose or vine-tree may wither and be blasted ; so he holds on the work of believing , praying , of hoping , and persevering to the end ; though there may be a miscarrying in this or that particular act of faith , and some deadness in praying , hic & nunc . And as in a great work of a water-mill , some one of the wheels may be broken , and yet the Mill is kept a going , and the Ship still under sayl , though some instrument , or other be wanting and laid aside for a while : So when there is a withdrawing of feeling of a presence in praying , as Cantic . 5. 6. I called him , but he answered me not ; yet influences flow in another duty of praising , ver . 10. My Beloved is white and ruddy , and the chief among ten thousand ; And when there are withdraw-drawings of God , as touching vigourousness of believing , Why art thou disquieted , O my soul ? &c. yet are there very large outlettings of God in love-sickness and strong desires after the Lord , Psal . 42. 2. My soul thirsteth for God , for the living God. So is it that some River which floweth a far other way , in a new cutted out Channel , the former being dried up . So the bloud runs in another vein , and still furnisheth strength to the body : nor is there cause to complain , as if all strength were gone ; for when the afflicted man eats ashes for bread , and drinks tears , & the heart is withered as grass , and the mans bones are burnt as an hearth , Psal . 102. the flood breaks out in another corner . Ver. 12. But thou , O Lord , shalt endure for ever ; and thy remembrance unto all generations . V. 19. He looks down from Heaven . 20. To hear the groaning of the Prisoner : to loose them that are appointed for death . There is some spiritual compensation in the Lord 's forbidding the wind to blow in one earth , when it strongly blows in another . Some deadned deserted ones are much meekned and made to speak out of the dust , and fed and fatned also with hunger ; yea , if it were but lying at the gate of Christ and knocking , though no answer at all be returned , it hath much of Christ in it , in other considerations ; deadness may be on , and want of holy vigorous acting of faith , and yet spiritual complainings ; yea and with the complainings fervent praying , Psal . 119. 25. My soul cleaveth unto the dust : quicken thou me according to thy word . Ver. 28. My soul melteth for heaviness , strengthen me according to thy word . Ye would judge righteously of the Lord , and see whether or no ye complain without cause ; for though there be fainting , yet there is hoping , Psal . 119. 81. My soul fainteth for thy salvation , but I hope in thy word . Some children are always malecontent and still weeping , nothing in the house can please them : it s the fault of some greedy wretches , who have abundance , and yet still complain of want . It were good to turn our censuring of the Lord's providence into complaining of our own evil hearts , it follows humble and diligent obedience , that hath sweetness of submission , Psal . 119. 165. Great peace have they that keep thy Law and nothing shall offend ; or ( as the word is ) stumble their feet There is a heart-covenanting with God , when the man saith , God shall doe nothing that shall stumble me ; his killing of me , his casting me out of his presence , into hell shall not offend me , Job 1. 22. 2 Sam. 16. 10. The man Christ could be broken or offended at nothing , whether the traytor sell him , or the disciples forsake him , or the Jews apprehend him , or the souldiers spit on his face , or Pilate condemn him , or the people nod the head , shoot out the lip , and mock him ; there is nothing can break Christ , but the Scriptures must be fulfilled in Christ's sufferings . If the Lord slay Aaron's sons , Aaron holds his peace . Let me be rained upon with showres of influences from Heaven , or let my fleece be dry , and let me be a bottle in the smoke , yet there is no unrighteousness with God , and in him is no darkness . Ah , I am dead , but the Lord guides well ; ah he is a Lion to me , and a Leopard ; but the Lord is good to the soul that waits for him . The man that stumbles least at the sins of others and their falls , is the man nearest to God's heart . Psal . 18. 18. They prevented me in the day of my calamity . They wronged me , ver . 25. But I kept my self from my iniquity : and what can ye say against his withdrawings , will ye make it a quarrel that he hides his face ? there is a deep of soveraignty between the Lord 's withdrawing from Hezekiah , and Hezekiah's pride . God hardens Pharaoh's heart , and Pharaoh hardens his own heart , Joshua 11. 19 , 20. Isaiah 57. 17. Psalm 81. 11 , 12. Qu. But what shall be done under deadness ? Ans . 1. If there be any life , life helps life ; the one part of the worm acts upon the other to bring forth a motion of life . 2. Ye have no more reason to chide him for blasting your heart with withering , then that the Lord sends a wind upon the Rose , and dries it up , and the grace of it is gone . 3. Meddle not with his part but complain of your part ; let his soveraignty alone and confess your own guiltiness ; Isa . 64. 6 , 8. there is a confession of our sin . But we are all as an unclean thing , and all our righteousnesses are as filthy rags ; and withal an acknowledgment of his Soveraignty , we are the clay and thou our potter . 4. When the Lord withdraws , seek again and again , be sick after him , Cant. 3. 1 , 2 , 3. Cant. 7. 6 , 7 , 8. Joh. 20. 1 , 2 , 3 , 13. and know that Christ is never so absent , but there may be also much cause of praising and humble blessing God , if there be love-sickness for him , hunger after him , and a spiritual missing of him , as there is reason to complain of the withdrawing of his influences ; For Cant. 3. when Christ is absent , he is not absent ; the soul is shined upon when the soul is overclouded , for it is noon-day at mid-night ; he is absent as to feeling , as to finding , and quiet enjoying . I sought him , but I found him not ; and again , I sought , him , but I found him not : but he is strongly present and shining , as to influences of grace . 1. In painful seeking in the bed by night , Cantic . chap. 3. ver . 1. 2. In and about the broad streets and ways , v. 2. 3. In using publick means ; watch-men , saw ye him ? v. 3. 4. In using other means in private . I went a little further . 5. In holy missing . I found him not , v. 1. I found him not , v. 2. In holy finding , v. 4. I found him . 6. And all the while his presence is mighty in the soul-love to him . I sought him whom my soul loved , four times expressed , v. 1. v. 2. v. 3. v. 4. so that the gleaning is better then the full harvest , the mid-night absence hath as many sweet priviledges as the noon days presence . A sinners seeking , loving , and longing and languishing after lost Christ is Heaven upon Earth ; his pawns he leaves behind him are rich and sweet ; nor can one be out of Heaven in a better desertion then missing and seeking the face of Jacob's God , Psal . 24. 6. Psal . 27. 8. Jer. 50. 4. so groundless often is our complaining that we want Christ , that Christ guides and tutors us badly , that he mis-guides rather . Ah , how sinfully querulous are we ? he does all things well , his absence is presence , his frownings sweet and profitable . Yet is not this spoken to cool our fervour of seeking when we misse him , and find him not , but rather we are to go on ; not to say any thing of Law-smiting and of Law-firings of the soul under apprehended wrath , especially that which hath Gospel-hope , and Gospel-sickness after Christ conjoyned with them ; Rom. 7. The Law slew me . The Law kills no man who is under Christ out of hand , yea to such as are under grace somewhat of the Gospel-heaven cleaves to the Law-hell . It s a miracle how some are burnt with the Law , slain with the terrors of God , wounded with the arrows of the Almighty , and yet are green in the surnace ; as Job c. 6. c. 7. 20. I have sinned , what shall I doe to thee , O thou preserver of men ? Ver. 21. Why dost thou not pardon my transgression , and take away my iniquity ? To strive with the Law were to strive with God ; so do Divels and reprobates for eternity wrestle with the Law-justice and the Law-curse : grace teacheth meek assenting to the Law as good and spiritual ; neither Christ nor any of his live at ods and variance with the Law. Indeed to the Saints the Law is , as they say of Elements , They exist not in their purity but with some mixture ; For the Law to believers is managed by Christ , and in his hands made use of for saving ends , even when the believer is in the Law-furnace ; nor is there any who could guide & make so good use of the Law as Jesus Christ . Some there are , that one nights waking under the terrors of the Law would make an end of them , if invisible Gospel strength were not furnished to them ; and here there must be a mixture of Law-influences , and of Gospel impressions of Christ upon the spirit . It speaks much grace in Josiah , 2 Kings 22. 19. to feel and suffer , with softness and tenderness of a meekned and a tamed heart , the smart and pain of the influences of the threatning Law. And its prevalency of grace for Hezekiah , Isa . 39. to stoop to the like and to say , good is the word of the Lord , even the word of a curse , Deut. 28. of threatning the saddest evils : as to kick like a fatted horse and to spurn at such impressions of wrath born in upon the conscience in Pharaoh , Exod. 10. 28. in Achab , 1 Kings 22. 26. in the Priests , Prophets , and People , Jer. 26. 8. of the chief Priests and Pharisees , Matth. 21. 45 , 46. does proclaim much gracelesness of an undanted and unplowed heart : where there is any ingredient of Gospel-grace , there is a coming down and a stooping to the influences of God , of what kind soever , yea and generally a gracious spirit dare no more resist and pray against the Lord's will of pleasure or purpose in its event , then against any part of the revealed will of God or the will of precept , either Law or Gospel . The disciples were to watch and pray against the decreed and prophecied scattering of the flock , and their fleeing and forsaking of Christ , Matth. 26. 31 , 32 , 38 , 41. but there can no case be given , in which we may resist the approving will of God in his word ; that then must be a sweet conformity with God , when the heart sweetly closes with impressions of rebukes , threatnings , convictions , and influences of Evangelick commands . It s good earth that easily yields and cedes to the breakings and tillings made by the Plough ; let the word act as the Lord will , in all its kinds , and the soul says amen : but the ground that breaks the Irons of the tilling Plough is convinced to be rocky and barren : every string of the harp beaten on by the hand of the Musician , gives a resound like it self ; a Bell of silver hath an other sort of excellent sound then a Bell of Brass or Iron : the gracious heart answers to every letter and impression of the word , to the promise with faith , to the precept with pliableness of obedience , to the threatning with softness and godly trembling ; for all the Word and Law and the several parts thereof are written and engraven in the heart ; and the gracious heart is a double or a second copy of the Old and New Testament . So Achab on the contrary meets every word from Micaiah with hatred , and there is a resound and an echo of hatred and persecution which in the Pharisees meets the words of rebuke in Christ's mouth , and bitterness in Herod resounds when John Baptist does rebuke his incest , and adultery . Take it for a sad condition when there is a practical contrariety and hatred betwixt the heart and the word of the Lord ; a heart loathing of the word and a rejecting thereof is dreadful ; whereas the esteeming of the word sweeter then the honey or the honey comb , more then thousands of silver and gold , the mans treasure , his heritage , his souls delight and love night and day , his work , meditation , study , wisedom , do proclaim much of the new creation ; the word being the seed of the new birth , and new creations must love the mother seed , it s own native beginning , as the streams are of the same nature and likeness with the fountain : the Word tries all mens hearts , see Joh. 7. 40 , 41 , 42 , 43 , 44 , 45 , 46. Luk. 4. 21 , 22 , 23 , 24 , 25 , 28 , 29. Acts 2. 12 , 13 , 37 , 38 , 39. Acts 7. 54 , 55 , &c. Acts 13. 38 , 42 , 43 , 44 , 45 , 46. Acts 14. 1 , 2 , 3 , 4 , 5 , &c. Acts 17. 34 , 35 , 36. Some believe , some mock , the natural man cannot close with the word . Now Christ is given as a Leader and Commander to the people , Isa . 55. 4. charge him not as a misleading and a rash guide because he carries you through a wildernesse where there is neither flood nor fountain on the Earth , nor dew or rain from Heaven ; you are withered and no influences come from him , let faith complain of the barrenness of the Earth but justifie the driness of the clouds : it s the wisedom of God that teacheth the believer to weep because he wants rain and moistness and is sinfully dry ; and yet to submit to him who denies rain , and dew ; for he gives not , here upon just grounds and holily ; I want , deservedly for my just demerit . Part. II CHAP. I. 1. God acts upon the creature first , and not the creature first upon God. 2. The Lord's dominion of influences on free will. 3. Nor are we to be idle and sleep , because the Lord is Master of his own influences . 4. The Lord commands not us to have , or want influences . 5. Influences are not our warrant to act , but the efficient cause thereof . HItherto much hath been said of the Soveraignty of the Lord in divine influences . Now are we to speak of the way of getting these influences , and of the necessity of them , and how we may fetch the wind . 1. By natural actings . 2. By supernatural actings ; by the word and promise . 3. By the efficient causes of influences , especially by the Spirit . Hence the division of influences . 1. By the infused habit of grace . 2. By spiritual dispositions . In all which our faith , praying , using of grace , have their several influences . What we may doe to fetch heavenly influences from God , is above my reach to determine : only let these Propositions be considered . Prop. 1. God by order of nature first acts upon the creature , and gives his stirring up influence to it . We cannot , in genere causae physicae , first breath upon God ; he prevenes the Sun , and the Sun riseth or riseth not , as the Lord pleaseth to act upon it ; but no second causes do prevene the first or universal cause : the Sun and Heaven do act first upon the Rose , but the Rose doth not first act upon the Sun and Heaven ; Job 37. 7. He sealeth up the hand of every man that all men may know his works , &c. By the breath of God frost is given ; this shows that the host of creatures in Heaven and in Earth , and the Sea are all dead passive sleepy cyphers and can do nothing , if the Lord do not stir them . God must be Father , Lord , and Author of all created actings , and faith would without carefulness or unbelief commit all to so wise a Steersman ; though ( Phil. 4. 6. ) the Sea shall drown me , the Fire consume me , the Air suffocate me ; yet I desire to hear and obey that , Be careful in nothing , but pray , Matth. 6. I shall perish for want , ver . 25. Take no thought . They will kill me , if I confess Christ ; Fear not , Matth. 10. 28 , 29. your Father cares for two sparrows and for every hair of your head . O but the Ship I am in is a sinking . Matth. 8. 26. Why are ye fearful ? waken Christ by praying ; ah , my little daughter is dead , Fear not , only believe , Mark 5. 36. ah they shall deliver us to synagogues and prisons , and bring us before Kings , and all men shall hate us for Christ's sake . True : But there shall not one hair of your head perish ; it s but our unbelief which sees God suffering all to roll and reel as Fortune , Nature , and Devils will , which makes us sinfully care ; For the Lord and Father of Christ cannot vace , and Christ's not working is contrary to John 5. 17. but all are in a good hand . Obj. But Heman saith , Psal . 88. 13. In the morning shall my prayer prevent thee , So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in piel , antecessit , antevert it , praeoccupavit , anticipavit ; it s to go before in time , in earliness , Psal . 119. 148. Mine eyes prevent the night watch . Deut. 23. 4. The Amalekites prevented you not with bread ; it s to go before in place , Psal . 68. 26. The singers went before ; its strange that any prayer could prevent God. Ans . Not properly , he saith himself , JOb 41. 11. Who hath prevented me ( the same word ) that I should repay him ? then our preventing of God should lay some debt upon God , which is unpossible ; and as Paul observes , Rom. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who gave him first ? Therefore 1. He speaks Psal . 88. of God after the manner of men , as if Heman , in a manner , were more early up in the morning to pray then the Lord were ready to hear ; the contrary whereof is true ; as if Heman's early praying wakened God , Psal . 44. 23. Awake , why sleepest thou ? 2. There is a preventing of God as a Deliverer and a Comforter ; God's order is , that our praying makes an impulsion and stirring on the Lord first , and then he delivers and comforts , Psal . 24. 6. Psal . 18. 6 , 7 , & 16. and so in order to comfort and deliverance in genere mediorum moralium prayer wakens Heaven and puts the Lord a working ; but as touching the order of real and physical actings , the Lord prevents us : the string of the Harp or Viol is not said to touch the hand of the Musician , but the Musician's hand toucheth the string , hence is Musick . Nor does the Axe stir and lift up the arm of the Carpenter , but the Carpenter's arm lifts up the Axe : therefore they who teach that our prayer and the actings of our free will can , and may prevent grace , in place of preventing grace , give us nature and the creature preventing God : we read of the Father drawing us , and the Son with the odour of his ointments drawing sinners ; but to teach that nature prevents grace is to say we are before and above God : whereas the Rose warms not the Sun , but the Sun warms and nourishes the Rose ; and the corn and herbs do not refresh the Heaven and the Clouds , but Heaven and Clouds nourish and refresh the corn and grass ; and it must be untoward and froward divinity that the sick man heals the Physician . It is the grace ( to speak so ) of the Lord 's free grace that the Lord prevents us , not we him ; its impossible that nature can prevent grace . Prop. 2. Though the Lord's promise and his free decree hath tyed himself ( in a manner ) to be prevented by a moral cause ; yet that moral cause even the praying man stirs not until God first prevent him to pray . Hence the Lord moves and wheels about the heart and will of the man , who is most free and most absolute among all the sons of men , even the King , Prov. 21. 1. and that not if the King will and say amen with his prior or former or collateral consent , but whithersoever Jehovah will. Hence our prayers that God would incline our hearts to his testimonies , Psal . 119. 36. Not incline the heart to any evil thing , Psal . 141. 4. Vnite the heart to fear his name , Psal . 86. 11. So Jacob prays the Lord would give his sons favour in the eyes of the Governour of Egypt a Heathen man as to him : ( Esther and her maids pray for grace in the eyes of Ahasuerus , ) see Gen. 43. 14. The Lord Almighty give you mercy before the man. If God could not indecliuably bow the will to his own way , side , or end , ( be it by antecedent predetermination or what way else you shall call it , so the Lord be the more Master of willing and nilling then the creature ) but in so doing he should destroy free will ; we should in all such petitions pray for the destroying of free will , where sure , we pray for perfecting and the sanctified bowing of free will to obey God. 2. If the dominion of free acts remain strongly in the creatures power , we must in these suits ( incline my heart unto thy testimonies ) ( lead us not into temptation ) pray the Lord for that which is not in his power to give . 3. If God do carry free will whithersoever he pleaseth , then we must not defer the only praise of our obedience , and of our victory over temptations , to the grace of God , but to free will which made the discriminating difference . 1. Hence we are to commit our free will to the Lord's dominion of grace , and not to believe that such a tottering Goddesse as free will which hath lost and destroyed Angels and the first man Adam , can guide well enough ; Yea , 2. we are to bless the Lord for that impotency ( if so it may be called ) that the soveraign Lord's heavenly influences are not in the creatures coffers , to be husbanded by the creature ; how false is it that Christ hath bought free will to himself . 3. How sweet is it that our head Christ , and we in him are more masters of mens hatred and favour , then they are themselves , Prov. 3. 1 , 4. Psal . 106. 46. for would enemies and haters shew us favour and love , if they were absolute Masters and Lords of their own hatred and love ? not at all ; we must thank and blesse an higher hand then such men . 4. Should we pray more , we should be more rained upon in our withered condition , by showrs of influences of grace . Object . By your way we cannot pray for influences , except the Lord bestow on us other foregoing influences . Answ . What follows but that we are to pray that we may pray , and that we are to pray for our own prayers that they may be steeled with faith and strength of grace ; And David prays for his own prayers , Psal . 5. 2. Psal . 28. 2. Psal . 88. 2. Psal . 141. 2. 2. Would the Objector relish prayers without influences of grace ? can nature pray in the holy Ghost ? can Christ intercede for the accepting of natures work ? Prop. 3. Because God only is Lord and Master of free-will and of the actings of all creatures , we are not to be idle , and upon that account to act nothing ; for then should not the husband-man plow , sow , and labour ; for God only is Lord and Master of the actings of the husband-man ; and without the influences and blessing from on high , the husband-mans labours from the beginning of the year to the end , were no better then to plant Vine-trees in the bottom of the river Euphrates , or to sow Barley or Wheat in the Ocean sea . And so should the Sea-man never sayl ; for God only can create winds and tide , and God only is Master of the ebbing and flowing of the Sea , and of sayling , and of right steering of the Vessel ; for since the Lord declares not his mind on the contrary , by forbidding men to pray , and others to plow and sayl . 2. Since the Lord offers no positive violence to hinder these actings ; And 3. because he commandeth us to doe them , it becomes us to set to work , and to act with and under him , and to commit the event and blessing to him . Indeed , if the Lord were so Lord of our actings , as he did all and whole the work , and we did act nothing at all in praying , yea and in plowing , but were meer dead and useless patients , as Libertines dream , something might follow to justifie our idleness ; but our corruption following Satan teacheth us either to sacrifice to our own net , and say vainly , either we doe all , and God does nothing , and so we darken his glory who works all our works in us , and for us , or then we say on the other extreme we doe nothing , and God does all ; and therefore must we say let God pray , labour the earth , trade and sayl , and put our hand in our bosome and sleep ? but the former is sacriledge and idolatry , and robs the Lord of his glory , and the latter is proclaimed disobedience ; Yea , and whether the influence of God antecedently master the creatures actings , or we joyntly and collaterally be mastered and determined by the creature , we are in both cases to act and doe what is good , and are not to make God's influence our rule of doing , or not doing . Prop. 4. Hence to have , or not to have the influence of God , is not commanded in the Word nor have we any physical power over the Lord's acts of Omnipotency ; for we do not formally love God and keep his Commandments , in a way commendable ( if we speak of the moral cause of obedience ) because he works in us both to will and to doe , but because he hath commanded us to love him , and to keep his Commandments , John 14. 15. Psal . 119. 4 , 5 , 6. Hence 1. The Libertine is blasphemously wide , the creature can doe ( says he ) nothing good or evil , God worketh all sin , all obedience immediately in us ; it s in vain to read , pray , hear the word , meditate , confer , or go about works of reforming abuses in religion , because all these are to no purpose , without the spirit . 2. We are not to do any thing , because God in his word hath commanded us to doe it , but because the Spirit immediately acts in us to doe , and immediate impulsion of the Spirit is now instead of the Law and of the word of God , either written or preached ; but this is a wicked confounding of the efficient real cause and the strength of which we obey , with the objective cause and morally directing , commanding and perswading rule according to which we are to regulate and order our obedience ; yea , and children can contradict this who know that the Mason who imploys his strength to build , must be differenced from the Masons Rule and the Art , plummet and line according to which he works : for otherwise it s all one as to say the power or faculty visive of seeing were light were colours that are seen , and the souldiers force and strength of apprehending a man , and Law and justice according to which they do it , were all one : a gracious soul doth all acts of obedience upon the account of a command of God , and fetcheth his moral and godly delight from the command of God : the facility and strength of doing is indeed from the Spirit , for whose help he desires to be thankful and to whom he desires to give all the praise and glory . 2. It s a false Spirit which is so contrary to the word of precept and command . 3. It s fit to subscribe to that , Psal . 127. 1. Except the Lord build the house , they build in vain that build ; except the Lord watch the City , the watchman waketh but in vain . 1 Cor. 3. 7. So then neither is he that planteth , nor he that watereth any thing but God that giveth increase . But the holy Ghost never dreamed of such an inference , therefore let builders , watchmen and Ministers of the Gospel go to bed and sleep , for God , he alone shall build Cities and Houses , and watch over men and all societies , and bring all souls to Christ ; yea , he hath commanded us to act and to help the Lord ( so he speaketh , Judges 5. 23. 1 Cor. 3. 9. 1 Cor. 4. 1. and it hath a real truth , though he needs no help from the creature ) and we are for his holy commands sake to act , and to eye and trust in him who in all the acts of nature , and oeconomy and art leads the way , and in all the acts of grace ; yea , we are to rejoyce that the Lord Jesus is Master of work and only Steersman . CHAP. II. 1. What the natural man can doe to get influences ; the natural man can doe more then he does , and can exercise the natural powers to come within the bosome of the net , though he cannot hale himself to land . 2. How the Lord can command the naturally blind to see and believe . 3. How sin original deserves eternal wrath . 4. It s such a sin in infants . 5. The want of original righteousnesse and a power of believing is a sin in us . 5. How the Lord commands impotent men . THe greater doubt is how the Lord can command supernatural acts to a man drowned in nature : but it s not here as when a Tyrant commands a child to wheel about the first heaven , else he shall kill him : for the so moving of the heaven is neither a moral duty , nor was it ever a duty compassible by the physical power of the arm of a child or a strong man. But the main intent of our Lord in laying on supernatural commands upon man unable to believe , is that men may know what they can pay , and what they owe and can never pay , but not of their own pay the debt of faith : the precept is not unrational where the end is rational . 2. Not that the natural man may satisfie , but that he may come and compone , and acquiesce to a friendly Gospel treaty ; for nothing heightneth the price and worth of Christ more in the shining of free grace , nothing kills and renders self-condemned the man more then a seen necessity of forgiving love ; yea , the reading of the writ of the Law-debt with tears , when this is holden out to us ( the Lord gave a bill of grace to those who had nothing to pay and he forgave them frankly ) is a strongly convincing dispensation . 2. Something which is really little or nothing , a natural man may doe to fetch the wind when he cannot command it , and cannot sayl , he may and often doth exercise the natural faculty of moving from place to place , and comes as a meer natural man , upon a meer natural motive , sinfull curiosity , and a purpose violently to apprehend Christ , as the souldiers doe , John 7. 45 , 46 , 47. yea , with bloudy hearts and a purpose to persecute as the hearers of Peter doe , Acts 2. and yet beside and contrary to the will and intent , the man is wrought upon , and converted before he go away ; as some go to Sea and sayl to India poor with no intention to be enriched with gold , but only to get bread , and yet they come again from India rich with Indian gold , and many precious stones far beside their intention . A man rude and ignorant goes to Athens upon no purpose to become learned , yet providence so disposeth that he falls in love with learning , and studying many years , he returns from Athens a most learned man. Now no man can say that either the Indian gold , or the learning of Athens did contribute any real or physical strength to his loco-motive and natural faculty of journeying to India or Athens : so neither can it be said the Spirit of grace or the Gospel of grace did add any new real and physical strength to Peter's hearers to cause them to come in under the stroke of the preached Gospel . Now the Gospel is the power of God to salvation ; the Apostle useth such spiritual weapons of warefare to cast down strong holds ; it s the arm of the Lord , Rom. 1. 16. 2 Cor. 10. 56. Isa . 53. 1. and the preached Gospel is the triumphing chariot of Christ conquering , Christ's office-house of free grace . Now a man on his own feet , and by his own strength , though sick , may come to the Physicians office-house where all his medicine boxes and helps and remedies of health are , and be cured ere he goe a way , and may go away with perfect strength and health ; yet he came to the Physicians house in no strength nor health , which he received from his art and medicine . The Word is the net , the Fish may come in its own natural motion within the bosome of the net ; but it s the strength of the arms of the Fisher , that hales the Fish to land ; the Fish catcheth not it self . The word of God is a sharp two-edged sword , and doth the work by the Spiri●● Heb. 4. 12. The mouth of Christ is like a sharp sword , Isa . 49. 2. His arrows are sharp in the heart of the Kings enemies , whereby the people fall under him , Isa . 45. 5. A man may in his own natural strength come in within the shoot of Christ's arrow , and under the smiting and stroke of the drawn sword of the Gospel ; for Christ puts forth his power in his Ministers , and renewed and unrenewed may come and hear . 3. The difference betwixt the Law and Gospel is , that the Law neither promises nor gives strength , but presupposeth that the man hath strength : but the Gospel promiseth a new heart , and the Law engraven in the heart ; therefore Christ doth reign in the New Testament in the actual Omnipotency of grace , and men by a meer local motion of nature or some superadded morality good or bad , come in to wisedoms house of wine , and bring themselves in under the scattered fire coals of Gospel-administration , with no intention spiritual to believe and be saved ; and so the coming in to hear , and the applying of the natural organ of hearing , the setting on work the unrenewed mind , judgment , conscience , heart and affections to the literal considering and weighing of the strong reasons that are in the Gospel casteth the man and his soul by a good and inevitable consequent under such heavenly flamings of quickning influences as convey the preached Gospel by an Ordinance of God , in due order , to cause such as are chosen of God believe : it s in a mans free will to draw near to the fire , or not to draw near , but when he is come to the fire side , the fire can make him hot , whether he will or no. By a free election a man casts timber in the fire ; but without any election , a strong fire cannot choose but burn dry fewel . It s true , the sea-man cannot create winds , nor change the blowing of the wind from East to West ; yet he can prepare his vessel , hoise the sayls , and fit the ship for receiving the winds . The husband-man hath no command of winds , of rain , of clouds , of summer Sun ; yet may he dress , labour , and sit and prepare his rigs and garden to lie under the seasonable influences of such Summer air , rain , dew and impressions of the heaven and the clouds , as the Lord of nature shall afford . Now as all the Kings and Powers on earth cannot command wind and rain ; so is there no industry required of the husband-man to procure summer or calm seasons : nor can the Plough act upon the Sun and clouds ; nor is the blame to be laid upon the Seamans sleepiness , that the wind is not fair for sayling , and that the Sea flows not so high ; yet hath the Lord of purpose left to all unrenewed men born where the Gospel is preached , the gates and ports of wisedoms house open , that they may come and hear , and pass their judgement what they think of Emanuel's land , that runs with wine and milk ; yea and the entry to this house is feazable and accessible , by natural strength , to fools and ideots , to learned and unlearned ; so that they need not say , Who shall ascend up to heaven ? That is , to bring Christ again from above : Or , who shall descend into the deep ? That is , to bring up Christ again from the dead . But the word is now near even in thy mouth , and in thy heart , that is , the word of faith which we preach , Rom. 10. 7 , 8 , 9 , 10. Deut. 13. 14. The preached Law leading pedagogically to Christ in Moses time , and the plainly preached Gospel offered to all in Paul's time , is an open door to all , who love to come near to Christ and to be warmed by him ; in which consideration there is a key put in every mans hand . 1. The unrenewed man turns away his ear from the Law , and will not let the news of the Gospel lodge in his ear , or the outer room of his soul ; ye set not a work the literal actings and cogitations of the heart , to think whether Christ , and Heaven and Hell conconcerns you , or no. So 2. The believer under deadnesse and saddest desertion , when he is at this , All is but counterfeit work I had before , Psal . 31. 22. Jer. 2. 4. Job 13. 24. God reputes me as an enemy ; He may read the word , hear the Gospel preached , and cast himself in Christ's way , and come in under the cast of his saving influences , and so the fire may be kindled of new : the sin is that the natural man useth wit , judgment , memory , for a worldly bargain of gain , but not for salvation . 3. Christ is in his own ordinance : never man before he be converted , can savingly intend his own conversion ; Peter and John , and Matthew , when Christ spoke to them , minded no saving work on their spirits ; nor did the three thousand , Acts 2. nor the Jaylor , Acts 16. mind so much as they met with . Many came to Christ for bodily health , and to be freed of Satan in a bodily possession ; yet when they see and hear Christ lying at wait , in ambush , in the preached Gospel , they are beyond their intentions taken captives . There is a great difference betwixt the doing of the bulk and body of an action , and the action commanded by the highest authority of God ; even though the man perform not the action upon the account of a divine command . Suppose Naaman had seven times and seventy seven times washed himself in Jordan , some days before the Prophet of the Lord commanded him to wash , it had been to no purpose , he had not been cleansed from his Leprosie . It were good we prize more that which men call the foolishness of preaching : the Spirit breaths in , and through his own ordinance , when we know not . Quest . How can it stand with justice to command us , to make our selves a new heart and a new Spirit , since we are unable to make to our selves a new heart ? Ezech. 18. 51. for saith Pelagius , inability to obey cannot be both a sin and a punishment of sin . Ans . 1. The commands of circumcising our selves to the Lord , and of making a new heart , which are laid upon us , are materially Evangelick ; but as they are charged upon unrenewed men they are formally legal , upon the Lord's intention also Evangelick to the chosen to fit them for Christ : Nor can these commands have this sense ; I command and enjoyn to you the omnipotent infusion of a new heart . 1. God lays no acts of the infinite and omnipotent God upon the finite creature . 2. It is not his intention , nay nor his will , that reprobates create in themselves , new vital principles of life , since no such supernatural principles of the life of Christ , was merited to them by the death of Christ . 3. It s not physically possible to the Elect or to any to create a new heart to themselves from the very same principles in number , which they lost in Adam : for its a contradiction , that what is done , should not be done , and what is lost , should not be lost . Nor can the Lord command the glorified in Heaven , in whom the habit of holinesse is perfected , to be now in glory justified by works ; for as its a contradiction , that such as once broke the Law , can be said never to have broken the Law , so is it a contradiction , that such as have once sinned and fallen from Law-righteousness , should ever after , even for eternity be justified by that Law-righteousness which once they lost , or that they should be justified both by grace , or by the redemption that is in Jesus without works , Rom. 3. 15. Rom. 4. 1 , 2 , 3. and also should be justified by debt and hire and by works , as Paul opposeth the one to the other , Rom. 4. and no doubt all the glorified were once justified by grace without works ; even Abraham , David , and all like them ▪ how then can they be justified by works for ever and ever in Heaven ? see Rom. 11. 6. Qu. What then requires the Lord in these ( believe ye in Christ ) [ make you a new heart ] except we say we have strength natural to obey , and that by natures law many were saved ? Ans . 1. He requires the free act of believing , but withall he requires what is our duty and moral obligation , but not what is our physical strength to perform . 2. He shews our impotency to wrestle out of the pit of misery , except he give us Evangelick strength to escape : nor is it the Lord's intention or decree that such as have fallen in the first Adam should rise again by the first Adam , or their own strength ; or should pay of their own , the money that they wasted in Adam . Or 3. That they should have , or get again the same individual sanctified power , which they lost in Adam . Or 4. That they should have these influences of God they once lost . Object . They are either condemned , because they believe not by their own strength , or because they believe not by a supernatural grace , but both are physically impossible . Now we can all keep the Law whole our selves , justifie our selves , live without sin . Ans . 1. They are condemned , because they believe not through a supernatural power , which power all are obliged to have ; for it was once a concreated and gifted power : and the want of the power of believing is a culpable and sinful want of that image of God , which man is obliged to have , Rom. 3. 23. 2. Whatever principle and power of believing be the ground of Gospel-unbelief which condemns men , the sons of Adam love that want , and such as are within the visible Church are condemned for their voluntary unbelief , John 5. 24. and John 5. 40. Ye will not come to me , that ye may be saved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; As for the want of the power of believing , it is common to all mankind , to such as hear the Gospel , and to all the Heathen , and therefore cannot be the nearest formal principle of that Gospel-unbelief , for which they are condemned , who being within the visible Church , do not believe . And upon the same ground the culpable want of the power of believing , as of the rest of the parts of the image of God , must be a sin against the covenant of works , common to all mankind : now such as never heard the Gospel cannot be guilty of a sin proper to the covenant of grace . Qu. What then ? is that a just command that the Lord should charge , under the highest pain , even of the second death , the blind to see ; that is , that the natural man believe , and in the mean time , God judicially puts out his eyes , and out of his absolute freedome refuses to restore to him the faculty of seeing . Ans . Suppose 1. That the want of soul power to see is both a sin , ( the contrary of it being moral goodness a part of original righteousnesse and of the concreated image of God , to wit , of righteousness and holiness , Ephes . 4. 23 , 24. Colos . 3. 10. which makes a man lovely to God ; ) as also a punishment inflicted , as Pharaoh's obstinate hardness is both a hainous sin , and also judicially afflicted for former sins : And then the holy Law may as well charge men to be holy and able to believe , though they be judicially blind : As God may charge Pharaoh's heart to be soft , and moved with rods , and to yield to the command , ( Let my people go ) when God judicially hardens the heart . 2. Suppose that man loves willingly to be blind , as all love their native blindnesse . 3. Suppose the blind man to be under the moral debt of having his seeing faculty , even the compleat image of God , and of loving , & not hating his Physitian Christ ( when revealed and preached ) who only can restore his faculty of seeing . Now man remaining after the Fall a reasonable creature , is obliged by the first command to believe God in all he saith , and to love Christ , God incarnate or not incarnate . He from whom the eyes are plucked , cannot be under a moral obligation to see , because the eye seeth not by freedome , that is , inherent in the eye : But a man within the visible Church is obliged to perform all free obedience of believing in Christ revealed , whether habitual or actual , which his Creator commands ; so the comparison halts widely . 4. Suppose the man does first with his own hand put out his own eyes , as we did in Adam ; and that the relation of penalty follows this blindnesse , by the will of the just Creator , as it s here . 5. Suppose the blind man gave virtual consent to the voluntarily loved want of the lovely and gracious art of the onely Physician , who can restore his sight , as the case is here . 6. Suppose that the Creator of eyes hath once given the facultie of seeing , and that he is not obliged to restore it ever when the man casts it away ; and that the man a thousand times winks , and shuts his eyes , and hates to be anointed ; and you shall see there is no ground to quarrel with the just and holy Lord. Q. Whereas the contrary opinion that denies original fin to be sin , as Pelagians , Arminians , Socinians , 1. Contradicts Scripture , which calls it both sin and iniquity , Psal . 51. 5. Vncleannesse , Job 14. 4. The frame of the heart evil . 2. Only evil . 3. Continually . 4. From the wombe , Gen. 6. 5. Gen. 8. 21. Offence , Rom. 5. 15 , 17 , 18. Disobedience by which many are made sinners , 19. Indwelling sin , even when Paul is justified . A body of sin , Rom. 7. 17. 23 , 24. The sin that doth so easily beset us , Heb. 12. 1. Shall we teach the Lord to speak ? 2. The Lord saith it is an offence by which many be dead , Rom. 5. 15. By which the judgment is , by one , unto condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is the condemnation to the first and second death , from which we are delivered in Jesus Christ , Rom. 5. 16. Rom. 8. 1. It 's an offence by which death reigned as a King. Now if this death be but a temporary death , how is it opposed to the reigning in life by one Jesus Christ , Rom. 5. 17 ? And as sin reigned unto death , even so grace reigns through righteousnesse unto eternal life through Jesus Christ our Lord , Rom. 5. 21. Now except the Scripture had taught us that there is one sort of sin that deserves temporal death , another that deserves eternal death , we cannot believe Mr. Baxter . 3. It makes us children of wrath ( Eph. 2. 3. ) by nature , as others are . If it be temporary wrath only , and Infants be free of sin that condemnes to the second death ; Christ bare in his body the sin of no Infants ; Christ died for sinners only , the just for the unjust , 1 Pet. 3. 18. Rom. 4. 25. Isa . 53. 6 , 10. Infants are not sinners , nor are sucking Infants laved and washed in his blood , as others , Rev. 1. 5. Nor are they sinners whom Christ came to save , 1 Tim. 1. 15. Nor are Infants any of the many , or of the all , for whom Christ gave himself a ransome , Mat. 20. 28. 1 Tim. 2. 6. And since the Kingdom of Heaven belongs to Infants , and they are to be baptized , Act. 2. 38 , 39. there must be some other name by which Infants must be saved , then by the name of Jesus Christ , contrary to Act. 4. 12. For what need is there of Christ's righteousnesse , and of remission of sins , and redemption in Christ's blood , Rom. 3. 25. Ephes . 1. 7. Col. 1. 13 , 14. to Infants , if sin original be no sin . 4. Heathens , ignorant of sin original , are still left by such masters to accuse Justice . If Infants be free of sin , why is nature called by them a step-dame , which hath brought forth men in such misery when they enter in the world ? Why do Infants suffer death , burning , drowning , ripping up , and wounding in the wombe ? Why suffer they such wrath of pining sicknesse , incursions of Devils , if all these be free of sin ? Some say these are temporary evils , but it proves not any sin deserving eternal burning to be in Infants . The Lord needs not my lye ; but let any man answer me in point of holy spotlesse justice , how a punishment of ten degrees can more be inflicted for that which is no sin , nor any transgression of a Law , then a punishment of a thousand degrees ? See how Mr. Baxter , with Arminians and Pelagians , can from Scripture teach us of whole sins and half sins , whole wrath and hell , and half wrath and half condemnation , or half hell . Q. But what Law is there that we should have the power of believing , or the image of God ? The covenant of works doth presuppose that image to be in man ; otherwise he is not in a capacitie to be in covenant with God , therefore it could not be injoyned and commanded in the covenant of works that Adam should have this Image of God. And if so , the want of it must be a meer punishment , not a sin . Ans . The Lord in creating Adam must necessarily have a two-fold Consideration . One 1. of a Creator . 2. Another of a Law-giver . In the first the Lord creates Being ; but in the latter he is such a special Creator , to wit , a Law-giving Creator , who , while he creates Being , does concreate these noble Principles , and write and by nature ingrave the Law of the Image of God , the natural knowledge of God , his holinesse , justice , mercie , &c. and of right and wrong , and a natural holinesse and innate conformitie of the heart to the eternal Law of God in mans soul . A Painter drawes the portraict of a living beautiful heroick King , according to the living man ; the Painter both gives being to the painted image , and such a being , according to the law and art of painting ; he followes exactly and accurately his copie and living samplar , and so gives a law to his own acts of painting . And therefore God , in one and the same act , both creates man , and gives him a being , even holinesse , his image , and holy being ; and in creating of man , gives , and concreates , and ingraves the image of GOD , sound knowledge , right inclinations ; and while the Lord creates , he gives and ingraves a Law ; and while he gives and ingraves a Law , he creates man. And therefore it follows not that the covenant of works does not presuppose the image of God in man ; and it does not follow but the very act of God in stamping and ingraving his image in Adam , is also a giving of him a Law. Yea , God in creating any creature of nothing , does also concreate , as a sort of Law-giver , such a natural Law. Every creature , Sun , Moon , Heaven , Earth , Sea , Man , Angel , ought to be subject as a creature to God Creator in being and operation . Here is both the act of a Creator , and also the act of a Law-giver . Now the eternal Law of God requires that mans soul should be , by creation , indued with the image of God ; and Adam and Evah by that image said Amen to that Law for a time , Eat not , lest ye die . They knew the Law was just , and they knew it was their natural obligation to obey ; and how can it be denied but this knowledge was a part of the mans natural goodnesse and holinesse , and so agreeable to the eternal Law of God ; and that the contrary of this , to doubt of the truth of this , as Satan induced them to doe , Gen. 3. was a blacking of that fair image , and contrary to the law of nature ? 2. The more of this image that is left in the soules of men by nature , as the more knowledge , natural justice , and vertue remain in Aristides , Regulus , Seneca , Tullius , &c. the more lovely they are , and so must their [ souls have a more natural conformitie with the law of nature then other Heathens , who kil'd their aged Fathers , sacrificed their sons to Devils , used wives promiscuously . Then , what God condemnes in us , that we should condemn in our selves , and therefore are to be humbled for our state we are in by nature . For we are dead in sins and trespasses , by nature the children of wrath , as well as others , Eph. 2. 1 , 4 , We our selves were sometimes foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hateful , and hating one another . Psal . 51. 5. Behold I was shapen in iniquity , and in sin did my mother warm me . Upon this account the Lord suffers his own to fall and lye in the dust , and to know what beasts they are , as the godly confesse , Psal . 73. 23. Prov. 30. 2. themselves to be . Nothing men are more ashamed of then that they are descended of a traiterous and bloody Family , that sucked the paps of the bear or the wolfe , that the father and mother were dogs and swine , and they born of leprous parents : the house of sinful Adam , that we lay claim unto , is a botch-house , and leper-house , and worse : And this is more vile then if there were none of the world that we could claim kindred unto but serpents , dogs , swine and wolves . 2. How proud and shamelesse are we to deny this running botch of sin original , and say it is no sin ? would it cure a man of a raging pest-boile , to say it was no pest , to give it another name ? It 's a part of original sin in our Atheism to belye the Lord , and say it is soul-sicknesse , but it is not sin ; it deserves not the second death . Infants then , dying Infants , are no debtors to the compleat ransome of blood that Christ gave to deliver them from the wrath : And when our Saviour blessed Infants , and said , Of such is the kingdom of heaven , his sense must be , that infants departing this life in infancie , hold heaven by no Charter of Christ , the heir of all ; are not washed from sin , are not delivered from wrath to come , nor obtain salvation by our Lord Jesus Christ , as it is in 1 Thessal . 5. 9. 3. What debt is this ; who of Angels or men can pay the hire of free love to Christ ? ye were born beasts , Tigers , Lions , Dogs , and broods of Satan and the Serpents seed , and Christ hath made you sons of God , Kings and Priests to God , heirs of life , co-heirs with Christ , partakers of the divine nature , the first-born of God written in heaven . 4. Never dream that your own strength , or good parts of nature can fit and spiritually capacitate you for receiving influences for spiritual duties ; nature cannot more prepare it self for grace , and a gracious state , then a Thistle can change it self into a Vine-tree : Christ is good at all indispositions of deadnesse , of a natural state ; whom he quickens that man and he only shall live ; who can help a dead heart , but he that is the resurrection and the life , and he who raises the dead only can quicken such dead ones . 5. It s a bold and proud Pen that would plead and advocate for such a hellish nature , and except Satan and his sons Pelagians ; what do they but depose Christ from his office of the Physician of sinners , and bid him go back to Heaven with his Medicaments of free grace ? There be here no sick folks , free will is strong enough , new habits of grace are useless , the letter and moral acting of the word can raise dead souls ? shall we thus requite Christ for his free grace . 6. Though there be no merit in diligent seeking and hearing the preached Gospel , its good to lie near the fountain for all that ; as motion begets and augments vital heat and activity to move , frequent seeking brings home influences ; so we are here in using means , compare Cant. 3. 1 , 2 , 3. with v. 4. and Psal . 22. 2. with Psal . 18. 6. Gen. 32. 26 , 27 , 28. But of this hereafter . CHAP. III. The second particular of fetching influences is by supernatural actings by the word and spirit . 1. It s a question whether justified ones perform any moral actions without any influence of the habit of grace . 1. Some heat and warmness may arise materially from actings in duties though customary , formal , dead . 3. The exercises of spiritual actions are the best preparations for spiritual actions . 4. Influences of grace oyl the wheels of the soul for more spiritual acting . 5. Natural and literal actings , though void of grace , because they are some way under the institution of a divine command are nearer to saving actings of grace , then the contraries of these actions are . 6. A practise of free grace in the Lord , is to be differenced from a promise of grace . 7. How the Lord is under a necessity of giving influences . THere be some actings even in renewed men , partly from the Spirit , partly from nature , custome or formality . The question is thus framed , because it is a disputable question ; Whether justified ones doe any actions morally good from an only principle natural , without any influence of the indwelling spirit at all , since their sins , after their being in Christ , are not committed with the full bensil of the will ; for the Spirit in some measure retards and weakens the motion of the flesh , Rom. 7. and the habit of sin original is weakned and remitted or slacked in its strength in the regenerate ; and therefore it would seem , if the spirit do weaken , retard and blunt the actions of the flesh , that far more there is in all moral actions that are good morally , some influence of the Spirit less or more . So the Question is , whether or no the children of God may safely set to work , though their actions proceed from conscience , natural power , custome or a meer office , with little influence of habitual grace , to works of grace that they may fetch influences of grace . 1. It s not unlike it may be so for the godly who went to the morning and evening prayers and sacrifices , as is clear , Psal . 141. 2. Acts 3. 1. Luke 1. 8 , 9. might go about these duties sometime upon meer custome ( and the children of God who know their own backdrawing hearts shall not denie this ) and they may pray from a natural conscience , and not so much as is required , and otherwise they do mind the duty as an Ordinance of God , and yet be inflamed with spiritual duties ere they end ; this is confirmed by family praying at set times ; so may a Pastor by necessity of his office , preach and pray at the beginning with much deadness and coldness , and more then an ordinary straitning of spirit , and yet a fire flaught of a heavenly kindling falls upon the spirit before the work be ended . Any who believes that the wind blows where it lists , and that the influences of the spirit are various as touching their degrees may see the truth of this . 2. The children of God appear dead , cold , and unbelievingly to complain in the beginning of praying , and of a Psalm , as is clear in David , Psal . 22. 2. exponing that of him ( as some verity it hath in some points of him , v. 2. ) and in Ezekiah in his song , Isa . 39. 10. in Jonah 2. 1 , 2 , 3. and in the same David , Psal . 6. Psal . 38. in the Church , Psal . 77. 1 , 2 , 3 , 4 , 5 , 6 , &c. in the afflicted soul , Psal . 102. 1 , 2 , 3 , 4. and yet there is confidence of believing , triumphing , rejoycing in God and praising , ere the Prayer and Psalm be ended . 3. The prayers of the children of God , Psal . 22. Ps . 6. Ps . 38. Psal . 116. Habak . 1. 12. of Heman , Psal . 88. of Ezekiah , Isa . 38. of Jonah . c. 2. of Moses , Psal . &c. of the Church , Psal . 102. Psal . 89. hold forth to us admirable variety of up-lifting and down-casting , of joy , of believing , of sinking and doubting , of hoping , and legal fretting , strong ebbing and flowing of faith , and fainting , of light and darknesse ; as Psal . 22. 2. O my God , I cry by day , and thou hearest not ; and in the night season , I am not silent ; yet arising , ver . 3. But thou art holy , O thou that inhabitest the praises of Israel ! Ver. 4. Our father 's trusted in thee ; they trusted and thou didst deliver them , &c. And again , some fainting is in that , v. 6. But I am a worm , and no man ; a reproach of men and despised of the people . Ver. 7. All they that see me , laugh me to scorn , &c. At least this might brangle the faith of a sinful man , such as David ; And again , there is a rising , v. 9 , 10. But thou art he that took me out of the womb : thou didst make me hope when I was on my mothers brest , &c. So is there Psal . 102. fainting , ver . 3. My bones are consumed like smoke : and my bones are burnt as an hearth . Ver. 4. My heart is smitten and withered like grass . And ver . 12. there is a rising of faith ; But thou , O Lord , shalt endure for ever ; and thy remembrance to all generations . Ver. 13. Thou shalt arise and have mercy upon Sion . Psal . 77. 4. Thou holdest mine eyes waking ; I am so troubled that I cannot speak . Ver. 7. Will the Lord cast off for ever ? It s low enough now , and yet how doth the Church lift up her head ? Ver. 13. Thy way , O God , is in the sanctuary ; who is so great a Lord , as our God ? So Lam. 1. 2 , 3 , 4 , 5 , 6. 7 , 8 , &c. compared with ver . 2 , 22 , 23. in which actings under unbelief and customary formality with some glimmering of fainting faith eying the command of God , in the darknesse , when there is no light , Isa . 60. 10 , 11 , &c. there go along some farther actings of the spirit : not that we think there is any truth of that of the School-men ; To him who doth what he can , by the strength of nature , God denies not helps and influences of grace . Yet in these we see God comes along with his influences . But if we say 4. That there are in the renewed child of God , some stirrings of the spirit in all these acts , we go about under deadness , then one act of praying , and the influence of grace makes way physically to another , and that to a third ; for to say nothing of the promise , To him that hath it shall be given , ( of which hereafter ) I do but provoke to the experience of the Saints , if here the second pull of prayer be not stronger then the first , and the third then the second , and the fourth above the third ; for when the wheels are a going , the Organs of the spirit do not weary : And there is a reserve of fresh strength and a stronger recruit , and supply in Jacobs wrestling until the dawning reserved , and more strength of heavenly violence to prevail with God , then in his wrestling all the night , Gen. 32. 26. Let me go ( saith the Angel of the Covenant , Christ ) for the day breaketh : And he said , I will not let thee go , except thou blesse me . 28. As a Prince thou hast power with God , saith the Lord to him . And we see one throwing about of the key when the lock of the door is rusted , maketh the second throwing obout more easie , and the third throw does yet more , and the seventh or the tenth throw makes the passage of the iron bolt yet most easie , and the door at length , with little violence , is opened , when now the rust and straitnesse is removed : And a flaming of the fire prevailing over a dry tree , makes easie way to a second flaming , and that to a third , and so to all the rest , till the timber be consumed , and the fire be fully victorious . Believing adds to believing ; praying begets more praying ; and we see motion breeds warmnesse , and that stronger motion , and cold hearts that are dead , and almost frozen , by one smiting of influences grow hotter , and by two or three or seven actings of the spirit , grow yet hotter , and yet more ●ot . And there is something in that Cant. 6. 11. I went down to the garden of nuts . 12. Or ever I was aware , my soul made me like the chariot of Aminadab , or of my wil●ing people . There is some stiffnesse upon the living man when he first begins to move , but a little motion makes him more agile . Dr. Preston may aim at the like truth . If a man ( saith he ) were to run a race , if he were to doe any bodily exercise , there must be strength of body , he must be fed well , that he may have ability ; but the use of the very exercise it self , the very particular act , which is of the same kinde with the exercise , is the best thing to fit him for it . So in this dutie of prayer ; it 's true , to be strong in the inner man , to have much knowledge , to have much grace , makes a man fit and able for the duty : But if you speak of the immediate preparation for it , I say , the best way to prepare us for it , is the very duty it self , as all actions of the same kind increase the habits , so prayer makes us fit for prayer : and that is a rule . The way to godlinesse is the compass of godlinesse it self ; that is , the way to grow in grace , is the exercise of that grace . I wish this man of God , and others more experienced then I , had said more of this unknown subject ; and that the Lord would sit builders in both Kingdomes to draw up a body of Theologia practica , that Divinity were more in our hearts , it s too much in the heads of many ; only I speak here of preparation to receive influences , D. Preston of the preparation to duties , to praying under indisposition . But I would not be understood so , as if I thought acts of influences , which are acts of Omnipotency , might be sharpened and facilitated by our actings ; Only my meaning is that the passive capacity of the soul may be widened and enlarged to receive showres of quickening influences from the Lord by frequent acts . Experience , in my weak apprehension , may speak influence of grace oyls the wheels of the soul . Prov. 1. 5. A wise man will hear , and encrease learning : and a man of understanding , shall attain unto wise counsels . We grow hot , like hot iron redded in the fire , by praying , and are softned and macerated like dry and parched ground , by frequent showres ; and though the heart be frozen and cold , when we begin to duties of praying , praising , meditating , conferring of the word , hearing , yet incalescimus , we grow warm by acting : the rising of the Sun causeth the Ice to drop off the houses . It s a naughty heart that is in the same case after frequent prayer , that it was in before ; It says that the man hath been sweating at the letter and bark of the duty ; little of the bark or letter of the duty takes glewing with the heart , but hardly can the grace of the duty go along with the heart , but there is much that cleaves to the heart ; so that influences thaw the heart . Luke 24. 32. Did not ( say the Disciples ) our hearts burn within us while he talked with us by the way , and while the opened to us the Scriptures ? Cant. 1. 4. When the King brought me into his chambers : we will be glad & rejoyce in thee , and remember thy love more then wine . Sure when the influences of Christ are fiery and live coals , it is no wonder they leave lively warmings upon the heart . Cant. 4. 16. Awake , O North wind , and come thou South , and blow vpon my garden that the spices thereof may flow out . It must be a speech to the Spirit to breath upon the Saints that they may smel and flow more in the actings of the spirit . Psal . 119. 32. I shall run the ways of thy Commandments , when thou shalt enlarge my heart . Running speaks more of a spiritual capacity to receive drawing influences either actual or habitual ; and the enlarging notes straitning , and that influences find us dead and bring vigourousness with them . Though in this or that act of breathing there shine absolute liberty ; for who hired the Lord to moisten the withered tree ? yet there is place for that Question , Whether the Lord hath not brought himself under a holy necessity of giving influences ? to which its answered in these . 1. As there is a necessity of a Decree relating to means and end , so is there a necessity of a promise , as to the former . The Lord created the first Vine-tree , and the first Rose , and they seeded and brought forth other Roses and Vine-trees ; the Lord first prevenes savingly the dead sinner & by an infused habit ( as we shall hear ) puts the sinner under an obligation to duties , and puts himself , because of his intended end , to save lost sinners ( as it were ) under an obligation of bestowing influences of grace , ( though in another consideration they be given through soveraignty of grace ) because his holy decree carries him not to be wanting to his own seed , nor to forsake the work of his hands . Nature giving hunger , and the holy and supreme Lord of nature giving appetite to eat and drink , gives us also a power of concoction . The Bird by an intended end lays one straw and one feather in the nest , and so it must lay another and a third and a fourth ; for the Lord of nature intends a compleat house for the Eggs and the young birds : and in like manner the Lord of grace hath a design of grace in his heart to bring many sons to glory . And he must upon the like intention proceed , to make the seed a tree ; but first he must make it a plant , and ripen the grape and boyl it more with the heat of the Sun , until he make it ripe for the wine-presse and the fat : So must he add influences dayly of free grace for the perfecting of the work he hath begun , in his holy decree as well as in the execution , until he perfect it unto the day of the Lord Jesus . But 2. There is need to distinguish betwixt a practise of free grace in the Lord , ( some call it half a promise ) & a promise of free grace : And these must be cleared . As to the former ; the Lord doth many things of meer grace relating to his free goodness . 2. To his free decree of grace . 3. To his holy order of working , which he hath not promised to do : As of his free goodness , he creates the world , he feeds the Ravens , he preserves wicked Sodom from the sword , and cursed Cham from being drowned , when the whole world in godly Noah's time perished in the waters ; yet hath he engaged himself by promise to none of his creatures , Angels or Men that he shall create the World , that he shall feed the Ravens , that he shall preserve Sodom . 2. According to his free decree of grace he intends from eternity to save Jacob ; For he loved him , before he had done good or evil ; and he ordains all the chosen to life eternal . But because he decrees to bring Jacob and such to glory , it follows not that he engaged by promise because of his eternal decree , to bring Jacob to glory , except we should say what ever God decrees to doe , that also he promises to doe ; which were not good divinity . 3. As to his order of working ; the Lord ordinarily from much labouring and painful sowing brings a rich harvest ; from careful watching he makes a safe City ; Yet there is not any promise in the word that from the simply careful use of means , the desired end shall follow ; for the City is often well watched , and yet surprized : some sow much , and reap little , Psal . 127. 1 , 2. Hag. 1. 6 , 9. Yet is there a practise of free grace in this order ; that the blind men cry , Son of David , have mercy on us ; ( yet they possiby intend only by the way side to beg ) and Christ of free grace gives them seeing eyes . There is no promise of grace that Christ shall heal all blind men begging by the way , who shall pray to the Son of David for seeing eyes , or that the Lord Jesus who is as mighty now as ever , shall send out influences to heal all the blind so crying : for seeing eyes the Eunuch reads Acts 8. the Lord falls on him , with influences of grace to reveal Christ in a saving manner , to him ; not because he reads , or because there is a promise made to save all who read the word . Upon sinful ends , the multitude , Acts 2. come to hear the word ; their intention of hearing , being mocking enemies , was naught ; Yet by a practise of grace , not by any promise of grace they are converted . Now in this it may be said , that the natural yea and faithless use of means hath some influence ex natura rei upon the effect , not by promise , yet by the decree of God ; and so by no merit , because by no promise ( for another merit , then what is founded upon free promise , and not upon the worth and condignity of work and wages , I hope never to acknowledge , by his grace , whom I desire to be my inward teacher ) and to me reading , hearing , use of means , have a material influence as to the practise , not to the promise of grace ; For according to the Philosophy I learned ; six is materially a number nearer of blood and kindred to eight , then four is ; yet six and eight are numbers in spece and nature no less different then eight and four , or then eight and two which are materially farther different then six and eight , which are different only by two . So the Embrio before life , and the birth now quickened by life differ in nature and spece , as living and not living differ : Yet the Embrio the shaped organized body void of life is materially nearer to a living birth , then the seed is to a living birth . So I shall never teach that hearing , reading , literal considering of the weight of reasons in the Gospel from Heaven , from the beauty and preciousness of Christ , the excellency of free grace , the happy condition of a communion with the Father and the Son Jesus Christ , the sweetness of the love of Christ , the torment of Hell , though there be no acting of grace mixed therewith , are unprofitable and hinder us from closing with Christ , and that they confer not some influence ( materially ) of help in promoving towards Christ ; What these trusted in may doe as in another thing . Hence though there be no promise , no moral connection betwixt simple using of means and influences of Christ , for saving grace and the incoming of the new creation into the soul ; yet comparatively a connection there is , in this sense . 1. As painful tilling , sowing and labouring is nearer to a plentiful harvest then lazy sleeping in Summer ; so discretion and moral walking in the Commandments of God , by which the man is not far from the Kingdom of Heaven , and nearer to it , is nearer to conversion then the godlesse and slagitious conversation of a dissolute wretch ; as he , who is at a distance from a City , by twenty miles only , is nearer to the City , then he who is distant a hundred miles from it ; though both be distant from it , and the one formally is out of the City as well as the other ; this is a wily comparison . I assert no preparatory dispositions to conversion , as Papists and Arminians teach . 2. The man yet unplowed and never broken by the Law , standing in a whole condition , not caring for , nor either needing , or valuing Jesus Christ is farther from showers of saving influences , then the law-humbled & law-broken sinner , who , though he be but half sick , like the woman with child , who is under raw and far-off showres of child-birth pain , not yet , by some weeks , near her time , needs not yet the help of the midwife , yet looks a far off to child-birth pain . 3. Out of all question the proud gallant that feareth neither God nor reverenceth man , and hath laid Atheistically his count and fixed his thoughts concerning Heaven and Hell , hath something more to doe , before Christ rain salvation on him , then he who prays , hears , gives almes , whores not , roars not , blasphemes not ; for he hath fewer miles between him and Christ's influences . 4. Therefore though the natural man cannot pray in faith , and the renewed man under a sad and deep deadness , can doe little or nothing , yet literal and natural acting at praying is not only better then nothing , but is by way of command in genere mandati divini , more near to praying in faith and fervour then either blaspheming , or no praying at all ; even as literal and natural heat is nearer to spiritual and supernatural heat , then extreme coldnesse ; and as fire-heat is nearer to life-heat or vital warmness ( for it may and doth often cherish and nourish vital heat ) then Ice-coldnesse ; though as touching the nature and kind , fire-heat and vital heat may well be thought to differ in spece and nature , and all the fire-heat on Earth cannot restore vital heat to a dead man ; and all the sweet moral qualifications , discretion , natural zeal , civil vertues in their summer greennesse cannot put a man in a spiritual capacity to receive divine and supernatural influences ; yea , many carry such bewitching lusters to hell with them , and never promove a whit farther then to the state of a civil convert , a saint of Satan , and die so ; and by accident civil saints are a huge way farther from Christ , then robbers . It s true , some of our Divines have said natural preparations are hurtful , destructive and noxious to conversion . I wish they speak not so ; their meaning is as they are trusted in , & men are by assed by them , praying in the streets & giving of alms with sound of Trumpet so circumstantiated in regard of , 1. The subject , proud Pharisees . 2. In regard of the end , to be seen of men , not to glorifie the Lord. 3. In regard of the manner , as self-righteousness trusted in , to the loathing of Christ , are destructive to sincere praying in faith and humble feeling , and to true and sincere acts of charity . But we speak of the acts commanded as to their substance ; God highly is provoked at disobedience , when men will not put their finger to a duty : and no doubt hypocrisie , in the manner of doing duties , deadens the heart , and makes the soul unfit to receive influences ; But this hinders not but the unrenewed man , and the deadned convert , are to blow the fire , and to go about duties , and to fetch the wind in their kind , and to cast aboard and turne about , that they may sayl and fetch the harbour ; Yea , and if there be not fire in the ship , without doubt the striking of steel and flint may make fire . If a dead child of God cannot pray , cannot preach , cannot believe , he is to say and take with him words , Lord , I cannot pray , I cannot preach , I cannot believe : Nor in all these is any thing said against these two , 1. The rebukings of such as are in a dead state . 2. The promises of more grace to such as use well what they have : of both these in the following Chapter . And all these some way ripen us for gracious influences . CHAP. IIII. It 's required of the dead that they live , and that we must not cease from running when the Lord ceases from drawing . 2. Commands put on obligations to duties to such as are indisposed and unable . 3. We are to pray under deadness . 4. Deadness renders not men lawless . 5. The wicked shift of such as pray not for the present , because they are indisposed ; but promise they shall pray , praise , &c. when a spiritual disposition comes on . IF the meaning of some be by requiring a moral command to fit us for duties , that such a command is enough , because it 's a Gospel-command . Then is it false that a moral command , as such , can fit or ripen us for duties : For Eph. 5. 14. Wherefore he saith , Awake thou that sleepest ( and it●s more then sleeping , there being life in a sleeping man ) and arise from the dead and Christ shall give thee light . Here is both precept and promise given to the dead , who of themselves cannot live : Yet it 's morally required that they live ; and John 5. 25. The dead in the graves are to hear the voice of the Son of man. And the Lord binds the command on these that were as the men of Sodom , Isa . 1. 5. A s●nful nation , a people laden with iniquity , the seed of evil doers , children that are corrupters . v. 10. Wash you . v. 16. Make you clean , put away the evil of your doings from before mine eyes . Isa . 42. 18. Hear ye deaf , and look ye blind , that ye may see . So the Apostle Peter chargeth Simon Magus , Acts 8. 22. Repent therefore of this thy wickedness , and pray God , if perhaps the thoughts of thy heart may be forgiven thee . And Jeremiah speaking to a hardened Prince , speaks as to the earth that hath no eares , Jer. 22. 29. O earth , earth , earth , hear the Word of the Lord. And it 's a vain thing to think that these are to be confounded , the obligation to obey , and the impotencie and indisposition to obey . For mans wicked weaknesse cannot remove the obligation which the Lord in his holy Law layes on us : For wasting that brings on inability to pay , makes neither the debt to be unjust , nor does it loose the creditor from his right to crave and pursue the broken man , except we say that poverty may pay all the debts in the world . 2. The Lord layes on rebukes , where he knowes Cain cannot answer , Gen. 4. 6. Why art thou wroth ? if thou doest well , shalt thou not be accepted ? So the Lord speaks to Pharaoh , Exod. 9. 17. As yet exaltest thou thy self against my people , that thou wilt not let them goe ? Deut. 32. 6. Doe ye thus requite the Lord , O foolish people and unwise ? Psal . 95. 10. Forty years long have I been grieved with this generation ; it 's a people that do erre in heart , they have not known my wayes . So saith Elias to Ahab , 1 King. 21. 20. Thou hast sold thy self to work evil in the sight of the Lord. Psal . 4. 2. O ye sons of men , how long will ye turn my glory into shame ? how long will ye follow vanity and seek leasing ? Psal . 58. 4. They are like the deaf adder , which stoppeth her eare . 5. which will not hearken to the voice of the charmer . And because we are ready to excuse our selves from our impotencie , the holy Ghost beares this upon them as a charge , Jerem. 13. 23. Can the Ethiopian change his skin , or the Leopard his spots ? then may ye do good that are accustomed to do evil . 2 Pet. 2. 14. Having eyes full of adultery , that cannot cease to sin , Deut. 29. 2 , 3. 3. Threatnings and curses are charged upon every one who abides not in all that is written in the book of the Law to do it , Deut. 27. 26. And yet it 's beyond controversie that no flesh can keep the Law so as it requires , else Jesus Christ died in vain , Gal. 3. See Deut. 28. 4. We are not freed from an obligation to obey and run , even we who are renewed in the spirit of our mind , because the Lord drawes not . For charges and commands are layed upon us under indispositions ; yea the Lord speaks to such as lived in suffering times , who could not choose but they must be in much heavinesse . Phil. 4. 4. Rejoyce in the Lord alwayes , again , I say rejoyce . So speaks he to weak ones , Eph. 6. 10. My brethren , be strong in the Lord , and in the power of his might . So speakes Christ to fainting John , when in a swoon he could not command himself , Rev. 1. 17. Fear not , I am the first and the last . And to the perishing disciples , Mat. 8. 26. Why are ye fearful , O ye of little faith ? And the mourner is most indisposed to believe , Isa . 50. 10. He that walkes in darknesse , and hath no light , let him trust in the name of the Lord , and stay on his God. We are bidden be upon the wing and ready , though we be dumpish and indisposed , 1 Thess . 5. 17. To obey that , pray without ceasing , in all things give thanks . Yea under all contrary dispositions and habits of unbelief we are to act , Isa . 41. 14. Fear not , worm Jacob. 2. Our very graves owe living to God , & our sinful deadness ought to yield to Christ living in us ; our heaviness ows rejoycing to him , as the night is to remove at the dawning of the day , and the cloud is to dis-appear and vanish at the out-breaking of the Sun-light . 3. We are to pray under deadnesse , as David doth , Psal . 119. Quicken me in thy way ; quicken me in thy righteousness ; quicken me according to thy word , &c. v. 37 , 40 , 88 , 107 , 156 , 159. Deadnesse , when David had much of the fulnesse of God , hath been creeping on seven times , and he seven times prays for quickening , like one that is every hour in a swoon ; out of one swoon he falls in another , he makes signs to such as are neer by to be comforted with wine and apples , as the Spouse , Cant. 2. 5. And therefore this is but a childish shift , I am dead and indisposed , and therefore will not pray , nor believe , nor hear , nor goe about any such duties . Because you are dead and indisposed , are you therefore lawlesse , and freed of all debt of duties which are imposed by either the Law of God ? or 2. the constraining love of Christ ? or 3. bonds and ties laid on you by the free grace of Christ , and the state you are in , being now translated from death to life ? Object . I le goe about duties when I am free and spiritually disposed . Answ . 1. What warrant from the Word to delay duties , that by present obligation of the Law of God are to be done while it is to day , lest hardness of heart come on ? 2. What assurance can any man have tomorrow , or the next hour , more then the present hour , when deadnesse is on , that he shall be master of the Spirits breathing on him , to fetch spiritual dispositions ? Now omission of praying , and of other duties , is a hainous sin . Can sin be a hire to purchase or buy the breathings of the Holy Ghost ? Did ever man get sweet accesse to God through the Mediator Christ in prayer , who delayes praying because he wants a praying disposition ? And can the Lord welcome in the Mediator Christ the man who fathers the sinful omission of prayer , and other duties , upon the holy Spirit of God ? Loose Professors delay their repentance upon this , when they are old and a dying they shall be more fit for repentance . 3. An indisposition to pray is a great affliction to a godly soul ; and the so afflicted is to pray to remove that indisposition , and to seek in prayer a spiritual disposition to pray ; and that pray continually , is not , pray only when a spiritual disposition to pray is on ; for that should be far from praying continually ; and that Psal . 50. Call upon me in the day of trouble , suffereth no such exception , Pray to me in trouble , but not except ye be spiritually disposed : For it hath this good sense , call and pray in the day of trouble , and in the hour when the spirit is under the soul-trouble of desertion and indisposition , and when the Lord hides his face and shines not . So the want of a spiritual disposition is the frowning of God upon the soul ; and it 's an ungracious heart which will not pray when the Spirit in his shining influences withdraws . And therefore 4. It 's not the Spirit of the Lord , but the spirit of Satan , which suggests any such carnal arguing . I have no heavenly disposition for the present , therefore I will not pray ; for the Spirit of the Lord quickens men to duties , and that is known to be a spirit from hell that weakens men in praying , or in any duties . CHAP. V. Influences of grace are due to the Saints by promise . 2. Some are plagued with plenty of means . 3. The scope of the place , Deut. 29. 3. The great temptations which thine eyes have seen , &c. opened . 4. The nature of the Lord's promise of influences . 5. The efficient causes of influences from the Father and from the Son : influences on the Man Christ . 6. Influences from the Father , how they are ours . 7. Influences from the Son Christ which are promised to us , how they are ours . THere is another way of fetching influences of grace , when we carefully use former grace : as our Saviour saith , to him that hath , shall be given . And so grace shall bring more grace : Sowen wheat brings forth more wheat . Psal . 119. 1. Blessed are they that walk in the law of the Lord , they shall doe no iniquity ; then upon the account of a holy walk , the Lord must bestow influences of grace to preserve men from doing acts of iniquity . And there must be a promise of influences , that such as walk in the Law of the Lord , shall walk more in that Law ; Prov. 1. 5. A wise man will hear and encrease more in learning : then to spiritual wisedome there must be a promise of influences to encrease spiritual wisedom . Isa . 40. They that wait on the Lord shall renew their strength , they shall mount up with wings as Eagles , they shall run and not be weary , and walk and not faint . Then waiting on the Lord shall fetch the wind of new quickening influences to wait more upon the Lord , and to run ; and they that run , shall run more , and which falls not out in physical running when they are running . Now fresh swiftness and recent vigour of speed shall be given to the runner , and larger breath and spiritnesse then he had before . None are thriving and growing men as the godly are . Mal. 4. 2. But unto you that fear my Name shall the Sun of righteousness arise with healing in his wings ; and ye shall goe forth , and grow as calves in the stall . Prov. 4. 18. But the path of the just is as the shining light , that shineth more and more , unto the perfect day . In which dispensation , 1. Such as are more proud with plenty of means and plague themselves with abundance , occasion the truth of this ; that Christ sends the rich empty away , and throws the mighty down from their seats , and their golden and silken chairs , Luke 52. 53. And the rich and the full ( saith Hannah , 1 Sam. 2. 5. ) have hired out themselves for bread . And since men will be plagued and poysoned with plenty , let it be so ; and that lie upon them as a word of chiding , Deut. 29. 3. The great temptations which thine eyes have seen , the signs and these great miracles . Ver. 4. Yet the Lord hath not given you a heart to perceive , nor eyes to see , nor ears to hear unto this day . And is the Lord complaining of himself in this place ? No ; he will not have them to search into the depth of soveraignty , ver . 29. because God gave them not an heart . Nay , but his scope is to complain of the peoples abusing of the plenty of means . I gave you the grace of outward means , but ye misgraced ( to speak so ) your own heart ; therefore it is just that ye be blind and deaf , since ye wickedly wink and stop your ears ; though it cannot be denied that God would have them humbled by reflecting on their own wilful winking and blindness , yet so as they should tremble and stoop at him , who can give a new heart and eyes and ears , but of soveraignty denies it to the reprobates ; of whom he complains , that the chosen may tremble . 2. We are hence led to consider the nature of God's promises , that they are much unlike to the promises and covenants between man and man : For it comes to this ; such as have influences from the Lord to run , through his free grace , the Lord of the same free grace giveth new influences to them to run more . The Lord , because he makes some rich in grace , he makes them of rich in grace , yet more rich in grace ; and whom he loves freely , he yet more freely loves . And the truth is , the Lord makes himself debtor to his own grace not to our industry . As Augustine , the Lord gave being and milk to my Nurse to feed me , thou gavest me nilling and willing ; where is my merit then ? 3. Free grace infused the first habit ; so by infusion of grace he adds parcels to the first habit ; so that the increase of the habit of grace , is as free grace as the first habit ; and there is no earning nor hiring of grace , or engaging of the Lord , else grace should not be grace , and works should not be works . 4. By some hainous , old and over years guiltiness , we give place to the Divel , and rotten talking and malice and wrath stealing in ; Paul is put to that necessary word , Ephes . 4. 26 , 27 , 28 , 29 , 30 , 31. Grieve not the Spirit of God , by which ye are sealed to the day of redemption . For such sins bring on withdrawing of influences . Christ knocks and ye put a little stone in the Key-hole , and the sprent is broken , and the dore will neither open nor shut : when the wheels of the Horologue are broke , there is no sound of hours heard ; when the bones are crushed , the man cannot walk ; the spiritual organs , dispositions and powers of David's soul were blunted and out of frame , by his adultery and bloud-guiltinesse : No wonder then the Spirit was unwilling to dwell and act in his wonted lodging , Psal . 51. 11. Cast me not away from thy presence : and take not ( saith he ) thy holy Spirit from me . 12. Restore unto me the joy of thy salvation , and uphold me with thy free Spirit . It s good to keep the wheels whole . But sin cannot so interdict or lay an arrestment upon influences as to conclude and restrain the free grace of God : nor does the Lord by the Saints falls , fall from his soveraignty and princedom of grace ; yea , rather from the heightning and abounding of sin does the reign and Kingly power of grace shine the more ; the more tumid the boyl is , and the more the flesh about it burns and flames with the swelling of the humour , the more it is ripened for breaking and healing . A Feaver at the height begins to decline , as the Sea full at the outmost point of the shore does reflow and ebb again . See death and sin's reign , and grace and Christ's reign , Rom. 5. 15 , 17 , 21. See Ezech. 20. 23. Ezech. 16. 59 , 60. Ezech. 26. 21 , 22 , 23. 1 Tim. 1. 13 , 14 , 15 , 16 , 17. make some ripeness for fulness of grace . Though Christ's reign cannot ebb or fall ; But no thanks to the sinner , but great praise to him who makes medicine of the rotten and attry bloud of our wounds . 5. It s considerable that gracious actings fetch influences for other gracious actings ; for grace is nearer of kin to grace then nature can be to grace . Now as touching the Author of influences ( that we may come more particularly to the supernaturalness of influences ) we know the Father , the Son , the holy Spirit are all in Scripture said to act upon the soul , in a gracious way . It shall not be needful to speak much of the Father's influences upon the man Christ in sending and bestowing the Spirit and the anointing above his fellows upon him : In the influences of the God-head , in a personal union upon the Man Christ in filling him with the holy Ghost from the womb : and especially the Lord was mighty in him in preaching with authority ; so that the hearers were astonished , and all wondered at the gracious words that proceeded out of his mouth , in praying while his countenance shined . And 2. The Lord's influences were evident in disputing with the Doctors in the Temple , when he was but twelve years of age , in silencing the learned enemies in strongly convincing parables . 3. God was mighty in miracles of all sorts , in casting out Divels , healing all manner of diseases instantly without medicine , in raising the dead , in rebuking the sea and the winds , multiplying the loaves , blasting the fig-trees , Acts 16. 39. Isa . 61. 1. John 3. 34. Isa . 11. 1 , 2 , 3. 4. Influences more then ordinary were seen in his strength against the Divels , and justice and wrath of God for our sins , in praying , strong believing , in tears and cries , in preaching and exhorting his Disciples , converting the Thief that suffered with him . 5. He must have had strong and mighty influences in the course of a holy and sinlesse conversation , in a mortified walk , refusing a Kingdom when it was offered to him , John 6. though he could have born it out ; in being poor for us ; in having no hole nor lodging to hide his head ; in meek and patient forgiving of his enemies ; in being much in prayer , spending whole nights in praying ; in praying and fasting forty dayes ; in obeying all lawes , fulfilling all righteousnesse , ceremonial , moral , natural ; in all works of mercie , obedience to Caesar , to Parents , Brethren , to soules of men ; in his vertues of faith , lowlinesse , meeknesse , patience , love , zeal , hope , delighting in God. Now though none can be so neer to God as the man Christ , who in one person was not neer to God only , but was God-man and Emanuel ; yet learn we hence , the nearer we are to God , the more are we under the showres of influences of grace . It 's good to be holy , and keep close communion with God , and dwell hard by the Fountain , and we shall be watered . The tree planted by the rivers side hath most influences ; and the man that lies in a bed of roses , and is neer to spikenard , to mirrhe , aloes , and Cassia , and is dayly among the he●bs , and haunts in the garden of all fragrant smels , will carry some sweet savour away . The Lord Jesus his out-lettings of free love and grace , must run much upon these who are daily neer to him . Keep a distance from God , and be much at cups , at chambering and wantonnesse , in the company of the whore , of the profane , of the swearer , what hope of showres and waterings of influences of grace upon such a cursed soyle ? But 2. The Fathers drawing sinners to Christ , Iohn 6. 44. the Fathers teaching men , and causing them to hear the learning of the Father , Iohn 6. 45. holds forth the influences of the Father upon sinners . Christs word is remarkable , Iohn 15. 1. My Father is the husband-man . When Christs Father ploughs the sinner , and breaks up the fallow ground of the heart , there must be influences there : for then is the Father fitting the soyle for Christ , Col. 1. 12. Giving thanks unto the Father , who hath made us meet to be partakers of the inheritance of the Saints in light . 13. Who hath delivered us from the power of darknesse , and hath translated us to the kingdom of the Son of his love . That must be a mighty strong influence of the Father that works the mans translation ; and the daily work of the care of the Father is much in promoving his work , Iohn 15. 2. Every branch that beareth fruit he purgeth it , that it may bring forth more fruit . Let then the question be , what talk ye to us of predeterminating influences that are above us in the hand of a Soveraign God ? How shall our short arme reach these influences ? We must have influences of the Father that are at our hand , and under the power of our free-will . Answ . 1. The Adversaries here deny the freedome and soveraignty of grace in bestowing influences , and submit the actings of grace to the industry of a soveraign man. Bradwardin desired to worship no God who was under mans free-will : I commend him for it . 2. The question is soon answered : The Father of Christ condescends to take on the person , and , as it were , the office of a painful husband-man , who intends to make some noble generous Vine-trees to be planted in the higher garden ; and shall an earthly husband-man plow , delve , ditch , plant , purge , and do all that becomes his office ? so that it the Vine-tree had wit and reason , it could not make a question , will the husband-man care for me ? will he delve , and dresse , and purge me , that I may bring forth more fruit ? Far more may the believer say , Christs Father and my Father is the good husband-man , and both have begun the good work in me . Faith would say , he will not be wanting in his office of husbandry ; he will send showers of blessings and influences upon his mount Sion , and upon me a withered and dry twig . 3. Christ saith , Iohn 15. I am the Vine-tree , ye are the branches . Now look what influences of sap and life the Vine-tree sends to the branches , and the head to the members , so will the Lord for ever make that good , Iohn 14. 19. Because I live , ye shall live also . 1. As King and Prince . Christ must put out his influences for repentance and pardon , Acts 5. 31. 2. He is Prophet of the Church : Then opening the heart to understand the Scriptures is his office , and to warm the heart by the word , Luke 24. 32 , 45. 3. As High Priest he ascended on high , and contributes his influences for sending down the Spirit , Luke 24. 49. John 14. 16 , 17. John 16. 7. Yea , and predeterminating influences to circumcise the heart to the Lord , are promised by him , Deut. 30. 6. Ezek. 18. 19. Isa . 44. 1 , 2 , 3 , 4. 2. When a dominion from sea to sea , and from the river to the ends of the earth is promised to him , Psal . 72. 8. and that all nations shall serve him , v. 11. and that the heathen shall be his inheritance , and the uttermost parts of the earth his possession , Psal . 2. 8. and when the incoming of the Gentiles in their fulness , is promised to him , Isa . 55. 1 , 2 , 3 , 4 , 5 , 6. Isa . 42. 8 , 9. Isa . 11. 10 , 11. there must be promised a power of bowing their hearts , to make them a willing people to follow Christ , Psal . 110. 1 , 2 , 3. Call this bowing of the heart predeterminating grace , or give it another name , I contend not , or call it an impression of strong delectation on the will , so it be invincible , insuperable , and above the power of free will to resist and oppose the call and drawing power of Christ , no matter though it be not irresistible ; which includes the wills free consent . 3. The promises of a seed given to Christ , and that he should see of the travels of his soul ; and that the pleasure of the Lord should prosper in his hand , Isa . 53. prove that influences of grace must be promised , by which people should be made the seed of Christ , and willing followers of him , which is Christ's soul-travel , and the good-will and pleasure of God prospering in his hand , Isa . 59. 20 , 21 , 22. Isa . 49. 5 , 6 , 7 , 8 , 9. Psal . 89. 27 , 28 , 29 , 30 , 31 , 32 , 33 , 34 , 35 , 36 , 37. 4. The promises of the covenant between the Father and the Son prove the same ; for if God give many children to Christ , and if Christ undertake for these many children , to bring them to glory , to cast none of them forth , but to raise them up at the last day , and to lose none of them ; Then must Christ be Master of their free will , and he must have a bar of strong influences on their heart , that it shall not be in the power of Satan , the world or sinful flesh to pluck them out of his hand . Hence against all trepidation of mind , this is removed ; what warrant have we , that we can make use of the influences of grace that are in the hands of the Son ? these are a fowl flying in the wood , which we cannot command ; take these answers . 1. What ever Mediatory grace is in the Son they are gracious influences laid by for our good ; as what sums of money a rich man is to give out for the profit of Minors , he mixes it not with his own , but looks on it as none of his , but to be expended for the good of others ; and the Minors having assurance of the faithfulnesse and care of their Tutors , look upon it as their own : we are by faith to look upon the treasury of Christ that is begun to be bestowed on us ; and that Christ shall not withdraw , ( being a most faithful Tutor ) what is necessary for our best life . 2. Christ being the best of Kings , the most faithful of Priests , and above all the Prophets , Moses , and who ever they were , by office is to give out influences . If we believe that Christ shall acquit himself as a King , then shall his subjects find the outlettings of grace for repentance and remission , Acts 5. 31. for Christ is worthy of his throue and chair of Princely state We are to believe , as our high Priest , he shall , by vertue of his office , apply by the Spirit the bloud of attonement and sprinkle the nations therewith ; As also , when we sin he gives out influences for believing that our Advocate lives and intercedes for us ; and the acts of opening the heart to believe the Scriptures , to be guided in all truth , to be comforted and quickned , come from Christ the great Prophet ; and if he be God , what the Governour of Heaven and Earth does by his office , if he feed all living things , the Ravens move not the question what they shall eat to morrow , nor the Lillies of the field how they shall be cloathed : far more , believers are to rest upon this , Christ shall fully execute all his offices in all parts towards them . 3. The Vine-tree , by a flux of nature , sends sap to the branches , and the head does not deliberate nor interpose freedome of will to send down life and influences of life to the members ; but nature hath a strong hand in this : at least love is soon resolved in the husband what shall be the influences of good communicated by him to the Spouse . The great thing Redemption is purchased , and will Christ stand and doubt of influences of grace to compleat the Redemption , and to make out the life of glory until it come to the fruition and enjoyment thereof ? CHAP. VI. The two spirits of the world and of God , 1 Cor. 2 , 12. and the differences in order to influences opened . 3. The characters of the spirit of God , and the relation of the spirit to the word . 3. The spirit of Antichrist . 4. The more of the spirit the more activity in the ways of God. 5. The Spirit of God a praying spirit . 6. No praying without the spirit . 7. The suspending of influences . 8. We are to pray for influences . 9. Two-fold power and efficacy . 10. The difference betwixt the spirits acting , and the literal acting of the word . BUt influences of the Spirit are mainly here to be eyed ; and if any have the spirit , he cannot want the influences of God. The Spirit is , as it were , all saving influences , and such as are void of the spirit , know not any thing of saving influences ; Yea , the Father and the Son let out all their influences in , and by the Spirit . Therefore to open this ; consider 1. That there are two sorts . 2. The characters and differences of the Spirit of God which speak a spiritual man , and spiritual influences . 3. What are the divers influences to be taken notice of : The two spirits are clear , 1 Cor. 2. 12. But we have not received the spirit of the world , but the spirit which is of God. Paul had said that the world and the Princes of the world knew not the mystery of the Gospel ; why ? They had not crucified the Lord of glory , had they known him . As also the spirit teacheth it , ver . 10. how is that proved ? from the nature of an infinite spirit , that searcheth all the things of the infinite God ; even as a mans spirit searcheth all the things of a man , v. 12. How can we know the things of God , they are far above us . He answers , we who have received , not the spirit of the world , but the Spirit of God , doe know the things that are graciously given us of God : they know the things of God ; But v. 12. we are such . Q. What is meant by the spirit of the world ? Ans . It s the humane spirit , by which we know Arts and Sciences , and the things of a present world , which is also the Spirit of God , and a singular gift of God. But there is somewhat more in this spirit : a carnal spirit that is opposite to the Spirit that is of God , a spirit that judges the depths of Gospel wisedom to be foolishnesse , ver . 13 , 14. Hence the differences of the two spirits . 1. There are no saving influences due to the spirit of the world . The worlds spirit sees the mysteries of Philosophy and Arts , and the good things of a present flowing world , and no more . And as an old man sees all that a child can see and know , and much more in a more solid way : So the children of God often , as Moses , Solomon , Daniel , Paul , see with the spirit of the world in this sense all which the men of the world see , and in a more spiritual way ; and beside , the Spirit of God in them knows higher things that are hid from the world and their spirit . As , 1. How Heaven lies , how many Summers are in one year in that land . 2. The rivers of wine and milk , Isa . 55. 1. the garden , the second Paradise , the tree of life that bears twelve manner of fruits every moneth , and the leaves serve to heal the Nations , and the pure river of water of life clear as chrystal proceeding out of the throne of God and of the Lamb , Rev. 22. 1 , 2. Rev. 2. 7. 3. What a plantation is there ? what streets of gold the rich citizens walk in with their feet ? Rev. 21. the structure of the new Jerusalem , the twelve ports , the foundation of the wall , garnished with all manner of precious stones , the building of the wall of Jasper , what a bride the Lamb's wife is , as shee is busked and adorned with the glory of God , what a joyful company of harpers cloathed in white follow the Lamb ? Rev. 14. Rev. 19. Yea 4. Even in this life in the lower countrey , and the out-fields , the fruits that grow in the land are good , Rom. 14. 17. Gal. 5. 22. Psal . 72. 16. 1 Pet. 1. 4 , 5 , 6. Psal . 16. 11. 1 Cor. 2. 9. what a life-guard for Kings sons ? Isa . 6. 2 , 3 , 4. Psal . 34. 7. Psal . 91. 11 , 12. and on the other hand , what golden nothings and clay-dreams does the spirit of the world follow after ? what spiritual gallantry is in the man , that says and resolves , time and all that Solomon had shall not satisfie me ; I must either be a King above time or have nothing . Will a beggar aspire to a Kingdom ; or a sow seek after pearls ? what does the spirit of the world , but lie , and swear , and whore , and oppresse in the sons of disobedience ? the godly is of a far more excellent spirit . 5. It s a poor spirit that acts in Cicero , Seneca , and other Pagans : the bastard and the servants priviledge is little to a Kings heir and son . As to the second , the differences of that Spirit which is of God are considerable . 1. The spirit , John 14. 17. remains in his own , and dwels in them , as in his house , Rom. 8. 11. as a man remains and works in a shop or work-house ; and the soul , lives , breaths , acts , discourses in the man : so the spirit of adoption , prays , groans , believs , teacheth , witnesseth , speaketh , heareth in the believer , Matth. 10. 19. Rom. 8. 16 , 25 , 26. Now the world cannot receive this spirit , John 14. 27. no more then the noble soul of man can find lodging in a brute beast : try what spirit acts in you , and the principles of your actions , and you shall know the influences . Every mans moral actings are as John's baptisme , from Heaven or of Men ; what sparkles of influences kindle the heart in your actings ? 2. The Spirit of God , John 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He shall guide the way to you in all truth ; Rom. 8. 14. as many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as are led , driven either as a flock by the shepherd , or as a ship by the wind , are the children of God. The Spirit is a Pilot and a Steersman acting and moving in the Saints , directing , counselling , enspiring in all actings : its easie to know the spirits leading by what it drives at , Rev. 16. 13. For they are the spirits of divels working miracles , which go forth to the Kings of the earth , and of the whole world to gather them to the battel of that great day of God Almighty . This he says of the three unclean spirits like frogs ( the Popes firebrands and incendiaries ) who came out of the mouth of the Dragon , out of the mouth of the beast , and out of the mouth of the false Prophet . What hellish influences must drive these men delivered up to such leaders ? There is a spirit who rules in the children of disobedience , Satan the Prince of the air , Eph. 2. The spirit of giddinesse and errour leads Egypt , Isa . 19. 14. The spirit of whoredome , Hos . 4. 12. Hos . 5. 4. that inclines to Idolatry . The spirit of lying , 1 Kin. 22. 22. The spirit of errour , 1 John 4. 6. The spirit of unbelief that was in the ten spies led and drive many , Num. 14. 24. But Caleb had another spirit with him . It 's the sin of the time we live in , to persecute & resist the spirit ; and the more outlettings of the spirit that appear in Steven , the more the Jewes set themselves against him . For Acts 7. 27. they cry out with a loud voice , and stop their eares , and run upon him , when he saw heaven open , being full of the Holy Ghost ; he was before full of the Holy Ghost , but now there is a high spring-tide , and a new mighty flowing of the influences of the Holy Ghost ; and the height of goodnesse and excellent actings of the spirit , drawes out their malice to the full , as Steven told them , 51. Ye have alwayes resisted the Holy Ghost . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to fall crosse with all the might in a hostile way upon the spirit . O tremble to hate and fight against the marrow of godliness , and to mock the spirit ! O that it were not this day the sin of Scotland , and of the generality of the Ministers of the Gospel in this Land ! In the Prelates times the seekers of God met not with such bitternesse as even now they meet with . 3. Where the Spirit of the Lord is there is liberty , 2 Cor. 3. 17. Vphold me with thy free Spirit , Psal . 51. 12. It 's proper to natural men in whom the spirit dwels , not to be vile slaves to lusts ; and the more of the spirit in any , the more active are they in the Lords wayes ; and hardly can the spirit be where there are not influences of grace . For it 's the Spirits office to be stirring and active ( as the horses of Egypt are flesh and not spirit , that is , lumpish , dead , feeble , unable to save , not spirited & active to deliver ) and in this especially the actings of the spirit appear in the fiery spiritness of heavenly influences . Would ye be carried on and helped in duties ; get the spirit and ye cannot misse heavenly influences ; the drinesse of the earth speaks the suspending of rain and dew in the clouds , and a heaven of brass ; the man is dead , and under bands , and straitned in prayer , then must the showres of influences be restrained . Psal . 51. 12. Vphold me with thy free spirit . What then ? v. 13. Then I le teach transgressors thy wayes . Take a work where there are an hundred wheels , of which the higher moves the lower ; then when the first and highest moves not , all the ninety and nine must stand . When the spirit breathes not , and influences are restrained , what wonder if the soul be deadned ? For the Marigold loures and weeps , in its kind , and droops when the Sun is down : our prayers would blow upon the North and South wind that they may blow : The breathing and blowing of prayer do readily waken up the spirit , though he must stir in praying also , else we are dead and breathless . 4. The spirit that is of God is a praying spirit , Jude . Praying in the Holy Ghost . Of all the Tongues and Languages on earth , the Holy Ghost loves most to speak prayer-wise , and in the language of humble supplications . Rom. 8. 29. We know not what we should pray for as we ought . What then ? shall the work lie ? Nay , the spirit takes it off the poor mans hand ; but the Spirit it self maketh intercession for us with sighs that cannot be expressed . And rather or spiritual work be at a stand , the Third Person lends a lift to the groaning soul that cannot pray : For the Spirit helps our infirmities . And then praying is a mass of influences for faith , for holy desires , for sense of want ; yea , and no man gets the spirit but the praying son , Luke 11. 11. Only this shall bide a question , How shall they pray for the Spirit that want the Spirit ? Answ . Yea Magus , though in the gall of bitternesse , is commanded to pray , Acts 8. 21. The Law commanded praying to God incarnate when he is revealed to be incarnate . As the first command charges all to know the Lord practically in all the wayes of Law and Gospel by which he shal reveal himself ; and the Lord hath not abated a whit , and come down from his holy rigorousnesse , as if the Lord would make amends , and give us ( as some Pelagians say ) a lower and milder Law , which forbids not venials . Et peccata quotidianae incursionis praecise sub periculo aeternae condemnationis . Yea but there is not any Law nor Gospel which forbids not sin under the same penalty that the Law forbids ; and the Gospel forbids not adultery and murder in David , but he is free from eternal punishment , if he be humbled for these sins , as he must be humbled for lesser and venial sins , Psal . 19. 12. Psal . 51. 5. Psal . 130. 3 , 4. God may strait all men to pay the very stock which he gave them in Adam . 2. Are not men inexcusable , when they will not await the wind , and lie at the tide , and use meanes , but refuse to command body and legs to present themselves to the sea-side and the ship ? The body and legs have no influence on the winds , so they declare that they hate the covenant and bargain of grace as well as the Law , who refuse to stir in his ways . 3. The first giving of the spirit is like the growing of lillies and flowers wilde on the mountaines , plough or spade can do nothing to cause them so to grow in the garden and the infield . Pelagians must not get their will , their common universal grace is not the spirit of Adoption ; and those who say men can pray who never received the spirit of Adoption ( happily they may complement with the Lord in word ) but They deny prevening grace , and in effect say , that nature prevenes grace , and men prevene God ; and not grace prevenes nature : For if there be such a thing as prevening nature , this were to say the child is born before the mother , and the apple growes before the tree , and the bloom is before the herb . Nay , to pray for the spirit , and not to pray in the spirit , shall never be my Divinity ; that were to buy Rubies and Jasper-stones with clay and common flints and rocks ; nay nature cannot trade without grace . And while the Lord creates the rose-tree , the rose-tree cannot seed nor bring forth rose-trees . Oh but it concernes us much , Ministers and Professors , to have the spirit , and to have more of it . Too many Ministers in the Land cast never fire on the people ; they never warm hearts but by hewing , and striking , and hammering upon the Letter ; the fire of the Lord falls not down upon the sacrifice . Ah , our fleece is dry , and we are like the Land not rained upon . And let men speak , Can ye live without the Spirit and his influences , more then ye can live without God and without Christ in the world ? And who cries , Lord , can my dry bones live ? misse ye the anointing ? The complaining of the suspending of influences , of the ebbing of the free manifestations , flowings , and out-lettings of free grace , speaks a spiritual disposition . For , 1. The Church complains to God of it , Isa . 63. 17. 2. Yielding to a temptation is a pain to the Saints , Psal . 73. 21 , 22. 3. The Saints pray for influences of grace , for teaching , leading , quickening , inclining of the heart to the way of God , uniting of the heart to fear the name of God ; then must the withdrawing of these be evil . 4. When we pray against temptations to sin , and not to be led into temptation . 5. When we pray for the spirit of grace to be poured on us from on high , we pray not for the giving of the bare habit , for that could not hinder David , Lot , Peter , Asa , Iehoshaphat , Aaron , Hezekiah , and others of the Saints , to fall into sad and hainous transgressions ; but we suit also from the Lord the sanctified use and exercise of grace , and so must suit influences . 6. When we pray that God would not take his spirit from us , Psal . 51. 12. nor forsake us , nor take the word of truth utterly out of our mouth , Psal . 119. 43. we then also pray that he would not withdraw gracious influences . 7. A gracious finding how sweet , safe , and comfortable it is to be acted , led , moved , guided by the sweet influences of the spirit , cannot but be grieved at the departure of such a guide and counsellour . 8. It 's lawful to seek sense of Gods loving countenance , in joy in the Holy Ghost , Rom. 14. 17. 1 Pet. 1. 7 , 8. in delighting in God , and in duties relating to him and our brethren , and in the consolations of the Holy Ghost , and in the spirits work of sanctifying us ; then we may , and are to be grieved at the withdrawings of God , that we see not his power and glory in the Sanctuary , as we have sometimes done , Psal . 63. 5. The spirit that is of God goes along with the word , if we 1. consider the spirits relation to the word . My spirit and my words , Isa . 59. 21. For the Gospel is the chief chair and seat of the spirit , Rom. 1. 16. Isa . 53. 1. The word is , as it were , the work-house and shop , and the spirit the worker ; the word the ship or chariot , and the spirit drives and stirs the promises . The spirit honours so the word , the spirit moves and acts when the word moves and acts ; the spirit utters not a groan but according to the will of God in the word , Rom. 8. 26 , 27. Acts 10. 44. While Peter yet spake these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Holy Ghost fell upon those that heard the word . When the ship or the chariot moves , the Pilot or Steers-man and the Coach-man are moved with them . The poor Minister often drives an empty coach , and carries but sounds and letters ; but when the spirit strikes in with the word , and is steers-man in the ship , the vessel is afloat , and sayls gallantly before the wind . 2. The word preached is the breathing of the spirit , and the spirit speaks and breaths through the word , and it is the word of the spirit ; the holy Ghost prophesied well of you , &c. 3. The spirit is referred to the word as the soul to the body ; the body is but a lump of dead clay if the soul be removed , and the word is so many sounds , syllables , and letters , if the spirit act not ; this is a similitude and would be well exponed . There is a two-fold power , one subjective and material , which comes from the Author the holy Ghost ; in which regard the word of God from the Author the Holy Ghost hath actu primo as touching the matter and efficient cause , holiness , liveliness , divinity , majesty of style even as contradistinguished from the spirit acting with it ; there is no word , no book , no speech of Angels or Men comparable to it . There is 2. A formal power which agrees to the word actu secundo as the spirit going along with the word makes it effectual , to enlighten , to teach , to rebuke , to convince , to perswade ; so our Divines say ( a modern Lutheran widely mistakes ) the efficacy of the word is from the spirit , 2 Cor. 10. 4. the weapons of our warfare are not carnal but mighty ; how mighty , not of themselves , but mighty through God. We make not the word of it self , a dead inky letter , as Papists and Libertines both doe . The like distinction is clear in a Sword or an Axe of steel , both the one and the other from the matter and artificer that made them hath actu primo sharpness and aptness to cut : Suppose the Artificer that made both be dead , yet the sharpest two-edged sword that is , except it be weelded by the arm of a valiant man can doe no good in war : And the like may be said of the Axe , both are dead things of themselves . Hence 1. Since we are meer Messengers , we cannot breath life in the word only , like the Trumpeter that blows his warm breath through a dead trumpet of Brasse ; but he blows or breaths no valour or courage in the souldiers , that was not in them before . But if the spirit goe along and breath life in the hearers they shall live , as speaking and acting are conjoyned , Ezech. 2. 1. Son of man stand upon thy feet , and I will speak to thee . 2. Then the spirit entered into me , when he spake to me , and he set me on my feet . So John 5. 25. Ezech. 37. 7 , 8. It not a little concerns Ministers and Hearers to pray that the spirit may go along with the word : otherwise the shepherds singing through an ●aten reed shall never feed sheep or lambs , and make them fat : and people often receive in their ears , a noise of words and syllables , and are not fed with sounds . It 's true , Christ and the Prophets and Apostles preached in the spirit and in the lively power of God , and yet nothing but the letter came to the ears of many of their hearers , Isa . 53. 1. Isa . 28. 9. the hearers are but as weaned children : Mat. 13. 13 , 14 , 15. the hearers are fatted hypocrites . And a poor man speaks the letter of the word , and happily deadly and weakly ; yet betwixt the speakers mouth and the hearers heart , the spirit strikes in and the dead man lives . 2. The letter of the word spoken by Christ lies dead , until the Comforter which is the Holy Ghost come : then he shall teach you all things ( in a lively way , which the man Christ , as man only did not ) and bring all things to your remembrance , John 14. 26. 3. The light may remain only light and literal and uselesse : the Disciples in the garden with Christ knew they should watch and pray , yet they sleep . The spirit brings not up literal light to spiritually quickning light , John 16. 7. The spirit shall convince the world of sin , because they believe not in me . What did not all the Prophets convince the world of sinful unbelief ? Isa . 7. If ye believe not , ye shall not be established . Isa . 53. Who hath believed our report ? Did not Christ himself convince the world of sinful unbelief ? John 3. 18 , 36. John 5. 24. John 11. 26 , 27. and all the Ministers of the New Testament convince men that they ought to believe and receive Christ by faith ? But all these are but literal convictions , until the spirit carry into the heart the marrow of the promises and threatnings of the Gospel with a strong hand , and the natural man while he is in the mouth of Hell with Judas is convinced of the Law deserving , and of unbeliefs desert , but not of actual damnation . The deceit of the conscience is this , that all are under sin and the curse , who believe not but God must give a general suspension against the Gospels decree and sentence of death for my unbelief , and to most of mankind . Ah , this is not to be convinced of unbelief by the spirits working : Nor in all this does the spirit adde any divine majesty and power to the word which was not in the word before , when he effectually perswades and convinces ; As the hewer puts no metal in the Axe which was not in it before , only he applies powerfully his strength and art to the effects which he produceth by the Axe and other tools , by which he makes curious carved work . Nor does the souldier adde any new sharpnesse to the Sword which it had not before , only he useth the Sword for valorous exploits . All that the spirit doth is in the powerful and effectual application of threatnings and promises in actual perswading to believe ; all the majesty and heavenly power the word hath actu primo from the immediately inspiring spirit : and this is alike to all ; only much godly trembling is required that the spirit may in his mighty influences goe out with the word . 2. Hence that is wild-fire and sparkles of hell not the spirit of Christ nor the influences of grace when a dumb spirit speaks not in the word , but in signes , images , ceremonies devised by men , as a dumb man speaks with his fingers . The Spirit of God loves to work and act with his own tools in the testimonies and promises ; the Spirit of the Lord never bids burn the Bible . Antiochus had such influences from hell , and not from the Lord. Some make the Bible a horn-book for new beginners only as images are , and the man must be all spirit turned into pure spirit ; why then do themselves speak , write such fooleries ? why do they eat , drink , sleep , hear ? such as are all spirit doe none of these . But though holy men of God were far from making the spirit both Law and Gospel , none had more of the secrets , and mysterious visions of God revealed to him then John ; he saw Christ in his glory , Rev. 1. 14 , 15 , 16. he saw Heaven open , and the Throne and glorious company , the new Jerusalem ; Yet Rev. 1. 3. he saith , Blessed is he that readeth ; Can one that is all spirit speak of reading when he had seen all these visions of God ? Rev. 22. 18. he puts a seal of honour on Canonick Scripture ; he is charged to write in his divine Epistles , These things I have written , I write to you fathers , &c. When Christ is risen from the dead , and entred in a most spiritual life , Luk. 24. 27. he expones the Scriptures : who so mock the Scriptures loath the Spirit also . CHAP. VII . Characters of a spiritual disposition are these . 1. To be willing to be under the guidance of the spirit . 2. Four expressions in the Scripture hold forth opposing of the spirit . 3. We are to acknowledge and adore the spirit in his actings , and joyn hearty consent thereto . 4. Self-denial . 5. In a bewildered condition to desire to be led by the spirit . 6. Spiritual facility in acting . 7. To act much in publick works , in the spirit . 8. Much watching and praying . 9. To converse with spiritual men . 10. To be much in spiritual conference are all characters of a spiritual disposition . THe third particular is , what speaks a spiritual man and spiritual influences ? Ans . He who puts himself under the guidance of the spirit , is a spiritual man : the will of the Guide should be master of the journey . The Prophets , Acts 13. Paul and Silas , Acts 16. Philip , Acts 8. accurately observe the command of the spirit , as being as binding as the command of the Father and the Son. The commands of God to the men of God were more legal in the Old Testament ; but the commands of the spirit now in the New Testament have more of free grace and perswasive leading , Acts 10. 19. Acts 11. 12. Acts 18. 9 , 10 , 11. John 14. 16 , 26. John 16. 13. We shall speak hereafter of the lying under and obedient receiving of the breathings and influences of the spirit ; only here where there is a strong bensil of will and much freedom in obedience , there is much of the spirit : backdrawing in spiritual works proclaims much carnality ; but who had the anointing above measure , was all will , and all heart , and all spirit to obey and suffer , John 10. 17 , 18. Psal . 40. 8 , 9. 2. The leading and drawing of the spirit , when it bringeth forth running , and is strongly closed with , speaks a spiritual man , Cant. 1. 4. Psal . 119. 32. Cant. 3. 4. I held him and would not let him go . Is not this violence ? sweet feelings and high commending of him follows ; when the spirits violence in drawing , and the spouses violence in running meet , there is a spiritual closing , Cant. 1. 4. The King hath brought me into his chambers ; and what follows , we will be glad and rejoyce in thee , we will remember thy love more then wine . See ver . 12 , 13. Cant. 2. 3. I sate down under his shadow , and his fruit was sweet in my mouth . Delighting in him is followed with his delighting in the Spouse , ver . 6. His left hand is under mine head , and his right hand doth embrace me . 2. Here , if in any , it 's true , to him that hath shall be given : he that is willing to be led shall be led ; and keeping of the Commandments of Christ makes room for the Father and the Son to come hither and dwel ; fire makes more fire . 3. A state of translation is to be gone about ; The man hath not the spirit till he be once over the water translated to the Kingdome of the dear Son of God. Christ is not owner of the man that hath not the spirit : If any have not the spirit , he is none of Christ's , Rom. 8. 9. Christ and the Spirit cannot be sever'd ; the spirit that is in the first heir is in all the rest ; and we should take it hard to be called , or to be none of Christ's , 3. Heed must be carefully taken that none of the Organs or parts of the new creation be broken . A spiritual man cherisheth the spirit in all his operations , he loves and honours his guide and leader . The Scripture notes in four words the wrongs we doe to the spirit , Isa . 63. 10. They vexed his spirit of holiness ; the word is , Psal . 56. 6. they painfully wrested : as they gave another figure or fashion to my words , Ephes . 4. 30. Grieve not the holy spirit . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sadden rather then to anger , Matth. 14. 9. Matth. 17. 23. Matth. 26. 22. Can a friend lodge in a house , where he is every hour sadned ? is not this to chase him away ? and especially to sadden the King in the act of sealing your Writs and Evidences of Heaven , is not this dreadful ? Ye shall know the spirit to be sadned when he acts deadly and lently ; as the man who rides on a lame and halting horse advances little in the way , the fault is not in the Rider ; So when the man is straitned in praying , and he knocks faintly , life and liberty and godly boldnesse is away ; the tools of the worker being broken , how unhandsome is the work ? 2. There should be an eike made to the working of the spirit ; there is needful a sort of helping of the spirit by widening , opening and enlarging the heart ; the extending of love , desires , faith , fear to their outmost borders : there is an opening of the mouth wide commanded , Psal . 8. 10. Psal . 24. 7. Lift up your heads and be ye lift up ye everlasting doors . Cant. 5. 2. Open to me my sister , my love , my dove , &c. And this is needful under the actings of the spirit , that we stretch the soul beyond it self and make an eike to the spirit of his own . Hence that charge 1 Thes . 5. 19. Quench not the spirit . The word is , Matth. 12. 20. Matth. 25. 8. Our lamps are out , or quenched , Mark 9. 44 , 46. Some cast water upon the fire and holy flamings of the spirit : this makes a cold hearth-stone , and mightily obstructs the working of God ; whereas we should adde new fewel to his fire , and blow away the ashes and wrestle against deadnesse , dulnesse , faintnesse , and stir up the grace of God , 2 Tim. 1. 6. as smiths with the bellows blow up and quicken the flame : do not quench it in your self by unbelief and uncheerful walking ; and break not one another , know that so doe the enemies of Christ : He trusted in the Lord that he would deliver him ; Let him deliver him , since he delighted in him , Psal . 22. 8. That is to act Satans office , when men cast water on the flamings of the spirit and crush the spirit and his actings in others . 3. Acknowledge and adore the holy spirit as God , and follow not Ananias to play the divel to the Holy Ghost , to try if the holy Spirit shall find out hypocrisie , Acts 5. Satan is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 4. 3. who tempted the Son ; And a man may ride so neer the rotten margin on the bank of a mighty River , as he will try the highest of free grace ; why but I may doe this and be pardoned ? Nay , the holy Spirit never said , Sin at will with greediness , thou wast once a believer . It 's dreadful to put a tryal upon the worth of an infinite ransome . 2. Upon the most noble and transcendent actings of the spirit : this God hath done in me , therefore I have liberty to sin . Tempted free grace is a transgression with so loud a cry , it s heard all Heaven over . 4. Joyn hearty consent to all the actings and influences moral or physical of the Holy Ghost , and be not beaten from that . There is an anger outed in the Father as the offended Law-giver pursuing all that are out of Christ . Ah , who can drink unmixt wrath , as Christ did , and live ? and who may stand when he is angry ? then resisting is terrible . 2. There is vengeance in readinesse , and grinding of men to powder , and everlasting burning for such as so far resist the Son , as they say , This man shall not reign over us . 3. But there is a vengeance beyond a vengeance , and fiery indignation , and more then an ordinary hell to such as resist the spirit in the Prophets , and doe despight to the Spirit of grace , Heb. 10. 28 , 29 , 30. Matth. 12. 31 , 32. Killing of the Prophets and slaying of them is a sort of killing of the spirit in men , as the Jews killed the Lord of glory in the man Christ , & wished there were neither in the world , God nor the Spirit , nor God incarnate : and this is just as if men would put hands in so much of God and of the Spirit as they find acting any thing of God in others or themselves : this hateful persecuting of godlinesse is the dreadful national sin of this age . Find ye not the actings of the spirit sweet and heaven-like ? if so , it speaks a spiritual disposition . 4. Much of self-denial speaks much of the spirit : he who will be least his own is most God's , and partakes most of the divine nature . The spirit loves the room of self ; I live not , but Christ ( by his Spirit ) lives in me , Gal. 2. and the spirit , to speak so , is the full predominant element in the acting ( not that nature sinless is wholly dead and passive , as Familists and others tea●h ) and self appears to be sunk into nothing , and is denyed : as Matth. 10. 20. It 's not ye that speak , but the spirit of your Father that speaks in you . Though they be living persons in their nature and being , Peter and John speaks : and yet the spirit so discourses and lays aside the creature called self , and sets up God , that as if self were annihilated and not there at al ( I mind no Libertine annihilation ) the spirit as the predominant speaks in the man and acts in him , rather then the man. And the Spirit of the Father , prayeth , preacheth , reigneth , actech , disputeth , confesseth in the believer . 1 Cor. 15. 10. But I laboured more abundantly then they all ; then must I in Paul be preferred and exalted above John the beloved Disciple , and all the eminent Apostles ? O not ; I laboured more abundantly ; yet not I , but the grace of God which was with me . Acts 6. 10. And they were not able to resist the wisedom and the spirit by which Steven spake . He saith not they were not able to resist and dispute against the sinful man Steven . Acts 4. 8. Then Peter , filled with the Holy Ghost , said unto them , & made answer to the persecuting Rulers ; this is a far other thing then if he had said , then answered Peter the Apostle ; for Peter was before this , filled with the Holy Ghost , but now the Holy Ghost in a new fulnesse and flowing of heavenly influences in the man Peter is Master-speaker . In the Prophets this is cleer from 2 Pet. 1. 21. Prophecie came not of old by the will of man ; ( though the Prophet was not compelled to prophecie , nor his will Physically sunken down to nothing ) but holy men of God spake as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acted by the Holy Ghost . 1 Pet. 1. 11. The Spirit of Christ spake in the Prophets before hand of the sufferings of Christ and the glory that should follow . Though there be a difference betwixt the speaking of a Prophet , and the acting of a believer ; there is much of self in the Prophets , who bite with the teeth and cry peace . Micah sets himself against such , cap. 3. 8. But truly ( saith he ) I am full of power , by the spirit of the Lord , and of might , and of judgement to declare unto Jacob his transgressions and to Israel his sin . 3. There is little of self in children ; the children of God ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word given to sucking children of two years old , Matth , 2. 18. Acts 21. 21. ) are like such as are learning to walk ; there is little self-wisedom or of self-designes in the motions of young children . So doth the spirit act with facility and without resistence in the sons of God ; Who may not see the colour of self , and feel some savour of the creature & of self in men ? O if we could savour in looking , speaking , acting , of the spirit ! The rivers , loths , and fountains issue themselves in the Sea and be mixed therewith ; it s the salt Sea and not the rivers which ebb and flow : the under-acting of sinlesse nature in spiritual actings hindereth not the work to be denied of the man and affirmed of the spirit ; So as we say not the man , but rather God in the man acts and speaks . Indeed things are not denominate from their externals ; a vessel of copper washed over with silver , or a cup of brasse over-gilded and lustered with gold , is not , nor is named a vessel of silver or a cup of gold . Though we name things by their skin and out-side , yet when the hypocrite prays , the Lord says the man prays , Psal . 18. 41. but the Spirit of God prays not in him . Nor doth the Lord name Magus a true believer from his profession , only the Holy Ghost saith , he believed . It 's good when the conversation speaks heaven , and the spirit is visibly seen acting in the behaviour and walk of men . It 's true , there is much of renewed self , ( as 1 Cor. 15 , 9 , 10. Gal. 2. 20. Rom. 7. 17 , 22. 1 Cor. 9. 20 , 21. ) in spiritual actings , and this heightens the excellency of the actions : corrupt self renders the act of praying and preaching wider and bigger , but not better and excellenter ; especially in publick renewed self rendereth it excellenter . And 5. Not unlike unto that touched before is a character of a spiritual man , when the man is spiritually bewildered , and doubts of all ways he walks in , except the way he is sure to be of God , Psal . 143. 10. Teach me to doe thy will , thy spirit is good , lead me into the land of uprightness . Hence these three follow . 1. The spiritual man doubts of all ways , and knows that he is a bewildered and ignorant traveller of himself , and knows not by his own light , 1. The way . 2. The home and lodging . Or 3. The guide . It saith , the spiritual man judgeth the spirit of God a good leader and guide : it 's no sophisme à divisis , thy spirit is good , thou art a leader ; therefore the spirit is a good leader and guide : it 's much to have the faith fixed upon influences of dayly guiding by God. 3. It says I am willing to commit my goings to thee ; Take the guiding of me ; be father , guide , leader , tutor , king to me . All these speak spiritual bewilderednesse ; And those two are well joyned . 1. Sense of bewilderednesse ; and 2. Praying to the one onely guide in heaven and earth : Psal . 119. 19. I am a stranger on earth : hide not thy Commandments from me . The Commandments are the way , and a hid and covered way is a misery to a stranger or pilgrim . A frequent sight of ignorance and errors , and a being in love with the spirits leading is good . Though a man could get the work through , be it praying , hearing , reading , warring , governing , eating and drinking , yet he is not satisfied with the bulk of the work , except the spirit be the doer . This gracious spirit looks not so much to praying as to praying in the Holy Ghost ; nor to hearing as to hearing in the spirit of faith ; nor to fighting , though David be stronger then the enemy , except the spirit of the Lord lead the army , Psal . 60. 1 , 2 , 9 , 10. Psal . 140. 7 , 8. Psal . 18. 29 , 30 , 31. Nay it 's not enough to eat and drink except the spirit act the man to eat and drink for God. Men spend and waste away their actings , and call not for the spirit to get them compassed about . We are men abundance to build the Temple , and mighty Kings favour us , and work-men have strength in legs and arms to lay stones in the wall : O but that will not doe it , Zach. 4. 6. Not by might , nor by power ; but by my spirit saith the Lord of hosts ; and so only is the Temple builded . 6. There is a spiritual facility in the spiritual actings of a spiritual man. 1. The acting is connatural and easie when it comes from an inward principle ; the stream naturally without violence flows from the fountain , and so doth heat from the fire : nor is it any pain to the earth to fall down and descend , or for the light bodies , fire and air to ascend ; it 's neither toyl nor labour to the Sun to give light : for all these come from principles internal . There is violence in the motion of an Horologue , and therefore the wheels shall be worn out by time ; but the actings of the spirit are sweet and facile ; grace makes the Commandments not grievous ; it s no pain but easie to a gracious pastor to love Christ ; it breaks neither leg nor arm to desire Christ and be sick for him , and to feed his flock for love to the chief shepherd . 2. Psal . 25. 9. The meek will he guide in judgement , the meek will he teach is ways . It 's easie for God , to guide any man , to guide and lead Lions and Unicorns ; but in the very object there is a facility to counsel a broken and danted spirit . If a man be in his flower and prime , and rich and mighty , healthy and prosperous , readily he will doe but what he will ; but if the man be in chains and broken and meekned with the rod of God , he is easily bowed and counselled to what is good ; as iron red hot will bow and yield to the smitings of the hammer : i'ts hard to lead a Lion. The Lord speaks like the Lord to Job , cap. 39. 9. Will the Vnicorn be willing to serve thee ? or abide by thy cribs ? Canst thou bind the Vnicorn with his band in the furrows ? or will he harrow the valleys after thee ? but it is easie to bind a lamb . Meeknesse is easily led and drawn : when the spirit comes in , the man is made pliable for counsel ; he is a plowed and a broken man , who saith , Acts 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lord what wilt thou have me to doe ? There was no pride in him , but the fulnesse of the spirit of the anointing above all his fellows and all mankind , who said , not my will , but thy will be done . And if any living man should have had his will or a piece of his will , it was a man whose holy will could never crook ; and it was now when sinlesse , holy , harmlesse nature was debating the greatest question that ever Heaven or Angels knew . But the fulnesse of the spirit bids him quit his will , and so he did . The sweet passive tractablenesse of the spirit of grace will enjoyn the man to be ranged , bridled and led of God : there be some , whom God can neither lead nor drive : any inspiration fals upon him , a moral influence , this I should and ought to doe ; but I shall not , I will not doe it let God doe his best ; and it is as if a burning cole were cast into the sea or river , will it burn the sea ? will it be welcomed and received ? no , it s presently quenched . An unbroken Tyrant void of the spirit , when he heard that charge , Let my people goe ; They are my servants ( saith the Tyrant ) not thy people . Exod. 5. 2. Who is the Lord that I should obey his voice , and let Israel goe ? Let his influences be lodged with meeknesse . O wrestle not against warnings , but yield to them ! So are all gracious influences sweet , delectable and easie ; is it pain , nay its sweet and pleasant for a field of Roses , of Vine-trees to receive showers and summer influences from the Sun and Heaven . It was sweet for the baptised man Christ to receive and lodge the Holy Ghost who came down in the form of a Dove on him in all his influences . 7. To act much in the spirit brings more abundance of the spirit . 1. The more publick the work be , the more is the man under the spirit . Christ must have been under mighty flowings of the spirit , who for the publick Catholick duty of redeeming mankind was willing to be suspended from the influences of his personal comfort , and to be under that sad cloud of being forsaken of God that God might embrace us . It 's the proper work of the spirit to glorifie God , John 16. 14. He shall glorifie me ( saith Christ of the spirit ) for he shall receive of mine . Then the more we glorifie God and Jesus Christ his Son we testifie we partake the more of the flowings of the spirit . The Church hath so much the more of the spirit that she is willing to bear the Lord's indignation , because she hath sinned , Mic. 7. 9. and bear publick sufferings to illustrate the glory of his justice . 2 , We are also with Magdalen and other godly persons so far to be dead to the private comforts of love to Christ and his presence , and waiting about the grave to anoint his body , that we are to wait upon the more publick duties of resting in , and of sanctifying of the Sabbath ; though otherwise , the rescuing of the life of an oxe be mercy above this sacrifice . If we have much of the spirit , we shall patiently submit to the Lord's dispensation of his soveraign withdrawing of influences of comfort , yea and delight in other inferior duties . What though he will not feast me with the apples of the tree of life , and suspend his comforts ? what if he withdraw joyful influences of believing , of glorying , and rejoycing in the Lord , and feed the poor sinner with absence and exercise him with sad desertions ? 3. It 's a spiritual condition , when Christ casts in feelings , and discernable motions of the spirit , and not only knocks , but Cant. 5. 2 , 4. puts in his hand by the hole of the door , if this follow , my bowels were moved for him . And it 's a spiritual condition when the soul fails , and the spouse falls a swoon at these words , Open to me , my sister , my love , &c. Cant. 5. 2 , 6. And these lesser feelings would be turned into consent , and into fixed resolutions ; as the spouse , I opened to my welbeloved ; I sought him , but I found him not ; I called him , but he answered me not : And that came from the feeling of his hand , put in by the hole of the door , ver . 4. compared with ver . 6. For that word , Quench not the spirit , 1 Thes . 5. 19. includes an affirmative ; that is , cherish kindly and yield sweetly unto the flowings and sweet influences of the spirit . 8. A watching condition is a spiritual condition . The Spirit of God is much seen in keeping the soul watching . Ephes . 6. 18. Praying with all prayer and supplication in the spirit is joyned with watching ; For it 's added , and watching thereunto with all perseverance : and Jude conjoynes praying in the Holy Ghost , with ver . 21. looking for or watching after the mercy of our Lord Jesus Christ unto eternal life . The spirit is willing ( Matth. 26. 4. forward , watchful , so is the ●enewed part , ) but the flesh is weak , sleepy , and lazy ; And as much as the man hath of the spirit , so much holy watchfulnesse hath he ; and Matth. 25. 26. the evil servant that digged his Masters talent in the earth , is called wicked and slothful , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleepy , in opposition to the watching and painful servant , who ver . 20. gained five talents to five talents . Drowziness counter-works the knocking 's and gracious influences of the Spirit of Christ's calling , Cant. 5. and answers Christ's piercing words Open to me , my sister , my love , &c. with a carnal excuse from drowzinesse ; it 's not time of night for Christ to seek lodging ; I have put off my coat , how shall I put it on ? I have washed my feet , how shall I defile them ? Cant. 5. 3. The flesh is a sleeping thing , and a dead : were we more diligent and painful we might be richer ; lesser motions closed with become the seed of larger motions . The moving of the bowels at Christ's spiritual stirrings that he makes upon the heart grows to this , I rose to open to my welbeloved . Watching guards against sleeping , and watchfulnesse puts the soul upon a resolution to watch : sleeping guards no more against watching , then then the privation fences off the habit , or doth set a man to work against life . We sit not watchfully upon the motions of the spirit , to warm them and to draw life out of them , as the Hen by careful sitting upon dead Eggs bringeth forth living birds . Who would think a tree and a huge tree can come from a sorry plant ? or sixty or an hundred grains of wheat in harvest to be in one single grain cast in the earth in sowing time ? Can the flesh wait for the Lord ? is not hope an act of life ? Yea , it 's lively hope opposite to a dead and rotten hope : and waking is nearer to life , and influences of life , then sleeping , which is the death of the man as touching the exercise of the sensitive life : Then since the spirit is a spirit of life , and a quickning and living spirit , Rom. 8. 1 Cor. 15. the more watchfulnesse in any , the more of the spirit ; For when the spirit enters in the dry bones , they become an army of living men , whereas before they were farther from life and spirit then sleeping bones . Let us not sleep as do others : but let us watch , and be sober . For they that sleep , sleep in the night , 2 Thes . 5. 6 , 7. The night is far spent , let us walk honestly , as in the day , not in rioting and drunkennesse , not in chambering and wantonnesse , nor in strife and in envying , Rom. 13. 13. This is like the putting on of the Lord Jesus , which is a work of the spirit ; for sleeping men put not on their garments . Ministers especially are to watch , yea to watch in all things : then in sleeping they must watch , 2 Tim. 4. 5. And hardly can fighting , and enduring hardnesse , as a good souldier of Jesus Christ , commended to the Minister , 1 Tim. 6. 12. 2 Tim. 2. 3. consist with sleeping , if we know how near Satan the roaring Lion ( who sleeps not ) is to our quarters and camp , 1 Pet. 5. 8. Who can sleep and be secure , and resist Satan ? or stand against him stedfast and fixed in the faith ? ver . 9. Christ is much upon this , by Matthew , Marke , and Luke , Watch , Watch , and pray ; and lest it slip them again , I say to you , Watch , Matth. 26. 38 , 40 , 45. Matth. 24. 42. Matth. 25. 13. Mark 13. 23. Mark 14. 38. Luke 17. 26 , 27 , &c. Luke 21. 8 , 38. cap. 2. 2 , 46. How can sleeping men receive influences of grace ? doth the Lord cast influences upon sleeping mens bosomes ? So are we to act as our acting way be fathered on the spirit ; as the Spirit of the Lord came upon Gideon , upon Sampson , and they fight , and the Spirit of the Lord upon Zechariah the son of Jehojadah , and he prophecied , 2 Chro. 24. 20. Luke 1. 64. the father of John Baptist was filled with the Holy Ghost and prophecied . Simeon came by the spirit into the Temple . This acting in the spirit is opposed to acting in the flesh , and in the spirit of Satan ; as Bullinger of one brother who slew his brother , and pretended the spirit : and Pareus tels us the like . As the Lord the Father and Son never spake to Abraham , Moses , to Patriarks or Prophets , but he made them know it was the Lord ; so neither does the spirit act in any , though the way seem violent , as in Phineas and Samuel , their executing of justice , but the Spirit makes it known that it is the Spirit , and that he is not in the mighty wind , nor in the fire , but in the calm voice . So Samuel leisurely and advisedly convinceth Agag ere he kill him , and gives a reason to his conscience from divine justice , 1 Sam. 35. 32 , 33. though Samuel then had laid down the sword . It 's an useful word Jude 20. Praying in the Holy Ghost ; and Ephes . 6. 18. Praying always , with all prayer and supplication in the spirit . What , is there a praying in the flesh ? yea , if preaching may be from a principle of the flesh , out of envy and strife , Phil. 1. 15. so may praying be from some rotten principle of fleshly presumption . Lord , Lord , open to us . Which us ? to us workers of iniquity , Matth. 25. 11. Luke 13. 25 , 26. And 2. some prayer flows from fleshly despair , and not from the spirit . Rev. 6. 16. Mountains and rocks fall on us , and hide us from the face of him that sitteth on the throne . And 3. The enemies of David cry to the Lord out of fleshly fear and unbelief , not in the spirit , Psal . 18. 41. There is a praying out of deadness and from the flesh , not from the spirit : and often the meer office and the letter not the spirit prays and preacheth out of the man ; it 's far from that praying Rom. 8. 26. And learn to discern the literal fair influences in praying in the flesh , and the sweet , calm , fiery also , and spiritual paining influences of love-sicknesse , Cant. 5. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , &c. 10. Conversing with spiritual men , born of the spirit of the same Father , John 5. John 3. 1 John 3. 14. Psal . 119. 63. with Elias , leaning on Christ's bosome , in whom is fulnesse of the spirit , declares a spiritual man. None of the Disciples saw more spiritual and glorious visions then John in the book of the Revelation : he would have desired to lean on and dwell in Christ's heart , as in his bosome . Brethren love one another ; the common nature and spirit of their Father dwels in them . Fowls of the same feathers and colours haunt together . Drunkards , malignants , swearers , love to be together : beware of wearying to haunt with the spirit and spiritual men , and to loath a spiritual Ministery , and to look upon spiritual doctrine as upon fancies : If it be so with you , you shall back to the flesh-pots of Egypt again : it s a living near to the fountain to haunt much with the Saints ; and as the streams are one in the well , so do the streams run in the same channel , and love to stick together : Natures of the same kind , lambs with lambs love to live together , Psal . 119. 13. I am a companion of all them that fear thee , and of them that keep thy Precepts . A part of the Air keeps its being best in the whole Element , whereas a part of the Air is corrupted in the bowels of the Earth , where it is out of its own Element : a part of water is best preserved in being in the element of water ; put it in a pit or hole of the earth it 's alone , and it becomes rotten and unsavoury . The Saints keep their spiritual being with the excellent ones in whom is all their delight , Psal . 16. 2. as being in their own element : and no wonder if it be their woe to dwell long in Mesech , and in Kedars tents with such as hate peace , Psal . 120. 5 , 6. Psal . 57. 4 , 10. nor is this to flatter such as separate from Christ and his Ordinances ; nor to say , Stand by thy self , come not near me ; for I am holier then thou , Isa . 65. 5. and yet they themselves remain among the graves and lodge in the monuments . Be rather frequenting Hospitals of sick ones , making it your work to gain many ; it 's like to Christ , Luke 16. 6 , 7 , 10. Matth. 9. 10 , 11 , 12 , 13. Luke 15. God ordinarily showers influences and promiseth influences to the flocking together of the godly , and the pouring of his spirit on them , Jer 50. 4 , 5 , 6. Zech. 8. 21 , 22 , 23. Mal. 3. 16. and two speaking of Christ , Jesus himself comes in as third man , Luke 24. 15 , 16 , 17 , &c. and as if they were the fit soyl , he rains down influences of warmness and burning of heart on them while he opens the Scriptures to them , v. 32. see Acts 2. 1 , 2 , 3 , &c. Joh. 20. 19. It 's a spiritual condition to talk of spiritual purposes : when the well is full it must run over ; when there is a treasure and abundance in the heart , the spirit comes to the tongue in Zachariah and Simeon , Luke 2. 25 , 27. and grace seeths and boyls up to the tongue , when the conceptions of the King Christ are the good matter indited by the heart , Psal . 45. 1. so to be filled with the spirit , Ephes . 5. 18 , 19. saith Paul , speaking to your selves in Psalms and Hymns , and spiritual songs : — Giving thanks always for all things to God is the spirit's work in his abundant influences . There is a spirit in men seen in language ; the sea-man talks of winds ; the husband-man of oxen and plowing ; the souldier of battels and wounds ; and the shepherd of flocks ; and the spiritual man of Christ , redemption , imputed righteousness : and as the pilgrims heart , and the pilgrims tongue , the pilgrims thoughts are all upon his way and his home ; so is the spiritual man much upon Eternity , Heaven , Christ : for the three noble Conferrers , the transfigured man Christ , glorified Moses , and Elias , speak of the celebrious heavenly subject , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and out-going of Christ when he was to leave the world . The man hath been full of God who could not refrain from speaking of the Lord's testimonies before Kings ; and Princes have no great list to hear but of State matters & of conquering new Kingdoms , Psal . 119. 46. the rotten , unsavoury , worldly and carnal speeches of many , bewray how little of the spirit is within them . It was Christ who had the fulness of the anointing of the spirit within him , Psal . 48. 8. I delight to doe thy will , O my God , thy law is within my heart . In Sea and Land , and House and Field , by the way side journeying , at every table when he should have eaten he made good that word , ver . 9. I have preached righteousness in the great Congregation : lo , I have not refrained my lips thou knowest , O Lord. 10. I have not hid thy righteousnesse within my heart , I have declared thy faithfulness and thy salvation : I have not concealed thy loving kindness from the great Congregation . Influences of grace are required for this ; as pag. 45. PART III. Influences of Grace . CHAP. I. Of divers sorts of Influences . HAving formerly spoken of Influences of grace in general , we are now to descend to more specials : Hence these particulars . 1. Some influences are from Satan , some from God. 2. The way of Satans influences . 3. It s lawful to dispute with Hereticks , instruments of Satan , but not lawful to dispute with Satan . 4. Christ sought neither the Tempter nor the temptation . 5. Some influences are natural , some supernatural . 6. Some moral , some Physical . 7. Some Prophetical , some not . 8. Some publick on the Church , some personal . 9. Some influences are given for the habit of grace or gifts , some for the act , some for both . 10. Some proper to the head Christ , some for the members . 11. Some influences are fundamental , some not . 12. Some influences are given for saving graces actings ; some for the actings of a gift . 13. Differences between acting of grace , and acting of gifts . 14. Some influences are viatorum , of such as are in the way to their countrey ; some are comprehensorum , of perfected ones ; some of grace , some of glory . For the fuller opening of the Doctrine of Influences : some influences are from Satan , some from God. Influences from God are both moral , when he commands good , and forbids evil ; and real and physical , in that all move in him , as the first cause and mover in operations of nature . 2. of grace . 3. of glory . But Satan being no Master or Lord of providence , hath no real stirring in second causes ; his actings upon angel or mens soules are not physical , but only moral or tempting actings , or hellish inspirations inductive to sin ; and it 's no small mercy that the Prince and God of a lost world , who by permission acteth really on the air , earth , and waters , yet hath no power of immediate , real , or physical acting upon minde , will , affection , and conscience , he having only a borrowed key , and at the second hand power to suit the heart , by fancy , senses , and outward objects , 1 Kings 22. 22. John 13. Acts 5. 3. Some one way or other the court-gate of Achabs heart , of Judas , of Ananias and Sapphira , lie open to Satans scout-watches . It were safer to watch and fear , then to dispute how that subtle Spirit can blow up the lock and get in ; for he knows not what is in a mans spirit . The spirit of a man is under God , the onely keeper of this castle , and knows rooms , doors , and what is within , 1 Cor. 2. 11. But devils lying about the out-works , the senses , the fancie , and the imagination , which is a material house , and hath doors , windows , and entries passible to devils ; he can here blow the bellows , and kindle iron works . There be two wayes to know the secrets that are done in a cabinet-camber . 1. Satan can send in posts with letters , and write his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his wiles to the heart . This is one way of putting it in the heart of Judas to betray Christ , by sending his mind and will through the fancie to the heart , and the fancy being set on work by the will and understanding , can carry the missive letter ; else how could the Lord rebuke the sin of actual imaginations ? as he doth Jer. 9. 4. Jer. 13. 10. Jer. 18. 11 , 12. Nah. 2. 11. 2. The heart can write back an answer of the missive letters , and print it on the fancy . We know there is fire in the house by the smoke that comes out at the chimney . A man may speak out at a window to another . Satan conveyed by the serpents tongue , and by Evahs eyes , the living thoughts of a Godhead growing on the tree , and can send in a word of a message to the heart , All these will I give thee , if thou wilt fall down and worship me . And thou shalt have thirty pieces of silver , if thou wilt deliver up the Lord to us ; and from the sons of disobedience he gets a return ; he knew what Achab should answer to the 400 Prophets , and heard that , Thou shalt goe , and also prevail . And reason would say since all Satans prevailings have these two ; 1. A commission sought and obtained to tempt Job c. 1. and as particular as if written , as is clear v. 12. Or a sentence of the great Judge to punish sin , 1 Kings 22. 20 , 21 , 22 , 23. 2 Sam. 24. 1. It may appear that the lictor and executioner , though he know not the heart and the thoughts of the Judge directly , yet he knows his own written commission , and what sentence he is to execute , and what mischief he shall doe , 1 Kings 22. 22. as the executioner knows whether the sentence bear heading or hanging . 2. Ananias is blamed for Satans lye that he put in his heart , Why hath Satan filled thy heart ( it's like there were a good many seeming arguments moved by Satan to promote the work in Ananias ) to lye to the holy Ghost ? Then though Satans knocking and active tempting be not our sin ; for our Saviour was tempted by Satan , yet without sin ; yet he hath so access to to the heart , as our yielding and being passively tempted with any degree of inclination to the tempation , is our sin . 3. Neither may we dispute or racket arguments with Satan . Object . We may dispute with Hereticks , and convince them , though they be Satans instruments , Tit. 1. 9. Tit. 3. 10. and the blind man John 9. hold up a dispute in defence of Christ against the Pharisees ; therefore we may dispute with Satan himself . Answ . Men , to whose ears the Gospel comes , are to be gained by the power of the truth , 2 Tim. 2. 24 , 25. We are commanded to confess Christ before men , not before devils . This end is not attainable in the fallen Angels ; therefore Christ rebukes Satans confessing of him , Luke 4. 34 , 35. Obj. Christ holds up dispute with Satan , Matth. 4. Answ . We are to follow what is ordinary in Christs disputing , that is , to reject Satans temptations , not brutishly and irrationally ( that is not victory over Satan by the light of faith ) but by evidence of Scripture , and must refuse to yield to the temptation , and refuse in faith . 2. There is something extraordinary in this , which we cannot follow ; for the second Adam here as Mediator carries the person of all the tempted ones , as the first Adam did represent all his , and gives a proof that he is Michael , stronger then the Dragon ; and that all the tempted seed are by faith to rely on the strength of the tempted Saviour . 3. Nor did Christ hold up or entertain the dispute with Satan ; he only gave one simple answer to every temptation , It is written . Nor had the dispute 1. It s rise from Christ . Christ is rather a patient for our instruction , then an agent as touching the rise of the temptation ; for Matthew saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tempter came unto him ; then Christ fetched neither the tempter , nor the temptation , or dispute . 2. Satan brought him to the holy city , Matth. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Satan set him on a pinacle of the Temple , v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Devil took him unto an exceeding high mountain , and shewed him all the kingdomes of the world . Then did not the man Christ goe as from himself to the pinacle of the Temple , nor to the exceeding high mountain to fetch and bring on himself the temptation or the dispute . See Luke 4. 5 , 6 , 7 , 8. Yea Divines think he submitted that his holy body should be so far acted upon by Satan . So Mark 1. 12. the Spirit drives him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , casteth him violently to the desart . Evah entertains a dialogue with Satan . 1. Speaks by way of complaining of God. 2. And doubtingly of the Lords word of threatning , Gen. 3. Saul the 1 Sam. 28. seeketh after Satan , and makes a journey to him . Some influences of God are 1. upon the act , yet so as they are willingly received by us . 2. Though they be terminated upon the material act under trangression , yet is there neither moral warrant nor perswasion to the sinfulness from the Lord , but the contrary . But when the influence is to gracious acts , there are many strong allurements from precept , promise , threatning , to move us to close with the gracious act , and virtually with the real influence . 3. Satans influences are to shameful acts , to walking naked . 2. To bloody delusions , to kill the children to Molech . 3. To unwarrantable delusions , to lay aside Scripture , and walk in the dark , attending on unwritten dreams . 2 Divis . Some influences of God are ordinis naturalis , natural ; he commands the Sun to rise ; he sends rain , and joynes his concurrence to the things of nature . Some are ordinis supernaturalis , supernatural ; such as are of the Father choosing . 2. Of the Son. If Christ died without the camp , that he might sanctifie the people with his blood , Heb. 13. 12. and if by his will we are sanctified through the offering of the body of Jesus Christ once for all , Heb. 10. 10. then sure sanctifying influences must be bought and purchased for his chosen people . The doubt is yet answered more fully ; what a wise man hath deliberately bought , and with the price of blood , he must bestow that for the end for which he hath bought it . Then Christ must bestow saving influences for sanctifying his people . We look too much to what we cannot doe , and too little in this business to what Christ must doe , upon the necessity of his offices , of his bargain of redemption that he hath closed ; he must work in his own to will and to doe until the end . 3 Division . Some influences are moral , some physical and real . The moral influences are the perswading actings of God from the word of precept , of promise , of threatning , from the Law , from the Gospel ; such are common to all within the visible Church . Hence from these flow warnings , inspirations , holy motions , strong convictions , that Christ is to be followed , all are to be forgone and cast over-board that we may gain him , in regard of these . Christ stands at the door and knocks , Revel . 3. 20. Thousands refuse to open to him ; as howbeit the word carries along with it the high and glorious authority of the Law-giver , the promise of a Kingdome , the threatning of everlasting chains ; yet it works but morally , and the robber in the woods laughs at the paper-lawes , and at the far-off general justice that is in cities , which cannot reach the robbers that are in woods ; so moral influences from the word bear in upon the thought afar off a letter-heaven , or a literal hell , with a suspition of lying unbelief ; these are but fables . But when the Lord in real influences lays hands on the sinner , the man is then as if he were at the bar ; the robber on whose legs and arms the law hath laid bolts and iron fetters , and is really wrought upon by more then literal influences , as Saul for three dayes speaks supplications : And when the influences physical of God are upon the soul of the spouse , then love it self and love-sickness speak with sense , His love is better then wine . O he is the chief among ten thousand . Many thousand professors live and die under letter-influences , and a paper-New-Testament ; they hear , read , know the word , are baptized , and deceive their own soules , and have but seen ( as James saith ) their image in the glass , and forget themselves . Such never knew heart-sickness , nor the terrours of God , nor any real work on the conscience : then seek heart-drawing , and heart-divinity . 4. Some influences are moral and ordinary of some professors ; some are prophetical and extraordinary . Now as to these which are prophetical , it may be a question whether they be real and physical , or only moral . It seems there are two things here , 1. The visions . 2. The publishing of them . As to the first , Jeremiah sees the rod of an Almond-tree , and a seething pot , and the face of it toward the North. Ezekiel sees a whirlwind and a cloud out of the North , and fire infolding it self , and the colour of amber out of the midst of the fire , and the likeness of four living creatures , and every one of them had four faces , and four wings , &c. And Daniel saw a ram with two horns , one higher , another lesser , pushing northward , and westward , and southward , &c. It 's clear these were real visions , and had real influences of God carrying them into their mind really , and they could not shun but they were in an extasie , and God really made them see as to the publishing of them , just as they saw them . They seem to be moral agents , yet so as Caiaphas could not shun to prophecie ; nor could Balaam , when his eyes were opened , and he falling in a trance , but see the visions of the Almighty , and could not goe beyond the word of the Lord , but must prophetically bless ( and no more thanks and praise can be due to them in so doing , then to Satan confessing Christ to be the Sonne of God , Luke 4. ) So are many , who are convinced , and tremble at the word , and when the terrours of God , and a fever or ague of the pressing indignation of God takes them , declare God to be righteous , and themselves guilty , are but little praise-worthy : For the Law acting in a natural conscience , is another party representing God the Judge ; and when such turn again to their vomit , as there be many false births of this kind , how prodigiously profane are such ? for they carry about Satans light of a natural conscience , and their own profane hearts : so dreadful it is to doe violence to light which speaks from God. Saul at the beginning of his reign , and Demas , and some others , are hellish examples of Apostacy to cause others fear . 5. There are some personal influences upon a single man that are more private , which are very desirable : But there be some more publick influences on the Church ; so the Lord walks in the midst of the golden candlesticks , and raines down Ministerial blessings on his Church , holds the stars on his right hand , and waters his Church . So Isa . 27. 2. A garden of red wine . 3. I the Lord doe keep it : I will water it every moment , lest any hurt it , I will keep it night and day . Beside protection that the Lord is the keeper of the Vineyard , and Christ answers for the vines , the mystical body is like a parcel of ground subject to drought and withering , and Christ with showres of influences must water our withering , and he leading captivity captive , and ascending on his coronation-day , sent down royal gifts , Apostles , Prophets , Pastors on his body mystical , which also is made visible by him . The times of sweet refreshing showres , and of the singing of the birds under the Messiah's Kingdome , require that we exercise our faith in looking toward these promises . When the heavens seem to be heavy , and ( as it were ) with child of Summer-rain , Ezek. 34. 26. I will make them and the places round my hill a blessing , and I will cause the showers come down in his season , there shall be showres of blessings . It 's not rain for grass or corn , but of spiritual influences upon Emmanuels land , where floods and rivers run milk and wine , Isa . 55. 1. as also Isa . 32. 3. The eyes of them that see shall not be dim , and the ears of them that hear shall hearken . 4. The heart also of the rash shall understand knowledge , and the tongue of the stammerer shall be ready to speak plainly . Then is that true also Isa . 35. 1. The desart shall rejoyce and blossome as a rose . 5. The eyes of the blind shall be opened , and the eares of the deaf shall be unstopped . 6. Then shall the lame man leap as an hart , and the tongue of the dumb sing ; for in the wilderness shall waters break out , and streams in the desart . 7. And the parched ground shall become a pool , and the thirsty land springs of waters : in the habitation of dragons where each lay ( shall be ) grass with reeds and rushes . And that all this is a prophecie of showres of influences of grace upon the holy people under the New Testament , is clear v. 8. And an high-way shall be there , and a way , and it shall be called the way of holiness , the unclean shall not pass over it , but it shall be for those ; the way faring men , though fools , shall not erre ( therein . ) 9. No lion shall be there , nor any ravenous beast shall goe up thereupon , it shall not be found there : but the redeemed shall walk there . Were all the stones and rocks of a a Land turned into gold , it should prove that the Sun had most strong influences on that land . The stony hearts under the New Testament are changed into new hearts , Ezek. 36. 26. and a people of hard mettal of iron and stone , transformed into precious stones , Carbuncles , Agats , Saphires ; and that made true , All thy children shall be taught of God , Isa . 55. 11 , 12. This doth evince that the influences of God shall be mighty in those who believe under the New Testament , even the exceeding greatness of his power , which he wrought in Christ when he raised him from the dead , and set him at his own right hand in heavenly places . Such things say that such as live under the Gospel would say what a change is made in them . The Gospel finds you stones and iron , and leaves you stones and iron ; O but that is sweet , Christ found me clay , and now I am gold , as the man John 9. 25. One thing I know , that where I was blind , now I see . 1 Tim. 1. 13. Once I was a blasphemer , a persecutor , an injurious person , but I obtained mercy . Ah it 's a hard condition , born an heir of wrath , dying worse then an heir of wrath ; for sin original , and the habit of wickedness was but a little brook when the reprobate man was born ; but when he dies , it 's a mighty river , and a great sea . What hath the Gospel done to you ? It 's more then the power of the Sun , it 's a strong influence of God the first cause , that makes clay gold , and common earth silver , and copper , and brass . Many cannot tell where Christ found them , and where they are now . 2. If there be such summer-showres of heavenly influences under Christ , how is our fleece dry ? And many are rained upon green , and the bones flourishing like an herb and a lilly , and thou art dry . This is not seen ; prophaneness is exceeding prophane , and is twice , yea seven times prophaneness under Gospel-influences . The Gospel-devil is fiercer , and more a devil ( to speak so ) then the Indian devil . O but the Gospel makes a sad eik to wickedness , Gospel-swearing , Gospel-whoring , Gospel-drunkenness , are worse then Sodoms filthiness , Matth. 10. 15. There is an unperceived vengeance that cleaves to every Judas ; the man who is long in Christs company ; and sees and heares what Christ does , and what he sayes , his traitory is twice , yea seven times traitory . Spilt and rotten wine is a worse liquor then fountain-water ; some water is better then some wine . 3. How blessed then is that , this man and this man was born in Sion ! To be born and dwell in a Land where Christ dwells , speaks mercy : To be a plant of a young Vine where the garden of red wine is , must be a mercy ; to be a plot of ground that Christ plows ; to be a branch that the Father of Christ purges that it may bring forth more fruit , is an incomparable mercy . You might have been born in China , in America , in Brasilia , where Satan dwels ; but ye were born in a land of Vine-trees and Olive-trees . To be born in the Church ( though men despise it ) and in covenant with God , and to be baptized , is to be born in Paradise , in the borders of heaven ; for there is the Gospel and the Prince , who both can promise and give Heaven . 6. Divis . Some are influences for the habit , others for the act of grace . Influences for the habit , as Isa . 44. 3. I will pour water on him that is thirsty , and floods upon the dry ground . I will pour my spirit upon thy seed , and my blessing upon thy off-spring . A land that raines showres of rain and milk , and raines down showres of glory and grace , must be the glory of all lands , and it must needs be an excellent and a glorious Sun that shines upon that land . 2. There are influences for heavenly dispositions . Christ speaks and opens the Scriptures to them , and their hearts burn within them , Luke 24. 32. Every word of Christ casts in a fiery coal of love : Every fitting down under the Apple-tree brings sweetness ; he hath influences by which he brings on love-sickness , Cant. 5. 7 , 8. Christ casteth in a praying disposition on Saul , Behold he prayes , Acts 8. and casts in a mourning disposition on the woman that washed his feet with teares ; and a disposition of love , she loved much , so she weeped over Christs feet , and kissed them , and wiped them with the hair of her head . He cast in a hearing disposition in Mary , Luke 10. A love-sickness after Christ in the Spouse , Cant. 2. a mourning disposition on Peter , he weeps bitterly . 3. There are influences by which Christ acts in us , and the spirit acts in us to will and to doe , Phil. 2. 13. and the spirit groanes and prayes in the Saints , Rom. 8. 26. Christ by his influences makes some one new work or other what he hath done in you . Are ye a dry Eunuch , and the heath in the wilderness ? and are ye the dried up fig-tree , and withered up by the root , neither leaves nor fruit ? God will blast brambles , and cast them over the hedge , and deny Sun and rain to them . Some there be on whom Christ never acted as Christ ; they are in the shadow all their life , and never saw nor felt the Sun. 7. Divis . There be some influences proper to the head Christ , some peculiar to the members . O what rare actings upon the Son , Psal . 45. 2. Grace is poured in thy lips . v. 7. God thy God hath anointed thee with the oyl of gladness . Isa . 61. 1. The spirit of the Lord God is upon me , because the Lord hath anointed me to preach good tidings to the meek ; he hath sent me to bind up the broken-hearted , to proclame liberty to the captives , and the opening of the prison to them that are bound . 2. To proclame the acceptable year of the Lord. In which words are holden forth the influences of the Lord in their fulness , the anointing of the spirit of the Lord upon the head upon the head Christ , and the influence of that anointing upon the members , to wit , on the meek , on the broken-hearted , on the captives , on those that are bound and sold . Then saith the man Christ , the Spirit of the Lord hath sent the strong and fountain-influences of the abounding anointing on me , and I may send the fruits of these holy influences upon the meek to preach to them glad tidings , that they may believe , and influences upon the broken hearts , that they may be bound up , and influences on the captives and prisoners , and the sold and oppressed with debt , that they may be made free for binding up of hearts ; and freeing of captives and prisoners are impossible without the healing influences of Christ . Then ( saith he ) God lets out to me and to the members ; 〈◊〉 the head receive anointing , and a full fountain , and I issue out streames and life to the members ; look then as the dry earth hath a sort of connatural right of meanes and end to the full clouds and bottles of heaven , and the rain in the clouds , and the cold and dead earth hath a sort of connatural right , by the Lords holy appointment , to the influences of the Sun ; so by a decree of free grace , the broken-hearted , the meek , the captives , the prisoners have a right of meanes in order to the end , to the influences of compassion and tenderness , and of real grace , that in its fulness is in the soul and heart of the Mediator Christ , toward their brokenness bondage and misery who are his . Then may the captive and prisoner claime influences from Christ , as the dry earth in its kind suites and ●egges that raine that is in the bosome and womb of the clouds for its refreshments : and so much the more that fulness of Christs anointing is not only ordered by a free and gracious decree as the meanes for this end , to supply the emptiness of the meek and the poor captives , but 2. also which is more , the influences of the fulness of Christs anointing is due by way of merit , and of buying and selling to those captives , as when there is a large price of blood given for to redeem the man in his vain conversation , as 1 Pet. 1. 18. from the present evil world , Gal. 1. 15. from the living to sin and in sin , 1 Pet. 2. 24. from all iniquity and the bondage and filthiness thereof , Tit. 2. 14. There is a due right in law , by way of bargain and payment , made to Justice upon Christs part , that such ought not to be detained slaves , captives , and prisoners . Now the earth hath no such right by buying , nor any Jus emptionis , to have rain and influences from the clouds and the sun ; for the Lord may without violation of any bargain turn the earth into iron , and the heavens into brass ; and so may the Lord simply and absolutely deny the fruits Christs anointing , binding up of wounds , and freedome to the broken-hearted , and to the captives and slaves of sin , for any deserving in them ; yet as touching the bargain and engagement of redemption from sins , and the dominion , masterdome , and law imprisonment thereof , the meek and the captives have a more noble right in the surety Christ , by way of buying and selling , to the healing influences of Christs holy anointing , then the world can express . See also how the spirit in its fulness is given to Christ , Isa . 11. 2. The spirit of the Lord shall rest on him , the spirit of wisedom and understanding , the spirit of counsel and might , the spirit of knowledge and of the fear of the Lord. Isa . 42. 1. I will put my spirit on him , he shall bring forth judgment to the Gentiles . These be mighty influences on him , to whom ( said John the Baptist ) God gave not the spirit by measure , John 3. 34. 3. There is a right of promise to influences , Rev. 2. 7 , 17 , 26. Rev. 3. 12 , 20 , 21. John 14. 18 , 21. John 15. 1 , 2. In Christ promissio facit legale jus , Christ , as it were , oweth me showers of grace ; for he promised to water me . This promise is a draught of the river of life to the deadned spirit . 4. There is a mystical dueness and connatural love-right : The head by natures law is a sort of debtor for influences of life to the members . Here are sweet grounds for the streams to beg from the fountain , the members dry and withering from the living head . 2. It was fit there should be another higher providence about the head , then about the members , and so more admirable and transcendent influences extended toward Christ , then toward any of the sons of men , as that a new star should be created at his birth . That 2. God should give testimony of him from heaven immediately , This is my beloved Son , &c. 3. That Angels , immediate messengers from heaven , should preach his birth-day and place , Luke 2. should minister to him in his agony in the garden ; should watch the corps of this King sleeping in the grave ; should witness his ascension ; and what mighty influences above nature must be in his raising the dead , commanding devils , &c. In his coming down from heaven to be man , in whom all the fulness of the Godhead dwells bodily ; and that the holy body should ascend visibly through the air , and through the heavens , cleaving , yielding , and giving way to him ; what influences in that the clouds are his chariots , and that the man Christ intercedes at the right hand of God , and sends influences of life all the world over to his members , rules all Empires and Kingdomes , the languishing and fainting believer is comforted ? O how suitable is Christs fulness and life to my death and emptiness ! 3. These must be strong influences , that with the anointing , Isa . 61. 1 , 2. is given a power to preach the year of vengeance , to judge and trample upon the necks of all his enemies ; that the man Christ shall come visibly and locally from the highest heavens , and the heavens bow and yield to his blessed manhood , when he comes with his mighty Angels to judge all . And he sends 4. influences of judgments through the stars which fight against his enemies , Judg. 5. 20. through winds , seas and rivers , fire and sword , and evil Angels that are armed against his enemies , Exod. 14. 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28. Exod. 15. 10 , 11 , 12. Judg. 5. 21. Gen. 19. 23 , 24 , 25. Numb . 16. 31 , 32 , 33. Psal . 78. 43 , 44 , 45 , 46 , 47 , 48 , 49 , 50 , 51 , &c. All which teach us not to murmure at providence , government of the world . Why say we , this is sad , and yet fallen out ? God might otherwise have disposed of all , and we reflect upon his providence , while as we offend at second causes , but be comforted in a new world , and in a more glorious providence of influences in ruling heaven and earth , and in carrying the chosen of God to glory , then if all were ruled to our will. 1. None shall wither or be blasted that are planted in Christ , and committed to his husbandry . 2. We could not in the other first providence , which was before sin entred into the world , have claimed to influences of glory from the fulness of the anointing that is in Christ ; for Christ then was not the publick good , and communicable treasure of his redeemed , he was not our God , nor our Emmanuel , nor our Goel or Kinsman-redeemer , but a reserved and estranged God to be made our God by our own earning and law-merit . 3. The Lord Jesus was infinite God , and the fountain as large as now ; but he was not our own fountain , nor the influences and waterings due to in our witherings as now . 4. Christ is made the new great Lord , Factor , and publick Agent for his Church , to rule all for their good and salvation ; and heaven , and earth , and the world , and life , and death , and things present , and things to come , are put over in Christs hands ; the morrow , the next years deliverance , the believers outgoing in death , are all made over to Christ , and then in Christ all things are ours , 1 Cor. 3. 21. and the watering of my witheredness , and the quickning of my deadness hic & nunc , in this same moment of time is first Christs , and I got it seasonably from him in a better time and way then according to my time and way . Object . Many things fall out which may be well otherwise . Answ . Not so ; one godly husbandman prayers for rain to his ground , another godly husbandman prayes for drought , as more useful for his field , for he hath rain enough . Now is it not good that there is a wise providence in Christ , which fits both their prayers , and does the business well ? A number of believers are to fail to such a land , they pray for a North-east-wind ; another number of believers are to sail to another land , they suit from the Lord a South-west-wind ; is it not best that Christ in his new spiritual providence take a course to hear both their prayers , to deny both the winds they suit , and to bring both in his own way to their desired harbours . Object . 2. It were better God should hear the prayers of his people in their straits . Answ . The Lord neither casteth off his foreknown people nor their prayers , though visible Israel externally called be rejected . 2. God heares wicked mens prayers , and grants them not in a way of promise , but in his wrath , 1 Sam. 8. 22. 1 Sam. 12. 13. Hos . 13. 11. Psal . 78. 20 , 24 , 27 , 28 , 29 , 30. 3. God heares the prayers of his people in way of promise which is better then simple hearing . See the judicious Treatise of the servant of God Mr. Gee . Obj 3. Many wicked men are green and flourishing , that they may swallow Jacob. Answ . Nor is it evil that the Lords fire in Sion be hot and fierce , that he may remove the dross , though the coals that melt the gold be digged out of hell , and their flaming against his people sinful and cruel ; it is not only in relation to him , who is above his laws , binding Angels and men ; not evil , but equally done in wisedome and righteousness ; for as much may be said by carnal reason in the Lords efficacious permission of sin , which he may hinder in the reprobate , as well as some way he hindered it in the elect Angels , and in chosen heirs of glory . 1. Against the wisedome . 2. goodness . 3. soveraignty . 4. righteousness . 5. and love of God , as Jesuits , Arminians , Socinians , and others say against the holiness of God. No earthly Father but he should fail both against natural love , goodness , and wisedome , should he permit , if he could hinder , his children to commit sins , which shall procure their eternal misery and woe . Let all flesh be silent , here is holy dominion . 8. Divis . Some influences of Christ are fundamental , and simply necessar● , and principally promised ; some not fundamental , and less necessary . As 1. The influences by which the Lord gives a circumcised , Deut. 30. 6. an one and single , Ezek. 11. 19 , 20. a soft and a new heart and spirit , Ezek. 36. 26. Zech. 12. 10. Isa . 54. 13. John 6. 45. Isa . 44. 1 , 2 , 3. These are simply necessary . 2. These in●uences are also fundamental , in which the Lord promiseth and doth put in act the habit of grace for the persevering of believers , Ezek. 36. 27. Isa . 54. 10. Isa . 59. 21. Psal . 1. 3 , 4. Psal . 89. 28 , 29 , 30 , 31 , 32 , 33 , 34 , 35. John 10. 27 , 28 , 29. John 15. 1 , 2. If Christ plant , his planting layes on him some necessity , so far to give watering-influences , as not to suffer his planted trees to dry up by the roots , and to wither root and branch ; and Christ so builds on a rock his people and believers , never to be prevailed against by the ports of hell ; as he must watch the city that it be not surprised , nor the living stones hammered to nothing , and removed off the rock and the foundation Christ . Christ so buyes with a price his own , that he carries them on to the purchased glory , and bringeth them actually to the fruition of life eternal ; for Christ is an established high Priest to intercede for his own , and the intercession of Christ is nothing but a continual showring down upon the redeemed ones new vigorous influences as the head , so long as it lives , night and day , sleeping and waking , sends down influences of life to the members : ever-living and ever-interceding Christ is the fountain , running along through the roots of the Lords planting , so that they are ever green , ever blooming and budding , and in old age bring forth fruit , John 14. 19. Isa . 27. 3. Christ interceding is that live fire on the Altar , Isa . 6. ever sending forth live flamings , and heat of life through his live coals to all his , John 14. 19. Because I live , ye shall live also . Now there is no interruption of Christs living by sickness , sleeping , or death , and so he lives alwayes . Just as the Sun-beams and rayes of light and heat are kept in their being by the presence of the body of the Sun , casting out these influences , and the darting out of heat , and warmness , and light , and the flamings are kept in being by the presence of the fire , which by new fuel is continued still in the act of flaming ; so are the Saints kept still in a spiritual living , being by Christ issuing out his influences upon them . So sweet is the union of dependency daily and momently upon Christ that blessed root of Jesse . Ah , if we knew what it were to live in Christ , to breath in Christ , pray in him , love in him , rejoyce in him , suffer and triumph in him , praise in him , wait in him for the Lord ; but our actings , separated from Christ and his influences of life , not known to be such , through our unwatchfulness are dreadful . Now there be some single influences hic & nunc , that the Saints may want and be saved ; as the influence necessary for Peters confessing of Christ when he denied him ; the influence by which David should have been guarded against the tempration to adultery and murder , the Lord may withdraw such influences , that the fallen Saints may know that they stand by grace ; and therefore from the Lords withdrawings hic & nunc , let us not conclude we are out of Christ , yet we are not to be slack , but in trembling and godly fear to keep near to Christ , and censure not the Lord for withdrawing of his influences , since he stands obliged by his holy covenant not to deny the substantial and fundamental influences by which we shall be saved , and persevere to the end . 9. Divis . There be some influences in which the Lord concurrs with the actings of saving grace ; as of faith , love , hope , and other influences , in which the Lord concurres with the actings of a meer gift , or other principles , possibly the flesh , custome , &c. and it were good to know the difference betwixt the one and the other . Psal . 57. 8. Awake my glory , awake psaltery and harp ; and so he speaks to the gift of musick to awake and be concurrent in the praising of God , and stirs up the grace of God in himself to praise , when he sayes I my self will awake early , he teacheth that gift and grace should concur and be stirred up in spiritual duties of praying and praising : hence how we may know when we act from a gift , and when we act from saving grace these Assertions following . Assert . 1. Some sinful sleepiness of the flesh may concur in both the acting of the gift and of the grace ; for David bidding both his harp , and so the gift of musick awake , and himself awake , teacheth some sinful dulness was upon both one and the other . So when David excites his soul and all that is within him to bless the Lord , Psal . 103. 1. he insinuates that in praising of God fleshly dulness may come upon all that is within him , both the powers of the soul , and the habit of grace and gift , and the skill of singing : it 's much to get the fountain made clean in our actings . 2. How condescending is his mercy , who denies not his influences of grace to us , though the flesh be acting often , and retarding the spirit in our actings ? Assert . 2. We are to take heed that we knock not at the wrong door : we may pray and preach from a gift of praying and humane eloquence , and a civilized and well-skilled fancy , and a literal mind versed in the letter of the Scripture , when we think that we are praying from the spirit of adoption , and the gracious habit of praying . So the like may be said of Preaching , and singing praises ; how many prophecied and cast out Devils from a meer gift , and die in that deluded condition , and are possessed with that habitual mistake ( which is never tried ) that they prophecied and cast out Devils from a sanctified principle ? read Matth. 7. 22 , 23 , 24. Luke 13. 25. Matth. 25. 11 , 12. If any say , May not sound believers also blow at the wrong harthstone and think the like ? Answ . There may be a particular mistake in this or that act , but not an habitual deluded condition all their life ; as sometimes the believer may pray from meer custome , when there is little stirring of the spirit . Assert . 3. It 's not enough to doe the same that heathens doe ; for if ye love them that love you , what reward have ye ? and if ye salute your brethren only ( not your enemies also ) what do ye more then others ? So Christ Matth. 5. to the multitude , and to the disciples , Matth. 5. 1 , 46. Believers then should not stint themselves to only publicans and heathens duties . Samuel speaks as a man , as Samuel when he calls Eliah the Lords anointed , 1 Sam. 16. and supposeth that he speaks as a Prophet ; so doth Nathan , 1 Sam. 16. 6 , 7. 2 Sam. 7. 3. There is a vast difference betwixt ( thus saith the Prophet by the Lord ) and ( thus saith the man ) and therefore where are we when our righteousness does not exceed the righteousness of the Scribes and Pharisees ? The devils believe there is one God , and they doe well , James 2. 19. and we fooles say in our hearts there is no God , Psal . 14. 1. and do we well in so saying ? The devils do tremble when they believe there is one God : ah , Satan believes in sad earnest when he believes ! We sport , yea doe not we laugh and mock at a Godhead , or at the word of a hell ? The faith conveyed with godly trembling were good : Ah , that we know not the influences of God conjoyned with the out-lettings of a gift , and of a temporary faith , and the influences that goe along with the out-letting of saving grace , as touching the matter ! Assert . 4. Hardly can the use of a gift ascend above it self to intend God and his glory ; for the glory of God is graces end , not gifts end . Zech. 7. 5. When ye fasted , did ye at all fast unto me ? 6. And when ye did eat , and when ye did drink , did ye not eat for your selves ? and did not ye drink for your selves ? Heb. did not ye your selves eat as carnal men ? did ye not eat , and drink , and feast , and fast ? He meanes the spirit of grace in them did not keep these religious fasts and feasts , but their own spirit , and custome , and self ; and did ye fast for me at all ? and he doubles the word , that so he may the more convince them , even for me ? So the Lord might say to the Pharisees who prayed in the streets , Did ye at all pray to me , even to me ? or did the gift and vain-glory in you , or the spirit in you ? So he may say to us , Doe ye preach , hear , swear a covenant for me at all ? Saving grace must sanctifie the gift in its use and end , that it be for God ; but a gift can never sanctifie saving grace in its use and end . As grace which is above nature sanctifies nature , and heightens nature in its actings , principles , and end ; but nature , that is below grace , can never sanctisie and heighten grace in its actings , principles , and ends . Assert . 5. The same sun , the same air and heaven , send the same influences on the true and natural olive , and on the wild olive ; the same clouds and rain act upon the vine-tree and the thorn-tree , upon the rose , and the briar , and the nettle ; and so the same word comes to the ears of both elect and reprobate , but not the same quickning influences of grace upon both . Saul governes , and leads the Armies of the Lord by a gift ; and David governes , feeds , and leads the Armies of the Lord by the grace of God , and the same word of command layes an obligation upon both ; false Apostles preach Christ from a gift , and labour by a gift , but Paul labours not as Paul , but the grace of God in him . The virgins are drawn and run , Cant. 1. and John is drawn and runneth ; but the same lively influences act not upon the one and other : it is a deluding conclusion , we have eaten and drunken where Christ was present , and his Saints present , therefore the Lord should open to us ; and Christ hath preached and his faithful Prophets in our hearing , in our streets , therefore should we be admitted into the Bridegroomes chamber , Luke 13. 25. What can then be builded on this ? I was at the Lords Supper , where undoubtedly Christ was in his influences of life ; I did swear a covenant to God , I preached the Gospel , I heard ordinarily such a Preacher in whom undeniably the Spirit of God spoke , and was intimately acquainted with him , and loved him dearly , and shall that man be saved , and I thrust in hell ? The great errour is , men try not their wayes , principles , motives , and ends . Now as touching influences of grace , it is not as when the same hand smites upon the string of the harp well tuned , and on another string of the harp that is mistuned ; it 's the same word that sounds in the ears of these in the visible Church , but not the same spirit of grace in the same saving influences that act upon the heart ; yea the spirit leaves the heart of some to its own deadness , and acts upon others to bring them to wonder , to be amazed and astonished , and leaves them there ; and acts upon a third sort , to leave a strong conviction and a work of humiliation upon them ; but it does no good , it 's nothing above a law-work mixt with some letter of the Gospel ; and the Spirit works in some a lively sound work of saving grace ; and the same word is the common instrument in all . So our Saviours enumeration of four sorts of hearers takes in all , Matth. 13. How many wonder , and despise , and persecute ? Luke 4. Mark 7. Mark 9. Matth. 12. John 11. Acts 3. Acts 4 , &c. 2. Influences of the spirit saving and lively are called by the names of the Fathers drawing , of the Bridegroomes drawing , John 6. 44. Cant. 1. 4. the Spirits leading , Rom. 8. 14. the Lords teaching , Isa . 54. 13. John 6. 45. the blowing and breathing of the wind upon the garden , Cant. 4. 16. the Lords quickening in his way , Psal . 119. 37. the Lords circumcising of the heart , Deu. 30. 6. the Lords opening of the heart , Acts 16. 14. the Lords instructing and speaking to men with a strong hand , Isa . 8. 11. the Lords power in believers , not inferior to that by which he raised his Son from the dead , and quickens the dead that are in the graves , Eph. 1. 18 , 19 , 20. Joh. 5. 25. But no such showres of influences go along with a meer gift ; which is eminent in many , & exercised to the ful , to the good of the Church , & yet such builders of the ark for saving of others perish themselves in the waters . 3. If we consider the Lords intention , this is clear ; Did ever the Lord decree or promise to bring any to heaven by the gift of prophecie , of wisedome , of learning and arts , whether the men believe or not ? or does the husbandman so labour the ground for the growing of the bramble , as for the growing and flourishing of the vine-tree , or for the thistle and the briar as for the wheat ? What can Christ make out of a preaching Judas never given to him of the Father ? nothing , he never believing , but to send him to his place . Assert . 6. In one and the same spiritual acting of praying and believing the spirit and the flesh may concurre , not as formal principles , for the flesh and corrupt nature is no formal principle of praying in the spirit , and of believing ; the holy Ghost useth no such tooles , but the flesh concurres by way of retarding and weakening of the acts of praying ; for it is of the flesh onely that our praying is not with that deepness of humble sense of want , with that strong desire with that fervour of believing that becomes . So corruption concurs in the worke as the broken thigh or legge in the halting horse , as halfe a tooth in eating , not as a formal principle of motion . Hence the influences of grace must be accommodate to our gracious actings , that are mixt : he is a meek Spirit , who is willing to sigh in a Saint , beside the body of sin which casts in something of our sinfull corruption to retard the work . 2. In the same prayer the spirit and the flesh speak at once or by turnes , Jer. 15. 15. prayes in the spirit , O Lord thou knowest me , remember me , and visit me , and revenge me of my persecuters ; take me not away in thy long-suffering ; know that for thy sake I have suffered rebuke . 16. Thy words we●e found , and I did eat them : and thy word was unto me the joy and rejoycing of my heart . But in the same prayer the spirit in his suspended influences , as it were resting , lies by , and the flesh mixes in it self , v. 18. Why is my pain perpetual , and my wound incurable , which refuseth to be healed ? wilt thou be altogether to me as a lyar , and as waters that fail ? Calvin saith we must distinguish betwixt the doctrine , yea I adde the prayer that is from the spirit , and the sinful complaint in the prayer from the flesh . So Job complains spiritually , 10. he acknowledgeth and adoreth the power of God , which poured him out as milk , and crudled him like cheese , cloathed him with skin and flesh , and fenced him with bones and sinews , and gave him life and favour , v. 9 , 10 , 11 , 12. Yet the flesh almost casts all down , and makes him to lose his thanks , v. 18. Wherefore hast thou ( saith he ) brought me forth out of the womb ? O that I had given up the ghost , and no eye had seen me ! Compare Jobs sad complaint with his triumphing faith , in looking through so many hundred years to his living Redeemer and Kinsman , who shall stand the last man upon the earth , v. 25 , 26. Then are we taught to difference betwixt influences from our sinful flesh and his holy Spirit , and to beware of mixing our clay with the Lords pure fountain actings of his Spirit , and not to adulterate and vitiate his wine with our rotten water . It looked like the zeal of God in the disciples to desire to call for fire from heaven to burn the Samaritans old and young ; it was a cruel end merciless thing to refuse Christ and his disciples lodging . O but saith Christ , rebuking them , Luke 9. 55. Ye know not what manner of spirit ye are of . Pray that God would rebuke the flesh while ye pray ; and try your own spirit , and take heed to it . 2. Rest not on a gift , nor upon the literal stirring and bastard heat that comes from a gift , or upon literal tears that often flow from a weakened fancy in prayer . Esau both runs and was hot in his hunting for the blessing , and sought the blessing with teares ; but there were here no influences of the spirit of grace . Esau , Heb. 12. was a prophane man. Assert . 7. It may be a child of God may be deluded in a particular , thinking his actings from a gift to be actings from grace ; but 1. An habitual delusion , such as was in the five foolish virgins , all their life , and until the market of buying oyle was spent and over , cannot fall into a regenerate man ; for the Lord reveals his state to him . 2. A child of God may all his life not put a distinct difference between the gift of preaching in Judas and the grace of preaching ; for there is no certainty of faith , of the saving grace of others as touching particular men . 3. There is in the Saints a spiritual sense of discerning Christs voice ; and here two things are to be distinguished . 1. The actings of sense . 2. The objects of sense , and spiritual discerning the acts of sense in order to others , are not infallible either in the habit or the act ; the eleven may all their life mistake Judas . But as touching the object , the saving influences and actings of God have them in some singular and peculiar thing by which actu primo , and in themselves they may be discerned . As Christs preaching had such grace in it , never man spake like him . Pauls preaching in the evidence , and demonstration , and power of the Spirit , 1 Cor. 2. had something that a spiritual discerning might take up : the garden flower and the wild flower that grows in the mountains are like other , yet the senses of seeing and smelling find a difference . It 's dreadful when Christs preaching , and the Apostles speaking and praying in the holy Ghost , brings forth mocking and persecution , and the miracles of Christ that were done by the power of God are fathered upon the Prince of devils ; it 's hard to perswade men of the naughtiness of their own heart . What comes from self , comes from grace : the heart , because it is the mans own , is good to God ; the prayers are the mans own and good ; the lamps they are our own , and they shine , and therefore the shining is from the oyl of grace within , and yet the lamp is empty . 2. As to others , hardly see we what condition they are in ; and because the smell of dead bones comes not through marble-stones in the Tomb , therefore the paintry of a profession satisfies us ; yet it was not want of charity that made Micah 7. 2. say , The good man is perished out of the earth , and there is none upright among men ; they lie in wait for blood . As now it 's called morosity , rash judgment , to say that the generality of Ministers , and too many time-covenanters know little of any work of the Spirit on their hearts . 10 Divis . There are influences proper to the way to the Country , and influences proper to the end and to the Country ; or influences of grace , and influences of glory . Influences for the way , though they come from Christ our life , yet for the most part they come by some meanes , the word , the seals , prayer , faith in the promises : what influences they have who never heard the Gospel , but have the law of nature within , and book of creation and of providence without , by which they may read and spell a Godhead , and duties they owe to God Creator , is harder to determine : But they shall be witnesses to judge us , and shall justifie Sodom , Matth. 10. 15. But did we read more , meditate more the covenant of grace , we should have more of the influences of grace : the influences of glory are the immediate and eternal out-lettings of God without word , or faith , or praying . The tree of life hath growing on it apples of life all the moments of the year ; that is , a long summer , and a long year ; the tree is ever green , ever blossoming , eternally bearing fruit , and the inhabitants eternally feasting on the fruit . The river of life runnes for ever and ever , flowes eternally and never ebbs : they eternally drink in life and joy from him which sits upon the Throne , and the Lamb. So many millions of glorified ones as there are , so many eternal and immediate dependencies and living beames of glory united to the Son of righteousness : because Christ is our life , Col. 3. 4. therefore must heaven be a life of immediate influences of grace in the first glorious conserving power of God in preserving bodies of clay in a being of 1. Incorruption and immortality , beyond sickness , cold , pain , old age , and death . 2. In a state of glory , free of shame . 3. In a state of bodily strength , power , and activity free of weakness . 4. In a state of spirituality , free of a necessity of earthly helps , eating , drinking , sleeping , 1 Cor. 15. 42 , 43 , 44. 2. It must be an immediate out-letting of God in the fourth life of eternal blessedness and glory above the life of nature . 2. The life intellectual of reason . 3. The life of grace , in the vision of the face of God , 1 John 3. 2. Rev. 22. 4. Job 19. 26. knowing him . 4. In the influences of fulness of joy and delights , or pleasures , and that so long as Christ-God shall live for evermore . Now these three . 1. Fruition of God , as the last end and satisfaction in him onely , seeking no other lover but God in Christ . 2. Loving and adhering to God , there being no room for faith and hope , 1 Cor. 13. 13. ( whence comes filling of the concupiscible part , desire , delight . ) 3. Praising him eternally and the Lamb. These three ( I say ) have both the consideration of duties , and of a reward ; in both considerations the Lord lets out his immediate influences on that blessed company in all these . 1. We are sick of love after our prison here , rather then for our choisest life . 2. We seek not the earnest and first fruits of this life . CHAP. II. The nature of the habit of grace ; that there is 2. Such a habit is clear in the word . 3. It 's purchased by Christs merit . 4. Hath supernatural actings flowing from it . 5. Influences without this habit are but delusions . 6. Differences betwixt the habit of grace and other habits , 7. Resolutions must be followed with prayer . 2. Godly trembling . 3. Faith. 8. The stronger the habit of grace is , the stronger and and more connatural are the acts flowing from it . THe third particular is , how the Saints may fetch the holy breathings of the Spirit by supernatural habits : And touching this we shall speak to these . 1. What the habit of grace is . 2. How it is the seed of influences of grace . 1. What necessity there is of the connexion betwixt the habit of grace ; and how we may fetch breathings of the Spirit from the habit of grace . As to the first : The habit of grace is a fixed disposition infused in the soul by the Lord , purchased by Christs merit of his death , by which we perform supernatural duties . 1. A habit is a heavenly disposition or quality gracious , by which the man even sleeping is denominated a convert , a believer , a translated man from darkness to light , Col. 1. 13. Acts 2. 44. Acts 4. 4. 1 John 3. 14. 2. It is a fixed quality different from a spiritual disposition , as Psal . 57. 7. My heart is fixed or disposed , O God , or prepared ; but his heart was not ever and alwayes fixed and prepared to praise , though he had ever the habit and seed of God in him after his conversion . 3. It is a fixed disposition infused in the soul by the Lord , as a permanent quality ; so Isa . 44. 3. I will pour water on him that is thirsty , and floods upon the dry ground . What is that flood ? I will pour my spirit upon thy seed . Zech. 12. 10. And I will pour upon the house of David , and upon the inhabitants of Jerusalem the spirit of grace and of supplication . Ezek. 11. 19. And I will give them one heart ; and I will put a new spirit within you ; and I will take the stony heart out of their flesh , and will give them an heart of flesh . Jer. 31. 33. I will put my Law in their inward parts , and write it in their hearts . Ezek. 36. 26. A new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and will give you an heart of flesh . And also that this is an inbiding and permanent quality , infused of God , and an habit not acquired by our industry , by which the Saints are , and really are named anointed , renewed , born again , new creatures , is clear 2 Cor. 3. 3. Forasmuch as ye are manifestly declared to be the Epistle of Christ , ministred by us , written not with ink , but with the Spirit of the living God , not in tables of stone , but in the fleshly tables of the heart . So this habit is called the seed of God , 1 John 3. 9. The anointing ( saith John 1. 2 , and 20. ) which ye have received of him , and abides in you . 27. Yea the Father and the Son making their abode in the soul . John 14. 13. The well of water springing up to life eternal in the believer . John 4. 14. Rivers of living waters flowing out of the belly . By which the Saints are said to be denominated quickened , Ephes . 2. 1 , 4 , and 5. and to be light in the Lord , whereas they were once darkness , Ephes . 5. 8. new creatures , 2 Cor. 5. 17. born of God , 1 John 5. 1. 1 Iohn 3. 2. Now this is infused , and no more an acquired habit then regeneration , conversion , translation is acquired . 4. This new fixed disposition is given through the merit of Christ , Acts 5. 30. Whom ye slew and hanged on a tree , v. 31. Him hath God exalted with his right hand to be a Prince and a Saviour , for to give repentance to Israel and forgiveness of sins . Then is Christ the giver of repentance , and of all spiritual habits , not simply , but as crucified and made a meriting Prince . 2. The Father hath blessed us with all spiritual blessings in heavenly places in Christ ; then also with the habit of sanctification . 3. We are sanctified by the the willing offering that Christ made , when he gave himself a sacrifice once for all , Heb. 10. 8 , 9 , 10. and the people sanctified by his blood , Heb. 13. 12. Then in the merit of this blood must we have the habit of sanctification . 4. If the conscience be purged by the blood of sprinkling from dead works , Heb. 9. 14. then is the heart of stone removed , which is nothing but this deadness in us before our conversion and new birth ; and if this be done , so that we are sprinkled with clean water , cleansed from all our filthinesse and idols , and the heart of stone taken out of us , and a new heart of flesh , even a new heart given us , not for our own doings , but for his own names sake , Ezek. 36. 22 , 25 , 26 , 32. that is , from the precious and onely saving grace of Jesus Christ , as it is exponed in the New Testament , Acts 3. 16 , 25 , 26. Acts 4. 12. Rom. 3. 24 , 25. Ephes . 1. 17. Coloss . 1. 13. Acts 10. 42 , 43. So for Davids sake is exponed in the New Testament for the Son of Davids sake ; and for the Lords names sake , is all one with this , for the merits and death of Christ . 5. Christs blood is a ransome , not to buy us from wrath only , and from the evil of punishment , but also from the evil of iniquity and sin , and so from the bondage of our vain conversation , 1 Pet. 1. 18. from all iniquity , Tit. 2. 19. from living to sin , 1 Pet. 2. 24. and so to purchase the grace of the new birth , and to make us Kings and Priests to God , Rev. 1. 5 , 6. 6. The Spirit poured on the thirsty ground , Isa . 44. 3. on the house of David , Zech. 12. 10. is either a gift of nature or a grace . The former can be said by none but Pelagians and Socinians ; for if the only principle of the life of God , and the new birth , be a work of our industry , Christ died in vain ; if it be a free grace , we must receive it out of Christs fulness ; For out of his fulness we all receive , John 1. 16. 5. By this supernatural habit , we perform supernatural duties , and new acts of life ; for Isa . 44. By the Spirit given they shall spring up as among the grass , as ( verse 4. ) willows by the water course . They shall graciously professe and swear a covenant to the Lord , v. 5. One shall say I am the Lords , and another shall call himselfe by the name of Jacob , and another shall subscribe with his hand unto the Lord , and sirname himself by the name of Israel . And when the Spirit is poured on the house of Jacob , the second acts flowing therefrom are acts of believing , and looking on Christ whom they pierced , and mourning over Christ , and being in bitterness , as if his first-born were dead . So Ezek. 36. the putting in the new heart hath walking v. 27. in the Lords statutes , keeping his judgments . The first young motions and life-stirrings of the circumcised heart , are the loving of the Lord , Deut. 30. 6. the returning and obeying the voice of the Lord , v. 8. Then 1. saving influences in spiritual actings , in praying , praising , hearing , are meer delusions without this new habit , not the motions and actings of a living man from influence of life : But some cozeners by the art of Satan have made dead images to speak , but that speaking , or laughing , or weeping was but counterfeit , and from no kindly influence of life in the dead stone . The heavy elements move downward , and that from an inward principle of nature ; but the motion of the wheeles in a horse-mill is not from nature within , but from the beasts that draw the wheels ; nor is the motion of the several pieces of the horologe from a principle of life , but from art . And the actings of men destitute of such a supernatural habit , suppose they give all their goods to the poor , and give their bodies to be burnt , yet are there no influences of the life of Christ in these actions , they come from composed art and industry of hypocrisie , custome , formality , and vain-glory , and such leave their name in the earth for a curse . Be not satisfied while the wind breaths out of the right air , even from a life of Christ , and from the head Christ . Christ lives in me , Gal. 2. and the actual influences of grace from above are suitable , having Christ living in you . Christ shall furnish wind and sweet breathings of the Spirit to his own life ; it 's a cursed case of conscience , when the man hath peace and so much quietness as to be satisfied with , and to thank God for his formal fasting , and paying of his debts to all , Luke 18. 11. and such counterfeit influences please him all his life . 2. How doe they undervalue Christ and his blood , who father all influences of praying and seeking of God upon their own industry and nature ; in this the mouth may kisse the hand , we kisse not the Son. It speaks grace when every sincere sigh , and every good word and thought is referred to the price and ransome of blood ; when the soule is at this , O I would kiss Jesus Christ for this loosing and melting of heart ; and I am the endeared debtor of Jesus Christ for this lively breathing upon the heart . This keeps from murmuring and fretting at other times when the man weeps over his deadness ; ah , it 's ( saith the complainer ) long since I saw him . 2. The differences betwixt the habit of grace and other habits of arts and sciences would be considered , 1. In the rise ; industry and free-wills trading may purchase the habits of sciences and arts ; this is infused from heaven . I will pour water on the thirsty ground , saith the Lord , for mine own sake do I this , Isa . 44. Ezek. 36. 32. This habit is indeed Christs trading , and the fruit of the travel of his soul , and stands Christ at a high price . 2. Other habits may be forgotten and lost ; this is a part of the believers stock , of Christs buying , and so in Christs keeping . Christ keeps his own purchase from wasting in shipwrack : It 's the immortal seed , the well that springs up to life eternal , John 4. 14. the remaining anointing , 1 John 2. 20. the imbiding seed of God , 1 John. 3. 9. 3. The lesse excellent the habit is , the more it is under the dominion of free-wil : the Musician may sing when he will , he needs no influences of grace to stir up his habit ; the natural man from himself may blow upon the natural habits of arts and sciences , and the remanents of the image of God , and he may do much from common honesty ; but the more excellent and spiritual the infused habit is , the further it is from being under the dominion of free-will ; only the North and South-wind of the Spirit can act upon this habit supernatural : nor can we pray simply at the nod and stirring of free-will , only the Spirit of Jesus is steeres-man here ; and this is to be holden , that the Spirit so withdrawes , as we are guilty consenters to his withdrawing , and in the sinful omission of calling upon the Lord ; and when the Spirit acts upon the free-will , and the habit of grace , we are willing consenters to that blessed breathing , and willing joyners in the work of praying ; and some commendation and praise the holy Ghost gives to his Saints in all holy actings , Num. 14. 24. Gen. 22. 16. Gen. 32. 28. Num. 12. 7. Rev. 2. 3 , 13 , 19. Rev. 2. 4 , 8 , 9 , 10. So we are 1. not to engage in the strength of free-will ; and let us know thus much , that when resolutions of relying upon the grace of Christ are taking , and we say this we shall do by the grace of Christ , we but use the name of grace ; but there is within 1. A fixedness of relying on nature , and we follow not our resolution with prayer , as David , Psal . 119. 106. I have sworn and will perform , that I will keep thy righteous judgments . He seconds his vow with prayer , v. 108. Accept , I beseech thee , the free-will offering of my mouth , O Lord ; and teach me thy judgments . In praying for any mercy , as for grace to keep the way of God , which we have vowed to keep , we are to interpose Christ as Surety for the performing of the vow . 2. There is not godly fear and trembling in distrusting our selves . David , after the Lord makes a covenant with him , and David by the Lords grace had accepted and engaged to stand to it , he casts himself down to the dust , 2 Sam. 7. 18. Who am I , O Lord God , and what is my house that thou hast brought me hitherto ? If we did but consider how cozening and unstable as water our hearts are , we should fear our own bentness to backsliding when we so vow . It speaks honest ingenuity after a man hath borrowed money , and given word and writ to pay it , when he is anxious how to answer the day , and be acquit of the debt . 3. Faith should rely upon the promise of God for influences of grace , and look away from nature , and cease from the breathings of free-will , especially since they are involved in the promises of perseverance , and in the promises of the covenant , Isa . 54. 10. Isa . 59. 21. Jer. 31. 35. Ezek. 36. 27. For among men he who engageth for a good harvest , doth also engage to labour , to harrow and sow . He that covenants to bring home to a Prince a ships loading of gold from India , he must also engage to prepare a ship , and sea-men , and provision for them , and to set out to the Sea for sailing , and to take the opportunity of the winds . Now since the Lord hath promised to bring many children to glory , this puts on Christ a sort of engagement , especially if we add to this the trust that the Father hath put on him , John 17. 2. chap. 6. 37. to work in them to will and to doe , and when they fall , to raise them again : and as faith relies upon the promise of glory , so is faith to rely upon Christ for grace and influences , and new breathings of the Spirit , without which , perseverance promised , even undeclinable attaining to glory , is impossible . 3. The stronger and the more intense the habit is , the more connatural and kindly , and the more signal , bended , and strong are the acts that flow from the habit . 1. Rain and sweet showres poured upon the dry ground , make the growing the more easie and connatural ; and when a strong habit of the love of Christ , stronger then death and the grave , which many waters cannot quench , was fixed and rooted in the heart of the Martyrs , the acts of suffering , even the torments of the rack , of burning quick , of the teeth of wild beasts , of exquisite and long-enduring tortures , were exceeding both easie , and rejoycing , and refreshing to themselves and others , and they had answerable strong acts of influences , and a mighty presence of God ; as the three children have the fourth man , the Son of man walking in the fiery oven with them , Daniel hath the increated Angel to stop the mouths of the lyons ; and there must have been strong influences of grace , when they refused deliverance , and believed a better resurrection , Heb. 11. 35. 2. When there is a strong habit of love , and of soul-love to Christ , there are strong and painful acts of diligent seeking , as Cant. 3. There be three acts of seeking and not finding . 1. In the bed . 2. About the streets , and the broad way . 3. At the watchmen ; and yet no giving over until she find him whom her soul loves , Cant. 3. 1 , 2 , 3 , 4. The habit of love , even going on to love-sicknesse , produces strong praying , fervent adjuring of the daughters of Jerusalem to tel Christ that she is sick of love for him , and a most pathetick song of praising of Christ in all his excellencies , Cant. 5. 10. My beloved is white and ruddy , and the chief among ten thousand . v. 11. His head is as the most gold , his locks are bushy and black as a raven . 12. His eyes are as the eyes of doves by the rivers of water , &c. And there must be strong love within , when such high expressions came out , Psal . 42. 1. As the Hart panteth after the water-brooks , so panteth my soul after thee , O God. v. 2. My soul thirsteth for God , for the living God. Psal . 84. 2. My soul longeth , yea even fainteth for the courts of the Lord : my heart and my flesh cryeth ( shouteth aloud ) out for the living God. Now answerable to these must be the actual breathings of God , strong impressions , even until the soul be like the thirsty ground , like the chased hart , dying , swooning , and fainting , and in a fever of love-sickness for Christ : all which argue there must be valid and mighty influences upon the soul . Ah , little of the love of Christ is a feast that soon fills and satisfies us . Dry , faint , and dead acts of praying and seeking , speak weak influences and coldness of indifferency , whether we have Christ or want him . CHAP. III. A supernatural habit is a seed of influences . 2. We are to improve the habit of grace . 3. The habit of grace in order to the three persons brings a necessitie of gracious influences . 4. The Lord is under divers necessities to confer influences . 5. Christ intercedes for the non-converted . 6. Christs Office. 7. The Spirits office , put both under a necessity of conferring of influences . 8. Divers uses result from the necessity that the Lord hath brought himself under to confer influences . 9. How the habit of grace is acted upon , how it ceaseth not . AS to natural powers , the God of nature hath prepared influences to seeds and plants apt to grow . There are prepared of God also influences for their actual growing : So to the Sun , fire , clouds , he hath in readinesse such influences , though he freely let them out ; so to supernatural powers and habits he must let out and prepare supernatural influences . The habit of grace is a sort of new nature , a heavenly power , a kind of seed of spiritual actings , and a weight that inclines the soul to acting , and by a sort of a pleasantly refreshing disposition swayes and drawes habitually the man to supernatural acting . In nature suitable influences are due to the powers ; as the habit of musick inclines the man to singing , and a natural instinct draws the bird to build its nest ; and the Lord hath ordained suitable influences for this instinct : so this habit of grace as a weight inclines the soul to act , not by any necessity of exercise , but by necessity of specification ; it inclines not by determining to the act , but only habitually . Therefore influences suitable to this habit must be some way due ; as in nature , so also in grace . A habit of grace in the renewed man , does not determine him continually to pray , believe , praise God , while the habit is in him . Hence 1. Because corruption is in David , though as a broken and subdued habit , he sins in numbring the people , he is violently carried to be avenged on Nabal , he commits adultery and murther , which doe weaken the habit of grace . 2. If the habit of grace be strong , and much of the fulness of God in Steven , in John Baptist , in Paul , they act in the way of God accordingly . 3. If the habit of grace be qualified with a super-added disposition , heavenly and spiritual , there are boylings and stirrings in the heart ; as in Paul to pray , Acts 20. after the spirit in him hath been graciously and heavenly exhorting the Church of Ephesus , he kneels down and prayes ; and Acts 17. 16. while he is waiting for Silas and Timothy , there is upon his mind a burning fever , when he saw the city wholly given to idolatry . And there will be some sweet akings and gnawings of the heart pressing the man to pray , praise , and sing , Psal . 57. 7. My heart is fixed , O God , my heart is fixed , I will sing and give praise . 2. What are we to doe in such a case then ? Answ . We are to pursue these warmings and flamings of the habits of grace with new spiritual actings and exercises of grace , as David verse 8. Awake up my glory , awake Psaltery and Harp , I my self will awake early : And therefore know , 2. That a kindled habit of grace qualified with an heavenly disposition of grace , is a fire near the flaming , and the call of God to you to pray hic & nunc . Besides the command of God for praying continually , smite the iron while it is hot ; throw the rod while it is green ; sail while the Lords wind and tide doth call ; stir up and blow upon the grace of God in you : happily we blow upon the gift of praying , when we should stir up the grace of praying . Yea 3. Suppose the habit of grace were not kindled , or in any near disposition to flame , but there were deadness on the soul , and the habit of grace lying deadned and covered with ashes ; yet is there warrant to blow aside the ashes , to stir the fire , and to smite upon the flint seven times until it cast fire . David Psal . 42. and Psal . 43. three times , Ps . 42. 11. and Ps . 43. 5. chides his casten down and unbelieving soul , and wakens up , and puts upon the habit of faith ; and Psal . 103. and Psal . 104. four times he wakens up his soul to bless the Lord , and all that is within him to praise the Lord ; Psal . 1●6 . 7. he charges his soul to return to its rest . It is dreadful to smother and bear down these births of God , and to blast and wither such buddings of the Spirit , and also to yield to carnal deadness , and to lie down under it ; but let us await at the pool , and when the Angel comes down and troubles the water , step in and be healed . As the Martyr condemned to die was under great deadness of spirit when he was in the prison , and going to the place of execution ; yet coming to the place , a gale of the wind of the Spirit blew fair , and he cryed out to his Christian friends , to whom he made known his former deadness , now he is come , he is come , and he rejoycingly triumphed over death . In a moment there may come in a carnal disposition , and drown and quench the smoaking and flaming of an heavenly kindling . We might draw down rich influences and sweet actual breathings , which are connatural and suitable to spiritual and supernatural influences ; the Lord ( though his liberty in breathing when and where he will be admirable ) yet should we more vigorously improve ordinances , and specially promises : for ordinarily the Lord would let out more of his breathings , did we more improve the habits of grace ; and sure he that trades not at all with his stock , may become poorer : and we might make influences more near to us ; for the habit of grace is nearest of kindred of any thing else to the actual breathings of the Lord , and the only culpable cause of our not growing in grace , and augmenting of the habit of grace , is our own sinful sluggishness . CHAP. IV. Now the third particular we proposed to speak to , was the connexion between the habits of grace , and actual breathings ; and how we may by using habits fetch home the breathings of the Spirit . The habit of grace is to be considered two ways . 1. In order to God. 2. In its own nature . In order to God 1. The Father . 2. The Son. 3. The Spirit . 1. IN order to God and his holy decree , if the Lord ordain a certain number to glory , and upon that account bestow the habit of grace upon these so chosen ; then God , who doth nothing in vain , when he creates powers and habits , must intend to send influences to act upon these powers and habits ; as when God creates the Sun , a heavenly body , which is apt to move , to send forth heat and light , he must intend by constant law and decree to joyn his influences to the moving and shining of the Sun ; otherwise , if he had created these heavenly bodies never to be acted upon for the sending forth of their vertues of light , heat , motion , he had created Sun and Stars in vai● : ●o if the husbandman make a plough , and never make use of it for tilling the ground ; and make a sickle , and never put it in act for reaping , he must have made the ploug● and the sickle in vain . If the Lord pour the habit of grace and supplication upon the house of David , then have the inhabitants of Jerusalem , who have received that g●ace , ground of faith and hope , that the Lord shall suit●bly to his intended end , and begun work , bestow saving influences on them , to believe and repent , to look on him by faith whom they have pierced , and mourn over Christ whom they have slain by their sins , as a man mournes and is in bitterness for his first-born , Zech. 12. 10. otherwise the Lord bestowes that habit of grace in vain , which we are not to imagine of the only wise Lord , Psal . 89. 47. If the Lord pour water upon the thirsty ground , and his Spirit upon the seed of Jacob , the nature of husbandry , which joyns end and meanes , requireth that he joyn to the new heart , and new spirit , influences for the growing of the seed of Jacob , as the willows by the water courses ; and that he lead the trembling hand at the pen , and give influences of grace to swear and subscribe that they shall be the Lords maried land , joyned to him in a perpetual covenant , Isa . 44. 3 , 4 , 5. 2. The graciousness of the Lords holy nature revealed , Exod. 34. 6. The Lord God merciful and gracious , long-suffering , and abundant in goodness and truth to fallen man ( for he hath revealed no pardoning grace and mercy to fallen Angels ; nor is that the scope of Moses , Exo. 34. or of the Scripture any where . ) Now if so , he as the Lord is under some necessity ( upon supposal that he created men and Angels ) to declare his pure immixed justice in the fallen Angels ; so by some necessity of decency suitable to his goodnesse and holy nature he must choose some to glory , and give them inherent habits of grace , that he may carry them to heaven in a way of voluntary obedience : so that upon supposal he hath so declared himself to Angels and men , there must be glorious emanations and out-goings of free grace , both to ordain some to glory , and beautifie them with the habit of faith to believe in him that justifies the sinner , and habits of sanctification . I say , upon supposal he so reveal himself in his word ; otherwise , absolutely and simply the the contrary order , that he had placed fallen Angels in mans room , and men in the place of fallen Angels , had been as just and good as that which now is . 3. The holy Lord gives some to Christ : and his enduing them with grace to come , and giving to them of his free grace the habit of faith , it 's an engaging of the holy Lord to give influences suitable to the habit : upon the very account that the Lord make over a man to Christ , and create his own image in him , he intends to make him an honourable vessel in his house , and to adorn the man so gifted to Christ ; as when the Lord builds a house , he minds that some shall dwell in it . And 2. the great designe of free grace in Christ must in these two bring him under a holy necessity to bring his many children to glory ; for the decree of election is an act of the three persons , John 10. 16. Other sheep I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they are not yet in his actual possession , but he hath an actual right to them , I have paid a ransome for them , them also I must bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ is under a necessity of driving them in , then is Christ under a necessity of a decree common to him with the Father and the Spirit , to breath upon and cherish the habit of grace , that his great designe of free grace in the work of redemption may stand sure , and attain its graciously designed end ; as also he is 2. Under an official and mediatory necessity to the chosen , to bestow on them the freely given habit of grace ; and so I judge , with reverence of the judgment of others , that Christ hath an advocation and office of intercession for the elect , even such as are not yet actually converted : not that he extends the same acts of advocation to the chosen converted , and to the chosen not yet converted . 1. Because Christ as Mediator and high Priest prayes for them , and so that habits of grace and influences may be bestowed on them , John 17. 20. Neither pray I for these alone , but for them also which shall believe on me through their word . Nor can it be said that Christ intends not they should reap any mediatory fruit of his prayer , till they be born and actually believe ; for he prayes and intercedes for their conversion and faith , they yet being in nature and unrenewed ; for that is true in some sense , Christ prays for their faith actual , when it is in being , and shall actually be assaulted , that it may not fail them under temptation ; and so that prayer of Christ for the disciples and Peter , stands good for all believers , when they shall actually believe and be winnowed , as Peter was : the millions of them neither did believe nor were born , when Christ as an high Priest offered to the father both the one & the other prayer ; but that Christ in no sense intercedes for the chosen till they be converted and actually believe , cannot be defended . For 2. Whatsoever Christ hath purchased by the merit of his death , as our high Priest , offering himself on the cross for the elect , that same Christ as our high Priest in heaven applyes them as Intercessor . This proposition must be sure ; for what Christ purchaseth and buyeth by the merit of his death on the cross , that he actually makes good as Intercessor in heaven . It 's true he is said to buy and redeem persons , not things , or graces , as faith and the habit of grace , he purchaseth an inheritance and a redemption to us , and we have repentance and remission of sins in and through his blood ; for , in his blood , by an Hebraism , is , for his blood ; and yet remission of sins is not properly redeemed or ransomed , never being captivated ; but in justice that remission could not be ours but by satisfaction . But so it is , that Christ purchased by the merit of his death , as our high Priest , offering himself for the elect●on the cross , that we should be freed from all iniquity , Tit. 2. 14. from our vain conversation of unbelief , 1 Pet. 1. 18. that we should have repentance , remission of our sins in his blood , and faith , the free gift of God in Christ even when we were not yet born . And he died for us while we were yet sinners , weak and ungodly , Rom. 5. 6. And God commends his love to us that Christ died for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , while we were yet sinners ; for if when we were enemies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we were reconciled to God by the death of his Son , much more being reconciled , we shall be saved by his life . If Christ as high Priest offer himself a sacrifice for us , to obtain reconciliation to us , when we were not born , and when we were ungodly and enemie , she must intercede , that such a purchased reconciliation and merited grace , the grace of faith , and the habit of faith , be in his due time bestowed on us . 3. If Christ as our high Priest have received the elect from the Father , Thine they were , and thou gavest them to me ; and as Redeemer entrusted to bring them in , he must send the Gospel to them as Mediator , and intercede , that Apostles , Evangelists , Pastors , Teachers may be gifted with the Spirit , and sent to preach ; for the giving of the Spirit that way is a fruit of Christs ascension and kingly triumphing , while as he led captivity captive , and gave gifts to men , as Intercessor , for perfecting of the Saints , and the work of the Ministery , Eph. 4. 11 , 12 , 13. that the Gentiles who believe not , and the blind , may see and be converted , Acts 26. 17 , 18. Acts 13. 46 , 47 , 48. 1 Cor. 3. 5. Matth. 4. 15 , 16. John 10. 16. 4. Christ , who had reared up a new form of providence , having chosen his own to life , must , as Mediator , take care of the coming of the elect into the world , and have a special eye over the wayes of his own chosen , that Saul and others fall not into that unpardonable sin against the holy Ghost , and that Saul before his conversion goe not farther on then making havock of the Church , yet ignorantly through unbelief ; and this is the more to be laid hold on , that the man Christs coming into the world , is , and goes along with his own decree of electing some to glory , and to the great work of saving lost sinners , Luke 19. 10. Matth. 20. 28. 1 Tim. 1. 15. of bearing a rare and singular testimony to the Gospel beyond all Martyrs that ever lived , John 18. 37. as is clear in the birth and deliverance of Moses , Exod. 2. Exod. 3. And also Christ in his providence of predestination to life , as Lord Mediator causeth the chosen to be born and live , when the Gospel is preached , and comes to their ears , and works powerfully on their hearts , Acts 16. 9 , 10. Acts 8. 7 , 8. Acts 19. Acts 9. 11 , 12 , 13 , &c. 5. In another consideration there is an official love of Christ , founded upon the identity of nature which is between Christ and chosen ones , and the man Christ loving his neighbour as himself ; and the humanity and natural compassion in Christ is not destroyed , but perfected by his state of glory ; he remains a feeling , compassionate high Priest , Heb. 4. 14 , 15. Luke 5. 1 , 2 , 3. And also this puts Christ to stretch his love to the unconverted that are his flesh , and given to him , that he must bestow habits of grace on them , and gather the sheep with his arm , and drive gently those that are with young , and give new influences to fainting ones , and refreshing warmnesse in his bosome to the cold and weak young ones in the flock , Isa . 40. 11. Isa . 42. 1 , 2 , 3. 3. If the Spirit be a sanctifier , and a leader , he must be no less constant to his holy end , and gracious designe , to give what fits the chosen for their journey ; and so must both give the first anointing ( the dewing and first rain of spirit poured on the wildernesse ) and also add new oyl to prevent withering and drying up , and adde the royal and kingly seal to confirm and make out his work unto the day of redemption . Ah , am I master of the fountain ? ( saith the withered dry tree ) yea , the three Agents in heaven bring themselves ( to speak so ) under this holy necessity to bring down influences to the souls of all his chosen . 2. If any saving work be in you , it speaks a designe of grace in the Father and the Son , which they shall ripen and carry on to perfection . 3. Fret not at such as are without . God minds love to the chosen ones of them , and to reach them with his love in time . 4. Get the Spirit , he shall not be idle , but daily act , and Christ in him shall set up a new fabrick of providence , and a new reign in the soul . 5. In the looking on the frame of providence in them , that they are not born in China , not in Turky , not in America ; but in a land of life , in the kingdome of heaven , where the Gospel is preached : Look spiritually , not naturally upon the time and place of your birth ; it is either the greatest good , or the greatest ill and misery that ye can meet with . 2. Consider what is the weight of the guiltinesse of 〈◊〉 despised Gospel , that you goe to hell through Christs bounds , Emanuels land , where the word of the kingdom is preached in the very eye of the Redeemer ; whereas Heathens are in a manner behind the Redeemers back . 3. The husbandmans plowing preacheth bread and corn in the land ; the setting up of the shepherd-tents before your door , proclames Christs shepherd-care to feed you ; love Christ , and follow the shepherd . 4. Collect rather the affirmative 〈◊〉 the negative conclusion . When Christ sets up a husbandry in 〈◊〉 Vineyard , can ye tell who are interdited heirs , and say , I am a bramble , and a cursed briar , and no plant of righteousness , no vine-tree , therefore he hath no thoughts to make me a part of the soyl that the Father of Christ shall labour and purge ? Who told you newes of Christs thoughts to interdite you from getting good of the Gospel ? rather collect the contrary . I found a candle lighted in the land of my nativity , though my father be an Amorite , and my mother a Hittite . Why , but I may be a piece of lost money whom he seeks ; if yea , love Christ . Loves logick is , I love Christ , or I desire to love Christ , therefore Christ loves me ; and I desire to use the meanes of salvation , and to goe up to Jerusalem to worship the King , and keep the Feast of Tabernacles ; therefore I shall be no family or part of the land of Egypt , on which there comes no rain , Zech. 14. 17 , 18 , 19. Seldome doth the use of means want influences ; where the Lord gives any tolerable conscience of plowing and planting , there he sends down watering and refreshing showres from heaven . There 's an instinct of natures logick , framing hellish consequences ; Christ loves not me , therefore I wil not treat with Christ , nor come in terms of communing with him ; and withal there is no anxious missing of inherent habits ; it 's not from the Spirit of God ever to be missing objective grace , which is eternally in God , and never in a paining way to miss subjective grace inherent : who is angry ? who hath resisted his will ? Rom. 9. And it 's Satans method first to miss Gods love to you , and make a quarrel with God for that , before you miss your love to God , and to the Redeemer Christ , and make a plea with your self for not loving of lovely Jesus Christ . The servants word is Matth. 25. I knew thou wast a hard man. Knowest thou not thy self to be a servant gracelesse and malignant ? The habit of grace in its own nature is of a middle nature , betwixt a power and an act : ( and to come now to the third particular ) there is for the further clearing of the connexion betwi●● 〈◊〉 habit of grace and the acts of grace a question ●o be cleared , Whether or not the habit of grace may ●e by and utterly cease from acting ? to which the answer is in these assertions . Assert . 1. No habit of grace , or any habit as such , can reduce it self to acting , for it is well neer to the nature of a power ; the Sun , Moon , and Stars move not themselves , but are moved by some other powers whatever they be . 2. We are commanded to stir up the grace that is in us , 2 Tim. 1. 6. then must the habit lie dead as it were , except we improve it : the two talents do not make themselves four ; the man to whom the talents were given must do that , Matth. 25. Assert . 2. It 's not improbable that saving grace of it self , being not God , nor the holy Ghost himself , but a created thing , may , as to its own nature , perish and dry up . 1. For it is not to be trusted in ; nor doth the weight of our standing against temptations consist in our stock , but in the Lords conserving power . Peter had saving faith , but that faith could neither keep Peter from falling , nor keep the faith from failing ; but the standing of Peter's faith ( Luke 22. 32. ) is in Christs intercession ; I have prayed for thee , le●t thy faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sunken down : that which needs a keeper without it self , cannot keep it self ; for faith is but an instrumental keeper . But 1 Pet. 1. 5. we are kept , and our faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the power of God. As also Jer. 1. 9. the weight of Jeremiah's standing couragiously in his Ministry is not on Jeremiah , his stock and habit of grace , though the Lord had put much precious mettal in him , and made him a brazen wall ( as Prophets are of themselves but clay bottles that are soon broken ) but in the Lords actual supporting of him by influences from God , 19. I am with thee , saith the Lord , to deliver thee ; and therefore the strength , immortality , and stability of the habit of grace is in his power who furnishes actual influences . 2. In the decree of God. 3. In his covenant and promise . 4. In the intercession of Christ ; no man then can commit idolatry with saving inherent grace to put it in the room of God , and to trust in it . Be not secure , but be strong in the Lord , and in the power of his might , Eph. 6. 10. who must furnish new influences of grace . Assert . 3. The habit of grace so far may cease to act and lie dead , as notwithstanding that the beloved Christ knocks and speaks heaven into the Church , Open to me , my sister , my love , my dove , &c. Cant. 5. 2. yet she opens not ; the habit being under the ashes , yea , being a little frozen and blunted , the spouse shifts his presence ; I have put off my coat , how shall I put it on ? I have washed my feet , how shall I defile them ? And the habit of grace doth not hinder David , and Peter , and Lot , but upon the Lords withdrawing of actual influences they may fall into atrocious and hainous sins . Assert . 4. Yet in some sense the habit of grace rests not . For 1. The habit of grace according to the degrees makes the man stronger : as John Baptist by the indwelling of the holy Ghost in some fulness is stronger against temptations of persecutors ; and so is Steven fuller of the holy Ghost , then men not converted . 2. The habit of grace debilitates , weakens the acts of sin in the regenerate , that they sin not with full bensil of will ; as the indwelling body of sin again weakens the acts of faith , and others the like flowing from the habit of grace ; the combat betwixt the flesh and the spirit proves both the one and the other , Rom. 7. 14 , 15 , 16 , &c. for this combat is ever in the regenerate . 3. The habit of grace of it self as a weight disposes the renewed man to resist sin ; as a stone though violently detained in the air , actu primo , habitually of it self , inclines the stone to move downward to its natural place ; whence come some far-off tendency and habitual bowings of the heart to the love of Christ , as warmness of heart , Luke 24. 32. stirring of bowels at the inward motions of Christ on the soul , even when he is kept out , Cant. 5. 5. The covered and borne down habit of grace may and doth break out into praying after him when he is away , and most anxiously and carefully seeks him , Cant. 3. 1 , 2 , 3 , 4. John 20. 13. 6. There is no such sleeping but the heart is waking , and breaks out in these acts first , and misses him ; he knocks , and says , Open ; then she knew he was without . They have taken away my Lord , and I know not where they have laid him , John 20. I sought him , but I found him not , Cant. 3. 2. there is a discerning that it was his knock and breathing . And 2. his voice , My heart waked at the voice of my Beloved . 3. She knew his very words , and repeats them , Open to me , my sister , my love , my dove , &c. though then sleeping . 4. There is a spiritual wishing ; O! if I could open and overcome the temptation of carnal drowsiness ; this appears in the Spouses confession of the excuse , he knocked and spake lovely , and I refused rudely to open ; I have cast off my coat , this is told by her by way of confession of sin ; I have put off my coat , how shall I put it on ; for there may from the habit of grace arise an habitual and a conditional desire that the temptation had never assaulted , and yet there is an absolute consent to the temptation , and a wish that this sinful pleasure were not astray to the Law ; which is in effect a labouring to reconcile my carnal lust and the Lord 's holy Law , and it is as if I should say , Ah , if I might enjoy my lawless pleasure , and yet the Lord not be displeased : some sick mans lusts after contradictions that in his fever he might drink wine , and yet be free of a further pain of fever ; but all this is but a virtual fretting against God that ever he made such a Law. Evah desired that the falsly supposed Godhead which Satan said should be the reward of eating the fruit of the tree of knowledge , should have been really and truly in eating that fruit , and that was a clear fretting against the wisedom of God , who made such a law as laies bands upon men , and forbids them to eat of all fruit , Gen. 3. 2 , 3. yet would difference be made betwixt the carnal mans wish , that he might enjoy his sweet lusts , and not feel the smart of the evil of punishment ; and the spiritual mans woulding not to do the evil that he hates , Rom. 7. 15 , 16. and yet he does it , and so virtually desires there were nothing offensive and displeasing to God in it . 4. From this habit it is that the Spouse sends commendation to absent Christ ( to speak so ) and desires the daughters of Jerusalem to tell him that she is sick of love for him , Cant. 5. 8. 5. There are checks and soul-sorrow at the thoughts of the words he once spake , Cant. 5. 6. my soul failed when he spake ; hence there are godly reluctancies and spiritual propensions of the spirit and renewed man entering dissent and protestations on the contrary . Rom. 7. 15. For that which I do I allow not ; for what I would , that I do not ; but what I hate , that I do . Hence the spirits spiritual counter-workings contrary to the flesh , and the gracious pleadings in favours of Christ , What do you ? is not this against free love ? Ah , will you grieve such a beloved ? hence the inward prickings and cuttings of the heart , like the wane-rest of the Horologue , ever stirring and checking the conscience ; if experience say nothing of this thorn in the soul , and of the weakness of the bones , little is known of the work of the spirit . 6. There is ever an holy apology and clearing of the renewed part , that the spirit doth his part . Rom. 7. 22. I delight in the Law of God after the inward man. v. 9. The renewed man would do good ; v. 16. consents to the Law , that it is good , and laies the blame upon the fleshly will and sin dwelling in the man ; v. 17. now it s no more I that do it , but sin dwelling in me . 7. From this habit it is that the renewed man is a captive , a sufferer , a complainer , Rom. 7. 23 , 24. O wretched man that I am , &c. 8. The spirit is contrary to the flesh , Gal. 5. 17. and when fire and water yoake in the cloud there is thunder , and nature suffers pain ; and there are actions and passions , and reactions on both sides , and finally the habit of grace so far never rests , as the flesh cannot get sin perfected without a battle , and some thunder in the soul . Hence we see , did we improve the habit of grace , how many spiritual actions we may set about , and what wind and breathings we might fetch if we should●hoise up all the sails ; the very setting out to sea , and laying all the sails open in their bredth and length to the heaven should create some wind ; we lay not open our affections in their length and bredth , in the use of all the ordinances before the Lord ; Open thy mouth wide and I will fill it , Psal . 81. nor do we improve the stock of habitual grace ; the not improving of the stock in trading brings on poverty . CHAP. V. The fourth particular by which we fetch influences of grace is by heavenly and spiritual dispositions : hence in this we speak 1. Of heavenly dispositions , in order to heavenly influences . 2. Of our actings to come under the influences of grace . 3. Of the obstructions and impediments of heavenly influences , and the contrary cures . AS touching dispositions : 1. What dispositions are , and how differenced . 2. Of the division of good and evil dispositions . 3. Get heavenly dispositions , and influences connaturally follow . 4. Evidences that dispositions go and come . 5. Spiritual dispositions are different from the affections . 6. There are heavenly dispositions through all the powers and affections of the soul . 7. Sinful dispositions are in all , and they latently creep in . 8. Actings and life under deadness . 9. Many sweet actings there are under deadness . 10. It 's fit to go about duties under deadness . 11. Less of strong real influences , and more of moral influence prove the obedience to be more perfect . 1. Dispositions are moveable qualities of the soul , beyond and above the habit inabling us to act graciously , and to perform actions suitable to those dispositions ; I speak now of gracious dispositions , for there are wicked and sinful dispositions added to the habit of sin original . 2. Gracious dispositions are moveable qualities , this differenceth the disposition from the habit of grace ; and therefore know wherein spiritual dispositions and spiritual habits agree ; and 2. wherein they differ . 1. Both are above nature , for we being born in sin , mind , conscience , will , and affections , being polluted and corrupt in such heirs of wrath ; no man is born with habits of grace , or gracious disposition . 2. Through the want of both , all are alike unfit by nature to be the work-house of the holy Ghost . 3. Both the habit of grace , as it is proved Book 2. and much more gracious dispensations are the purchase of the merit of Christ . 4. Both are the supernatural gifts of God infused from above , and neither of them acquired or purchased by natural actings : it 's clear of the habit of grace . John 14. 16. I will pray the Father , and he shall send you the Comforter . Christ sends him , the Father sends him in Christs name . John 14. 26. he shall receive of mine and shew it to you . Now the holy Spirit , the Comforter dwells in the Children of God not personally , though he be said to dwell in them , and to speak in them . 1. In the habit and divine power , given to them to confess Christ before men , Matth. 10. 19. Acts 4. 8. or in preaching , working of miracles , Acts 6. 8. or in praying , Acts 6. 10 , 11. Acts 7. 55 , 56. 2. In actuating that power , in giving grace actually to will and to do , to confess , prophesie , Luke 1. 27 , 41 , 42. Luke 2. 27 , 28. to pray ▪ Acts 7. 55 , 56. as the Lord is said to thunder in the clouds , to give rain , not that he is personally united with the clouds , but because he creats in the clouds the power of thunder and raining , and doth actually determine the clouds to rain . 5. Supernatural habits and supernatural dispositions are neer to other , as the fire and the flaming of the fire , the clouds and the rain , the sea , and the ebbing and flowing of the sea ; not that the disposition is the very operation and second act of the habit , but because the diposition is a quality superadded to the habit , or the neerer principle and power of spiritual acting . Stephen , and Peter , and John , were full of the holy Ghost , habitu , from the time that the holy Ghost was given them ; but when they are conveyed to answer before the rulers , they are said to speak being full of the holy Ghost , Acts 4. 8. Acts 7. 55 , 56. which is either an enlargement of the habit of grace , or a new spring-tide of the same sea , or a new infused disposition , promised by our Saviour , and given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 12. 11 , 12. Matth. 10. 19. Mark 13. 11. in that same hour . And 3. There is much nearness of heavenly habits , dispositions , and heavenly influences ; and they are like other , as life and breathing , fire and the flaming of the fire . get heavenly dispositions , and influences of grace to pray , to praise , to believe , almost connaturally follow . When the tide of the Spirit flows , Steven and the Apostles must prea●● , and boldly confess their precious Master Christ Jesus ; and this is great condescension of love , that the spirit and the sinful believer are fellow-workers ; for the Spirit to act in the man Christ , or in the elect Angels , is not so much a wonder , for they never ●inned : influences upon us , who have but a sort of obediential power , as we are sinners , such as is the power of swimming in iron , is lowliness of love . What is it for the Spirit of grace and glory to beat upon such broken and mistuned harps , and to bring forth such excellent actings , as praying , praising , confessing , believing , rejoycing in God , in such unhandy tools ? What holy trembling is required in us , that we offend not such an honourable and glorious help , and that we neglect not to joyn his own habit to his own influences , when he renders the work sweet and easie ! O let us lend our heart , and give organs , and a work-house to the Spirit , who comes down to sigh in sinners ! He mourns like a dove , and weeps like a father who hath lost his first-born in heirs of glory . Q. But is not the habit of grace and spiritual dispositions all one and the same ? Answ . They are not one : For 1. The habit is the seed of God that remaines alwayes in us , 1 John 3. 9. and the anointing that dwels in us , 1 John 2. 20 , 27. but a disposition comes and goes , ebbs and flowes . A child of God will be under deadness and witheredness , the soul cleaving to the dust , dropping away for heaviness , like a bottle in the smok● , when the man with the habit of grace will pray like one sweating and rowing with oars against the tide and stream . Why doth David pray so often to be quickened , if he was ever in a lively disposition ? 2. Doth not experience teach that there be times when David saith , 2 Sam. 7. 27. Thy servant hath found his heart to pray this prayer . Was not this so much as to say , the heart and disposition to pray is lost sometimes , and is away , Psal . 57. 7. My heart is fixed , O Ood , my heart is fixed or prepared . 3. To say that spiritual dispositions are as permanent and constant as habits , is to deny the going and coming of the Spirit in Christs love-visits . Now certain it is the Spouse is not ever sick of love for Christ , as Cant. 2. nor is there such a flaming of love dispositions , as when the Spouse saith Cant. 1. 5. A bundle of myrrhe is my beloved to me , he shall lodge all the night between my breasts . When a sleepy drowsiness is on , that she suffers the welbeloved to knock , and stand and knock , while his head is full of dew , and his locks wet with the rain of the night , and refuses to open , yea positively gives a reason that she cannot lodge him in the house , nor between her breasts , I have put off my coat , how shall I put it on ? Such a spiritual love-sicknesse is far off . 4. When a contrary disposition to adultery is on , and Davids hand at the pen writing a letter to contrive the killing of innocent Vriah ; and the unbelieving fear of losse of life is upon Peter , so that he denieth his Lord , there could not be an heavenly disposition to make spiritual songs , to pray , to praise , to confess Christ before men , on either the one or the other . 5. If those heavenly disposition were ever in it , it should speak much against the liberty of the blessed Spirit , whose breathings and out-lettings are soveraignly free . Now by this the work of grace should be like the work of nature : we see the fountain alwayes casts out her streames , the Sun ever gives light ; the work grace hath a day and a dark night , and Sun-light and Moon-light ; that we are in a state of outlawry when he withdraws , to be humbled to the dust for abused love-visits , and may know what is Christs , and what is ours ; the fire is ever alike disposed to cast heat ; a mill-stone , if not hindered , is alike disposed to fall to the earth , or down the mounrain . Q. Are not spiritual dispositions nothing else but the hearts affections ? Answ . Dispositions heavenly are different from the affections , much more then they are different from the habit of grace . 1. The spiritual dispositions goe and come ; the heart and affections of love , joy , sorrow , remain . 2. The heart is one thing , and the heavenly preparedness of the heart is another thing : As the subject iron differs from the fierceness and heat in iron , and the water differs from the cold and heat that goes and comes from and to the water ; so dispositions are spiritual qualities , and the affections the subject ; the heart is sometimes cold , and sometimes hot , lively or dead , as the Lord is pleased to visit . Q. May we not then say that dispositions are the affections heavenly disposed ? Answ . Not so neither ; the affections are not the compleat and adequate subject of heavenly dispositions , because there is often a heavenly disposition in the mind to know spiritual truths ; so Elihu , Job 34. 32. That which I see not , teach thou me . An heavenly propension in the mind to be taught of God , Psal . 119. 18 , 26. There is a heavenly disposition of the spiritual mind to believe the Scriptures ; and in place of that there is a slowness to believe divine truths , rebuked by our Saviour , Luke 24. 25. 3. There is a spiritual disposition in the conscience of the Centurion , Luke 23. 47. in Thomas , John 20. 27. in Peter 5. 8. The contrary whereof was in the Pharisees and Rulers wrestling against the manifest light of God , Matth. 12. 22 , 23 , 24. Matth. 21. 33 , 34. & 45 , 46. Matth. 28. 11 , 12 , 13. John 9. 13 , 14 , 15 , 16 , 17 , 18 , 19. & 34 , 35. John 42. 47 , 48. Acts 4. 13 , 14 , 15. Acts 13. 44 , 45. As also there is a heavenly disposition in the memory to retain the word , Psal . 119. 11. forbidden , Heb. 2. 1. And gracious dispositions goe through the whole soul , in order to all gracious actings , in mind , conscience , will , memory , affections of love , faith , hope , desire , fear , anger , and order to all the spiritual duties that can be performed by men , as sinful dispositions may be in all the powers of the soul ; if so , the heart being so ticklesome a piece , so ill to be guided , it is of great concernment to see with what dispositions the heart is seasoned , and who they be that lodge here : as heat and cold come in the water by turnes , as the summer is hot , and the winter cold , so the soule even of the child of God hath ebbings and flowings of dead and lively dispositions ; as the frequent triumphing and rejoycing , and the ordinary and much repeated complaints of the Saints doe abundantly evidence , Psal . 22. Psal . 31. Psal . 77. Psal . 89. Lam. 3. Jer. 20. There is a sinful disposition . 2. The children of God may act spiritually under sinful dispositions . 3. What acts they then put forth . 4. The obedience performed under greatest indispositions , upon the sole motive of the word , is the most spiritual obedience . 5. Sometimes the lesse sense , the more spiritual is the obedience . That there be sinful and gracious dispositions in men can hardly be denied 1. In all men by nature there is the habit of natural and original sin . Hence an indisposition , and a reluctancy to believe in Christ , to love , desire , fear God. 2. There is an acquired wicked disposition in Doeg , he loves to lye ; a disposition satanical and and hellish in Saul when the evil spirit troubles him , he is disposed to kill David . But the special ill disposition here is the dead untowardness of the children of God to pray , or praise , or confess Christ , &c. Hence these considerations of this indisposition . 1. That it may befal the children of God. 2. That they may act under this indisposition . 3. What acts they may and ought to performe under it . As to the first , it needs not much probation . 1. A doubting disposition comes on the disciples Matth. 8. when the ship is a drowning , and they in hazard of sinking . Christ reproves not the act not so much as the root and disposition , v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; why are ye fearful ? He sayes not , why fear ye ? and he rebukes both in Peter , Matth. 14. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for what end shouldst thou doubt ? and both are clearly reproved , when they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affrighted , 37 , 38. why are ye troubled , jumbled , or put out of order ? or why doe dialogues , or bounded or racketted thoughts ascend in your hearts ? 2. Job , David , and Jeremiah , sadly complaining and challenging God as an enemy , as fiery , and a God burning with ho● displeasure , and as lying waters ; and that sayes , that hardly could they but be under a disposition and fretting impatience . 3. El●sha is so jumbled , that the soul is made like muddy water with indignation at Jehoram , that he is in no spiritual disposition or capacity to see the visions of God , 2 Kings 13. 14 , 15. and Jonah is distempered at tender mercy in the Lord towards great Ninive , and old and young in it , a straw , the withering of a gourd : the renewed soul may be hammered and knocked to pieces like a broken crystal glass , while the Lord be pleased to soldar the broken pieces of the soul together again . As to the second , under such dispositions there may be some stirring of the habit of grace , and of the new creation ; the soul either under swooning or sleeping is still acting as the soul one way or other : it 's not to be supposed that the life of God in a believer can more intermit all sort of lively and vital actings , then the soul can live of breathing , or to communicate vital heat to the body : the unbroken and intense habit of sin in the unrenewed , is the mother-indisposition that hinders influences of grace ; as cast sparkles of fire on cold iron , it makes no flaming , because of the density and coldness of the object : the Lord does not bestow every the same Sun-influences on the thistle or nettle , and on the vintry ; nor is it supposed that God more bestowes actual influence of saving grace upon a man dead in sinne , until there be a new heart , and the life of God first infused in him , then the Lord bestowes moral or rational influences on a horse or a mule that hath no understanding . Now cast sparkles of fire upon flax or tow ( though the sparkles be small ) and there is presently flaming : if the Lord but blow upon the smallest measure of the spiritual life of God , though under many ashes , and a huge deal of indisposition , and there is some work flaming , which will beger more fire . There is much deadnesse and dulnesse of life in the affections to act in duties ; when there is life , and some quickness of spiritual light , the life and warmness retiring in to the heart the fountain of life , when there is palenesse and coldnesse in the external members : and as fire within creates fire in the nearest dry fewel , there is an act of renewed light consenting Rom. 7. to the good to be done , and yet deadnesse in the affections to perform , and lively light in the half sleeping Spouse , discerning the knock , voice , and words of the beloved , and assenting that it were just to open to Christ , and give him lodging in his own house ; and yet a prevailing drows●esse in the affections , refusing to let him in . As to the Third , under indispositions there may be divers lively actings . As 1. Terrors and distractions , and all the waves of Gods displeasure . Heman Psal . 88. 1. O Lord God of my salvation , I cry day and night before thee . v. 9. Lord I have called daily unto thee , I have stretched out my hands unto thee . Psal . 102. the afflicted soul saith , v. 4. My heart is smitten and withered like grass . And here though buried and dead bones sca●tered at the grave mouth , as when one heweth timber , speak and pray to God , Psal . 141. and the Church so overwhelmed , so that they cannot speak , Psal . 77. 4. yet they speak prayers . 2. There is holy complaining layed in the bosome of an apprehended angry God ; and though arrows of God stick in the flesh , Psal . 38. 1 , 2 , 3 , 4. Psal . 119. 25. My soul cleaveth to the dust . 28. My soul droppeth away for heaviness . 83. I am become like a bottle in the smoke , Psal . 42. 1 , 2. Psal . 6. 1 , 2 , 3 , prayes and complaines in a holy way to God ; Like a crane or a swallow , so did I chatter , I did mourn as a dove ; mine eyes fail with looking upward : O Lord I am oppressed , undertake for me . 3. It 's half a closing with a sinful disposition , when it paines us lesse . Paul protests against the fleshes sinful disposition , Rom. 7. 15. I allow not the evil which I doe . 2. He disowns it , v. 17. It 's no more I that doe it , but sin in me . 3. He condemes himself for it , v. 18. I know in me , that is , in my flesh dwelleth no good . 4. He complaines of it 23. I am led captive to the law of sin . 5. His complaining so grows , that he ends in an out-cry , O wretched man that I am , who shall deliver me from the body of this death ? and triumphs victoriously in Christ , v. 25. From which it is clear that Paul and the flesh part open enemies , and that there is no treaty of peace betwixt the spirit and the sinful disposition flowing from the flesh , as if the flesh and the spirit were two free , co-equal , independent Lords and Princes , and each must have his own kingdome and princedome to himself , and the one must not encroach upon the other ; for the flesh and its complices must down , and the spirit must be up in Christ : Nor is there any arbitrary agreement of the matter ; for the spirit yields no liberty to sin , nor gives away one jot or tittle of the holy Law , to say Herod by the new covenant may keep his lust and Herodias , so he gladly hear John the Baptist . 4. There ought to be a going about of all duties , of praying , believing , hearing , praising , &c. under the lowest ebbings of the spirit , and the saddest deadness ; so deadness and indispositions be the sin and sinful affliction , and the afflictive sin of the child of God ; for our obedience to God is the more spiritual , that it hath no moral motive from sense and comfort , but rather the contrary , save onely the word of command . So excellently Christ , Heb. 10. 9. Loe I come to doe thy will , to suffer wrath , and the curse for man ; but Psal . 40. 8. I delight to doe thy will , thy Law is within my heart . His delight was in that saddest commandement ( to speak so ) in laying dow his life for his sheep , and so had no sense to bear him up ; for an agony , and sadnesse , and sorrow to death was upon the holy Saviour , when he obeyed , and that peculiar law was in the inner part of his heart . It 's true , his Father loved him for it , John 10. 17. Therefore doth my Father love me , because I lay down my life that I might take it again . But 1. It 's a question if in the act of suffering he felt that love , when he complained that he was forsaken of God. 2. Therefore the Father loved Christ , and Christ did abide in his love , because he kept his Fathers commandements , John 15. 11. because they were the Fathers commandements . 2. It 's a temptation to act under deadness , which actually blunts the heart ; therefore to obey under a formal temptation , is more spiritual obedience . As for Christ to pray , to believe , to exhort his disciples to watch , and when pain , wrath , the actual pressing curse puts him to tears and hideous cries , Heb. 5. is a perfect copy to all obedience : lesse thanks to you to pray when the heart is oyled with real influences , and feasted with some holy , and the bridegrooms hony-comb , and the feelings of the out-lettings of freest love ; as what praise to a wheel to roll down the mount ? or for the fire to cast heat , or the Sun to yield light ? Feelings of the strong impulsions and breathings of Christs love carry along such a strong necessity of obeying Christs love , being a stronger and a more imperious commander then a fiery Law , almost steals away the elective power , but to pray under the frame and current of a dead disposition working and re-acting on the contrary , from a principle that is strongly real , but from pure moral influences from the pure spiritual commands , 1 Thess . 5. 17. Pray without ceasing , and Psal . 50. 15. Call upon me in the day of trouble , is the most spiritual and perfect obedience . That wine hath the most kindly taste and colour of wine , and is preserved most connaturally , that hath it's being on the mother grape ; it 's not so when there is something of art ( I know not what ) to preserve it by , steel or something like that . Hence appears the decitfulnesse of our hearts , when the delight in the duty comes rather from a meer physical cause , & less moral , to wit , from the heavenly flamings of quickening influences , not from the command , the only kindly mother and moral motive of obedience . The withdrawing of the rayes and beams of the personally near Godhead now ( as it were ) under a cloud , which was wont to give the savourness of strong delight , made our Redeemers obedience ( as is said ) the more excellent . 2. It speaks much of savoury graciousnesse , when the temptation is cos gratiae , a whetstone to grace , and to the spirit of adoption , and as sailes and oares to praying , and does not blunt us in duties . 3. The greater combate with nature , the more perfect is the obedience . Abraham's natural disposition was strong to love Isaac his onely sonne , to let the child take his good night at his aged mother ; but the command of Jehovah his God in covenant so prevailed , as he would shift the temptation , and hid the matter from the mother Sarah , and strongly second the design of Gods trying with resolved pure spiritual obedience from only the command of God CHAP. VI. The place Luke 24. 32. Did not our heart burn , &c. is opened . 2. Believers can tell the history of the actings of the Spirit . 3. Feelings may be strongest after the actings of the Spirit . 4. The differences between literal heat and spiritual heat in many particulars . 5. And betwixt the Spirits actings with the Word , and Enthusiastical raptures . There be other holy dispositions most considerable , specially these . 1. Burning of heart . 2. Enlargedness of heart 3. Fixedness of heart . 4. Love-sickness after Christ . Besides these there be special dispositions to pray , to praise , to submit to God , to adore , to walk humbly , to walk circumspectly and tenderly , and such like ; but most of them may be reduced to these . NOw to speak of the burning of the heart , the place Luke 24. 32. is clear . The two disciples having parted with Christ , now risen from the dead , and not knowing him to be Christ , 32. they say one to another , Did not our hearts burn within us when he spake to us in the way , and opened to us the Scriptures ? In which words the nature of heavenly heart-burning , in the causes and properties thereof , is laid open ; and the differences between the heat natural from natural influences , from the lively heat spiritual . In the words these particulars are to be observed . 1. When the heat is gone and past , 1. they perceive it ; they said one to another when he is gone , our heart did burn , in the past or preterite time . 2. They accuse their own stupidity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did not our heart burn ? were we sleeping when he burnt us . 3. The Author speaking , Christ , while he spake to us in the way . 4. The fewel that made the fire , and the burning coals , the Scripture opened by Christ . 5. The object of the burning , or the subject recipient , our heart , was burning , as an oven or a furnace . They said one to another . The coal of fire which Christ cast into the heart , and is now smoaking among the fire-wood , and on the heart , leaves two things behind it . 1. Telling of their experiences one to another . 2. The feeling and perceiving of the heavenly heart-burning , better when it 's gone , then when it was on . Then the heart-working of Christ will leave histories behind it ; as what is much of Solomons Song , but a Narration of the daughters and virgins one to another of Christs actings upon the soul , or a chronicle of Christs love , and the Spouses sin ; as 1. Of Christs dispensation in withdrawing , Cant. 3. I sought him , but I found him not . Cant. 5. 6. I opened to my beloved , and my beloved had withdrawn himself . 2. She tells his saving actings upon the soule be like to the virgins , Cant. 1. 4. The King hath brought me unto his chambers . Cant. 2. 4. He brought me into his banquetting-house , and love was his banner over me . 3. She tells over songs of Christs loveliness and excellency , Cant. 5. 10 , 11 , 12. of the savouriness of his name , of the memory of his love , Cant. 1. 3 , 4. of the seat and room that Christ hath in her heart , and betwixt her breasts , Cant. 1. 13. all the night . 4. She tells of her carnal drowsiness ; of her sinful refusing to open , and let in Christ to the heart . So does Jeremiah tell a sad experience of his own ; he had quit the prophecying trade , and would speak no more in the name of the Lord ; and he was burnt with a fire in his breast , he could not get the word housed in his heart , but it did come abroad . This shall be the first difference betwixt spiritual heart-burnings , and the influences that the Spirit leaves , and the natural heat . The literal burning leaves no work upon the heart , nor any impression of heavenly experiences . Jehu his heat against Achab and Baal left no impression of God on him to hate the golden calves , or the way of Jeroboam the son of Nebat , who made Israel to sin : He did cleave to that way , 2 Kings 10. 28 , 30. Let fiery professors shew any influence of a gratious work in the heart : the flaming of thorns under a pot , and the flashes of heat from burning straw leave no fire but ashes , and much cold behind them in the cold winter frost ; and the generality of dead professors can say nothing to one another , but I have long heard the Gospel , and yet am without God and without Christ . 2. I am convinced of the excellence of Christ , and there yet is no fire or coal of heart-love to Christ in me ; and it were good such a missing there were . 2. Did not our hearts burn ? This is convinced to be a disposition spiritual rather then a habit ; it s a burning of heart while Christ speakes , that had a cooling before , though they were believing Disciples . But here observe , they feel not so the burning of heart in the mean time as afterward , when v. 31. Christ was vanished out of their sight and gone , now they take special notice , in a feeling way , of the warmness of heart they felt while he opened the Scriptures to them . The Lord preaches in a ladder reaching from earth to heaven ; Jacob sleeps , and can give no judgement in the mean time ; but Gen. 28. 16. when the sweet vision and preaching is e●ded Jacob awaked out of his sleep , and he said , Surely the Lord was in this place , and I knew not . A strong impression of the presence and glory of God sometimes comes on after the Lord is away . David desires and thirsts , Psalm 63. 2. ( saith he in the wilderness of Judah ) that I may see thy power and thy glory as I have seen thee . The enjoying of Zion and Zions songs while the people is at home in their own land , hath not such influence on their spirit as when the Sancturies glory is removed ; then Psalm 137. 1. By the rivers of Babel , there we sate down , yea , we wept when we remembred Zion . While one is in a fever , they may be ignorant that they are in a fever , but when the cooling of health comes , then he well remembers he was sick of a fever . When there is a fever of glory on Peter , he speaks he knows not what , Mark 9. 6. yet after , 2 Pet. 1. 16 , 17. he makes sweet comfortable use of that glory of Christ on the mount : when the Lord waters the sown seed , and sends down new influences of grace , then doth it appear what warming hath been in the soul ; this is a second difference betwixt literal heat and spiritual burning of heart ; literal heat hath most sense when it is a dowing ; there are no spiritual reflexions upon that burning when it is gone and over , except the Lord give repentance , and that is accidental to all sinful fairds and flaming of the flesh , or of a moral gift , it dies with its flaming , as fired powder that endures not long ; whereas its useful to call to mind the gracious burnings of heart , yea , or any of the Lords ancient paths , according to that Psalm 119. 52. I remembred thy judgement of old , and have comforted my self ; and its good to receive and lay up influences of heart warmings of Christ , Isa . 42. 23. Who among you will ●ear this ? who will hearken and hear for the time to come ? Did not our hearts burn ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The godly reprove their not knowing and not discerning of Christ in his heart flamings of love ; godly and spiritual sense ●●lengeth self-dulness , Cant. 5. 6. I opened to my be●●ved , but my beloved had withdrawn himself and was gone . This is a sense of Christs withdrawing , with a challenge of her refusing to open : Ah! why did I not op●n while he did ●ovingly 〈…〉 knock , and lovingly speak , Open 〈…〉 my ●●ster , my love , &c. sense of Christ with chal●●●●●d good ▪ 〈◊〉 with tears for 〈◊〉 in the woman th●● 〈…〉 his feet with tears ; sense with faith going along 〈…〉 is commendable : it s a spiritual case 〈…〉 up our rec●nnings , what we have profited spiritually by the heart-●●●ing● wrought by Christ ; and this is a third diffrence . The moral and 〈◊〉 man 〈◊〉 so ●●prove his hear , as to call himself to a reckoning ; nor 〈…〉 say , whe● neere am I to God for my stirring 〈◊〉 reforming religion ? its kindly life-heat that makes the man more lively and vigorous . While he spake . The third particular , who works burning of heart in these men , speaking Jesus Christ ; when Christ takes the bellows and the fan and stirs up the fire , it must need● burn boldly ; and when Christ casts in a coal in the soul ▪ it must make heart-flamings . John 4. I am he that speaks to thee , that made a fire in the womans heart , then she leaves well and water-pot and runs to the City . So Matth. 9. 9. Matth. 4. 20 , 21 , 22. with a word he kindles a fire in the brests of fisher-men , who knew nothing of him before , and hath an inward work upon the heart . Cant. 5. He put in his hand by the hole of the door , and my bowels were moved for him ; that was fire in the bowels ; and what did Christ here but speak words ? and this is the fourth difference , with little pain , but a word speaking he makes a fire . There is a huge deal of violence in Esaus running , sweating , hunting ; Jacob stirred not after works , but staid at home and believed , and faith made him blessed : the spirit drives not , but by the words leading and perswading . But is there no violence in the natural and literal heat ? Yea , for B●als priests to cut and bleed themselves with knives , and cry till noon , and to shout to a deaf God , must have in it much violence ; and it s a very unnatural fire , and its a most unnatural wild-fire heat to slay their young children to Molech . A man who forces a sigh when a sigh forces not him is a sufferer ; but what violence is in the constraining Gospel-promise ? what compulsion is there in love or love-sickness , when Christ makes love a key that opens all doors ? how strongly and how sweetly doth the word of promise carried on by the spirit of Christ , force thy soul ? there is a huge deal of force and violence in fair●heed sickness , as when a man makes and counterfeits distraction and madness , and runs naked . While he opened the Scriptures . The fourth particular is the fewel that makes the fire ; the Scriptures opened , and opened by Christs key ; Is not my word like a fire ? saith the Lord , Jer. 23. 15. Yea , in Christs baptizing there is fire . John baptizeth with water , and no more , as a cold and watry seal ; but Christ , Matth. ● . 11. batizeth with the holy Ghost and with fire . The word of prophesie was in Jeremiahs bowels , as a fire shut up ; and this is the fift difference betwixt the literal and spiritual heat ; the heavenly heart-burning goes along with the Scriptures . 2. With the Scriptures so opened and applied by the spirit of Jesus as by a strong power , burning coals are cast into the heart . As touching the former , the difference betwixt this and the Libertines spirit , or the Enthusiasts , are to be observed , and the spirit of the children of God. 1. Christs spirit extols the Scriptures ; It is written , saith Christ against Satan . Have ye not read in the Scriptures , saith Christ against the Sadduces , Matth. 22. Search the Scriptures , saith Christ , they bear witness of me . He taught the multitude and disciples , as it s written in the Scriptures . He rebukes them , Luke 24. v. 25. as fools and slow of heart , for not believing the Scriptures . When he would carry in real influences of grace to the heart , he carries them along by the Scripture , and opens the understanding that they may understand the Scripture , Luke 24. 45. that is the spirit of Satan in some , who boast that they are beyond and above the word of the Kingdom , and such must be beyond and on the other side of heaven . 2. They who wait for the Lord , and whose soul waits for God , they hope in his word , Psalm 130. 5 , 6. Libertines souls cannot wait for the Lord as the watch for the morning . 3. It s a work of the spirit strongly to convince the conscience of not believing in Christ , John 16. 7 , 8. now to believe in him is the sum of the Scriptures , of the Gospel . Enthusiasts extol perswasions by raptures , according to which the brother killeth the brother , as Bullinger relates , in place of the Scripture-convictions of the spirit . 4. The work of the spirit is to comfort , for its the spirits office ; and the sound comfort is patience and comfort of the Scriptures bringing hope , Rom. 15. 4. The spirit of Enthusiasts perswades men of peace and comfort without and beside the promises of the Gospel . 5. The words of the book of the Law melt the heart of godly Josiah , 2 Kings 19. 22. and the Lord looks to him that trembles at his word to dwell with him , Isa . 66. 2. The Enthusiasts boldly mock the word as an instrument of carnal and fleshly regeneration , and seek a new birth from a spirit alone separated from the word . 6. Deep humiliation is wrought by the word , 2 Kings 22. 14. the pride of Satan reigns in the spirits of Enthusiasts , who despise Scripture humility , and reproach tears and the work of repentance , as a work of the Law and the flesh . 7. Strong and couragious fighting , even to overcoming , gets for a reward the hid manna , the white stone , and the new name written thereon , which no man can read but he that receives it : now fighting and overcoming is by the word of the spirit , Rev. 2. 17. Eph. 6. 17. and faith in the word , 1 John 5. 4. Enthusiasts tell us of a dumb and Scriptureless perswasion by which men are perswaded they are chosen to salvation , and can know others by the face that are so chosen . 8. The true spirit leads unto all truth , John 16. 13 and opens the true sense of the Scriptures , and leads no man by a new wild-fire light ; nor doth the spirit of God sway and determin a topick conjectural way , while there is a speculative doubting as touching any light from Scripture , whether the course be lawful or warranted by the word or not : for the spirit of God leads by Scriptures infallibility , Isa . 59. 20 , 21. 9. The actings of the true spirit are gentle , civil , human , and he bids us follow whatsoever is of good report — whatsoever things are pure , Phil. 4. 8 , 9. The spirit of Enthusiasts , leaving Scripture , licences men to abominations which Heathens abhor . 10. The actings of the spirit of Christ are seasonable , Matth. 10. 19. in that hour it shall be given you ; it is not ye that speake , but the spirit of your Father speakes in you . Enthusiasts spirit suggests night-works to be done in day light , and many unseasonable actions contrary to godly prudence , as to read godly Treatises when they should hear the Word preached ; the spirit that suggesteth this is not of God , for the spirit of God cannot counter-work himself . 11. The spirit of God acts the soul and the man within his own orb and sphere of grace . Nature acts not upon the Moon to move it up to the sphere of the Sun , nor could it be called a kindly and connatural motion for the Sun to move down in the orb of the Moon . It 's not the spirit of the Lord which acts the plow-man to move out of his element in the throne or in another calling in which God hath not placed him : for it is not from the motion of the spirit of sanctification for David to go out of his element of grace , and move in Satans orb of uncleanness and blood-shed : the spirit of holiness is a friend to the holy Law of God ; all influences and actings of the spirit are to be tried by the same rules by which the spirit is tried : some influences to Scriptural duties are from God and his spirit , other influences from the Scriptureless spirit of Satan , or corrupt man himself ; every stirring and impulsion must not be fathered upon the spirit of grace . The fourth particular is the subject or seat of burning , and its the heart ; did not our hearts burn within us ? the heart is the only seat of heavenly burnings ; not simply , as the heart of man , which is evil , and only evil by nature in all its out-goings , Gen. 6. 6. Gen. 8. 21. and supplanted and wicked , Jer. 17. 9. But the new heart of man , Ezek. 36. 26 , 27. the heart in which the love of God , as a flood , is spread abroad by the holy Ghost , Rom. 5. 5. the heart and soul that loves the beloved Christ , Cant. 3. 1 , 2 , 3. as for the unrenewed heart it is no more a hearth-stone , or a seat to kindle this fire upon , nor will it burn in this heart , then if you would kindle a fire of coals and fewel and dry timber upon the superfice of the ocean sea ; for the heart of the unrenewed man would eat up and quench all this fire ; and the spirit does no more give influences for the heavenly burnings in the heart of an unrenewed man , then he gives influences to the water to burn , and cast out flamings as a huge fire doth , or to the midnight darkness to shine as the Moon or Sun : and this is the sixt difference . The renewed heart is only the seat of this fire that comes down from heaven , the natural heart is not capable thereof . Q. Is there not an heart warmness in the natural and unrenewed man ? Answ . Such as is the heart , such is the heat ; such as is the hearth-stone , such is the fire and the fewel that but as on it But the differences be these : 1. The heat of the unrenewed man is strong , and cannot be commanded ; they hasten as mad men after their idols , who run after other gods , Psalm 16. 4. And Paul says of his heat in persecuting the Saints , Acts 26. 11. I compelled them to blaspheme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I was abundantly and exceedingly mad , and phrentick , out of my wit , in burning malice against them : now the mad man can hardly command his madness , yet upon other sinful and mad grounds Paul could have been perswaded on the contrary : as the Pharisees were mad against Christ , yet the fear of the people and of their own ●●ns restrained them long from doing violence to him : and in matters which neerly concern God , the hear of ●n ●●renewed man may be quenched ; as a man that counterfeitech himself to be mad can command his madness , and 〈◊〉 who fains himself to be sick , can command his sickness ; out one who is really possessed with a Divel and mad , and one who is really sick of a raging fever cannot command either madness or sickness ▪ hypocrisie hath some dominion and empire over its own cursed heat and 〈…〉 ; ●ut say mountains on the love of Christ , love breathes and lives under it : devise torments , lent , burning quick 〈…〉 of 〈◊〉 , or in a see●●ing Caldron to the Mar●●rs of Christ , in ten days out off the ten singers one by one , and so the rest of the members in diver● days , or some 〈…〉 devise hellith 〈◊〉 ; the witnesse , of Jesus 〈…〉 and bounded hand and foo● ( as the word 〈…〉 is made use of ) by the commanding 〈◊〉 sweetly 〈◊〉 love of Christ , to die an hundred deaths 〈…〉 rather 〈◊〉 deny Christ ; for such as so love not 〈◊〉 lives to 〈◊〉 , are not their own nor hath a believer 〈…〉 his 〈◊〉 ; not can the word , if 〈◊〉 could 〈…〉 and an ●●rth of the gold of 〈…〉 of Christ , and the strong in●●ence , thereof . So true is that Cant. 8. 7. Many waters cannot quench love . That is a strong fire which all the waters in the Sea cannot quench . Nor can the floods drown it . If a man would give all the substance of his house for love , it . would utterly be contemned . Then drowning and burning , death , fair allurements and gifts , cannot counter-work the love of Christ . What ? and are loves coales so hot ? yea he spoke to that , v. 6. Love is strong as death : jealousie is cruel as the grave ; the coals thereof are coals of fire , which have a most vehement flame , the flame of God. But natural men for all their heat in the matters of God , can let out and let in , and stretch out the truth for all their heart-burnings , as if it were kid-leather ; and they may take and give , and borrow and lend upon Christs matters , whereas the Saints are awed with that , Buy the truth and sell it not . Let indifferent and cold men , who never felt the influences of loves fiery coals , know this . Ah , the interests of Christ have been looked on in Scotland too indifferently and coldly ; the coales of self-interest burn strongly . 2. The bare letter of the Gospel wins not in upon the heart , it warmes the skin and not the heart ; whereas Christs speaking and opening the Scriptures with his Spirit , and the key of David , casteth not fire upon the heart , the heat is all upon the letter and externals , and upon Sacrifices , New Moons , Solemn Assemblies , formes without taste : All Pauls heat is about Christ , and the hope of the resurrection ; the Jewes his adversaries heat could be nothing of this heart-burning , but for Moses Law in the letter , circumcision , and other ceremonies , now wanting their life Christ . For Christ had now 1. removed from the letter of the ceremonial law , and there is no life there as touching the observance thereof . But Christ hath 2. not departed from , and gone out of the ceremonial law , as touching the doctrinal teaching thereof to lead us to Christ ; and therefore that law should be read , preached , believed , and stands cloathed with the authority of Canonick Scripture , otherwise Libertines must cashier the books of Moses . 3. Nor hath Christ removed out of the letter of the Scripture Law and Gospel , to teach us no more thereby , but only by the Spirits instruction ; for even the doctrine of the Law curses , Deut. 27. Deut. 28. are a part of the immediately inspired word of God shining with the same majesty , holiness , divinity , convincing power , as the letter of the Gospel , Psal . 19. 7 , 8 , 9 , 10. 4. Christ hath not removed ( as Saltmarsh , Dell , and others teach ) from the Law moral the divine obligation to holiness and righteousness ; for it layes the same bands and obligations to the duties of love and obedience to God , and of love , truth , mercy , righteousness , soberness , to man , which was upon us in Moses time ; for that way grace should teach loosness , lawless wantonness , not holiness . We would press good works , holiness , godly walking , on all , as they would see God , and not be trees hewen down and cast in the fire . Suppose we could not with Schoole accuracy rid marches as touching the necessity thereof ; but we are to beware of the leaven of the Pharisees , justification by works . 5. Christ and the Spirit of Christ dwell in the Law , to joyn gracious influences therewith to humble sinners , to cast them down , to bring them to self-despair , that they may flee to Christ CHAP. VII . Of enlargedness of heart , Psal . 119. 32. I will runne the way of thy commandements , when thou shalt enlarge my heart . THe words have no great difficulty . Running imports a cheerful , nimble , willing activeness , in giving obedience to Gods commandements . Enlarging is a widening of the heart , and the Lords giving of a wider capacity to run , by bestowing influences on David , in heavenly dispositions and actings for God. Hence the Text shall be cast into these questions . Q. 1. Whether David was now under straitning , that he so speaks ? Q. 2. What the straitning is ? Q. 3. Whether David might promise and undertake to run , upon the supposal of an enlarged heart granted him of God ? Q. 4. Is there no running except the Lord give enlargement and new influences , and what we may here doe ? Q. 2. What enlargedness of heart is , and the branches thereof ? To the first . The frequent complaints of David in the Psalm , seem to say some straitning was on him . 1. He complaines of his soul cleaving to the dust , of his soul dropping away for heaviness . 2. He frequently seeks from God teaching , quickening , enlightning ; which saith that some deadness , darkness , and narrowness of heart was on . He who is nearest heaven , and is ( as it were ) all prayer , misses many things . Psal . 119. 11. Thy word have I hid in mine heart , that I may not sin against thee . He must then be well instructed , when the word is hid in his heart ; yet saith he v. 12. Teach me thy statutes . v. 14. I have rejoyced in the way of thy testimonies , as much as in all riches . 24. Thy testimonies also are my delight and my counsellors . 30. I have chosen the way of truth ; thy judgments have I laid before me . 31. I have stuck unto thy testimonies . What wants David then that a glorified and perfected man hath ? yes , he wants more enlargedness of heart , v. 32. he wants more of Gods teaching , v. 33. Teach me , O Lord , the way of thy statues . He wants a bowed heart to the Law , 36. Incline my heart unto thy testimonies . He wants more life and spiritual vigorousnesse , 37. Quicken thou me in thy way . Begging and suiting supposeth need and want , at least a want of the degrees of grace . How sweet is it to be rich in missing and feeling of wants ! and that is the dangerous state of Laodicea , Rev. 3. 17. I am rich , and encreased with goods , and have need of nothing . 2. Where there is much sinful complaining , and onely complaining , there is lesse praying and praising . Satan can make use of bastard sense of unworthiness , and counterfeit letters from the Law to lay a man in prison , and weaken praying . David doth not so complain , but he misses , and also is rich in praying and praising . To the second . Straitning is a sort of narrowness and scarcity of heartiness in the ways of God. It comes sometime from hainous sins ; the runaway child blushes , and is straitned to speak to his father . Adultery and bloodshed brings on David sealed lips and a closed heart in praising , Psal . 51. 15. while God enlarge both . Lord may I have leave to pray , to believe , to apply the promises , Psal . 51. 12. Psal . 119. 45. I will walk at liberty ; for I seek thy precepts . Then casting aside the precepts brings straitning , restraint , and bands on the Christian in his walk , and in praying , praising , hearing , loving , running in the way of Gods precepts . A fettered man can act little ; hence drought of soul , and the rain of influences are withholden . 2. Heaviness of desertion brings on straitning , Psal . 77. 4. Thou holdest mine eyes waking , I am so troubled that I cannot speak . Possibly from this Hezekiah is locked up in chattering like a crane in stead of praying . 3. Satan may have leave as a faingied Pursevant to imprison where he hath no Law. What hast thou to doe to pray ? Is not Joshua ragged , and cloathed with filthy garments ? And Satan stands before the Angel at his right hand to resist him in praying for Jerusalem ; for he is not worthy to pray for himself . But the Lord that hath chosen Jerusalem rebukes him , Zech. 3. 1 , 2 , 3 , 4. 4. There is a narrowness that comes from ignorance , until God give spiritual wisedome and largeness of heart , see 1 Kings 4. 29. when we mistake God , and unbelief represents God as a lyon or a bear , Lam. 3. 10. Isa . 38. 13 , and Christ is represented as a terrifying Spirit , not as Christ , Matth. 14. 26. Luke 4. 37. How can the poor man pray to a lyon , or a terrifying spirit ? What weak influences are there in speaking to God covered with a cloud of anger . 5. The Lord out of the depth of holy soveraignty withdrawes the breathings of the Spirit , and straitens the man , that he cannot speak with lively liberty , that he may depend upon the free out-goings of the Spirit : He who waters the garden , waters every plant of the garden every moment , Isa . 2. 7. and when he waters not , there is a drying up . 6. Neglect of praying and fetching enlargement from the fountain may straiten , as appears from Pauls suiting of the prayers of the Lords people , that God would grant him a door of utterance with holy liberty to preach the mystery of the Gospel , Eph. 6. 19. Col. 4. 3. For much of the anointing there is in the man Christ , that draws wondering at the gracious word spoken by Christ , Luke 4. 18 , 22. See also the Churches prayer , Acts 4. 29. For it is a grant of grace to speak with enlargement . 7. If fear and dismayment be on the heart , Jer. 1. 17. and Ezekiel may not speak at all , Ezek. 2. 6. Self must be denied , and shamefastness before Kings , Psal . 119. 46. see Psal . 39. 1 , 2. laid aside . Q. What then shall be done to be free of the indisposition of straitning , and so to get influences of enlargement of heart ? Answ . 1. Get and entertain large apprehension of God. Who is a rock save our God ? Psal . 18. 30 , 31. Be principled in the broad apprehensions of Christ , he is altogether lovely , all loves . Cant. 5. 16. A touch of him can save . 2. Rid marches betwixt the Law and grace : some renewed ones must have their by past life and the strict law reconciled ; otherwise they but walk in the flesh , and so live ( as they imagine ) in Law bondage , and are sick of the old diseases , and so weaken their faith . Hence straitning . Thou art under the Law , and having made a bargain with the Law to keep it , thou art in the flesh , thou canst not speak to a strange King in another land , a King of grace , since thou hast fled back again to the old prison ; and if thou speak , it is with much straitning and doubting ; thou art the Lawes man , and not Christs . 3. Keep near communion with God ; keep the vessel free of leaking , and of under water ; sin weakens faith , and saddens the spirit ; and where the Spirit of the Lord is there is liberty , 2 Cor. 3. 4. Improve much faith . Frequent believing shall come up to full assurance , and that makes strong and bold knocking : for a Son who hath right to come where his own flesh is within the vail , is vigorous ; the servants knock is weak ; unbelief knocks faintly . Yet mistake not heaviness , as if it were unbelief ; Christ had much heaviness , even to death , in his suffering , but no weaknesse of faith . But Matth. 26. these , O my Father , O my Father ; as that also , my God , my God , speak strong faith , much enlargement in his heaviest case . These four being observed , influences are near . 5. Grow in sonly love , as a child to cry Abba Father , a word of a child learning to speak , Rom. 8. 26. 6. Get and cherish the inward witnessing of the Spirit , Rom. 8. 16 , 17. and the confirmed assurance of justification by faith : hence access and boldness , Rom. 5. 1 , 2 , 3 , 4. Eph. 3. 16 , 17 , 18 , 19. The third question , How far David , or a child of God , may undertake to run , upon the supposal of an enlarged heart ? Hence these . Assert . 1. There is an undertaking , as if the child of God had influences at his hand . Of this nature in Scripture , Psal . 51. 10. Create in me a clean heart . 11. Cast me not away from thy presence . 12. Restore unto me the joy of thy salvation , and uphold me with thy free Spirit . 13. Then will I teach sinners thy ways . So v. 15. O Lord open thou my lips , and my mouth shall shew forth thy praise . Psal . 119. 27. Make me to understand the way of thy precepts , so shall I talk of thy wondrous works . 88. Quicken me after thy loving kindness , so shall I keep the testimonies of thy mouth . In which he lays it for a ground , if God graciously give a new heart , he will graciously give influences of grace to teach sinners . If the Lord of free grace open the lips , he will also give influences to make him shew forth the praises of God ; not that dispositions of grace doe necessarily determine us to gracious acts , or can determine the Lord to bestow influences of grace , but the Lords free promise determines him . Where he opens one door , he opens a second , and then a third , until his child be in his bosome : when he gives one grace , he gives another ; yea because he gives grace , he layes holy bands on himself to give more grace ; the Lord of grace chooses some to savation , and gives them to his son ; and because he chooses them , he gives his Son to death for them ; and because the Lord redeems them by his Son , therefore he gives to them strong faith ; and because he gives to them saving faith , therefore he gives to them perseverance and glory , and so gives influences of graces in a golden link and chain , Rom. 8. 29 , 30. 2 Thess . 2. 13. Acts 13. 48. Eph. 1. 4 , 5. 1 Pet. 1. 2 , 3. Assert . 2. A believer under the sense of mercy and deliverance , is to engage his soul to praise . David delivered in the cave , Psal . 58. 7. I will sing and praise . Psal . 30. Thou hast turned from me my mourning into dancing . v. 12. O Lord my God , I will give thanks to thee for ever . Psal . 116. 8. Thou hast delivered my soul from death . 9. I will walk before the Lord in the land of the living , out of the sense of the Lords goodness to all . Psa . 104. 33. I shall sing unto the Lord in my lives , or as long as I live . Psal . 63. 3. Because thy loving kindness is better then life , my lips shall praise thee , thus will I bless thee while I live . Heb. in my lives . Assert . 3. The man Christ may absolutely undertake , Psal . 22. 22. I will declare thy name unto thy brethren , I will praise thee in the midst of the congregation . For he knows perfectly , he neither can sin , or come short of his vow ; nor can the Lord withdraw influences of grace from the man Christ ; but Peter had no assurance that under that particular temptation the Lord should not forsake him . The general , all the renewed have , that the Lord will not suffer his own to be tempted above their strength : Peter was obliged to watch and pray under all the particular temptations that could occur , and especially under the trial of his suffering Saviour , of which he was fore-warned by the mouth of Christ , from that Prophecie Zech. 13. 7. I will smite the shepherd , and the sheep of the flock shall be scattered . Obj. The faith of believers is to rely upon the promised help of Christ in every temptation . Then may the believer pray to be delivered , not in the general , but in every particular not to be tempted above his strength . Answ . The promise of preserving the elect , and of giving promised perseverance Isa . 54. 10. Jer. 31. 25. & 32. 40. to them now converted is absolute , that the Lord will put his fear in their hearts that they shall never depart from him . 2. That his grace shall fortifie them against attrocious sins committed with the full strength of consent and inconsistent with the seed of God , and the inbiding of that seed in them with the holy anointing , 1 Joh. 2. 20 , 27. c. 3. v. 9. But there is not any promise in the New Covenant that David and Peter shall be delivered from particular sins , hic & nunc , such as may consist with the habit of grace and the seed of God. There faith is to relie upon God and his grace that he shall not lead them into temptation , hic & nunc , in such particular sins , not absolutely , but conditionally ; so the Lord in his wisedom and holy soveraignty shall judge it fit for their humiliation and the promoting of the work of their salvation , and especially for the glory of holy Soveraignty : they are to believe that the Lord shall absolutely confer upon them fundamental , and amply necessary influences of grace , but not that he shall bestow on them absolutely non-fundamental influences . Assert . 4. It s not lawful to engage to run the ways of the Lords commandments , leaning to the habit of grace , and the stock within the Believer ; Peter relied on this , I am ready ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nothing habitual grace and faith ) to go with thee to prison and to death , Luke 22. 33. and John 13. 37. Peter is angry because Christ lesseneth his stock and habit of grace and strength of faith ; Lord , why can I not follow thee now ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This habit of grace is not Christ , neither the Spirit ; and therefore the enlarging of the heart , upon the supposal whereof David engageth to run the way of the Lords commandments , is not the only habitual enlarging of the heart , but he supposeth also that the Lord must add his actual breathings and influences of grace , else he cannot run nor move at all in the way of God , John 15. 5. 1. Cor. 12. 2. 2 Cor. 3. 3. Assert . 5. Far less can we engage to run the way of the Lord upon our own strength . For 1. The Apostle James rebukes such as say they shall go to such a City and buy and sell , and say not if God will , James 4. 10 , 11. far less can we engage to spiritual duties on our own strength . 2. This is carnal presumption for men to lay wagers on their own strength , and to say with Peter and the Disciples , they 'l do wonders . 3. Men believe not the wickedness of their own hearts , nor see they to the bottome of soveraignty , the depth of sin original . 4. It s contrary to godly watchfulness , and an hardning of the heart ; as Prov. 28. 14. Blessed is the man who fears always , but he that hardeneth his heart shall fall into mischiefe . 5. It s atheism to suppose that influences of saving grace are as due and connatural to men now fallen in sin as influences natural are some way due to the falling of rain , the rising and going down of the Sun , the growing of trees , the ebbing and flowing of the sea , and that we have dominion of free-will over the saving breathings of the holy Ghost . Whereas 6. The Gospel bids us pray , and by faith rely on the Lord for influences of grace , and give the glory and praise of the breathings of the Spirit to God. 7. It s against that humble self-denial , and godly trembling , and humble despairing of our own strength that should be in us in our undertakings of obedience . So an huge deal of pride ; 2. want of mortification to self must be lurking in our undertakings . Assert . 6. It s not lawful to blame the Lord for our sinful omissions , for that is to father our sin upon the holy Lord ; nor is that Isa . 63. 17. O Lord , why hast thou made us to erre from thy ways , and hardened our hearts from thy fear ? a complaining against God. It s 1. a tacit complaining of themselves , that they are grosse matter , and the dunghil on which the Sun with his beams stirs up a stinking smell , which is not the Suns fault . 2. As Gods active hardning of us is a punishment of sin , the Church may lawfully complain of it to God , and deprecate that and all the like sad evils of punishment ; yet it shall never follow that God is the author or the cause of the sins of our being passively hardned of God , or of active hardening of our selves . 3. It s a prayer for softning and grace not to erre , return for thy servants sake . v. 16. thou , O Lord , art our Father , our Redeemer , thy Name is from everlasting . 2. None of the Saints yielding to temptations do blame the Lords withdrawing , but blame themselves and clear the Lord. Psalm 51. Against thee , thee only have I sinned ; thou hast taught me wisedom in the inward parts : here is a clearing of the Lord. Isa . 64. 6. We are all as an unclean thing ; v. 4. since the beginning of the world — men have not perceived a God beside thee , 5 , 8. So Lam. 3. 34. Assert . 7. A Believer may undertake in the strength of God , Psalm . 119. 33. Cant. 14. Draw me , we will run . Grace and the Spirit in his sweet breathings being undertakers , one may undertake for a journey , when Christ engages for such a chariot , the midst whereof is paved with love . O be humble , and lay not great wagers upon self ; ye know not sin original as a sin , but ye know it as a meer punishment . What ? we are sinners by nature , and we can do no otherwise ; Pharaoh and Judas knew it so . CHAP. VIII . Q. 4. Is there no running except God enlarge the heart ? what then can we do ? ASsert . 1. Without some enlargement of heart there is no running ; the negative is true , none come to Christ except such as the father draws , John 6. 44. John 15. 5. and the affirmative is true , all that are drawn , and have heard and learned of the Father , do run and come apace , Cant. 1. 4. John 6. 44. There is a spiritual riches in heavenly and spiritual suppositions . O for more of Christ to ern his praises with a shout which might waken Angels and Men , all men in this side and in the other side of the Sun , and that all creatures might hear and put to their seal , and cry Amen to the Psalm . Assert . 2. The use we are to make of our sinful weakness is not to sit still : he loves death who says , I cannot heal my self ; art and skill must only do it , therefore I le seek to no Physitian ; if the Lord will not do it , let me die . The husbandman were mad who would say , my plowing , sowing , early rising , and late labouring can never make the corn to grow except God give the increase , therefore I le fold my hands and take the other sleep : and if another say , God only creates the wind , therefore I le never set my foot in a ship ; so is it here , what can the dead and the sick sinner do if the Physitian Christ will neither quicken nor cure ? his influences of life are above my reach , therefore I le never make out to Christ , nor ask for the Gospel ; if Christ will not heal us we must pine away in our sins ; how then shall we live ? this is to tempt Christ , and to bring him under a new miraculous way to heal and save the sinner in his dream , without hearing the Gospel ; which is , that God should bring bread and cloathing to the sleeping mans bed-side . The contrary is Phil. 2. 13. work because he works . Cant. 1. Draw , and we will run ; the Spouse saith not , Lord , draw that we may sleep . 2. Our impotency leads us to turn sinful wickedness in mournful confession and godly complaining , as the Saints do Psalm 51. 5. Jer. 14. 4. Isa . 64. 8 , 9. Dan. 9. 5 , 6 , 11. Psalm 116. 6 , 7. 3. Cain , Pharaoh , Saul , Magus , never complain of themselves : Heathens complain of sin original , not as mans sin , but as Socinians and Pelagians complain of it , as mans misery , and the Lords fault and sin ( with reverence to his holiness ) in that God and the step-mother nature have dealt worse with man in bringing him into the world naked , weeping , weak , sick , dying , then with bulls , that are born with thick skins , and have horns to defend them : It s a shameful accusing of God to deny original sin to be a transgression of the Law , such as deserveth death eternal . Ah , our pride , who dare bark against God when we should weep over our own wolfish and beastly nature . Assert . 3. We do not so much in the use of means as our lameness doth permit . The Lord hath drawn a bill in the conscience , that the blind will not so much as open their eye-lids ; we may be a law to our selves , Rom. 1. 14 , 15. we know God ( by nature ) and glorifie him not as God , Rom. 1. 2. 15. we may go many miles farther toward God by Natures light , but we sit still . 2. Yea , we blow out the candle ; and here the criple and lame man breaks his own legs and arms the second time , and complains of the Physitian Christ that he will not heal him against his will : he who adds to his sickness a poyson drink , cannot father his death upon the Physitian . Ah , we stir not broken legs and arms upon and towards the Physitian Christ . 3. The criple may move and creep toward the Physitian . The motion of such as stepped in the pool immediately after the Angel troubled the water , John 5. was not a motion of perfect nature , nor a perfect motion , but yet a means of health it was ; Christ rejects not criple and sickly motions in using means towards himself . Assert . 4. The motions of the Spirit ( to come to the renewed mans case ) serve as legs to bear the criple-man , but not as eyes ; for Psalm 119. 105. Thy word is a lamp to my feet , and light to my path . Yea , a doubt it is if the motions of the Spirit , as the Spirit without the word , lay an obligation on us to follow these motions , except when the Spirit speaks to Paul and Barnabas to go to Macedonia , not to Bythinia ; and then the word of the Spirit becomes formally the word of the Lord , as the word of Christ from his mouth is the word of God : but heed is to be taken in a special manner , when the bastard spirit speaks to Becold , to Hichol , and such wizards ; for God speaks like God , and his own know his voice , and the children of the Divel know also their fathers voice ; learn to go as far as you can in the way to Christ . 1. No violence but from your own heart stands in your way ; the birth helps it self in the womb to come out , work with the tide or against it ; he who rowes with oars in a manner helps the wind ; they desire not to sail who will not stir a foot to the ship . 2. Hearing in Lydia , and the Gaoler reading , in the Eunuch diligent taking heed to the word of the Gospel preached by Phillip in the Samaritans , the woman of Samaria conferring with Christ , have in them , though they come not up to the nature of a perfect duty , somewhat of the ordinance of Christ , and Christ loves to be in his own ordinances pro tanto ; its true , the unrenewed man cannot use the means formally as they are referred to Christ , and for Christ , until his will and intention be renewed , yet he is in the way to Christ , and materially he comes to Christ ; nor is walking to the ship on dry land an act of sailing ; nor the sick mans journeying to the Physitian , or his simple receiving of medicine , an act of healing ; its good to come to the work-house of the spirit , the preached Gospel , and to lie under the breathing of the Lord when the word is spoken ; lend the letter of the Gospel , lodging in the outer house , the ear and literal understanding ; go in to the Potters house , and stand beside the furnace , and behold what work the Lord hath . 3. Upon the wheels towards others , and how many he meets with in the way of his ordinances & frames the new creature in them , & makes a real change in them , that you wonder at them , knowing thy were blind , and now they see . 2. As for renewed ones these cases are considerable , 1. When the letter of the Law is granted , there is something , and a great something wanting , Psal . 119. 29. remove from me the way of lying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be grace over thy Law to me ; which is first a suit that deeper and deeper spiritual impressions of God in the Law may be engraven on him , till he be filled with all the fulness of God ; and influences may amount to a strong habit , following of hearing , reading , conferring , meditating , with much praying for spiritual teaching from him ( as all along through Psal . 119. ) would make us rich in influences . 2. The natural man never misses life and quickning influences in the word , the spiritual doth , Psalm 119. 50. This is my comfort in mine affliction , for thy word hath quickned me . It s not a bad property of the earth to gape and thirst for rain , there is no such gaping and thirsting in the rock ; the stone is never parched for want of rain ; but this parchedness is a neerest disposition for influences of sope and moisture from the clouds , and though the thirsty man pray not , yet thirst it self calls for watering influences ; as the Lord disappoints not nature , so uses he not to frustrate gracious thirst of suitable influences of grace , and these are put together , and both are satisfied Psalm 145. 15 , 16 , 19. So his way , Matth. 5. 6. Luke 1. 53. if thirsts for life , and not for the bare condemning letter . 3. There is something which we call fetching of the wind , and casting of a board again to wind to the right harbour , and it is a sort of courting the wind , and that is the case of the soul that would live upon influences , its fit to pant and gape , and carefully wait on for the holy breathings of the Lord ; could we wait in the way that the Spirit uses to come , and attend him in ordinances , he must come that way , as Zacheus cast himself in that way of Christ ; providence places two blind beggars in Christs way , & the Lord thereby bestows the Son of Davids mercy on them ; and providence placed the woman of Samaria at the well of Jacob , and Christ must needs go thorow Samaria , and her way , she looked for water from Jacobs well , and looked not for the Messiah ; yet she meets with him , and feels his influences before she goes hence : but we are with ordinances to lie at the tide , and wait for , and seek the flowings of the Spirit ; in one and the same work the sounding of the word and the breathing of the Spirit may be attended , Psalm 130. 5. I wait for the Lord , my soul doth wait . Whether in his real helping and hearing , my crying out of the deeps , or on his saving actings upon the dead heart , and in his word do I hope : there may be a casting of the goods in the sea to help the ship to land : there is failing of the eyes in waiting for God , Psalm 69. 3. Psalm 119. 8. My soul fainteth for thy salvation . 13. I opened my mouth & panted , for I longed for thy salvation ; I cannot create breathings . But the man in a pit or dungeon , though he can make no help to himself , yet he can cry and make use of arms and legs when a rope is cast down to him . 4. Blowing of the bellows adds nothing to the fire , yet it removes the ashes , it fans away the earthy part , and rarifies it , and acts upon the smoke , and adds quickning ; it 's fit to blow upon the habit of grace and heavenly disposition , yea , to blow in a sanctified way , in a gift ; so Paul , 2 Tim. 1. 6. Wherefore I put thee in remembrance , to stir up the gift of God which is in thee by the laying on of my hands . Erasmus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elegant metaphor from such as care for the fire , which is as it were buried under ashes , they blow with the bellows , and revive and stir up the fire like to die out ; others think it an allusion to the Priests dayly watching to cherish and keep in the fire which the Lord sent down from heaven , and to cast new fewel to it . So is that 1 Tim. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neglect not the gift that is in thee ; let it not rust : self-sharping and self-impulsion upon the heart , and acting upon the habit , which is in worse case because it lodges in a lazy heart , is required : we may deaden and neglect both our souls and the new habit , whereas that prayer ( Lord , increase our faith ) teacheth that we by diligent acting add to the habit , to the gift , talent and dispensation , and the improving of these are forcible means to draw down fresh influences of life : the Lord of his grace having brought himself ( reserving actings of soveraignty and deep wisedom ) under a sort of promissory necessity to bestow influences , and to give one talent to him who makes five talents ten ; idleness and sleeping then must be no small obstruction to new quickening influences . 5. As the husbandman is a fellow-worker in his way with industry and art , with the Lord and nature , to fit his ridges by plowing and sowing to receive influences of dew and rain , and impression from heaven ; and he works with God and nature , who labours the vineyard , purges out brambles , briars , stones , prunes the young vine-trees , that they may receive influences from Sunne , Moon , Heavens , and Clouds . Yet no husbandman , no vinedresser , can be Lord of the influences of heaven : so hath the Lord commanded us to plow up the fallow-ground of our hearts , and not to sow among thorns ; to lie under the husbandry of Ministers sent of God ; to frequent ordinances ; to yield up our hearts by willing consent to be acted on by God ; to resign them , and put the heart out of our possession , and yield to that suit , My son give me thy heart ; else we mock God in suiting from him enlargedness of heart , in a sort of compromising that we shall run , if he shall draw and enlarge : But we keep fast possession of our own hearts , and doe not resign them to God. Hence a word of wakening to cry to harp and psaltery , to our gift , and to our tongue , and to our sleepy hearts , Psal . 57. 8. is requisite ; as also 2. that we chide with our unbelieving soules , Psal . 42. 5 , 11. and command the renewed part to act upon the heart , to accuse , and convince , and rebuke the heart , 1 Sam. 24. 5. 1 John 3. 20. 6. The soul can be in no such dead case , but it 's capable of an Evangelick command . Sardis hath a name ; they are living and yet are dead : then is it useless to speak to Sardis now dead ? no : Rev. 3. 2. Strengthen that which remaines . There fly sparkles of fire from the red hot iron of the smith upon those about , whether they will or no. From that charge , Open to me my sister , my love , &c. there came upon her , whether she would or not , flamings of love , which brought influences on her bowels . CHAP. IX . The fifth Question is what is the enlarging of heart . It is nothing but the wideness and fulness of the soul and powers thereof in its actings . Hence these Propositions concerning enlargedness of heart . Prop. 1. WHen the soul is widened and stretched out in its actings , we are ready to say , I shall never be moved , Psal . 30. I shall dwell in the house of the Lord for ever , Psal . 23. 6. which though true , when he was banished from the Tabernacle , Psal . 42. Psal . 84. Psal . 63. he had uttered thoughts of his state . Some say , Shall I ever again be dead ? Shall I ever again doubt as a down-casting soul ? no , I shall believe and hope under temptations to the end . But we are no more to judge of our selves by our present enlargedness , then we are to pass sentence of the multitude of people of a City by a solemn fair or great market , the town is not every day so peopled : nor are we to esteem of a river by its swelling and running over banks after a mighty long continued rain . 2. Nor are we to judge of our selves according to our ebbing and deadness of disposition , that we shall ever again believe . Saith the doubting soul , Shall I ever again see the beauty and glory of his power , as sometimes I did in the Sanctuary ? Psal . 63. The birds reason not so ; they say not in winter , shall ever the Spring and the season of building our nests come again ? shall birds ever have Summer-singing again ? And we are ready to make a weapon-shew of grace when the heart is enlarged ; I 'le doe wonders : as if the man were the Father who begat grace , and the Lord of his own believing ; as some believe the horses swiftness is the swiftness of the rider . Be humble , and pull down the sail when the heart is enlarged . Prop. 2. See in the Text enlargedness of heart and running are near of kindred and blood . The disposition and the gracious acting by divine influences are near other , as the powder and flamings , the dry timber and the warm harth-stone , to receive flamings . There is a near disposition in the Embrio , in the framed mass of the birth , to receive by the Creators influences a living soul , Psal . 38. 1 , 2 , 3 , 4. So in Christ , Psal . 40. the law in the heart , and preaching the Lords righteousness in the great congregations are near other . 2. The enlarged heart is ripened to receive influences and quickening of grave for running . The God of nature , by a sort of necessity , must give influences to the egg so prepared to be a living bird : when the heart is boyling and seething with thoughts of the King , the tongue is the pen of a ready writer . When the heart is fixed , Psal . 57. 7. as if he were master of influences , he humbly out of the abundance of the heart engageth to sing and give praise , I my self will awake early . There is here fire , therefore the Lord shall blow upon his own kindling ; no question we may cast water on our own coals . The heart of the two disciples is burning like an oven , while Christ speaks to them by the way , Luke 24. 31. yet they fortifie themselves , and fetch reasons to strengthen unbelief ; so as they seem to fetch unbelief , and unbelief comes not on them unsent for , ver . 21. We trusted that it was he who should have redeemed Israel , we are beguiled . This is the third day , the women said he was risen again , but none saw him . Strangle not heavenly dispositions , they shall break out . Prop. 3. For the branches of enlargedness of heart ; there is a fulness of the holy Ghost , in the Baptist , in Steven , which was not a transient disposition , but a permanent habit ; but this breaks out in something more then an habit . The Spirit of the Lord came upon Sampson in mighty influences , when he broke the cords , and carried away the ports of the City . Psal . 45. 1. My heart is inditing a good matter ; like a boyling and seething pot , and that puts him to speak of the King. Elihu , Job 32. 18. I am full of matter , the spirit within me constraineth me . 19. Behold , my belly is as new wine which hath no vent ; it is ready to burst like new bottles . There was a heavenly spring , a new fountain broken up in him , and excellently beyond all the friends he pleads for the Lord his soveraignty . O what fulness above measure above his fellows was in the man Christ ! the law was in his heart , and the fulness of grace ; and ( as it were ) to overtake the running over well , he takes whole nights to prayer ; and for Preaching and working miracles , he hath not leisure to sleep or eat . If there be a fire in Jeremiah's bowels , what wonder then prophecying flame out of his mouth , and he confess he was weary with forbearing , Jer. 20. and God obtains his holy end . The people are warned of their sin , when Micah saith in opposition to the empty Prophets , Micah 3. 6. But truly I am full of power by the spirit of the Lord , and of judgment , and of might ; and that fulness fetches influences from heaven , to declare unto Jacob his transgression , and to Israel his sin . This condemns the cold , indifferent , and dead actions of many , who are far from that , whatsoever ye doe , doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the heart or soul , which sayes some duties are soul-less actions , and actions dead without heart and soul . Isaiah would have us , if we fast aright , to give bread ; and not that only , Isa . 58. 10. but to draw out , or vomit out ( so the word ) the soul to the hungry . There is often great scarcity of the soul in our actions , every acting in Gods way being an act of hypocrisie , and a dumb and dead action . When shall we lay the Lords glory to heart , and do things from the soul ? Ah , prayers without a soul ! what influences of grace are here , hearing and no soul-hearing ? 2. There is a wideness and an all-ness in regard of wisedome . Solomon had wisedome , and largeness of heart , as the sand that is on the Sea-shore , 1 Kings 4. 29. So Paul Col. 1. 9. We cease not to pray that ye may be filled with the knowledge of his will in all wisedom . Eph. 1. 8. Christ hath abounded , overflowed to us , in all wisedome and prudence . Col. 3. 16. Let the word of God dwell in you , richly in all wisedome . Here is wideness of heart . 2. And Solomon was but a shadow , and the sand of the sea , which none can number , a shadow of a shadow in comparison of Christ , Col. 2. 3. In whom are hid all the treasures of wisedome . And therefore he went about doing good up and down , sowing good deeds to the world , Acts 10. 38. Whom God anointed with the holy Ghost and with power . Here is wideness of heart , and abundance of influences , and acting of good night and day . 3. The wisedome of Angels is large . Hence that ( wise as an Angel of God ) and also the fulness of God in their affections teacheth us that wideness of heart is outed in continual acting , and so in multiplied breathings of God : and Angels doe not walk and run onely , but fly with wings , cheerfully to doe the Lords will : and what influences must be there , when each having six wings , they cease not night nor day to cry one to another , Holy , holy , holy , Lord God of hosts , Almighty , which was , and which is to come , the whole earth is filled with his glory , Rev. 48. Isa . 6. 3. 4. The glorified see him face to face ( that is wideness of heart ) and they serve him night and day , and weary not , Rev. 14. 2 , 3 , 4. Rev. 7. 9. 5. The more the Prophets and Apostles saw of God , the more the heart is enlarged to teach and to warn every man , Col. 1. 3. There is an enlargement of heart in loving Christ , and in the experimental knowing and feeling thereof , and in godly fear and joy , Eph. 4. 19. Paul prays that the Ephesians may comprehend the love in all the dimensions of it , That ye may be able to know the love of Christ , which passeth knowledge , that ye may be filled , not that it may be in you , but be filled 2. with fulness , that is a wide fill . 3. with the fulness of God , that is yet wider . 4. with all the fulness of God : and then follow influences above the prayers of the godly , v. 20. He is able to doe exceeding abundantly above all we ask or think , according to the power that worketh in us . Of the latter , Isa . 60. 5. when the Gentiles shall be brought in to the Church , Thou shalt see and flow together , thine heart shall fear and be enlarged . And hence wideness of heart in acting , the Church shall willingly receive them , and with joy also , and hold open their gates night and day , v. 11. and influences of grace and glory shall so be rained on the Church , that her Sun shall no more goe down , nor her Moon withdraw it self . v. 20. All her people shall be righteous . 21. A little one shall become a thousand , and a small one a strong nation . Nor shall they be weary in running , Psal . 92. 14. They shall still bring forth fruit in old age , they shall be fat and flourishing . The oyl burns , and the oyl grows ; for Isa . 40. 31. They shall run , and not be weary . A glimmering of newes come that Christ is risen , and John and Peter try their speed , who shall be first at the grave ; and Magdalen outruns both , and seeks with teares , and stayes about the grave until she find her Lord. The Lord must be displeased with our narrowness . How little a portion of him doe we see ? We are not straitned in the Lords heart , but in our selves : He calls for wider hearts , Open thy mouth wide , and I will fill it , Psal . 81. 10. not the mouth , but the heart : our narrow heart , and narrow faith , is like the little hand of the child , who hath not fingers to hold the large and great apple . 2. The fool wants a heart , Hos . 7. 11. Prov. 9. 4. Then must the fooles of this world know little of an enlarged and wide heart , as little as the horse or the mule that hath not the understanding of a man ; nor have they the heart of the new man. Speak to the natural men of the fatness of the Lords house , of all the fulness of God , and the showers of influences of grace , of the anointing of all wisedom , and ye speak to new weaned children . 3. Idlers and sleepers , that run not in the way of Gods commandements , but are hot as fire , and mad , and run as the Galatians in a wrong way , are hence rebuked . Many run , and sleep little , after their corn , and wine , and oyl , after their vineyards , honours , but not with enlarged hearts in the Lords way : They run to set up themselves , and in place of Religion set up all the wicked religions of hell . Toleration is high , but he shall be laid hold on who prophecies and cries against the cursed Altar . 4. There is a Spirit of deadness on many professors , the judgment of the Church of Sardis , Rev. 3. 1 , 2. and hardly can sleepers waken themselves : we pray not as David , Psal . 119. Quicken me , quicken me . Unrenewed professors are painted men praying and hearing , men risen out of the grave , dead on their feet , preaching , praying , hearing , and yet dead . CHAP. X. Of fixedness of heart . 2. Prayer begets an heavenly disposition , and an heavenly disposition again begetteth prayer . 3. Holy acts beget holy acts , and an heavenly disposition begets an holy disposition . 4. The Lord so frames his precepts and his promises , as our actings are suitably required to his influences . 5. These three are to be differenced . 1. The spiritual state . 2. The spiritual temper or constitution . 3. The spiritual condition . 6. The reason of doubling of sentences and words . Psal . 57. v. 7. My heart is fixed , O God , my heart is fixed ; I will sing and give praise . 8. Awake up my glory , awake psaltery and harp : I my self will awake early . MY heart is fixed . Gen. My heart is prepared , my heart is confirmed , established . The doubling of the word , my heart is confirmed , noteth the vehemency of affection . 2. As also the speaking of it to God , O God my heart is fixed , declares the sincerity of it . 3. The speaking to his tongue to awake it , his calling it his glory , as Psal . 16. 9. My glory rejoyceth , that is , my tongue expresseth joy , is an elegant fiction of a person , as speaking to his soul , Psal . 103. 1. Psal . 116. 7. Psal . 42. 11. and noteth some dulness in tongue and heart to praise God : his bidding his psaltery and harp awake , is also an elegant prosopopeia ; as if the harp could sleep and wake . And there is another figure ; the instrument of musick is put for the gift of musick ; he tacitely prayer God to waken up his gift and his grace of musick to praise , and that God would awake himself to praise , being under the sense of the Lords deliverance of him , when he fled into the cave for fear of Saul , and the Lord delivered him out of the hand of Saul , and put Sauls life in his reverence . The words contain 1. The disposition of fixedness of heart . 2. His vehemency of affection in doubling the expression . 3. His speaking of it prayer-wise , O God , my heart is fixed . His sincerity . 4. What the disposition wrought in him , a fixed resolution to praise ; and a waking up of his gift of musick , awake psaltery ; and of himself , I my self will awake early . The word , my heart is fixed , is rendred by Amsworth , my heart is firmly prepared ; Diodati , my heart is re-confirmed , or re-assured ; Calvin in the French , my heart is well disposed ; Geneva , prepared . Q. How got David this heavenly disposition ? 1. The occasion was 1 Sam. 24. as the title of the Psalm bears , Saul with three thousand men-persons , David in the rocks of the wild goats in the wilderness of Engedi ; Saul went into the cave to cover his feet , and David and his men remained in the sides of the cave ; and David went in and cut the lap of Sauls garment , and had in his power to kill Saul , and his men counselled him so to doe ; but in stead of arfrighting Saul and his army , the Lord suggests the fear and awe of God , he durst not kill him . 2. He trusted in God for deliverance another way then to put hands on the Prince , as Psal . 112. 7. A good man is not afraid of evil tidings , his heart is fixed trusting in the Lord. This is the fixedness of faith , opposite to fear and unbelief , when another man would tremble , being compassed with three thousand instruments of death , as many men , as many deaths ; yet his heart is fixed on God , both to believe and to pray . David by prayer , Be merciful to me , O God , and by faith gets this confident disposition , and this confident disposition brings forth acts of believing in stead of trembling , and resolutions to praise and to sing , and give thanks . But if the question be moved how gets David grace to believe , and grace to pray ? Certainly by influences of grace upon the occasion of the delivery : So that here acts of praying bring forth holy dispositions to pray and to praise , as is clear , Be merciful unto me , O God : and God both delivered him , and gives him fixedness of heart to pray and praise , when a natural man would tremble at the sight and fear of so many deaths . And again , a disposition and fixedness of heart brings forth a resolution to praise and give thanks . And 2. a stirring up of himself and his musick to praise , yea and actual praising , v. 11. Be thou exalted , O God , above the heavens , let thy glory be above all the earth . As the herb brings forth the seed , and the seed again brings forth the herb , and so the herb brings forth the herb , and the seed the seed ; and the apple brings forth the tree , and the grape the vine tree ; and again the tree brings forth the apple , and the vine-tree the grape ; the water is the maker of ice , and ice is dissolved into water ; and again that water is turned into ice . Q. What shall beget a holy disposition to pray ? A. Praying begets a holy disposition to pray . When David goes up the mount of Olives , fleeing from Absolom , he weeps and prayes , Psal . 3. and that praying begets a fixedness to believe , and a disposition to pray , v. 6. I shall not be afraid of ten thousand of the people , that have set themselves round about me . Psal . 6. he prayes , Lord , rebuke me not in thy wrath , have mercy on me ; return again , O Lord , deliver my soul . That prayer is heard , and the result is an heavenly disposition to part with wicked men , 6. Depart from me ye workers of iniquity , and a new disposition of assurance , The Lord hath heard the voice of my weeping . And assurance that God heard the man , is a new seed of praying to him again , Psal . 116. 3 , 4 , 5 , 6. Psal . 18. 3 , 4 , 5 , 6. So Psal . 31. after complaints and heavenly petitions , v. 4. Pull me out of the net . 9. Have mercy upon me , O Lord — make thy face to shine upon thy servant , &c. follow heavenly dispositions . 1. Of commending the seeking of God , v. 19. O bow great is thy goodness which thou hast laid up for them that fear thee . A disposition to encourage others to seek God , v. 23. O love the Lord all ye his Saints , &c. A disposition to encourage fainters , v. 24. Be of good courage , and he shall strengthen your heart . How shall I get praying ? Praying helps to praying . How shall I get holy dispositions ? Holy dispositions beget holy dispositions ? How shall I get courage and spiritual strength ? Psal . 31. 24. Be of good courage , and he shall strengthen your heart ; that is , be strong in the Lord , and he shall make you strong in him . So Psal . 27. 14. Wait on the Lord , be of good courage , and he shall strengthen thy heart ; wait I say on the Lord. The courage of faith is commanded , and the argument is , God shall strengthen thy heart , and give thee courage . As if we were the beginners of the good work : so does the Lord frame his precepts & promises to shake us out of our laziness , that we abuse not his grace and gracious influences to wanton idleness . So the Apostle , Be strong in the faith , and couragious , and God shall strengthen your heart , and furnish you . So the Father speaks to his child , lift at this burden , I will lift your arms , and strengthen them to lift the burden , and to bear it . 2. They are refuted hence who say , The Lord bids us be of good courage , and he knows courage and strength is from himself ; yea , but so as you are to goe about acts of courage . He bids us pray , and he knows prayer is his own gift , and the work of his Spirit . It 's so here ; but he bids you pray , that you may pray ; believe , that you may believe . So he commands heavenly dispositions , and he only can give them . So he commands heavenly habits , and heavenly dispositions ; but yet so as ye act . When a Physician enjoyns one for such a disease , strive to have your body and cloathes to cast a good savour : does he not enjoyn also that this sick man should carry about roses , precious oyntments ? Would we act more in God , and pray more , and haunt more in heaven , we should savour more of heaven : And when men complaines of deadness , it is with reflection on God ; he quickens me not , and therefore I am dead ; his Son is the resurrection and the life , and he sends no inflnences of life on me . That is the physical cause , and the Lord is free of your sinful deadness and unsavouriness in so doing : Why ? complain of the moral faulty cause , that is , complain of your self ; complain that ye lie not among the roses ; ye are not much meditating and drawing life out of the precious promises ; ye are not often in wisedomes house ; ye are not much with the King at his banquet ; ye draw not near to his house of wine : habits and heavenly dispositions grow from multiplyed spiritual acts ; and spiritual acts come kindly from heavenly dispositions . My heart is fixed . What is the particular disposition here aimed at : For clearing of this , know a disposition in general ( of which I spake above ) is one thing , and this disposition is another . These three must be differenced . 1. The state . 2. The temper and constitution . 3. The disposition . The state is to be renewed in Christ , or in nature born of the spirit , or yet remaining and walking in the flesh , acted by the prince of the air , that rules in the children of disobedience : the birth and state of living is neither up nor down to the temper and constitution , which is either strong and vigorous , or weakly and sickly ; or betwixt these , the state of living or birth consists in indivisibili ; if the man breath and live in nature , or in Christ , being now a translated person , he hath a natural or a spiritual life : but howbeit some be born again ; some are fathers and experienced , radicated , and confirmed Christians ; others are young men strong in the faith , and both these are of a good spiritual temper and constitution . But there are a third sort that are babes in Christ , and though born again , yet weakly and sickly , frequent out-breakings , much doubting , liable to strong unmortified passions , 1 John 2. 12 , 13 , 14. And to be born of God is common to all the three sorts , and the essence and nature of the new birth agrees equally and univocally to them all : all have their own influences finished to them from Christ ; but the spiritual tempers may differ , as weak and strong , healthy or sickly , good or bad , at least lesse good . But as for dispositions of the regenerate , they are qualities that go and come , now & anon . I judge you will say the new-birth and the heavenly disposition are all one ; For David was born of God , while he was under a wicked disposition to deflour Bathsheba , to kill Vriah , to be avenged no Nabal ; all which were bad dispositions , when the new-birth is the new-birth and saving work of the spirit . And again , the spiritual disposition differs not a little from the spiritual temper . 1. The spiritual temper is permanent ; as one is a weak man until he come out of his childhood ; for so many years or months he is Infant , so long a child , so long a youth : So one is so long a babe in Christ , and grows to be stronger in the faith , and at length comes to be a father in Christ ; but even while the same babes age in Christ continues , and the same weakly and sickly temper and inclination to yield to temptations ; in David new born and a babe , good dispositions may be on to pray , to praise , to commit his life to God in extream dangers , to make Psalms , and yet Davids spiritual temper and constitution is and may be bad and sickly ; as Peter before our Saviours death is born again , and a believer , Matth. 16. 16 , 17. and by his much ignorance and frequent slips , as acting Satans part in disswading Christ from the necessary work of redemption , his carnal confidence in himself , in saying , he should never deny Christ , his smiting off Malchus ea● , his denial of Christ with an oath , it appears that the spiritual temper was weak and much carnal : nor can it be denied all that time when Peters temper was weak ; but when he gave a confession of Christ , Matth. 16. he was under a gracious disposition ; and Peters continuing with Christ in his temptations did suppose a gracious dispo●●tion in these acts of his , and the rest of the believing Disciples , Luke 22. 29 , 30. 3. The Lords Disciples are all born again ( Judas excepted ) but it were hard to say that John , the beloved Disciple , was of the same temper , before the death of Christ , with Peter , who proved more sinfully rash in many things then John. 2. A disposition is a transient impression that may be left upon the spirit by an occurrence of providence , which though it sometime continue long , is not necessarily alway so . Upon the supposed death of Joseph , Jacob refused to be comforted ; upon the departure of the Ark , Phineas daughter in law is disposed to die for sorrow ; which in a great part was a gracious disposition : it s like this great deliverance left a strong impression on Davids spirit , and brought out praising of God. But to the particular : this disposition is a fixedness of resolution to believe , pray , praise , having its rise from this present merciful deliverance , it s opposed to the trepidation and doubting of unbelief , which made him say elsewhere , One day or other I shall perish by the hand of Saul ; which also saith , that this was not ever Davids condition ; but being deserted of God , he was under a contrary disposition : but good it were alway to keep the heart under such a fixedness . Ah , but we are up and down , out and in , as touching stedfastness and unmoveableness in the work of the Lord ; the Galatians did run well a while ; the balasting of saving grace is most necessary : it was a sad word , 2 Tim. 1. 15. This thou knowest , that all they which are in Asia are turned away from me . John 6. 66. from that time , many 2. of his disciples , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took them to things behind , went backward , and 4. walked no more with him : they left both Christ and the profession of Christ . It was a sad suspending of influences when all the Disciples forsooke him and fled , Matth. 26. My heart is fixed , my heart is fixed . The second particular is the doubling of the words . In this and in the following words we have divers considerable characters and properties of heavenly dispositions . 1. The doubling noteth the heat and fervour of affection in David , as that My God , my God , notes the heat of faith ; two gripes of faith is better then one : so saith the tripling of that prayer , O my Father , O my Father , remove this cup , Matth. 26. There is fire in the desire Psalm 57. 1. Be merciful to me , O God , be merciful to me : and twice in this Psalm , v. 5. Be thou exalted , O God , &c. and again v. 11. Be thou exalted , O God , Psalm 46. that is doubled , the Lord of hosts is with us , v. 7 , 11. for his mercy endureth for ever , is repeated twenty six times in one Psalm . 1. In sinners ( in Christ it could not be ) it notes a sort of distrusting of the Spirit ; they will not believe the heart at the first word : Not unto us , O Lord ; that is not enough , the heart is ready to steal the Lord's glory ; therefore he addeth , not unto us , but unto thy name give the glory : therefore the doubling of it speaks the certainty , Gen. 41. 32. 2. It notes that we are to make an eik to our assurance ; my heart is fixed , O God ; therefore two witnesses are better then one , he says it over again , my heart is fixed ; for we shall deny that any such heavenly disposition was in the hour of temptation , and say all is but false work ; in so doing he blows the coal when he finds it smoaking , and blows twice , and strikes the iron again and again when he finds it hot . So he awakes up tongue and voice , musick and harp , gift and grace , to praise the Lord ; as when he finds his heart in a praising disposition , he desires an eik of all creatures in heaven and earth , Psalm 103. all the Angels , all his hosts , all his works in all places of his dominion to joyne with his soule to blesse the Lord , v. 20 , 21 , 22. 3. It notes a fiercenesse and a strong flaming of the affection , and a sort of violence of assenting to the influences of grace which brought on that holy disposition ; which teacheth us when holy dispositions offer a divine violence to the soul to joyn our violence to his violence : we will run , that is our violence ; Draw me , that is his violence . Psalm 119. 32. I will run the way of thy commandments , and press my self to willing and hot obedience if thou shall , or when thou shall , enlarge my heart . 2. To this purpose we are to meet his actings of love , Cant. 1. 4. The King brought me into his chambers , with extolling and praising his love : we will be glad and rejoyce in thee ; we will remember thy love more then wine ; the upright love thee . 3. Let us intend and enlarge the acting of our heart to him . Christ puts in his hand by the hole of the door , which was a strong inward stirring of the Spirit of Jesus ; and the Spouse meets this with bended and mighty acts of loving obedience . As 1. My bowels were moved for him . For whom ? for him , my Beloved , who did stand and knock , while his head was full of dew , and his locks ( wet ) with the drops of the night , v. 2. 2. I rose up to open to my Beloved , and my hands dropped with myrrh , and my fingers with sweet smelling myrrh upon the handles of the lock . Here are both repentance in rising to open , whereas she excused and shifted the business before , and sense of the savouriness and heavenly feeling as of a sweet smell of myrrh , joy , sense of joy and delight in obedience to him . 4. There is a formal holy violence offered to him , the Angel Christ wrestles with Jacob , which is a sort of fighting and opposing his strength to Jacobs strength , and he opposeth trying and tempting reason to Jacob , Let me go , for its dawning ; and Jacob opposeth his violence on the contrary , I will not let thee go until thou bless me . And the Beloved is wrestling to win away , after long absence and much painful seeking , Cant. 3. 1 , 2 , 3. but the Spouse offers violence on the contrary with all her strength , I held him , and would not let him go , until I brought him to my mothers house , and unto the chambers of her that conceived me . 5. Its sit to meet a thirst of the Lords Spirit in a flowing of feeling with a thirst of faith ; when Christ saith to Thomas , John 20. 27. Reach hither thy finger , and behold my hand ; and reach hither thy hand and thrust it into my side ; this was a great condescension of Christ in bestowing on him a flowing of feeling ; and Thomas answers it with a strong act of the application of faith , My Lord , and my God. 6. When strong convictions come upon the spirit we are to yield our hearty assent to him . Matth. 27. 54. the Centurion and the watchers of Christ seeing the earth-quake and other wonders from heaven , say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 23. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true , certainly , undoubtedly this was the Son of God : this was a righteous man : but ah , he calls and we answer not ; we love to be wrought on as stones and blocks , and could wish to be carried sleeping to heaven in Christs bosome . 2. We often suffer the heart to cool and obey not the Spirit in his heavenly disposition , and let the fire die out , and the furnace cool . 3. It were good if we did not counter-work heavenly dispositions by refusing and shifting Cant. 5. 3. of God , and the actings of his Spirit , Cant. 5. 2. open to me ; nay , ( saith the Spouse ) how can I open ? The third particular is , that David speaketh this prayer-ways to God : there may be so heavenly a disposition upon the child of God , as he dare lay it before God in point of sincerity , that it is not rotten . David prayer-ways lays before God the fervor of his desire of God , Psalm 42. 1. As the hart panteth after the water-brooks , so panteth my soul after thee , O God. Psalm 63. 1. My soul thirsteth for thee , my flesh longeth for thee . Psalm 73. 25. Whom have I in heaven but thee ? Psalm 119. 103. How sweet are thy words unto my mouth ! v. 97. O how love I thy law . Psalm 139. 17. How precious are thy thoughts to me . And the Church saith , Isa . 26. 8. Yea , in the way of thy judgements we have waited for thee , O Lord , the desire of our soul is to thy name . Jer. 15. 16. Thy words were found , and I did eat them , and thy word was unto me the joy and rejoycing of my heart ; for I am called by thy name , O Lord God of hosts . Q. 1. May we not lay out rotten and unclean hearts before God ? A. No doubt the pained man may lay out his boils before the Physitian : and confession of sins and of the evil of our ways make way to making of a new creation in us , Psalm 51. 5 , 10. Q. To what end should we speak to God of the sincerity of heavenly dispositions and fixedness of heart ? A. 1. Because neither David nor any of the Saints can order their own hearts under heavenly dispositions , therefore the telling of this to God is a seeking help from him to improve these dispositions . Peter cannot make use of the glory of Christs transfiguration which he saw , except grace help ( in a manner ) glory , and the Lord inable Peter to make the right use of it , as he doth 2 Pet. 1. 16 , 17. and not as he doth Mark 9. 5 , 6 , 7. The Spouse banqueting with Christ in his garden , eating honey and the honey-comb , is in greater danger to miscarry , and turn sleepy and carnally secure , as it fell out Cant. 1. 2 , 3. then when she wants his presence Cant. 3. 1 , 2 , 3. It s not easie to guide a new heart , or to guide and use well the heaven of a fixed heart and such heavenly disposition at the Kings banquet of wine , when he gives the hidden manna and the white stone ; when Christs banner over you is love , and his left hand under the head , and the right embracing you , there is then , if ever , need to pray ; and Christ is our precedent in this when he was transfigured , and in that heaven , so as he seemed to be beyond praying , in a state of praising , yet he prays Luke 9. 29. and then there is need of watching ; yea , a believer is to pray , in a good sense , to be delivered from the evil of our prayers , and from the sinful abusing of spiritual acts of a renewed heart from the evil of the flowings of free grace and heavenly dispositions , so to speak , and therefore should we tremble for fear that our sinful abuse of the impressions of the Spirit and heavenly dispositions move not the Lord to hide his face from his own shinings of grace , and darken his own Sun , and overcloud his noon-day beams , and rays of light and love ; and who knows that God may mar his own feast , and remove the table before the believer eat , because he was sinfully wanton at the sight of dainties , and prayed not humbly that Christ would bless his coming down to his garden , and his banqueting with his Spouse . Psalm 141. David prays for his own prayers : it s a great art to carry equally the running over cup of consolation , or to guide the comforts of the Spirit : when the man is high , the head is giddy . Psalm 77. 6 , 7. I will offer in his tabernacle sacrifices of praise , I will sing , yea I will sing praises to the Lord : this hath been a warmly condition of his spirit , therefore he follows it with prayer , v. 7. Hear , O Lord , when I cry with my voice . The body being warm and sweating , there 's need to take heed that cold get not into the heart . 2. To tell the Lord of our fixedness of heart is a sort of in aging of him to perfect his own new building , and to send rain and summer warmness on his own sowing , and to perfect what he hath begun ; and it s a secret praying that God would make an eik to his own work , that he would give influences of grace , and would be pleased to milk out holy actings , willing and doing out of holy dispositions . Psalm 119. 35. Make me to go in the path of thy precepts , for therein do I delight . If the Lord give freely of grace a disposition to delight in his precepts , he will also give grace to walk in his paths : he that made the plant , creates the tree and the fruit ; he who made the vine-tree , makes the Summer-sun to nourish it . v. 159. Consider how I love thy precepts ; quicken me , O Lord , according to thy loving kindness . The Lord who gives the life of love , and a warmly disposition of heart to the precepts of God , must also give more quickning to that life : he that brings the sown corn to a blade , brings it to an ear of corn , and to be bread : the saving work of grace is one piece , one building , foundation , walls , and covering ; it s one growing tree , root , bulk and branch , one compleat new man : Doth the Lord of free grace create half a new man , or rear up half a new building ? No ; grace is grace is grace going on and advancing , till it be reaped grace , and so glory . 3. He tells the Lord of his fixed heart by way of thanksgiving and praise , as Psalm 131. Lord , my heart is not haughty : he lays before the Lord the depth of the mercy of heavenly dispositions , and of a fixed and prepared heart , though he was at the mouth and entry of death ; the cave was like to be his burial place , being chased for his life into it , yet he tells the Lord he feared no evil in the valley of death . Hence 1. Try the disposition of the heart , see what hearts ye can bring out before the Lord ; its true , the repenting thief could not , as Hezekiah , say , Lord , I have walked before thee with a perfect heart ; or as Paul 2 Tim. 4. 7 , 8. I have fought the good fight , I have finished my course , I have kept the faith ; yet the crown is laid for love , and such as love his appearance , though all cannot wind up to be such fighting souldiers as Paul was : the repenting thiefs flock was small , his race short , yet what he wanted of inherent grace that Hezekiah and Paul had , he had it of free righteousness , and Christ crucified was the gloriation of both . David brings not out his fixed heart in his extream danger , as building his peace on it ; the influence of works on justification and peace is not causative , no more then the poor bride can say she hath put a debt upon the bride-groom to love her with marriage love because she wears his golden chains , his bracelets and jewels ; it s the bridegrooms comliness that he puts upon her : nor can roses and lillies say , our Creator is our debtor , oweth us love because we are subjects bearing his colours , smell , vertue , and beauty of the Creator : What would the rose be if the Creator should take all from it he gave to it ? We know such a rock to be covered with water , therefore its full sea ; here is smoke , therefore here is fire : And ah ! what a heart in death can the unrenewed man bring forth before the Lord ? except he say , Lord , I was never in Christ ; Lord , I never wept for sin ; Lord , I never did a good work for Christ , but all for my self ; Lord , I prophesied in thy name , but I was never born again , but hated all those that were born again . 2. How strongly may the believer argue who hath any heavenly fixedness of heart , or any thing of Christ in him ? It s a sort of holy obligation ( with reverence ) that he shall bring forth to acting all his own holy dispositions ; it speaks an ingaging of holy unchangeableness , that he shall perfect the good work he hath begun ; but be not ye lazy , and do not ye sleep , and say , God shall do of all his grace ; that is a strong argument that the man who habitually uses such logick hath nothing to do with Christ : Ah , the Spirit will do whether I will or not ; and in the mean time thou livest a sensual beast ; know that thou but foments lies of the holy Ghost . Jude puts these two together , v. 19. sensual , not having the Spirit : and before , v. 8. Likewise all these filthy dreamers defile the flesh : dreaming and filthiness are conjoyned . Men dream the influences of grace shall go along with their dispositions for good , and they are but natural dispositions at the best ; and the Lord never said he would perfect nature , and finish works of nature that are begun in swinish dreamers : woful secure dreaming destroys external professors ; men will not awake , neither are they afraid of that condition , but a trembling professor is the surest and safest professor . — Verse 7. I will sing and give praise . V. 8. Awake my glory , awake psaltery . The fourth point in the text tells us what this fixedness of heart produced in David , I will sing ; so we are led to the rest of the characters and properties of the heavenly disposition of fixedness , for it brought forth holy actings , as singing of praise , and awaking of his gift and grace , which flow from holy dispositions : hence the second property of holy dispositions . 1. Once grace brings forth another , and so holy dispositions holy actings ; faith and trusting in God brings forth claiming of God as the mans own . Psalm 16. 1. In thee do I put my trust : Hence v. 2. O my soul , thou hast said unto the Lord , Thou art my Lord. The disposition of believing brings forth speaking ; Psalm 116. 10. I believed , therefore I spake . 2. A disposition of loving God brings forth praying ; Psalm 18. 1. I will love thee , O Lord , my strength . 3. I will call upon the Lord , who is worthy to be praised . Hannah , Jonah , Hezekiah , David the afflicted soul , Psalm 102. graciously sad and heavy , pray and call on God in that case . 3. The disposition of felt mercy brings forth praises ; Psal . 30. 5. O Lord , thou hast brought up my soul from the grave — v. 3. Hence that , Sing unto the Lord , O ye Saints of his , and give thanks at the remembrance of his holiness . 4. David's joyful disposition to glory in the Lord brings forth his dancing before the Ark with all his might , and his constancy therein to be yet more vile before the Lord , what ever Michol said to the contrary ; and this is most sutable to the nature of heavenly dispositions : motion comes kindly from the wheels , when they are oyled ; the heavenly dispositions oyles and anoints the soul , and renders the powers more active , as they anointed wrestlers of old to make them more nimble and active in wrestling . 2. The very intention & apointment of God speaks so much : God hath ordained heavenly dispositions for heavenly actings as he hath appointed the plant to be a tree , the seed to be growing corn & bread ; the Lord sends a praying disposition on David , as a seed of praying ; & a praising disposition that he must rise at midnight and praise , Psalm 119. 62. and prevent the dawning and the night-watches to cry and pray , v. 147 , 148. And an hoping disposition on Job , that when he is dead bones lying in a bed , he must profess his perswasion to see his living Redeemer stand the last man on the earth , and desires his words were printed in a book , and graven with a pen of iron and lead in the rock for ever , Job 19. 24 , 25 , 26 , 27. And dispositions on Elihu to plead for the Lords Soveraignty , so as if he should hold his tongue , he should give up the ghost , his belly should burst like new wine-bottles , Job 32. 19. And Job must plead for God , and for his own integrity , that he was not an hypocrite , as his friends slanderously said , his disposition pressing him , so as he saith , Job 13. 19. Who is he that will plead with me ? for now if I hold my tongue , I shall give up the ghost . And the Lord gives such a disposition of zeal for God to Moses , though he was a man of a meek disposition , that he breaks the two Tables of stone containing the written law , when he heard of the peoples worshipping of the golden calfe ; and such a heavenly self-denying disposition to prophecie on Jacob that in his testament he curses his two sons Simeon and Levi , for their unjust anger against the Sichemites ; and there is such an impression of zeal , and a feaver against Idolatry on Pauls spirit at Athens , Acts 17. that he must dispute against their false gods . Nor are we to think that holy dispositions are but as sailes to the ship , and wings to the bird , which adde no strength to the ship or bird : for they are such principles as doe actively render the soul able for works of grace ; and in nothing doe we fail more then in not striking on the flint to bring out fire . We improve not heavenly dispositions , as the Prophet complaines , Isa . 64. 7. There is none that stirs up himself to take hold on thee . Qu. But to act when the soul is under an indisposition , is as if the bird should fly without wings ? Answ . If we speak of the renewed ones that are in Christ , when dispositions heavenly seem to be a fire quenched out , and turned to cold ashes , we are to stir up and awake the habit of grace , and act thereby ; for the instinct and nature of the new man hath in it virtually gracious acts , and we are to improve the habit of grace . 2. When one disposition is smothered with the down-casting of unbelief ; yet is there an half of a contrary spiritual disposition alive , working contrary to unbelief , by reason whereof David chides his own soul , Psal . 42. 5. Why art thou cast down , O my soul , and why art thou disquieted within me ? hope thou in God , I shall yet praise him for the help of his countenance . Whether Davids soul pleads against Davids soul by the habit of grace , or by an heavenly disposition , or by both , it sayes something to this , that all dispositions spiritual are never so removed , but there is a seed of God which may be wakened up . 2. When the disposition is smoared with heaviness , there is another counterworking heavenly disposition , Psal . 119. 28. My soul melteth for heaviness . Then there hath been some disposition of deadnesse on , yet behold a disposition to pray counterworking that disposition , Strengthen me according to thy word . v. 81. My soul fainteth for thy salvation . Fainting speaks some weaknesse , yet there is a disposition to hope , which counter-acts fainting , But I hope in thy word . v. 83. I am become like a bottle in the smoke ; which is some disposition to deadnesse on the spirit ; but see the counter-working disposition , but I do not forget thy statutes . 3. As the Spirit at length in the renewed prevailes over the flesh , Rom. 7. 23 , 24. so the gracious disposition is victorious over , and hath the better of the sinful disposition : So whatsoever was Davids doubting disposition at another time , or now , when he is forced to flee to the cave , and part with his few Souldiers , his faith and believing disposition prevailes over his fears and doubting , as is clear v. 1. My soul trusteth in thee . 3. He shall send from heaven and save me . 7. My heart is fixed , I will sing and give praise . Else could a slain man buried in the cave sing and give praise ? And let this be considered as the third property and character of heavenly dispositions . Hence under indispositions we would doe as those who would be over the water , if one foord be too deep , try another , and try every foord ; there is an indisposition to believe , there may be a spiritual disposition to pray beside it set to praying ; there is a deadnesse that hinders praying , that the Church cannot speak , Psal . 77. 4. yet there is in the Church a disposition to praise in the same Psalm , v. 14. Thou art the God that dost wonders , thou hast declared thy strength among the people . 15. Thou hast with thine arm redeemed thy people the sons of Jacob and Joseph . Then set about praising ; there is nothing left but the habit of grace , dispositions , motions , experiences are all gone ; turn over the promises , and act upon the habit , and blow upon the live coal , and strengthen that which remaines : when one instrument is broken , the tradesman makes use of another . 2. Though sinful dispositions for a while and the flesh have the better , wait on the Lord , and trust to his strength , and act , the heavenly flamings of God at length shall prevail . The Spouse is drowsie for a while , and refuses to open , and shifts Christ of lodging , Cant. 5. 2. yet at length when Christ puts in his hand by the hole of the door , faith and heavenly dispositions are victorious , and she rises and opens , and misseth , and seeks , and prayes , and becomes sick of love for him , v. 6 , 7 , 8. and bursts out in a high song of extolling her beloved , v. 10 , 11 , 12. Job is under much sadnesse of unbelief and dumpishness of spirit , Job 19. 6. Know that God hath overthrown me , and hath compassed me with his net . 7. Behold I cry out of wrong , but I am not heard ; I cry aloud , but there is no judgment . Hard words ! if there be no judgment for an oppressed man crying to God , there is no providence , no governing God who rules the world ; yet v. 25. I know that my Redeemer lives , I know I shall see him . Get any of the habit of grace and spiritual dispositions , and act with them , and ye shall not want victorious influences upon this ground , because greater is he that is in you , then he that is in the world , 1 John 4. 4. 3. Get heavenly dispositions , and God shall act upon his own work , and bring forth all his own actings out of his own seed . Now the way to get heavenly dispositions is 1. to be much in perusing the word and promises : Davids meditating . 2. Learning . 3. Observing , loving the testimonies of God , prove that David was a heavenly disposed man , Psal . 119. 2. Keep communion with God in praying , hearing , reading , conferring . He who is much and daily among the oyntments of the Apothecaries , smels shall cleave to him whether he will or not , Luke 24. 34. John 7. 45 , 46. Cant. 2. 4 , 5 , 6. 7. 3. Mind much , seek much the things that are above , Col. 3. 1 , 2 , 3. 4. Cherish the Spirit , obey him , grieve him not , work with him , be instrumental under his breathings , follow sweetly and willingly his drawings . See Ephes . 4. 29 , 30. 1 Thess . 5. 19 , 20. Cant. 3. 4. Cant. 5. 8 , 9 , 10. 11 , 12 , &c. 5. Beware of frequent smoaring divine light ; deal tenderly with the light of the natural conscience , and tenderly with convictions and warnings ; if so , you can hardly want divine dispositions and suitable influences , 1 Sam. 24. 4 , 5 , 6. My heart is fixed , I will sing . Awake up my glory . See , the touch of the Spirit in his heavenly dispositions set afloat the tongue . 2. The Psaltery and Harp. 3. David . 4. Davids heart to sing and praise : and though they were all sleeping , they are all awakened out of their sleep : As a great high Spring-tide set all the ships afloat though there were many hundreds of them . And this is the Fourth Character of heavenly dispositions , in which these are considerable . 1. Such as are the dispositions , such are the acts in their nature . 2. Strong and mighty dispositions have strong and mighty actings . 3. Smaller actings of dispositions waken up the soul to strong actings . Sinful dispositions to the love of the world , to vain-glory , empty pleasures , bring forth sinful actings ; the thorn-tree brings forth a thorn-tree , and the thistle-seed a thistle ; it 's clear in Cain , the Pharisees : So gracious dispositions produce acts of love , faith , hope , godly sorrow , works of righteousnesse and mercy . As wine-grapes grow out of the vinetree , and the Lord fits influences of grace for such dispositions : like sowing , like harvest ; and here also men gather not figs of thistles : the vessel smells of good or sour wine : Some must foam out their own shame , and all wonder at the gracious words that proceed out of Christs mouth . For dispositions in Christ were strong habits of grace ; and the running-over fountain and fulnesse of the holy Ghost , the savour of the breath of the anointing , and the dispositions that accompany the fulnesse of the holy Ghost , is a very garden and a heaven : and here there is some truth in that , Cant. 2. 13. The vines with the tender grapes give a good smell . Cant. 5. 8 , 9 , 10 , 11. Psal . 45. 1 , 2 , 3 , 4. 2. Psal . 119. 136. Rivers of teares run down mine eyes , because they keep not thy Law. Some fountaines that are lesse have small streams and ebb-brooks ; other large fountains have mighty rivers and floods issuing from them : we may judg what a fountain both of habits & dispositions are within , where there comes out joy unspeakable and full of glory , leaping for joy , fulness of assurance , like a ship with full sails and full wind . As fulnesse of love and of all spiritual dispositions of tendernesse must be in the bowels and heart of Christ , who sends out acts of enduring pain , blood , shame , death , horrour of wrath , and the curse of a revenging God for sin . The love of Christ needs no exhortation to acts of love ; nor is there need of earnest request and intreaties to the fire to cast out heat , and the Sun to give light : need you exhort an extreme pined-away sick man to be pained and weak , or request the Sunne to shine ? How mighty and strong are the acts of longing and languishing after Christ that flow from love-sicknesse ? and then what suitable influences of grace must goe along with these actings ? what pullings of strength to pluck up mighty cedars ? what an influence of love in God to bear up all things , and so to bear mountaines , to bear torments , to bear new deaths ? O what a mighty arm of omnipotent grace , Col. 1. 11. Strengthened with all might according to his glorious power , unto all patience and long-suffering with joyfulness . A power above all that we think or ask . Thoughts even of men can goe far , and far in apprehending of power and strength , ever that can remove out of their place as many millions of mountains and whole earths , as Angels and men can write on the outmost and highest heavens , East , West , South , and North. Suppose they were all paper , and double , and treble , and multiply them again to millions of millions of heavens , and writ new figures of signes and excellencies on them ; yet the power of grace , furnishing influences , is above these acts of thinking and counting ; and yet the short thinkings of unbelief are at this , can he help me to spit at fame , glory , riches , and a whole earth of pleasures ? know ye his strength and his mighty puls that have translated many ? 3. When the disposition of grace is on , a small object brings forth suitable actings ; Christ lets out one cast of his eye upon Peter , and he went out and wept bitterly ; a small shake of the tree brings down ripe apples , they fall of their own accord : a gentle quiet gale of wind will cause a light swift vessel to make twice as much way as a huge ship : a rent in the garment of a deadly enemy seemes a small transgression ; but to David it hath a mighty smiting of heart . We are afraid to come under the pull of Christs arm , as if it were pain and death to be loved and translated by Christ , John 5. 40. Isa . 30. 10. Jer. 51. 9. Ezek. 24. 13. Some will not be cured , and are averse from being drawn to come to Christ and be saved ; and an hating of meanes is a virtual hating of the sweet and special alluring attractions of grace ; and we value actings of grace at so low a rate , as if we could doe all our alone by pure nature . I my self will awake early . What , was David sleeping , or his tongue sleeping , or his harp sleeping ? yea even when the heart is prepared and strongly fixed to praise , there is some sleepinesse on the man. I insist not on this , that none run so swiftly for the price and wager of glory , but a cramp or a stitch may come on , so as they need a spur , and turn dull and slow . But the 5th Property of a heavenly disposition is to cause the man reflect upon himself and his own sleepinesse . 8 — my self will awake early . What if tongue and voice awake ? what if harp and the gift of musick wake , if mans heart sleep ? 1. Grace hath an immanent working , and a reflect acting on it self and the mans own heart as well as a transient , and a direct acting : the vessel of honour , or the chosen man purgeth himself , 2 Tim. 2. 21. And every man that hath this hope purifies himself , even as he also is pure . 1 John 3. 3. Jude exhorts so v. 10. Building up your selves on your most holy faith , praying in the holy Ghost . Some think if the holy Ghost act , pray , sigh , believe , praise in them , they need to doe nothing , the holy Ghost prayes in me , and in my stead . Nay but Jude wills you to edifie your self : the actings and influences of the holy Ghost are not given to this end , that we should sleep , and sport , and play . 21. Keep your selves in the love of God. Will not the love of God keep the man in the love of God ? Shall not Christ in you the hope of glory keep Christ himself in you ? nay what need were there then of watching ? Watch thou in all things , 1 Tim. 4. 16. Take heed to thy self and to thy doctrine . Then may one take heed to reading , and not take heed to himself , Acts 20. 28. Paul to the Elders of Ephesus , Take heed to your selves and to the flock . They shall not heedfully watch over the flock , who doe not carefully watch over themselves . Is this right , that men should doubt of the influences of God , and fear that God forgets himself and his own begun work of grace , and never fear their own lazy back-drawing ? Why but we should be on our wings , and waken our selves , and crow more loudly . It 's a gracious complaint , Cant. 1. 6. My mothers children were angry with me , they made me the keeper of the vineyards , but mine own vineyard have I not kept . Ask hourly what your own heart does , how the husbandry at home thrives . The Spirit of the Lord was in Jehoshaphat without doubt ; but 2 Chro. 20. 3. When he heard of the host coming against him , he feared , and set himself to seek the Lord. The Spirit of the Lord came upon Jahaziel , but he was not idle , but prophesied and stirred up himself to believe . Often it 's said the Spirit of the Lord came upon Sampson , yet so as Sampson roused up himself , and shook himself , Judg. 16. 20. Spirit-raptures , wherein we lie from duties , are but delusions : all the visions , raptures , and high actings of the Spirit set men on to duties of hearing , prophecying , praying . See all the Scripture for this . CHAP. XI . Of the fourth disposition , which is Love-sickness . 1. Parts of the Text. 2. The meeting of Believers for godly conference is owned by the Lord. 3. Smaller means of grace , and short visits of Christ , are to be highly esteemed , especially when flowings are neglected . 4. Sense is prouder then Faith. 5. Withdrawings of Christ teach us profitably . 6. Except we find Christ , we cannot pray as becomes . 7. The real withdrawings of Christ make no real change in moral or legal interests ; four great interests stand entire and safe under desertion . 8. What love-sickness is . 9. The wisedome of God in suspended influences of grace . 10. The wisedome of Soveraignty therein , and how dependance on the Lords guiding is best . 11. How we may deprecate the pain of love-sickness , and pray for comforts and influences , and 12. may contradict the Lords permissive will. 13. We are to have peace as touching the satisfied for guilt of sin , when we have not peace with the inherent blot . 14. How Love-sickness rightly pains . 15. Pain of Love-sickness . 16. Sense above faith . 17. The Idol of moderation . 18. Of spirtual savouriness . Cant. 5. v. 8. I charge you , O daughters of Jerusalem , if ye find my beloved , that ye tell him that I am sick of love . 9. What is thy beloved more then another beloved , O thou fairest among women ? what is thy beloved more then another beloved , that thou dost so charge us ? THe charge by an oath is given to the daughters of Jerusalem , of whom the Holy Ghost , Cant. 2. 7. Cant. 1. 5. If you find my beloved in the Ordinances by hearing or prayer , tell him : what shall you tell him ? a passionate kind of speech , that I am sick of love . Greek , wounded with love , pained for the want of Christ in his comfortable presence , who was now to her feeling absent . Here is a comfortable dialogue between the Spouse and her companions , who are less experienced with the way of Christ then she ; there was a more comfortable dialogue betwixt Christ and the Spouse , but she slighted that , and therefore now is glad to speak with the servant when the Master is away . In the words there is the Spouses speech , containing a charge , that the daughters of Jerusalem carry a message to Christ . 2. The particular message , I am sick of love . 3. The daughters of Jerusalem their reply and carnal disposition is noted , bewraying their ignorance of Christ , and finding fault with vehemency of words doubled , What is thy beloved ? what is thy beloved more then another beloved ? 2. Yet a feeling of some savouriness in the Spouse in her love-sickness , O thou fairest among women ! The Church did formerly of late confer with Christ , and refused to open to him when he was knocking and showring down influences of grace ; now she is glad to confer , 1. With the smiting watchmen , where she found little of Christ . 2. Next with private Christians in Assemblies . This is a mean of the Lords showring down of influences in the publick and domestick , or less publick meetings of his Saints ; for ordinances of all sorts that are appointed of Christ , they drop down savoury and seasonable dews . The Lord writes in his book the savoury conferences of such as fear the Lords name , Mal. 3. 16. and three things follow . 1. The Lord owns such as are his . 2. His forbearance though there be faults in their service . 3. His making known to his the difference betwixt such as serve God , and such as serve him not : and Zech. 8. the inhabitants of one City encourage the inhabitants of another ; and the fruits of it is 1. Praying . 2. Owning the Saints . And they take hold of the skirt of a Jew ; and both say Christians meeting for prayer and conference want not God , who raines down impressions of grace upon them as his people , especially when they warm one another ; as many coales in one heap make a great fire . Nor is the acting of the Spirit tied only to the publick Ministery ; the Saints take to their houses clusters of wine-grapes , which they feed upon at home . Let the Saints meet , and by conference and prayer draw down new influences of the spirit , Jude 20. Isa . 2. 1 , 2 , 3. Jer. 50. 4 , 5. Col. 3. 16. Heb. 3. 13. & 10. 24. 1 Thess . 5. 14. Tell him . Why did not you your self tell him , when he knocked , and spake , and said , Open to me my Sister . She might have told him her self , when he lovingly knocked , and sweetly and comfortably spoke , open to me , my Sister : now she is glad , wanting his own presence , to send salutation to absent Christ , Ah , I cannot see him my self ! but tell him , I charge you , that I am sick of love . What speaks such a dispensation , but 1. Saints be content to sail with an half-wind , or a side-wind , and improve it well . Husbandmen in the midst of a long continued drought , bless the Lord for twelve hours of Summer●rain , that brings a comfortable reviving . A sight of the Lord in the wilderness of Judah , Psal . 63. when David cannot have Sanctuary-presence , is good . A prayer of the prisoner , or a groan , or Psal . 102. 19 , 20. teares by the rivers of Babylon , and a praying eye and heart looking out at Daniels window , when all those are banished and exiled captives farre from the Temple , are sweet : and we are to make use of these lesser dispensations : though the well be ebbe in a drought , yet here the water is sweet . Fret not because it's ( as Bernard saith ) rara hora , brevis mora . His visits are but half-visits and short , yet they speak whole , rich , and everlasting mercy ; little gold may arle a rich mans inheritance . Ab , I have seen showres of influences in plenty , and now feeds me with far off and half-bedewings ; did ye use them well when ye had them ? 2. It sayes that sense is prouder then faith . Sense complaines the breathings of the spirit are not strong , the wind is not fair : But faith is not content to look through the key-hole , and see the half of his face , and is humbler : Ah , may I but hear of him , or kiss his feet and weep over them , touch but the skirts or the hem of the garments of Christ , and it is good . Some must be feasted with the King , taken into his house of wine , embraced in his armes , or there is no peace , but fretting : But here faith was commended as great , Matth. 15. who would be well pleased with the crums that fall from the table ; nay it was humble , and hungry , and yet lively faith , Luke 15. 18 , 19. Father ; I have sinned , I am no more worthy to be called thy son , make me as one of thy hired servants . 3. Is not spiritual hunger humble ? David had a great room in the house , and was a type of the chief cornerston , and prepared in abundance for the building of the house , and was a man according to Gods heart ; but when he was banished , ah , how happy was a door keeper in his house , Psal . 84. 3. The room of a sparrow or a swallownest beside his Altar is a Kings inheritance , v. 4. Blessed are they that dwell in thy house , they will be still praising thee , saith David , at such a time . Qu. But are not love-dispositions now under desertion and the Lords withdrawing , the stronger and more powerful in Christ ? 1. The very withdrawing of Christ , as touching his end , is mercy , and requires strong missing : Christs hard pulling to be away , suites strong holding on our part , I will not let thee goe ; for there is strength and bones in love to resist a contrary . 2. Dispositions heavenly in the affections , make a huge deal of noise and tumult , as here there is pathetick charging to tell Christ her love-sickness under desertion ; and it 's good when desires for Christ under absence are strongest : that faith humbly and submissively waiting on in hope , is stronger also when it makes least noise and tumult ; as the deepest river without rumbling runs quietly down the banks . But 1. Learn to husband well love-feasts of nearer and sweeter presence ; believe for the time to come ; pray for the time to come ; hear and observe for the time to come ; lay up love in store for times of spiritual scarcity : Ah , we waste dispensations of the love of Christ , and swallow them over without humble believing , and godly watching and fear , and waste prodigally feasts of love : we then learn to grow in experimental knowledge , in solidity of believing ; sense is wanton , and feeds it self , and we neglect faith and the growth thereof . 2. Be submissive when influences are withdrawn ; examine whether they have been abused , and if you might not have made five ten , and had a richer stock if you had been spiritually diligent ; and if so , mourn for the abuse of these showres ; for Paul tells that the Lords working in us to will and to doe , which is showring of influences of grace , is the great teaching argument that lays bands on us to will and to doe : and the Lords teaching David wisdome in the hidden part , Psal . 51. 6. which was holy breathings and inspirations of the spirit , to make the letter of the word effectual , is an argument of heightning his sin of adultery and murther ; and he layes bonds on his own heart to improve influences , Psal . 119. 33 Teach me , O Lord , the way of thy statutes , and I shall keep it to the end . Certainly the Lords sending the first and latter rain on his garden of red wine , and watering it every moment , must lay bands on his people to be plants of righteousness ; and his blowing with the North and South wind of his spirit upon his garden requires the duty of the flowing of the spices and their thriving ; and the spirit of the Fathers purging calls for bringing forth of more fruit ; and the spirits leading requires that we should willingly follow such a guide ; and the Spirits teaching requires that we be docile and spiritual ; and the Spirits convincing , that we bow and yield to his conviction . The Spouse then under the withdrawing of Christ , v. 6. is here put to see her poverty , and speak by others her case to Christ , when she neglected to speak to Christ when he was nearer to her then now . If you find him , tell him . There is then some spiritual capacity , without which the daughters of Jerusalem cannot pray , and that is , if they find him not , Christ cannot be prayed unto , and if the faith meet not with him as Immanuel . Paul saith well , Rom. 10. 13. How shall they call on him in whom they have not believed ? 2. Can one call on God , or cry to him Abba Father , who never laid hold on him as a Father ? Know then that unbelief is an iron door betwixt Christ and many who pray , or rather cry to him : for many pray to an unknown Christ . Could Jacob wrestle with an unfound and farre-off God , Hos . 12. 4. He wept , and made supplication to him : he found him in Bethel , and there he spake with us . Can any knock , and neither find the right door , nor 2. know the King and the Lord of the house within ? ye never went into the Kings chamber , nor to his house of wine , and how can ye speak to him ? Obj. 1. You lay much weight on the quality and worth of prayer , when you say we must first find Christ , before we can pray to him ? Answ . Praying must have some spiritual quality in it , since it●s a work of the Spirit : for speaking of words is not praying . The legion of devils in the possessed man , Mat. 8. spake words , and made a suit to Christ , but they prayed not : Davids enemies cry , even to the Lord , Psal . 18. 41. but pray not . The damned in hell speak words to God , but they blaspheme and quarrel with holy justice , but pray not . 2. The lowest discernable breathing out of a sigh through the holy Ghost , hath as well the nature of prayer , as an eighth part of an ounce of gold partaketh of the nature of gold no less then a mountain of gold . 3. The groaning of the Spirit of the Lord is in every praying , and therefore let none be beguiled , who are destitute of the Spirit ; for no man can say that Jesus is the Lord , but by the holy Ghost , 1 Cor. 12. 3. It 's not want of charity , nor unnecessary discouraging of any , to say a thistle is a thistle , and not a rose , a thorn is a thorn , and not a vine-tree . Where the spirit of grace joynes no influences of saving grace , can you call that speaking to God a work of saving grace ? It were good men were not permitted to treasure up pieces of brass and copper , and suffered to dream they have a treasure of gold . 4. Sense of deadness in prayer oftner speaks the life of prayer ; and a godly sense of blindness is a large measure of seeing , John 9. 41. Obj. 2. Then must we not pray till me first find Christ ? Answ . Not so neither ; for praying fitteth for praying : Stirring of the birth brings and increaseth lively heat ; better mar praying , especially if you dare not dissemble , then restrain or omit praying . Obj. 3. I cry , and I am not heard . Answ . The godly man may move the same doubt , Job 19. 7. Psal . 22. 2. 2. There are degrees of discerning an answer , and degrees of the Lords opening to the knocking of faith ; it were sit yet Magus prayed more , Acts 8. 22. and that he went about means with more sense of deadness . If you find my beloved . The Spouses withdrawing beloved , v. 6. is her beloved . Christ is a seeking , yet , sayes she , he is my beloved . The interest in Christ is moral , or ( in a manner ) legal ; the Father made him ours by free gift , the withdrawing of influences . 2. The shining and smiling . 3. the suspending of influences needful for the act of feeling is physical and real . The Lords outward dispensations make no change of 1. Covenant-interest , the Covenant is eternal ; the Lords absence from his own is not eternal . Nor is there change in relation of interest ; no distance of miles , no frowning or hiding of his face makes Christ leave off to be a husband , a head , a ransom-payer , a Father . 2. Faith layes hold on right and on propriety . When the heirs possession is suspended , and an out-lawed heir , here is an heir ; the use of the breathings and influences is removed ; the mill stands and grindeth not , the ground is plowed ; yet the same Lord and heritor of mill and land remaines . Hang not your rights , writs , and charters upon your sense , or upon the ups and downs of the Lords dispensation ; nor doth a believers heaven stand in the particular out-lettings of the Lords free grace , or his withdrawings , though the more of the Spirit any hath , the more doth their spiritual life and being depend upon the operations of grace ; as all things that grow and have life depend upon the influences of the Sun and Heaven , trees ; and plants , and flowers , and herbs , suffer a sort of death by the departure of the Sun from them , and they begin to live again when in the spring the Sun moves near toward them ; so are the out-goings and gracious influences of the Sun of righteousnesse to the renewed ones , in whom is the life of Christ : for Christ keeps in being his own life , and cannot but keep it in being and operation , Rom. 8. 10. And if Christ be in you , the body is dead because of sin : but the spirit is life because of righteousness . v. 11. But if the Spirit of him that raised up Jesus from the dead , dwell in you ; he that raised up Christ from the dead , shall also quicken your mortal bodies by the Spirit that dwelleth in you . See both the life of grace in this life is kept in being by the Spirit ; and the life of the body , which shall be made spiritual in the resurrection , is restored again by the Spirit of Christ . 2. Deserted soules under the Lords withdrawing would neither cast away their confidence , nor be too securely comforted when the Lord withdrawes ( to speak to the former ) the right in Christ is entire . 2. The bargain of Redemption . Christs act of buying , and dying , and paying a price for his own . 3. The care of the trust and charge of redeemed soules committed to Christ . 4. The act of Atonement made by Christ , accepted by God , by which justice and the law stands fully satisfied , are all whole and untouched under desertion : For our obedience is neither in whole nor in part , neither in toto nor in tanto any penny of satisfaction to the law , but payed upon another account . All these 4. stand entire , and the land and shore sail not , and move not , though the green Sailer judgeth so , because he and the vessel are in sail . 2. Nor is it safe to sleep , and lie and be secure , when the Spirit in his flowings withdraws . It speaks some out-cast , or out-lawry ; and the child should not be quiet , when he knows the Father is displeased : nor would Ministers heal them with all Gospel and hony , and lay aside all Law ; for what cures help the disease and the first fever , the same are good some way for the second fever and recidivation . I am sick of love . As Cant. 2. Greek , wounded of love , the Hebrew word imports weakness , Judg. 16. 11. If they bind me with ropes , I shall be weak as another man. Hence it implies languishing pain , through want of the feeling and enjoying of Christs presence , Cant. 2. 5. Cant. 3. 1 , 2 , 3. Cant. 3. 6 , 8. 2. It implies sicknesse and weakening of the person , as in Amnons love to his sister Tamar , 2 Sam. 13. 1 , 2 , 3 , 4. It comes from apprehended wrath , and the curse of the Law , Psal . 90. 8. Psal . 32. 3 , 4. Psal . 6. 1. Psal . 38. 1 , 2 , 3 , 4 , &c. Dan. 9. 11. Rom. 7. 24. Isa . 33. 24. Job 13. 24. Psal . 77. 7 , 8. Psal . 88. Psal . 80. 7 , 19. 3. It imports the feeling of that pain . The second act of sicknesse , Matth. 9. 12. as to the pain through want of feeling and enjoying God. 1. Two things are here . 1. The want of the life , though the believer be still loved , chosen , redeemed , translated from death to life ; but the Lord , who can put a check-lock and an iron bar on all our comforts , withdrawes , and lets the Spouse swoon , and stayes not the heart with flagons of wine and apples , that is , with the effectual applying of the word of promise , by which the heart is established or strengthened , Jam. 5. 8. Rom. 1. 11. and by which we stay and rest our selves upon the word the Lord , 2 Chron. 32. 6 , 7 , 8. Acts 14. 21 , 22. 2. There is here suspending and the want of the consolations of the Spirit the comforter , which is the other want . Now the Lord hath holy and necessary reasons why he suspends influences to the feeling and knowledge of these rich comforts . 1. His holy Soveraignty . Now soveraignty never acts separated from infinite wisedome , when it 's most abstract from the object ; as in making a world , or not creating any thing ; in ordaining of the same lump , some to be vessels of honour , and some of dishonour . There is a reason of the object , but never a reason concludent , or so objectively binding and limiting the Lord ; but the contradicent , to wit , no created world , no ordaining of some to honour and some to dishonour , should be as good . As we see in thousands and millions of possible worlds of other men , other Angels , and other creatures which he can create . 2. Infinite wisedome judges it fitter that old Jacob weep and be not comforted that Joseph be sold into Egypt , then be a rejoycing free Patriarch at home ; that the man Christ lie before him with tears and strong cries , then that it be otherwise . 3. To infinite wisedom it is clear , that a creature and a sinful creature cannot so measure out sense and comfort as the only wise God ; as it is not so fit all the members of the house , servants , children , strangers should be their own stewards of the bread , wine , and dainties of the house , spices , ointments , myrrhe , aloes , and cassia , as that there should be one wise and faithful servant over the family , that all and every one hand over head run not to the heap . Therefore is the Lord to be adored in his wisedome , as much in withdrawing influences of sense and comforts , as in bestowing them : Judge if all the fatherless infants , and pupils , and minors of the earth were left to be fathers and tutors to themselves , how would it be with their inheritances ? If all the sick on earth were their own only Physicians , whether old or young , should it not be ill with the health of many ? Some cures are worse then the diseases : there is a sickly and unnatural thirst on some persons sick of a feaver ; it would be ill with them if either abundance of wine , or a fountain of water were at their bed-side : the choise and elective faculty of the sick mans mind , is often as sick as his body . Let me not then be my own comforter , but let the Spirit of infinite wisedome enjoy his own office , and be the other comforter , whom the Father sends in Christs name . Q. May not such as are sick of love pray for sense and comfort ? Answ . There are some relative mercies that the Saints may pray for ; and if they be denied , praise and blesse the Lord for the denial of them ; because we often pray for sense , comfort , full assurance , not as they are acts of gracious duties ( which were good ) but as they are taking and alluring rewards and wages before we doe our work . Q. 2. Is not languishing pain in love-sickness after Christ an evil to be prayed against ? Answ . No question we may pray against swooning and fainting of the life of God , and may pray for the contrary comfort , but with submission to infinite wisedom . Some diseases are so diseases , as some fluxes and some fevers , as they are also medicinal helps of health , and healthy and lively diseases . The Lord , and nature under the Lord , gives excellent medicine : who knows but Hezekiah's running botch , which was otherwise deadly , was a natural help to his fifteen yeares health and life which followed ? Look not on the holy Lord when he is acting as a Physitian , as if he were acting as a Judge . Want with good will the sense and comfort that the Lord would have you want in his infinite wisedome . Obj. But whatever we pray for , we are to pray for it with submission , and a reserve to holy soveraignty , as well as we are to pray for sense and comfort ? Answ . It is a doubt and a great one , whether with alike submission we are to pray for that which is bonum honestum , and a gracious duty , as we are to pray for bonum jucundum , that which is pleasant , or the reward of a duty : Hence the question , Whether it be lawful to pray for saving influences of grace , and how far , whether conditionally or absolutely ? Hence the first Assertion . Assert . 1. Whatever the clay suites from the potter , it should be suited , 1. With that general submission , or rather subjection , which all creatures as creatures owe to their Creator : Hence the clay cannot contradict the potter , though but a sinful man , and say , why hast thou made me thus ? Rom. 9. 20. 2. A negative submission is far required , as the contrary , to wit , a chiding and contending with the Lord in any case , whether he give or deny influences , is unlawful ; it 's sin to reply on the contrary to judge or misjudge God , v. 20. Isa . 45. 9. Woe to him that strives with his Maker . See the word in the Hebrew . Assert . 2. It is most lawful to seek influences of grace for duties at all times . 1. The Saints doe pray for influences , Psalm 119. 25. Quicken me according to thy word . 27. Make me understand the way of thy precepts . 29. Grant me thy law graciously . 33. Teach me , O Lord , the way of thy statutes . 35. Make me to goe in the paths of thy commandements . Cant. 1. 4. Draw me . 2. We may pray that God would withdraw his influences from sinful actings , Psalm 119. 29. Remove from me the way of lying . Psalm 141. 4. Incline not my heart to any evil thing , to practice wicked works with men that work iniquity . Matth. 6. 13. Lead us not into temptation . 3. Influences to will and to doe are promised in the covenant of grace , Deut. 30. 6. Jer. 32. 39 , 40. Ezek. 36. 27. and so doth Christ promise the Spirit and his teaching , John 14. 26. convincing , John 16. 7. guiding , v. 13. Then we may suit from God what he promises to give . 4. Our will is to be conform to the holy will of God in his law , Rom. 12. 2. 1 Thess . 4. 3. 1 Pet. 2. 5. Then may we seek necessary helps for these actings . 5. Christ commends praying for the Spirit , Luke 11. 13. Matth. 6. 9. John 16. 23. and James is clear in it , Jam. 16. 6. and therefore he commands also praying for the saving operations of the Spirit and his influences . Assert . 3. There is a two-fold contradicting of the Lords will. One by way of replying , striving and challenging the Lord as doing unequally . This is condemned in the cited places , Rom. 9. 10. Isa . 45. 9. There is another humble contradicting in the woman of Canaan , Matth. 15. 26 , 27. In wrestling Jacob , when the Lord sayes , Let me goe , Gen. 32. 26. In Moses interceding , Exod. 32. 10 , 11 , 12. Yea when Christ commands the disciples to watch , and in order to watching citeth the Prophecie of Zechariah , c. 13. who foretold that the flock should be scattered , and that they should sinfully forsake and deny their Master ; he also charges them to contradict that permissive will and decree of God by which it was ordained that the Lord shall withdraw his influences from Peter and the rest of the disciples , that their sinful weaknesse might appear , therefore suppose the Lord say it 's my decree and will to deny influences of grace to us in such particular actings , it 's the Lords mind that we should humbly contradict that holy will and desire , and pray in the contrary : nor can the Lord command the reasonable creature to will , or not to desire saving grace ; for so the holy Lord should command sin : yea to desire and pray for grace is our duty commanded in the Law , and by Christ , Matth. 6. 12 , 13. Luke 11. 13. even when we pray that the Lords name may be hallowed , his kingdome come , and his will to be done by us and others cheerfully , Matth. 6. 9 , 10 , 11 , 12. we desire to be kept from sin , and to have grace in all things to obey the Lord , though we know that he denies his saving influences to us and to many others . Assert . 4. With this holy contradicting of the Lord will , is conjoyned an humble submitting to the Lords denying of saving influences , without a sinful counter-working of his holy will now revealed , or without charging folly or unequal dealing upon the Lord. For , 1. His own grace is his own grace , and he is free of all debt and obligation to give gracious influences to Angels or men ; as also grace to use the measure of grace given , is rather to be sought then a large measure . 2. There is in love-sicknesse for Christ a weakness of the soul , and a fainting for the want of Christ ; and this may come from the apprehended curse and anger of God for sin , which is a disease after conversion that the child of God may be sick of . So David , Psal . 6. 1. Lord rebuke me not in thine anger . Psal . 38. 2. Thine arrows stick fast in me , thine hand presseth me sore . 3. There is no soundness in my flesh because of thine anger , neither is there any rest in my bones because of my sin . 4. For mine iniquities are gone over mine head : as a heavy burthen they are too heavy for me . Psalm 90. 7. We are consumed by thine anger , and by thy wrath we are troubled ; thou hast set our iniquities before thee ; our secret sins in the light of thy countenance . Therefore that Rom. 8. 14. For ye have not received the Spirit of bondage again to fear , is all one with this , we ought not to receive it , or we have not received the habit , but are and may be under the temptation and actual assaults of that spirit of law-bondage . Now in this sickness in the renewed soul , this is wrong , that the conscience goes back to its old prison , and comes again under the spirit of bondage : for Christ having made our peace by the blood of attonement on the Cross , there is ground of peace with God , as touching the Law-debt of sin ; otherwise we fail against the sufficiency of the paid ransome : but as touching the blot of sin , we are never to have peace that way , and so it is good that the soul is troubled that way ; and that the world is whole and needs not the Physitian Christ , is the death of the world and a worse disease . Hence the third ; it 's also good that the soul is pained for the want of righteousness ; those ingredients make love-sickness a spiritual disposition for Christ . 1. That the soul is sick and pained for the want of saving influences . 2. It is pained with a spiritual burden ; a carnal man cannot be pained with a spiritual burden , no more then a horse or an Elephant can be sad for the want of a reasonable soul , or a sucking child weep because he hath not learning , and the knowledge of a Philosopher . 3. Sickness is a pain and distemper through want of health , and argues a constitution of life , and this sickness is a fainting and weakness of the soul for the want of Christ , he being the health and life of the soul ; and that speaks an excellent soul-constitution , that the soul lives , breathes , enjoys its best being of life , and the most vigorous and strong life in Christ , and when Christ is away in his sweetest operations of felt love and intimate embracings , flamings and out-lettings of free grace , the soul is deadly sick , and there is no cool for this fever but the shining and lovely speaking of the Physitian Christ : love hath killed some because they could not enjoy the party loved . Elies daughter in Law not only is sick , but died because the glory was departed . 4. The fits of this Ague are strongest when the Lord is away ; cold paineth most in the absence of heat ; sickness in the want of ease and life : hence seeking him whom the soul loves in all means , and seeking him with care , Saw ye him ( O watchmen ) whom my soul loveth ? So there is panting , as is in sickmen , or chased wild beasts dying a thirst ; the flesh and the sen●ble soul crying out for the living God. Psalm 42. 1 , 2. My soul longeth , yea even fainteth for the courts of the Lord. In this love-sickness fainting and swooning are neer to dying : the moisture turned into the drouth of Summer : leanness of body speaks sickness ; My heart and my flesh cry out for the living God ; when the pain of the stone , and childbirth pain put some to shouting the sickness must be vehement ; shouting and crying out of pain , O pain of pains , I want Jesus Christ , my soul is away ; this causeth spiritual distempers and doubts ; this sickness keepeth the sick person waking ; there is no sleep , there is no rejoycing : The woman cannot sleep , but riseth early in the morning , and weeps on Angels and men , John 20. 1 , 12 , 13. Ah , they have taken away my Lord , and I know not where they have laid him . It was a branch of this sickness in the man Christ , though of a far other kind , feeling God to forsake him , he with tears and strong cries bemoans himself to God. It 's a wicked disposition 1. to think we shall do well enough without influences , and the breathing of the Spirit . David is in the mist , and misses the way when he prays in his blindness , Lord , lead me ; and misses life and some degrees of it , when he prays so often for quickning : the Artificer that wants his tools and instruments can work none . 2. When a soul can live contentedly and joyfully and wants God , and lives fat and rejoycingly 60. or 70. years without Christ , and never missed Christ ; how few know this sickness ? Especially 1. The pain of hunger and thirst which is destructive to life ; the fruitful earths disease and pain in a manner is want of rain and long drouth ; as Psal . 63. 2. Psal . 14. 4 , 6. Lam. 2. 20. this plague brings forth overwhelming of spirit , stretching out of the hands when one is a dying and cannot speak , the eating of young children ; the hinde for drouth and want of grass calves in the field , and forsakes her young ones , Jer. 14. 5. Few are put to shifts of all sorts for want of Christ . 2. Few know the sorrow and sadness of an absent husband : every wind is blessed in the wifes thought that blows where he is ; every ship that is thought to carry him home is a ship of desire ; the earth is loved that he walks on ; the house blessed that he lodges in ; and when the husband is dead , what mourning does the wife of youth make over his grave ? Ah , few know heart-breaking and sorrow because Christ is gone ; this were a holy moral happiness in the damned in hell , if their sorrow for being banished and punished with everlasting destruction from the presence of the Lord , and from the glory of his power , 2 Thess . 1. 9. were for the want of the saving presence of Christ , which makes holy as well as happy . 3. Impatiency of desire is paining , how long shall the Lord hide his face ? when shall I see him ? come , even so come ; there is much paining impatience in that prayer for the marriage day in such as long for his appearance , Cant. 8. 14. Make haste my beloved , and be thou like to a Roe , or a young Hart upon the mountains of spices . So as the song began with desire of Christs first coming to kiss her with the kisses of his mouth , in Christs more bright appearance in the Gospel , preached by himself in the flesh , and his Servants the Apostles , Pastors , and Teachers ; so it endeth with a strong desire of his second coming , that he would come with speed , as the young harts , which flee for succour to the mountains where spices grow , Cant. 2. 17. as there are divers words expressing this impatient desire , every hour seeming a day , and every day a year to love-sickness , longing for that day the dawning whereof is the eternal celebrating of the solemn marriage betwixt Christ and the Bride the Lambs wife without parting for ever , Rev. 22. 12. Behold I come quickly . 17. And the Spirit and the Bride say , Come . And let him that heareth , say , Come . And v. 20. Surely I come quickly , Amen : even so come , Lord Jesus . These five comes speak loves desire upon the Bridegrooms side , and upon the Brides side in love-sickness . 1. How sweet is it when pain it self makes prayers to Christ ? and want speaks to riches , death and deadness to him who is the resurrection and the life . 2. Yet sense alone speaking often mistakes and chides , yea , impatient sense , mistaking the wise and holy dispensation of God ; for Christs absence is wise , but not unkind and void of love ; he does not ever absent himself because he is angry , or hates such from whom he withdraws his influences , but to increase hunger and lively desire . And 3. Holy missing of Christ . 2. Careful seeking , Cant. 3. 1 , 2 , 3 , 4. Cant. 5. 6 , 7 , 8. And 3. Strong desires of love-sickness are more solid and edifying graces then feeling , sense , and comfort of his presence as we use them ; and these are often stronger when Christ is absent then present , and so the influences of the spirit that accompany missing of Christ . 2. Seeking of him . 3. And impatient longing for him are more useful then influences that accompanies sense . See how lively they are in David when he wants Sanctuary-presence , Psal . 42. 1 , 2. Psal . 63. 1 , 2. Psal . 84. 1 , 2 , 3 , 4. In the Spouse , Cant. 3. 1 , 2 , 3 , 4. Cant. 5. 6 , 7 , 8. compared with v. 10 , 11 , 12 , 13 , &c. Sense never brings forth such a love-song , so highly extolling Christ , as faith under absence . 3. Strong believing and resting upon the promises when the Lord hides himself under love-sickness and apprehended wrath , fetch sweeter influences then sense of presence : as may be clear in the godly , who 1. move questions , yet so as love and faith encline most to the edifying conclusion , and to faiths side rather then to the judgement of sense . Psalm 71. 7. Will the Lord cast off for ever ? faith under a cloud believeth he will not cast off for ever : and will he be favourable no more ? 8. Is his mercy clean gone for ever ? doth his promise fail for evermore ? 9. Hath God forgotton to be gracious ? hath he in anger shut up his tender mercies ? In these questions the flesh and unbelieving sense have a great hand ; the question in sense includes this , Is the Lord the Lord ? and pure faith never moves such a question as that , but the aim and scope of faith is to beat down such questions ; and the sense of faith in these is , the Lord hath not cast off for ever ; the Lord will not leave off to be gracious for ever and ever ; his mercy is not clean gone ; his promise and covenant is everlasting , and fails not . 2. Under the sense of wrath , faith eying the nature of God revealed in his word corrects sense . Lam. 3. 8. When I cry and shout he shutteth out my prayers . Ah , no , v. 25. The Lord is good to them that wait for him , to the soul that seeketh him : that is a harbour in place of a rock . 2. He was unto me as a Bear lying in wait , and as a Lion in secret places . Ah , not so . v. 24. The Lord is my portion , saith my soul , therefore I will hope in him . These are strong and edifying influences of grace under absence . 9. What is thy beloved more then another beloved ? This is not the speech of enemies , for they discern her to be the fairest among women , and see heavenly beauty and grace in the Spouse . 2. They are daughters of Jerusalem , professors , that seek the beloved with her , c. 6. v. 1. yet they are less spiritual , and more carnal then the Spouse . For 1. They perceive her in a passion , and they meet her with a sort of passion , What is your Beloved ? whereof is your Christ made of more then ours ? either enemies or believers , in so far as they are carnal or apt to mistake a spiritual state ; so must the world say of Noah , who was just in his time , sure the world thought him too just ; he 'll build an Ark , and he 'll have all the world to be drowned but himself and his house . Hence Jeroboams word , 1 Kings 12. 28. It is too much for you to go up to Jerusalem . Why ? and the Lord commanded them ; doth God command too much ? is the Lord too strict ? So Satan , Gen. 3. 1. yea , hath God said ye shall not eat of every tree of the garden ? that is a strict Law-giver who laies bands on your eating of fruit which he hath created to be eaten . The believing disciples , Matth. 15. 23. Send her away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she cries and troubles us with her prayers . Were there not some godly who might think Daniel needed not cry his prayers out at his window ? he might pray and not blow a trumpet ? There is an Idol called discretion and moderation , pray , profess Christ leisurely , we think to be saved and come to heaven as well as you . O what precise lips were Davids ! I will not name Baal with my lips , Psal . 16. 4. It 's too great Morosity for Moses to say to a King Not a hoof shall bide in Egypt . What matter of cowes , if the Church of God be brought out of the house of bondage ? what if there were not one Israelites four-footed beast breathing on earth , so the Church live ? And 1. Men that find fault with too much zeal , and cry , moderation , look to that ; walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 5. 15. strictly , precisely , numbring all your foot-steps ; then shall we be called heady , precise , fools . Nay , walk as wise men , not as fools . 2. Moderate professors stint themselves , this I le do , and no more ; it shall do my business . Ah , speak of influences of grace , the ebbing and flowing of spirits , the breathings of Christ , the Kings chambers , the house of wine ; these are imaginations : preach fundamentals , faith and repentance , what should more ? such truths as are beyond fundamentals are not necessary , obliterate them out of the Scripture ; that eight souls were saved in the Ark sure it is not fundamental , many are saved who know it not ; yet if any say its not necessary necessitate praecepti , he is like a man who pulls off the covering off the house , and saith , what aileth you ? I touch not any foundation-stone of the house ; I hurt not the building . What is thy Beloved ? All professors see not with one measure of light : the Spouse is a wonder to many professors not so acquainted with Christ ; some are led to heaven through much love-sickness and pain , and others with stronger influences of grace upon the soul then others ; it rebukes such as are censorious and uncharitable to others , because they have not thronged through the same needle-eye with themselves . Ah! 1. How many cast we out that Christ receives in ? Rom. 14. 3. Luke 7. 39. 2. We look to what men have not , and not to what they have , and consider not what God may give them , Matth. 19. 30. 3. Some see no good in Christ , no good in John Baptist , Luke 15. 1. Matth. 11. 18 , 19. Can any good come out of Nazareth ? no prophet ariseth from Galilee . 4. We pity the sick though our enemy , and extend not compassion to the sinner erring , though the son of the same father . 5. We see the spot in the face , the crook in the nose , but our own unseen boyls we overlook . 6. We see not the secret good in some , and their sincerity which is dear to Christ , Luke 21. 3. Luke 7. 44 , 45 , 46. God hath so ordered , that the infirmities of some of his children are ever visible in the streets . O fairest among women . Here the character of this heavenly disposition of love-sickness , which is called savouriness , the Spouse savours of the Spirit , and speaks like one sick of love , and the daughters of Jerusalem smell this savour , and look on her as the fairest among women . There is a savouriness of grace passive , whereby words and behaviour cast a smell whether the children of God will or not ; and an active savouriness by which those who have any thing of Christ can smell the savouriness of grace in others . Now a word of this savouriness as it is in the head , in Christ , the cause and fountain . 2. In the Spouse . 3. In the single members . The sweet smell of the fountain , suppose a well of rose-water , is the cause of the sweet smell that is in the streams . 1. There is dwelling in him all the fulness of the Godhead bodily . John 1. 44. we beheld his glory as the glory of the only begotten Son of the Father . 2. What a savoury lump and mass of grace must the man Christ be , who is the publick channel of grace ? through him the savoury waters of the Sanctuary , and the river of joy doth water all the indwellings of the City of God , Psalm 46. 3. Christ , God-man , is anointed with the oyl of gladness above his fellows , Psalm 45. 7. without measure , John 3. 34. The fulness of anointing is upon him , Isa . 61. 1. Luke 4. 18. His name is as a precious oyntment poured out , Cant. 1. 3. And the savour of the knowledge of his name in the preached Gospel is sweet , and savours out heaven and life eternal , 2 Cor. 2. 14 , 15 , 16. and the fulness of grace in him , John 1. 16. out of which we all receive , John 1. 16. makes him more , nor savoury , and natural men wonder at the gracious words that proceed out of his mouth , Luke 4. 22. and enemies see some of the anointing and shining of God in him ; never man spake like him , never man did like him , never man lived like him , never man died like him : would we come neerer to Christ by faith and love , we should smell more of Christ . O what a savour hath his birth , his life , his precious oyntments , his death , his resurrection ? he is all savoury , Cant. 1. 3. Psal . 45. 7 , 8. Cant. 5. 13. his lips , like lillies , dropping sweet smelling myrrhe . 2 Cor. 2. 15 , 16. His word a sweet savour of life ; His countenance is as Lebanon , Cant. 5. 15. O what perfume is in his death , the smell of Lebanon is delicious . 2. There is much savouriness in the Spouse , Cant. 3. 6. to the wondering of many . Who is this that cometh out of the wilderness like pillars of smoak , perfumed with myrrhe and frankincense , with all powders of the Merchants ? Cant. 4. 10. the smell of her oyntments is better then all spices . v. 11. The smell of thy garments is like the smell of Lebanon . Now Lebanon was a field where grew odoriferous trees , roses , sweet smelling spices , and herbs in abundance . 3. Every particular professor hath received sweet smelling anointing , 1 John 2. 20 , 27. of the Spirit ; and they that are after the Spirit savour of the Spirit , Rom. 8. 5. 1. Vse . If the savouriness of love-sickness be in any , they shall use means for it ; bring the soul under the influences of the sun of righteousness , for the sun-beams draw out sweet savours , and the actings of love-sickness out of the habit of grace ; such smell as myrrhe and roses , and odoriferous herbs and flowers , and they have within , such comes out ; ye cannot draw out sweet smells out of a dead carrion ; some plague themselves with the Gospel , and the Gospel plagued them : Satans influences for hating of Christ , loathing of the Gospel , persecuting the godly , are mighty . 2. To thrust the heart by acts of love upon Christ encreases love ; to lay him between the breast as a bundle of myrrhe all the night , begets more love-sickness for him . 3. Much praying changes the countenance of Christ and of his ; Jude 20. building up your selves in the most holy faith , praying in the holy Ghost . Much praying mnst be much edifying of our selves in the faith . 4. Know the stink and corrupt breath of many professors , rotten words , corrupt sects speak disgracefully of Christ , as of the man crucified at Jerusalem , of the holy Scriptures at of Ink-forms ; their throat is an open sepulchre . O the dead bones and the rotten smell in the heart which come out in words and actions . CHAP. XII . What may be done in the using of means , hearing the word by us , to fetch influences , if there be any truth in that , Deus facienti quod in se est non negat gratiam . God denies not grace to the man who does what he can . Whether doth God command all use of means external or internal , in whole and part ? 2. Whether grace be above . 1. The desire . 2. The disposition . 3. The prayer . 4. The purchase of nature . 3. No sufficient universal grace is due to Brasilians . 4. Martinez de Ripalda abuseth many Scriptures to prove sufficient grace . 5. No Gospel-promise , no Gospel-threatning in Scripture concerning universal grace . 6. Sinners are now interdited heirs . 7. The connexion betwixt natural and supernatural acting in conversion . 8. Of the natural providence of God Creator , and the supernatural and Redemptory providence of God by which the chosen are converted . 1. IT 's a question whether the Lord commands the only meer bulk of the duty , to use means , and hear and read , whether we act in faith or no ; certain it is not the full and plenary intent , sense or purpose of any command of God to enjoyn acts that are maimed , lame , hypocritical . 1. It 's against the perfection of the command ; The Law of the Lord is perfect , converting the soul , Psalm 19. 7. Not only extensively , but also intensively , and arrests the whole man , and all the thoughts and powers of the soul , and the principles of the moral actions . 2. The Lord forbids rather , and rebukes such an use of means , as includes sinful defects in the principles , manner and end . Psalm . 50. 16. But unto the wicked God saith , What hast thou to do to declare my statutes ? Isa . 1. 12. Who required this thing at your hand , that ye should tread in my Courts in the way and manner that you do . So Christ rebukes the Pharisees praying and alms-giving with the blowing of a trumpet in so doing , and shews them they have no reward for such works , Matth. 6. 1 , 2 , 3. therefore there was no reward promised to such works . 3. Hypocrites , as touching the manner of their doing , do counterwork their own work as touching the substance of the duty commanded : vain-glory , hypocrisie-like poison , and death in the pot pollutes the action as Ink and mire vitiates a cup of wine being mixed therewith ; better it is comparative to do something of the bulk of the duty , then wholly to omit it , and do nothing less or more . 2. Ass . Both all the good action and every part of it , totae actio & totum actionis falls under the command of God : he who commands us to hear in faith , and read with believing , commands us also to walk and journey to the place of hearing , and commands us to encline our bodily ears to give attention of mind to the word , as we hear a moral oration without wandring of heart , though in these ( hear the word of God , consider , hear diligently , encline your ears , lay to your heart what is spoken ) God laies the obligation of a divine command on us , to the physical act of walking to the place of liberal hearing , as to the substance of the act , and a tie to far more , even to do the act with all the spiritual circumstances ; he who commands his servant to go to such a City fourty miles distant , he commands him to go ten miles of these fourty miles also , and while the servant is moving ten miles towards the City , he gives obedience in part pro tanto , and in so far to his masters command : hence it must follow , that giving of alms in the substance of the act , is neerer in nature to the giving of alms in a spiritual Gospel-way , then not giving of alms at all , but a closing of both bowels and hand to the starving and famishing of the poor . To the other question it may be enquired , 1. Whether grace be above the desire of nature ? Answ . Nature hath no power of getting supernatural gifts by the strength of nature ; but nature hath a capacity , not such an actual desire , which supposeth use of reason and discourse to supernatural happiness ; a capacity is an inclination to that which may perfect it ; so man intends or enclines toward God , and is unquiet while he find him : but it 's to abuse all Grammer to call a natural capacity an inbred appetite , and natural desire . 2. Whether grace be above the disposition of nature ? Answ . This receives the same answer almost : the habit of sin by which a man is dead in sin , Eph. 2. cannot consist with a sweet disposition of nature to get grace ; the same wine cannot be both sweet and sour ; nor is there any sweetness in sour and bitter or unrenewed nature . 3. Whether the grace of God be above the impetration , purchase and prayers of nature ? Answ . The Scripture teacheth us of no prayers by natures help , but by the Spirit interceeding in the Saints , Rom. 8. nor of any purchase of grace that nature can make ; grace prevenes nature , but nature prevenes not grace . 4. Whether grace be above natures merit ? Answ . It were strange to say that nature can of condignity merit grace , so as God should be unjust if he deny grace to nature : where is that written ? and does not this make man and nature to make God a debtor ? as for the other merit of congruity , if grace were not above this merit , we should teach that nature may so far act as to make God a debtor to the mans acting , as God should fail against decency , good manners , courtesie , if he should deny saving grace to Seneca , Cicero , Aristides , and such . 5. Whether to the man , who prepares himself by the works of nature to receive grace , any supernatural grace is necessarily due ? Martinez de Ripaldo saith , this opinion cannot be defended , sine scrupulo , without some scruple of conscience : but an opinion may be true , and yet by some weak conscience cannot be defended without some scruple of conscience ; but it is the bottom and marrow of Pelagianism , as any versed in the doctrine of grace , and in Augustine , Hieronymus , Fulgentius , their works know . 6. Whether the Lord does infallibly tie grace to works done by the strength of nature , not as to a disposition or merit , but as to a condition by the law of God ( saith Martinez ) or by the law of grace , and covenant of grace , and pur-chase of the merit of Christ ( as Alvarez . lib. Respons . ascribes to divers School-men and Jesuits ) which condition is conjoyned with the gift of helping grace . This hath no shadow of ground in Scripture . 6. Whether Gabr. Vasquez . 1. part . disp . 91. q. 1. 14. doth upon good grounds defend that rotten opinion of the School-men ? Whether God doth confer such an help of grace , which is necessarium ad fidem & justificationem necessary and sufficient to saith and justification , to the man who doth what he can , ex viribus gratiae naturalis , by the help of natural grace ? this also destroys it self . Q. 7. Whether or not God useth to give sufficient grace , or not to deny sufficient grace , and other more abundant helps of grace , to him who does what he can by the strength of grace intrinsecally supernatural ? This is not better then the rest ; for it supposeth that free-will disposeth absolutely of , and determines this grace , and earns by its endeavours faith and justification ; no man ever yet did what he can . Q. 8. Whether Martinez de Ripalda , Tom. 1. de Ente supernaturali lib. 1. disp . 20. sect . 3. sect . 4. sect . 5. saith right , that God doth so ever confer helps of supernatural grace to all men , as he stands and knocks at the door , Rev. 3. 20. and it s in mens free-will , be they Jews , Christians , or Pagans , to open and believe ; but grace , ex lege providentiae supernaturalis est necessaria , is necessary to excite and stir up free-will . Hence these Assertions . 1. Assert . This rotten principle of the School-men , that to the man in nature who does what he can , either by the strength of nature , or by the strength of some grace which is sufficient , universal , and common to all men , but yet determines not the will , but leaves it to its own indifferency to will or nill , God denies not saving grace for conversion , is not to be holden . 1. Because the places which speak of our natural inability prove the contrary . Now if the natural man cannot know nor discern the things of God , but judges them foolishness 1 Cor. 2. 13 , 14. If his wisedome be enmity against God , and is neither subject to the Law of God , neither indeed can be , Rom. 8. 7. If there be a necessity of the Spirit of revelation , that the eyes of the understanding being inlightned he may know what is the hope of his calling , and what is the riches of the glory of his inheritance in the Saints , and what is the exceeding greatness of his power to us-ward who believe , Eph. 1. 17 , 18 , 19 , 20. And if as touching the will and the affections , he be wicked in all the frame and imaginations of the heart , Gen. 6. 5. Gen. 8 , 21. Jer. 17. 9. Ezech. 36. 26. Ezech. 11. 19 , 20. and that he cannot believe or come to Christ mediatly or immediatly except it were given him of God , John 6. 65. Phil. 1. 29. 1. Act. 5. 31. 2 Tim. 2. 25. and except the Father draw him , Joh. 6. 44 , 45. Eph. 2. 1 , 2 , 3 , 4. Tit. 3. 3. Why should the Masters of general grace tell us that Christ enlightens every man that comes in the world ? Joh. 1. 9. for men enlightned by Christ the true light , are no more blind then seeing men , and because this is actual illumination , give us a place of Scripture where it is said , that all the Brasilians , Indians , and other Gentiles are actually illuminated by Christ the true light even from the womb . If from the womb , when was that true Eph. 5. 8. Sometimes ye were darkness , but now ye are light in the Lord ? for such as are actually illuminated by Christ were never darkned : for the actual illumination denominates men as truly as the morning light names the air lightsome . And when did the Ephesians and other Gentiles walk in the vanity of their minds ? having the understanding darkned , being alienated from the life of God , through the ignorance that is in them , because of the blindness of their heart ? And if Christ shall destroy in this mountain the face of the covering cast over all people , and the vail that is spread over all nations , Isa . 25. 7. then there is such a covering and vail over all faces : and if people be blind in darkness , and under the power of Satan , Acts 26. 18. untill the preached Gospel open their eyes : If Christ the true light do actually illuminate the Brasilians , Indians , Turks , those of China who never heard the Gospel , is a question . 2. If Christ stand at the door of the heart of Brasilians , Indians , and knock , and they have power of free-will to open , as Martinez saith , and the Lord every moment knock and awaken up the will by moral swasion , or preaching of the Gospel ( the Pelagian grace ) by inspiration , which adds no new strength to the will ; then is there here a market for the buying of influences of saving grace : how comes it that never man in Brasilia , India , was ever converted to Christ , and professed Christ ? The Scripture which saith , there is no name under heaven by which men are saved , but by the name of Jesus , Act. 4. 12. is here silent ; all stories of human writers are silent . 3. The place Rev. 3. 20. is meant of the visible Church of Laodicea , v. 14. to the Angel of the Church of the Laodiceans , write , These things saith the Amen , &c. 18. I counsel thee to buy of me fine gold tried in the fire , &c. Did ever Christ by John or any other Apostle or Pastor write Gospel and command faith and repentance to the Angels of the Churches of Brasilia , India , and those who never heard any such Gospel-counsel to buy fine gold and white raiment , and eye-salve from Jesus Christ ? as also the Jesuit with the same breath names this converting and saving Gospel grace ; for he cites that of John 15. without me ye can do nothing : and the other texts hereafter , which our Saviour clearly expones to be growing in Christ , as branches in the vine-tree , by faith drawing life from Christ , v. 4. Abide in me , and I in you ; as the branch cannot bear fruit of it self except it abide in the vine , no more can ye except ye abide in me . 5. I am the vine . 8. for without me ( the true vine ) ye can do nothing , ye can bring forth no saving fruit . Now ▪ the bastard-grace which the Jesuit will have to be saving , and Christ knocking at the door is nothing , but cogitationes & affectiones naturales honesti : and I should gladly know if Christs meaning , John 15. 5. Without me , ye Brasilians and Indians , and except by faith ye abide in me , as branches in the vine-tree , you exercise no acts of desiring or thinking on an honest object , nor can ye do what is in you to attain to natural thoughts of the same kind . Must the Jesuit have the Apostle to speak to the Brasilians and Indians , O ye Brasilians , work out your salvation with fear and trembling ; for it 's God that works in you to will and to do , Phil. 2. in all honest natural thoughts . And 2 Cor. 12. 6. God is in you working all in all ; that is , v. 11. All these worketh the same Spirit of God , giving to you Brasilians the spirit of wisedom , the gift of healing , the gift of working miracles , as v. 7 , 8 , 9 , 10. And the God of peace ( Heb. 13. 20 , 21. ) make you Brasilians perfect in every good work to do his will revealed in the Gospel , working that which is well pleasing in his sight through Jesus Christ . If this be not abusing of Scripture , what is it ? for he cites these Scriptures . So Prov. 1. Wisedom crys without , she uttereth her voice in the streets . Christ , the eternal wisedom of the Father , never proclaimed the wisedom of the Gospel , which hath so many Gospel-promises annexed to it , to the stupid Brasilians : read Prov. c. 2. c. 3. c. 4. c. 8. and the manifestation that God makes to the Gentiles , Rom. 1. is a natural , not a Gospel manifestation . But I cannot stay , see the Authors on the Margin . 3. He who loves persons and hates them e're they be born , or do good or ill , and hath mercy upon these same by softning and hardning their hearts , not because they run , or run not , or will , or will not , but because the Lord hath mercy on whom he will : then there is no purchasing by our endeavours of the work of conversion . 4. All Gospel-promises and all Gospel-threatnings are revealed in the Old and New Testament as well as the Gospel it self , and the Gospel-commandment ; for an unwritten Law and Gospel binds not us . But neither in Old or New Testament is there such a promise . The nation and the person that doth such things shall be rewarded with the blessing of the preached Gospel . Nor is there any such threatning that the nation or person that commit such sinnes , and omit such duties , shall be punished with the want of the preached Gospel for ever , and with the want of faith and repentance : only the latter suffers an exception in persons that sin against the holy Ghost : for of Nations that sin , and that before they hear the Gospel , we read not . It 's true , the word of the Kingdome for great sins may be removed , Zech. 11. 5 , 6 , 8 , 9. v. 12 , 13 , 14. Amos 8. 4 , 5 , 6. v. 11 , 12. Matth. 21. 33 , 34 , 35 , 41 , 42 , 43. Acts 13. 44 , 45 , 46 , 47. Rev. 2. 5. But that proves nothing , it 's because the elect in that place doe fail , and there be not any chosen thereto called . 5. Nor should the glory of conversion be due to the grace of God , but to our well-guiding free-will , and to the works of righteousnesse ; that we had done contrary to 2 Tim. 1. 9. Tit. 3. 3. Eph. 2. 4 , 5. if we could procure by our good endeavours our own conversion . 6. But so much the man fallen in sin is under the state of enterditement ; as the eldest Son of a King , who is a fool , is declared an idiot , and the government not committed to him . In the Gospel the Lord hath declared man a simple fool , and laid the Princedome of grace and glory upon the Catholick Tutor and chief heir Christ Jesus ; yet we fools will needs be Masters and Free-men before we have served our apprenticeships . Gladly would we be from under the dominion of Christ and free grace , and be our own ; yea even fools and mad men take it not well to be fettered and in bands . 7. Influences of free grace , and the gracious actings of the spirit , are paid for by the price of blood , Heb. 13. 15. Let us by him ( then ) offer to God the sacrifice of praise continually , Phil. 4. 18. Heb. 13. 15 , 20 , 21. 2 Thess . 2. 16. The budding and blooming of the branch in every act of growing , depends upon the immediate impulsions of life , and from the sap of life that is in the root , and the vine-tree Christ . Assert . 2. But the habit and seed of God being within , though the indisposition be great , yet we would act , doe well . 2. Because a natural heat in literal stirring doth pre-paratively work upon the soul ( though not by way of any Gospel-promise ) to make it ready to receive an influence of believing . Moses his wondering at the bushes burning , and it was not consumed , made him draw near to see more of God , and the acting of faith : and wondering ripened Christs hearers for influences of believing ; so Cant. 5. 6. Moving of the bowels makes way for influences of opening to let the Beloved in , and of praying and seeking . 2. The very noise and literal stirrings in these actings , have far-off acting upon the dead habit to awake it up ; so beating of the lump of perfume , wakens up the smell . The blowing of the wind on the garden of delicious flowers extracts sweet smelling : the first three or four throwings of the iron bolt in the ship , brings not out water ; but five or six causes the water to flow out apace . The two disciples conferring , Luke 24. concerning Christ crucified , seem cold and indifferent ; yea there is much unbelief and deadnesse on the Spirit , v. 21. We trusted that it should have been he which should have restored Israel ; though they say he was a Prophet mighty in word and deed before God and all the people , v. 19. Yet their speech saith their heart was very cold concerning his office as Redeemer , and concerning his Resurrection ; but they goe on in the conference , and pursue the duty , though literally , till he begun , v. 25 , 26 , 27. to open the Scriptures to them , and then the heart begins to burn with heat , v. 32. It 's considerable that the woman of Samaria's is very literal at the beginning , and only concerning Jacobs well ; yet she going on in the conference , there comes a warmnesse , and a liking , and a seeking of the water of life , and a discerning of Christ to be a Prophet ; and at length a warmnesse , of faith in believing him to be Christ , and a leaving of the water-pot , and a running to the City to invite others to come to Christ . Here it is that the first three or four steps bring not heat upon the man ; but to walk a mile brings warmnesse . To strike the flint oftner then once brings out fire at length ; and when there is a kindled and a fixed habit of grace , and gracious dispositions , flamings of heavenly dispositions follow apace : because creation is a mids to the execution of the decree of predestination to life eternal , therefore he who in predestination to life giveth his own to Christ , John 17. 2 , 6 , 11 , 12. v. 6. hath established a new supernataral providence , or a providence of redemption different from that providence of God Creator , which should have been , if Adam had never sinned . Of this providence these Scriptures are to be understood . John 5. 17. My Father worketh hitherto and I work . Col. 1. 16. All things were created by him and for him . 17. He is before all things , and in him all things consist . Hence Rev. 3. 14. He is the beginning of the Creation of God. Col. 1. 15. Who is the image of the invisible God , the first born of every creature . Rev. 21. 5. And he that sate upon the throne said , Behold I make all things new . Heb. 1. 3. Vpholding all things by the word of his power . 1. As by the first fall all things fell . 2. The first Adam was the publick catholick misguiding Tutor , who marred and destroyed all ; and the Creation , and the workmanship of heaven and earth was made subject to vanity , because of mans sin , and is now as a woman travelling in birth , crying in pain under corruption and vanitie , Rom. 8. 20 , 21 , 22. So the second Adam coming to the throne , made a new heaven and a new earth ; and as a Midwife to the travailing woman , brings forth the birth , the free sons of God , & carries on the work in bringing the man Christ in the world ; for the man Christ is not created and brought in the world by God simply as Creator and Law-giver , by the covenant of works , but by God as now acting to redeem the world , and making a new Creation and a new world . 3. Hence the blessing of the creature , and of the earth , which was under a curse for mans sin , Gen. 3. 17 , 18. is now from Christ , whom he hath appointed heir of all things , Heb. 1. 2. and by reason of Christs reigning and sitting at the helm of the world , and governing all things , all the creatures because of this King are called to rejoyce , as Psal . 96. 11. Let the heaven rejoyce , a●d the earth be glad ; let the Sea roar , and the fulness thereof . 12. Let the field rejoyce , and all that is therein : then shall all the trees of the wood rejoyce . Psalm 98. 8. Let the floods clap their hands , let the hills be joyful together . See Isa . 49. 13. Isa . 65. 7. Jer. 31. 11 , 12 , 13. 4. And look , as when a Kings son and heir is married , all the servants and Courtiers are cloathed in Scarlet and gorgeous apparel : So when Christ is declared Mediator , husband and head of the body the Church , the whole servants of the creation have a new right , through Christ the heir of all , to the liberty of the sons of God , and to be delivered from bondage . And hence the Saints have a right through Christ to the influences of this new providence , the chief of which are the influences of saving grace : and though there be no promise made to the chosen , do this and ye shall be converted ; yet Christ hath by his blood merited conversion , and influences for conversion to them ; and as in Christ all providences are redemptory providences , so hath the Lord ordained according to the decree of predestination and of redemption , that hearing , coming to such a place where Acts 2. Peter preaches , where the Gaoler heares Paul , Acts 16. to the well of Jacob , where the woman confers with Christ beyond her intention , are means of the conversion of such as are ordained to salvation ; so as providences of themselves natural , are sometimes through the intention of God made redemptory providences for the conversion of the chosen . 3. There is no connexion promissory betwixt natural or literal acting begun , and spiritual acting and heat of the life of Christ : As these actings are considered in themselves , they seem to be one web ; but the one part of the web is course and grosse cloth , the other is silk and cloth of gold ; they depend one upon another as some providential and general means , and are intended of God. 2. there is a coevistence betwixt them by a practise of grace , not by a promise of grace . 3. There is an order of priority and posteriority betwixt them . 4. There is a vicinity material betwixt them ; as five is a number nearer to seven then three ; and yet three , five , seven , all differ among themselves in nature and essence : to hear is nearer to hearing in faith , then no hearing at all , or obstinate turning away the ear ; they are knit together as a piece of institution watered ( if I might so speak ) with a command , and a heavenly acting of God ; for as was said before , the literal acting some way falls under a commandm●nt : he who commands hearing in faith , commands hearing also . 4. If there be a literal fixedness of consideration in looking to the duty , and some literal missing and sense of deadness : it puts the man in the borders of a spiritual duty , and hardly wants the soul so acting the saving flowings of the Spirit : the very bulk and body of a promise may give some literal wakening to a dead soul ; and the skaddings of a threatning ma● put the dead soul in some motion , 2 Sam. 12. 1 , 2 , 3 , 4. David gives a literal hearing by the light of a natural conscience to Nathans general parable . At length , when the Spirit sets it on by application , thou art the man , David , v. 10 , 11 , 12 , 13. comes to some life of confession , I ●ave sinned ; and there begin the spiritual seeds of Psalm 51. Indeed these two , the literal part , and the spiritual part , make ( as it were ) in gross one bulk or body of a work ; but they are conjoyned as the clay and the gold in Nebuchadnezzars image ; they are joyned by God , not by congrui●y or decency on the Lords part , but of free grace , not by promise , not by merit , nay , not as work and wages , but accidentall , as touching their natures , yet the wise Lord intends the one ●or the other ; it 's therefore good to be about means : the waiting at the tyde is not sailing , yet it makes way for sailing . What connexion is there betwixt Saul's journey in seeking his fathers asses , and Samuel's anointing him King of Israel ? none at all , but a providential union there is ; but no man can say that there is here either a divine institution , or a gracious promise , yea , or a congruity of means and end , of work and wages : though there be something of a marred institution in dead and dull hearing tied to saving believing : here the same sweet breathing that falls on the rose , acts on the hemlock , which to me is some mystery , to others merit of congruity ( which is detestable ) to others a free promise ( but it being examined well is but merit ) to others half a promise : however the dispensation forbids laziness , and commands all , even though yet in nature , to go about duties as creatures rational covenanted externally with God. CHAP. XIII . Q. 13. What the unrenewed and the renewed can do in the respective dead condition at the use of means ? 2. Influences work as God sets them on . 3. A gracious heart reflects upon it self . 4. We may do more by the habit of grace then we do . 5. Divers cases of renewed and unrenewed . 7. No promise is made to using of external means only , yet a sad threatning is made to the not using of them . 8. The opposition by unbelief that reprobates make to the Gospel . IT is a matter of difficulty to determine , because of the various cases , what we may here do in the using of means . 1. Unrenewed men and renewed both can do less in using of means , when two mountains and two rivers are in the way , then when one only is before them ; an unrenewed having both his natural corruption and a strong temptation against him can do no less . So Naaman by his office being obliged to go to the house of the Idol-God Rimmon , and not yet converted , could more hardly abstain from that outward Idolatry , then now when to natural corruption fear of offending his master the King of Assyria is added . No doubt Pilate naturally loathed and hated Christ , as Herod Acts 12. did the Apostles and the Gospel , but when Pilate is afraid to offend the people , and to seem an enemy to Caesar , and Herod willing to pleasure the Jews , it 's no wonder then both be not only weakned in using the means to believe in Christ , but also positively oppose Christ and the Gospel , and if both had been engaged in a profession of Christ , as many now are , they might have used means more largely to believe , and preferred Christ not in their heart and real estimation of mind to men pleasing , but in some externals also ; but that should be no concludent argument that they really loved Christ , because a name may put men to hazard court , and means , and life , rather then deny Christ . 2. This seems a considerable difference , the earth cannot plow and sow wheat of it self , yet when it is plowed and laboured , and seeded , it can enlive and nourish the sown corn ; but though we can do much more in the using of means then we do , yet means work upon us , if they be only external , by no necessity of nature , but according as he stirs , who hath mercy on whom he will , though men run and will : Nor can we deny but the child of God , indued with an habit of grace , hath actu primo , a power to draw life from the head , as the living members can draw nourishment from the stomach through the liver and veins ; yet the Sun and heaven hath influence in all actings of nature ; the necessity of actual grace doth not remove any of the vertue and power of the habit of grace : so doth the renewed heart lie fair to a Gospel-command : and as actions vital are immanent , and received often on themselves , so here , the heart renewed can work upon the heart . Prov. 23. 19. Hear thou my son and be wise , and guide thine heart in the way : it 's grace that guides the heart in the way , but the graced heart also guides it self , in its manner of working , in the way of God. 1 Tim. 5. 22. Keep thy self pure . 2 Tim. 2. 15. Study to shew thy self approved unto God. Jude v. 21. Keep your selves in the love of God. So 1 Joh. 3. 3. Every man that hath this hope purifieth himself , even as he is pure . The sea purgeth it self of mire and dirt , and new wine casteth out the scum and refuse , and gold melted seperates and casts out its dross , and the superfluity of the mettal ; far more doth the renewed heart keep it self by a lively power against every power contrary to it self : only the heart cannot plow the heart , and remove its rockiness , the Lord by an omnipotent infusion of a new spirit doth that . Ezech. 36. 26. I will take away the stony heart out of your flesh , and I will give you an heart of flesh . Now 2. The renewed man does not so much as the renewed heart would carry him to do : it 's clear saving wisedom , if David had improved it , should have kept him from adultery and murther . Psalm . 51. 6. Beh●ld , thou hast delighted in truth in the reins , and in the hidden part , thou makest me to know wisedom . So is fornication against the price of redemption that Christ hath given for us , 1 Cor. 6. 19 , 20. 3. The renewed man may and doth forget that the habit of grace is given to him to trade withal , and for promoving of acts of sanctification ; he thinks as Papists do , it 's given to be his justification and pardon , and that it may compense his other sins ; this I may do because I am a renewed man ; and the gifts and ca●ings of God are without repentance ; and God will dispense with it , I being in a state of grace . But the Scripture saith , 1 Kings 15. 5. David did that which was right in the sight of the Lord , save only in the matter of Uriah the Hittite : and so David's being a man according to Gods heart was no shelter to his shedding of innocent blood . Now grace is not given to the child of God as a piece of overguilded copper to a child to play withal , as if he needed not to trade with it , nor to put it to the bank . 3. The unrenewed man is under the debt of Gospel-obedience to Christ : a deep habitual sleepiness on the sluggard frees him neither from an obligation to the duty of plowing , nor from that justice of God which cloathes the sleeper with rags . Now the shift that the natural man hath , is , No man can come to the Son except the Father of Christ draw him : it 's true , and Scripture-truth of it self ; But it 's told , 1. By the proud and the lawless bankrupt as a shift . 2. It is told also by the humble and broken diver . In the former mans sense the meaning is , I cannot believe ; I can do no more , he denies me grace , blame himself ; hence he must keep his lusts . But 1. Nature and acting of nature must be before the acting of grace ; he hath not denied to you the grace of using external means , to come to the assembly of the Saints , to lend the ear , and not to turn the ear away from the law , and this you refuse . 2. Proud fools would cashier both Law and Gospel : but that eminent preacher Mr. Will. Fenner , God will not help that man to go that hath legs to go and will not . 2. God is to be waited for in the way of his judgements , Isa 26. 8. so thou must not look to fetch God out of his walk , the means of grace and salvation . 3. Heaven is an end , and an end can never be gotten without means . 4. God will not set up another door to heaven for any man in the world — he 'll never make another Bible ; either be ruled by this or by none : the drunkards way shall never be his ; the worldlings way shall never be his . The truth is , the carnal man would be carried sleeping with his lusts and filthiness in Christs bosome in heaven , as an eagle flies over a river and never wets one feather ; he would be over word , reading , hearing of Sermons , learning , knowledge , repenting , mortification , self-denial ; there be no Bibles nor Ordinances in heaven , and by a miracle he would be over all these : otherwise I hear , I pray , I whore not , but the way of doing I cannot reach ; and if I cannot get this way chalked out , let me lie ( saith he ) where I am ; God can do this , and he will not , but he will have the Gospel , like a milstone , tied about every mans neck that shall be saved . Even among men this is no excuse , ah , you must pity him ( say ye ) it 's his natural temper ; he is mad in a prevailing habit of malice , he is kind and loving otherwise : will ye judge and law-absolve him from the guilt of man-slaughter , and spare his life for that ? Another acts a prank of covetousness , and goes along in an act of treason ; ah , ( say some ) he is a simple man , and short-witted , but otherwise not wicked , in that he hath been foolish ; we sa● his other virtness satisfie not the Law ; he hath wit to act mischief , and is a greedy fool . 2. This same tale is said by the humbled man , Ah , I cannot believe , and I look upon this weakness as afflictive paining wickedness , and he weeps over his wounds , and weeps over his Physitian , and this complaining is good , and hath good in it . But another doubt there is , there is no promise of rewarding natural acting with faith ; true , what then ? will ye go no farther then on natures leading because there is no promise of grace made to natures acting ? 2. We are obliged to obey God in the covenant of works , and believe in Christ in the covenant of grace : suppose there had been no hire of life eternal in the one or the other ; the Lord might stand on his points , and command as Law-giver , and never come down as a Covenanter , to hire and to bude us as children to embrace a great and large Kingdom on a low condition , a poor farthing or half penny of faith . 3. There is no promise of a rich harvest made to all who plow painfully , but often the contrary ; the race is not to the swift , nor the battle to the strong , Eccles . 9. 10. nor have they ever riches who rise early and go late to bed , and eat the bread of sorrow , Psal . 127. and for that shall the husbandman hang up the plow , and till none ? there is not a promise made that all that sail shall bring home rich ships full of gold ; what then ? are all the Merchants in the earth loosed from the duty of trading , and sailing cried down ? then all shipping must be laid aside . 4. There is not a promise made to using of means , but there is a sad threatning of wrath to such as use no means ; he that plows none , but sleeps in Summer , shall be cloathed with rags : but there is no word that all who plow painfully shall be rich men , and cloathed in scarlet , Prov. 28. 7. He that turns away his ear from hearing the Law , even his prayer shall be abomination ; but all that hear the Law are not converted ; this shews that the Lord is provoked by the not using of means in natural men , as both the Lords plea with the wicked cleareth , and their sinful neglect of not putting God to it , to see if God will not do more , when they have done but a little of their duty ; the Lord is at the pains to charm them , and doth it wisely , they will be deaf as the adder ; well then , Psal . 58. since they will keep the Serpents poison whether God , who useth means to the contrary , will or no. v. 4 , 5 , 6. Break their teeth , O God , in their mouth . 7. Let them melt away as waters which run continually . 8. As a snail which melteth , let every one of them pass away . So plagued and melted away sinners , you might have been charmed by God and would not , can you blame God ? Jer. 51. 9. We would have healed Babylon , but she is not healed : well then , it follows , forsake her , let us go every one into his own Country , for her judgement is reached up to heaven , and is lifted up unto the skies . So God is clear , and even Babylons refusing to be healed , and to hear the Prophets , and her nelecting means is justly plagued , Prov. 1. 20. What can wisedom do more but cry and utter her voice , and throw over the line to such as are in the Kingdome of darkness , the promises ? 22. Behold , I will pour out my spirit to you . But v. 24. Ye refused , no man regarded . 25. ye set at nought all my counsel , and would have none of my reproof . 29. They hated knowledge , and did not choose the fear of the Lord ; and therefore the Lord laughs at their destruction , and mocks when their fear cometh . And Luke 14. 16 , 17 , 18. many are bidden come to the Supper , and the Lord is cleared , an offer is made to them ; they all with one consent refuse the use of other means , and the Lord saith , none of them who were bidden shall taste of his Supper . So the Lords justice goes no farther then the obstinacy of men , who refuse to come in at the outer gate opposes him . Christ and reprobates so never come to wrestling , and to ay and no in the inner gate , or in the pains of the new birth : the sentence of a refused treaty with Christ , long e're it come to the out-breaking of the new birth cuts , them off : green corn is frost-slain long e're it come to the blade ; and it 's not the rotting of a white and ripe harvest that is the loss of it ; it 's just providence in the Gardiner to cut down and throw over the hedge a plant that is withered while it is yet young , as it is right that he hew down a tree ready to bear fruit when it 's barren and rotten . The Lord hath not set down in his word the degrees of transgression against the covenant of works ; some in Adam might have been more , some less grievous transgressors ( should all have been saved or damned by that only covenant ; ) and since it cannot be denied that multitudes within the visible Church perish for their sin against the Law , or the externally proposed Covenant of grace , and yet all these so perishing are not alike guilty ; our Saviour says some had greater guiltiness in his sufferings then Pilate had , John 19. 11. holy and spotless justice doth cut off some in their sins for sinning against that Covenant , whether it be the Covenant of grace so called , or the Covenant of works , who even are many mile distant from sinning against the actings of the regenerating spirit , and some come neerer to the strangling of the new birth , and are cut off by holy justice also . When our Saviour saith , John 3. 18 , 36. He that believeth not is condemned already , and the wrath of God abideth on him ; his meaning shall not be , that all condemned within the visible Church perish , because the man coming to the nick of a gracious receiving of Christ , and having done all requisite to a professor until it come to the breaking forth of the new birth , he there only fails ; for many sins and degrees of failing against that Covenant ( however it be called ) go before that , by reason whereof men are said not to believe in the Son of God , and upon which account they remain under wrath , and are condemned for non-believing : he who will not hear of the Physitian , though he never come within reach of personal communing with him , dies of his disease deservedly , because he contemns the only Physitian who can cure him , as well as he who sees the Physitians face , hears his words , and beats back on his face the saving cup which would cure his disease . Yet withal here we would beware of Mr. Baxter's order of setting repentance and works of new obedience before justification , which is indeed a new covenant of works , meriting the sprinkling of Christs blood and washing in justification , and this blood payeth them back again ; for by the merit of Christs blood good works do justifie and save . 2. How clean walkers in new obedience must men be ? w●ashen e're they come neer the fountain , redeemed before they be redeemed . 3. So must men sweet and repent of their life before they be justified compleatly , but of half or quarter remission and justification the Scripture is silent : it crushes joy , peace , hope , liberty spiritual , for if men earn not out their repentance , they may and do lose their labour and reward before the third part of the day be ended ; nor does the man accept Christ as Lord in a naked intention to serve him ; for so saving faith includes in its nature an intention of new obedience to God : but a man cannot be said to have his reward of pardon , because he hath wrought his work , or reformed his life only in his intention , or because he intends to work his work , Scripture should here speak . 4. Why doth not Mr. Baxter say right down , tacienti quod in se est Deus non denegat gratiam ? The Lord hath made the covenant of grace with all mankind , Americans , Brasilians , with these of Chinah , and it hath these two halfs : 1. Do and live the life of grace and of faith . 2. Do and live the life of glory . So that the Gospel and pardon , and the life of grace are promised to the Americans , so they trade well with nature , or a general grace of Christ crucified , they know not whom , and they never heard of ; shew such a covenant made in Scripture , and made with the Brasilians . It 's true , the Scripture saith , repent for remission , and repent , that your sins may be blotted out , Acts 2. 37 , 38. Acts 3. 19. But truth suffers here . Antinomians to exclude strict walking , make repentance to be nothing but faith . So Mr. Denne , Hobson . &c. Again , Socinians , and Mr. Baxter , a man of a strong wit , on the other extream to exclude the loose faith of many , make Gospel-faith to be nothing but repentance and new obedience . But the place Acts 2. can no more prove that repentance , and a fixed walk in good works , is such a part of the new Covenant , as this , do and live the life of faith , and be pardoned , then that Baptism , which is in the text joyned with repentance , is necessarily required before pardon ; whereas both repentance , faith , baptism , new obedience , are the way to the possession of the crown ; not causes , not the price , not the ransome of the right and title to the crown , and both as conditions of pardon and title to the crown and the place . Acts 3. 19. speaks of repentance continued all the life ( for such a repentance is commanded in both places , and all along in Scripture , Matth. 3. 8 , 11. Matth. 3. 13. Acts 11. 18. Acts 13. 24. Acts 26. 20. Ezech. 14. 6. Matth. 4. 17. Mark 1. 15. Mark 6. 12. Acts 17. 30. Rev. 2. 7. Rev. 3. 19. as a work not of a day , but of all the life ) also the words should bear , that sins were not pardoned until the time of refreshment , that is , till the day of the eternal happiness and rest from our labours of this life , in which day sins are only blotted out declaratively , saith Diodati . But let it stand , repent , that you may be pardoned ; and that a turning to God is a condition and a way , and a means of remission of sins : it shall not hold up the fabrick of Mr. Baxters justification by inherent righteousness ; for sure in concreto no man is pardoned who continues in his sinful way , but he that repents and so continues repenting that he may be pardoned to himself and to others , is the only justified man of all those that are adult and come to age . For the Apostles , Acts 2. 3. John Baptist , Matth. 3. having to do with loose professors and hypocrites , who sought righteousness by law-works , and yet slighted Law and all Law-works , do urge first repentance sincere . 2. Continuing to the end . 3. Visible to themselves and others ; nor do we bid proud and whole Pharisees , and men going on securely , and workers of iniquity , as such , immediately lay hold on Christ as their Saviour : and it 's true , the motive of Gods abundant pardoning , and so the faith of pardoning mercy leads to repentance , Isa . 55. 6 , 7. let the wicked return , for he will abundantly pardon ; and therefore faith goeth before repentance as touching some acts . In these Matth. 6. 14 , 15. If ye forgive not , your father will not forgive you . Christ speaks not of the order , as if we must first love our neighbour and our enemies as our selves before we be justified ; nor is the holy Ghost upon order , 1 John 1. 19. Prov. 28. 13. Romans 10. 8 , 9 , 10 , 13. as if penitent confession of sin to Christ , forsaking of all sin , and sound and compleat repentance , must go before justification and forgiveness : but the Lord designs the persons pardoned , that they must be such as forgive their enemies , forsake their sins ; because men are ready to sooth themselves , as if haters of their brethren might be ( while they habitually continue in such a wicked way ) justified before God. Mr. Baxter in his confession , c. 5. sect . 1. concl . 6. page 101. I believe that by the new law of grace , or the promise , God hath delivered all men ( in the tenour of the promise the promulgation reaches not to all ) from the guilt of sin , and as to the destructive punishment , on condition they will accept of Christ and life ; and no man is accepted out of this promise ( till they remediesly reject it ) but it is so general , that whosoever will have Christ , may have him ( on his terms ) though none will have him till Gods special grace make them willing , yet whosoever will is called to drink of the water of life . My doubts are shortly these , 1. What Scripture saith that Christ hath delivered all men , i. e. Brasilians , Indians , all the race of man from the guilt of sin , as to the destructive punishment , or from hell , why not from their vain conversation ? 1 Pet. 1. 18. the same ransome is payed to save from the one as well as the other . 2. How is it not a scenical and a poor delivery , and satisfaction and ransome paid to justice , if justice inflict eternal destructive punishment on all Brasilians , Indians : millions of this huge ( all ) must then be the covenanted people of God if they be saved conditionally ; can a covenant-promise be made to all , if all be not the people of God by this covenant-promise ? 3. Can a promise of God never promulgated , never by fame or sound of words reaching the ears of these to whom the promise is made , be either promise or obliging Law ? the Lord's will to do good is but a meer decree , never a promise till it be spoken ; was there such a thing from eternity as a promise of God to make the world ? a decree there was , never a promise . God said never in Old or New Testament , if all the Brasilians , Indians , shall believe in Christ , they are saved : and to them come to age a promise conditional it cannot be ; when not only never promulgated , but Apostles and others are expresly forbidden to promulgate it to the Gentiles , Matth. 10. 5. Acts 16. 6. as being no people of God , Lo-ammi , not obtained mercy in Christ , Hos . 1. 10. 1 ▪ Pet. 3. 10. Rom. 10. 24 , 25. and yet for all these Christ died , all these Christ saved conditionally ; they are saved , and my people , and I promise to them life in my Son so they believe , but tell them not of it ; what a Gospel is this ? 4. How can the Brasilians be guilty of remedylesse rejecting of a Christ they never heard of ? for how shall they believe in him of whom they never heard ? Rom. 10. 14. how have they sin in hating Christ ; for Christ came never to them , either in proper person , or the Gospel , John 15. 22 , 23. preached ? 5. How can this promise be so wide and general , as none are excepted ? for either Christ dyed not for Infants , and so no Infants are redeemed , nor washed in the blood of Christ , no Infants are part of the world or mankind , or Infants are condemned for not actual accepting of Christ and life , and for wilful and remedilesse rejecting of Christ , because they will not come to Christ and drink ; as Rev. 22. 17. 6. If whosoever will have Christ may have him , Brasilians and Indians , and grace be universal , as saith Mr. Baxter ; Brasilians and all Mankind must be freeholders , and soveraigns of Heaven and Hell , of the Decrees of Election and Reprobation , of Effectual calling : it must then be in him that runs and wills , and not in God who shews mercy ; nor doth the Lord have mercy on whom he will : It 's but a mock to say , that God's speciall grace doth make men willing ; for Americans and Brasilians are Lords , having in their power both general and special grace ; except Mr. Baxter yield to us a grace which doth predetermine or indec●inably bow , fix and set the free will the way the Lord decrees , and that the Lord must infuse a new supernatural power , and it is above us to have special saving grace , and that the Lord bestows on his chosen , because he hath freely chosen them ; and then the matter is not in their , may have , or may not have . 7. Mr. Baxter would have done well to have put one Scripture at least to this ; For neither in that John 7. 37 , 38. nor Rev. 22. 7. cries the Lord to Brasilians and Indians , Whosoever will , let him come and drink of the water of life ; for that promise is made only to those within the visible Church , who are the called of God , and doe , and may hear it . But the Brasiilians and millions of that kind are not the called of God. 8. A remedying Law we acknowledge in the new Covenant ; but it is remedying to clear the justice of God , and to make these within the visible Church the refusers of the Gospel more inexcusable then Sodome , Matth. 10. 15. then Tyrus and Sidon , Matth. 11. 23 , 21 , 22 , 23 , 24 , then a people of an unknown language , Ezech. 3. 5 , 6 , 7. But 1. It should be proved from Scripture by Mr. Baxter before he had asierted with Mos . Amyrald and other Universalists , his new remedying Law , as remedying the justly deserved misery of Americans and Brasilians ; For sure if Christ died for them , and hath stricken with all the savages on earth , ●ews , and Gentiles for whom he died , and with all generations of men , a new Gospel-covenant of the greatest love among men , in Christ's dying for them ; and yet this Covenant is never revealed to them by either revelation made by preachers , nor by the works of Creation and Providence , nor by the Law of the Gospel written in the hearts of these men , There is 1. little Remedy for clearing the glory of divine justice , to make their furnace hotter in Hell for a Chymerical and imaginary sin of which their conscience cannot accuse them ; for how can they be guilty in rejecting a Christ they never heard of , and by no superable providence could hear ? in that the Gospel came neither by Angels , nor by Men gifted with tongues , nor by inspiration to their knowledge ; and this darkens the glory of God's justice . It s true , Abimelech and Pharaoh and others may be plagued for sins they actually know not ; but light of conscience teacheth that Adultery and Oppression of innocent strangers , deserve judgement . But read we ever that Brasilians , Indians , or the wisest of Heathen , Socrates , Plato , Cicero , and the most tender of them , die with any such challenge ? ah , we sinned against the blood of the Son of God shed for us ! What , and shall the Lord write and speak to Israel in their hearing ? I brought you ou● of Egypt , and yet he will not tell the millions of the Heathen Christ dyed for them , and saved them from the guilt of sin and everlasting wrath , as touching their everlasting destruction ? which love yet he expressed not to them . 2. Though it ill becomes us to censure the wisedom of God ; if the Lord rebuke those within the visible Church for refusing offered mercy ; as Jer. 3. John 5. 40. John 8. 21. how doth he not reprove the Brasilians for rejecting a promise of so much love ? 3. As no reprobate can be guilty of love of Election to glory from eternity ( suppone such a love had been in the heart of God towards them ) because it was never revealed to them : So if there be such a law of grace and Covenant-promise , the Law-giver , the Mediator God-man was never revealed to the Brasilians . 2. Where is this wide promise and Covenant to be found in Scripture ? who are the parties ? 3. What is the nature of the Covenant ? whether is it a Covenant of works ( do this and live ) or a Covenant of grace ( believe this , and you have the reward of the Gospel preached , to wit , the restored image of God ) and where is this in Scripture ? 4. A remedying Law must bring a remedy to men : the remedy is either real ; and so some real help must be conferred upon fallen man : shew if there be one Brasilian healed and saved thereby : a real power of believing in Christ , and laying hold on the Gospel-promise remote or nearer , cannot be given to all in Christ , for any thing we read in Scripture , since the Brasilians are heirs of wrath , cannot receive the things of God , 1 Cor. 2. 14. cannot believe or come to Christ . John 6. 44. cannot submit their wisedom to the Law of God. Rom. 8. 7. cannot bring forth good fruit more then thistles or thornes can bring forth figs or wine grapes , Luke 6. 43 , 44. Matth. 7. 16 , 17. being dead in sins . Ephes . 2. 2 , 5. Walking in the vanity of their mind , having their under●tanding darkned , being alienated from the life of God , through the ignorance that is in them , because of the blindness that is in their hearts , Ephes . 4. 17. 18. Enemies in their minds by wicked works , Colos . 1. 21. Foolish , disobedient , deceived , serving divers hearts , Tit. 1. 3. having an heart of stone , Ezek. 36. 26. uncircumcised , Deut , 30. 6. Jer. 9. 26. deceitful above all things , desperately wicked , Jer. 17. 9. every imagination of mans heart only evill every day . Gen. 6. 5. from his youth , Gen. 8. 21. So that a Brasilian must be born over again , or he cannot enter into the Kingdome of God , John 3. 3. Nor can flesh and blood , but the Father of Christ only cause us believe that Jesus Christ is the Son of the living God , Matth. 16. 16. Now this is but a moral work to Mr. Baxter , to cause a dead man live : and if there were no intrinsecal wound , impotency and deadness in the soul , but only moral dimness of mind , so as the literal , clear , external and objective proposal of the Gospel , which wakens the stupid will , as Pelagians and Arminians say , perfects the whole work of the new-birth , and grace is nothing but the letter of the Gospel ; and the strongest operation of this grace is onely moral swasion and counsel : as if by Rhetorick , and good words , the mid-wife could bring forth the birth ; and this remedy that Christ brings to Brasilians , is at best , the raising of man dead and rotten in the grave , by blowing a Trumpet beside him , and by making a perswasive oration over his dead corps : if so , the man so raised was never dead : Nor is the remedying Law so much ; for a preaching of the Gospel comes never to the ears of millions , with whom this remedying Covenant is made : and it were a strong inducement , as any can be , to move Brasilians , Americans , those of China and Turkey , to receive the Gospel , to shew them Christ by the blood of his Crosse hath made peace between God and you : ye are all of you , old and young , bought with a price , ransomed by the blood of God : ye are not your own , Christ hath taken away your sins , and does now begin upon a new score ; God hath exprest the greatest love imaginable , he hath redeemed you his enemies : this in the Old or New Testament is never told them ; for then the Ministers of the Gospel should find all the Pagans a Church , bought with the blood of Christ , and the reality of a Church should be in all societies of the earth . But such glad news are preached to the chosen in the visible Church only ; never to Brasilians : Paul preaches at Athens , Acts 17. Creation , not one word of Redemption : as also Aristotle , Plato , and others should beget over again to God Creator all their disciples , whom they find rude and ignorant , and infuse by moral swasion and teaching a new life of learning : and all rude and ignorant men before they be taught Methaphysick , Mathematicks , should be dead in ignorance , enemies in their heart to knowledge and Philosophy : and the same ground should make Ministers suppose there were no learning , and teaching of the Father in drawing of men to Christ , by that Omnipotency , which raised Christ from the dead and created the world , John 6. 44 , 45. Ephes . 1. 17 , 18. 19. 2 Cor. 4. 4. as true real Fathers of the new-birth , by only the letter of the Gospel , as Aristotle and Plato are fathers to beget Philosophy in men . Now for any remedying Gospel-promise that is made to Brasilians to purchase by way of merit , we shall believe it , when Mr. Baxter shall prove that to Indians and Brasilians , who lived and dyed without the sound of the least notice , or rumour of the Gospel , Christ hath purchased and merited grace to believe the Gospel . 2. That Christ by the blood of his Crosse hath made peace betwixt God and the Brasilians , who so lived and dyed without the Gospel ; that Christ hath satisfied upon the Crosse for their sins against the Law , and born their fins in his own body on the tree ; that Brasilians being dead to sins should live unto righteousness , by whose stripes Brasilians are healed , 1 Pet. 2. 24. that Christ suffered for Brasilians to bring them to God , 1 Pet. 3. 18. that Christ bought Brasilians from their vain conversation with his blood , 1 Pet. 1. 18. that Christ gave himself for wild Indians , that he might redeem them from all iniquity , and purifie to himself a peculiar people , zealous of good works , Tit. 2. 14. And who so tell us of a general , dubious , and conditional intention in the Father giving his Son to death , and of the Son's giving himself to death for all these poor savages to whom he would never send the air of a rumour that he so loved them ; and of a special intention going along with the free decree of Election to glory , that so many only should live unto righteousnesse , be redeemed from all iniquity , are holden to prove two such redemptions , two such loves of Christ dying , two such intentions and decrees , two such providences : one special redemption , one special greatest love , one special intention , one fatherly providence indeed toward the elect ; we find John 10. 10 , 11. John 3. 16. John. 11. 51 , 52. 2 Cor. 5. 14 , 15. Rev. 1. 5 , 6. Rev. 5. 9 , 10. 1 Pet. 2. 24. 1 Pet. 3. 18. 1 Pet. 1. 18. Tit. 1. 14. Gal. 1. 4. John 15. 13. Rom. 8. 32 , 33. Isa . 53. 4 , 5 , 6. Rev. 14. 4. all which places make the redeemed to be loved with the greatest love , sanctified , bought from their vain conversation , redeemed from among men , made Kings and Priests to God , delivered from this present evil world , redeemed from all iniquity , &c. we leave the other General , dubious love , intention , and reconciliation of Brasilians , to our Adversaries to be made out by Scripture . And Q. What is the grace of Christ's meritorious blood if it be shed for all and every one , if it put the nature and free will of all and every one in a better condition , and if his merit restore not the image of God into a more firm and excellent condition then we had in the first Adam ? and what healing of nature , and the restoring of the image of God is made to the savages who eat men as we do beevs , kill their aged fathers , use wives promiscuously , and never heard one word of the Gospel ? CHAP. XIIII . The Law discovereth the disease , but heals it not . 2. How nature begins , and the spirit acts . 3. We , not God , in withdrawing his grace must be the culpable cause of non conversion . 4. Some truth we must first physically hear and consider , before we believe . KNowledge , or the commanding Law strengthens the wicked desire by forbidding it . A strong stream runs with more strength that a dike of stone and clay stands in its way : I know not ( saith Augustine ) epist . contra Hilarium 89 , &c. de spir . & lit . 4. how that which is desired becomes more pleasant , because it is forbidden : Nescio quo enim modo hoc ipsum quod concupiscitur , fit jucundius , dum vetatur ; the letter of the Law or bare knowledge meets with unrenewed nature , and then a severe master and a froward servant make no work betwixt them : the Law came in , that sin might abound , Rom. 5. Jubet ( Lex ) magis quam juvat , docet morbum esse , non sanat ; imo ab eo quod non sanatur , augetur , ut attentius & sollicitius gratiae medicina quaeratur ; The Law commands , but it helps not , it teacheth the disease to be there , but heals it not . There are two extremities here we love on the one hand ; the barbarous opus operatum , the literal deed done in praying ; the charm of the external work is by hand , if God sell not the blessing : yet I have blown words of praying up to Heaven , and told down the price : It 's heavenly wisedom to go about praying and other means not as acts of trading for our nighest ends , but as acts of serving and glorifying of God , though no thing should redound to us : but we use praying , and hearing , as a man doth his horse , or his ship , all for self-use and self-ends . Ah , can the man charm the blessing of the Holy Ghost with bare words , when scarce the literal attention goes along ? and here our Idolatrry saith , I buy , and God will not sell ; I plow , and God binds up the clouds : the Lord pays not the reward of a rich harvest , to the merit of plowing on the other hand : let ordinances , reading , praying , and hearing of the Bible sleep until the spirit blow : and we forget it is not the Spirit of the Father , which works without the word and the testimonies , the tools of the Father ; is this God's Spirit or a delusion ? plow not , sow not until it be first harvest ; blow not at the fire until it first flame boldly : pray not until the Spirit breath strongly , but first give words , I pray you , to be a lodging to the spirit to breath in : Let nature stir first in the using of means ; First bow the knee , stretch out the hands ; should the Spirit from above first bow the knee ? and first physically act upon the hands to lift them up ? nay , nature begins in its order before the heat and fire of the spirit come ; flaming goes not before smoking , but contrarily smoking leads the way to flaming : the flaming of faith , of love , of paining desires in their spiritual vigour , go not before stirring of the lips , and lifting of the eyes to Heaven to pray : that is no more true then refreshing and cooling of the heart go before eating and drinking : will ye say , I will not pray , while first the spirit flame , I will not hear , while first I believe , and I will not lay up the promises in the heart , while first the heart burns in heat of love with the promises : You then say , I will not throw about the key until the door be first opened ; I will not hear the word until the Lord give me faith ; whereas the way of God is , that faith as the end , comes by hearing , as the means leading to the end ; Rom. 10. and Gal. 3. Ye received the Spirit by the hearing of faith ; then of necessity our hearing and lending attention to Christ , by the outer entry the ear , must go before faith as the mean before the end , whereas faith comes by hearing : as vital heat is stirred up by running , so it is true , some inward burnings and flamings of spirit begin like smoking before flaming , Psal . 39. 1. Psal . 45. 1. Acts 17. and then follows spiritual acting of praising , preaching , praying , in which case there is , as it were , in the soul a fever , and an inward boyling of a pot that must run over , or new wine that must break the vessel , and force vent , so that silence or no acting must torment and pain the poor man : but that is not ordinary ; for the set way is that we set to acting , and the spirit strikes in as he thinks fit , and the believer is to blow and stir the fire under the ashes , as if he were seeking the wind , and must stir and dig some fire and warmnesse out of the letter , and let the spirit blow and flame as he will. If any say a preparing of the heart goes well before acting , that is true also ; if any say God commands not simple hearing , but hearing mixt with faith , what ever truth were in that , as hearing without faith is sinful formality , yet he commands in a divine order , that we should hear to the end we may believe ; and the Lord commands not that we may believe , that we may hear , as nature ordains not growing and nourishing , that the living creature may eat , and sleep ; but by the contrary , nature appointeth eating and sleeping that we may grow , and be nourished . If any say the Lord commands not hearing as to the substance of the act , but saving , spiritual , and humble trembling at the Word , and hearing in faith ; and this he commands to be done in believing and trembling at the Word , in the same act , in which he commands hearing . It shall be denyed that in the order of begetting faith , this is necessary , that they ever be on and the same act : the Lord preached to Adam , Gen. 3. 15. the seed of the woman shall break the head of the serpent : Adam by the Law of God , of nature , was first to hear and consider this first Gospel-truth , and then to believe it , and receive it in faith : he was a rational and moral agent in believing , and was not obliged in one and the same to hear and believe , but as a rational agent he was first to hear , and then to believe , after consideration of the Gospel now heard and received in the ear and mind . And the like may be said of Pagans at the first hearing of the Gospel , they must hear and literally consider the letter of the Gospel before they believe . As for the Lord 's commanding to believe , to pray , to read , to praise , sure we are to begin our duty of natural stirring in these acts , though in another kind of cause , God must first act us thereunto : nor is the Lord 's stir●ing of us by omnipotent grace , enjoyned to us , but we are commanded to doe our duty , and to pray for his drawing that we may run : but yet by order of nature , we are to doe our parts first in our physical way before we feel the stirring of divine influences . Obj. He cannot pray , he cannot believe , and yet God commands him to believe . Answ . But his cannot ( as Mr. Fenner saith ) does not hinder . If a wicked mans cannot only did hinder him , he might excuse himself before the tribunal of Christ ; Lord , thou knowest , I did my best , I would have been ruled by thy Word , but I could not ; I would have been humbled and reformed better then I was , but I could not : For the culpable only hindering cause is , Prov. 1. 29. They hated knowledge , the fear of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they chused not . They would none of my counsel , they despised all my rebuke . These four acts of wicked will are set down , as the only faulty cause of their non-conversion , and their not hearkning to wisedoms cry . But if God had given efficacious grace , which he , out of his absolute liberty denyed , certainly they would have been converted : true ; and who denyes that ? All that have heard , and learned of the Father come to me , John 6. 45. If all such come and none miscarry , then thou would have come also to Christ . Surely after I was turned , I repented , Jer. 31. 19. but that is the cause of non-conversion physical , and leaves not the blame on the holy Lord ; for the wicked ( will not ) yet remains , and the conscience lays not the blame there , but loves to have a physical bar of non-conversion , to block up the way of moral non-conversion , and four times subscribeth and consenteth to the absence and want of the Lord 's saving influence ; therefore except the unbeliever could say , I had a desire , hic & nunc , to abandon my lusts and to believe , only this hinders ; God ref●sed the sowing of a gracious power in me , to believe , pray , repent ; and as an austere master , he reaps and exacts believing and praying from a man who doth his best , and all that in reason and justice can be craved of a man ; lays upon me , threatnings , commandments , punishments , who am only fettered against my will from obeying . Hence faithful Mr. Fenner pag. 8. the ( moral and faulty ) reason why the wicked do not repent , and come out of their sins , is not because they cannot ( though they cannot ) but because they will not . His reasons are , 1. The wicked think they have power , and yet they will not doe according to their thoughts ; what is the reason they hope to repent on their dead beds , but because they think they have power ? or at least they are able to beg power of Jesus Christ . Now by their own thoughts , God will convince them that they do not give over their sins . 2. Thou dost not so much as try whether thou canst doe or not : when a Master bids a Servant carry a sack of corn to the Mill , I cannot , says he ; but cannot you try , says his master , cannot you go about it ? no , he will not try ; why , then he is wilfull : if his master should see him sweating and striving to carry it , it were something , then he will say he stuck at a cannot ; but when he will not be at the pains to try , he sticks at a will not ; pag. 10. God offers the good motions of power , I will help thee , and I will enable thee , and thou wilt not be helped . Jer. 6. 17. Hearken to the sound of the trumpet , but they said , they will not hearken . — O , saist thou , I do hear the word , and I cannot hear it better ; I do pray dayly , and I cannot pray better ; thus thou retortest upon God , as the unprofitable servant , Lo , here thou hast what is thine ; lo , here is the best faith thy spirit helps me to , here is the best obedience , that thy power enabled me to doe , &c. lo , there thou hast that is thine , thou helpest me with no more . 3. God gives thee a talent , a new power : hath God given thee eyes , thou hast more power to glorifie him , then he that hath none — give account for thy wit ; Lord I have contrived businesses and bargains with it , I have jested , quirped , been merry with it ; but why wouldst thou not be witty for God , and for the good of thy soul ? 4. The more power thou hast to repent , the more thy will is against it ; — the more your righteousness should encrease , it goes the more away : like the dew , the more the Sun riseth , the more it vanisheth away : like many , the more preaching the farther off . 5. Thy cannot is a voluntary cannot . I cannot give to the poor , saist thou ; yea , thou hadst once Lands , and Means , and comings in , but thou hast spent all at the Ale-house . 6. Thou art contented with thy cannot ; thou canst not be holy , and thou art contented not to be ; thou canst not crucifie thy lust , and thou art contented with this cannot ; nay , thou wouldst not be able — my people love to have it so , Jer. 5. 31 , &c. A man can doe more good then then he does , though not in a gracious manner ; yea , and there be degrees more or lesse in both matter and manner : yea , and this cannot is the natural cannot of a broken will ; Lot preached to Sodome , and they repent not ; Jonas preached to Nineveh , and they repent , though not soundly ; Christ a greater then Jonah preacheth to the Pharisees , and they repent neither soundly , nor any other way . Sure more might be done in using of means , though not without some common grace : but so long as wicked will hath a nearest influence in all sinful omissions and transgressions , there is no place left to this ; O God give me no power , nor habits , nor influences ; but would ye have done all required to be done with power , habits , and influences , by your poor wicked wills ? Nay , there is a wicked will not which is a pull-back , and a sinful obstruction to gracious actings . But to say nothing of this more ; may not believers so far command influences of grace , as that they have in their power far off or near hand , in potentiâ proximâ vel remotâ , sufficient grace to believe and be saved ? See Cornelius Jansenius , tom . 3. de grat . Chr. Salv. lib. 3. c. who citeth Vasquez . 1 part disp . 97. Suarez , lib. 4. de praedest . c. 3. num . 19 , 20. But it is required that the party , non ponat obicem , lay not a block in the way of the Lord calling him : and if he doe not , God shall undoubtedly convert him , say these men ; For if God should deny sufficient help of grace , especially to Infants upon an intention to damn them , ( saith Theo. Smizing . tom . 2. tract . 3. disp . 6. de provid . num . 179. ) such a denyal should be against the Covenant , that the Father hath made with the Son , that he hath accepted the death of the Son for the reconciliation of all mankind , and their redemption , none excepted ; And therefore he should 1. Doe a wrong to Christ . And 2. to all mankind , and sin against the justice of his fidelity , if he should deny sufficient help of grace upon an intention of damning them for original sin . 3. Such a sufficient grace is due to us , not of our selves , but in Christ ; yea , but by this Christ hath merited sufficient grace to all ; and why not pardon of original sin to all ? and life eternal to all ? should it not be a wrong to all , and a wrong to Jesus Christ , and a wrong to free will , if such a meritorious purchase of grace be made to all ? why are they called by nature the heirs of wrath ? for by this , all the Pagans , and Heathens by grace , are also the reconciled heirs of glory , the ransomed of the Lord. 2. Why doe not the Apostles first reveal the drawing and heart-breaking motive of obedience ? Christ hath dyed for you all , and reconciled you to God from the womb . 3. What news are these ? you all are in that blessed Covenant , passed betwixt the Father and the Son , and Christ hath given a dear ransome of blood to purchase grace to carry you either to Heaven or Hell : but he hath purchased for you no glory , except by the sweating of free will you make it your actual purchase . 4. The Scripture tells us no where that Jesus Christ dyed to break the Decrees of Election and Reprobation ; and that Christ hath obtained that no man should be damned for Original sin , as many as die in Adam , Rom. 5. as many are justified and live in Christ , both the life of grace and of glory . 5. This is the far more wide and broad covenant of grace , that the Gospel if men use the light of nature well , ( who are , and ever hath been in all ages since the creation the greatest part of mankind ) shall be sent to them , and all shall be put in such a capacity to be saved by Christ and justified in him , as Adam was in , to be justified and saved by the works of the Law. 6. Why doth sin original brook the name of sin , of iniquity , transgression , and a sin for which all die , as Psal . 51. 5. Rom. 5. Rom. 7. Rom. 8. Heb. 12. &c. which indeed it s no sin , but pardoned , taken away in all mankind , and which brings damnation to no man ; for in justice , none can be condemned to death temporal more then to death eternal , for that which is no sin at all ? and such is sin original , say they . 7. It is without all authority of Scripture , that the natural actings of Pagans are so washed in the blood of Christ that they never heard of , that they are in their actings meriting the Gospel either of congruity or decency , or of common justice , or of free promise , or by some infallible connexion betwixt the one and the other , or by Christ's merits : True it is , the Gospel , and effectual calling in the Gospel and faith , and all spiritual blessings are bestowed on the Elect in Christ Jesus Ephes . 1. 3. 2 Pet. 1. 3. 2. God works in us what is well-pleasing in his sight through Jesus Christ , Heb. 13. 2. 3. Grace and peace come from God the Father and from the Lord Jesus as the meritorious cause , 1 Cor. 1. Gal. 1. Frans . Cumel . disp . 2. ar . in primam 2. concl . 5. pag. 244. testifies that the best of them is like a sharp briar ; for he with others holds , that grace is given to them who lay no impediment in the way of God's effectual calling , and he hath it in his power to lay no impediment , because he can eschew all sins against the Law of nature , and such sins are the only impediments that hinder the effectual calling of God. But 1. he makes no mention of Christ , his death and merit , which is the only meritorious cause of effectual calling of the chosen . A spiritual soul loves the strongly prevailing power of Christ's calling , the more strongly that it is a work of saving grace , and of the grace of Christ , Rom. 3. 14. 2. The man is equally Lord of heaven and hell who hath salvation in his power by this way , as men have by the Jesuits way ; but all men by this way have in their power this prevening grace : for if they do what in them is , and eschew sins , against the law of nature , which Cumel saith they may do , ( for such sins are the only impediment of grace ) they may be saved ; not by merit , as the Jesuits say , but by free-grace , as Dominicans say : but as to the matter Cumel conspires with the Jesuits ; call it merit , or give it another name , it 's against the Scriptures to teach that all the Americans , Brasilians and Heathen have the prevening grace of God and salvation in their power . And 2. That though all men may lay an impediment to the prevening grace of God , yet they may fulfil the law of nature , and eschew all mortal sin , which if they do , infallibly the Lord bestows prevening grace upon the Americans ; for the Scripture saith , We are dead in sins and trespasses , Eph. 2. that we cannot come to Christ except the Father draw us , Joh. 6. 44. that the wisedom of the flesh is neither subject to the Law of God , neither indeed can be , Rom. 8. 7. and that we by nature cannot understand the things of God , 1 Cor. 2. 13 , 14. Matth. 16. 16 , 17. nor think a good thought , 2 Cor. 3. as of our selves ; nor speak a good word , 1 Cor. 12. nor bring forth good fruit , do any good , more then a branch can bring forth fruit being cut off the tree , John 15. 4 , 5. or thn men can gather wine-grapes of thorns , or figs of thistles , Matth. 7. 16 , 17 , 18. Luke 6. 43 , 44. and therefore far less can Heathens earn by their sweating and labouring effectual calling and salvation : Sure then salvation and prevening grace of God should be in him that wills and runs , and not in God that shews mercy ; and it is but an oyling of Arminians and Pelagians to tell that salvation is not in him that runs by way of merit , yet it is in him , and shall infallibly be given to the runner and willer , who by free-will may purchase both ; and all Americans have in them to run and will. Dominicans therefore in this darken free-grace as much as Jesuits , when they tell us , men are saved not by the merit of free-will , yet it is in the power of the free-will of Heathens to purchase influences of saving grace ; to put Heathens and Indians , and all men safe at heavens gates , what is this but to say , The King hath made no covenant that all his Courtiers shall be made Kings , yet he hath passed his royal word that if they bring him a flowr in May ( which they may easily do ) they shall , vere , truly receive a Kingdom ? this is as great an advancing of free will , and an abusing of free grace , as Pelagians ever dreamed of . For Prosper said the same of the Massilienses , Vniversis hominibus propitiationem , quae est in sanguine Christi , esse propositam , ut quicunque ad fidem & ad Baptismum accedere voluerint , salvi esse possunt . 16. Pro universo autem ( dictitant Massilienses ) humano genere mortuum esse , Dom. Nostrum Jesum Christum , & neminem prorsus à Redemptione sanguinis ipsius exceptum , etiamsi omnem hanc vitam alienissimâ ab eo mente pertranseat ; quia ad homines pertineat divinae misericordiae sacramentum ( Baptismus nempe ) ut recte Cornelius Jansenius , Tom. 1. de haeres . pelag . lib. 8. c. 3. &c. ) itaque quantum ad Deum pertinet omnibus paratam vitam aeternam . Et Faustus , lib. 1. de gra . & lib. ar . cap. 16. Dominum Nostrum Jesum Christum aiunt ( diceret si vixisset nostris temporibus Calvinistae , sed contrarium Jesuitae & Dominicani , Arminiani , Pelagiani , Sociniani ) humanam carnem non pro omnibus sumpsisse , nec pro omnibus mortuum esse . See Cornelius Jansenius , ib. to whose writings Jesuits and Dominicans shall never answer . The Massilienses cared not ( as Corn. Janse . tom . 1. de haeres . pelag . l. 8. c. 17. ) for the word of merit , if mans will went before God's grace . Epist . Prosper & Hilar. Vt ideo quis adjuvetur , quia voluit , non ideo quia adjuvatur , velit . And Cassianus denied all merit of condignity , and said , that the labour of our fasting , watching , &c. was not worthy of the grace of conversion and of salvation , and yet he held the merit of congruity to be as needful to go before our conversion . So Hilarius saith , that Cassianus taught , that by seeking or praying , and searching and knocking , we came to the grace of conversion ; so that the Massilienses and Augustine , while he followed their error , thought faith not to be the gift of God , but that a merit of impetration , and of knocking & praying went before conversion , and that men obtained conversion & justification by prayer and faith , so that faith is not a gift of God , as Augustine thought , when he did yet stick in the errors of the Massilienses , hence under the name of an occasion or colour they hide merit ; for as Jansenius saith , God hath by the good works and holy dispositions that go before grace , aliquam occasionem sive colorem , cur non irrationabiliter , some occasion or colour by which , not without reason , and in no blind way , by a fatal decree without consulting mans will , he gives grace to one rather then to another ; and this is the Jesuits and Arminians way . God shall not be a wise and rational agent , but act blindly ( saith Cassianus ) and unjustly ( say our Arminians ) if he give not saving grace , and influences of grace upon the dominion and disposing of mans free-will ; now add to this , that the Massilienses said , as Hilarius and Prosper witness , God did predestinate to glory such only as he fore saw before the world was , should believe and persevere to the end ; and that God will have all and every one to be saved ; and that God bestows grace upon all and every man ; and Pelagians and Jesuits shall find a market for merits ; and men shall be Lords and carvers of heaven and hell , and stewards absolute , and soveraign of their own salvation and damnation . What more can be said to blow up and make proud silly free-will ? PART IV. CHAP. I. Of the impediments of heavenly influences upon the soul in general , and of their cure . 2. There be much using of means and no influences . 3. Means would be used in much humility . 4. We may marre influences of grace . IT is not to be thought that influences , being acts of omnipotency , can properly be hindered ; but by way of promise and judicial threatning , he hath revealed in his word that he will give grace to the humble , and resist the proud , James 4. 6. 1 Pet. 5. 5. and that he will guide and teach the meek and lowly , Psalm 25. 9. he certainly promiseth influence of grace to the meek . Hence 1. Quest . Whether God gives ordinarily and always influences of grace , at or in the using of means ? 2. Whether men can hinder the holy influences of God ? 3. What are the impediments in the soul in general , and their cures with them . 4. What are the impediments in special , and their cures . As to the first of these four , the following conclusions may be considered . 1. Concl. Often God reveals himself . 1. To Moses waiting on his herding , Exod. 3. he appears to him in the bush : he reveals Christ to the Disciples while they are mending their nets : the Angels declare to the shepheards the birth of Christ while they attend their flocks , yet is there no necessary connexion betweene the one and the other . But could we in conscience , and in reference to God , while we are yet in the state of unrenewed nature attend our callings , we might lie neerer to the Son of righteousness and his influences of grace : a sluggard spirituall may fear spiritual and judicial want of grace . Ass . 2. There is somtime much seeking of Christ , and no finding , Cant. 3. 1 , 2. for a time : Magdalen is early up in the morning , and finds for the present , in lieu of Christ , an empty grave , and grave-cloaths only ; There is much crying to God , and for the time no hearing , Psal . 22. 2. Psal . 69. 1 , 2 , 3. It 's here as in other means , early up , much labouring , no bread , and the runner getteth not the garland . The Lord will have 1. free grace to shine above our sweating . 2. He will have us not to sacrifice to the creature , and created diligence , and to painful seeking , and will have us to learn our folly , who place our mercy and will have our Heaven to stand in running and willing and not in his free compassion . Esa● runs and hunts , and obtains not the blessing ; Jacob stirs less and is blessed : I speak it not to cry down means , but to cry up Christ and free grace . The Lord seems to forbid Jacob to pray , Let me go , for the day dawneth : but he rather encourageth him to pray ; but he teacheth that God's hearing and blessing is more then my tears and wrestling . 3. The Lord would have us to examine , whether it be a humble and believing using of means that we go about , or not . The repenting Thief , in three hours upon the Cross runs , and the same day gets Paradise ; and many have a fair wind and sail seventy years in a profession , yea , hear much , and believe not , and the ship is broken , and the man perishes ; For Matth. 8. 11. many shall come from the East , and the West , and sit down at table with Abraham , Isaac , and Jacob : and the children of the Kingdome ( who were first called , and in before them ) shall be cast into utter darknesse . Do not some sail much and promove nothing to the harbour ? Read Rom. 9. 31 , 32. Ah , tremble to see a man believed to have many thousands , and a great stock in four , in seven ships , and yet the man goes a begging . Ass . 3. Some means are cursed of God , and God sends judicial influences upon them ; Divels believe , and horrour take hold on them ; Felix hears , and trembles , and shifts influences of believing . Concl. 4. Where common influences are not entertained , they produce loathing of , and stumbling at the word in Capernaum : the day of grace in the Gospel to Capernaum is the year of vengeance ; despise not , if ye wonder , O dreadful , yea , wonder , and despise and hate . Concl. 5. The more spiritual the actings of God are , such as are Gospel-influences leading to , 1. illumination and clear light ; 2. to astonishment and to wondering ; 3. to strong conviction , they must be more spiritual , especially above law-influences , upon Barbarians , and the more direful effects they work : when the excellent element , air or water is made contagious , it is the more pestilentious and corrupt ; how doe diseases , and pests rage ? were the element of water , which is so excellent and useful , turned into blood , how unpleasant would it be to drink of it ? Who knows what influences of wrath follow the Pharisees hearing and hating of Christ and the Gospel ? the disposition of Children new born were good in hearing , and James his word c. 1. 21. is very useful , that we receive the engrafted word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meeknesse ; otherwise ill soyl marrs the seed , and renders it unprofitable , and the good seed makes the soyl worse . Concl. 6. We are so to use means , in godly trembling , in humility , in faith , as to look that the Lord will send showrs upon his own husbandry ; and malicious hearers are to be affraid , that rain , dew , summer showrs shall cause the bad earth cast up more abundantly briars , nettles , and the like . As to the 2. Though the procuring of influences be above our reach , except in the way spoken of , yet a small touch of an unskild man may marre the work of an Horologue , that it cannot act ; but much art is required to temper it : it 's in the power of a child , with little strength to put a small stone in the wards of a lock , so it can neither open nor shut : we can marre our own comfort , and the work of salvation , and then complain of God to God , as Matth. 25. 25. and the damned in Hell complain that God gives not sufficient means , who denyes to send Preachers from the dead to them , and gives them a dry and dead book of Moses and the Prophets to give them warning , Luk. 16. 29 , 30. No husband-man can hinder the rain to fall , the corn to grow , nor the Sun to send down beams and influences of heat and life upon the earth : nor can Saul in the rage of his persecution hinder Christ to shoot his arrowes at him , Acts 9. Such as complain most of God , are really most naughty , and may sooner meet with the Lord 's wrathful rebuke , then with his softening and pitying mercy . CHAP. II. The Lord keeps an order in sending influences . 2. He maketh short work on some . 3. There is a confluence of influences at one time , and in one work . 4. Despising of the Word . 5. Refusing of Ordinances . 6. Persecuting of the Prophets . 7. Resisting of the operations of the spirit , do all obstruct influences . 8. Praying and praising promove influences . 9. Hardening of the heart , 10. Not profiting by means . 11. Remaining in nature . 12. Actings in wrath , rancor , malice , bitternesse , and inordinate passion , obstruct influences . 13. Keep the oyl of the spirit clean , if ye would have influences . 14. We are to act morally and physically with the spirit . 15. Prayers obstruct not soveraigntys acting . THe Lord 's ordinary way of working is here to be observing ; the spirit confers not upon Peter's hearers , Acts 2. influences of faith , and of gladly receiving of the word , v. 41. at the first , before he bestow influences to the pricking of the heart for sin , v. 37. nor does the spirit act upon Saul , Acts , 9. and the Jayler , Acts 16. for their rejoycing in the Holy Ghost and believing , and applying Christ and the promises at the first , until first a law-spirit humble and make the proud to tremble . Then the spirit must use divers instruments , and shoot arrowes and influences of law and wrath , and wound the heart with arrows of love : as the Artist , the Carpenter useth sundry tools according to the diversity of timber that he works on , and the Lord here accommodates his influences according to the nature of the soyl . It 's like Christs spirit made shorter and more expedite work on the hearts of James & John ; for when Christ said unto them , Follow me , Matth. 4. 19 , 22. they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straigthway or immediately leave their nets and their father , and follow him . It 's as little time betwixt Christs word to the man sick of the palsie , Arise , take up thy bed and walk , and his walking Mark 2. 12. for immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took up his bed , and went forth before them all : It 's like Matthew's conversion is of the same nature , Matth. 9. 9. Luke 5. 27 , 28. in which the Lord gives proof , that as some Castles fall at the first shooting of the Canon , so there is no standing out , nor resisting of Christ ; for when he adds strength of omnipotency , the work of humiliation , of conviction , of saving faith , or repenting , are all quickly done : as if tilling , sowing , and harvest were all in one day , or one hour . 2. We see also that gracious influences are threeded ( as it were ) upon gracious influences ; every beating of the smiths hammer brings forth at once many sparkles of fire , and a shour of rain is the falling of millions and hosts of drops of rain at once . So in fervent prayer , there must be a cluster of gracious influences ; in every sigh and groan there is an acting of the spirit , Rom. 8. 26. The work of the spirit must be maimed , imperfect : if godly watching , 2. Prayer , 3 Fervent desire , 4. Humble sense of unworthiness , 5. Faith on the promise , 6. Love to our Father , have not every one their several influences of grace . When the seven stars arise above the Horizon , if six ascend , the seventh must also ascend ; in all which , the poor sinner is far below the influences of grace , they are sent out as soveraignty thinks fit ; and here the Lord rains down showrs of grace , and a showre is made up of a multitude of drops : yet in the general may sinners counter-work and restrain as it were the influences of grace ; they may resist the word , Zech. 7. 12. They made their hearts like an Adamant stone , lest they should hear the Law. Now the Lord cannot give influences out with the preached word where men turn away their ears from the Law , Prov. 28. 9. and Act. 7. 57. they stop their ears . Wicked men cannot be avenged on the Spirit in his person , or in his several operations of saving grace ; yet they avenge themselves on the message , and break in pieces the chariot that carries the Spirits operations , and trample upon his word ; be in love with the word to count it your heritage , Sweeter then the honey and the honey-comb ; and you as David upon suit , shall have influences to be kept from presumptuous sins . Psal . 19. 7 , 8 , 9. compared with v. 13. and Psalm 119. 40. Behold , I have longed after thy precepts , therefore Quicken me in thy righteousness . 2. Men can refuse to come and partake of Ordinances and to be Baptized , as the Pharisees do Luke 7. 29 , 30. and so reject the counsel of God ; and refusing to be among the golden Candlesticks , and the Assembly of his Saints , comes neer to trampling on the blood of the Covenant , doing despite to the Spirit of grace , Heb. 10. 25 , 26 , 29. Rejoyce to stand within Jerusalem , Psal . 122. for the Church is his vineyard : love a room in his Church , for it lies neer to the Sun , and is under the watering and showres of grace . So Christ speaks to the Spirit , Cant. 4. 16. Awake O North-wind , and come thou South , blow upon my garden , that the spices thereof may flow out . So there is a commission given that the Spirit in its efficacy blow upon the plants and flowers that grow there ; the Church is also his garden of red wine which he waters every moment , Isa . 27. 3. Acts 7. 51. Ye do alway resist the holy Ghost , then must they obstruct the gracious actings of the holy Ghost : & this proves it to be true that Steven said , that they resisted the holy Ghost : Which of the prophets have not your fathers persecuted ? and they have slain them which shewed before of the coming of that just one , of whom ye are murtherers , ( saith he ) they who cast down the lodging they injure the indweller ; the godly prophet is the house and lodging of the holy Ghost . 2 Chro. 36. 12. Zedekiah humbled not himself before Jeremiah the Prophet , ( speaking ) from the mouth of the Lord. Now the Spirit acted on the Prophets when they spoke , 2 Pet. 1. 12. then esteem the feet of the messengers of God to be pleasant upon the mountains , for they bring glad tidings of peace , and that they only do who have these gifts of the Spirit to pray and believe , Rom. 10. 14 , 15. 4. The speaking against the manifest operations of the Spirit of the Lord , by which Christ cast out divels , draws so deep as the sin against the holy Ghost , Matth. 12. and such are deprived of pardon , of faith to lay hold on pardon ; and such having done despite to the spirit of grace , must indite war against the Spirit and all his operations ; therefore cherish and obey the Spirits actings , be willing to be led by him , close with the counsels and breathings of the Spirit ; speak to edification , that which ministers grace to the hearers , and that cherishes the sealing of the Spirit , Eph. 4. 29 , 30. So singing Psalms and Hymns , and spiritual Songs , with making melody in the heart to the Lord , is a proclaiming that there is some fulness of the Spirit ; if the Spirit could speak in the Saints , the two native languages of the Spirit would be praying ( for that is the cry of the Spirit , Rom. 8. 15 , 23 , 26. ) and singing praises , Eph. 5. 18 , 19 , 20. The way to have influences of the Spirit is to pray continually and fervently , and to give thanks always for all things unto God the father in the name of our Lord Jesus , Eph. 5. 20. 5. A wicked hardening of the heart , is as if ye would cast water on a weakly smoaking fire of green timber , that cannot be a seat , an office-house to the Spirit and his actings , such are interdited of the spiritual seeing , and of the Spirits hearing of the Spirit . Rom. 11. 8. God hath given them the spirit of slumber ; eyes that they should not see , and ears that they should not hear to this day . It 's dreadful when Prophets preach some stark blind and dead : one of the chief and noble operations of the Spirit , is illumination , and he is a seeing , and an enlightning , and a hearing spirit . 1. Wink not before the shining beams of the Sun ; yield heartily to the convictions of the Spirit , John 16. 7. such as waste away the light of conscience and the convictions of the Spirit , are not entrusted again with new actings of the Spirits enlightning . 2. Be tender , and stand in awe of smaller sins : it speaks much of the spirit in David , to be smitten with the renting of the lap of Saul's garment . 6. Some make themselves uncapable of the actings of the Spirit , who seeing great temptations , signs and miracles , have plenty of means , yet remain blind and hard-hearted , and dull of hearing , Deut. 29. 2 , 3 , 4. Heb. 5. 11 , 12. Joh. 12. 37 , 38 , 39 , 40. if we would improve the actings of the Spirit , and delight in the Lords way , we should have new influences to walk in his paths , Psalm 119. 35. and God teacheth David good judgements ; for ( saith he ) I have believed thy commandments , v. 66. So are they-far from new influences who abuse so many plagues and so many deliverances from these plagues , as Pharaoh did , and crush the motions of a trembling conscience , as Felix did ; a doubt it may be if ever the like acting of a Law-spirit visit such men again . 7. All such who remain in the state of unrenewed nature are uncapable of the actings of the Spirit : nor does the Spirit lodge in sensual and beastly men , Jude v. 19. nor can the world receive the Spirit of truth , John 14. 17. no more then the spirit and breathing of a horse can lodge in a●pismire . It 's true , John Baptist was full of the holy Ghost from the womb . Luke 1 15. and the Spirit acts him with joy , v. 41. when Mary saluted her ; but John Baptists sin Original was both then pardoned , as touching the damnation thereof , and subdued as touching the dominion of it . Otherwise another spirit acts and works by nature in the sons of disobedience , Eph. 2. 2. and these two strong ones can remain and dwell both in one castle ; then seek translation , and to be with Christ , if ye would have the Spirit and his influences ; multitudes no more complain of the want of the influences of the Spirit then a dead mans corps complains of cold , of hunger , of thirst , or of influences of life from the living soul ; nor complain they of sickness . Oh , it speaks life to be pained for the wa● of the Spirit and his influences : what wonder that ye cannot perswade a sleeping man that he sleeps ? 8. Some actings of bitterness , wrath , clamour , anger and malice in the Saints may sadden the Spirit of God , darken the evidence of the Spirits sealing unto the day of redemption , Eph. 4. 30 , 31. It must be a sort of suffering to the Spirit , and a casting water on the fire , and a deadning to David , as touching vigorous and lively operations , that he acted adultery and murther , which moves him to pray for the restoring to him again the joy of the Lords salvation , and to be upholden by the Lords free spirit , Psal . 51. 12. Can a King dwell even in a palace when it is burning and smoaking about his ears ? therefore holy actings , teaching of sinners , praying , praising , Psalm 51. 13 , 14. 15. to be kind one to another , and tender-hearted , to forgive one another , as Christ did , Eph. 4. 32. and to act as the Spirit , and to be holy and heavenly in one walk , puts the Spirit in a sweet composed temper to act and breath abundantly in his flowings of love and grace . 9. It would be observed that influences of the Spirit are contempered with the actings of grace , with which they concur ; the spirit of adoption acts in the grammer of prayer , to cry Abba Father ; and he comes down to the language of children learning to speak , and to say Abba ; and the Spirit helps our infirmities . O , it must be great help that the Spirit yields ; it must be creating of new heavens , or removing of mountains , or dividing of the sea , or something like ( say some : ) nay the Spirit helps us with a groan ; his influences come down to sigh and weep , and mourn like a dove in a Saint , Rom. 8. 26. Cant. 2. 14. Ezech. 7. 16. and if so , it 's no wonder that the Spirit breaths not on our wild fire anger . Well , does the Spirit breathe on Christs holy anger ? he was angry and grieved , Mark 3. 5. and was saddened at the offending of God. To be angry at the sin of offenders , and yet so as to compassionate the soul of the offender , this is to fix a fit seat for the influences of the spirit ; nor can we receive the influences of that spirit who applieth and intimateth pardon and forgiveness when our anger is such to these who injure us as we cannot forgive them ; and if anger lodge and take chamber in the bosome and brest of a fool , can the Spirit breathe supplications in such a brest ? when the fountain is troubled and muddy with clay , it gives no representation of the face and image to the beholder . Psalm 119. 135. Make thy face to shine on thy servant : but the soul is a dusty and muddy glasse most unfit to receive the irradiations and beams of such a transcendent sun of glory ; yea , it 's some way fitted , v. 136. rivers of water run down mine eyes , because they keep not thy Law. Then a soul mourning for sin is fit to be shined upon by the Lord : when the man Christs soul is exceeding sorrowful , even to the death , Matth. 26. 38. then is his soul fit to receive dartings of the spirit , to pray most humbly with his face on the ground , v. 39. most believingly , O my Father , O my Father ; most fervently with tripple praying , 44. more earnestly , Luke 22. 44. or more bendedly ; then cannot a soul filled with hellish and divelish sorrow , such as was the case of wakened Judas , receive influences of the Spirit to see a pierced Lord , and to be in bitterness as one is for his only son , Zech. 12. 10. but must despair , and receive influences of hell for hardness and impenitency . Obj. But we see the Church lament , 3. very unbelievingly quarrelling with God. v. 8. When I shout and cry , he shutteth out my prayer . 10. He was unto me as a Bear lying in wait , and as a Lion in secret places : And v. 18. I said my strength and my hope is perished from the Lord. Yet verse 24. The Lord is my portion , saith my soul , therefore will I hope in him : then doth not unbelief and sorrow of sad and half despairing , so incapacitate and deaden the soul to receive influences of believing ? Answ . There is a far other consideration of a soul under prevailing corruption , that is either yet not converted , and of a converted man under a strong prevailing temptation : when two contrary champions , the flesh and the spirit , are standing in battel array in the fields , each one enemy attending the motions of another , as in the former consideration : there is a great difference betwixt green timber & dry & withered fewel , or betwixt dry fire-wood & fewel , though dry , yet soaked some days in water ; in this ease influences of the spirit from heaven , & influences of the flesh from hell , do not so quickly exchange lodgings , and go and come to and from divers subjects ; neither an unrenewed man , nor a David under prevailing lust , are such fitly disposed fields for showres of influences , as in a moment they can cast off deadness and put on a spiritual disposition to receive influences of grace , though there be an active celerity on the Spirits part , for he can go and come quickly , and this is to be seen in a soul under spiritual exercise , even now there is a sad complaining , I said in my haste , I am ●ast out from before thy face ; and yet with the same breath , nevertheless thou heardest the voice of my supplication . Then under sense of being cast out of Gods favour , there are also influences to pray , and to pray in faith , and when the Christian fainting saith , My strength and my hope is perished from the Lord , Lam. 3. 18. she also saith , The Lord is my portion , saith my soul , v. 24. It 's clear then that fainting and feeling are neer to other , and so influences for the one and for the other are neer to other ; the quickness and celerity of influences is evident in the suddain ups and downs of the soul , as the shining of the Sun in March and the showring of the clouds are so neer to other , he comes in his shinings as a fire-flaught in the midst of our sad louring and dumpish deadness , and when the Lord pleaseth his visits are speedy and swift . CHAP. III. How the soul is under plenty of means and dispositions heavenly , and yet under scarcity of influences . 2. Praying and love to the word , according to the will of precept , all along through Psalm 119. 3. Delighting in the word , reading and meditating thereon fetch heavenly influences . 4. Hence 18. obstructions of influences . 1. Hardness and blindness . 2. Vnbelief . 3. Deadness . 4. Security . 5. Irreligious prophaness and Atheism . 6. Vnconstancy . 7. Deceitfulness . 8. Pride . 9. Worldly-mindedness . 10. Fiery preposterous zeal . 11. Vncleanness . 12. Malice and bitterness . 13. Worldly sorrow . 14. False joy . 15. Self-love . 16. Wilful ignorance of the Gospel , and hatred of Christ . 17. Impatient fretting against providences , the contraries of all which help to fetch heavenly influences . Lasty , the Lords manner of contributing his influences makes us not passive lumps and blocks ; the word shews that God lays a holy necessity on our will , so that we are most willing and free agents in spiritual actings . 18. Vain and wanton thoughts obstruct influences . THe heart , as including will and mind and affections , is the publick Inne and lodging that receives all influences . 1. There is a sweet proportion betwixt the influences of the spirit and the new heart . Quest . How is it then that the soul is under sweet dispositions and plenty of means , and yet wants influences ? Answ . This is to shew the absolute freedom of grace , as Cant. 1. the Spouse is in a sweet condition , Let him kisse me with the kisses of his mouth , for his love is better then wine . 3. Because of the savour of thy good oyntments , thy name is oyntment poured out , therefore do the virgins love thee . 4. The King brought me into his chambers ; yet she stands in need of a pull , draw me . v. 7. Tell thou me ( O thou whom my soul loves ) where thou feedest , where thou makest thy flocks to rest at noon-day . Here is a soul in love , longing to be embraced and kissed , smelling Christs precious oyntments , taken in to the Kings chamber ; yet the prayer to be drawn , and to be instructed where to find him , teacheth , that some are at the well-head , and yet thirsty , and in Christs banqueting house , and yet the praying of such to be drawn , speaks want of influences , and hunger for more , except Christ intimately apply his influences to will and to do . Cant. 2. 4. He brought me into his banqueting house , his banner over me was love . 6. His left hand is under my head , and his right hand doth embrace me . What is here wanting ? is not this paradise come down from heaven ? but the prayer , v. 5. Stay me with flagons , comfort me with apples , for I am sick of love , is a strong evidence that the Spouse , even in Christs arms , and in his house of wine , where are all the refreshments of heaven , is not sick only , but fallen into a deep swoon , if Christ hold not up the head , and stay the soul with quickning influences : what then could you make of heaven it self , and of Christs sweetest embracements , if he teach not how to improve the fulness of this free love in sweetest actings of heavenly duties ? When John is in heaven , and sees heavens glory , yet if the present actings of the spirit go not betwixt him and Angel-worship he roves ; influences must then make Christ to be Christ , and heaven to be heaven , and the Spirit must open and let out upon the withered soul streams of the well of life , otherwise there is the banqueting house of wine , and there is yet the hungry and swooning Spouse ; there is heaven and fulness of glory , and there is yet miscarrying John : grace must make it self our grace , and he will have us to know to whom we owe the thanks , both of Christ and of the outletting and emanations of free grace , and of the well of life , and of the flowings and streamings of that fountain , and so the created habit of grace is not to be rested on , but Christ acting in his free grace is all in all . 2. The Lord gives influences according to his will of pleasure ; but we must stir and pray , and act according to his will of precept . Hence all along , Psal . 119. praying and influences of grace are woven through other , ver . 25. My soul cleaveth to the dust , that is a work of the Lords gracious will of pleasure ; Quicken me according to thy word , that is a duty of praying according to his will of precept . 2. His gracious dealing of his will of pleasure , is brought in as an argument to ingage the heart to pray for grace to a duty of the holy will of command . 73. Thy hands have made me and fashioned me ; give me understanding , that I may learn thy Commandments . v. 10. With my whole heart have I sought thee , O let me not wander from thy commandments . 3. The acting of a duty according to the gracious will of precept , is made an argument why the Lord should bestow saving influences according to his will of pleasure ; to promote us in duties , Psal . 119. 40. Behold I have longed after thy precepts : quicken me in thy righteousness . 58. I intreated thy favour with my whole heart : be mercifull to me according to thy word . v. 176. I have gone astray like a lost sheepe , seeke thy servant ; for I doe not forget thy commandements . 4. Grace prayed for according to the will of pleasure kindles fire for an ingaged heart to do a duty according to the Lord 's holy will in his word . 33. Teach me O Lord the way of thy statutes , and I shall keepe it to the end . 34. Give me understanding , and I shall keepe thy Law : Yea I shall observe it with my whole heart . That is , Lord lend me grace , and by that grace I shall repay duty ; borrowed grace makes the soule a debter for duties . 32. I will run the way of thy commandements , when thou shalt enlarge my heart . 5. It 's comfortable for strengthening of faith , to lay before the Lord the victory of his grace , and the strength of the temptation , broken by going on a duty . Hence a temptation ; 23. Princes did sit and speake against me : but an influence of grace to do the duty broke the temptation . But thy servant did meditate in thy statutes . 69. The proud have forged a lie against me . A strong temptation ; but it s broken : but I shall keepe thy precepts with my whole heart . 81. My soule fainteth for thy salvation , but I hope in thy word . So all along learn , 1. That our free and voluntary trading with grace bringeth home new ships of gold ; and there is no danger of miscarrying and shipwrack . 2. Being once by grace breathed on , we are to hold the wheels a going : grace puts the believer in a holy circle ; and running begets more running , and the motion ends at us and begins at free grace . 3. The nearest purchaser of influences is prayer . ver . 35. Make me to go in the path of thy Commandments . 36. Incline my heart unto thy testimonies . 4. Grace given is a strong argument to get more grace ; as gold buyes more gold . 5. Though grace begin and prevene us , yet the Lord having once given the stock , spiritual want comes from spiritual sluggishnesse : we are willing to lose the tyde and complain without cause of the seas motion . 6. The ordinary chariot and ship that carrieth the influences of grace is the Word of grace . David Psal . 119. is sick of love with the Word , Law , Testimonies . ver . 47. And I will delight my self in thy Commandments which I have loved . 72. The law of thy mouth is better to me then thousands of silver and gold . 97. O how love I thy law ! it is my meditation all the day . 103. How sweet are thy words unto my taste ! yea , sweeter then honey to my mouth . ver . 11 , 20 , 24 , 46 , 50 , 52 , 54 , 70 , 86 , 92 , 93 , 96 , 111 , 113 , 105 , 159 , 160 , &c. and in that Psalm the influences of the spirit go all along in every verse , in a practical , loving , delightful , panting , lifting of the hands to the Commandments . v. 32. I le run the ways of thy commandments . 34. Give me understanding , and I shall keep thy law : yea , I shall observe it with my whole heart . 45. I will walk at liberty ; for I seek thy precepts . 44. I le keep thy law continually . 60. I made hast and delayed not to keep thy Commandments . 66. I have believed thy Commandments . 74. I have hoped in thy Word . 77. Thy Law is my delight . 81. My soul fainteth for thy salvation : but I hope in thy Word . 83. I forget not thy statutes . 87. I forsook not thy precepts . 93. I will never forget thy precepts ; for with them thou hast quickned me , &c. all which hold forth , if you would have showrs of influences of grace , be in love with the Word , and let it dwell plentifully in you ; for look as influences of vigour and life , and heat upon roses , flowrs , herbs , grasse , apple-trees , vines , corn , go along with light and shining of the Sun , so do the influences of the spirit : and the spirit in his lively actings delights to be carried in the chariot of the Word , Cant. 4. 11. Thy lips , O my soul , drop as the honey-comb : honey and milk are under thy tongue , in regard of the precious promises of the Gospel in the sound ministry of the Church , and the savoury influences of the spirit that go along therewith ; therefore he adds , the smell of thy garments is like the smell of Lebanon . Cant. 7. 9. And the roof of thy mouth is like the best wine , for my beloved that goeth down sweetly , causing the lips of those that are asleep to speak ; ( influences of the spirit of grace must go along with speaking ) such as are ignorant of the Word , and loath the precious Gospel and stumble at the Word , cannot receive influences of the spirit . 7. There is some admirable nearness of the word to influences , Psal . 119. 11. Thy word have I hid in my heart : that I might not sin against thee . The word in the letter can keep no man from sinning against God. For it is 1. common to all , and if not received by saith , convinces and condemns . Nor 2. can the habit of grace in the heart prevent sinning , except sinning unto death ; but not such sinning as David might , or could , yea or did fall unto , adultery and murther , of which he was most afraid . Nor 3. can the literal memory of the word hinder sinning and yielding to dreadful temptations , though it be treasured up in the memory . Nor 4. speaks he of the spirit , and inward word of the Swenckefieldians , Libertines , and the like , who forsake the rule of faith , the word , and depend upon wicked inspirations : but by the word hidden in the heart , he must mean the Word of God , and the engraven Law of God , Psal . 40. 8. Jer. 31. 33. not simply , but as it includes the word dwelling in the heart plentifully , Coloss . 3. 16. loved , Psal . 116. 97 , 103. esteemed and prized highly , Psal . 119. 72 , 128. and believed , 92 , 42 , 43. and so seldomeo ●never have any an high esteem , or an habitual love and faith and hope in , and to the word : but influences to keep from sin go along with that word so hidden in the heart , that look as the heavens , clouds , sun , fail not to joyn their influences to the seed of vine-trees , roses , plants of fig-trees ; and nature goes along with birds to cherish and to warm eggs for the bringing forth of young birds : so , in some infallible way , by promise , God concurs with the so hidden word to produce faith , and love , and all acts of obedience : how much then does it concern these that move the question , what shall we doe to fetch the wind , and to purchase influences of grace ? to read , hear , consider , love , praise , believe and chose the Word as a treasure . 8. Overcomed temptations have influences sutable to graces victory , Psal . 119. 23. Princes also did sit and speak against me : but thy servant did meditate in thy statutes , v. 83 , 69 , 161 , 141. 9. Felt deliverances from the oppression of man , v. 134. sense of the loveliness and excellency of God want not influences , v. 68 , & 132 , 133. 3 As the earth and the things that grow thereon receive the Sun's influences , so doth the heart qualified with the habit of grace lodge heavenly influences , and the well-tuned string of the Harp and Viol closes sweetly with the smiting of the pulse , or hand of the Musician ; but the mistuned string stricken on makes discord , and receives no concord of musick : the savoury and gracious heart welcomes the breathings of God , when the Spirit can no more act by his influences on a gracelesse spirit , then a Musician can play harmoniously on a broken Harp , or a mistuned Reed . Hence these evils of the heart obstruct the influences of grace . 1. Hardness and blindness . 2. Vnbelief . 3. Deadnesse . 4. Security . 5. Irreligious prophaneness . and Atheisme . 6. Vnconstancy . 7. Deceitfulnesse . 8. Pride . 9. Worldly-mindednesse . 10. Fiery zeal . 11. Vncleanenesse . 12. Malice and hatred . 13. Worldly sorrow . 14. False joy . 15. Self-love . 16. Wilfull ignorance of the Gospel & hatred of Christ . 17. Impatient fretting against Providence . 18. Disordered thoughts and ignorance of God in Christ . 1. Blindness and hardening of the heart , and Pharaoh's not setting his heart , Exod. 7. 23. on the miracle of turning the water of the river to blood ; so that the fish in the river dyed , and the river stank , hinders influences of obedience , to let the people go , Exod. 8. 1 , 2 , 3. Matth. 13. 15. Their eyes have they closed , lest at any time they should see with their eyes , and hear with their ears , and should understand with their heart , and should be converted and I should heal them ; as if they were afraid for the saving influences of the saving grace of conversion : so men keep strong forts , and imaginations against God besieging them by the preached Gospel , 2 Cor. 10. 5. 6. and will not have their thoughts led captives to the obedience of Christ . Whereas softnesse and tendernesse in Josiah 2 Kings 22. 19 , 20. brings stooping and self-humiliation , and receives influences for repenting , weeping and renting the cloths before God ; for what impressions of grace can the stone or rock , ( and such is the heart hardened , Ezech. 36. 26. ) or the Adamant receive , Zech. 7. 12 ? temptations , signs and wonders do nothing at all to bring down the heart , Deut. 29. 3. keep thy heart in some softnesse and tendernesse , and then shall it receive smitings from God ; for the very renting of the lap of the garment of an enemy , the not despising of the cause of a servant , whom the master may easily bear down ; or the not warming of the loyns of the fatherlesse , with the fleece of the flock , Job 31. 13 , 20. in David and in Job have abundant influences of grace going along with them , and this seems an innocent negative : and when such small fins ( so they appear to men ) leave an impression of remorse , the heart is like melted wax that easily admits a figure and the print of an image of a man or a Lion ; Influences are some way due to softness of heart as grace to the lowly , rain and dew to meadows in the valley , Jam. 4. 6. 1 Pet. 5. 5. Psal . 25. 9. 2. As the light of faith leads every thought captive to the obedience of Christ , 2 Cor. 10. 5 , 6. so doth unbelief dull the heart . The news of Christ risen again are idle tales to the Apostles , Luke 24. 11. Unbelievers are men who cannot be perswaded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Gospel leaves as little impression on the heart as a ship on the Sea , or an Eagle in the Air , where the light of faith leaves not a spiritual capacity for receiving the impressions of the Spirit of grace , and where unbelief reigns : and since unbelief hath conjoyned softnesse and a fainting at the face of great affliction , so as the heart is moved as the trees of the wood , Isa . 7. 2. there is not a seat in it under such softness to receive influences for the noble and high actings of the courage of faith in withstanding Kings and Princes , Priests , Prophets , and People , in subduing of Kingdoms , and in the believers godly hardening of himself as a wall of brasse and a fenced City against all these ; yea , against death and the grave , Jer. 1. 18. Cant. 8. 6 , 7. Ezech. 3. 8 , 9. Rom. 8. 35. This is carefully to be observed , that the influence of actual grace finds either in the habit of grace , or frames and makes in the heart a gracious aptnesse and capacity to receive actual influences sutable to the duties in hand , either of believing , patient and joyful suffering for the Lord , and such like . As the Lord in his common influences with the Sun rising and going down , the wind blowing , the Sea ebbing and flowing straineth not , nor forceth the nature of second causes , nor draws them as passive lumps to act against the particular inclination of nature , but carrieth along the natural active principles of the Sun , Wind , Sea , and such like natural causes : so neither doth the Spirit of grace , by his actual influences , carry along the rational powers of knowing , believing , willing , as meer dead and passive blocks , as the Carpenter hewing lifteth an Axe and shaketh and moveth the Saw : but the Lord makes the sutable active concurrences of sinlesse nature and of grace stirring in its influences to joyn together and accord friendly , connaturally , and without jarring , or violence done to nature , and so carries on the supernatural and gracious actings of obedience . And therefore as this point , with all getting get wisedom , Prov. 4. 5 , 6. Prov. 2. Incline the ear , apply the heart ; cry , lift up the voice for knowledge , dig for wisedom , as for silver and hid treasures : and then look for influences , v. 9. then shalt thou understand ( by way of practise , which cannot want influences of grace ) righteousness , and judgement , and equity ( yea ) every good path . And there is much in the walking by faith , the light of faith being the star-light and the day-light ordering the motion ; and beside , which no objective light can doe , it inclines and weighs the soul to spiritual acting , and the Spirit must attend the stirring of saving light so inclining the heart with gracious influences . 3. When we give way to deadnesse , and act literally , and carry on the bulk of praying , hearing , as willing to get the body of the work over , and wrestle not for life and power in praying , and blow not upon the dead heart , to stir up the habit of grace , the Spirit withdraws and acts not on deadnesse , as the Sun moves not vital spirits in a dead carrion , or dead corps , for there are none in it : the naked name of living professours in the Church of Sardis , when it was but a name , is plagued with deadness , and so with withdrawing of influences , Revel . 3. 1. the Cocks clapping with the wings adds strength to the crowing ; should we , if the iron be blunt , and the edge not whet , add and put too more strength , Eccles . 10. 10. and seek life by stirring , as sea-men , by sayling about , seek and fetch wind , we should increase warmnesse of life , and hoised up sails should receive wind ; for humble sense of coldnesse and deadnesse and missing of life is a good sign when it brings forth , Psal . 119. the prayer so frequent ; Quicken me , Quicken me : prayers used as Matins and Vespers , and wandering of heart , and whorish gadding of the thoughts in private praying brings on deadnesse : and as a Smith blows not the bellows on cold iron and cold fewel , where there is no sparkle of kindling of fire at all , neither doth the North or the South-wind in heavenly influences blow upon such hearts ; Would ye have God to be more serious in his influences , when you are formal and not serious at all in the work ? 4. Security obstructs actings of grace : the Spouse sleeps , and Cant. 5. 2. the Spirit withdraws influences to open to the beloved : the Disciples sleep , when Matth. 26. Christ exhorts them to watch and pray : and can the Spirit breath upon a lying and sleeping sluggard ? there is godly fear on the heart ; but Peter and the rest of the Disciples in their shameful flight and stumbling at the sufferings of Christ , after their fearlesse and fleshly undertaking , saying that they should rather die then forsake him , prove that the spirits withdrawing , by which they fell in that sin , goes along with security : we would watch and fear always ; and the contrary of fearing alwayes is hardening of the heart , Prov. 28. 14. which infers a withdrawing of that enlightning and softening grace . Where there is rising at midnight to praise , Psal . 119. 62. a preventing of the dawning of the morning to cry to God , Psal . 119. 147. there must be a continued showr of outlettings of influences of grace for the lengthening out of hoping all the day long : as when Christ cannot sleep , but watches and prays when others sleep , the life of this must hold forth a sea of flowing in continued actings of grace in him . 5. A prophane heart , void of God , and filled with Atheisme also obstructs the flowings of the Spirit ; so the wicked Psal . 14. 4. call not upon the Lord ; there is not an owning of a God to be worshipped : Psal . 14. 4. and the thing that goes along with that , is oppression ; they eat up my people as they eat bread : and what gracious influences can there be there , especially when the Lord complains , They are corrupt , they have done abominable works . 3. They are all gone aside , they are altogether become filthy , &c. and the root is Atheisme : The fool hath said in his heart , There is not a God. God breathes not in his influences on such as deny there is a God , till he first blow away the influences of Satan , who would darken and blot out the ingraven notions of a Godhead ; because Satan cannot be an Atheist himself , he would make the world speculative Atheists , ( but because he cannot do this ) he fills the world with practical Atheists ; it can neither be blotted out of the heart of damned men nor divels , but a God and Judge there is ; but men live without God , as if there were not a God , and these two species of Atheism are dreadful , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Atheists without God creator . 1. When men laugh at a God-head that created all , and live by Policy , as State-Atheists . Or , 2. By Reason , as moral Atheists ; or by Nature , as many Philosophers and some Physitians ; such are dead and dry rocks , never rained on by influences , seldome while the skaddings of the river and streams of brimstone waken them are they out of a sleep ; for influences on the creature in all its operations , especially in these of grace , are most proper actings of holy providence : he who denies there is such a thing in the world as fire , or a Sun , must deny that there is heat and light in the world . But the other sort of Atheists , without Christ , God Immanuel , are more inexcusable ; as a Gospel-Atheist is farther from influences of grace then a Pagan-Atheist , as is clear from Matth. 10. 15. Matth. 11. 22 , 23 , 24. Matth. 12. 41 , 42. because farther from salvation ; how few have been converted who were first temporary hypocrites , and long despisers of the Gospel ? 2. who have been long moral naturalists ; and 3. long bitter and virulent enemies to the Gospel and the godly , though otherways grave and civil ? Be much in believing that God is , Heb. 11. that leads the way to the noble actings of faith in Abel , v. 4. Enoch , v. 5. Noah , v. 7. Abraham , v. 8. &c. and the faith that God is , and rules , and is good to Israel , and that he punisheth wicked men though he make them rich , leads the Prophet to the faith of God , his gracious providence in guiding the godly by his counsel , in holding them by the right hand , Psam 73. 1 , 2 , 3 , &c. 23 , 24 , 25. 6. The inconstancy of affections obstruct influences ; even now Martha believed , and then , Lord , he stinketh , for he hath lain four days , John 11. 27 , 39. The ebbing and flowing of the Sea , the waxing of the Moon , the full Moon , the declining of it , the article of the change , have all divers and contrary influences on our bodies , on diseases , on living , dying , birth and health ; and so may we judge of influences from the suddain changes of the heart . As 1. It may be taken away , Hos . 4. 11. stollen away , 2 Sam. 15. 6. and as moveables can be stollen away and hid , though lands legally by fraud may be stollen away , yet physically they cannot be hid ; so the love and bensil of the heart may and can be stollen away , and when hearts are from under the possession of the right owner , the Lord our God , they are not under his influences , when they are not in his world and Kingdom of grace , but in Satans power ; hearts benighted are from under the influence of the Sun , and therefore cannot receive the rays and beams of the Sun in the night . 2. Except the Lord pursue even renewed hearts , they are not the same to close with influences now as they were the other hour . 3. The various words used by the Scripture , As 1. Bewitching of the hearts , and charming the Galatians from the sound doctrine of Justification through faith only Gal. 3. 1. to Justification by works , prove that influences that take yesterday will not take to day , for they were hot in running , and then cold in sitting down , Gal. 5. 7. Deut. 19. 6. while the avenger of blood , his heart is hot . The Galatians were willing to pluck out their eyes of late for Paul , and now their affection to him being soured , they look on him as an enemy , for he telleth them the necessary and lovely truth , Gal. 4. 15 , 16. 2. The heart is a thing that may be bowed , 2 Sam. 19. 14. the metaphor is known to the learned , it may be allured and inticed with fair words , 1 Cor. 2. 4. yea , the whole soul may be bought and sold , as Merchants goods , with fair words . 2 Pet. 2. 3. False teachers , through covetousness , shall with faigned well decked word , as exquisitely dressed as hair , make merchandise of you . 3. The heart may be turned as streams of a river drawn thorow this part of the land , or this part , Prov. 21. 1. and from nilling to willing , as the Lord thinks fit , according to Gods will of precept , is often the falling of the Church of Ephesus sinfully from their first spiritual love , Revel . 2. 4. and the turning from good to evil . 4. The heart may be ingaged , Jer. 30. 21. glued and made to stick to such an object , Psalm 119. 31. given up and delivered , Eccles . 2. 1 , 2 , 3. Eccles . 1. 13. 2 Chron. 20. 3. set and fixed to such a way , Judg. 13. 3. Judg. 5. 9. touched and moved , 1 Sam. 10. 26. stirred to such a work , Ezech. 1. 1. and then as the Sun in the Spring and Summer , coming neer the earth , makes more excellent effects on it then the Sun farther off in Winter ; when the Lord comes neer , he works otherways on the heart then he doth in his absence ; all which with divers other words say it 's not easie to lie under and receive the influences of God ; the gardens and meddows stir not out of their place , the vine-trees , the corn and grass in mountains , valleys , vineyards , flee not away from the falling of wind and dew , and the aspect and dartings of heat and beams from Sun and Heavens : But ah , unstable hearts , which withdraw from under the actings of the Spirit , and weary of prayer , hearing ; whereas the establishing of the heart with savoury dispositions , and delighting in the word fetch home influences , as Psalm 119. cleareth . 7. The desperate wickedness and deceitfulness of the heart , Jer. 17. 9. puts the Prophet to speak to God , v. 13. O Lord , the hope of Israel , all that forsake thee shall be ashamed . Influences then must be withdrawn from deceitful workers ; and if the heart be deceitful above all things , then in some regard it 's deceiful above Satan , as being a heart-deceiving and murdering of our own souls , beyond the privity of Satan , we boyling in the secret furnace of the heart many naughty thoughts that are unknown to Satan ; and who knows the hypocrisie of the heart ? and what way God plagues hypocrisie with farther hypocrisie , and by all sins ? heart-deceitfulness is within it self a rooting of it self : now this deceitfulness being so contrary to sincere and singleness of heart must be uncapable of influences , for the upright and sincere heart , and truth in the inward parts , Psalm 51. 6. is desired and loved , Psal . 11. 7. Psal . 146. 8. exceedingly by the Lord , as most like himself . Psalm 11. 7. The righteous Lord loveth righteousness , his countenance doth behold the upright . And so as every thing loveth its own , the hen warms and cherishes her chickens , and every bird the young ones ; so must the Lord follow with heavenly and quickning influences sincerity of heart , when he particularly saith to them , Psalm 32. 11. Be glad in the Lord , and rejoyce ye righteous , and shout for joy all ye that are upright in heart . The Lord must then follow his own planting , ( for the loving of the Lord Jesus in sincerity , and the girdle of truth about the loins , is a part of the armour of God , Ephes . 6. 14. ) with pruning , hedging , digging , and showres from heaven , whereas upon the heart unrenewed and still deceitful , there shall fall no rain ; nor is a deceitful heart more capable of lively influences , then thick gross misty air can admit of wind , or then a torch steeped in mire and dirt is in capacity to receive light and flaming ; and suppose ( which yet is not possible ) God should send saving influences on an unrenewed and deceitful heart , remaining such , yet could not such a poysoned stem bud and bring forth acts of saving grace ; as the thorn tree in the fattest and choisest soil neer the Sun , under influences of a warm heaven , benign clouds , a sweet moderate aire , could never bring forth delicious wine , grapes , or pomegranates : prevaricators , hypocrites , and all double-minded halters betwixt the Lord and Baal shall rot in their soil , and be as the heath in the wilderness , and receive nothing of the actings of God ; the Lord is far from their reins , Jer. 12. 2. God is not in all their thoughts . Psalm 10. 4. Salvation is far from the wicked : and what are then the influences of God on them ? for they seek not thy statutes , Psal . 119. 155. but David , v. 156. Quicken thou me according to thy judgements . 8. Pride hindereth not a little the out-goings of the Spirit ; the proud soul is the fallow ground , the unbroken and unplowed earth , and what can be hoped of wheat or a barley harvest from rain and dew , and influences of Sun , air and clouds , where the plough never broke the earth , and the Husbandman did sow nothing ? but as for the humble and humbled broken and meekned man , influences are his by the promise of God ( O that is a great and an unchangable thing ) Psal . 25. 9. The meek will he guide in judgement , and the meek will he teach his way . None can be guided and taught practically to walk in the way of God , but these who are acted by influences of grace ; Christ thanks the Father because he reveals the mysteries of the Kingdom to babes or young children , Matth. 11. 25. and James 4. 6. But he giveth more grace , God resisteth the proud , and giveth grace ( and so influences of grace , and more influences of grace ) to the humble . 1 Pet. 5. 5. And see 2. As the Lord and his servant nature hath provided a providence more active and careful in parents for suck and milk to infants , and for food to weaned children , who are as passive as stones in providing for themselves ; so doth the Lord rain in a more abundant providence influences of grace on the meekned and broken spirit . Low valleys lying toward the Sun kindly receive dew and rain , mountains not so . 3. If the bones be of new broken and hot , and the wound green , the tender hand of Christ lovingly and compassionately binds up such broken ones . Isa . 61. 1. Psal . 147. 3. He healeth the broken in heart , and bindeth up their wounds : and bones easily know their own place of bones when his hand puts them in place . 4. Iron is the strongest and hardest of mettals , yet being hot in the furnace receiveth any impression or figure , and bones yield to the smiting of the hammer , which it doth not when it 's cold and stiff : when the cross hath graciously melted and softened the soul , then it receives influences of grace , and is ready to receive , as Saul , Act. 9. 6. trembling and a●tonished , said , Lord , what wilt thou have me to doe ? The proud self arrogant spirit will not receive nor lodge impressions of grace from heaven ; be not then high-minded , but fear , otherways there shall be no rain on you , and you shall not be ingraffed in Christ . 9. Worldly mindedness and savouring of the things of the flesh keeps the soul both under deadness and distance from God the light of glory , and the heart and conversation in heaven brings forth that which hath a strong influence of grace with it , Phil. 3. 20 , 21. We look from heaven for our Saviour the Lord Jesus , who shall change our vile body , that it may be fashioned like unto his glorious body , when the soul is in heaven , and we all ( 2 Cor. 3. 18. ) with open face beholding , as in a glass , the glory of the Lord , are changed into the same image from glory to glory , even as by the spirit of the Lord , we are neer to the receiving of the aspects of the glorified Redeemer ; But such as mind earthly things , whose God is their belly , Phil. 3. 19. can no more receive influences of grace then earth-worms , or the Serpent that eateth the dust ; neither can heaven and the life to come have an impression in the gracious influences of God upon a wretched man , who worships clay and hath no heaven but gold ; how can influences of God be received in the heart of an Idolater ? Heavens glory upon the soul is so transparent , that bread and hunger had no influence upon Moses for forty days , when he was in the mount with God , and then rays and influences of glory could not but besweetly received on the soul : it 's clear in such as stand and live before the throne , who are under the eternally shining summer Sun , and receive eternally influences of glory , Rev. 7. 15. the Lamb leading them , they serve God night and day in his Temple , v. 16. and see his face , Rev. 22. 4. and reign for ever and ever , v. 5. and the Disciples forgot bread and garments , yea and houses for themselves to dwell in ( for the three tabernacles were for Christ , and Moses , and Elias , not to shelter them from frosts and rain , and hail , for they feared not the like injuries to glorified bodies ) the Disciples say , It 's good for us to be here ; and so it 's good for us to part with houses , with ships , with fishing , with nets , with plucking of ears of corn , or buying of bread , yea it 's good to part with Ordinances , preaching to the Jews or Gentiles , with working of miracles , healing the sick , or casting out of divels , influences of glory were as connaturally received in the soul that is neer God , and heavenly minded , as the Moon and Stars receive light from the Sun , and dry fewel receives fire where clay and the earthy and drosy , part of the Lords creation , and his foot-stool , can receive no light at all ; so if earthly mindedness have fixed a seat in the affections , the spirit of grace and glory cannot shine through gross and earthy hearts ; give us corn , wine and oyl , and the influences of the lovely countenance of God say worldlings , we do little value ; whereas it is night and winter , and hell for a child of God , when the Lord withdraws influences of faith and feeling , loving , rejoycing and neer communion with God ; worshippers of God never miss gracious influences : when the soul is sick after Christ , influences of God , for the high praise of Christ , abound , Cant. 5. 6 , 7 , 8 , 9 , 10 , 11 , &c. and Psal . 63. 1. when the soul thirsteth for God , and the heart and flesh cry out for the living God , Psal . 88. 1 , 2. and the soul panteth , as the hart for the water brooks , for God , Psal . 42. 1. ( which are crying signs of a heart in heaven ) then influences of grace , like an high spring-tyde , and like a full river , flow most abundantly , even to the satisfying of the soul as with marrow and fatness , and to the tongue praising of God with joyful lips , and the remembring of God in the bed , in the night-watches , Psal . 63. 4 , 5 , 6. and to the extolling of the Lord as God and King , Psal . 88. 1 , 2 , 3. and the breaking of the heart and bones when God is reproached , Psal . 42. 3 , 10. 10. Fiery zeal hinder influences ; burn the Samaritans with fire from heaven , say the Disciples . O Paul ( say fiery followers of the Law ) would destroy the Law of God , and have Christ and grace all ; but received ye the spirit ( or his influences ) by the Law ? ye know not the wild-fire of revenge and the spirit of anger that leads you , saith Christ to the Disciples , even to the mild beloved disciple John , Luke 9. 54. Come ( saith Jehu ) and see my zeal for the Lord , liar , come see my zeal for Jehu , and for Jehu his new Kingdom ; but there were here no influences of the spirit of grace , for 2 Kings 10. 31. Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart ; for he departed not from the sins of Jeroboam , which made Israel to sin . Therefore Jehu his fire in killing Baal's priests , and Achab's seed , being from false principles , carnall and selfe ends , and called by the holy Ghost . Hos . 1. 4. blood-shed and murder to be avenged of God , must come from bastard influences . And when our saviour rights the fire of zeale in John and James , he condemnes the Spirit and the influences that made them so brutishly to startle , Luke 9. 55. 2. He reduces them to the faith and sound believing of his coming in the world , which was to save mens lives , not to destroy them , v. 56. it 's a notable healing of the too hot blood , that is in fierie zeale to believe soundly the meekness of Christ ; therefore would hot and wild-fire influences be well tried whence they come , from Heaven or from Hell : for so some who kill the Lords Apostles , judge then if sparkles of fire can come from heaven , John 16. 2. when it is nothing so . Ophni and Phinehas are publickly zealous for the Lord ; Moses meek in the injury done to him by Miriam , and by Core and Dathan , and his , is fiery against the golden calf in the Lords cause ; hence influences from God set them a work , and eat them up as zeal for the Lords house eat up David , Psalm 69. 9. Psalm 119. 139. and Christ , John 2. 17. 11. Fleshly uncleanness put them of Sodom to mock and persecute Lot a preacher of righteousness , Gen. 19. 9. and their not hearing of Lot prove their influences were not of God. The holy Ghost clears to us that David , 2 Sam. 11. all along was carried by no saving influences , for there we find 1. His idleness . 2. His sluggishness , in sleeping in day light , when the Ark and people of God were in the fields . 3. His adultery . 4. His sending for Vriah to cover the matter . 5. His causing Vriah to be drunk . 6. His bloody letter to Joab to kill Vriah . 7. His bloodshed . 8. His Atheistical talking the state of the war. 9. Whereas David mourned for the death of Saul and Abner his enemies , and his not looking with godly trembling on workes of divine justice in the Army , he passeth this over as a chance of war , in all which the spirit that led him in composing heavenly Prayers and Psalms was now far away : What actings of the Spirit can swine and dogs receive from God ? 2 Pet. 2. 12. 22. O but a clean hearth-stone , and a chaste , holy and clean house would be kept for the kindlings and flamings of the holy Ghost . See Tit. 2. 3 , 4. 1 Thess . 4. 2 , 3 , 4. 1 Cor. 6. 19 , 20. let the holy Ghost , his temple that he dwells in , be neat , pure , undefiled , for influences are the breathings of the Spirit , and the holy Spirit breaths not on bruite beasts , and on slaves to the lust of the flesh . 12. Malice and hatred , called man-slaughter , 1 Joh. 3. 15. must bemist the soul , and darken and benight , or over-night both conscience , mind , will , and affections ; and so as stones or rocks , or the sea sands can receive no influences from Sun and clouds to bring forth wheat and barley , neither can the heart stuffed with malice , for the very incapacity of the soil is the cause why such ground cannot close with such impressions and influences of God. 2 Sam. 23. 1. The Spirit of the Lord spake by me , ( there must be quickning influences ) his word was in my tongue . The man that ruleth in the fear of the Lord shall be as the light of the morning when the Sun riseth , a morning without a cloud , as the tender grass springing out of the earth by clear shining after rain . The just Prince and Ruler , full of love and mercy to the people of God , and full of righteousness , is like a morning without a cloud , that hath clear influences of a shining Sun ; the Lord quickning him with light of love , mercy and righteousness to the people whom he feeds , that he is as the earth receiving from the influence of the Sun , clouds and rain warmness that casteth up tender grass and corn . But v. 6. The sons of Belial shall be all of them as thorns thrust away , because they cannot be taken with hands . 7. But the man that shall touch them must be fenced with iron , and the staff of a spear , and they shall be utterly burnt with fire in the same place . Then malice reigns so in wicked men , that if a man touch them , and keep society with them in duties of love , they bleed the hands of these that touch them as briars and thorns doe , except the hands be fenced with iron and steel . He notes the Nations to whom David and Joshua offered peace , but they blood the people of God ; and prepare war , as is clear in the Ammonites to whom David sent a message of love , and they came against him with the sword and war ; now they are such thorns as are for the fire , saith David , and that they may be burnt , they require no influences of Sun and rain . Prov. 4. 17. They eat the bread of wickedness , and drink the wine of violence . Acts of hatred are their meat and drink , and what influences of the spirit can their way , which is the way of darkness , v. 19. require ? Rom. 3. 15. Their feet are swift to shed blood — for v. 17. the way of peace they have not known , and there is no fear of God before their eyes . Be meek and gentle as Christ , Isa . 42. 2 , 3. Isa . 53. 7. a lamb dumb before the shearer , Luke 23. 34. 2 Cor. 10. 1. and that holy meek one lay neer the Sun and the influences of the Spirit . Isa . 11. 2. The Spirit of the Lord shall rest on him , the Spirit of wisedom and understanding , the spirit of counsel and might , the Spirit of knowledge and of the fear of the Lord , Joh. 3. 34. for God giveth not the Spirit by measure to him , neither acteth the Holy Ghost in his sweet breathings on bloody and cruel hearts of persecutors . 13. Wordly sorrow counterworketh sound repentance and godly carefulnesse , holy defences , holy anger against our selves , godly fear , vehement desire , zeal for God , revenge , such by which we are not to be satisfied with our selves , who have committed such wickednesse : now all these require influences of the Spirit , 2 Cor. 7 9 , 10 , 11. 2. The Law-Spirit of bondage being hellish fear , Rom. 8. 15. and must be another spirit , then the witnessing spirit , and the influences of the one different from the other : as good wheat , that comes of the plowing and sowing of the husband-man , and wild corn that comes from no plowing or husbandry ; but such wild oats grow of their own accord in mountains and in the house-tops , Rom. 8. 15 , 16 , 17. 3. The hypocritical sorrow of Esau weeping for the blessing , and yet saying in his heart , he would kill his brother , could have no influences of the Spirit , Genes . 27. 38 , 41. for heart-prophanness which was in Esau , Genes . 25. 32. Heb. 12. 16 , 17. cannot consist with saving influences : and Malach. 2. 13. the covering of the Altar with tears , crying and weeping to God was bastard sorrow , for they married the daughter of a strange God : and compare David's godly sorrow , Psal . 51. wherein he seeks the new heart and the free Spirit to be restored to him ( there were there strong influences of the Spirit ) with his weeping and mourning for Absolom , when he was killed : and the difference is clear ; this latter seems to be but a wordly sorrow ; such as mourn excessively for their dead friends 1 Thes . 4. 13. banish the Spirit of faith and hope , which cheareth the heart , with the comfort of the last resurrection . Much sorrow spent on ( it's a case of conscience to be remembred ) the death of a father , brother , husband , wife , children , loss of goods , argues a carnal mind , and blunteth the stirrings of the Spirit : consider Martha her grief for her dead brother , and her unbelief , in tying the not dying of her brother to Christ's presence bodily as man , John 11. 21. and her sorrow well near drowns her faith , ver . 39 , 40. 14. False joy in corn , wine and oyl , in full barns , Psalm 4. 7. Luke 12. 19. in the pleasant things of a present world must not a little oppose the Spirit in his influences , for where that joy is unrenewed , and full and extream at only that which is a worldly good thing , the spirit is yet carnal , and no saving influences can be there ; in the regenerate the affections are like two contrary rivers , when the one river is full at the flowing in of the sea , the river in the contrary coast is low and ebb ; so joy , sorrow , love , desire , &c. as the Spirit prevails , Rom. 7. as the flesh prevails in its motion , so are they up in their fleshly exorbitancies , and low in their motions and flowings toward God , v. 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. but the joy spiritual at the coming and receiving of the Gospel , Acts 8. 5 , 6 , 7 , 8. the joy of believing , Rom. 15. 13. the joy of the hope of glory , Rom. 5. 2. Matth. 5. 12. the Joy in the midest of heaviness , if need be for a season , which is unspeakeable and full of glory , 1. Pet. 1. 6 , 7 , 8. the joy in suffering under reproaches , and the spoyling of our goods , Heb. 10. 33 , 34. Acts 5. 41. 1 Thes . 3. 9. the Joyingin Christian walking Phil. 4. 4. the joy of the holy Ghost Rom. 14. 17. and the like , are all fruits of the spirit , and have necessarily conjoyned with them heavenly influences to receive the Gospel , Acts 8. to beleive with peace of mind , Rom. 15. 13. to hope for glory , Rom. 5. 2. Matth. 5. 12. to be comforted under heaviness , even to love the holy afflicter , 1 Pet. 1. 5 , 8. to all patience in suffering , Heb. 10. 33 , 34. Acts 5. 41. to walke chearfully in our Christian course , Phil. 4. 4 , 5. all which must be wanting in the false and bastard joy of the world ; and the like may be said of desire , the more men waste their desires in worldly objects , the less of the Spirit have they ; as these two are excellently conjoyned , Psalm 73. 24. Thou shalt guide me by thy counsels , and afterward receive me to glory . Influences in perseverance in the way of God , by Gods counselling and leading , are here insinuated ; and beside that a spiritual desire , v. 25. Whom have I in Heaven but thee ? and in the Earth ( there is ) none I desire beside thee . 15. Self-love is a note of Apostates in the last days , 2 Tim. 3. 2. and of men in the state of nature , where self-love prevails above the love of God ; ( for natural men make themselves the god of gods , and the god of their false gods , Exod. 20. 4. Judg. 2. 19. Psalm 81. 8. Amos 5. 26. Hos . 13. 2. ) there be men who make themselves their last end , it 's contrary to all true holiness and sanctification , and so to all acts and influences of the Spirit ; for it is the proper work of the Spirit to make us holy , and he bears the name of the holy Ghost , and of the spirit of sanctification upon that reason ; and therefore where self is the mans god , what room is left to holiness , and to the influences of grace ? and where the love of God is spread abroad in the heart by the holy Ghost , which is given Rom. 5. 5. and hath a seat in the heart , John 21. 15. John 14. 15. Deut. 10. 12. Deut. 6. 4 , 5 , 6. Deut. 30. 6. as the habitual fear of God hath also ; what doubt is there but the Lord shall joyn actual influences of grace to his owne spiritual habits ? which should put us to self-denial , and to be less wedded to the love of our selves , and more to love the Lords Word , Law and Testimonies , Psalm 119. 11 , 47 , 72 , 97 , 127 , 128 , &c. to love Jesus Christ , his cause and Gospel more then our own life , Matth. 16. 25 , 26. then houses , brethren , sisters , father , mother , wife , children or lands , Matth. 19. 29. Matth. 10. 37. Luke 14. 26. and where this habit of love prevailing in the heart is , the Lord denies not actual influences to his own sincere followers , and strength of grace to seal his truth with their blood , Rev. 12. 10 , 11. Heb. 11. 33 , 34 , 35. Heb. 10. 32 , 33 , 34. and when self-confidence and self-love , and carnal fear of losing life present prevails by reason of a temptation ; as is clear in Peter and the Disciples , who deny and forsake Christ contrary to their undertaking , Matth. 26. 31 , 32 , 33 , 34 , 35 , v. 56 , 69 , 70 , 71 , &c. the Lord justly withdraws the influences of his spirit . 16. The ignorance of the Gospel , and the loathing of Christ , renders all Pagans who hear the rumour of Christ but receive him not , and all Reprobates within the visible Church in a worse condition then rocks and desarts are in , for Sun , clouds and rain send influences in them , but the malignity and driness , and coldness of the soil is the cause why they do not spring and blossome as the gardens and meddows ; but though the Lord send common helps to such Pagans and unbelievers , yet it is justice that the Spirit in his influences should be a stranger to such as live strangers to the Son of God , for the Son and Spirit go not contrary ways to their operations . Carnal professors who study only a form of godliness , and aim not at the power of godliness , and do but bear the bare letters and outward bulk of baptism , and the sound of the word preached , and hate Christ , and persecute the godly that are chosen by him out of the world , come under the name of the world , who cannot receive the Spirit nor his influences , John 14. 17. and have a spirit of their own , the spirit of the world , 1 Cor. 2. 12. this spirit is their tutor and guide ; and such as are out of Christ are led by the prince of the power of the air , the spirit that now worketh in the children of disobedience , Ephes . 2. 2. and are taken captive by him at his will , 2 Tim. 2. 26. Now can these two spirits , the Spirit of God and the Divel lodge in one and the same dwelling , and exercise their several operation on the same soul ? No. 17. The sad freatings and wrestlings at the providence of God incapacitates men for influences of grace : thrice Psalm 78. the people are said to tempt the Lord , and especially in asking meat for their lust , v. 18. can he provide flesh for his people ? v. 20. and the Spirit of the Lord so tempted , le ts not out his sweet and saving influences upon such as wrestle with his holy dispensations ; was there more of the Spirit letten out to Israel for murmuring at the red sea or less ? yea less , Exod. 15. for after that they murmured again at Morat , Exod. 14. and in the wilderness of Sin , Exod. 16. 1. yea , forty years in the wilderness , Psal . 95. 9 , 10. They tempted God , and did erre in heart ; and that with their first murmuring in Egypt , was a provoking cause of Gods withdrawing his Spirit : all these forty years is called v. 8. The day of temptation ; for to tempt God is a great wickedness ; he who welcomes all dispensations with godly submission , and can bow to his Lords will , and cashier and lay aside his own , as the man Christ , nevertheless not my will , but thy will be done , Matth. 26. 39. under the greatest suffering that possibly could be on created flesh , as he who is most holily passive to suffer the will of God , is most holily capacitate to receive the holy , spotless , active influences of grace , as was the holy thing Jesus , a wide and capacious vessel , as the wisedom of Angels and men can imagine , in whom was all fulness of grace : be then humble and submissively flexible and bowable to the Lords will , in his decrees and revealed will , and the Lord shall dwell with you , and look toward you , Isa . 57. 15. Isa . 66. 2. But what are all these to fetch the wind of the Spirits breathings ? for you must have a wind to fetch this wind , a new predetermination and influence of grace to all these duties of heavenly softness . 2. Faith. 3. Liveliness . 4. Watchfulness , &c. opposite to hardness of heart . 2. To unbelief . 3. To deadness . 4. To security , &c. and so we give ( say the adversaries ) nothing that we can rest on for the acquiring and purchasing of influences of grace , but we must lie dead as passive lumpes ( say the Libertines and Calvinists what they please on the contrary ) that influences begin , and we follow is most necessary , For 1. The Lord bows , moves , draws , and then in the same moment of time the will follows , runs , inclines it self , as Psalm 119. v. 36. compared with v. 112. Cant. 1. 4. draw me , we will run ; it 's here first the wind blows , and the tyde flows , and then we sail . 2. If grace prevene nature , and nature prevene not grace , so we must say . 3. If we pray for the influences of grace , as every page almost of Scripture teacheth us , so we must teach . 4. Otherways salvation and stirrings in the ways of God must begin at nature and at us ; so shall we say against all sense , the corn grows to the end the Sun may shine and warm the earth , and the dew and the rain may fall on the grass and corn , and the sea-men sail to the end that the wind may blow ? whereas the contrary is true , the Sun must send influences that the corn may grow . Answ . We shall be most unwilling to side with cursed Libertines , for what can be in strength of reason said against us comes to this , If God first , before we stir , must bow and predetermine our souls to good before we can act and stir , then are all influences of grace above our reach absolutely ; and then fare well free-will , for he who bows irresistibly our free-will , and firstly to that point of contradiction to willing rather then nilling , chosing rather then refusing , he must domineer over free-will , and make it a meer passive lump . Answ . If God first by order of nature , but in the same moment of time , must stir and bow our souls to holy duties , before our souls can act and stir themselves , then must God domineer over free-will , and make it a meer passive lump in acting it , it 's palpably false ; For first , by order of nature , though together in order of time , prius tempore , simul natura , the Lord stirs and determines the Sun to rise and go down , Psalm 104. 19 , 20. Job 9. 7 , 8. Send an East-wind to blow in heaven , and by his power bring a South-wind , Psalm 78. 26. Loose the bands of the wild Ass , and cause him to dwell in the barren wilderness , Job 39. 5 , 6. Causes the Hawke , by his wisedome , to stretch his wings toward the North rather then the South , and commands the Eagle to mount up at his command , and make her nest in the rocke , v. 27 , 28. And say to the snow be thou on the earth , Job 37. 6. and stir and determine all causes naturall before they stir themselves ; yet the Sun in moving , the Wind in blowing , the Eagle in flying , the Snow in falling on the earth , are not for that meer patients , or passive lumps in acting , but have their own activity in their motion ; the holy Lords dominion over the operations of second causes natural or free , neither strains nor doth violence to the one sort of cause nor to the other , but it belongeth to the perfection of the Lords holy dominion , and perfect providence to master and rule all causes and creatures in being and working . 2. Therefore as the Lords dominion determines the Sun to rise and move , rather then not to rise , and the Hawke and Eagle to flie toward the North , rather then not to flie toward the North ; he destroys not the nature of necessary and natural causes , so we must not bid farewel to the natural operation of the one kind of causes rather then the other . 3. If God first , before we stir and bow our souls , as Ethical , moral , knowing , and considering causes , must move , stir and determine our souls to good , then are all influences of grace above our reach absolutely , and then farewel free-will ; there is no necessity of the one connexion more then the other , for the Lords first bowing of our souls by order of nature , before our souls bow themselves to good ▪ the soul being a moral , knowing , and considering cause , as not one , but many Scriptures , Psal . 119. 59 , 30 , 55 , 52 , 92. Hag. 1. 5. Hos . 7. 2. Psalm 41. 1. Prov. 6. 6. Prov. 24. 32 , &c. prove , shall never conclude that , for the Lord so bows and determines our souls in all our moral actings , as that he leaves the soul to judge , know , consider , esteem , ponder , and weigh in the action , right and lawful , wrong and unlawful , what is acceptable to God , what is displeasing to God , and what is the consequent of the action , whether reward or punishment , Heaven or Hell ; and if so , the soul hath virtually , and in the consequent , in its power the foregoing influences of grace , to have them or want them willingly and delightfully . 4. If the Lord must stir and determine the soul to holy and free actings , so as except he turn , move and incline the will , we can do nothing , Prov. 21. 1. Ezech. 11. 19 , 20. Isa . 44. 1 , 2 , 3 , 4 , 5. Ezech. 36. 26 , 27. John 15. 1 , 2 , 3 , 4 , 5 , 6. Philip. 2. 13. And 2. if we must pray that God would effectually , by his grace , draw the will and heart , Cant. 1. 4. incline it , Psalm 119. 36. teach us , open our eyes , Psalm 119. 18 , 33 , 34 , 29 , 66. not lead us into temptation , but quicken us , lead us in his way , Matth. 6. 13. Psalm 25. 4 , 5. Psalm 5. 8. Psalm 86. 11. Psalm 143. 10. Psalm 119. 40 , 88 , 156. and that by foregoing knowledge ; then doe we willingly run at the same time ( though there be an order of nature here ) the ways of the Lords commandments , and that not compelled , with joy and delight , without violence connaturally , as is clear Cant. 1. 4. Psalm 119. 32 , 60 , 33 , 34 , 43 , 44 , 106. Psalm 122. 1. as infinite Scriptures prove ; now how Gods grace makes us both necessarily and willingly to obey , the Scripture is clear , and though we cannot give a natural and philosophick reason , no matter . 18. If we should distinguish betwixt thoughts and conquering , and victorious thoughts . 2. Betwixt fixed and wanton carelesly feeling thoughts . 3. Betwixt guarded and well watched hearts , and masterless hearts ; we should know that we hinder and obstruct influences though Soveraignty dispense gracious influences by sinful thoughts , the thoughts being the wings of the soul ; can influences have a seat on thoughts marred by us ? surely no more then a bird can flie with broken wings ; and the God of nature doth not joyn his influences with causes impossible to act ; he concurs not with the bird to flie when the wings are broken ; nor the running of a dead horse , though one should ride on a carrion , and use spur and rod. But when the thoughts are seasoned with the heavenly disposition of a renewed heart , as the buds and blossoms of the vine-tree are in a neerest way to receive influences from the God of nature to become excellent wine-berries , and the most refined earth neer to be turned into gold , and to receive influences for that effect ; so a heart gratified with heavenly dispositions must be a subject for heavenly thoughts , and if there be a holy heart , heavenly meditations come out in the night , Psal . 63. 6 , 7. Psalm 139. 17. Phil. 3. 19 , 20. 2. The Lord contempereth the actings of the spirit to the subject , being a moral agent , and all our gracious actings run through the channel of a spiritual judgement ; as running the race in Christ came from known and well considered joy set before him , Heb. 12. 1. Moses chose Saints suffering more then Court-honour , for heaven or the recompense of reward , looked with another face and representation on the understanding then a poor time Court of clay did ; the superexcellent knowledge of Jesus Christ is so praised by Paul , as his heavenly understanding looks on it , as his all , yea , his only all , and his all things beside are stated to his mind as loss and dung . So to Abraham's mind a tent that shepheards sleep in is judged good enough , and the world a bottomless lodging , because there stands in the eye of his mind a rightly considered City , that hath a foundation whose maker and builder is God , Heb. 11. 18. And the cause of Christs bearing patiently the cross was his sanctified judgement of injuries , and spitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he under-judged , and in his mind under-prised shame and reproach , Heb. 12. 2. as a-very shaddow of a shaddow and as nothing , and the glory of his Father in a redeemed and ransomed people looked braid and fair , and great on his understanding . Know and consider well , 1. God , an infinite , fair , transcendent God , and the silly poor nothing and kindless nature . 2. Judge rightly of time , and how nothing yesterday and the last year is , and weigh in your understanding vast , high , and braid , and deep , and long eternity , if you have ballance with scales that can bear eternity . 3. Understand well obedience , faith the weight of the love of Christ , never quenched with many floods , and sin , hatred of Christ , and the horror thereof . 4. Take a right view of heaven , how it lies in length and bredth , and a right impression of the fire that is never quenched , and the habitual knowledge of the Lords name , wants not influences for trusting in God , Psalm 9. 10. knowledge where to find God in Christ , hath actings of the Spirit to live and dwell with him , to hold him , Cant. 1. 7. Cant. 3. 1 , 2 , 3 , 4. Joh. 4. 10. to pray , to come to him , Joh. 6. 45. a so●l in darkness , and the gross ignorance of God is not capable of influences of grace , as the centre and bowels of the earth and deep pits receive no Sun-light . We can draw on sinful dispositions , yea , we created these dry clouds that are above our withered hearts , by making our inordinate affections Stewards and Caterers to lay in provision for our flesh , Rom. 13. 14. 2. We can ask leave at our flesh to take a little sleep , and excuse it , Prov. 6. 10. Yet a little flumber . 3. Under drowsiness and security we can refuse to open and let Christ in , Cant. 5. 3. and that brings on sad withdrawings of the actings of the Spirit , v. 6. 4. Violence done to sweet dispositions , when they give warning of our debt , may draw to a wronging of the holy Ghost , who is dreadfully jealous if we counter-work the actings and breathings of the spirit , and react against the out-lettings and flowings of the anointing , and of the well within springing up to eternal life ; he puts in his hand by the hole of the door , the Spouse is convinced that it is Christ the beloveds voice , and his knock , and his very words , and no other ; yet he is not yielded unto , but resisted . 2. We keep not the oyl clean , that it may shine more clearly in the lamp ; inky blackness defaces the beauty of the white rose and the lilly ; the dustiness and filth of lusts dimness darkens the precious stone , that it loseth lustre and colour : when a judicial darkness , even on a believer , it covereth the habit of grace , and darkens the spiritual strain , the sin of the spirit is out of measure sinful ; the spirit judicially sleeping , sees and hears less in the Prophet Jonah , then carnal reason in the Heathen Mariners , for Jonah sleeps , the Heathen men do wake and fear , when wrath from Heaven blows on their ship : the lesser habit of grace that is young and green in the repenting theif , doth more in adhering to Christ , because actual breathing of the spirit is stronger and more vigorous , then the more rooted and experienced habit of grace in the Apostles , when it is now overwhelmed with the base fear of suffering , for he confesses him to be a King on the Cross , the Disciples fleeing forsake him : and the Lord preaches that we are more debtors to the Spirit of Christ then to the habit of grace ; praying , praising , believing , hoping , loving , joying , as acts of kin to the Spirit , gladden the Spirit ; what should we then do to fetch the wind ? grieve not the Spirit , but keep the fountain pure and clean from the muddiness of lusts , for in the light of the Spirit you see your own spots . 1 Joh. 3. 3. He that hath this hope in him , purifies himself , as he also is pure . 2. Yield not to indispositions , complain of them to God , and pray them away , as Psalm 61. 2. Psalm 31. 22. Psalm 102. 3 , 4 , 5. Lam. 1. 2 , 3 , 4 , 5 , &c. 22 , 23. Obj. But it is easie so to say , Be strong in the Lord , I am at huge distance from the Lord ? Answ . 1. The Lord speaks to believers as to moral agents , the actings of faith is in us both moral , and also physical or real ( though moral acting in some sense be real , and not imaginary ) as the fowler with sweet songs works in a manner morally , or by way of allurement upon the phancy of the bird , enticing it to the net , and the bird also physically makes use of its wings , God joyning his influence ; so would we , looking to the command and promise of God , be induced to bring will and affections under the acting and breathing of the spirit , & also physically act our faith in the mean time , relying upon God for the flowings of his spirit . 3. If any thing be said , that Soveraignty does also hinder influences , for God hides himself , will your faith and prayers conclude him that he shall not hide himself but shine ? Answ . Soveraignty should counter work Soveraignty ; if there were a law passed by the Lord , that ever when we pray in faith in that same very nick and moment of time , he must take off the arrestment of desertion , as if prayer were ( to speak so ) a sort of charming of holy Soveraignty ; But the law is , and the promise , that when we pray in faith for shining influences , he shall remove our night of the hiding of his face , and the Spirits sad withdrawing , not absolutely , but in the way of his own holy and wise Soveraignty , and also the prayer of faith hath some other effect then the present removal of desertion ; prayer keeps the soul under sufficient graces , fresh showrings , and stays the burnt man under patient induring of the fire in condition of a refreshing , cooling and expelling of the heat . The man Christ lies under forsaking ; but influences of the Spirit , to pray , to believe , to submit , to hope keeps him vigorous and green , that gloriously and triumphingly he endures the Cross : for suffering pain in faith and joy is more excellent then the removing of pain . CHAP. IIII. Of other impediments of influences in particular coming from the mind , will , and some other considerable affections , and their cures . 1. False and heretical light . 2. A corrupt will. 3 From hatred of Christ . 1. THe corrupt wisedom and the wicked learning of men , who are carnal and destitute of the truth , can produce nothing , but doting about questions , and strife of words ; whereof cometh envy , strife , railing , or blasphemys , evil-surmisings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perverse disputing : these are the genuine fruits of the heretical spirit , 1 Tim. 6. 3 , 4 , 5. and of the wisedom of men , which neither is subject to the law of God and his truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither can be subject , Rom. 8. 7 , &c. of the carnal man , who neither receives the things of the Spirit of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither can he know them : and observe that the Holy Ghost in both places denies both the act and the possibility of the minds subjection to the truth where the judgement is rotten . Now as we may well say , the rock hath no natural power to receive an influence from God , for the growing of wheat on it ; nor a thorn-tree to bring forth wine grapes , as our Saviour speaks , Matth. 7. 16. so neither can the corrupt , and heretical mind produce sound truths ; nor can the Lord give influences , in a natural way , to a thistle to bring forth figs : indeed by a miracle , the Lord caused Aaron's dead withered rod to blossome and bring forth almonds : And Caiphas ( I say not by a miracle ) but in an extraordinary way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , John 11. 51. not of himself , but by the Spirit , prophesied : and so did Balaam . But they did not spiritually , and with the light of faith , know what they prophesied ; yea , I would crave leave to doubt , whether they literally knew that Christ God-man was the star of Jacob , the light of the Gentiles , and to die for the Elect : as many Hereticks , yea , and the Divels literally know and believe these things with an Historical faith . If you would have breathings of the Spirit to know savingly and to assent to divine truths , motes and dirt and scales must be removed , and the mind renewed : then divine illumination is absolutely needful . 2. Nor acts the Spirit in the polluted mind , and conscience of the world , which cannot receive the Spirit . Now that power of receiving the Spirit , denyed of the world , John 14. 17. must be both a power natural , and a power acquired by wicked actings ; for the elect & redeemed world by a natural power cannot receive the Spirit of truth . 2. If the will be corrupt , that it will not come to Christ , John 5. 40. and will not have Christ to reign , Luke 19. 14. the man cannot lend a seat to the Spirit and his actings to obey and follow God , until the fallow-ground of the rocky will be plowed and broken , otherwise the man sows among thorns , and labours a husbandry to the flesh , and not to the Spirit ; as Paul speaks Gal. 6. 8. and the harvest must be corruption and rotten fruit ; judge then if the Spirit labours and tills a plot of ground to the flesh ; and if the Spirit from on high can send down influences and divine impressions of dew and warm sun-beams upon the fleshes plowed earth : or if nature intend that rain and Sun-heat shall make the rocks bring forth wheat . O how needful is a denyed will , when Saul speaks of no will , but Christ's , and commits all to Christ's will , as if his own will were annil●ilated , though it was perfected , Acts 9. the man is fallen to the earth ; And he trembling , and astonished , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Lord , what will thou have me to doe ? There is a strong Emphasis in Lord , and in the word will ; His own wicked will was playing the King or the Tyrant over the Saints ; and when his will is down , and the will of Christ up , and the man hath been three days in this condition fasting and praying , then comes the spirit to take his own chop and to act in Panl . v. 17. Ananias saith , Brother Saul , the Lord ( even Jesus that appeared to thee in the way , as thou camest ) hath sent me to thee , that thou mayst receive thy sight , and be filed mith the holy Ghost ; a humble broken will , deadned to self , and to all things shall be rained on , and such as is rebellious shall be a land of drought , Zech. 14. 16. And it shall come to passe that who so will not come up , of all the familys of the earth unto Jerusalem , to worship the king the Lord of hosts , even upon them shall be no rain . 3. There be strong impediments that obstruct influences of the spirit of grace from all the affections , if the heart be not with all watching watched over . 1. The world that hates Christ , John 15. 18 , 20. and persecutes him and his servants is the same world which cannot receive the spirit of truth , John 14. 17. if ye hate Christ and the Godly , no influences of grace for you . Ye shal hew all your dayes , be ye minister , or professor , upon hard timber without the Spirits tools ; ye shall pray , preach , professe , hear , sing , praise in the letter , with out the Spirit and his influences ; for ye can not receive the Spirit of truth , John 14. 17. and then must you be dry and withered in all your actings : whereas influences , and manifestations are promised to the lovers of Christ . Joh. 14. 21. he that hath my commandements , and keepeth them ; he it is that loveth me , and he that loveth me , shall be loved of my Father , and I will love him , and manifest my selfe to him . These sure are the revelations and manifestations of the Spirit . John 15. 24. Christ puts a strong wall of difference between the hating world and the disciples , v. 24. now they have both seene and hated both me , and my Father , but not so ye , v. 26. when the comforter is come , whom J will send unto you from the Father , even the Spirit of truth , which proceedeth from the Father , he shall testifie of me . v. 27. and ye also shall beare witnesse , because ye have been with me from the beginning . Here are actings of the spirit in the disciples who love the father , and Christ , that the spirit acteth them to bear witness of him to the world upon all hazards , even to death and torment . We see what workes and actings of the spirit is in the Spouse sick of love for Christ , which are in that song of songs to be seen , comparing , Cant. 2. 5. Cant. 5. 8. with other places of the song : these works of the spirit are seen , 1. A desire to be kissed with the kisses of his mouth , Cant. 1. 2. 2. A spirituall smelling of his good oyntments , Cant. 13. 3. A prayer to be drawn , and a vow to run being drawn , Cant. 1. 4. 4. A resolution to rejoyce in his love , with all the virgins and chaste followers of Christ , Cant. 1. 4. to rejoyce more in his love then in wine . 5. A desire to be where Christ dwelleth in the tents of the Shepherds , a sound Ministry , Cant. 1. 7. 6. A profession of intimate love to Christ , so as he lies as a bundle of myrrhe betwixt her brests all the night , Cant. 1. 13 , 16. an extolling of Christ as the apple-tree among all the trees of the forrest , Cant. 2. 3. and a delighting to taste the fruits of his love . 7. A spiritual feeling in being taken into his celler-house of wine , Cant. 2. 4. a desire to be refreshed and established with the promises and comforts of the preached Gospel . Cant. 2. 5. Stay me with flagons , and comfort me with apples , for I am sick of love . 8. The feeling of his love-imbracements when they are on , v. 6. His left hand is under my head , and his right hand embraceth me . 9. Because the whole song is a song of love , there is a charge given not to offend Christ , v. 7. 10. An eying of him by faith , in his approaches in the delivery of his people in his coming in the flesh to save the world in the preached Gospel , in all which his coming , leaping over the mountains , and skipping over the hills , saith , That no impediment of the enemies , and the powers of hell , and no evil deserving of sin can obstruct his gracious motions to save and comfort his own , v. 8 , 9. 11. The discerning of Christ's calling us in the Gospel , v. 10 , 11 , 12. My Beloved spake and said unto me , Rise up my love , my fair one , and come away . 12. The discerning of his desire of our worship of the Churches praying , doctrine and discipline , v. 14 , 15. O my dove — let me see thy countenance , let me hear thy voice ; for sweet is thy vice , &c. 13. The Churches claiming of interest mutual betwixt Christ and his Spouse , v. 16. My Beloved is mine , and I am his . 14. The observing where Christ is , his feeding among the lillies in his Church , which is clean and comely by his beauty . 16. He feedeth among the lillies , 17. untill the day breake , &c. 15. The Spouses desire of his company , v. 17. Turn my Beloved , and be thou like a Roe or a young Hart upon the mountains of Bether : a desire of being with him for ever in glory , as Rev. 22. v. 17 , 20. 16. The Spouses careful seeking of Christ , and spiritual restlesness till she find him . Cant. 3. 1 , 2 , 3 , 4. I sought him whom my soul loved , I sought him , but I found him not , &c. 17. The sweet spiritual smell of the so loved Church , v. 6 , &c. 18. Chap. 5. The Spouses discerning of his knock and voice though she sleep . 2. The acknowledging of her sinful denying to let him in . 3. The Spirit of Christs acting upon her heart , till the bowels of love were stirred in her , v. 4. 4. The opening to him . 5. The smell of her obedience , which she felt , like dropping myrrhe , v. 5. 19. The Spouses swooning and falling dead at his departure . 20. The Spouses praying and seeking him , when now he had withdrawn himself , and the missing of the sweet actings of the spirit to her sense , v. 6. 21. Her seeking of him at the watchmen , 1 , 6 , 7. 22. Her desire that other professors , the daughters of Jerusalem , may in prayer hold forth to Christ her spiritual state of love-sickness , v. 8. 23. Her preferring of Christ to all other beloveds in Heaven or Earth , v. 9. 14. The Spouses high exalting of Christ in all his parts , endowments , graces and lowliness , My Beloved is white and ruddy , v. 10 , 11 , 12 , &c. all these , and many others the like teach that the spirit in such excellent operations and graces , hath his dwelling and seat in an heart strongly filled with the love of Christ . But who hates Christ ? 1. All persecuters of his members . John 15. 18. If the world hate you , ye know that it hated me before you ; And it is exponed v. 20. If they have persecuted me , they will also persecute you . And whoever loves not the Brethren are not translated , 1 John 3. 14. and they who love them not hate them , 1 John 3. 14. compared with v. 15. how carnal lust and the love of glory from men hindereth influences of the Spirit to love Christ ; See John 8. 42. If God were your father , ye would love me . 44. Ye are of your father the Divel , the lusts of your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye will do ; he was a murderer from the beginning , v. 50. I seek not mine own glory . The strong love of Christ in the heart is a chamber and a house for the Spirit to act in . 2. Not desiring of God , but an abhorring , or a soul abhorring of God hinders influences of the Spirit . 1. Are there any who abhor God ? such a sad word is spoken of the Jews , Zech. 11. 8. Three Shepherds also I cut off in one month , and my soul loathed them , and their soul also abhorred me . Departing from God , as a whorish woman forsakes her huband , is charged upon the confederat people , harlotry upon every high hill , and under every green tree , Jer. 2. 20. even when they said , We will not transgress . Hos . 4. 12. The spirit of whoredom hath caused them to erre , and they have gone a whoring from under their God , 13. And can the holy spirit of the Lord , the husband act in a whorish spouse , who grieves that spirit ? See Psalm 106. 39. Can refreshings come from the fountain of living waters , to such as Jer. 2. 13. forsake the fountain , and hew them out cisterns , broken cisterns that can hold no waters ? or can the Spirit dwell and act in that soul which abhors God and the spirit of God and his operations ? no man will lodge in an Inne in which he knows they lie in wait for his life . Isa . 63. 10. They rebelled and vexed his holy Spirit . 2. There are who say , Job 21. 14. to God , Depart from us , for we desire not the knowledge of thy ways ; and who Prov. 1. 29. hate knowledge . Now the spirit of the Lord is a spirit of knowledge , and needs none to counsel him and teach him knowledge , Isa . 40. 13 , 40. And to one is given by the same spirit ( saith the Apostle , 1 Cor. 12. 8. ) the word of wisedom , to another a word of knowledge by the same spirit ; and he is , Ephes . 1. 17. the spirit of wisedom and revelation , who gives the knowledge of Christ ; the Spirit then will not be a teacher to such as hate the master teacher and all his instructions . Wil a man be an instructer to a Disciple or Apprentice , who ( to his knowledge ) hates and flies from him , and abhors him ? who abhors , mocks , and does despite to the Spirit ? and will the Spirits going forth be as the pleasant morning in such a man ? sure the Spirit teacheth not , convinceth not , guideth not in all truth any , John 14. 26. John 16. 7 , 13. but such only as Christ sendeth him unto , John 14. 16 , 17. & 16. 7. I will send him unto you , v. 13. He shall guide you — He shall shew you things to come , John 15. 26. And therefore he comes to this , Psalm 73. 25. Whom have I in heaven but thee ? and ( there is ) none upon earth that I desire besides thee . What is such a man ? how is he known by another ? There be three notes by which he is known , v. 23. 1. Nevertheless ( though I be a beast and a tempted fool doubting of a providence ) I am continually with thee . O blessed company ! Then follow two observable actings and influences of the Spirit . 1. The confirming and upholding influence , the supernatural manutenentia , upholding of the Spirit , Thou wilt hold me fast by my right hand . 2. There is the guiding , John 16. 13. and leading of the Spirit , Psal . 143. 10. Psal . 73. 14. Thou shalt guide me by thy counsel . So every element acts and moves most connaturally in its own place ; the river moves most connaturally within its own channel ; it 's violent in its motion when it runs above and without its own banks : the wind moves naturally in the air , but most violently and unkindly in the bowels of the earth , for there it causes earthquakes , and swallows up houses and Cities . The Spirit of the Lord acts and breaths sweetly in a believer ; but the spirit that moves in a possessed man , is proven to be the spirit of the Divel not of God , because he moves most connaturally , and casteth the possessed one , who is his house , in fire and water , Mark 9. he is not a gracious guest who sets on fire his own lodging . Isa . 26. 9. With my soul I have desired thee in the night ; yea , with my spirit within me early will I seek thee : and that is a work of the spirit to learn righteousness , when the Lords judgements are on the earth . v. 12. Lord , thou wilt ordain peace for us ; for thou also hast wrought all our works in us . The Spirit refers all acting on earth to God , for the good of his Church ; and there follow many expressions of faith and liveliness to the end of the Chapter . v. 13 , 14. the Lords that ruled over us beside thee are dead : the people ( v. 16. ) prayed to thee in trouble . v. 19. Our dead men buried in Babylon shall live and be delivered : Could we desire and thirst after God , the Spirit should act more abundantly in us . 3. From our joy or delight , and our sadness and sorrow , arise impediments of spiritual influences . As 1. Carnal sensual delights and the Spirit cannot be together , Jude v. 19. sensual , not having the spirit . The more men are drowned in sensual lusts , the less of the Spirit they have , or nothing at all . The Apostle , Phil 3. makes an opposition betwixt such whose God is their belly , and mind earthly things , corn , wine , and oyl , and mind not spiritual things , and so benow nothing of the Spirit ; and himself and sound believers , who have their conversation in heaven , which must speak much spiritual mindedness , and mighty influences of the Spirit , by which the mind , the apprehensions and thoughts , the affections , hope , faith , love , delight , haunt heaven and eternity much . The Scripture calls some swine , 2 Pet. 2. 22. some other dogs , Rev. 22. 15. Does the holy Spirit dwell and breath in and through a prophane and unclean man , such as are swine and dogs ? It 's strange that the preaching of the Gospel and Satan lodge together in Judas ; Have not I chosen you twelve , and one of you is a devil ? John 6. 7. Matth. 10. 1. And when he had called the twelve disciples , he gave them power against unclean Spirits to cast them out , and to heal all manner of sickness . v. 7. Goe and preach . 2. Influences of grace , spiritual joy , persevering to the end , can no more find good soil to grow in a rocky , stony , proud , and graceless heart , then corn can grow on stones and rocks , Matth. 13. 20 , 21. though there be a receiving of the word with joy and delight , that joy is but false mettal . The only cure of this is , if we would have our spiritual desires as touching grace , and glory , and other things annexed to this , is to listen to that Psalm 37. 4. Delight thy self also in the Lord , and he shall give thee the desires of thy heart . What was spoken of love-sickness after Christ , the same is true of soul-delighting in Christ , that in any precious actings of the Spirit goes along with both , Psalm 63. 7. The soules following hard after God Psalm 63. is a fruit of the other v. 6. When I remember thee upon my bed , and meditate on thee in the night-watches , then v. 5. My soul shall be satisfied with marrow and fatness ; my soul shall praise thee with joyful lips . Psal . 51. 11. Take not thy spirit of holiness from me . Why ? what special fruit of that spirit doth he seek , v. 12. Restore unto me the joy of thy salvation , and firmly sustain me with ( thy ) free spirit , a willing , a princely ruling spirit . Joy hath a strong impulsion , and hath vehement expressions ; as clapping of the hands , Psalm 47. 1. Shouting , Psal . 63. 7. In the shadow of thy wings I rejoyced . Heb. I shouted . And Matth. 5. 12. Rejoyce , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejoyce and leap for joy , as in a dance . It 's excellent to strong impulsions of the Spirit , to joyn strong and vehement actings of ours . High-bended and fervent acts of obedience come not but from strong habits of grace ; but here I speak of mighty stirrings of influences ; here we would beware of straining affectation of shouting , and expression of delight ; some bring more out then is within , when literal crying and shouting does exceed the inward impulsion of the Spirit ; it 's dreadful to lye of the Holy Ghost , and of his impulsions : but to the point . Our actings would be proportioned to the Spirits stirring : Mighty rivers come from a huge arm of the Sea : some streams flowing from little small fountaines run scarce the fourth part of a mile . 1 Cor. 15. 10. Strong labouring c●mes from strong and abundant grace . I laboured more abundantly then they all , yet not I , but the grace of God which was with me . A strong influence of the Spirit calls for a strong virtual consent , especially when the Spirits impulsion of joy is strong , Cant. 1. 12. While the King sitteth at his table , and feasts the Spouse with quickening influences , and satisfies her soul as with marrow and fatness , my spikenard sendeth forth the smell thereof . The spikenard is here the precious oyl or oyntment of spikenard , John 12. 1 , 2 , 3. that is , the smell of her actings of joy , delight , love , were strong and exceeding savoury , as his table was a Kings table and fat , and the actings of his spirit strong , then followes a suitable strong expression of delight , v. 13. A bundle of myrrhe is my beloved unto me , he shall lie ( or lodge ) all night betwixt my breasts . And Cant. 2. 4. the King brought me into his house of wine , that is , into the chamber of the most spiritual and soul-delighting consolations of the Gospel , that rejoyce and cheer the heart as excellent wine doth one that is fainting , as Psal . 104. 15. Prov. 31. 6 , 7. compared with 2 Cor. 1. 6. 2 Thess . 2. 18 , 19. And the Spouse joynes to this a most vehement disposition of soul-sickness of love for Christ , v. 5. Stay me with flagons , and comfort me with apples , for I am sick of love . As also godly sorrow for sinne , 2 Cor. 7. 10 , 11 , 15. a special work of the Spirit , and princely and kingly gift of his Spirit who was raised from the dead to act this sorrow in us , Acts 5. 31. as also swoooning and dying at the absence and withdrawing of Christ the beloved , Cant. 5. 6. is a fruit of the Spirit ; and to sleep , and eat , and drink , and rejoyce when the holy Spirit is sa●ned , and when he withdraws his actings , is a dismal and sad token , though there may some influence of corruption be in sorrowing , because the Spirits actings are suspended as they are our comforts or apples to delight children , and not as duties that we owe for Christs love to us , and conscience of his command , which saith Phil. 4. 4. Rejoyce alwayes in the Lord , &c. and here we would beware of worldly sorrow that causeth death . Sorrow and heart-breaking because of the breaking of created comforts , as if God were not the soules portion and the Saints all in all , should be eschewed , this sorrow blunts and deadens the soul from drinking in influences of glory as far , Luke 9. v. 32. also Law-sadness , dumpish servile down-casting , because it deadens and kills as the Law doth , must be eschewed : indeed sadness that Evangelically mortifies and deadens to created spiritual comforts , may quicken the believer to a more vigorous delighting in Christ himself , who is more then comfort , Psal . 119. My soul droppeth away for heaviness ; and that puts fire in the soul to pray . Strengthen thou me according to thy word . It appears to be spiritual sorrow that breaks out in prayer , Matth. 26. 38 , 39. Psal . 18. 4 , 5 , 6. Psal . 61. 2. Psal . 102. 4. There are in the fourth Class two affections , hope and audacity , or fool-hardiness , which would be taken heed unto . Now with hope , which looks to good to come and hardly attained , we must take in faith , one of the fruits of the Spirit , Gal. 5. 22. Sometimes one affection in its carnality will counterwork another , Luke 24. 41. The disciples believe not for joy and wondering . But the special ground is unbelief : the wide desire of unbelief thinks God cannot be so abundantly good as to restore to them Christ from the dead , and the carnal reasoning of wondring contradicts a possibility of the resurrection ; over-acting of one affection , to wit , of joy , when it 's literal , counter-works the actings of the Spirit in the faith of the promises . Hence must Christ soften the heart with swasory actings , before the man believe and consider what Christ does morally , Luke 24. He opens the Scriptures to the two disciples , Luke 24. 27. He rebukes their unbelief , v. 25. and as to his own disciples , he sent them word with eye-witnesses who saw him , that he was risen again , but their words seem idle tales to them , Luke 24. 11. And he upbraided them for their unbelief and hardness of heart , Mark 16. 14. 3. He appeared and spake to them . 4. He made their senses witnesses , by causing them see and touch his hands and feet . 5. He did eat with them , which was an action of life . 6. He wrought a miracle , of bringing multitudes of fish to their net , but all is to little purpose until he take a real and effectual way , by the working of the Spirit , Luke 24. 45. Then opened he their understanding , that they might understand the Scriptures . Then the opening of the Scriptures , though in the mouth of Christ , avail little to faith , except the Spirit of Christ open another lock , even the heart . This is one of the first works of the Spirit , to convincethe conscience of unbelief , John 16. 8 , 9. and when the Spirit hath taken that castle , and brought the soul to be sensible of unbelief , he can easily take in the rest of the works ; frequent casting to of new oyl to the lamp , keeps it shining , and new fewel causes the fire to flame . Frequent repeated acts of believing bring the disciples to get the grace to doe greater works then Christ did , because Christ went to the Father , John 14. 14. Believe influences of grace , and have influences of grace abundantly furnished to you : ask the Spirit in faith , and the Father is as willing to give the Spirit , as a Father is to give bread to his hungry child ; so here faith makes a fair wind , Luke 11. 9 , 10 , 11 , 12 , 13. It is not so in nature , the husbandmans natural faith , that it shall be a sweet , warm , fruitful Summer , makes not a fruitful Summer : The Sea-mans natural faith , believing fair winds , and no storms at all , makes it not to be so ; for often faith here is but fancy , but faith acting dayly upon the precious promises of the word , brings strong gales , and summer-influences of heart warmness of the Spirit , and in a manner creates new blowings of the North and South-wind , fainting under the breathings and knocking 's of the Spirit of Christ , makes him withdraw , Cant. 5. 2 , 6. Here unbelief binds up the wind and breathings of the spirit , as it doth the mighty actings of Christ , Mat. 13. An unbeliever , as touching his state is a Pagan , and doth the holy spirit dwell in an Heathen ? Lively hope ( for there is a dead and withered hope ) is no less a fruit of the spirit then faith . This is a specifick difference between an unconverted Pagan who wants the spirit , and a convert who hath the spirit . The former is one who has no hope , and so is without God , and without Christ , and without the Spirit of God in the world , and so is not capable of influences , Ephes . 2. 12 , 13 , 14. and one whom the Lord according to his abundant mercy hath begotten again unto a lively hope by the resurrection of Jesus Christ from the dead , 1 Pet. 1. 3. For in such a man there be many actings of the Spirit . As Faith. 2. Perseverance therein , v. 4 , 5. Rejoycing in God , v. 6. Patient believing in the furnace , v. 7. Love , v. 8. all which are fruits of the spirit , Gal. 5. 22. And hope under deadness spreads abroad the sailes , and hoises them up to receive and gather in the wind : it brings home influences of grace to lie at the tide and wait until the wind blow sweetly and fairly from the Spirits earth . Hope is the onwaiter , expecting showrs of influences in the conscionable using of the means . The hope of him who purifies not himself , 1 John 3. 3. shall wither ; hope to the end still flourishing , growes on the right tree , and speaks a communion with the spirit , which hath conjoyned with it the obedience of children , the not fashioning our selves to former lusts , and holiness like unto God who hath called us , 1 Pet. 1. 13 , 14 , 15 , 16. otherwise the hope shall be a broken tree , and hath nothing to doe with the Spirit . Many say they hope well , and it 's good to hope well , and live upon thoughts that they shall be saved , yet are profane and godless , walking after their lusts ; this is sinful boldness , and the spirit dwells in none such . There is a boldness of faith in access to God , and in approaching to the throne of grace , Rom. 5. 1 , 2 , 3 , 4. Heb. 4. 16. by which Davids soul makes her boast in the Lord , Psalm 34. 2. It hath these undoubted graces of the spirit , faith , praying , glorying in tribulation , patience , the love of God spread abroad in the heart by the holy Ghost , which is given to us , Rom. 5. 1 , 2 , 3 , 4 , 5. 5. The fifth Class of impediments come from these two . 1. Despair and anger . What workings and saving impulsions in the spirit can be in Cain , Saul , and Judas , is not conceivable . Hope that makes not ashamed , Rom. 5. as is said , dwells sweetly with the spirit . 2. The violence of the passion of anger overclouds the soul , so that Elisha is not capable to receive prophetical influences , and to prophesie , he was so incensed against wicked Jehoram , 2 Kings 3. But when the min●●rel played , the hand of the Lord came upon him , and he prophesied . Theodoret saith , with the sweetness of the harmony of the Psalms the mind of Elisha was calmed and composed from the storm of anger . The sound of musick ( saith Cajetan ) makes an inward contracting and gathering together of the actings of the mind , and so an elevating of the heart to God. Here it is , as when blood runs out at mouth or nose , the cutting of a vein in the arm makes a diversion of the blood , and causes it run in its right channel . The sweetness of musick drawes the soul to a bended attention to consider the harmony , that it may the more greedily drink in delectation . Peter Martyr on the place saith , As David by singing a spiritual song chased away the evil spirit from Saul , so would Elisha waken up the good spirit by heavenly Psalmes , as the sounding of a Trumpet hath influences upon the mind of souldiers to valorous and heroick acts in warre . Now musick spiritual , the matter being Psalmes to God ( and it 's like Elisha called for some of the Levites who could sing psalmes on the harp , as they were used in publick worship ) can withdraw the soul in anger from acts of revenge to acts of spiritual attention● musick . 2. That being done , the soul is setled , and the blood ; for the Physical definition of anger is a kindling of the blood about the heart , the moral description of it being a desire of revenge to hold off a contrary , and to preserve nature ; and when the blood is setled and fallen from the heart , the organs of prophecying are in a little better frame then when the soul and heart is boyling like a pot in heat and flaming of anger . 3. By bending of the mind to a spiritual object the sweet musick in praising of God , the some of anger is removed , and a spiritual disposition to praise , which is nearer by nature to spiritual prophetical influences , then the flamings of sinful carnal anger , as aer insitus , the air that is within in the ear fits the organs to receive the sound , and lumen insitum fitteth the eye to receive the species and images of colours , and so to see by the contrary the foming of anger within hinders the incoming of prophetical influences ; as a contrary holds out a contrary . Intus apparens prohibet extraneum . So the Apostles wills us to put away anger if we would pray rightly , 1 Tim. 2. 1 , 8. I will therefore that men pray every where lifting up holy hands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without wrath and doubting or contending . Anger drowns the soul , and renders it like green wet timber , unfit to receive the flaming and soul-warming influences of the spirit of adoption . 2. A meek quiet spirit , like that of Christs , is the fittest work-house of heavenly influences . Christ the most lovely and meek of men , and an infallible copy thereof , Mat. 11. 29. Isa . 53. 6. Isa . 40. 11. Isa . 42. 2 , 3. had the most frequent influences of the in-dwelling Godhead , as Isa . 61. 1 , 2 Psalm 45. 7. John 3. 34. 2. Moses was the meekest man on the earth , and much of the actings of the spirit were on his soul , and he had the most near manifestations of God : The Lord spake to him mouth to mouth , even apparently , and not in dark speeches , he beheld the similitude of the Lord , Numb . 12. 8. Deut. 34. 10. Exod. 34. 5 , 6. Q. What Prophet was fourty dayes in the mount with the Lord , and eat not , but Moses ? Exod. 33. 11. There arose not a Prophet like unto Moses , &c. 3. John the disciple of love , called the beloved disciple , gets the name of divine , and he saw more glory and more of the visions of God then Peter , who is the pretended Vicar of Christ , and Head of the Catholick Church ( so doe Papists dream of an Head-ship . ) For John saw Christ in his glory , Revel . 1. which made him fall dead at his feet . He saw a throne set in heaven , and one sate on the throne , and he that sate , was to look upon , like a Jasper and a Sardine-stone , and there was a rainbow round about the throne , and four and twenty seats round about the throne , and four and twenty Elders , who cast down their crowns before him that sate upon the throne , c. 4. and the armies in heaven , in earth , and under the earth praising him . He saw in the visions of God the seven Angels which poured the vials of the wrath of God upon the earth . He saw Babylons fall , the vision of the last Judgment , the Bride the Lambs wife adorned with the glory of God. He saw the new Jerusalem , the golden structure of it , the street of gold , the twelve ports , the wall , the foundation of precious stones , the river of water of life , the tree of life . Moses never saw such glory . 3. Hence see we that there may be a sinful incapacity on our part , and that the pure in spirit see God , Mat. 5. and that grace keeps the soul like a calm sea , without storm and wind ; and that if we would be near God , we would keep the heart clean and pure . We are to beware of grudging , and act these three duties . 1. Trust in the Lord. 2. Delight in the Lord. 3. Hope patiently for him , Psalm 37. 1 , 2 , 3 , 4. There may be an earthquake in the zeal of a meekned Elias ; there was no godly men on earth left but himself , as his angry zeal said to him , and the Lord knew 7000. besides him . The Lords way of appearing to Elias , 1 Kin. 19. taught him some other thing ; for the Lord was neither in the strong wind that brake in pieces mountaines and rocks , nor in the earthquake , nor in the fire , but in the still small voice , v. 11 , 12. The Spirit was not of God which would call for fire from heaven in the disciples to burn villages , and men women and children quick , because they refuse lodging to Christ and his disciples : for therefore meekly , saith Christ , and gravely , Luke 9. 55. Ye know not what manner of spirit ye are of . 56. For the Son of man came not to destroy mens lives , but to save them . You know not that these flamings of the fleshes wild-fire came not from heaven ; for they smell not of the meek Son of man , nor savour they of his saving message . No doubt the disciples thought their sparks were kindled at a fire from heaven ; but that fire came not from God : seldom does the Lords Spirit dwell and act in his saving influences in an angry fiery spirit : grace meekens hell and hellish passions in the renewed Saints . There are no passions in the glorified and perfectly meekned ones , who stand before the throne , but such as are pure and unmixed fire for the everlasting praises of God. Hence showres of influences eternally rain on them night and day without ceasing , Isa . 6. 2 , 3 , 4 Rev. 4. 8. The 6th . impediment of heavenly influences is from fear , 2 Tim. 1. 7. We are to stir up the grace of God in us , and his gifts not from a legal fear : For God hath not given us the spirit of fear , but of power , of love , and of a sound mind , 2 Tim. 1. 7. Then we take up the Spirit of law-bondage and law-fear of our own will : that spirit of fear is not of Gods giving or choosing , but it is of our choosing , Rom. 8. Such as are led by the spirit of God are willing followers , v. 15. For we have not received the spirit of bondage again to fear , but we have received the spirit of adoption , whereby we cry , Abba , Father . It 's like the devils are uncapable of influences of grace , because of the horrour and slavish trembling fear that is upon their conscience : they be ever under the law of works , never under grace , no not so much as in offer , Matth. 8. 29. Jam. 2. 19. Faith and the spirit of adoption to pray , to believe , influences of grace is the remedy of this . So are we to believe perseverance , and that God shall give influences of grace to the end , Psalm 23. We shall have waterings , and the believers well shall never run dry , Psal . 104. 33. I will sing unto the Lord as long as I live , Psal . 104. 33. Psal . 146. 1. Psal . 52. 8 , 9. Then he knew of a stock and a new furniture in heaven , suppose his own well should go dry . CHAP. V. Some properties of Influences of grace . 1. That they are invincible and irresistible . 2. Of free grace ▪ 3. Done by the Lord with a principality of causality . 4. Immediately , both by the immediation of vertue , and of the Lords own presence . Influences are considered . 1. In the first moment of conversion . 2. In perseverance . 2. God seeks not our consent to our first conversion . 3. We are maried to Christ before we consent to the mariage . 4. How the Lord determines free-wil without offering violence to free ▪ wil. 5. Gods dominion is equally over free-wil and all natural causes . 6. God acts in all , both by the immediate influence of his power , and also of his person . 7. The Lord most particularly leads his own . 8. What is the right missing of Influences . 9. We are more our own by the Law , and less our own by the Gospel . 10. Christs care , and the members care . IT is easier here to know what is not to be said , as touching the irresistibility and strength of gracious influences above our free-will , then what to say . But Influences are considered two wayes . 1. Moral'y , 2. Physically . 1. As they are common to all who hear the word in the visible Church . 2. As influences are peculiar to the elect in the business of conversion . Assert . 1. Common moral influences that goes along with the word preached may be resisted ; for the Jewes alwayes resisted the holy Ghost , speaking in the Prophets , Acts 7. 51 , 52. Zech. 7. 11. But they refused to hearken , and pulled away the shoulder , and stopped the ear , that they should not hear . 12. Yea they made their hearts as an adamant-stone , lest they should hear the Law , and-the words which the Lord of hosts hath sent in his Spirit to the former Prophets . Then the reprobate may and doe resist the immediately inspiring spirit in the men of God writing and speaking that word , 1 Pet. 1. 20 , 21. and the assisting spirit also in the Pastors . It 's dreadful in the lower actings of God in the word to despise the Spirit , and to give him battel in his first approaches . I called , and ye refused , Prov. 1. 24. Isa . 65. 1 , 2 , 3. A contradicting of , and a warring against the Spirit at the first face is much to be feared . O tremble to speak against , or to counter-work the Spirit at all . 2. Influences proper to the Elect , are so also to be looked on . 1. In the first moment of conversion . 2. In the work of perseverance . In the first moment of conversion the sinner prevents not Christ : none dead in sins and trespasses ever sent , or could send to heaven for the spirit , and the influences of grace . The Lord comes unsent for , and here is found of them who never sought him , Isa . 65. 1. For as touching the Lords first love-visit , when he comes upon the sinner dying in his blood , in the infusion of the life of Christ , there is no treaty , no communing betwixt the foundling dying in the open field and Christ . For 1. Our consent is not sought to the first Creation , nor yet to the second , the Lord does not ( as it were ) parly , nor ask the question at the thirsty wilderness , Shall I pour water on thee , and flouds of rain ? house of David , will ye yield your consent and good will , that I pour upon you the spirit of grace and of supplication ? For the formal infusion of a new heart is not done by moral acting in that point of dispensation . 2. Our Divines on strong grounds , teach that the sinner is a meer patient habet se passivè in the formal moment of the Lords infusing of a new herat , as the wildeness is a patient in receiving rain , Isa . 44. 4 , 5. the dead man a patient in receiving influences of life , Eph. 2. 1. And you hath be quickened , who were dead in trespasses and sins . John 5. 25. The man is a passive subject under a creating power , 2 Cor. 4. 6. Eph. 2. 10. So Ezek. 36. 26. Ezek. 11. 19. Zech. 12. 10. Yea if adversaries of grace yield an infusion of a new grace , and natural and supernatural power to believe ( be that a remote or farther-off power ) in all and every man , member of the Visible Church , or Indian , or Brasilian . 1. They must prove it by Scripture . 2. They must shew some covenant and promise like to that Jer. 31. 33. Ezek. 11. 19 , 20. betwixt Christ and the Americans , and shew whether the offer be moral or not , as well as we . Or 3. they must say with Pelagians , the power of believing was neither broken , nor hurt , nor taken away by the fall . But we may see and read free grace here : Christ leaves no room to our fencing and digladiation . He said not to the foundling , Wilt thou live ? or wilt thou not live ? but I said positively unto thee , when thou wast in thy blood , live . And to make it sure , Yea I said unto thee when thou wast in thy blood , live . Ezek. 16. 6. Nor said he to the dry bone● , Shall I open your graves , and bring you out loving and believing ? John 5. 25. Send me your hand-writ and consent out of the graves , else I le not enlive you . Nay he did the work first , and first gave us life , and then sought and obtained our after-consent . As a Prince , who by strong hand conquers a people , never treats with them whether he shall be their King or not , till he first subdue them , take their forts and castles , disarm the inhabitants , and then he offers them good conditions , and gains their after-good will that he rule over them . And we are translated and in Christ's bounds , and have laid down arms , before ever we yield a spiritual , vital , lively , and sincere amen and closing with Christ , that he , and none but he onely shall reign over us . And it 's admirable what branches of freedome are here . As 1. No husbandman can help the clouds ; no art of navigators can create fair winds , nor can our seeking create influences of sensible and feeling finding of him whom the soul loves , Cant. 1. 2. No excellency of meanes , were it an Angel , and the man Christ preaching , so as all bear him witness , and are astonished at the gracious words that proceed out of his mouth , Luke 4. 22. can create saving influences ; but by the contrary , influences of hell fill them with wrath , that they would cast Christ over the hill , and break his bones , Luke 4. 28 , 29. 3. Fectless objects fetch influences from hell : as King Herod and all Jerusalem with him are quaking for fear , at the birth of a weeping babe in cradle . Can an infant rise out of his swadling cloaths and cut the Kings throat , Matth. 2. 9. and with fire and sword destroy all Jerusalem ? or can a dead corps in the grave rise and slay the souldiers ? Mat. 28. 4. For the external calling , many are called , and hear 40 , 50 , 60 , 70. yeares , and yet no influences of grace fall on them , as if men ( ah if it were not so ) were the cursed ground and blasted fig-tree : yea contrary to influences , he blasts the roses by withdrawing sap from them , burnes the earth , and turns hearts into iron , by forbidding the clouds to rain on them . 5. In a moment he sends flowing showrs upon the thief crucified with Christ , and he preacheth Christ a King on the cross . 6. Who knows not the celerity and swiftness of the love-visits of Christ , coming leaping over the mountaines , and skipping over the hills ? When the man is going down to the pit , the influence that a found ransome it accepted for him , makes him revive so that his flesh shall be fresher then a childs , Job 33. 23 , 24 , 25. and v. 26. He shall pray unto God , and he will be favourable unto him , saith Elihu . 6. There is a great difference here betwixt Sun-influences and the influences of grace . The apple on the same tree which are nearest to the Suns shining , are most cordial and delicious ; they are rawer and sourer , though upon the same stock , that are long in the morning ere the Sun-influences fall on them , and are soon under the afternoon-shadow ; but the disciples , shined upon by the influences of the glory of the transfiguration near Christ , and Moses , and Elias , spake they knew not what , and that carnally , Mark 9. 5 , 6. And who can think there is heterodox Divinity so near heaven as now the Apostles were ? So doth John fall dead at the feet of Christ when he is in the Spirit , Revel . 1. 10 , 13 , 17. The well is damned at the head of the fountain . 2. Hence the second Property is clear of it self ; it 's of free grace we are maried here before we spiritually yield that Christ be our husband . We are created of new to be his holy frame and workmanship , and then hardly can we but consent ; nor bought we his love-influences . Yea nor is the Lord obliged to give the Sun-influences for shining and moving , nor the fire for casting out heat : He hath interposed his Soveraignty in the contrary when he pleased , Josh . 10. 13. Isa . 38. 8. Dan. 3. 27. to teach that Heaven and Earth have their Charters and their Writs of both being and working , from the free goodness and soveraignty of God. 3. For the third Consideration , the Lord is the cause of his own influences . Of our actings . 2. The efficacious , domineering , insuperable cause . 3. How the effects are ascribed to him principally . To prove the first I need not goe back to prove the necessity of divine influences , and that he works all our works in us . The second is more dubious , but it 's spoken to before , Christ is such a cause . 1. His strong decree of Predestination must carry him to it . 2. The same power of God that raised Christ from the dead acts here . Elsewhere this is proved by famous D. Tuisse , by Learned Amesius , and many of our worthy Divines . Obj. He who gives an insuperable influence to a free and contingent effect , must render that effect necessary , and not free . 2. He who with mans free-will does insuperably produce the effect , must doe violence to mans free-will . Answ . He who with mans free-will doth insuperably produce the effect by his alone and only physical and real motion , and no other way , as the Lord causeth the Sun to rise and goe down , and the fire to give heat , ●e doth or must doe violence to mans free-will . True. But now the Assumption is false ; for the Lord doth not so and by such an only physical motion insuperably produce the effect . He who with mans free-will does insuperably produce the effect , with both an insuperable , physical , and real motion , and also with a moral , perswasive , and legal motion , flowing from a command , he must doe violence to mans free-will . This is most untrue ; for the physical and moral influences of God , though both be insuperable , yet neither the one exceeds the other in degrees of necessity , nor doe they both joyntly exceed the necessity which free-will will impose on itself . If any object , He who insuperably moves free-wil to act , he doth infer violence to free-wil : But God doth insuperably move free-will . Therefore Answ . The proposition is false . 1. The Lord by casting an ague of love-sickness in the soul , moves the free-wil of the Spouse , and of the Martyrs to die for Christ , rather then deny him , because love of it self considered as separated from the Lords physical motions on the soul , works upon the will more strongly and insuperably , then many floods upon a fire , and is hard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hell , or the place of the dead , and marriage-love is cruel as the grave , Cant. 8. 6. yet love infers no violence to the will. 2. Commands the Sun and it riseth not , Job 9. 7. and commandeth the Sun and it riseth , Psalm 104. 19 , 22. And the Sun cannot but obey him ; for all creatures are his servants , Psal . 119. 91. and he moves all natural causes to act , and so to act insuperably , and yet he doth no violence to the natures of Sun , fire , and second causes , in moving them . He who contributes an insuperable influence with free-will . if that influence be contemperated and sweetly accommodate to the nature , and elective , and rational way of working of free-wil acting out of judgment , as our free-wil acts here . He is not a cause inferring violence to free-will . Should he indeed over-drive and over-act the free inclination , contrary to the reason , light , and judgment of the mind , and to the moral and free elective inclination of the will , he should constrain and force free-will : But this he does not , but inclines the heart of David to the Lords testimonies sweetly , strongly , insuperably ; and this David prays for , Psalm 119. Psalm 5. Psalm 19. and the Saints in many places ; and neither David nor the Saints in such prayers suit of God to destroy free-will : also the Lords command , and not the Lords influence , is our rule of obedience . But since we know not the Lords actual denying of his influence , because we are willing he should deny it , our sinful non-acting is no less our guiltiness , then if we had the dominion and commandment of the Lords influences in our power . A Master commands his servant to come to such a place where his Master useth to be , yet neither is the Master obliged to be in the place hic & nunc , neither passes he any promise to be there : if the servant come not to that place , and willingly absent himself , and willingly consent that the Master be not in the place , the servants not coming is a manifest contravening of his Masters command . So the Lord commanding me to pray , though he concur not by his Spirit interceding to help me as he useth to doe , my not praying is a contravening of his command , who calls to me , pray hic & nunc under this trouble : For , 1. The Spirits helping , or not helping me to pray is not my rule , but the commandement is my rule . 2. The Spirit is not obliged hic & nunc . 3. I pray not . 4. My willing not praying is a sinful virtual consent to want the help of the Spirit . Obj. Then should the Suns not moving , but standing still in the firmament , be a contravening of the command of God given in the Creation , when he gave to the Sun a power to move . Answ . No ropes of Logick can draw the conclusion and antecedent together : The Lords command to the Sun is not moral , but natural . 2. It 's not absolute . The power of moving in the Sun is not to be acted , but according to the soveraignty of God , concurring or not concurring with the Sun , so as the Sun is under onely ( to speak so ) a physical mandate of omnipotency , not under an Ethical , Moral , Legal , or obediential commandement , to move , or to shine , under peril of sin and punishment , as man is , by the holy moral mandate and commandement of God. Obj. A free cause hath more liberty not to act , or to act , then the Sunne hath to give light , and the fire to give heat : Therefore the Lord must have given to free-will a power of nilling and willing , and must tie his influences to await and be ready , concur or not concur , as free-will shall think fit . Answ . The free will of Angels or men hath no more freedome and exemption from the dominion of providence , then the Sun or the fire hath , but all causes natural or free , are equally under the Lords dominion . 2. Free will hath no more a dominion over the Lords dominion and his influences , that are given out , or withdrawn according to this soveraign dominion , then the Sun or the pismire . Yea free-wil is under his dominion , and also Prov. 21. 1. all the free actings of the creature , as well as the necessary actings of Sun and fire , as is proved . Free-will hath indeed a more dominion over its own acts , being a rational and free agent , then the Sun over its acts . 3. This is considerably comfortable , that the Lord is chief Master of work : Not ye , but your Fathers Spirit speaketh in you , Matth. 10. 19. Not I , but the grace of God in me , 1 Cor. 15. 10. I live not , but Christ lives in me , Gal. 2. 20. And yet Paul lives , Paul labours , but let God reign in us . 4. The actings of God in all created effects , especially his influences of grace are letten out immediately , both immediatione virtutis , & immediatione suppositi , by immeate concurring of his power and vertue , and by the personal ( as it were ) concurrence of himself , so the Lord works not in us to will and to doe by a Deputy or Lieutenant , as a King rules and governs another Kingdome , not by himself in person , but by a Deputy , who represents his person ; and Princes being far distant , the sea intervening , transact matters of peace and warre with other Princes and States , by their Ambassadors and Legates whom they send . For God is said to be with Moses mouth , not onely giving him eloquence , and a tongue , but the Lord spoke in him to Pharaoh , Exod. 4. 15. I will be with thy mouth , and with Aarons mouth , and teach you what to doe . Gen. 46. 4. Fear not , Jacob , to goe down to Egypt , I will go down with thee into Egypt : And I will surely bring thee up again ; my power shall be with thee to protect thee , my wisedome to lead thee ( this had been much ) but he meets with Jacobs fear , ah , I goedown to Egypt , God is not in that Idolatrous Land. Fear not ( saith he ) I the Lord in person shall go with thee , to bless thee , to act in thee . Jer. 1. 19. They shall fight against thee , but they shall not prevail against thee . Why ? For I am with thee to deliver thee . Immediatione suppositi . God was Jeremiah's immediate deliverer ; for v. 18. he had promised before to be with Jeremiah by the immediation of his power and grace : For behold I have made thee this day a defenced city , an iron pillar , and brazen walls against the whole Land , &c. The Lord is present by the gracious mettal of zeal , faith , invincible courage he put in his Prophet . So Christ , Luke 24. 49. Behold I send the promise of my Father unto you . What , will he be away himself then ? No : for he saith Matth. 28. 29. to the same disciples , Loe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am with you alway , even unto the end of the world . 2. The Spirit acts in his own , John 14. 17. He dwels with you , and shall be in you . v. 26. He shall teach you all things . John 16. 13. He will guide you in all truth . 3. Psal . 73. 24. Thou wilt guide me with thy counsel . He may doe that though absent , by infusing into the Prophet the habit of wisedome : nay he is nearer hand , v. 2. Nevertheless I am continually with thee , thou hast holden me by my right hand . That is more then power . 4. The action of leading that is ascribed to God , is his only action . Deut. 32. 12. So the Lord alone led Jacob , and there was no strange God with him . Now the eyes , legs , wisedome and will of the guide and leader are the travellers : It 's true , he led them by right hand of Moses , but who then shall lead Moses ? for Moses needed a guide as they , Isa . 63. 12. Yea but he was leader in person himself . He led them through the deep as an horse in the wilderness , that they should not ●●umble . Now a horse is not led , by giving him power to guide himself , but the leader holds the bridle , and directs the way to the horse . So the Lords Christ's gentle driving of the ewes with lamb , and Christ's carrying the lambs in his bosome , Isa . 40. 11. is an action immediate of Christ and his Spirit . The warmness of life that comes from Christ's own bosom , and from the Spirit spreading warm love abroad in the heart , speaks the personal acting of the Son and Spirit . So drawing , John 6. 44. Cant. 1. 4. speaks the nearness of the Father of Christ , and of Christ in his acting . 5. This is to be considered . There are two sorts of causes : on in fieri , another in facto esse . The Creator in a manner is but half a cause : the father begets a son : the carpenter builds a ship : the Mason raises up the frame of a goodly house : But the son lives when the father is dead ; the ship sailes thousands of miles ; and the house stands hundreds of years , when the carpenter and the mason are far from them : for they are causes in fieri , onely the making of houses and ships . But there are some causes doe more . The soul is a cause of the living man ; and when the soul is removed , the man dies : the face looking on the glass is the cause of the image , both in its production and conservation : remove the face , and the image vanisheth away : the Sunne is the cause of day-light , which is transfused through the aire , from the East to the West . When the Sun goes down to another Horizon , day-light vanisheth away , because the Sun not by a deputy , and by vertue communicated to another , is the cause of the aires enlightning , but is the cause of day-light , both as touching the creating of it in fieri , and as touching the preserving of it , or in conservari & facto esse . So is God the cause of all creatures , both as touching being , and continuation being ; the Lord made all things , and when they are made , the house of heaven and earth should return to nothing , if the Lord should withdraw his causative influence . But in a special manner the Lord is every wa● the cause of grace , of our spiritual life , and of all our actings of grace . The new life should turn to nothing , if Christ withdraw his gracious influence , and it is that our poor little image and spiritual breaths are in his hand , both touching production and conservation by his graces breathing . Hence if the Angel of his presence goe with us , his hand in our right hand , Psal . 73. 23. let us say , 1. As Moses after the Lord had promised , Exod. 33. 15. If thy presence goe not ( with me ) carry me not hence . Ah , who refuse a journey except God goe with him , and be at his right hand , and fixes the mind on this , I will not goe to the pulpit as a Minister , nor to the bench as a Judge , nor to the field as a souldier , except the Lord lead me , and hold me by his right hand ? Doe ye misse influences of grace , and the leading of the Spirit in a spiritual way of eating , sleeping , waking , buying , journeying ? It is good . Obj. I cannot stir without God and his influences , that I know . Answ . The sparrow and the raven , the lyon and the wolf , cannot stir without Gods influences of nature . Ah , that is poor and hungry . Many have no more help of God to be lead in eating and drinking for God , then the raven and the lyon . Obj. I cannot pray nor hear without the influences of God. Answ . Ah , you miss influences of God , as concurring with a gift ; but ye miss not his gracious and saving influence to pray and hear in faith and feeling to concur with the Spirit of grace . 2. Judas the traitor cannot preach and cast out devils , without a common influence of a God with his gift ; and that is all your missing . The renewed man misses that which ( in a manner is his due ) as a renewed man ; and that is the presence of the spirit of grace in his acting . If a horse want a leg , he shall soon miss it when he comes to running , ; for four legs are due to him by nature , but the horse in running misseth not the wings of an eagle ; for wings are not due to him . Gracious influences are not due to a Judas , nor such a guide as the Spirit to any reprobate man ; therefore they cannot misse such a gracious guide . 2. It teaches us to be willing to be led as to 1. Deny our will and wisedome ; as the blind man should not contend with his leader and guide , as if he did see better then his guide . Slack your high-bended will , and deny it , and cavil not with the Spirit , this way I must goe whether my guide will or not : Let your will be as dead , and no will at all ; and let the Spirit in his will and wisedome reign in you . 2. Spread out the sails and give them to the wind ; resign the heart to the Spirit : obey that , My son , give me thy heart . Give Christ your loves , as Cant. 7. 12. Keep none of your heart or love to your self , but quit fully both to the leading Spirit of Jesus . Your love and your heart , according to the Gospel-dispensation , is not your own , or at your disposing , whatever property naturall by law you have over your self ; for the law buyes you not . We are less our own , and more Christs by the Gospel , and more our own by the Law. Many profess themselves sons , and so to be led by the Spirit , yet they have not given eyes , wisedome , will and love to the Spirit : they keep a great piece of their heart and their love to themselves , and have an inward reluctancy and wrestling against the wayes of the Spirit , as yet remaining debtors to the flesh , to pay the debt of service to the flesh , Rom. 8. 12 , 13 , 14. 5. This is comfortable , that Christ makes it the travail of his soul , Isa . 53. 11. and his soul-satisfaction to see his seed , and to bring many children to glory , Heb. 2. 10. So his soules work is upon keeping such as are given to him , and guiding on his flock , John 10. 3 , 4. in going before his own sheep , in calling them by name , and in leading them . 2. He keeps such as come , and raiseth them up at the last day , John 6. 37 , 40. 3. He guides them with prayers , John 14. 16. intercedes for them , to reduce them when they goe out of the way , Heb. 5. 1 , 2. and all this with soul-satisfaction and delight , to get all his off-spring and children which the Lord hath given to him , fairly landed , and set in the other side of the sea , beyond temptations and hazards , beyond sin and death , as he hath a fellow-feeling and compassion , his bowels being moved , even now , in heaven with our infirmities , Heb. 4. 14 , 15. so far as is suitable to his glorified state , as our great High-Priest , which hath passed into the heavens . So his other affections of desire , as our head , and natural and kindly care to have all his members guided safe in at the gates of heaven : and he must have much soul delight and satisfaction , that his own be led with his holy arm , and gathered in , Isa . 40. 10 , 11. We have a loose faith , the head shall care and watch for us , though we sleep ; that is , Christ is graciously careful to give influences , whether we sleep or wake , pray or pray not : our care can adde nothing to his care ; if he will fail in his trust , and sleep , and let us perish , let him see to his own glory ; two cares , one in the head , and another in the members , are needless : nay , but his love and care , as head , sends down influences of godly fear and trembling to the members , that they may work with him , Jer. 32. 40. 2. Our weakness of faith errs in the other extremity . Ah , can my deadness and hardness be ever subdued ! If Christ once sighed for the hardness of sinners hearts , and wept over the slain of Jerusalem , and counted it meat and drink to bring in the Samaritans to the Gospel , John 4. 34. Now when Christ is glorified , and the affections of love , compassion , care , are perfected in glory not destroyed , should our unbelief say he now cares not for the hard heart and obstinacy of his redeemed ones ? If thy unbelief must take all the care off Christ , and our unbelieving care must doe all , let Christ sleep . 3. There is a proportion betwixt head and members , the soul-travel of the head in heaven , and the soul-travel of the members on earth in the use of all meanes , hearing , pra●ing , praising , goe together . Awaking head and sleeping members are unsutable . He watches prays , and watch ye with him , and pray . FINIS . Notes, typically marginal, from the original text Notes for div A92141-e7300 Joan. Strangius de voluntate & actionibus dei circa peccatum , l. 2. c. 9. p. 211. Sequitur dari priorem actionem cur voluntas ( Adam ) elegerit primum actum vitiosum quecunque ille sit ; nempe quia deus cum praemovit ac praedeterminavit ad istam electionem aut Actionem , &c. See Rivetn . in Cath. orthodoxo tom . 2. Q 6. tract . 4. n 33. Meratins tom . 1. tract . de bonitate & mal . hum . acta . dispu . 11. sc . 7. n. 4. Strangius . Stranguis , ib. Strangius de vol. & Act. dei circa p. l. 2. Strangius , ib. Strangius de voluntate & actio . dei circa peccata , l. 2. c. 9. p. 214. 2 , 2. cedit tertia ( necessitas ) ex eorum sententia , qui dicunt , prius ratione nam Deus decreverit condere , ante & citra peccati eorum praevisionē aut considerationem , Deum ad manifestandam gloriam justitiae & misericordiae craedestinasse ex angelis & hominibus , alios ad faelicitatem aeternam alios autem improbasse aeternis poenis adjudicandos ; non potuit fieri ut hoc decretum ex equeretur ; ex equitur enim Deus , quicquid decrevit . Non Potuit autem exequi , si nullum fuisset peccatum hominum aut Angelorum omnio enim decreta dei sam● libera , sed ex hypothesi unius decreti fit ut aliud necessario ponendum sit ex vi ergo hujus decreti necesse erat ut homo & angeli aliqui peccarent . Notes for div A92141-e9520 God intended that no man should be saved by the law . True liberty . Grace loves to be restrained from doing evil . That the first Adam was to pray for perseverance , is not clear . Adam was to rely on God for perseverance , but as promised by the covenant of works . Our grace in the second Adam choicer then that in the first . The Lords influences in all . Divers write , and assert , there is not such a thing imaginable as the Lord 's invincible predetermination of second causes ; but it s but a simple denial of the conclusion . Let any man show me how the Lord 's soveraign dominion in procuring all the actings of Angels , and Men , and of natural causes to be , or not to be as pleaseth the Soveraign Lord , who doth what he will in Heaven and Earth , can stand unhurt , ( and stand it must ) if ye remove the Lords insuperable predeterminating thereof , or some act like this by which all must come to passe or not come to passe , as holy Soveraignity will , and I shall be silent ; the arguments for his Dominion being answered according to Scripture and sound reason disp . Scholas . de providentia . Exercit. apolo . pro gratai divian . Christs dying and drawing . Infinite almost influences of God. We look not spiritually on influences . What influences are . Influences of God are suitable to Gods end . Influences of God for nilling and willing most rare and excellent . How Christ and the promised Spirit must be the causes of gracious influences . We are to believe that he who purchased by his merit the habit of grace , shall give suitable influences , and to fear also our propension to fall . The promise of influences in Christ . Necessity of influences . Reasons of renewed influences . The first Adam might want influences , the second cannot . Satans actions always destitute of influences . How God withdraws inf●uences in particular acts hic & nunc , and yet hath promised to bestow influences on the regenerate by promise . The Lord acts on us by his influences , but we act not on him . How we cannot pray away desertion and the trying withdrawings , & yet are we to pray submissively for the removal of desertion , and are to pray against withdrawings . The Lord 's withdrawing makes not the holy one the author of sin nor destroys liberty . The cause why God is not chargeable with the act of disobedience , and man is chargeable . How we interpretatively yield to the want of influences of grace and sin formally in the same act . Our interpretative wanting of influences and our formal sinning in the same act , further clear'd . The soveraignty of God is destroy'd by Pelagians to the end they may exa't mans Free-will . Of our acts and spiritual duties under the spiritual withdrawings of God. Something of the state of the question . Our inability to do duties , when the Spirit withdraws , looseth us not from a moral obligation to perform the duties . Aug. Epist . 89. Jubet Deus continentiam & dat continentia : Jubet per Legem , dat per Gratiam ; jubet per Literam , dat per Spiritum . Differences betwixt the command and the influences of the spirit clear that it is not formally sin to pray under withdrawings of influences of grace . Vnder the ceasing of actual breathing we are to stir the remainders of the Seed of God. We are to doe our part in duties under withdrawings . Grace sweetens duties . What Soveraignty is , and how it differs from omnipotency . Soveraignty is to be adored in the hardest conditions . We storm more at permissive providences then at our own permitted sins . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are most graciously active to doe the will of God , who are most graciously passive to suffer his will , and on the contrary . The unsearchableness of the Lord's dispensation into the eternal standing and falling of Angels and Men. It s vain to determine that the providence of never sinning is choicer , then the providence of the inbringing of Christ God-man to die for sinners . As Mr. Baxter . The rightousness of God through faith is incomparably above our inherent righteousness . Isa . 42. 1 , 2. Isa . 53. 11. Matth. 3. 17. Matth. 17. 5. John 3. 16. John 15. 13. Tit. 3. 45. Isa . 62. 2 , 3. Eph. 3. 10. 1 Pet. 1. 12. It s a more ●minently declarative glory which is brought forth in the second Adam , nor possibly could have been in the full and final obedience of the first Adam . Not to sin by no Scripture is choicer then to seek pardon in Christ's bloud . By justification we are not only negatively freed from guilt & wrath but also positively righteous . Inherent righteousness in glory is not the compleat and adequate end of Gospel justification ; or of the Lord's Gospel-dispensation in commanding us to believe and be holy . How spiritual service to doe all because of the holy will of the Lord. We are not to struggle with permissive providence , it s not our Rule , but to be low , because of the deep results of that providence , our own permitted sins . The soul-humbling thoughts that should flow from holy Soveraignty . The number of things possible , and impossible , that are to fall out , or exist , is under holy Soveraignty . The connection of things of which the extremes never shall come to pass , as also the existence and co-existence of things must be under the holy Soveraignty of God. Soveraignty shines in means and end , things of rare providence and justice , in administration of means of salvation to some , not to others . Soveraignty is eminent in holding of possible evils , and in determining the measure of sufferings . The due timeing of things is from Soveraignty . Q. Whether , and in what sense God can create things in better or worse case . 1 Sam. 2. 7. Psal . 75. 6. The shift of complaining of want of influences is refuted . Who ever flatteringly complain of the want of influences of grace , hate these influences . Nature cannot complain of the want of gracious influences . We are not to seek Influences of life separated from the word . Calvin Com. 119. v. 28. absque verbo nobis fuget dei potentia . Omnipotency joyned with the Word saves . Influences of God as Creator only cannot save us . How we may lawfully complain of withdrawing of Influences of grace ; and how we may lawfully desire Influences . The faultiness in not praying is not because the holy Spirit moves us not to pray , but because we stir not up our selvs to pray . This ( I will not pray untill the Lord first breath on me by his Spirit ) is a wide mistake . The precept chargeth us to obey as rational creatures not as disposed or indisposed . What a delusion there is in not praying till the Lord breath on us . There is no contradiction betwixt our physical indisposition to pray , or to other duties and our moral obligation to perform these duties . Both a spiritual disposition may be on , and a conscience of obedience to pray at one time . We are to act duties before we feel the actings of the Spirit . Preparation before prayer . To wait upon the breathings of the Spirit , how it is lawful , how not . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a wicked weaknesse and a sinfull Cannot as contradistinguished from sinful actings , which the holy Ghost reproves , and then must the indisposition to receive influences to pray , be no excuse to shift the duty . The Lord 's withdrawing of influences is conjoyned with our guiltiness , and cannot found an honest excuse for not praying . The Lord 's not giving a new heart is not our sin , and yet our not having a new heart is our guiltiness . The Lord's influences are connatural to all our actings , and how . Our actings have no dominion over the Lord's Soveraignty , but contrarily . The sin of the creature is not from the Lords withdrawing of his physical influences , but from our withdrawing from his moral command . Magnus D. Twissus contra Arnold . Corvinum . c. 13. sect . 1● p. 437. n. 2. col . 1. Quare licet hominum malitiae tribuatur in solidum quod non credant , tamen etiam defectui gratiae nihilominus tribuendum est , quod non curetur mentis caecitas , cordis insidelitas . Nam si affirmatio sit causa affirmationis , etiam negatio erit causa negationis . Sic Servator ipse , Qui ex Deo est , Vocem audit Dei ; vos autem propterea non auditis quia ex Deo non estis , Joan. 8. 37. The objection of many , if God would give me influences of grace as he did to David , Moses , &c. I would be as holy as any , discussed . The non-sense of this had I more grace , I should be more gracious . If the ●b●ecto , of this ( had I more grace I would 〈◊〉 gracious ) were a humble ●●vert , the objection should be more savoury , yet not sounder . O if I had more grace I would labour and run more , is a contradictory speech in the sluggard . One spece desires not to be turned into another , nor does a natural man desire to be a convert , Luke 14. 16 , 17 , 18 , 19. Natural men wish physical influences of God , but they hate moral holiness . Natural men love independency and hate to be under the Lord 's governing influences . He that uses not a less power or gift of two degrees for God , would not use a power of ten degrees for God ; as is cleared in instances of 1. Wisedom . 2. Power of Magistracy . 3. Of old age . 4. Riches . 5. Habit of grace , &c. Riches cannot add merciful●ess to men . The Objection opened , If I had had the grace of David , I would not have acted the wickedness which David acted . The Objection had I more grace , I would be more gracious , may be retorted . Faith and Grace doe not depend upon extraordinary means , and teachers sent from hell ; and we are much deceived , thinking , Had we more grace , we should be more gracious . If free will be weak in the improving a natural power it will be so in the improving of supernatural grace . Mr. Fenner's Wilful impenitency , pag. 80. There is an extolling of nature in this ( had I more grace , I would be more holy ) for ( I ) and ( self ) is separated from Christ . The carnal Objection , If God gave stronger influences , I should be more holy , is a sinful complaining against Soveraignty . 2. Against infinite wisedom , what a depth is here ? 3. The Objection is against the freedom of grace . The Objection chargeth the holy Lord with envy . The objection chargeth the holy Lord with unrighteousness . It chargeth God with male-government . It strives with holy providence in the point of original sin . How we wish to be from under sin original , and how not . God ties us to his own way of removing of sin , not to our empty wishing that it were removed . What sort of influences we are to seek from God. The using of means is an approved way of God. How reformation of life goes not before remission as Mr. Baxter saith . Some violently b●ought in to know Christ , some more mildly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . John not under the same dispensation with Peter . Jonah strong in his passions . Eliah's temper . The Old Testament dispensations and the New are compared together , and their differences . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Various kinds of desertions . Various kinds of desertions on the Lord 's redeemed . Whether by prayer , or any other way we may wrestle out from under God's desertions . To deprecate the anger of God , how laudable , how not . Influences are given of God to various temptations . It is a gracious temper to weep when the Lord is absent or angry . A soveraignty in the Lord 's hearing , or not hearing . Strive not with soveraignty . Divers kinds of striving with soveraignty . Deadness and desertion may be on one way , and much of God in other actings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impegit offendit pede . Christs absence is sometimes as good as his presence . We are not to strive with the Law. Sometime we may pray against the decree of God , but it s never lawful to resist his commanding will. It s good to answer every impression of his word . 1 Pet. 1. 23. The new-birth . We may weep over our own dry hearts , when we want influences , but we cannot weep against the Lord because he gives not these influences . Notes for div A92141-e28870 We are to meet all conditions of life with closing with his holy dispensation . Luke 21. 12 , 17. Now we cannot prevent God. The Lord strongly bows free will. We are to pray for our own prayers . There is no warrant for us not to act , because God is Lord of our actings . How we are to doe , though God only work in us to doe . The Word is the rule of doing , the Spirit the real efficient cause . How the Lord can lay by a command , supernatural duties on men impotent and dead in sin . We may use the loco-motive faculty in hearing and God convert men beyond their intention . Gospel-commands stand well with divine justice . Pelagius to heighten this , said , if our inability to obey be a punishment , it s not a sin , and if a sin , it s no punishment ; for punishment cures sin . Augustin . de natura & gratia , cap. 29. Quid amplius dicam ( inquit Pelagius , non ipse Augustinus , ut pessime Jesuitae ) nisi quia potest credi , quod ignes ignibus extinquuntur , si credi potest , quod peccata peccatis curentur ? Now we may believe ( said the Pelagians ) that fire may be extinguished by fire , if sin be cured by sin ; and if God command both obedience and our impotency to obey be both a sin and a punishment ? so Julianus a disciple grosser then the master . August . lib. 5. contra Julian . c. 4. So Pelagians taught that the godly before Moses Law were saved by the law of nature . Epist . ad Demetrium . Hac lege naturae ( verba Pelagii sunt ) usi sunt omnes quos inter Adamum atque Mosem sancte vixisse , atque placuisse Deo Scriptura commemorat . August . l. 2. imperfect . operis cont . Julianum . Quid timetis magnum populum & Christi Judicium magnum non timetis ? aperte dicite , justificari natura , justificari lege possumus ? gratis mortuus est Christus . lib. 2. cont . Juli c. 8. Epistol . 95. Serm. 36. de verbis Domini . Non solum ad facienda , verumetiam ad perficienda mandata divina per liberum arbitrium humana sufficit natura . Tu nos fecisti homines , justos autem ipsi nos fecimus . Aug. l. de Gestis , Pelag. c. 14. Lib. 4. ad Bonefac . c. 11. l. 2. imperf . operis , l. de spiritu & litera , c. 1. Pelagius l. 2. de lib. arb . apud August . l. de grat . Christi , c. 4. Nos sic tria ista distinguimus , & certum velut in ordinem digesta partimur , pri●o loco posse ( Cornel . Jansen . tom . 1. de haeresi Pelag. l. 4. c. 13. p. 87. ) esse sine peccato statuimus , secundo , velle ; tertio esse ; primum illud , id est posse , ad Deum proprie pertinet , qui illud creaturae suae contulit , Duo vero reliqua , hoc est velle & esse ad hominem referenda sunt , quia de arbitrii fonte descendunt . Q What power of believing we want . In what sense the Lord may charge men to believe who now in Adam have losed power of believing . Original sin is sin properly so called . Author Imperf . operis l. 1. cont . Julianum , nihil esse peccati in homine , si nihil est propriae voluntais , vel assensionis , hoc mihi hominum genus quod vel leviter sapit sine dubitatatione consentit . Lib. Imperfec . operis . 2. Quod admoneri non potest ut caveatur , imputari non potest ut puniatur : nunquam autem Legislator ad hanc venit amentiam , ut praeceperit cuiquam , noli ita , vel ita nasci . Lib. de peccato merit . & remis . c. 9. &c. 26. si peccator genuit peccatorem justum quoque justum gignere debuisse . Item Deum qui propria peccata remittit aliena non imputare , item parvulis melius esse ex parentibus non nasci . Vt jure damnabiles esse imo comparari parricidis , in quibus sit causa ut filii nascantur ad damnationem . Vide l. 3. cont . Julian c. ultimo . Item lib. 5. cont . Julian . c. 11. & lib. 5. 1. & oper . imperfec . lib. 1. & cae . Mr. Baxter 's Preface to his Confession God will judge none on the meer terms of the law of nature , nor condemn them only for original sin . They that say otherwise , do too injuriously extenuate both the grace of God , and the sin of man. Are not Infants condemned to death , and condemned heirs of wrath ? Rom. 5. Eph. 2. 1 , 2. 3. 2. Where hath the grace of God made original sin to be no sin , or pardoned sinne ? Hath Christ washed all Infants in his blood ? Is that a supposed wrath ? Eph. 2. Insants are not washed in Christs blood according to Pelagians and Arminians , but must be saved by some other name then by the name of Jesus . Infants are not washed in Christ's bloud according to Pelagians and Arminians , but must be saved by some other name then by the name of Jesus . God in creating man is both a creator and also a law-giver . We are to be humbled for sin original . No man can bring himself in a spiritual capacity to receive grace . How to fetch influences . The Spirit of grace hath his own influence in actions which the regenerate perform out of custome and formality at least in the progress of these actions . 2. Sermon on Pray continually , pag. 35. How the Lord brings himself under a sort of necessity of conferring gracious influences . A practise of grace , and a promise of grace in God. A Considerable difference betwixt the Lord's promise of grace and his practise o● grace . Civil professors are nearer to conversion and to Christ then the openly profane and flagitious , and how they are also farther distant . External use of means is to be gone about , as nearer to conversion then no use of means , or extreme prophaneness . All , even the most indisposed , are under a command . It s a sinful shift to put away duties because of indisposition . We are to pray away indispositions as a great affliction . The Lord hath given influences by necessity of a promise . A clearing of the place Deu. 29. 3. the great temptations , &c. August . lib. 1. con . 6. Nec mater mea nec nutrices meae sibi ubera implebant , sed tu mihi , Domine , per eas dabas mihi alimentum infantiae secundum institutionem tuam & divitias usque ad fundum rerum dispositas ; tu etiam dabas nolle amplius , quam dabas & nutrientibus me dare , mihi velle quod eis dabas dare enim mihi per ordinatum effectum volebant , quo ex te abundabant . Ripening of guiltinesse , makes way to ripening of free grace . The three persons , the Father , Son , and Spirit give influences . The fulness of influences on the man Christ . Influences of the Father upon his own The Lord's beginning of a good work in us brings the Lord under a necessity of conferring influences to the end . How shall our short arm reach these influences . Christ hath the dispensing of predeterminating influences , by office and covenant . The influences in the Son are all for our use and good . The spirit of the world . The glorious things which the spirit of God shews . How the spirit of God dwels in his own . The spirit of the world in the Antichrist and divers other spirits lead the world . Liberty of stirring follows the spirit . Praying is proper to the spirit . Baron . de peccato mort . & veniali . The spirit prevenes nature ; nature prevenes not the spirit . Characters of a spiritual soul . We are to pray for influences . The spirit conveys the word ; the spirit's relations to the word . A two-fold power of the word . Of the power of the word and the power of the spirit , and how they are differenced . Speaking in the spirit is not ever saving to the hearers . The spirit's convictions . In the spirit's conviction there is some new strength added to the word . A state of pure spirit and of all spirit beyond the word in this life is a fancy . Obedience is to be yielded to the spirit , as to the Father and the Son. Much renewd will is a note of a spiritual disposition . Four expressions in Scripture of wrongs we doe to the spirit . Vexing of the spirit and violence done to his actings . Saduing of the spirit and the signs of it . Quenching of the spirit . We are to make a sort of eike to the spirit . Tempting of the spirit . 4 Resisting of the spirit and persecuting of godliness . The spirit above self speaks a spiritual one ; he who is least his own is most God's . To doubt as a bewildered man of all ways and to desire to be led of God is a spiritual character . Spiritual facility is a spiritual character . A publick spirit declares a spiritual man. How to improve spiritual feelings . Watching is a spiritual condition and near to receive gracious influences . To converse with the Saints is a mark of a spiritual condition . Spiritual conference frequently used speaks a spiritual condition . Notes for div A92141-e39180 How Satan knows the actings of the heart . Satan keeps correspondence with the heart . It 's lawful to dispute with Satans instruments , not with Satan . Christ sought not the tempter nor the temptation , but ( in a sort ) a patient in being tempted . Differences between Satans influences , and these of the Lord. Christ under a necessity of giving sanctifying influences . Moral and physical influences . Moral influences that are only moral , are weak . Ordinary and extraordinary influences . Prophetical influences . It 's dangerous to resist strong light and the influences thereof . Private and publick Church influences . Strong influences under the Messiah in the New Testament . Gospel-influences are strong . Some influences are for the habit , some for the actings of grace , some for both . Influences proper to the head Christ , and influences on the members . Mediatory influences are some way due to the broken in heart , and what sort of right they have thereunto . A four-fold right to influences is considerable . Strong and mighty influences in Christ . Gospel-providence how far above the law-providence of Adam . Mr Gee treats of prayer , Sect. p. 187 , 188 , & 195. Influences of Christ fundamental , and not fundamental . The comfortable necessity which lies on Christ to confer influences of grace . Influences not fundamental , not simply necessary . Influences of grace for the habit of saving grace , and influences for a gift . How we may know when we act , pray , or hear , &c. from a gift , and when we act from a grace . Some pray from a meer gift , when they mistakingly imagine they pray from the saving habit of grace : the mistake is habitual in hypocrites , only actual hic & nunc in sound Believers . Grace sanctifies the gift used in all due and spiritual circumstances , but the gift can never fanctifie grace . The same word , but not the same influences act upon all within the visible Church . We are not to rest upon the actings from a gift , but watchfully to try when we act from a gift , and when we act from a grace . Calvin . praelect . in Jerem. 15. 18. distinguendum inter ipsam doctrinam quae pura fuit , & inter ipsos ( homines , prophetas ) nunc autem dum in seipsum descendit ( propheta ) fatetur se agitari multis cogitationibus , quae carnis infirmitatem redoleant , nec careant omni vitio . Differences betwixt the influences of grace , and these of glory . The habit of grace is a permanent disposition . The habit of grace is given through the merit and grace of Christ . From the habit of grace we perform suitable actings . Vital actions flow from supernatural habits . The differences of the habit of grace from other habits . We are to follow holy resolutions with prayer . 2. Godly trembling , and 3. Faith. The falshood of vowes . A strong habit of grace produces easy , and connatural , and strong acts of grace . Actions supernatural , and influences suitable , are some way due to the habit of grace . Sometimes the habit of grace is qualified with heavenly dispositions . We should pursue the dispositions of grace , when they are added to the habit , with spiritual actings . We are to stir up the habit of grace , though● deadned . The Lord by insusing the habit of grace comes under some necessity to give suitable influences thereunto . Divers necessities under which the Lord is to confer influences of grace . Christ advocates for the elect yet not converted , to bring them in to himself . John ▪ 17. 6 , 9 , 10. The Spirits office puts him under a necessity of giving influences . Vses from the Lords necessity of giving gracious influences First to frame doubts about predestination t● life ; and to miss eternall love before we miss inherent saving grace is Satans method . Whether the habit of grace may cease in the regenerate from all its operations . The habit of grace is not eternal . The habit of grace ceaseth not . How many acts we may bring out of the habit of grace . There is a consenting to the temptation , which is a wishing that our lust and Gods Law might both stand , and a virtual wishing that the Law of God had never had being . Eight evidences that in the regenerate the saving habit of grace never ceaseth from omitting some influences . What dispositions spiritual are , and how they differ from the habits of grace . Get heavenly dispositions , and influences follow connaturally . Dispositions are not ever alike , but various and changeable . Evidences that dispositions goe and come . Spiritual dispositions are different from the affections . There are heaven'y dispositions in the as well as in the affections . Bad spiritual dispositions creep on on the children of God. There is some acting and life under much deadness in the ●egenerate . Many sweet spiritual actings may be under indispositions . No agreement betwixt these two champions the flesh and the Spirit . It 's fit to go about duties under indispositions . Less of sweet real influences , and more of moral influences from the word makes obedience the more perfect . We can tell the actings of the spirit when they are on , and after they are over and gone . Differences betwixt spiritual heart-burnings of the love of Christ , and literal heat . 1. Difference . Feeling may be stronger after actings of the spirit are gone . 〈◊〉 Difference . Spiritual ●arning of heart leaves some impression● 〈◊〉 which literal heat 〈…〉 . 〈…〉 4. Difference . There is sweet leading , no violence spiritual in heart-burnings for Christ ; it s not so in the litera● heart . 5. Difference . The heavenly beat goes along with the Scriptures open and applied , not so the literal heat . Hence considerable differences betwixt motions of the Spirit and loose Ensiasms . Literal heat is all upon the letter and forms , not so as the spiritual heat . David was Ps . 119. and a believer may be under some straitning . A true and a false missing . What straitning is , and whence it is . Divers sorts of straitnings . Rules to be free of straitning and to get enlargement of spirit . Every heaviness is not weakness of faith . How far we may undertake obedience upon supposal of grace . How dispositions necessarily fetch influences . We have not assurance to be delivered from sin hic & nunc . How we are to rely on God for influences . What enlarging of heart David speaks of Psal . 119. 32. We cannot engage in our strength or habitual grace , to run in the ways of the Lord. Isa . 63. 17. O Lord , why hast thou made us to erre , &c. opened . What use we are to make of our inability to run except God enlarge the heart . How men naturally complain of sin original . We do not so much as by strength of nature we may do , and we add to our own lameness , and unjustly complain of God for our sinful impotency . The Spirit as the Spirit lays no obligation on us , but to move in Scriptural duties . No violence but from our selves hinders us to believe . God loves using of external meanes pro tanto . How farre we may act to fetch the wind , and to get influences . Branches of enlargedness of heart . Mr. Leigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 active , eructare , evomere tanquam ebrium . Metaph. depromere , producere . Influences on Angels and the glorified ones . Many straitned and dead ones reproved . Prayer begets heavenly dispositions to pray , and heaven●y dispositions to pray beget prayer and faith , &c. Holy acts beget holy acts , and holy dispositions beget holy dispositions . The Lord so frames his precepts and promises as our actings are suitably required to his influences . The differences of the 1 Spiritual state . 2 Of the temper 3 Of the condition . What Davids present disposition was . The doubling of words or sentences noteth certainty , 2. Addition of assurance , 3. Freeness of affection . It 's fit to make an eike to the holiness of influences which the Lord offer● to us . We may speak to God , and profess in prayer the sincerity of our heart to God , and the causes why . It 's hard to guide well grace and glory so long as sin dwells in us . The Lords giving of grace laies bands on him to give more grace and to add new influences to old . What a heart the repenting thief , and what an heart Hezekiah brought out before the Lord in his dying . 2. Property of holy dispositions Dispositions spiritual are seeds of holy actings . Zeal bringeth forth holy actings . Heavenly dispositions are real helps to holy actings . Properties of heavenly dispositions : to act under indispositions . A disposition counter-working a disposition . The Spirit in a heavenly disposition at length prevaileth . 3. Property . What we are to doe under dispositions spiritual . Spiritual dispositions are at length victorious . How to get heavenly dispositions . Heavenly dispositions connaturally cast out acts suitable . 5. Prop. Heavenly dispositions cause a man act upo● himself . The meeting of believers for godly conference is owned by the Lord. Small meanes of grace , and short visits of Christ , are to be highly esteemed at some time , especially when larger love-flowings have been neglected . Sense is prouder then faith . Withdrawings of Christ teach to try whether we have abused his manifestations formerly . Except we find Christ , we cannot pray . How to judge of the nature of praying . Praying fitteth for praying . There are degrees of discerning an answer . The real withdrawings of Christ make no change of legal interests in Christ . The life of grace depends on influences of grace . Christs right and acts in redeem●ng of us stand entire when we are deserted . What love-sickness implies . Withdrawing of comforts come from wise and holy reasons in God. The wisedome of Gods appointing that we depend on him . How we may pray for comforts . How we may deprecate languishing pain in love-sickness . How we may pray for gracious influences . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A two-fold contradicting of the Lords will. A love-sickness from the want of Christ . As touching pardon we have peace with God jure & de facto , but as touching the blot and indwelling of sin , we ought not to have peace with sin or with our selves , as under that blot . Ingredients of love-sickness . The pain of love-sickness . The righting of the complaining of the damned . Saith above sense . Faith with stronger influences then ordinary controlleth sense under desertions . The Idol of moderation is an enemy to true zeal . Spiritual savouriness active and passive . Savouriness in Christ , in his Spouse , in single members . Whether God commands all use of means external and internal , and every part thereof . Nature and Grace . Whether grace be above the disposition of nature ? Whether grace be above natures prayers ? Whether grace be above natures merit ? Whether God gives supernatural grace as due to natures acting ? Whether the Lord tieth grace to works of nature , though not as by merit , yet by condition . Whether God gives , or whether God denies not sufficient grace to the man who doth what he can . The natural wicked inability of all to know , believe and love Christ , proves that there is no such thing as sufficient grace given to Brasilians and Indians , those of China . Martinez de Ripalda Jesuita tom . 1. de ente supernaturali l. 1. disp . 20. sect . 4. num . 17. p 180. Dum deum ante ostium audio recolo illud Apoc. 3. Ecce ego sto ad ostium & pulso , si quis operuerit mihi januam , Introibo ad illum : & mihi persuades nunquam per deum stare ( tanquam causam moralem , inquam ego Jesuitae respondens ) ut concursus naturae in affectum virtutis salutaris non sit ; ac proinde auxilia gratiae pulsantia & excitantia voluntatem ( suadendo tantum , ut Pelagius suasu nihil virium novarum additur libero arbitrio ) quibus talis concursus edendus erat salutaris nulli conatus naturae in bonum defuisse aut deesse , alias operante voluntate quantum ex se est , neque deus neque salus hominis appropinquaret ; si quidem ex defectu gratiae supernaturalis homo per eum concursum , qui potuit esse salutaris , non promoveretur in salutem . Martinez ib. sect . 7. num . 29. Gratia supernaturalis adeo frequens ut continua providetur homini animum advertenti ad bonum honestum , ut eo auxilio juvetur ad amorem honesti ; ergo ex lege & providentia supernaturali dei semper assistit gratia praeveniens supernaturalis homini agenni quod in se est , in amorem honesti , adeoque frustranea esset tanta frequentia illustrationum supernaturalium & gratiae . The Jesuit Ripalda citeth many texts of the Gospel for universal grace to Brasilians , and to all which were never intended by the holy Ghost . Suarez de gra . lib. 12. c. 32. Suarez lib. 3. de aux . c. 2. Suarez de praedest . lib. 2. c. 6 , 7 , & 18. Cumel . 1 , 2 , 4. 109. az . 3. disp . 1. Bellar. to . 3. l. 2. de gra . & lib. arb . c. 6. & seque . Greg. de Val. 1 , 2. disp . 8 , 9. 3. puncto 4. Vasquez 1. part disp . 97. c. 5. Bonav . m. 2. d. 18. art . 2. c. 1. Alb. Magnus in 2. d. 28. art . 1. ad 4. Si hoc fecerimus ( quantum in nobis est ) deus inevitabiliter dat gratiam . Marsilius in 4. 9. 20. potest homo interioribus dei motionibus , vel etiam excitamentis exte ioribus facere quod in se est : quod si faciat , deus dat illi charitatem . Dominico Sotus h. 1. de nat . & gra . c. 18. ad 2. ita deus est omnibus praesentissimus ad ostium pulsans et a se nihil omnino desit officii quin perditissimo etiam cuique opem ferat . Stapleto . Antid . in Rom. 9. Antidot . in Joan. c. 6. Curiel . l. 2. controv . 4. num . 134. Vega. l. 13. III. Trident. c. 12. Driedo de capt . tra . 5. c. 3. Viguerius inst c. 10 . 9. 4. auxilium speciale semper est paratum homini facienti quod in se est . The Gospel-promise , or Gospel-threatning of sending or denying the Gospel to Pagans , who act or who omit such previous performances is an unwritten tradition . Sinners under the fall of Adam are now enterdited heirs and declared Idiots , not worthy of the trust of grace . The connexion betwixt literal acting and supernatural influences . The new supernatural providence set up by Christ the second Adam , by which the conversion of the elect is brought to passe , and influences accordingly given . Corruption and temptation both encrease the difficulty of using of means . Influences work as God sets them on . The gracious heart may reflect upon it self spiritual actings and purge it self . 1. Case , We may do more by the habit of grace then we do . 2. Case . We vainly look tha● the habit of grace is given to be our justification , and that for a dispensation for sin . 3. Case . Inability to do without grace is pretended by the lawless bankrupt and by the humble convert , but for divers ends . Fenner's Wilful impenitency page 60. 4. The unrenewed man would have God to come down to his way . Pag. 62 , 63. 5. The natural man would be in heaven without means . 6. No promise made to using of external means only . 7. But there is a sad threatning to the n●t using of means external , an● yet no promise made to the only using of means external . The opposition made by Reprobates to Christ in the Gospel is only in the outer gate . Reprobates resist not the formal acts of Regeneration . Mr. Baxter's order of repentance before justification . Doubts and reasons against Mr. Baxter 's new remedying Law of grace made to all mankind . Vniversal Redemption extols nature and free will , and makes a moral swasion , which heals not nature : all the grace that the Gospel owns . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August . lib. 1. ad Bonif. c. 15. Julian . Sic nos dicimus liberum arbitrium in omnibus esse naturaliter , nec Adae peccato pe●ire po●uisse ; quod scripturarum omnium authoritate firmatur . Lib 2. imperf . oper . fol. 133. Liberum arbitrium ( inquiunt Pelag●ani ) & post pecca●a tam plenum est quam fuit ante peccata . Pelagius lib. 1. de lib. a b. apud August . c. 18. Habemus possibilitatem utrisuque partis à Deo insitam , velut quandam ( ut ita dicam ) radicem fractiferam atque soecundam , quae ex voluntate hominis diversa gig●at & pari●t , & quae possit ad prop●ium culto is arbitri un v●l nitere flore virtutum , vel sentibus horrere vitiorum . Lib. 1. impe●f . oper . fol. 381. Hanc voluntatem & concupiscentium ante peccatum in Paradiso fuisse , res illa declarat , — non potuit — esse fructus peccati In Epist . ad Demetr . Pelagius , Est enim in animis nostris quaedam , ut ita dixerim , sanctitas , quae velut in arce animi praesidens , exercet mali , bonique judicium , & ut honestis rectisque artibus faver , ita sinistra opera condemnat . August . de gratia Christi c 10. Pelag us , operatur in nobis velle quod bonum est , v●l●e quod sanctum est , dum nos &c. futurae gloriae magnitudine & praemiorum pollicita ione succendit , dum revelatione sapientiae in defiderium Dei stupentem su scitat voluntatem , dum nobis suadet omne quod bonum est . August . Epist . ad patres Milesita●os ; tribuit Pelagianis quod ad omnia vitae perficienda mandata , sola tantumodo libertate contenderemus . August . 9. 9. Veteris & N. Test . q. 3. Deus bonus qui fecit existere quod non exstiterat ; justus , quia quaecunque fecit ut proficerent , propriae libertatis arbitrio dimissa sunt : quia tamen non tam perfecta sunt , ut labi non possent , seminaria his legis inesse decrevit , naturaliter addens auxilia manifesia legis , ut authoritas ejus perfecta esset hominibus . Ja. Arm. disp . priv . 8. th . 4. Sim. Episcop . Remons . in conf . sua , c 1. sect . 14. Remon . in Apol. c. 1. fo 33. Potest homo absque gratia Spiritus sancti sensus Scripturae , quantum sufficit ad salutem , intelligere , nec opus est superinfusa potentia in intellectu , sufficit sola literalis Evangelii oblatio . Corvinus Arminii sectator con . Til. c. 12. pa. 48. Diximus nos credere per renovationem spiritus , praevia renovatione mentis & affectuum , voluntatem quoque mutari , renovari , & ex mala bonam fieri . Corv. con . Moli . c. 32. S. 23. & 13. Primo itaque volumus per gratiam mentem illuminantem & cor , hoc est affectus reformantem , effici bonos actus , five fidei , five conversionis : per actus autem habitus acquiri , per quos rursus cum fidei adjutorio actus eliciuntur . Corvinus contra Tilenum c. 6. pag. 234. 235. Tria praecipue manserunt in homine post lapsum , quae ipsum capacem novi foederis capacem faciunt . 1. Reliquiae imaginis Dei , quas Dens ex gratia in homine reliquit . 2. Mansisse libertatem ad bonum & malum , prout intellectus monstraverit . 3. Mansisse in illo affectum naturalem , ad illud omne de siderandum quod sibi bouum esse intelligit . Remon . in scriptis Synod . art . 4. pag. 164. Cum homines irregeniti dicuntur caeci , in tenebris positi — nihil aliud denotat , quam rerum divinarum & voluntatis salvificae ignaros & nescios , ac proinde et am à Dei timore aliencs : at ex eo nihil aliud concludi potest , quam eos indigere clara veritatis propositione , ut scientiam consequantur . Remon . in scrip . Syn. art . 3. & 4. pag. 6. Ad voluntatem quod attinet , de ea ita pronunciamus , in statu irregenerationis non habere ad volendum ●llum bonum salutare : Hoc confi●mant argumento Pelagio digno , neque enim voluntas id velle potest , quod in illo statu intellectus scire non potest , unde fit ut affectus quoque dessituti speciali Spiritus sancti gratia & renovatione , bonum ullum quod vere salvificum appetere non possunt ; quare libertatem volendi indifferenter tam bonum salutare quam malum in statu lapsus , voluntati ad esse negamus , quia potius liberum arbitrium ad bona hujusmodi , non modo vulneratum , sauciatum , infirmatum , inclinatum , attenuatum est ; sed & raptivum & perdi●um & amissum , ejusque vires non modo debilitatae & cassae nisi restaurentut à gratia , sed planae nullae ; hoc illi , sed nihil sani . Remon . Synod . art . 3. & 4. pag. 7. quare , cum ante lapsum intellectus primorum parentem nosset quod bonum esset salutare , quod malum , in lapsu boni salutaris & salvifici cognitione destituta mens , nequaquam illud ut volendum voluntati monstrare potuit , nec voluntas illud velle : libertatem itaque & potentiam volendi tam bonum salutare , quam malum non habuit ; eam tamen libertatem quae homini essentialis est , retinuit ; Nihil sani hic , nulla est intrinseca laesio in voluntate per lapsum , nulla ablatio potentiae bonum ab intellectu monstratum amplectendi . Sic Jesuita Suarez , tom . de grat . c. 8. prolog . 4. n. 14. Per peccatum originale nulla ignorantia pravae dispositionis in nos transfunditur , sed sola ignorantia negationis & privationis , quatenus nascimur sine fide , sine ullo habitu , vel per se vel per accidens infuso , & sine ulla specie vel principio cognoscendi praeter nudam potentiam intelligendi ; eam autem ignorantiam vel nescientiam haberet homo creatus in puris naturalibus . Jesuita Martinez de Ripalda de ente supernaturali lib. 1. di . p. 4. sect . 3. 11. 21. Bonitas & possibilitas objecti supernaturalis voluntati proposita , sufficit excitare in voluntate desiderium , ex se absolutum & efficax , quid desideraret hic Pelagius ? Nihil prorsus , videat lector quaeso in 2. Thom. tract . de gra● . q. 1. & seq . Gab. Vasq . in 12. tom . h. disp . 91. c. 2. & seq . Phil. Gamach . 12. q. 109. c. 4. Alphons . Curiel . 12. q. 189. art . 2. dub . ult . The Law teacheth but healeth not . Our formality in praying and in going about other means . How nature begins , and the spirit acteth on , and with our literal acting . Some truth we must first physically hear and consider before we believe . Though it be true , If God had given me efficacious grace , I should have been converted ; yet doth it not follow therefore , I am not the culpable cause of my non-conversion , or that the Lord is to be blamed for my non-conversion . Our sinfull will not , not the Lord's refusal of a power , is the culpable cause of our non-conversion . The sinful cannot . School-men make conversion to Christ the purchase of free will , the absurdity thereof . Sin original must be pardoned to Pagans in Christs blood , of which they never heard , say Dominicans . Dominicans gross as Jesuits in the matter of grace and free will. Cumel . dico quinto , Deus quantum in se paratus est a● dandum omnibus gratiam suam , & ad vocandum omnes adultos juxta illud , Deus vult omnes salf●eri : ac proinde dicitur communiter , quod in potestate cujusvis hominis est salvari , quia potest habere per divinum auxilium , non quidem ex merito aut dispositione sua , aut quia ex innatis viribus aut naturae conatibus ex lege obligetur Deus ad danda auxilia gratiae & primam vocationem seu gratiam proveni●●tem , sed ex liberali & magnisica largitione dei providentis , Mat. 11. venite ad me omnes . Ib. Qua-propter , si homo peccator ita se gereret & vitamtra duceret , ut nullum novum impedimentum gratiae adhiberet , aut obicem , nullumque obstaculum , tunc auxilium gratiae verè reciperet , ●on quidem ex debito , sed ex dei largitione , qua ipse est ad omnium ostium & pulsat ; unde non ponenti obicem cernimus Deum dare gratiam . Conc. trid . sess . 6. 11. & 13. Deus neminem deserit nisi prius deseratur ab ipso ; sed per hoc nihil tribuitur homini , sed tantum quod possit illam gratiam impedire per peccatum , vel quod possit vitare peccatum contra legem naturae , quo possit illum impedire . Prosper epist . ad Aug. de Massiliensibus , vide Jansenium cap. 18. ib. lib. 12. just . c. 13. ad capessenda tam magnifica tamque praecelsa paritatis & integritatis praemia , quantuslibet jejuniorum , vigiliarum , lectionis , solitudinis ac remotionis labor fuerit impensus , condignus esse non poterit , qui hoc industriae suae merito vel laboris obtineat . Hilarius Epist . dicunt hominem ad hanc gratiam , qua in Christo renascimur , pervenire posse , per naturalem scilicet facultatem petendo , quaerndo , pulsando , ut ideo accipiat , ideo inveniat , ideo introeat , quia bono naturae bene usus ad istā salvantē gratiam , initialis gratiae ope meruerit per venire . Corn. Jans . de haeres . pela . l. 8. c. 18. Item posse hominem exterrita & supplici voluntate velle sanari ; supplex enim illa voluntas nihil est aliud , quam voluntas ex fide supplicans deo pro sanitate — et siquid fides ( non justificatorum ) petendo mereatur , impetrationis quam meriti potius rationem habet , unde cum in errore Massiliensium haereret Augustinus , frequenter meriti rationem , quam in fide & oratione collocabat , per impetrationem exponit , putans ( inquit Augustinus lib. de praed . 5. 5. c 3. ) fidem non esse donum dei sed à nobis esse , in nobis , & per illam nos impetrare dei dona ; item ut per illam daretur quod posceremus utiliter . Jansen . in Aug. tom . 1. lib. 8. c. 18. Vnde possit ratio reddi electorum & rejectorum , sive cur unus prae alio assumatur , deo viz. sic habente occasionem sive colorem , cur non irrationabiliter , ut Cassilianus ( Coll. 13. ) loquitur ; sive caeco quasi modo , irrefragabili aliqua constitutione , inconsulta hominis voluntate gratiam salvantem uni prae aliis largiretur . Hilarius in Epist . ad August . Prosp . Epist . ad August . Qui autem credituri sunt , quive in ea fide quae deinceps per dei gratiam sit juvanda , mansuri sunt , praestitisse ante mundi constitutionem . Notes for div A92141-e67870 There may be much seeking and using of m●ans , and no influences . Using of means would be in humility . Influences not entertained breed loath●ng of the Gospel . We may ma●●e influences of grace . The order of the Lord in conferring of influences . A confluence of heavenly influences at one time and in one work . Resisting of the Word hinders not influences . Refusing of Ordinances h●nders not influences . Despising and persecuting of the Prophets obstruct influences . Resisting of the operations of the Spirit is ●o obstruct influenences . Praying and praising promove the Spirits influences . Hardning of the heart obstructs influences Not profiting by means obstructs influences . Remaining in nature obstructs influences . Actings of bitterness , wrath , malice , ●ancor , sadden the spirit . Influences of the spirit are contempered according to the habit of grace . Sorrow worldly obstruct influences . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We cannot expeditely change our spirit from carnal dispositions to spiritual , but the Spirit can go and come with great celerity . How the soul is under plenty of means , and possibly sweet dispositions , and yet under scarcity of influences . These are together often praying , and actual influences , and d●ties and influences : the former according to the Lord's will of precept , the latter according to his will of pleasure , are interwoven all along , Psal . 119. Of the sweet nearness betwixt love of the word and the word hid in the heart , Psalm 119. v. 11. and spiritual influences . Of the word hidden in the heart . Felt deliverance wants not influences . As the light of faith and softness easily admits an influence of grace , so hardness●s and rockine●s hardly receive any such impression . 2. Vnbelief obstructs influences . Influences of grace do no violence to the rational power of nilling and willing . 3. Deadness hinders influences . 4. Security obstructs influences . 5. Atheism obstructs influences . 6. The hearts unconstancy doth much obstruct the influences of God. 7. Heart-deceitfulness obstructs influences . 8. Pride obstructs influences , humility capacitates to receive them . 9 Worldly mindedness obstructs influences , and heavenly mindedness promoves it . 10. Fiery bastard zeal hinder influences . 11. An unclean heart cannot receive influences of the Spirit . 12. Malice and bitterness obstructs the influences of God. 13. Worldy sorrow obstructs influences . 14. False joy obstructs influences . 15. Self-love obstructs influences . 16. Ignorance of the Gospel and hatred of Christ obstruct the influences of the Spirit . 17. Wrestling against providence obstruct the influences of God : God by his influences first acts , and we in the same moment of time follow him , and act under him and no violence is here . 18. Heavenly thoughts and spiritual consideration draw along heavenly influences , as earthly and unclean thoughts extinguish influences . All actings of grace go thorow the channel of a sanctified judgement which wants not influences of grace . Our drawing on of sinful dispositions . Keep the oyl of the Spirit clean if you would have heavenly influences to fall on the Spirit . We are to act both morally and physically with the Spirit . P●ayers conclude not Soveraignty . Heretical light hinders the spirits breathings . A corrupt will hinders the spirits breathings . Hating of grace and of Christ hinders influences . Divers actings of the spirit in the spouse sick of love for Christ in Solomon's song of songs , speak and hold forth influences of the spirit . Hating of Christ . Soul-loathing of God obstructs influences . The Spirit gives influences where there is no knowledge . Influences of the spirit are connatural to the spiritual man. Where there is soul-desiring of God there be many influences . Sensuality and influences of the spirit cannot be together . Spiritual joy speaks strong influences . Literal crying should not exceed the impulsion of the spirit within . Godly sorrow may help influences . How hope and audacity promove or hinder influences . One affection counter-works another , and hinders faith . Moral acting cannot avail us without real influences of the spirit . Frequent acts of faith promove influences of the spirit . Hope promoves influences . Sinful boldness obstructs influences . Anger hindereth influences . How Elisha could not prophesie by reason of anger . A meek spirit is a fit work-house of influences instanced in the man Christ , in Meses , John. Vnbelieving fear an impediment of influences . The Lord seek● not our consent to the first infusion of a new heart . We are maried to Christ before we c●●sent to the mariage . The Lord determines free-will , and does no violence to it . We are inexcusable in not doing our duty , though the Lord deny his necessary influence . God acts in all both by the immediate influence of his power , and of his pe●son . The Lord particularly leads his own . Two sorts of causes , one in fieri , for the producing of , and giving being to a thing , another in facto esse , for the preserving of the same thing in being . God is both wayes the cause of gracious actings . The right missing of influences is to miss influences special . The giving of the heart to God. We are more our own by law , and lesse our own by the Gospel . Christ cares more for his own body , then the members care for themselves . Christs care is now rather more when he is glorified , then less . 
A47542	----	A golden mine opened, or, The glory of God's rich grace displayed in the mediator to believers, and his direful wrath against impenitent sinners containing the substance of near forty sermons upon several subjects / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1694 Approx. 1437 KB of XML-encoded text transcribed from 260 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47542 Wing K69 ESTC R18541 12349896 ocm 12349896 59949 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47542) Transcribed from: (Early English Books Online ; image set 59949) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:12) A golden mine opened, or, The glory of God's rich grace displayed in the mediator to believers, and his direful wrath against impenitent sinners containing the substance of near forty sermons upon several subjects / by Benjamin Keach. Keach, Benjamin, 1640-1704. [11], 500, [7] p. : port. Printed and sold by the author ... and William Marshall..., London : 1694. "A trumpet blown in Zion", and "The blessedness of Christ's sheep" each has special t.p. Errata: p. [3] at beginning and p. [7] at end. Reproduction of original in British Library. Includes index. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Sermons. Sin -- Sermons. Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-08 Simon Charles Sampled and proofread 2005-08 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion 1694 BENJAMIN KEACH MINISTER OF Y e GOSPEL AND PASTOR OF A CHURCH AT HORSLY DOWN SOUTHWORK AGED 54. The Shadow of his Face you se Who nothing hath to Glory in , But his Bless't Lord , unless it be , His trials which not smal have been , By Persecution once most sore But by false friends afflicted more . A GOLDEN MINE OPENED : OR , The Glory of God's Rich Grace Displayed in the Mediator to Believers : AND HIS Direful Wrath against Impenitent Sinners . Containing the Substance of near FORTY SERMONS Upon several Subjects . By BENJAMIN KEACH . Ephes . 3. 8. Unto me , who am less than the least of all Saints , is this Grace given , that I should preach among the Gentiles the unsearchable Riches of Christ . London , Printed , and sold by the Author at his House in Horse-lie-down , and William Marshall at the Bible in Newgate-street . 1694. Reader , There are two Mistakes in the first Column of the first Page of the Contents of the Sermons : Viz. Line 7 , for Fear , read Fan , Line 25 , for Eternal , read External . To the Christian Readers ; Chiefly to such who were the Subscribers for , and principal Promoters of the Publication of this Work. Beloved in our Blessed Redeemer . IT was the least of my Thoughts , when I had preached the greatest part of the ensuing Sermons , once to suppose they should ever be published to the World : But through some of your important Requests and Desires , I was prevailed with , many of you so readily and unexpectedly subscribing to take off so great a Number of them ; which had you not done , they had never seen the Sun , I not judging them deserving such a Publication . I am sensible of my great Insufficiency ; and might , from the Defects of my Ability for the great Work called to , have seen cause enough to have denied a Compliance with you herein : But having so often formerly passed through the Censure of the World , made me perhaps the more unconcerned ; and knowing that the most of them will come into your Hands , ( who I hope will cast a Mantle on my Humane Frailties ) it was a farther Inducement to consent . However , if the Holy God be pleased to succeed the great Pains I have taken , with his Blessing , I shall see no cause to be troubled at what I have done . It 's like some may object , I do not well to meddle with Controversies at this time . I answer , that I have , it is true , touched upon several controvertable Points ; but not as they are Matters of Controversy , but to clear up the Truths of Christ for the Establishment and Comfort of the People committed to my Care. Besides , I being misrepresented as touching my Judgment in some great Points , ( as I have been informed ) I thought it was my Duty to rectify such Mistakes . The grand Controversy here insisted upon , is that about Election , and the Saints Final Perseverance , which I hope the Reader will find to his satisfaction confirmed . Reader , I have since these Sermons were printed off , met with a Book wrote by a Person , whom I both esteem and honour , ( excepting his Opinion ) entituled , A Treatise touching Falling Away ; wherein he endeavours to answer some of our Arguments : Had I met with it sooner , I had given a particular Reply ; but in the general he may find he hath here an Answer to what he hath said . He endeavours to prove the Elect may be deceived ; which we deny not , though not finally deceived ; for that our Saviour intimates to be impossible : And to say , none are the Elect but they whose Warfare is finished , seems strange to me ; and to suppose the New Covenant spoken of Jer. 31. refers to the Jews only when called at the latter Days , is not true , but is contradicted by the Apostle , Heb. 8. Heb. 10. Our Argument , That Sin cannot separate from God's Love , is here also fully cleared : As also what he says , That Christ's Sheep may cease following him , and so fall out of his Hand , I have answered likewise : It is the Property of such , they do and shall follow him ; God has put his Fear into our Hearts , and we shall not depart from him . Moreover , the Absurdities that he pretends , do attend the Doctrine of Final Perseverance , I find I have taken off , though I saw not his Book . Object . But still the Cry is , Your Doctrine renders God so severe to his Creatures , it can't be a Truth . In answer ; Consider , all acknowledg that God foreknew all his Creatures from Eternity , and who would not be saved , ( which were far the greatest number ) ; and yet nevertheless he created them whom he knew would refuse his Grace , and perish Eternally ; is he unmerciful and too severe therefore ? But enough is said to remove such Cavils in the ensuing Treatise . Reader , There is one thing I thought good to hint unto thee , viz. I have quoted several Authors and worthy Writers in transcribing these Sermons for the Press , that were not mentioned when I preach'd the Sermons ; which may be I had then done , had I thought they should have been published to the World. Also I have left out many of the Enlargements , for otherwise the Book had swelled almost as big again ; so that you have but the Substance of what was delivered on these Texts , except it be that upon the Fan in Christ's Hand , which you have larger , God having been pleased to bless those Sermons to the great Profit of many Persons . But I am perswaded the Reader will like this Treatise not the worse for my brevity on each particular Head ; for great Enlargements I find are not profitable nor approved of by Christians of this present Age. I shall not therefore retain thee longer at the Door , but shall desire thy Prayers , ( as I have made them mine , and shall , God assisting me ) that this Work may be attended with Divine Blessings to thee from the Press , as it has been to many from the Pulpit . And let me , Reader , have a share in thy servent Breathings ( as I hope I shall not forget thee ) when at the Throne of Grace ; that I with you , and you with me , may be kept from falling , and preserved in Christ's Hand to Eternal Life , who am willing to serve thee according to that small Ability received , whilst , From my House at Horse-lie-down , in Freeman's-Lane , Southwark , Septemb. 13. 1694. Benjamin Keach . A Table of the Contents of all the Sermons contained in this Book . FIRST Text , Mat. 3. 12. The Text opened , Pag. 2 The Parts of the Text opened , 3 What meant by Christ's Floor , shewed in 4 respects , 4 Filth of the National Floor , in 7 particulars , 4 , 5 , 6 Great Evils among God's People shewed , 7 , 8 2. What meant by Christ's Fear , shewed in five or six Particulars , 9 , to 17 3. What meant by the Chaff , shewed in 2 things , 18 4. Why are Hypocrites compared to Chaff , shewed in six Particulars , 18 , to 25 5. Why the Saints are compared to Wheat , opened in nine Particulars , 27 , 28 , 29 6. What meant by Christ's Garner , shewed in two things , 29 , 30 7. What meant by burning up the Chaff , 30 8. Why God's Wrath is compared to Fire , opened in eight Particulars , 31 , 33 , 33 9. Doctrines raised , 33 , 34 , 35 The Application , 36 , 37 , 38 , 39 Second Sermon . Doct. God's Wrath is like to Fire , it is intolerable . 1. Demonstrated in . 2. External and Internal Wrath opened , 41 , 42 , 43 3. The Nature of Eternal Wrath , shewed in Spira and Child , 44 , to 51 4. Eternal Wrath , or Hell-Torments , and the Nature thereof , opened largely , 52 , &c. Second Text , John 10. 27 , 28. First Sermon . 1. The Text opened and Terms explained , 75 , 76 2. The Doctrine propounded , viz. All true Believers are the Sheep of Christ , 76 The Doctrine opened . 1. How they may be called Christ's Sheep , shewed in seven Particulars , 77 , to 80 2. What meant by Christ's Voice , shewed in 4 respects . 1. The Voice of his Word . 2. Of his Spirit . 3. Of his Doctrine . 4. Of his Rod , 80 The Nature of the Voice of Christ's Spirit , opened in eight Particulars , 81 , 82 , 83 3. The chief Essentials of Christianity , what ; shewed in seven Particulars , 85 , 86 Second Sermon . 1. How Christ's Sheep hear his Voice , shewed in nine Particulars , 87 , 88 , 89 2. Why False Teachers are called Strangers , shewed in five Particulars , Pag. 90 3. The Application , 91 Distinct Persons in the Godhead , proved by five Arguments . Christ God and Man , 92 , 93 Third Sermon . 1. In what respect Christ knows his Sheep , shewed in five respects , 98 , 99 2. What a kind of Knowledge the Knowledg of Christ is , shewed in ten Particulars , 100 , 101 All further opened , in 13 Parts , 101 , 102 3. The Application , 104 , 105 Fourth Sermon . 1. The Characters of Christ's Sheep , shewed in 15 Particulars , 107 , to 11● 2. Christ's Sheep do follow him , how ; in 8 Parts . 3. Christ's Sheep have his Mark , 118 4. They follow the Footsteps of the Flock ▪ 119 The Application , 121 Fifth Sermon . 1. What kind of Shepherd Christ is , 122 , to 130 2. What Pastures Christ feeds his Sheep in , 130 1. The Word , 130 2. The Ordinances , 131 3. The Promises , 135 4. His Providences , 136 3. What the Nature of Spiritual Food is , shewed in seven Particulars , 137 4. The Application , 139 , 140 Sixth Sermon . I give them Eternal Life , &c. 1. The Text further opened , 141 2. How Believers are in Christ's Hand , in seven Particulars , 142 3. What being in Christ's Hand denotes , shewed 〈◊〉 three Particulars , 142 , 143 4. What meant by Eternal Life . A threefold Life of Man , 143 5. How Christ is our Life , in four respects , 144 6. Man naturally dead opened , and Free-will detected , 144 , 146 , 147 7. Salvation or Eternal Life wholly of Grace , proved , 147 , to 152 8. Why Salvation is wholly of Grace , 152 , 153 , 154 9. Why Christ will give Eternal Life to his 〈◊〉 , shewed in seven Parts , 155 , 156 10. The Application . Seventh Sermon . Third Doctrine raised , viz. None of Christ's Sheep can so fall away , as to perish eternally . 1. Something first premised before the Doctrine is proved . 2. Believers may fall foully , how far , shewed , pag. 162 , 163 3. The Causes of the Saints falling opened , 164 , — 169 4. The Doctrine confirmed , That the Saints cannot fall finally . First Argument taken from Election , 169 1. The Doctrine of Personal Election proved , 170 , 171 , 172 , 173 2. The Objection , I am not elected , a ninefold Answer , 175 , 176 Eighth Sermon . 1. How Election tends to prove the Saints final Perseverance , shewed in seven Particulars , from 177 , to 183 Second Argument to prove the Saints final Perseverance , taken from the Nature of the Love of God the Father , in four Particulars , 184 3. Sin cannot separate a Believer from God's eternal Love demonstrated , and many Objections answered , from 185 , to 190 4. From what Principle Believers do oppose and resist Sin , shewed in 10 Particulars , 191 , 192 , 193 Ninth Sermon . Third Argument to prove the Saints final Perseverance , taken from the Nature of Christ's Love , 193 1. What kind of Love Christ's Love is , shewed in many Particulars , 193 , 194 , 195 Application . The excellent Nature of the Knowledg of Christ's Love , 200 , 201 , 202 Fourth Argument to prove the Saints final Perseverance ; 1. Taken from the Nature of the Covenant of Grace . 2. Which is opened in ten Particulars , from 202 , to 210. 3. This general Argument summed up , 210 , 211 Tenth Sermon . Fifth Argument to prove the Saints final Perseverance , taken from their bring the Children of God , demonstrated in seven Particulars , 212 , 213 , 214 , 215 How they that are born again cannot sin , shewed in six Particulars , 216 , 217 The general Argument summed up , pag. 218 , 219 The Application , 220 Eleventh Sermon . Sixth Argument to prove the Saints final Perseverance , taken from their Union with Christ , 221 The Nature of that Mystical Union opened , in five or six Particulars , 222 — 229 Ten Arguments taken from thence , 230 , 231 The Application . Twelfth Sermon . Seventh Argment to prove the Saints final Perseverance , taken from the Death of Christ , 235 Christ died not only for the good of his Elect , but also in their stead , proved by nine Arguments , 236 — 248 Four Arguments further from thence , 241 , 242 , 243 Arminian Errors about universal Redemption confuted by 19. or 20 Arguments , 249 , to 256 Thirteenth Sermon . Eighth Argument to prove the Saints final Perseverance , taken from the Effects of Christ's Death , 257 What the Effects of Christ's Death are , largely opened , 257 , to 266 The Application , 267 , 268 Fourteenth Sermon . Ninth Argument to prove the Saints final Perseverance , taken from their being in the Father's Hand , 269 What is meant by the Father's Hand , shewed in three Particulars , 270 , 271 2. From their being in Christ's Hand , what it imports , or meant thereby , 274 , 275 , 276 , 278 , 279 In what respects the Saints are said to be in Christ's Hand , opened in thirteen Particulars , 280 , 281 , 282 , 283 The general Argument summed up , 284 Fifteenth Sermon . Tenth Argument to prove the Saints final Perseverance , taken from the nature of true Grace . What a Principle of trut Grace is , shewed in six Particulars , 287 , 288 , 289 Weak Grace shall be victorious , 290 to 295 Sixteenth Sermon . The grand Objection against final Perseverance answered , 297 , 298 1. Christ's Birth matter of Joy to all People , answered , 2. If none saved but such that are elected , what need any look after Salvation ? answered , 3. Doctrine of Election tends to make the Saints loose and remiss in God's Service , answered , page 299 4. Take beed , watch , &c. answered , 5. Some Branches in Christ wither and are cut off , answered , 226 , 301 6. If Christ died not for all , how can I know he died for me ? answered , 301 , 302 7. Work out your own Salvation with Fear and Trembling ; what intended by it , and the Objection from thence answered , 302 , 303 , 304 8. If you abide in me , answered , 9. Some have made Shipwrack of Faith , &c. answered , 306 10. A righteous Man may turn from his Righteousness , answered , 307 11. God would have all Men be saved , &c. answered . 12. What need preaching , &c. if all are absolutely elected to Salvation , that shall be saved ? answered , 309 13. Those in every Nation that 〈…〉 are accepted of him ; answered , 383 , 384 Absurdities attending the Doctrine of the final Apostacy of true Believers , opened in twelve Particulars , 313. The Application , 315 , to 318 Third Text , Heb. 6. 4 , 5 , 6. 1. This Scripture mistaken by the antient Fathers , 319 2. The Text opened , with the Connection of what precedes and succeeds , Doct. 1. The severest Doctrine useful to Professors that are slothful , or dull of hearing , 321 2. What those Persons Attainments were , and what not , 322 , 323 They were not true Believers , 323 , 324 Doct. 2. It is a high Privilege for Men to be enlightened with the Knowledg of the Gospel . 3. What common and saving Illuminations of the Spirit are , and how they differ , 325 , to 331 Second Sermon . What is meant by the Heavenly Gift , 332 What by tasting the Heavenly Gift , 333 , 334 How said to partake of the Holy Ghost , 334 And tasted of the good Word of God , 335 1. What is meant by the Word of God , 335 2. Why called the good Word of God , shewed in eight Particulars , 336 What a kind of Taste an unsound Christian may have of the Word of God , 337 , 338 What a kind of Taste Believers have of God's Word , pag. 340 , 341 What is meant by the World to come , 343 The Nature of the World to come , 346 The Riches , Honour , Joy and Pleasures of the World to come , 349 , 350 , 351 , 352 Third Sermon . What meant by the Powers of the World to come , 354 What a kind of Taste the Persons in the Text were said to have of the Powers of the World to come , shewed in six Particlars , 355 , 356 , 357 , 358 What is spoken concerning those Persons , viz. They may fall away , How it is impossible to renew such unto Repentance , how not impossible , 359 , 360 Why it is impossible , &c. 360 What the Sin against the Holy Ghost is , 361 , 362 , 363 The Application , 364 The fourth and last Text , Heb. 2. 3. 1. The scope of the Text opened , 368 2. The Terms and Parts explained , 369 Doct. 1. That the Salvation of the Gospel is great and glorious . Doct. 2. That the Means of this Salvation may be neglected . Doct. 3. That such who neglect this Salvation cannot escape , 369 Doct. 1. Two things proposed to be done . 1. To prove the Proposition , That Gospel-Salvation is great , &c. 2. To improve it by way of Application . Arg. 1. Salvation great comparatively , 369 , 370 Arg. 2. Salvation great positively , Great and glorious in respect of the time when found out and promised , 370 , 371 Arg. 3. Great in respect of that great Counsel held in Eternity between the Father and Son about it , 371 Arg. 4. Great in respect of the Design of God therein , which is threefold : 1. His own Glory . 2. The Ruin of Satan and his Kingdom . 3. The Eternal Happiness of Man , or of all that believe . Arg. 5. Great considering how low Man was fallen , and the seasonableness of it . Second Sermon . Arg. 6. Salvation is great considering the Persons that brought it about , or do 〈◊〉 it , viz. the Father , the Son , and the Holy 〈…〉 What part of Gospel-Salvation may 〈…〉 rectly attributed to God the Father , 〈…〉 seven Particulars , 〈…〉 79 What part Christ hath in it , pag. 379 , 380 Christ a great and Almighty Saviour , shewed in many Particulars , 381 , 382 What part the Holy Ghost hath in working out our Salvation , 382 , 383 Third Sermon . Arg. 7. Gospel-Salvation great , considering what we are delivered from . 1. Sin that hath corrupted our Nature . 2. From that which is destructive to our Nature , which is Punishment , both here and hereafter . 1. The Evil of Sin opened , in six Partic. 391 , 392 2. The nature of that Punishment we are delivered from , 393 , 394 , 395 Arg. 8. Gospel-Salvation great , considering what Christ hath done and suffered to effect it , opened in five Particulars , 397 , 398 , 399 Fourth Sermon . Arg. 9. Salvation great , considering the Subjects redeemed . 1. The Soul of Man. 2. The Body , 400 The Soul of Man exceeding precious , proved by eleven Arguments , 401 , 402 , 403 , 404 , 405 The Soul Immortal , proved by seven Arguments , 406 , 407. The Application , 408 , 409 Ministers and Parents have a great Charge committed to them , the Charge of Souls , 410 , 411 False Teachers much to answer for , that deceive Souls . Fifth Sermon . Arg. 10. Gospel-Salvation great , considering what Believers are thereby raised up unto , or the Privileges invested with , shewed in many Particulars , 413 , 414 , 415 , 416 , 417 , 418 , 419 The Application . Object . I cannot rise to a full Perswasion that Christ is mine , answered . Such a full Perswasion appertaining not to the Being of true justifying . Faith , but is a high degree of it , 420 Sixth Sermon . Arg. 11. Gospel-Salvation great and glorious , because a full , compleat , comprehensive Salvation , 421. It hath all things in it that either Sinners or Saints do need , proved at large , 422 , to 428 Seventh Sermon . Arg. 12. Salvation great in respect of Christ himself , the first and great Minister thereof , 429 When Christ first began to preach this Salvation , 431 Arg. 13. Gospel-Salvation great considering its wonderful Confirmation , pag. 432 , 433 Arg. 14. Gospel-Salvation great , because the holy Angels pry into it , and are amaz'd at it , 433 , 434 Arg. 15. Salvation great , because so free a Salvation , 434 , 435 Arg. 16. Salvation great , because 't is eternal , 435 Eighth Sermon . Doct. 2. opened , Gospel-Salvation may be neglected . Four things proposed , 436 1. What meant by neglecting it , 436 2. Who may be said to neglect this Salvation opened in eighteen Particulars , 436 , to 443 Ninth Sermon . 3. From whence it is Men neglect this Salvation , largely opened , 443 , 444 , 445 , 446 , 447 The Application , 451 , 452 Tenth Sermon . 4. The great Evil and Sin of 〈…〉 of the Gospel opened , 453 1. In respect of God the Father , 453 2. In respect had to Christ , 457 , 458 , 459 3. In respect had 〈…〉 holy Spirit , 461 , 462 Eleventh Sermon . What a great Sin it is to neglect Gospel-Salvation opened in respect of the Sinner himself , 464 , &c. Twelfth Sermon . 1. What those cannot escape that neglect Gospel-Salvation , 471 1. Not escape the Curse of the Law , 471 , 472 2. The Guilt and Punishment of Sin. 3. The Wrath of God. 4. The Damnation of Hell. 2. The Cause and Reasons why they cannot escape , shewed in nine Particulars , 475 Thirteenth Sermon . 1. When , or at what time they shall not escape , shewed in four respects , 477 2. The nature of that Wrath shewed in nine Particulars , which they cannot escape , 480 , 481 , 482 Fourteenth Sermon . 1. Why the Gospel is attended with such Threats , 483 , 484 , 485 , 486 2. What Sinners shall not escape , 487 , 488 Fifteenth Sermon . 1. What is not a Legal Doctrine , 489 , 490 2. What is a Legal Doctrine , 490 , 491. A TRUMPET Blown in ZION , OR AN ALLARM IN God's Holy Mountain : CONTAINING An Exposition of that Metaphorical Scripture MATTH . III. 12. Lately delivered in Two Sermons , and now Published to awaken the Drowsie and Formal Professors of this Age. Wherein the Nature of God's Wrath both Internal and Eternal is discovered , as seizing upon the Chaff , and Burning of it up with Vnquenchable Fire . Together with an Account how Professors may know whether they are Wheat or Chaff . By BENJAMIN KEACH , Pastor of a Congregation at Horsly-down , Southwark . LONDON , Printed in the Year 1694. A Trumpet blown in Zion , OR An Allarum in God's Holy Mountain : Containing an EXPOSITION of that Metaphorical Scripture MATTH . III. 12. Lately delivered in Two Sermons , and now Published as an Allarm to the Drousie and Chaffie Professors of this Age. MATTH . III. 12. Whose Fan is in his hand , and he will throughly purge his floor , and gather the Wheat into his Garner , but the Chaff he will burn up with unquenchable fire . OUr Text is Metaphorical , and as touching the main Scope and Coherence of it , it is one and the same with the 10 th . verse of this Chapter , which I have already spoken unto , and lately published the Sermons unto the World. John the Baptist endeavoureth to take off the Jews from their pretended Priviledges , of having Abraham to their Father , or their being his natural Seed , or Offspring ; and as so considered in Covenant with God , and thought their State and Condition good : Which he strove to convince them was a mistake , and this he doth by that Tropical Expression in ver . 10. Now also is the Ax laid to the root of the Trees . And in this 12 th . verse , Whose Fan is in his hand , &c. As if he should say , You shall e're long see your selves deceived , for all your great confidence in the flesh , touching your external , federal , relative holiness , and legal priviledges : For Christ with his Ax will now quickly cut you down : And with his Fan , fan you away as Chaff , if you have no better right to Church-membership on Earth , and to the glory in Heaven , than that which is derived to you from the account whereof you boast , viz. Having Abraham to your Father . So much only shall now serve as to the Scope and Coherence of the Words . 1. I shall proceed to give you the parts of the Text. 2. Open the Terms thereof . 3. Note two or three points of Doctrine therefrom . 4. Apply the whole . 1. As to the parts , you have , First , The person speaking , and that is John the Baptist . Secondly , The person spoken of , and that is Jesus Christ . Thirdly , The Predicate , or what is spoken of Christ , i. e. Whose Fan is in his hand , &c. John the Baptist was a great Prophet , yea the greatest Prophet that was born of Women , having greater Light and Knowledge of the Messiah than any of them that went before him , in that he could tell them this is he : He was sent to prepare the way of the Lord , as his great Messenger or Harbinger . He therefore was well instructed into the Nature and Excellency of his Masters Kingdom ; which was suddenly to be set up , upon the removalof the old Jewish Church , and Church-Membership ; this John was he that the Prophet Malachi spoke of , that God would send as his Messenger , to prepare the way of the Lord , as also how he would do this , even by a spirit of Burning : that should consume that People , and leave them neither Root nor Branch , i. e. burn up all their hopes in respect of their Root , viz. That external Covenant God made with Abraham ; on which they stood , and of which they boasted ; as also all that confidence they had in their own good works , and inherent Righteorsness : And this John's Ministry clearly held forth , and thereby discovered the grand Effect and glorious Design or Christs Doctrine , and Nature of his spiritual Kingdom , which was near at hand . Secondly , As touching Jesus Christ , who is the person John speaks of . I shall not now treat of his Office , Power , Dignity , and Glory , which are more fully hinted at in the Context : Whose shooes I am not worthy to bear , he shall baptize you with the holy Ghost and with Fire . v. 11. But I shall pass by that , and shall explain the Terms . 1. Shew you what is intended by Christs Floor . 2. What is intended by the Fan in his hand , by which he doth purge his Floor . 3. What is meant by the Chaff , and why so called . 4. What is intended by the Wheat , and why so called . 5. What we are to understand by Christs Garner , and gathering the Wheat into it . 6. And lastly , what is intended by the Fire , and by Burning up the Chaff . First , I said before our Text is Metaphorical , therefore no doubt by floor the holy Ghost alludes to that which in common acception is well understood by Husbandmen , i. e. A floor is a heap of Corn , that is threshed out of the Straw , and laid in a Barn , Wheat and Chaff together ; this usually is called a floor . Quest . But what is intended or meant by it here ? what is Christs floor , which he is said to purge ? Answ . I answer , By floor is doubtless intended hereby more directly and immediately the Jewish Church , but in a more remote and comprehensive sense , any spiritual community of Christians , Church , or body of People , professing religion . 1. The Jews were then Gods floor ( or Gods People ) as God himself is called an Husbandman , and they were a great Heap , a mighty floor : But almost all Chaff ; very Lees , i. e. loose , vain , empty , carnal , and unbelieving Men and Women . A more prophane and ungodly generation was hardly ever in the world ; and but a very few godly ones among them , but a very little wheat , viz. few sincere ones , or believing persons in all that floor , who waited for Christs Coming , and did when he came , in truth receive him . But now the Lord Jesus was come , with his Fan in his hand , to separate the Wheat from the Chaff , and not let them remain any longer together on that floor , in that old Barn , i. e. in the Legal Jewish Church state , according to the external Covenant of peculiarity God made with Abraham , and his natural Seed as such : Which had stood near its full period of time perfixed by the Almighty , but now must be pulled down , Jesus Christ being come , and just a going to build a new spiritual Garner , or Gospel Church , to put all his choice Grain or Wheat into , viz. all believing and true penitent persons ; this primarily I am satisfied is intended by floor : For the Jewish Church was not to abide or continue any longer than till the Death and Resurrection of Jesus Christ , it being a Typical Church , when the Antytype was come that must needs vanish away . 2. Yet in a remote sence , floor may refer to any Spiritual Community , Church , or people , in the times of the Gospel ; professing themselves to be Christians : Among which may be Chaff as well as Wheat : Evil and ungodly Persons , as well as Believers , gracious and true Religious ones ; and the truth is , there is more than one floor of this sort in our days . For , First , If we cast our eyes abroad , we shall soon espy a very great , old and decayed Barn , that hath a mighty floor or heap of People in it ; called Christians , and Reformed ones too ; But it is to be feared , when Jesus Christ comes with his Fan , to fan , and purge this floor , he will find it almost all Chaff : ' Tho' I doubt not , but in this great heap there will be found some Wheat , or godly Christians , but like as when a man comes into a Barn , and views a floor of Corn newly thrashed , he at first sight can hardly see or discern any thing save a heap of chaff : so it is here : Do but view the National floor , and you cannot but say , Sure 't is a heap of filth , a heap of Chaff ; for what an evil , polluted , and abominable Company ; of People are in this floor ! are there worse , or more notorious , more loose , light , prophane , unbelieving and ungodly Wretches living on the face of the Earth ? yet call themselves Christians , and members of Christ , and despise , nay reproach others , as if they deserved not that Name . I question whether there were worse in Sodom than some are who belong to this floor : Turks and Pagans abominate some of those actions and deeds of Darkness that are among them , behold their hellish Debauchery . 1. See what a heap of prophane Swearers and cursed Blasphemers are here , who daily belch out most abominable Oaths , calling upon the holy and patient God to Damn them every day : you may hear them as you walk along the streets ; nay their very Children by the Example of their wicked Parents , learn to swear and curse , as soon as , nay before , they can speak plain . 2. Then , O what a great and a filthy heap of beastly and brutish Drunkards are in this floor also , who shew their Sins as Sodom , and hide it not ! many of them go reeling along the Streets , and some spuing as they go , foaming out their own shame , and little think what Poyson they drink to their own precious and Immortal Souls , whilest they Tipple down their glasses of Wine and strong Drink ; and this they do without all fear of humane , or divine Laws , having no dread of present nor future Punishment ; tho' God positively theatens them , and all other ungodly Persons , with the loss of Heaven , and the Torments of Hell-fire ( for , no drunkard shall inherit the kingdom of God , 1 Cor. 6. 9 , 10. ) yet they dread it not . 3. Behold also in this floor a third Sort , even as bad or worse than the other two , viz. Vnclean Persons , or vile , filthy and impudent Whores and Whoremongers , who are the shame of this City and Nation ! What a multitude of common Harlots are here among us , besides Secret ones , who are beheld by him whose eyes are like a flaming fire . Alas ! they cannot hide their filthiness from his eyes , yet without fear how do they sin , 'till some bring Rottenness on their Carkasses , a Curse upon their Estates , Poverty on their Families , and Hell upon their own Souls : for he that commits Adultery with a Woman destroys his own Soul. 4. There is also another part of this floor , that are Chaff , which the fire of Gods wrath will Consume and burn up , viz. all the proud and haughty ones . This Sin reigns at this time to such a degree that we may fear some sad and fearful Judgment is near ; Pride goes before destruction , and a haughty Spirit before ● fall . Behold the strange Dresses , and high Heads ! which clearly represents the Vanity and Haughtiness of the Heart : The shew of their Countenance testifies against them : Women go to the Assemblies of religious Worshp as if they went to Play-houses ; and tho' God hath shewed in several poor Animals , his great Wrath and displeasure against this filthy Fashon , or high and shameful Head-dresses , yet they will not reform , nor leave them off : Nor is this sin only found among those of this floor , this heap , but also amongst others , who would be thought more pure , and of a siner sort : but let them know , the Fanner will suddenly come with his Fan in his hand ; the day comes shall burn as an Oven , and all the proud , and all that do evil , shall be stubble , &c. 5. What a cursed heap is there also of Atheists , and Graceless Wretches , who contemn God and all Supernatural Revelation of the Divine Being , and Religion ! these despise and ridicule the holy Gospel , or at best will acknowledge no other Worship nor Religion , than what the old Heathens owned , and were taught by the Light of Nature : The preaching of the Cross , or of a Crucified Christ , is to these foolishness ; others that can't believe , nor will receive that Doctrine that comports not with their own carnal reason : What believe they can be justified by the Righteousness and Obedience of another ! and their own Inherent Righteousness no part of their Justification before God! This is a strange Doctrine . For there are of this sort in this heap , such as are grievously corrupted , and erroneous , carried away with Arminianism , Socinianism and Antitrinitaism , and disallow of the chief Corner-stone God hath laid in Sion : For if Christ be not the most high God , God by Nature , Coequal and Coeternal with the Father , and one in Essence , 't is Idolatry to yield divine Worship and homage to him ; for that glory God will not give unto another . The gods that have not made the Heaven and the Earth , even they shall perish . 6. What abundance of carnal Worldlings , covetous and Earthly-minded Wretches are there also , whose gain is their Godliness , who value no Religion , but what suits with their filthy Lusts ! some of these set up for Preachers , meerly for their Earthly gain , and make a Trade of it , living prophane and ungodly Lives , being Guilty almost of all maner of gross and abominable Sins , preferring humane Rites and Ceremonies above Christs Institutions , and a Form of Godliness above the Power of it . 7. Besides , what a heap have we among us , of Traiterous , blind and deceitful Persons , who seek to betray the Protestant Interest , and all our Civil and Religious Liberties , into the hands of the common Enemy ; who neither Fear God , nor Honour the King ! As also what a multitude of Thieves , High-way-men , House-breakers , and bloody Villains , skulk and hide themselves in this heap ! The very mentioning of these things is enough to grieve and wound our very Souls , considering how good and gracious God hath been to us in this Land ; and what a Nation this hath been , and what Wonders the Almighty hath formerly and of late times wrought for us , I mean for the Land in general . May we not fear that the Fanner will come with his Fan , and sever the Chaff in his direful Indignation from the Wheat , and let the Fire of his Anger seize upon it and burn it up ? what can we expect but some amazing and fearful Judgments from the Lord , unless a National Repentance and Reformation , like that of Nineveh , doth speedily prevent it ? Secondly , There is another Heap , that may be called Christs floor , tho' not so big as the former , and tho' they seem to be more refined — yet if we consider them all together ( for they are too much divided amongst themselves ) what abundance of Chaff is there here also ! Are there not many amongst these as bad as others , viz. People of ill and corrupt principles , bitter and censorious Spirits , and of scandalous lives : What Malice , Envy and Hatred , do they discover one against another , because of their differing Sentiments in and about some principles of Religion , rendering their Brethren odious to the World , Back-biting , Reproaching and Scandalizing each other , to the great dishonour of God , and shame of their sacred profession ? one while charging and condemning the Innocent , and yet acknowldege not their Evil ; and at another time striving to vindicate and clear such as are greatly guilty before God ? both which are abominable and hateful in his sight , who will judge righteously , and render to every man at last according to his Works . Certainly there is sarcely a worse Sin than the Sin of Back-biting ; he that hates his Brother ( Robbing him of his good Name out of Malice and Envy ) is a Murtherer , and no Murtherer hath eternal Life abiding in him , 1 John 3. 17. such who are destitute of Christian Love and Charity , or hate their Brethren , clearly shew they act contrary to the divine Principle of Grace , nay of Morality , and so are void of that sacred Life , Nature , and Image of God. For as love to the Bretheren is an Evidence of our being the Children of God , so he that is possessed with Wrath , Envy , Malice , and Hatred , shews he is one of the Children of the wicked one , who is called the Accuser of the Brethren . Clear it is that this is a Diabolical Sin , and renders such in whom it is found , like to the Devil . In this the Children of God are manifest , and the Children of the Devil ; Whosoever doth not Righteousness , is not of God , neither he that loveth not his Brother . Nay this great evil and wickedness is a sad sign that such are given up and left of God , as not retaining God in their knowledge , as the Apostle speaks of the Gentiles , who when they arrived to some degree of knowledge of God , yet did not glorifie him as God ; but violated his Law written in their Hearts : Therefore 't is said , that God gave them up to vile Affections , and they were filled with all Vnrighteousness , Fornication , Wickedness , Covetousness , Maliciousness , full of Envy , Murther , Debate , Deceit , Malignity , Whisperers , Backbiters , Despiteful , Proud , Boasters , &c. No doubt but that the Sin of Backbiting , Wrath , Malice , and Envy is as bad , if not worse , than Fornication , Swearing or Drunkenness ; and lamentable it is to see this Sin , found among some who account themselves no small persons for Knowledge , Zeal and Piety in these days . But alas ! alas ! how sad and deplorable is their Condition , and vain that profession they make of Religion ! let them repent of this their great wickedness , and get a changed heart . Moreover , are there not in this floor others who are proud , earthly , carnal and covetous Persons ? they are called Nonconformists , but 't is not so far as they ought from the Sins and Pollutions of this World , they conform to them in their detestable fashions and covetous practices : Do not many of them appear to love Sons and Daughters more than Christ or his sinking Interest ? they can lay out plentifully to feed and cloath their own Children , whilst their bowels are shut up against the poor Members of Christ or Children of God ; they 'll spare more to gratifie the Pride and base Lusts of their Children , than they will spare to supply the necessities of the poor Saints , or to support the Interest of Christ and his Gospel : Many pounds shall go for the first use , when a Shilling is thought a great deal with some of them for the second ; they think nothing too much to enrich and uphold their own Families , whilst the Family of God suffers want , and the Cause of Christ languishes in their hands . O how little does the power of Grace and true Godliness shine amongst this sort ! what formality and lukewarmness is there in these days , amongst such who are called Saints and holy Brethren ! This , it is true , may be called Chirists Floor especially , but abundance of Chaff , no doubt will be found in it , when the Fanner comes to fan it . Look to it you Sinners in Sion : Fearfulness will e're long surprize the Hipocrite . Who among us shall dwell with devouring Fire ? who amongst us shall dwell with Everlasting Burning ? Isa . 33. But so much as to what is meant by Christs Floor . Quest . 2. What is intended by the Fan ? Answ . A Fan is a certain Instrument which the Husbandman uses to cleanse , or purge his Corn from the Chaff , evil Seeds , and all silth whatsoever : And this Instrument he holds in his hands , and uses upon his Knees , by which he tosses up the Wheat and Chaff together : And then shakes it to and fro , moving all at once , by which a wind is made , and the Chaff is blown away , and the Wheat separated and purged from it : Now John Baptist alludes to such an Instrument as this . Quest . But what is meant by Christs Fan in a spiritual sense ? what is signified hereby ? First , I answer , By Christs Fan is meant his Word , his holy Gospel , especially the Doctrine thereof ; 't is by this he cleanses , and purges his floor . Now you are clean through the Word which I have spoken unto you . ( Now the unclean person , the Traytor Judas is gone out from you : ) Thro' my Word , i. e. through my Doctrine , you believing in me , and receiving me by Faith for Righteousness and eternal Life . 'T is said Christ gave himself for his Church , that he might sanctify and cleanse it with the washing of water by the Word , Eph. 5. 26. Cleansing here imports the means by which it is wrought , or the Instrument , namely the Word of the Gospel , especially the Promise of free Justification and Sanctification by Christ , received thro' Faith , which Baptism was a Sign or Symbol of ; see 1 Pet. 1. 22. Seeing ye have purified your selves in obeying the truth thro' the Spirit , &c. This was done in subjecting themselves to the Faith of the Gospel , to which the purifying of the heart is ascribed principally in Justification , whereby the guilt of Sin is purged away , as appertaining to the conscience ; he alludes also to the sanctifying power and virtue of the holy Spirit . Compare this with Psal . 119. 9. Wherewith shall a young man cleanse his way ? that is , the way of his Heart , and also the way of his Life : The answer is , By taking heed thereto according to thy Word ; that is , let him take heed according to that holy doctrine taught and held forth in God's Word ; so that he attain unto a right knowledge of God , and of the Messiah , promised and typified by the Sacrifices of Aaron , by whose Blood , and thro' whose Righteousness only , Justification is to be had : for without Christs Blood there is no cleansing from Sin and silthyness , neither of Heart , nor Life , for young nor old . It is not only to direct young Men to reform their Lives and Ways according to the Precepts of God's Word , nor to think by any degree of moral Righteousness or inherent Holiness they could be cleansed ; no , no , but to take heed according to the mysterious and sublime Doctrine of God's free grace in Christ : Which was the only way of Salvation , as well under the Law as under the dispensation of the Gospel . Sirs , this was , and still is , Christs Fan , namely the glorious Doctrine of God's Grace thro' the Redemption that is in Christ's blood ; and it was by this fan Christ cleansed that Jewish floor , to which my Text primarily refers . For the Jews were his floor , in which was abundance of Chaff ; and now Jesus Christ was come with his fan in his hand , to purge this floor ; and evident it is , his holy Doctrine severed , or separated the Wheat from the Chaff ; and by this means was the Wheat gathered into Christs Gospel-Garner , and the Chaff blown away : for as Chaff cannot endure the wind of the fan , so could not those unbelieving Jews , and hypocritical Pharisees , endure Christs holy and heavenly Doctrine . See Joh. 6. 52. to v. 60. How can this Man give us his flesh to eat ? They thought he spake of a Natural eating of his flesh , as we eat the flesh of Beasts or Fish : His Doctrine was not understood by them . Then Jesus said unto them , Verily , verily I say unto you , except you eat the flesh of the Son of man , and drink his blood , ye have no life in you , ver . 53. Now the eating of Christs flesh , and drinking of his blood , is no other thing than the receiving Jesus Christ by Faith for Righteousness and eternal Life : Believing in Christ , coming to Christ , looking to Christ , leaning , trusting , or staying on Christ , receiving of Christ , and eating of Christ , imply one and the same thing : It is our going out of our selves to him , or feeding by faith on him , or resting , or relying on his Merits , on his Obedience in his Life , and in his Death , for Justification and eternal Life , without any Works done by us , or any Righteousness wrought in us , as the Apostle speaks . But to him that worketh not , but believeth on him that justifies the ungodly , his faith is counted for righteousness . But this mysterious and sublime Doctrine the Jews could not bear , but it was such a Fan as fanned them all away that believed not : For they being ignorant of God's Righteousness , going about to establish their own Righteousness , have not submitted themselves to the Righteousness of God. They thought their own personal and inherent Righteousness was that by which they must be justified , accepted , and eternally saved : they had meat of their own to eat ; and therefore saw no need to go to their Neighbours door for it ; they were full , and increased in Goods , and thought they had need of nothing : And hence the Doctrine of Justification by the Righteousness of Christ alone was rejected by them , it was not understood by them ; that Christ's flesh should be Meat indeed , and his blood Drink indeed , was a strange Doctrine in their apprehensions ; they could not conceive how such things could be , ( as Nicodemus spake of Regeneration . ) Nor can any Man whatsoever who will receive no point of Faith , but what his natural reason can comprehend ; and thus this Doctrine of our Lord Jesus was a Fan in his hand , and it fanned away all the Chaff of that mighty Jewish floor , even all that received not that Doctrine , or who believed not in Christ , received not Christ by Faith for righteousness and eternal life : Nay it was such a Fan that it fann'd away some of Christs Disciples , ( not such who were his Disciples indeed , ) but many that followed him , and who are said to believe on him ; they believed he was the true Messiah , had some kind of faith , tho' not the Faith of Gods Elect : Many of his Disciples when they heard this , said , This is a hard saying , who can bear it ? It seemed hard to them , because they could not comprehend it by their own carnal reason : From thàt time many of his Disciples went back , and walked no more with him . Such a Fan was this Doctrine then , and such a Fan it is now , that it may be said to make a discrimination between the pure Wheat and the Chaff : for no doubt all that receive not this holy Doctrine ( whatever fair shew they make in the flesh ) are but Chaff in the sight of God , and will be found such at the last day . Nor ought they to be suffered to abide in Christ's Garner on Earth , ( as they shall not be gathered into his Garner in Heaven ) but be esteemed as Chaff , or drossy , professors , whatsoever their conversations may be : ( I mean such who eat not Christs flesh , and drink not his blood , i. e. wholly feed not upon Christ , rely not alone upon the Merits of a crucified Christ , or seek not Justification by his Righteousness only , but go about to bring in their own Works and inherent Holiness with Christ's Merits in point of Justification in God's sight . ) But to proceed : But like as a Husbandman hath more Fans than one , even so also in the Second place , Jesus Christ hath another Fan also , and that is ( I doubt not ) likewise intended here : viz. The dispensation of God's Providence ; for this was as a Fan in Christ's hand , by which he fann'd away those unbelieving Jews , and so purged his floor : I mean , the time was now come , that their national , legal and external Church-State must be pulled down and dissolved ; the Dispensation was changed , the Priesthood changed , and right of Church-membership changed ; they having Abraham to their Father , or being the Seed of professing Parents , would do them no good , nor avail them any thing . Because the Covenant of Peculiarity God made with him and his natural seed as such , as to the Date of the Duration thereof , was now run out and expired , the Ax being now laid to the root of the Tree , ver . 10 th . So that unless they receive Christ , believe in Christ , and are found gracious persons , fit Wheat for Christs spiritual Garner , or Gospel-Church ( which is built up of lively stones ) as Chaff the Gospel-dispensation like a Fan purges them out ; as indeed it did , and blew them all away : And we are not alone in respect of this great Truth , for many of our worthy Brethren ( who in some things differ from us ) assert the same : particularly , Reverend Mr. Cotton , who speaking of this Text , Mat. 3. 10. saith , " The first is the root of Abraham's Covenant , which this people much trusted upon , and of that it is which John Baptist speaketh , Now is the Ax laid to the root of the Tree , think not to say within your selves , we have Abraham to our Father ; so that all their confidence that they had in Abraham's Covenant , Temple and Tabernacle , and such things , are burnt up , and so they have no Root left them to stand upon , and this is one thing intended by the Root . " " Secondly , There is ( saith he ) something more in it ; the Lord by the power of his Spirit doth cut us off from any power of our natural Gifts and Parts , and spiritual Gifts also , or from any Confidence of our own sufficiency ; the Lord hath cut us off from hope in the Righteousness of our Parents , and from boasting of Ordinances . And again he saith , This we read of , Mat. 4. 1. It is spoken of the Ministry of John the Baptist , which did burn as an Oven , against all the Scribes and Pharisees , and left them neither the Root of Abraham's Covenant , nor the Branch of their own good Works : He cutteth them off from the Covenant of Abraham , &c. And by cutting them off from the Root , he leaveth them no ground to trust on . " Thus Mr. Cotton on The Covenant , p. 177 , and p. 21 , 22. Now evident it is , that nothing but the dispensation of God's Providence , or the Expiration of that period of Time determined by the Almighty for the standing of the Church of Israel , could cut the Jews off as a Nation , from being a Church and peculiar People unto God ; I mean in respect of that Legal Covenant . I deny not but that the Covenant of Grace God made with Abraham , and with his true spiritual Seed , stands firm for ever and ever , and none in that Covenant can be cut off , nor fanned away : for the Jewish Priesthood , Church-state and Church-membership , and all their Church-priviledges , were to remain until Christ came , or until the time of Reformation ; that is , till the Gospel-days and Gospel-dispensation took place , and no longer : But now that time being come , and they not seeing an end put to the old Covenant-Church , as it was made with the natural Offspring of Abraham ; and that their right to legal Ordinances , and Church-membership , could not give them any right to Gospel Ordinances , nor Gospel-Church-membership , and they not believing in Christ , not accepting of the Terms of the Gospel , were all of necessity purged out or fanned away , by the Fan of the New Testament-dispensation , and so were no longer a people in any sense in Covenant with God. Thirdly , Christ hath also another Fan in his hand , viz. The Fan of Church-Discipline . And many persons falling into sin are purged like Chaff out of his floor . Hereby , 1. Sometimes some evil and corrupt Persons , who get among God's people ( or into his Church ) and pass a while for Wheat , i. e. for gracious Persons , yet in time God suffers them to fall into one Temptation or another , by which means they are fann'd away , the Holy Jesus by his wise . Providence makeing a discovery of them , and their evil Tempers and Dispositions . 2. May be some glorious Truths , or Truth of Jesus Christ , is revealed , or cleared up to his Church in General , to which several Persons of the same Congregation may not only want Light in , but may be filled with Prejudice against , and not only against the Truth , but against the Church or Minister for seeking to bring it in ; and this may rise to such a height , through their Pride and Stubborness , that they will not abide any longer Members thereof , but violently rend themselves by Schism , and so are purged out . Tho' ( as 't is observed by an Husband-man ) some light Corn , may be good Wheat , may be fanned out with the Chaff , which he knows how to recover by fanning the Chaff also afterwards . And thus it was with some of those who were called Christ's Disciples , they could not , would not endure that blessed Truth Christ preached to them , of Eating of his Flesh , &c. but cried out , This is a hard saying , who can bear it ? and so went away and walked no more with him . O see what the Effects of preaching some Truths may be ! how many are there who cannot bear in this day sound Doctrine , but desert his People , and some Truths of Christ , and seem to shut their eyes against them , caling them Error and false Doctrine , and what not ? And this way God takes ( in his wise Providence ) to purge out some rotten Members , which possibly were a repoach to his People : And altho' may be some Wheat , may by this means through Satans Temptations , and Corruptions of their own hearts , and their great Ignorance , be fanned out with the Chaff , they being carried away by the Craftiness and Subtilty of such whom Christ hath a mind to sever from the Body ; yet he knows how to gather up the Wheat again , as the Husbandman doth . 3. Others , whom Christ would have purged out of his Church , may be suffered to suck in some evil , corrupt and dangerous Principles , or Errors in Fundamentals , like that of Hymeneus and Alexander , whose Errours being discovered , were purged out . 4. Also others fall into notorious and scandalous Sins , and so are purged out . 5. Some who are Chaff , or unsound Christians , may be suffered to take up undue offences against the Church , or Churches to whom they belong , and by giving way to Temptation , they may become unreconcileable , magnifying their own Wisdom and Self-conceitedness , and so by a secret hand of God be discovered and purged out : But it must be considered that the use and exercise of the Keys , or Rules of Church-Discipline , is appointed by Christ , as the proper Fan by which those sorts of Persons last mentioned , and some others , are to be purged out of the Church or Congregations of the Saints . Now the Fan of Discipline is two-fold . First , The Act of Excommunication : In the Name of our Lord Jesus Christ , when ye are gathered together , with my Spirit , to deliver such a one unto Satan , for the Destruction of the Flesh , that the Spirit may be saved in the day of the Lord Jesus . The Persons , Christ by this Fan of Discipline purges out , are of three sorts . 1. All gross and scandalous Persons , who are Guilty of any Act or Acts of Immorality , as Theft , Swearing , Drunkenness , Vncleanness , Covetousness , Lying , &c. These being publick and reproachful Crimes , the Offender ought sorthwith ( upon clear proof ) to be purged out , that the Name of the Lord may not be exposed to contempt , and his People villified by the ungodly World ; and time given to him for the proof and Trial of the sincerity or Truth of his Repentance ; which in part will be manifested by his Carriage and Behaviour under his Punishment ; I mean the Righteous Censure of the Church . The Second sort that this Fan of Discipline takes hold of , are such that suck in Heresies or Capital Errors ; these after the first and second Admonition , ought to be rejected and delivered up to Satan , that they may not learn to Blaspheme . The Third sort are such who refuse to hear the Church after their case ( in which they have offended ) is regularly brought in against them according to the Rule contained in Matthew ; the offence at first may be against one brother , and the offended party is first to tell him his fault between himself and his Brother or Sister that hath offended him alone : Whom if he can bring to see and acknowledge his evil , it is to proceed no further ; but if he cannot , then he is oblidg'd by the holy Law of Christ to take one or two more , and go to him , and strive to convince him , and bring him to a sight and sense of his iniquity ; but if he cannot do it , then it ought to be brought unto the Church , and if he will not hear the Church , then the Fan of Excommunication is to be used in the Name of Jesus Christ , and they purged out . As to such who rend themselves from a Church , or violate their sacred Covenant by irregularly withdrawing themselves , they ought to be marked , and solemnly in the publick Congregation declared to have withdrawn , rent , and cut off themselves from the Communion of the Church , and no longer to be owned nor lookt upon as Members , and none to Communicate with them until they have given satisfaction by Repentance . The Second part of the Fan of Discipline is that rule laid down by the Apostle , of withdrawing from every Brother and Sister that walketh disorderly ; as such that are Busibodies , Tatlers , or Idle ; or such that neglect their Duties in attending on the Church in times of solemn Worship , or that make Parties , or cause Division in the Church , and refuse to live in Obedience to Christ , under the due and just Government thereof , or to obey them that are set over them in the Lord , or who strive to have the prehemience , like Diotrophes , being Vain-glorious , prating against , or despising of Dignities , or the just Authority of Christs Ministers , or Angels of his Churches , as the beloved Apostle speaks , 3 Joh. 9 , 10. Wherefore if I come , I will Remember his deeds which he doth , prating against us with malicious Words , and not content therwith , neither doth he himself receive the Brethren , and forbideth them that would , and casteth them out of the Church . These are to be marked and withdrawn from , 2 Thess . 3. 6. Not to be counted as Enemies , but exhorted as Brethren : Unless they provoke the Church to further and a more severe Censure . Some of this sort oft-times strive to draw away disciples after them , and seek to disquiet the Peace of the Church , and in a fawning and flattering manner to deceive the hearts of the Simple ; therefore these , if they will not hear the Church , are to be quite fanned out also by Excommunication , and to be looked upon as an Heathen-man or Publican , as in the Case of Notorious and Scandalous Sinners , or such who are guilty of Heresie . Mat. 18. Fifthly , Jesus Christ hath also another Fan in his hand to purge his floor , or cleanse his Wheat from the Chaff , filth and defilement of Sin , namely , the Holy Spirit ; and by this means he cleanses and Purifies in a gracious manner the Souls of his own People : Such were some of you , but ye are washed , but ye are Sanctified , but ye are Justified in the Name of the Lord Jesus , and by the Spirit of our God. What filthy Creatures were those Corinthians , before the Lord Jesus by his Spirit had purged and Sanctified them . Faith , of the the Operation of God , is a most excellent Grace ; it is by Faith in the Blood of Christ that we come to be purged from the Guilt of Sin ; Faith applying his Merits and Righteousness unto the Soul in Justification ; and such is the Nature thereof , that it makes holy the Hearts and Lives of all such Persons in whom it is by the Spirit wrought or infused in Sanctification : And hath put no difference between them and us , Purifying their hearts by Faith. Yea , it cleanseth them from all filthyness of Flesh and Spirit , that they may perfect Holyness in the fear of God. But let me tell you that the Spirit and Grace of Christ in this respect is as a Fan , rather to Cleanse the Saints , by purging out the Chaff of Corruption , which naturally is in their Hearts and Lives , than to purge Hypocrites and gross Professors out of the Church , and to that I Principally referr here . 6. Moreover Christ hath the Fan of Persecution , or the Sufferings of the Cross , and all other afflictions which he brings upon his People , which he uses to purge and purify their Souls , and his Churches too . And from hence Afflictions are compaired to a Refiners fire : He shall set as a Refiners fire , and Purifier of Silver : He , that is the Messiah , i. e. our Lord Jesus Christ ; this is his Work , viz. to purge his People , who in this Place are compared to Silver and Gold that is refined : As in my Text they are likened unto Wheat , in this he is compared to a Refiner , and hath his Furnace ; in the other to an Husbandman , and so hath his Fan. Both these Texts allude to the same thing , and doing the same work , namely , to sever and separate the clean from the unclean , the Gold from the Dross , the Chaff from the Wheat . And evident it is , that Persecution , Trials and Afflictions , commonly make a great discovery who are Wheat or pure Gold , viz. Sincere Believers ; and who drossy and chaffy Professors . If Wheat , Persecution purges and purified them : But if they are Chaff , it usually fans them away . But he that received the seed in stony places , the same is he which heareth the Word , and anon with joy reciveth it : Yet hath he not root in himself , but endureth for a while ; for when Tribulation or Persecution ariseth , because of the Word , by and by he is offended . Thus the fan of Persecution purges these Chaffy Professors out of Christs Spiritual floor , or rather his garner : Namely , his Church , into which in a day of Liberty they got , and had a place ; but they cannot bear the Wind and blast of Affliction and Tribulation : And as it purges out much Chaff , so also the Wheat is thereby refined and made more clean and fit for the Lords use . Of so great benefit is Persecution to Gods Church , that they cannot some times be without it ; it is if need be that we are in heaviness ; if we need it not , or if Christ sees there is no need of it , we shall never feel the Rod : He doth it not for his pleasure , but for our profit , that we might partake of his Holiness . And this Jehovah by the Prophet further makes known to us : This is the fruit of all , the taking away your Sin. And thus the Lord purgeth away the filth of the Daughter of Sion , and the Blood of Jerusalem from the midst thereof , by the Spirit of Judgment and by the Spirit of burning . The Rod of Affliction , or Furnace of Persecution , cannot purge out the filth of Sin that is in the Lords People , without the operations of the Holy Spirit : The Spirit is called a Spirit of burning , because like fire it burns up and consumes the Filth , Chaff and Dross that is in us : Before Trials and Persecution comes , Christ seems to have a very great floor , a great heap , or much Corn ; but when he comes to try them with this fan in his hand , one great part thereof is found meer Chaff , and the wind drives it away . So much shall suffice as to the Fan in Christs hand by which he purgeth his Floor . Quest . Thirdly what is meant by the Chaff ? Answ . I answer the Chaff may be understood to be two fold . 1. Men and Women who get into Gods Church , or among his People , but are not Wheat , but vile Hypocrites , pretending to be that which in truth they are not ; thus all that are of Israel are not Israel . Tho' they bore his Name , were called Jews , called Saints , yet were unsound at heart , and graceless Souls , or meer Chaff in Gods sight . 2. By Chaff may also be intended Sin , or that Filth and Corruption which cleaveth oft-times to the best of Gods People , which Christ must and will purge out . Quest . Why are Hypocrites or ungodly Persons in the Church compared to Chaff ? and how may they be known ? Answ . I answer , Hypocrites and ungodly men in the Church are compared to Chaff ; 1. Because Chaff before it is separated from the wheat , cleaveth close to it , and it is hard to sever it from the wheat , and it also seems like unto it : Even so some carnal and hypocritical Professors cleave to the Church , and seem to love and embrace the Godly in their Arms , and to lay them in their hearts ; they walk in Company , nay in outward Fellowship and Church-communion with them ; they Pray , and Break-bread with them , as if they were really gracious , and are not known to their Brethren to be otherwise : And as it is hard to discern them from the Godly , so 't is as hard to separate such from them . Chaff is so much like to the Wheat , that some have taken it at first view to be Wheat ; so are these taken to be Saints , and there may be no severing them from the Congregation of the Lord , till Christ comes with his Fan to purge his floor . 2. They may be compared to Chaff , in regard of the great pains that is , and must be used to separate it from the Wheat : The wheat must be threshed and fanned , nay fanned again and again , before all the Chaff can be severed from it . So unsound Professors or some Hypocrites in the Church , seem to cleave so close to the Godly , and are in such seeming union and and oneness with them , that the Lord sees there is no other way to sever them from each other , but by threshing his wheat with the flail of Persecution , and then the chaff flies away by the wind of this fan . O what a multitude seemed to cleave to our blessed Saviour , and to be his Disciples , in a day of peace and prosperity , when he was riding in Triumph to Jerusalem , Crying out , Hosanna , blessed is he that cometh in the Name of the Lord ! but when our Saviour came to the Cross , how did they leave him , and disown him , nay , may be cryed out Crucifie , Crucifice him : So and in like manner in our former days of Liberty , what great numbers flocked to our Assemblies , and made a profession of Religion ; but when that hot persecution arose , how did they fall off , and disown that People which once they seemed to cleave unto : The fan of persecution fanned them away as chaff , and not only a multitude of Professors , but also how many great Preachers did basely betray the truth which they professed , and in their Pulpits seemed a little before zealously to maintain , particularly that of Separation from the National Church . This way Christ took to discover the filthy and rotten hearts of some , and slavish fear and weakness of Faith in others , who were left to a sinful Complyance and Confirmity , building again that which they had destroyed , and destroying that which they had been a building ; and thus it appears as Chaff , cannot bear fanning , but is blown away ; so chaffy Professors cannot bear spiritual fanning , i. e. they cannot stand in an hour of Temptation , but fall away . Alas ! tho we have now again multitudes that seem to cleave to our Churches and to our Assemblies , yet should Christ come with his Fan upon us , you will soon see ( it is to be feared ) the former Effects again . 3. Chaff is of very little worth or value unto Wheat : What is the Chaff unto the Wheat , saith the Lord ? One peck of good Wheat is worth many Bushels of Chaff . So ungodly men and and women are but of little worth in Gods sight ; a wicked man to him is lothsom , as Solomon shews , and that which is loathsom and hateful in our sight we value not , but cast away : The Prayers of the wicked are abominable to the Lord , because their persons are not accepted in Christ ; Whatsoever the ungodly do , or whatsoever show they make of Religion , let them Pray , Hear , Read , Preach , or give to the Poor , it is not regarded nor accepted of the Lord ; one godly Person is more to him than a multitude of unsanctified and hypocritical persons . The tongue of the just is as choice as silver , the heart of the wicked is but of little worth . The best part of a Child of God is his Heart , tho' he thinks that is the worst of all ; and the worst part of an unholy man is his Heart , tho' he thinks that is best of all . Saints are wheat , Hypocrites chaff , the one is Gold , the other Dross in Gods esteem . Hence the Lord saith , Since thou wast precious in my sight , thou hast been honourable , and I have loved thee , therefore will I give men for thee , and People for thy life : I will give Aegypt for thy Ransom , Aethiopia and Sheba for thee . God so little values graceless persons , that he will sacrifice thousands of them in love and mercy to his faithful ones . 4. Chaff is light and airy , it is no ponderous thing , therefore the wind carries it this way and that way at every turn : Nay , every small breath of wind moves it to and fro , whereas wheat stirs not , moves not , but abides in its place , it being a weighty and ponderous thing . Even so all hypocritical and unsound Professors , whatsoever they seem to be at some times , ( by making a show of Religion and pretending to Piety ) yet they are in Gods sight as light as vanity ; they are like chaff , not serious , weighty and ponderous , they are but a flash , a shaddow , and no substance , having meer dry , barren and empty Souls : And their lightness appears and shews it self in many respects . 1. It appears sometimes by their light , frothy and airy talk and discourse : They may sometimes seem serious , but if watch'd , they will be discover'd , their Tongues will betray them , by their foolish and vain words , and communication : They setting no watch before the door of their lips , and bridle not their Tongues , therefore their Religion is vain ; as the Apostle James shews : They are full of vain words and foolish talk ; The words of the wise are gracious , but the lips of a fool will swallow up himself : They are offensive to others , and pernicious to themselves : A fool also is full of Words ; either a Talkative , or else full of vain Boasts , magnifying and admiring himself , and lessning the worth and worthiness of others : His vain and light Tongue discovers a vain , carnal , proud and empty heart , some unprofitable matter in discourse or another you shall observe these people will be full of : May be talk and prate of this Man , or that Woman , to pick up one thing or another to their reproach , ( who are gracious persons ) and instead of discoursing of a Sermon they have heard , or telling their Experiences , may be they will tell you what Garbs , Cloaths and Dresses , such and such People had on , or else they talk of their earthly and worldly Affairs , or some Idle Jests , Stories , or foolish Talk ; but little of God besure is in their mouths , when they are out of the sight and hearing of sober and pious Christians : Indeed as our Saviour intimates , how can they being evil , speak of good things ? there is much vanity in their unsanctified Hearts , and their Tongues discover it ; For out of the abundance of the Heart the mouth speaketh ; a good man out of the good treasure of the heart , bringeth forth good things , and an evil man out of the evil treasure bringeth forth evil things . But I say unto you , that every idle word that men shall speak , they shall give an account thereof in the day of Judgment . For by thy word thou shalt be justified , and by thy words thou shalt be condemned . God will not only condemn men for evil actions , but their evil words also shall rise up against them at the great day : And as the gracious words which proceed from a sanctified and renewed Christian tends to his Justification , especially when the main design and purport of his Speech tends to exalt and magnifie God and his Free-Grace in Jesus Christ ; so the evil words of the unsanctified Christian tends to his Condemnation , and declares him to be but meer chaff , or a hypocritical person ; but if idle Jesting and foolish Talking is the Character of a vain man , what is a detracting and back-biting Tongue , a Tongue that is set on fire by hell , who vilifie and render odious such who truly fear God , that are not guilty of those foul things laid to their charge ; such persons are not like to ascend Gods holy hill , nor abide in his Tabernacle , viz. That taketh up false and wicked slanders and reports against his Neighbour , to lessen his reputation among Men : And 't is with the greater aggravation , when it is done out of Envy , Prejudice or Malice ; and 't is further aggravated when 't is done to a Minister of the Gospel , on purpose to obstruct or hinder unthinking Christians to adhere unto his Doctrine , or receive that truth which they see not ; but set themselves to oppose and gainsay , who do not only in an undue manner spread such Reproaches , but also raise them : It is a great evil to divulge or propagate a fault committed by a Brother , by making it publick when it was private , ( they breaking thereby the express Precept of Jesus Christ , Mat. 18. ) But it is far worse to publish false and groundless Slanders and Accusations of him or others : And t is an abominable evil in such who are ready to entertain , and easily to believe , and greedily receive such Reports of him who deserveth it not . Such men are by the Lord called vile persons , Psa . 5. 4. and are contemned by such that fear the Lord , howsoever great and honourable they seem to be . Moreover , if it be so great an evil for men thus to use their Tongues or Pens , to speak evil of , and to blaspheme innocent men , what is the Nature of their Crimes who curse and swear , and blaspheme the sacred Name of God and the holy Jesus ? like as the Pharisees did , who said , this fellow doth not cast out Devils but by Belzebub the Prince of Devils ; ascribing that to the Devil that was proper to God alone , and wrought by his almighty Power . Christians , if you would not be found chaff at the great day , take heed of a reviling Tongue , least you deceive your selves , and all your Religion and Profession be vain : " He either decieveth his own heart ( saith our Annatotors ) in thinking himself religious , when indulging himself in things contrary to Religion , or else deceiveth his own heart , being blinded with self love , and lifted up with self-conceit , which is the cause of his Railing , Censuring , and speaking evil of others : Their Religion is vain , empty , and to no purpose , having no reality in it self , and bringeth no Benefit to them . " O what a Reproach doth the talkative and prating person bring on the Name of God : This Man , this Woman , say they , is a Member of such or such a Church , and see what vain talk , frothy words , and frivolous Discourse proceeds from their Lips : But much more evil is in such who back-bite , revile , and defame others ( as was hinted before . ) This I say may discover such to be but chaff . 2. They appear to be Chaff , not only by their light , vain , idle and back-biting Tongues , but also by their light Behaviour ; for the lightness of the heart is as much discovered by a loose and airy Deportment , as by loose and vain words ; their wanton Looks , and rowling Eyes , or other unseemly and uncomely carriage , shews in part what they are ; they being not of a grave , sober , and serious spirit , but behave themselves as if they had no sense of the Omnisciency of God upon their hearts , nor of his holiness , not setting the Lord always before them , gives cause to all to fear they are but chaff . 3. Their light , empty and airy Attire , Dresses , and antick Fashions , which they wear and take delight in , doubtless too much discovers the Lightness , Vanity and Emptiness of their Spirits : I am perswaded these high and shameless Head-dresses which some Women appear in , that come into Christian Assemblies , are but as Tell-tales of the Vanity , Pride , Emptiness , and Haughtiness of their hearts ; who but they that sell Wine will put forth a Bush ? I cannot see how a sober , serious Christian Woman should be satisfied to wear such Antick Dresses : Their Souls sure must needs blush at the Thoughts of them ; when they consider whose Eyes behold them , First , Many gracious Men and Women , with no little trouble : And in the second place , their faithful Ministers , to the wounding and grieving their Souls . Thirdly , And a multitude of loose and ungodly People , who reproach and laugh at them , and cast contempt upon Religion on that account . Fourthly , And which is more , the holy Angels , they come into our Assemblies , and observe all , both Males and Females , how they do adorn their Profession and behave themselves . Women should cover their heads , because of the Angels ; they ought to be in subjection , and therefore before all things their head ought not to be exalted , but to lye low , and be modestly attired ; no doubt t is a palpable Breach of the holy Precept , for 't is not a modest dress , becoming Women professing Godliness ; tho' I dare not say but some sincere Christians may be overtaken with this Evil as well as others , yet I hope God will soon convince them of the odiousness of it : Yet no doubt it doth clearly discover that some of this sort are loose and vain persons , and but meer chaff in Gods sight , which the day that is coming will burn up : And such especially have cause to suspect themselves , who pride it in their own hearts , and take delight in those hateful and abominable fashions , and cannot bear to be told of it , tho' in never so wise and discreet manner , nor will they be brought by any perswasions to reform , and leave them off , tho' it wounds the very Souls of many of them they have Communion with . Fifthly , O that they that fear God would consider that he beholds them , and looks upon them , whose eyes are like unto a flame of Fire . These Dresses , O ye Daughters of Zion , know assuredly none but foolish and vain persons do like and approve of , even none but the Devil and his Followers ; is it not sad , in such a day of distress , sorrow and humiliation , when Gods Hand is lifted up upon the Nation , and thousands of poor Families want Bread , that Christians should thus walk , and consume their Substance on their Pride and costly Lust . 4. They appear to be but chaff , who seem to make it a small matter to grieve the Hearts of sincere Christians ; what care they who they wound and afflict , they 'll have their Fancies , their Humours , tho' the thing in it self may be doubtful , whether a breach of Gods Law or not ; and so like eating of Meats , that was a thing indifferent in it self , and might or might not be done . Nay , that make light of grieving the Holy Spirit , in themselves , and in others also ; let the Lord be grieved , his Spirit grieved , his poor Ministers grieved , and his faithful Children grieved , they regard it not , but set light by it . These may also be suspected , i. e. that are indifferent in and about Closet and Family-Prayer , ( and other weighty Duties of Religion ) or are loose and formal in it : This shews they bear no weight , they are not ponderous , but light as Chaff . Moreover , such may be suspected , who set light by Hearing the Word of God ; alas , to go to hear a Sermon is a light thing with some , if there be any worldly Loss attending it , tho' it be not to the Value of a Groat , they can't go , or if the Weather be not very good , they plead Excuse ; as not being able to go so far , tho' may be the next day in worse Weather they can go about their earthly Business twice as far . Likewise such who for every small matter refrain from coming to the Lords Table ; may be any trivial offence shall hinder them ; they are offended with this Person , and that Person , and so cast a slight upon Christ , and on his Sacred Ordinance , and thus persist from time to time : They can go to Church , or stay at home : Can pray , and hear , and can forbear : Religion is a light and indifferent thing with them . This shews such are under fearful Temptations , or else loose and light Professors in the sight of God. 5. Such are Chaff that only have the husk or shell of Christianity : Chaff is the husks of Wheat ; many Professors please themselves with the external part of Religion , having a form of Godliness , but are Strangers to the Life and Power thereof : Like the foolish Virgins they have Lamps , but no Oyl ; a Name , but want the Nature of true Believers ; can talk and discourse of Religion , of the Covenant of Grace , and excellency of Christ ; they may have , I grant , clear Notions in their heads of the Mysteries of the Gospel , and defend it too against opposers , yet their Hearts are unsanctified , and never felt nor experienced the work of Faith with Power ; they have the out-side of a true Christian , the Shell of the Wheat , but if tried and searched there 's nothing but Chaff , no Kernil in them , they want the root of the Water : All true Believers have past through the Pangs of the New Birth ; they found they were once Dead , but are now alive , once blind , but now they see , once lost in their own Eyes , but now found , once Carnal , but now Spiritual , once had their affection set on things below , but now on things above ; Sin was once Sweet and Pleasant to them , but now 't is bitter and Loathsom in their Eyes , because they see it is so in the sight of God : Their Judgments are informed , their Understandings savingly enlightned ; Christ and heavenly things are valued and esteemed above all things here below , yea , above ten thousand Worlds , by them ; and their understandings are not only brought to assent to the truth of Christ , to the Glory and Beauty of Christ ; but their wills also are subjected to him , they are brought to consent , and yield themselves to the Lord ; they believe , and love , believe and obey , believe and suffer reproach , taking up the Cross , putting on the yoke of Christ ; their affections are so changed , and under divine Influences , that what they loved once , they hate , and what they once hated , or liked not , they dearly love and approve of now : But thus it is not with Chaffy Professors : They may be changed from open Prophanness to an outward Reformation of life , but their Hearts are not changed , Sin is not Crucified in them , self is not subdued ; that enmity that was naturally in their hearts , or dislike of the Life and Power of strict Godliness is not removed ; they act only from common Illuminations of the Spirit , and so they put a force upon themselves , when found in religious Duties ; and find not a natural Inclination and sweet Propensity in their hearts to heavenly things , and this shews they are no more then Chaff . 6. And lastly , Chaff I told you was Light , and every breath of wind will move it , this way , and that way , and if it rises high it will may be blow it quite away , there being no Kernel in it , whereas the Wheat abides . So Chaffy and vain Professors are startled at every small blast of Persecution , and presently begin to move out of their place , and shun assembling themselves with Gods People : Nay , every wind of corrupt Doctrine is ready to blow some of this sort a way ; they are unsettled Persons , they want weight , or are not rooted in the Truth , wanting a good Understanding , and a Principle of saving Grace in their Hearts ; Be not carried away with divers and strange Doctrines , for it is good to have the heart established with Grace , and not with Meats . This sort are soon corrupted from the Simplicity of the Gospel , by the Cunning Crastiness of Men , being ready to receive any strange Notion , or close in with a New Scheem of Religion , some turning to Judaism , and add Moses to Christ , or joyn to the Gospel their own Works ; they are commonly corrupt , either in Principles or Practices , or in both , making a stir about the Mint , Annis and Commin , i. e. about the smaller matters of Religion , as concerning Meats and Observation of Days , as if in such things lay the great stress of Christianity ; how many are there who like those false Teachers , and deluded People in the Primitive Times , plead for Justification some other way than by Faith only , and bring in their own inherent Holiness and sincere Obedience , and add that to the Merits of Christ , in point of Justification before God ; or exalt the Power and Will of the Creature , to the Eclipsing the Doctrine of Free-Grace . Sirs , tho' I will not deny but many sincere Christians may be shaken by the wind of false and corrupt Doctrine , or drawn away through the subtilty of men , yet no doubt chiefly they are the Light , Formal and Chaffy Professors which are carried away , and Tossed too and fro with every wind of Doctrine , and this because of the want of Grace , a sound Judgment and a good Understanding in the Mysteries of the Gospel . A good understanding ( saith David ) have all they that do his Commandments . Moreover , such who seem unsetled in their places in Gods House , or particular Churches where they are Members , being uneasie , and every little difference that may arise in a Congregation is ready to turn them away ; or seem to be moved and disturbed at the Charges the Interest of Christ , or which the House of God calls for ; these I say , give cause to fear they are but Chaff , or under great Temptation , if Sincere . Secondly , By Chaff may also be meant , Sin , Filth and Corruption , which cleaveth to the Hearts and Lives of true believers , which Christ by the Fan of his Word , Spirit , and Afflictions , as you have heard , purges out : He shall purify the Sons of Levi , and purge them as Gold and Silver , that they may offer unto the Lord an offering in righteousness . This is spoken of Jesus Christ , whose Fan is in his hand : It shews his Work and Office , namely , to refine and fan his People , not only Members , but Ministers also , signified by the Sons of Levi , that they all may offer acceptable Service unto God : Besides , our Lord Jesus sometimes makes use of wicked Men as a Fan in his hand to purge his People , and thus he did of old fan Israel by the Babylonians , and by the Assyrians ; I will send unto Babylon Fanners , as I have sometime fanned and scattered my people by them ; so will I fan them by the Medes and Persians , who shall empty the Land of them ; After Christ hath fanned or purged away the Chaff and Filth of the Daughter of Zion , he will fan their Enemies , and they being all Chaff , the wind of his Indignation will drive them away . Let this be noted , that Christ hath many ways to fan and purge his People , yet still it is for their good , and they shall lose nothing but their chaff , their Sin and Corruptions thereby . Quest . Fourthly , Why are the Saints compared to Wheat ? Answ . I answer , for many Reasons . 1. Wheat is a choice Grain , the best Grain , so true Believers are a choice People in Christ's sight : The righteous is more excellent than his Neighbour ; they are called the excellent in all the Earth . God calls his People his Jewels , or choice Treasure ; they are men of a high and heavenly Birth , of a high sublime and excellent Spirit , they are espoused by an excellent person , act and are influenced by excellent principles , and have glorious Ends and Aims in all they do ; and from hence may be compared to Wheat . 2. Wheat hath much pains used with it , the ground must be made good , it must be well plow'd and manured before the Wheat is sown ; so the hearts of poor sinners must be first made good , and by spirituall Convictions be plowed up , before the seed of Grace is sown ; for like as Believers are compared to Wheat , so is also the Grace of God. Wheat must be weeded as well as gathered into the Barn , and also Threshed , fanned , and well Purged . Believers may be compared to Wheat upon this respect , Christ takes much pains ( to speak after the manner of men ) with his own Elect , not only by Plowing , Manuring , but by sowing , watering , weeding , fanning and Purging them like Wheat . 3. Wheat will endure cold Frosts and Snow , and all manner of bitter and sharp Weather , better than any other Grain . Sow Barly before Winter , and you will find but little of it will live , but Wheat will live in the sharpest Winter that can come ; what a good Harvest had we here in England after the last great Frost ; alas , the Wheat was not destroyed thereby , but was made better , the Weeds and Worms being killed , which is found to hurt and annoy it oft-times . Even so sincere Christians , who are Christs Spiritual Wheat , abide faithful under the greatest Trials , Persecutions and Afflictions they can meet withal ; they endure the Frosts and bitter North-Winds of Tribulation , and furious Storms of the Wrath of wicked men , which kills the false-hearted Professor , they die and wither away , they can't live , and maintain their seeming hope and Confidence , when true Believers can ; a Hypocrite is but Summer Corn , or rather Weeds or Tares that spring up with the Wheat , tho' they look like it , yet are only the product of Natural Conscience , or the common Influences of the Sun , or Gospel of Jesus Christ . 4. An Ear of Wheat when it is near ripe doth hang down its head , the Corn being full and weighty , when light and empty Ears hold up theirs ; commonly a light and chaffy Ear stands strait upright , in a lofty manner . So a true gracious Christian is of an humble Spirit , he hangs down his head ( as it were ) and is ashamed of his best Duties and Services , seeing so great weaknesses and Infirmities to attend him ; he abhors himself , yea , loaths himself ; he knows he hath nothing to glory in , but in the Cross of Jesus Christ ; he sees himself nothing ; Vnto me who am less than the least of all Saints , is this Grace given , ( saith Paul : ) what an humble Person was he , what a full and weighty Ear of choice Wheat was this Apostle : If you see a Man or Woman proud , or of an haughty and conceited Spirit , being lifted up , you may conclude they are but empty Ears , no true Grace being in their hearts . 5. Wheat hath its Chaff cleaving oft-times close to it , yea , it will stick and cleave so to it , that it is not easily separated . So it is with Christs Spiritual Wheat , the filth or Chaff of internal Corruption is very subject to cleave to them , and hard it is for them to get rid of it . When I would do good , Sin is present with me , for the good I would , I do not , but the evil which I would not do , that do I. Oh! wretched man that I am , who shall deliver me from this body of Death ! I am ( as if he should say ) even wearied with continual Combating , I cannot get rid of this dead Body , this inward Filth and Corruption , the remainders of Sin in my flesh ; this Chaff cleaves to all Christs Wheat . 6. Wheat is of prime and chiefest use , of it excellent things are made , as Meat for Princes . So the Lords faithful People are of chief use in Gods hand of all others ; the Lips of the Righteous feed many . 7. That Nation that abounds with the finest Wheat is esteemed a choice Land , a happy Nation : So likewise that Kingdom and Nation in which are abundance of godly Christians , it is a happy Kingdom , a blessed Nation , because such are the common Interest of the Land or Place where they dwell ; they are called the Pillers of the Earth . 8. Wheat is Threshed with the flail , to sever it from the straw and chaff , by the Husbandman ; so God to sever the Wheat , i. e. the godly from the chaffy Professor , and free them of the Filth and Corruption of their own hearts , brings his flail of Affliction and Persecution upon them . 9. Wheat is also fanned , to cleanse it ; and it is to be noted , that the fan in the Hand of the Husbandman tosses up the Wheat and Chaff together , and then he shakes it to and fro , this way and that way , on his knees . So the Lord Jesus with his spiritual Fan tosses the Godly and Hypocritical Professor , by the same Afflictions , Trials , Persecutions and Tempations . And O what hurryings , tossings and Tumblings to and fro in their Spirits have some Christians met with in the late times , and still daily meet withal ? they have their ups and downs , this Affliction , and the other Temptation , this Loss , and the other Cross : But yet , nevertheless , they are not tost out , or blown away by the fan , but evident it is the Chaff is hereby purged out ; while Christs Wheat is refined , they abide fanning , ( as I hinted before ) but so doth not the Carnal and light Professor : They are offended , through this means , as our Saviour shews , and are ready to say with that wicked man of old , this Evil is of the Lord , why should I wait upon him any longer ? Believers know , God doth it not for his Pleasure , but for their Profit , that they might be partakers of his Holiness . Hence it is said , that they endure Chastening , and faint not when they are rebuked of the Lord. Quest . 5. What is intended by Christ's Garner ? I answer , Christ hath a twofold garner . First . His Church is his garner . 1. A Garner is prepared on purpose to retain , and safely to secure the Wheat in a heap together , where it is carefully to be look'd after . So is the Church of God appointed and prepared to receive and secure his faithful People together ; 't is not built for Chaff nor Tares , and great care and pains is required of Christs servants in looking to , and taking care of his Spiritual Wheat in his Church . 2. Yet through the Negligence or want of Wisdom in the Servants , oft-times some Chaff is brought into the Garner with the Wheat , which when the Husbandman see 's it , by viewing his Grain , he is Troubled at his servant ; see ( saith he ) what abundance of Chaff you have brought in with the Wheat , which spoils the beauty of it to such a degree , that it does not seem to be near so good as indeed it is . So it is here for want of Care , or through weakness or want of Knowledge in Christs Ministers and Servants , in discerning who are sincere Christians and who are not : Many unsound and Chaffy Professors are let into the Church or Churches of Jesus Christ , which is displeasing unto him , because they spoil the Beauty and Glory thereof , and cause many to reproach his faithful ones ; as it also renders them in the sight of the Carnal World not to be the People which indeed they are . 3. The Husbandman therefore causes the Wheat in his Garner to be fanned again , to clear it of the Chaff that is got in amongst it ; so Christ with the Fan of Persecution often times fans his , People to purge out the loose and prophane from among them . Secondly , By the Garner is meant Heaven it self , into which all the Elect shall be put at the last day , and into this Garner shall none come but pure Wheat : And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination , or that maketh a Lye , but they which are written in the Lambs book of Life . 6ly . And lastly , What is meant by burning up the Chaff with unquenchable fire ? Answ . I answer , by burning up the Chaff with unquenchable fire , is meant the direful Wrath of God , which sometimes seizeth on ungodly persons in this world , and shall eternally take hold of all the Chaff in the world to come . The Wrath of God is often compared to fire in the Scripture . There went up a smoke out of his nostrils , and a fire out of his mouth devoured ; Coals were kindled by it . So in another place it is said , A fire goeth before him , &c. Shall thy wrath burn like fire , Psa . 89. 46. His fury is poured out like fire , and the Rocks are thrown down by him . 1. Fire is a terrible and most amazing Element , especially when it breaks forth like a masterless Enemy , and none can stop it : So is the Wrath of God very terrible , when he poureth it forth in his greatest fury . O what a frightful Cry doth a dreadful Fire that breaks out in a Town or City cause ! what wringing of hands ! Men tremble , Women miscarry oft-times , Children screech out , it frightens the very Fowls of the Air , and Beasts of the Earth , and turns all Faces into Paleness ! how amazing was the flames of Sodom , and how terrible is the burning of Monnt Aetna ! the Wrath of God when it furiously breaketh forth upon a People and Nation , or particular Person , causeth dreadful horror , it maketh the stoutest heart to quake , and the strongest hands feeble : At his wrath the earth shall tremble , and the nations shall not be able to abide his indignation : His fury is poured out like fire , and the Mountains are thrown down before him : Can thy heart endure , or thy hands be strong , in the day when I contend with thee ? Who can stand before his indignation ? O how will the wicked fly into holes , quiver like a leaf , and cry to the Rocks and Mountains to fall upon them , and hide them from the face of him that sitteth on the Throne , and from the wrath of the Lamb. 2. Fire breaks out sometimes very suddenly , when none think of it , but all are as they judge , safe and secure , yet in a moment how are they surprized , when nothing but the horror and cry of fire , fire , fire , is heard in their ears . So Gods Wrath , like a dreadful and an unexpected fire , breaks out sometimes suddenly upon the ungodly . How surprizing were the flames of Sodom , and the amazing hand-writing on Belshazars wall , when he was drinking Wine in Bowls ! immediately the Kings countenance was changed , and he was troubled in his thoughts , so that the joynts of his Loins were loosed , and his Knees smote one against the other : When they cry peace and safety , then sudden destruction cometh , as travail upon a woman with child , and they shall not escape . 3. A fire sometimes breaks forth in the Night , when men are asleep : So God comes upon men many times in the night of ignorance and unbelief , while they lye on their Beds of Ease and carnal Security , by amazing Judgments , or by sudden Death . How secure was the old World , and the rich man in the Gospel , to whom God said , this night thy soul shall be required of thee . 4. A consuming Fire destroys , wasts and devours exceedingly , as Sodom found , and London also by woful experience . So God when he breaks forth in his Wrath and Fury , he makes most lamentable desolation , The Lord shall swallow them up in his wrath , and the fire shall devour them . The Wrath of God is compared to a consuming fire : For our God is a consuming Fire . 5. A Consuming and raging fire spares none , the Palace of the Prince no more than the Cottage of the Peasant , the mighty Oaks as well as the lowest Shrubs are devoured by it ; so the wrath of God seizeth , and will seize on all wicked men , on the mighty and honourable of the Earth , as well as the poor and contemptible ones ; the King on his Throne , as well as the Beggar on the Dunghill : His wrath shall be on every one that is lofty , and upon every one that is proud and lifted up , and he shall be brought down ; upon all the Cedars of Lebanon , and upon all the Oaks of Bashan . — He will come upon Princes as upon morter , the whole earth shall be devoured by the fire of his Jealousy , neither their Gold nor Silver shall be able to deliver them in the day of the Lords wrath . 6. Wood , Hay and Stubble , are fit fuel for the fire to seize upon , and such things that are combustible make it to burn the more vehemently . And if high strong Towers cannot stand before a consuming fire , how is it possible for Briars and Thorns ? Some Sinners are like stubble fully dry : They are fit Fuel for the Wrath of God like fire to take hold of . O what horrid Guilt lies upon some mens Consciences , just like a great heap or pile of wood , well dried , or Cart loads of straw , or dry stubble : What if God will to shew his wrath , and to make his power known , endured with much long suffering , the vessels of wrath fitted to destruction . A long Course in sin , Custom in sin , resisting the Grace of God , slighting Convictions , hardening the Heart against Reproof , stisling the Accusations of Conscience , and abusing the Patience and long Suffering of God , fits men for the fire of his Wrath ; Whilst they are folden together as Thorns , and whilst they are drunken as Drunkards , they shall be devoured as stubble fully dry . Such that are drunk with Pride , drunk with Pleasures , or whose Souls are surfited with the Riches and Cares of the World , the fire of Gods Wrath , as fit matter or combustable stuff , will seize upon . 7. A dreadful fire when it breaks out , turns all joy into sorrow , and makes a day of mirth a day of Mourning : So the consuming wrath of God , whether it seizes on the consciences of Men only whilst alive in the body , or on Body and Soul both here , or on the Soul at Death , it turns all joy into sorrow . O what extremity of misery do such feel ! ask Judas or Spira , they could tell you . 8. Fire is a most cruel and dreadful tormentor ; if a man be cast into a fire , what intollerable pain and anguish doth it put him to ! but alas , alas , that 's nothing to the Wrath of God , when God kindles it in the Consciences of men , nor to Hell fire . You will say , O 't is a fearful thing to fall into a furious fire , into a burning Furnace , but O Sirs , how much more dreadful is it to fall under the Wrath of God! It is a fearful thing to fall into the hands of the living God : For our God is a consuming fire . If it be terrible to have a finger , a foot , or a hand to be burned off , or to have the whole body cast into a Furnace of boyling Oil , ( as some of the holy Martyrs were ) how then can sinners , who are as chaff , bear the Thoughts of Gods wrath and vindictive Vengance , which is far more intollerable than any fire into which any Mortal was ever cast ? For 1. Other fire burns only the external part , or temporal , or corporal matter , but the fire of Gods wrath burns and torments the Spirit , the Soul , the invisible part . 2. Elementary fire is seen , but internal Wrath is only felt inwardly , it cannot be seen . 3. The fiercest fire that ever was kindled hath been overcome , and by Engines or Instruments put out , but the fire of Gods Wrath when kindled , and the Soul thrown into Hell , cannot be put out , nor be extinguished , 't is unquenchable fire . Tho' the burning of Mount Aetna , and other burning Mountains , are impossible for man to extinguish , yet doubless they shall not burn always , they will be put out , but wrath shall burn for ever . So much as to the Explanation of our Text. From hence we may observe divers Propositions or Points of Doctrine . 1. Doct. The old floor is gone , 't is removed , viz. The old Jewish Church , or national Church of Israel , the wheat that was in it being taken into Christs Gospel-Garner , and the chaff or all graceless persons or unbelievers , are fann'd away . Now Christ hath removed the partition-wall that was between Jew and Gentile , and hath reconciled both unto God in one body . Now there is no knowing men after the flesh , fleshly Priviledges , i. e. being the Seed of Abraham , or being the Seed of Believers , as such , gives no right to Spiritual saving and eternal Blessings . Both those two People , Jews and Gentiles , that believe of twain are made one , i. e. one new man , or one Christian or Gospel-Church . And this is done by Jesus Christ , who by his Fan or Dispensation of the New Testament hath abolished the old Covenant-right of Church-Membership ; not the fleshly Seed , but the spiritual Seed of Abraham , are to be received into Christs Gospel Garner ; Ye as lively stones are built up a spiritual House , &c. But this I shall not prosecute . 2 Doct. Jesus Christ would have none but pure Wheat be gathered into his Garner ; not the fleshly and spiritual Seed , not the Believer and the Vnbeliever , not godly ones and ungodly ones , not the Chaff and the Wheat , as it was under the Law , in the National Church of the Jews . Not whole Parishes , or whole Nations , no , no , none but true Christians , or holy persons , sanctified and sincere , and truly gracious Souls . 3 Doct. Christs great Work and Office is to purge his People , to cleanse them , and make them holy , and to sever the Wheat from the Chaff , the pure from the impure ; or to separate Hypocrites from his Church , and purge his Saints from all their inward Filth and Corruption : He would have no Chaff there , none that are false-hearted and unsound , such he will first or last purge out ; and he will make them that are good to be much better , more clean , more holy , more pure , he will purge out the chaff of Hypocrisie , Unbelief , Pride , Passion , Covetousness , Vain Glory , Carnality , and all manner of Corruption whatsoever that is in them ; he sets as a Refiner and Purifier of Silver , and he will throughly purge away their Dross , and take away all their Tin. The time draws near in which the sinners in Zion shall be afraid , fearfulness shall surprise the Hypocrites : Who amongst us shall dwell with devouring fire ? who amongst us shall dwell with everlasting Burnings ? 4. Doct. All true Believers , or all Christs Wheat , shall be saved , shall be received into Heaven , or be gathered into his glorious Garner above , and into which place no wicked person , no false-hearted professor , no hypocrite , no carnal and self-deceived Gospeller , shall come . Though some of this sort get into the Church militant , they shall not get into the Church triumphant , tho' they may get a seeming place in his Garner below , yet they shall have no place in his glorious Barn or Garner above . Sirs , you that seem to take delight in the Company of the Saints , and seem to feed and lie down with Christs sheep , yet know you shall one day be separated as Goats from the Sheep , as foolish Virgins from the wise , as Chaff from the Wheat , and as Dross from the Gold ; all you that are not sincere must go to your place ; and those that shall be set at Christs right hand shall receive the Kingdom prepared for them , and all that shall be on his left hand must go into everlasting fire , prepared for the Devil and his Angels . Doct. 5. A discriminating day will come , a day of severing the good from the bad , &c. Doct. 6. That the Wrath of God is like fire , 't is intollerable ; or the misery and torments of the damned , or of all hypocrites and unbelievers , will be dismal and amazing ; or there 's no expressing how fearful their condition is and will be , who fall under the vindictive Wrath and Vengance of an angry God. I purpose to speak unto one or two of these Propositions , but at present I shall close with a word or two by way of Use . The Application . 1. Caution . Take heed you are not Chaff , or prove not chaff , when the Fanner comes to fan you . O see you are not loose , carnal and empty Professors ; if you have only a form of Godliness , the Name of Christ only , or Lamps , and no more , sad will it be with you ; if you are not solid , weighty and ponderous Christians , if you experience not the divine power of Godliness , the Sin-killing , the Soul-quickning , the Heart-transforming , and God-exalting power of Christs Spirit , you are undone . Take a few Motives to stir you up to take heed . 1. The Fanner is coming with his fan in his hand : A Providence may be near , yea , such a providence and dispensation which you little think or dream of . I might have shewed you that the whole Earth is but Christs common floor , and he is now about to fan this mighty floor ; he hath many fans to do this . What are his fearful Judgments but as a fan in his hand , whether it be War , Pestilence , or Famine , or other strange Judgment , 't is and will be but as a fan to purge the Earth , and consume the ungodly , or blow them away as Chaff . What amazing Earthquakes have there been lately in divers places , have not we in England , in London , felt some of it , ( as well as most Nations in Europe ) tho' not like to that in Jamaica , and some other places ? are not these fearful Tokens and Signs of Gods Wrath and Indignation ? are they not Harbingers and Presages of what is coming upon the World , and of the end thereof ? Look to it , there is great Wrath at the door , I am afraid thousands will be suddenly surprized , and paleness of face take hold of them : God is certainly abnout to shake and Toss the Earth too and fro ; the seven Viols of his Wrath will quickly now begin to be poured out : Expect all of you to be toss'd and fan'd , as wheat and chaff is tossed and shook together : The lion hath roared , who will not fear ? the Lord hath spoken , who can but prophesie ? there is a worser Earthquake near , as the wicked shall find it ; yea , such an Earthquake that will make all their hearts to tremble , which will shake down the foundations of Mystery Babylon , and all false States ; it will be such a one that never was since the World began ; these which have been of late , may be but Signs and forerunners of that . In the Earthquake which is near , the tenth part of the great City shall fall , and seven thousand of the names of men , or names given to religious men , that were never given to them by Jesus Christ , meer Antichristian names , shall be no more , strange will be the effects of it no doubt . O what will you do in the day of Gods Wrath if ye are Chaff , or but counterfeit Christians ? if not sincere ? if not in Christ ? thou shalt be visited of the Lord with Earthquakes and a great noise , &c. Great Changes , Commotions , Mutations and Revolutions , will suddenly come from the Lord of Hosts : He will make the earth empty , and turn it upside down , and it shall be as with the people so with the priest : He will fan , shake and tumble the People together ; you will find Distress of Nations , and Perplexity with a witness in a short time ; nay , no doubt but the day of Judgment and End of the World , or Coming of Christ is very near ; for he hath foretold as Signs thereof , that there shall be great Earthquakes in divers places . 2. If you be Chaff among the Wheat , you spoil the Beauty and glory of the Wheat ; you bring a reproach upon the Saints and upon the Church ; the ways of God are evil spoken of thro' your means ; your Pride , your Covetousness , your Back-biting and detracting Tongue , and Unjust Dealing , hinders the propagation of the Gospel ; your formality , deadness , slighting and neglecting of the Worship of God , and want of Zeal , and Love to Christ and to his people , hath bitter effects on the unbelieving World , as well as it will have on your own Souls . 3. If you are Chaff , you shall e're long be separated or severed from the Wheat : There is a time near that that will discover all , and make a full discrimination between the righteous and the wicked , between him that serveth the Lord , and him that serveth him not . There shall not ( e're long ) be a Cannanite in the House of God any more . 4. Nay , and ( remember my Text ) The Chaff shall be burned with unquenchable fire ; into Hell at last all false-hearted , light and loose Professors , shall be thrown . O Take heed for your Souls sake , that you rest not upon a bare Profession , or on a name of Christians ! This may inform us also , that Christ hath a gracious end in bringing Persecutions and Trials on his People ; it shews us why he uses the Fan of severe Providences , Judgments and Afflictions : It is , you have heard , to purge , to purifie them , and to separate the Chaff from them . O do not then think it strange concerning fiery trials , as if some strange thing had befallen you . Exhort . Let me exhort you to see to it in time , that you are not deceived , and so prove Chaff , and Vain Persons , empty and foolish Virgins at last . Motives , 1. O how far may men go , and yet be but almost Christians ! Remember this . 2. Many when Christ comes shall have great Confidence , and go forth to meet him , and yet be found foolish ones : Some deceive their own Hearts , and others have Hearts that deceive them , by trusting in them , and never examine how matters are between God and their own Souls . 3. Men may Preach and Prophesie , yea , speak as if they had the Tongue of Men and Angels , and Cast out Devils in Christs Name , and yet be nothing ; they may Preach , no doubt , to the Conversion of others , and yet may not be Converted themselves . 4. Wheat is commonly weighed , to know the goodness of it ; so God weighs Men , he weighs the Actions of Men : Thou art weighed in the ballance , and art found wanting : Weighed in a Ballance alluding to the weighing of Gold or Goods exactly in Scales . God tries Men and Women , that all may know he will proceed Justly and Righteously with them ; he weighs them in the ballance of the sanctuary , or trys them by the Touch-stone of his Word , and if found full weight , or pure Gold , then he declares that they are his , and he owns them as his People , as his Wheat ; but if too light , or not hold weight , but are greatly wanting , there being no worth in them , but are Dross , Chaff , light and empty Persons , unfound and unsanctified ones , then he rejects them as none of his , but are as reprobate Silver , false Coin , People of no value with him . As he weighs Men , so he weighs their Works , their Graces , their Gifts , their Duties , to see whether they hold weight , whether true and righteous or not ; whether the Grace be true Grace , special Grace , not common Grace , and their Gifts not Counterfeit Gifts , or meer Natural Gifts , or only humane and acquired Gifts : Some boast of false Gifts , which as Solomon tells us , is like Clouds and Wind without rain : What a stir doth a vain Person make of a strong Memory , crying it up as if it was a Spiritual Gift , and as if none were true Ministers but such who have a great Memory , and can deliver all they have got by their Study , by the strength of their Memory ; alas , all men of any sense know , that is but a Natural Gift , which some wicked men have as well as some good men ; but let him know , God knows what mens Hearts are , what their Ends and Designs are , what their Gifts are , and what their Duties are , as well as what the matter of their Worship is , which they perform to God ; that is , whether it hath his Image stampt upon it ; or is of his Authority , his own Appointment , his own Institution , or but Humane Inventions ; he also weighs the manner how they perform all Divine Worship towards him , from what Principle , Life , Power , End and Design ; whether 't is from a changed Heart , from unfeigned Faith and Love to Christ , in sincerity , with Zeal , and to glorify God ; if not , he will discover them , weigh them , and they will be found wanting , and be found no better than Chaff at last : Though they may seek ways to hide and cover their Wickedness , and false Spirits , and base designs , yet let them know , he that weighs the hill in scales , and the mountains in balances , doth and will weigh them , and find out all their Cursed Deeds , their Pride , their Malice , and put a rebuke upon their back-sliding and detracting Tongues : Talk ( saith Hannah ) no more so exeeding proudly , let not arrogancy come out of thy mouth for God is a God of knowledge , and by him actions are weighed : " Thou Peninnah ( as our Annotators note ) speak no more so insolently and reproachfully of me as thou hast done ; he knoweth thy Heart , and all that Pride , Envy and Contempt of me , which thy own Conscience knows , and thy perverse Carriage towards me : " God pondereth , and tryeth all mens Thoughts and Actions , as a Just Judge , to give to every one according to their works . Oh what a Motive should this be to us all ; God weighs our Persons , our Graces , our Gifts , our Dutys , and all our Services , in Scales : Take heed you are not found too light , found wanting , as be sure you will if you be found Chaff , when put into the Ballance of the Sanctuary . Direction . 1. If you would not be found Chaff , try and weigh your Spirits , your Persons , your Faith , your Love ; see if it holds weight by the Kings standard , see on what Foundation you are built ; have you dugg deep , and laid your foundation on a Rock ? what Love have you to Christ ? is he precious to your Souls , the chiefest of ten thousand ? what Love have you to the Children of God ? how do you carry it at home and abroad ? do you feed the Hungry , Visit the Sick , and Cloath the naked ? is Christs Family , Christs Servants , Christs Poor , more in your esteem , love and affections , than Sons and Daughters , than Brethren and Sisters , that are not his Children ? if you do not love Christ more than Father and Mother , more than Son or Daughter , you may justly fear whether you are Wheat or no : And if it be so , that you do so Love him , and his Saints , Ministers and People , it will appear whilst you live ; and when you come to die , you will not forget Christ then , his People and Interest then : O think onthis ! 2. And to you Sinners , if you would be found Wheat in the day of Christ , then receive Christs true Doctrine , labour to distinguish between Truth and Error ; beware of that strange and new Scheme that darkens the Free-Grace of God , and tends to destroy the Covenant of Grace : Remember to exalt Christ alone in your Salvation . How do some turn the Gospel of Gods Free-Grace into a Law , by the performance of which , as the Conditions of Life and Justification tell thee , thy Salvation doth depend . See what subtle Opposers ( of the clearest Gospel ) are risen up amongst us , and labour to avoid them , though their Tongues should seem to be tipp'd with Silver , yet their Doctrine is Copper . 3. Be sure Build on Christ alone , and see that that Faith thou hast in him , be the Faith of Gods Elect , which sanctifies both Heart and Life , and is attended with Good Fruits ; you must work from Life , and not for Life . Consolat . 1. Lastly , By way of Comfort and Consolation : Be not afraid , O Child of God , tho' thou art in Christ's Fan , and art tost up and down with Temptations , Trials and Afflictions : Know that his Design is wholly herein for thy good , it is but to purge out thy Chaff , that thou as pure white Wheat may'st shine the more bright and clear in Grace and Gospel-Holiness , for Sin and Corruption spoils thy Beauty to all that behold thee . No Doctrine tends to promote Gospel Holiness like the Doctrine of Gods Free-Grace : Shall we sin because grace hath abounded ? God forbid . 2. O what a Mercy of Mercies it is that Gods Wrath is appeased towards you : Christs Blood has quenched this dreadful fire , as to you who believe , and indeed nothing else could do it ; O bless God for Christ , and for that River of Water which proceeds from him , to the extinguishing this flaming Fire ; he hath born it , and allay'd it , nay , quite put it out , so that you shall never feel the burning or tormenting Nature thereof . 3. Thou shalt at last , whosoever thou art , if sincere , if Wheat , be gathered into his Garner ; viz. into Heaven it self , for Christ will not lose one grain of his spiritual Wheat , not one Sheep of his shall perish ; He that has begun that good work in thee , will perform it to the day of Christ . He will gather his wheat into his Garner , but the Chaff he will burn up with unquenchable fire . So much for this time . MATTH . III. 12. Whose Fan is in his hand , and he will throughly purge his floor , and gather the Wheat into his Garner , but the Chaff he will burn up with unquenchable fire . BEloved , I have gone through the several Terms of the Text , by way of Explaination , and have taken Notice of several Propositions or Points of Doctrine that naturally arise therefrom . I purpose only to prosecute but one of them , namely , the 6 th . and last , viz. Doct. That the Wrath of God is like Fire , 't is intollerable ; or , the Misery and Torment of the Damned will be dismal and amazing ; there 's no expressing how fearful their condition is and will be , who fall under the vindictive Wrath and Vengeance of an angry God. I shall only do three things 1. Further open the Nature of Gods Wrath. 2. Prove and demonstrate the Truth of the Proposition . 3. Improve it by way of Application . And to proceed , it is necessary to note to you in the first place , ( as I before hinted ) that the Wrath of God may be considered under a twofold Consideration : As it is manifested , 1. Internally or Externally , taking hold of , and seizing upon some ungodly persons here , whilst in this World. 2. As it is Eternal , seizing on and taking hold of all undone and lost Sinners hereafter . Sin is the cause of Gods Wrath and Vengance , both of that which is felt here and shall eternally be felt and undergone hereafter ; the word ( as the learned note ) which is translated Wrath , comes from a Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies heat , or to be hot , and hence 't is compared to fire ; an angry Man we say is a fiery Man , a Man that hath much fire or fury in him ; the Wrath of man is hot , but the Wrath of God is much hotter : Because there is Wrath , beware . Sirs , there is Wrath in the Heart of God against Sinners , there his anger is kindled ; there is Wrath also in his Decree , and in his Threatnings , his Wrath continues on all Unbelievers : He that believeth not , the Wrath of God abideth upon him . Tho' many of them do not feel it , they have not the sense of it , but shall have one day ; yet there are some that God lets out his Wrath upon to such a degree here , that they do feel it , and cry out under the sense and horror thereof in a fearful manner . Secondly , The Wrath of God , as it is compared unto fire , is oft-times let out to consume men in divers respects . 1. Sometimes by Poverty , as by a flame he consumes in a secret way their outward substance ; there is a Curse upon their estates , which dries up their Riches in which they Trusted , and set their Hearts upon , forgetting God their Maker , their Chief Good and Last End. 2. Sometimes he Consumes their Honour , Reputation and Credit , they falling by their Iniquity into disgrace , after they have made a Profession of Religion , and have been in the Love and Esteem of good Men. 3. Sometimes also by Sickness as by a flame he consumes their Health ; and thus he threatned the People of Israel , The Lord shall smite thee with a Consumption , and with a Feaver , and with an Inflamation , and with extream Burning . 4. Also his Wrath oftentimes breaks out like fire on some Men by suddain Death , in a strange and unusual manner , as in the case of Lots Wife , and of Nadab and Abihu ; and there went out fire from the Lord , and devoured them , and they died before the Lord. This was so amazing , that Moses said unto Aron and unto Eleazor , and unto J●hamar , Vncover not your heads , neither rend your cloaths , least ye die , and least Wrath come upon all the People ; but let your brethren , the whole house of Israel bewail the burning which the Lord hath kindled : Open not your Mouths , ( as if he should say ) shew no such sorrow as at other times , for God is Just , ( and he hath let out his deserved Wrath against these young Men ) least you should seem to Justifie them , and shew a dislike of God's token of Divine dispeasure . 5. Moreover God many times le ts out his Wrath by War , and the Sword consumes and devours much people : As also by Famine and by the Pestilence . The Wrath of God , as it is let out in this World is as a drying , scorching and devouring fire : The flame of Gods Displeasure puts all into a flame ; as at this day , all the Earth seems to be on a fire , God is now a burning up , and consuming the Nations ; Therefore he hath poured upon him ( speaking of Jacob ) the fury of his anger , and the strength of Battel , and it hath set him on 〈◊〉 round about , yet he knew it not , and it burned him , yet he laid it not to heart : War consumes the Riches , the Wealth , the Strength , the Food and Bread of the Nation , as well as the People , but it is not laid to heart . He teareth me ( saith Job ) in his Wrath : The Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Mr. Caryl Notes ) " is near in sound to our English Tear , and it signifieth to Tear as a Lyon his prey . " Wrath is of a Tearing and devouring Nature . God sometimes in his Wrath Tears in pieces the Bodies of Men , he tears their Power , their Riches , and consumes their Beauty , and turns all ( as it were to Ashes ) and thus he will pour out his Wrath on Babylon , and she shall be burned with fire . 6. The Wrath of God also Seizeth on the Souls of some men , whilest they are in this World ; as when they are left , or given up unto hardness of Heart , Vnbelief , and blindness of Mind ; indeed this is most dreadful of all : What can be a greater Token of Gods Divine Wrath ? it is the begining of that Future Vengeance that shall be poured forth upon them to Eternity . Thus the Almighty dealt by the Jews for their Sin in rejecting of Jesus Christ , and putting him to death by wicked hands , for this he gave them up to an hard , unbelieving , and an impenitent heart , and then let in the Romans upon them , who utterly destroyed their City and Temple , and so scattered them on all the face of the Earth ; and hence the Apostle saith , that Wrath was come upon them to the uttermost . 7. The Wrath of God like Fire sometimes also seizeth on the Consciences of men , by which means they are fearfully tormented , for their horrid Blasphemy , Prophaness , Atheism , Apostacy , &c. We have had two Examples of this sort , viz. Mr. Francis Spira in the last Century , and Mr. John Child in this . It is enough to make all who read those Naratives to Tremble , at the very thoughts of the incensed Wrath and Anger of an offended God. Who can stand before his indignation , when his wrath is poured out like fire , on the Souls and Consciences of Men ? O how doth he seem to Tear them into peices , even to such a degree as they seem to be in the very torments of Hell , while in the Body : And not knowing but that a faithful reciting of some Passages concerning the inward Horror of the said Spira and Child , may be of some use to Caution all to take heed of such like sins which they fell under , I shall ( tho' more briefly than I intended ) compare their States , Circumstances , inward Anguish and Horror of their Spirits , together . SOME PASSAGES Of the Fearful Estate of Francis Spira , SPira having received the Light of the Gospel , became a Teacher of the Blessed Truths thereof amongst his Friends and familiar Acquaintance ; and ( says the Narrative ) in comparison seemed to neglect all other Affairs , much pressing this main point of Doctrine , viz. That we must wholly and only depend on the free and unchangable Love of God in the Death of Christ , as the only way to Salvation . As to his natural and corrupt Inclination ; ' I was , saith he , excessively Covetous of Money ; and accordinly applyed my self to get it by Injustice , corrupting Justice by doing it , ' &c. As touching Spira's Sin and his grand fall , it was thus , viz. The Popes Legate , Resident at Venice , was stirred by the malice of the Papists to accuse Spira to him , and by the Craft and Policy of the Legate , and through slavish Fear , Spira first fled , and afterwards renounced his Testimony to the Truth ; before which it appears he reasoned thus within himself , thro' the Suggestion of the Devil , viz. ' Be well advised , fond Man , consider Reasons on both sides , and then judge , how canst thou thus overwean thine own sufficiency , as thou neither regardest the Examples of thy Progenitors , nor the Judgment of the whole Church ? dost thou not consider what misery this thy Rashness will bring thee into ? thou shalt lose thy Substance gotten with so great Care and Travel ; thou shalt undergo the most exquisite Torments that Malice 〈…〉 devise ; thou shalt be 〈…〉 an Heretick of all ; 〈…〉 to close up all , thou shalt die shamefully : What thinkest thou of the lothsom stinking Dungeon , the Bloudy Ax , the Burning Faggot ? are they delightful ? be wise at length , and keep thy Life and Honour . — Go to the Legate , Weak Man , and freely Confess thy Fault , ' &c. And upon these thoughts he goes to the Legate , and salutes him with this News , viz. Having for these divers years entertained an Opinion concerning some Articles of Faith , contrary to the Orthodox and received Judgment of the Church , and uttered many things against the Authority of the Church of Rome , and the universal Bishop , I humbly acknowledge my Fault and Error , and my Folly in my misleading others ; I therefore yeild my self in all Obedience to the supream Bishop of Rome , into the Bosom of the Church of Rome , never to depart again from the Traditions and Decrees of the Holy See ; I am heartily sorry for what is past , and I humbly beg Pardon for so great an Offence . The Legate at this commanded him to return to his own Town , and there to confess and acknowledge the whole Doctrine of the Church of Rome to be holy and true , and to abjure the Opinions of Luther , &c. After this he signed an Instrument of Abjuration , and then fell under horrid Despairation . ' And he thought he heard a direful Voice , ' saying , Thou wicked Wretch , thou hast renounced the Covenant of thy Obedience , thou hast broke thy Vow ; henc Apostate bear with thee the Sentene of thy Eternal Damnation . He trembling in Body and Mind fellinto a Swound . Now began some of his Friends to repent too late of their Rash Council , not looking so high as to the Judgment of God , laid all the blame on his Melancholly Constitution , that over-shaddowing his Judgment , wrought in him a kind of Madness , and directed him to the use of Physicians , &c. To which Spira replyed , Alas poor men ! how far wide are you ? do you think that this Disease is to be Cured by Potions ? believe me , there must be another manner of Medicine ; it is neither Plaister nor Drugs that can help a fainting Soul , cast down with the sence of sin , and the Wrath of God ; 't is only Christ that must be the Pysician , and the Gospel the Souls Antidote . Amongst others that come to visit him was Panlus Vergerius , and Mattheus Gribauldus , principal Labourers for his Comfort ; they sound him about 50 Years of Age. Neither affected with Doteage , nor with the unconstant head-strong Passion of Youth , but in the strength of his Experience and Judgment ; in a burning heat , calling for drink ; yet his Understanding active , quick or Apprehension , Witty in Discourse , above his ordinary manner — they forcibly infused some liquid Sustenance into his Mouth , most of which he spit out again , and in a fretting mood said , As it is true , that all things work for the better to those that Love God , so to the wicked all to the contrary ; for whereas a plentiful Off-spring is the Blessing of God and his Reward , being a stay to the weak Estate of their Aged Parents , to me they are a cause of bitterness and vexation ; they do strive to make me tire out this misery , I would fain be at an end ; I deserve not this dealing at their hands . Oh that I were gone from hence , that some body would let out this weary Soul ! My sin , said Spira , is greater than the Mercy of God ; nay , answered his Visitors , the Mercy of God is above all sin , God would have all men to be saved ; it is true , ( said he ) God would have all the Elect to be saved ; he would not have damn'd Reprobates to be saved : I am one of that Number ; I know it , for I willingly denyed Christ , and I feel that he hardens me , and will not suffer me to hope . Being asked whether he did believe that Doctrine to be true for which he was accused before the Legate , he aswered , I did believe it when I denyed it , but now I neither can believe that nor the Doctrine of the Roman Church ; I believe nothing , I have no Faith , no Trust , no Hope , I am a Reprobate , like Cain or Judas , who casting away all hope of mercy , fell under despair ; and my Friends do me wrong , that they suffer me not to go to the place of Vnbelievers , as I justly deserve . The mercy of God ( said he ) is exceeding large , and extends to all the Elect , but not to me , or any like me , who are sealed to Wrath : I tell you I deserve it , my own Conscience condemns me , what needeth any other Judge ; if Peter grieved , and repented , it was because Christ beheld him with a merciful Eye , and in that he was pardoned ; it was not because he wept , but because God was gracious to him ; but God respects not me , and therefore I am a Reprobate ; I feel no Comfort can enter into my Heart , there 's place only for Torments and Vexings of Spirit : I tell you , my Case is properly mine own , no Man was ever in the like plight , and therefore my Estate is fearful . And then roaring out in bitterness of Spirit , he said , It is a fearful thing to fall into the hands of the living God. Some said with a whispering Voice that he was possessed ; he over-hearing it , said , Do ye doubt it ? I have a whole Legion of Devils that take up their dwelling in me , and possess me as their own ; and justly too ; for I have denyed Christ , Christ will not be denyed , no not in a word , and therefore it is enough ; in Heart I never denied him . He said , when asked , that he knew there were worse , far worse pains than those that he then suffered ; for the wicked shall rise to their Judgment , but they shall not stand in Judgment ; this I tremble to think of , yet I desire nothing more than that I might come to that place , where I may be sure to feel the worst , and to be freed from fear of worse to come . Being bid to believe the Truths he had denied , he replied , I cannot , God will not suffer me to believe them , nor to trust in his mercy ; what would you have me to do ? I would , but I cannot , tho' I presently be burnt for it . I find I can neither believe the Gospel , nor trust in Gods Mercy ; I have sinned against the Holy Ghost , and God by his immutable Decree hath bound me over to perpetual Punishment : God will have mercy on whom he will have mercy , and whom he will he hardneth ; God hath taken away from me all power of Repentance , and brings all my sins to remembrance ; and guilty of one , guilty of all , fore it is no matter whether my sins be great or small , few or many ; they are such , that Christs Blood , nor the Mercy of God belongs not to me ; he hath hardened me , I find that he daily more and more doth harden me , and therefore I am without hope ; I feel it , therefore cannot but despair : I tell you , there was never such a Monster as I am , never was any man alive a spectacle of such exceeding Misery . I know that Justification is to be expected by Christ , and I have denyed and abjured it , to the end I might keep my frail Life from Adversity , and my Children from Poverty , and now behold how bitter my Life is to me , and God only knows what will become of this my Family ; but sure no good is likely to betide it , but worse and worse , and such at length as one stone shall not be left upon another . Said he , The Spirit of God often admonished me , when at Cittadella I did as it were set my Seal , the Spirit of God often suggested to me , Do not write Spira , do not Seal , yet I resisted the Holy Ghost , and did both , and at that very time I did evidently feel a wound inflicted my very will , &c. David was Elected and dearly Beloved , and tho' he fell , yet God took not utterly away his holy Spirit , and therefore was heard when he prayed , ' Lord take not thy holy Spirit from me . ' But I am in another Case , being for ever accursed from the presence of God ; neither can I pray as he did , because the Holy Spirit is quite gone , and cannot be recalled , — ' O that I might feel but the least sense of the Love of God to me , tho' but for one small moment , as I now feel his heavy Wrath that burns like Torments of Hell within me , and afflicts my Conscience with pangs unutterable : Very Desperation is Hell it self ; you perswade me to believe , how fain would I do it , but I cannot : ' Then violently grasping his Hands together , and raising himself , ' Behold , said he , I am strong , yet by little and little I decay and consume , and my Servants would fain preserve this weary Life , but at length the Will of God must be done , and I shall perish miserably . ' ' I see , said he , my Damnation , and I know my remedy is only in Christ , yet I cannot set my self to take hold of him ! Such are the Punishments of the Damned , they repent of their loss of Heaven , they cannot amend their ways . ' ' Now also Belzebub comes to his Banquet ; you shall see my End , and in me an Example to many , of the Justice and Judgment of God. ' ' What Hell can be worse than Desparation , or what greater Punishment than the gnawing worm , and unquenchable Fire ? Horror , Confusion , and which is worse than all , Desparation it self , continually tortures me ; and now I count my present-Estate worse than if my Soul were separated from my Body , and were with Judas and the rest of the damned ; therefore I desire to be there , rather than alive in the Body . ' ' God hath taken Faith from me , and left me other common Gifts for my deeper Condemnation , by how much the more I remember what I had , and hear others discourse of what they have , by so much the more is my Torment , in that I know what I want , and there is no way to be relieved : Thus spake he , the Tears trickling down ; professing that his Pangs were such , as that the Damned in Hell endure not the like Misery . That his Estate was worse than that of Cain or Judas , and therefore he desired to dye ; yet , Behold , said he , the Scriptures are accomplished in me , They shall desire to dye , and Death shall fly from them . ' SOME PASSAGES Of the Fearful Estate of John Child , MR. John Child was a Preacher , and when he was young a very zealous Asserter of the Doctrine of Gods Free-Grace ; Namely , of Personal Electrion , and of the Saints final Perseverance ; and was a man of considerable Natural Parts and Ability , being much followed where-ever he preached , both in the City and Countrey , yet seemed to be of a haughty Spirit , loving Applause and Popularity , which it may , be feared was the Cause of his Fall , and may be a Warning to all how they have mens Persons in Admiration . But he had not many years asserted the Doctrine before mentioned , before he changed his Judgment , and turned to be a grand Arminian ; which Notions he maintained with great Confidence , and was so conceited of his Abilities , that he feared not to Dispute with any Man , charging the Doctrine of Personal Election at a strong manner , as if the Asserters of it rendered God cruel , and worse than the worst of Mortals : In his Judgment he was a Baptist , being against Infants Baptism , and for the Baptism of Believers ; for many years he lived in Buckingham-shire , near me , I being intimately acquainted wth him for near 30 years ; but a little before the last Persecution of Dissenters he removed his Dwelling , and came to London , and lived near to my Habitation , in Pauls Shadwel ; now the first time I came to fear him , was through some Words he uttered to me , which was to his effect ; I have , said he , seriously considered whether there be any thing in Religion worth suffering for : Which Words I wondred at , from such a one as he ; but soon after he Conformed , ( Troubles rising high , ) and then wrote a Cursed Book , rendering the Dissenters , especially the Baptists , very odious ; casting Reproach upon their faithful Ministers , because some of them were not learned men , I mean with the Knowledge of the Tongues ; and quickly after this he fell under fearful Despairation : I was one of the first Men that he sent for , and I found him in a dismal State and Condition , being filled with Horror , saying , he was damned , and crying out against himself for Writing that Book ; saying , he had touched the Apple of Gods Eye ; I said all I was well capable to speak , to Comfort him , but all in vain ; at another time he said , Mine iniquities are great and many , old sins as well as of a late date come to mind ; Wrath is come upon me to the utmost , God hath forsaken me , good Men are my Enemies ; I hate my self , I am afraid and ashamed to go abroad , and am confused and distracted at home ; the Scriptures look dreadfully upon me , I have raised Reproach , invented Reproach , and by it wronged multitudes , — I am afraid to live , and afraid to dye ; Judgment I fear will be terrible in this World , and more in the World to come ; I cannot give an Account of my Actions to Men , how much less to God! my Heart condemns me , and he is greater , and knows more : I think I have not only outdone Cain , Balaam , and Judas , but some of the Devils themselves . O I cannot Repent , I cannot Repent ! I shall go to Hell ! I am broken in Judgment ; When I think to Pray , either I have a flushing in my Face as if I were in a flame , or I am dumb , I cannot speak ; all the signs of one whom God hath left , forsaken and hardened — If I was in Heaven , it could not relieve me , for I should behold the Face of God and holy Saints , as now I behold the Face of good Men upon Earth , with shame and confusion of Face — and then again said , Wrath is come upon me to the utermost — I am one of the greatest Hypocrites that ever lived upon the Earth , and shall be so accounted : God hath and will do his will upon me — Oh he thunders upon me ! should God let out the sence of my sins on me , ( as he will ) I should howl like a Dog , roar like a Lyon , bellow like an Ox ; mine inward parts would melt within me , as brass melts in a flaming fire ; I shall lye lower than Judas , I have sinned worse then Judas — he quoting those words in Heb. 10. 2 , 6. If we sin willfully , after we have received the knowledge of the truths , remains no more sacrifice for sin , &c. he said , when I am faint and low , I take some refreshments , but in Hell , there is no refreshment , not a drop of Water to cool my Tongue . To some that came to visit him , and to Comfort him , he said , All is gone , I am undone — I have been so great a sinner against God , and the people of God , that God will have no Mercy on me , but will glorifie himself by me , and make me an Example for the strengthening and establishing of his People , but it shall end in my destruction — God hath sworn in his Wrath that I shall never enter into his rest — I have been a loose and carnal Professor , and if I were in the place of God , I should meet the same measure that God doth to me : My Calamity is even at the door , and all men in a little time will justifie Gods dealing with me : The Wrath of God is kindled , and burns in me ; it is impossible for you to imagin my torment , and this is but an Earnest penny of my Eternal Damnation . Said a godly man , this is a humbling dispensation that you are exercised under — A humbling dispensation , said he , do you call it ? I tell you , it is an hardening dispensation , and I feel it to be so : Said his Friend , I hope there is mercy yet reserved for you ; to whom he replyed , I know I shall have such Mercy as the Damned have ; I do highly justifie God in his dealings with me — at another time , I once thought , said he , that there was a power in man , but now I find it otherwise , for I cannot Pray — I have no desire after any thing that is good ; I cannot Repent . His Visitors asked him if they should Pray for him ? he said , No , No. One said to him , the Learned Dr. Twist in his Vinditiae Gratiae consesseth there were Depths in the Controversie between the Calvinists and Arminians , yet he believed the Truth against the Arminians . Mr. Child replyed , I thought I could have dived to the bottom of it by my parts , but I see I cannot ; and then , and many other times said , I am broken in Judgment — One of his Visitors said , you are obliged to stoop to the Soveraignty of God ; he replyed , Oh I cannot ! I would be above him ! O that there should be an Eternal blessed Being , and I sure never to enjoy him ; there shall be an Eternal Wrath and Punishment , and I sure to fall under it . I shall be an eternal Monument of the Wrath of God — Pride and Covetousness hath ruined me , it hath undone me ; I have been too much influenced thereby : I have been a Hypocrite , I am so now : I seem to repent , I do not , I cannot repent : And walking to the end of the room , turned back with a very stern Countenance , and striking his Hand on his Breast , said , No Sir , I cannot pamper this Body , for God will have it made a remarkable Example to this Generation . He cryed out against himself for charging those that hold the Doctrine of Personal-Election with Consequences beyond the Sense of their Minds or Principles ; I have , said he , made this World my God , I have been guilty of Idolatry , I have been guilty of Pride , endeavouring to run every Man down in Dispute ; I have endeavoured to shake the Cross off my Shoulders ; how deplorable a thing is this , that I that have preached so much of the glory of another World , should now be deprived of it all : You will as surely see me damned , as you now see me stand here . To others he said , I have trifled in Religion , trifled , trifled — I am lost , there is no Hope , no Hope : At another time he said , The black Tokens of Reprobation are upon me : He said to Mr. Plant , smiting on his Breast , Sir , I am Damn'd , I am Damn'd ; it is so most certainly : My day is over ; O that it was with me as in days past ! but it is too late , the Decree is gone forth , it is Sealed in Heaven , and it is irreversible . Jesus Christ cannot save me , he will not , he cannot Mediate for me , I have so much offended him , in maliciously abusing of his People : O what a Wretch was I ! what a Spirit was I led by ! I have guilt enough , said he , to sink seventeen Kingdoms , and I know the Earth would open its mouth and swallow me alive , like Corah , Dathan and Abiram , were it not that God hath reserved me to be a more publick Spectacle of his Anger and Displeasure both to Angels and Men. I can neither Pray , nor desire others to pray for me ; my Heart is perfectly hardened ; how should I , when I cannot desire Jesus Christ to pray for me ; flouds of Tears flowing from him , Dear bought Experience , saith he , hath taught me , that it is no small thing to trifle with him in the great things of Religion and Eternity , &c. In one of his Letters sent to Mr. James Jones are these Expressions , viz. Being possessed with Doubts , Fears and Tremblings , night and day , the sad savour of Gall and Wormwood , an horrible Relish of Gravel-stones , the sad Apprehensions of Curses , Blastings and Mildew — the dismal sound of the mad Prophets words , I shall see him , but not now , I shall behold him , but not nigh — had I been a Backslider of an ordinary size — I have a Voice behind me , or dire Texts — to love and make a Lye is a qualification for the Lake . His poor Wife , as I remember , intimated to me , that the very Ends of the Halr of his Head in the Night-season did stand in Drops thro' the Anguish of his Soul. Thus he continued for several Months under most dreadful horror and fearful desparation , until the 13 th . of Octob. 1684. when to put an end to his miserable Life , he hanged himself in his own hired house , in Brick-lane near Spitlefields , London , leaving a sorrowful Widdow and several Children : But she poor Woman lived not long after . 'T is to be noted , that there was a strange blast upon his Estate , for tho' I understood by a Friend that was intimate with him , he was little before his fall worth near a thousand pounds , yet I can hear but of a little left to his Children , his Eldest Son being but in a low and mean Condition . I take not upon me to pass Judgment upon this miserable Man , not knowing how God might deal with him , whose Mercy is Infinite , for I do not believe Self-murther is an unpardonable sin ; for if so , there is more Sins unto Death than one ; certainly it is a Sin against the Father and the Son , and not against the Holy Ghost , and therefore may be forgiven unto men , who may before their Life is quite gone have Repentance given to them . But I am of the Opinion , ( with a worthy Minister that visited him ) that if any Atheist in the World who had formerly known this man , and had conversed with him in his bitter Agonies , he would have seen sufficient Demonstrations to have convinced him that there is a dreadful God , or a Power besides and above Nature , who can touch , shake , and disorder , and turn into Confusion the strongest constitution of body , by ministring and fastning terrible things upon the Soul ; and as he saith , let this Pillar of Salt tend to warn and season the People of this present and future Ages , of the danger of sinning against the light of their understanding . Moreover , it doth I am sure serve with a witness to prove , and fully to demonstrate the truth of that Proposition I am upon , viz. That God doth sometimes let out his Wrath on the Consciences of some men , for their horrid evil in this World , which seems intollerable and hard to be born or undergone by any Mortal . But , Secondly , To proceed , by buring up the Chaff with unquenchable fire , or by the Wrath of God in this place , our Blessed Saviour doth intend , casting the wicked into Hell it self : Remarkable it is , that no less than four or five times the Lord Christ positively affirms in Mark 9. that the fire of Hell into which Body and Soul of wicked men shall be cast , cannot be quenched ; where the worm dies not , and the fire is not quenched , &c. Why repeated so often ? is it not to assure all ungodly persons of the certainty of it ? Men are not willing to believe this great truth , they are too ready to think that it is inconsistent with infinite goodness to inflict such Punishment on his Creatures , but alas , they forget that there is an infinite perfection in every one of the Divine Attributes , and that as Gods mercy is infinite , unsearchable , and unconceivable , so is his wrath and fury ; none are able to conceive , much less to declare , what pain and anguish the damned undergo . What torments like fire ? and what fire is so hot and so tormenting as Hell-fire ? sad it is to burn half an hour in an Elementary fire , yet the Martyrs have endured that for Christs sake ; God made it easie to some of them : But alas , who can bear the burnings of Hell-fire , when wrath shall be let out upon the Soul to the utterermost ? O Sirs , what a fearful thing will it be to be found chaff , and false hypocritical Persons ! such cannot escape the damnation of Hell ; No , nor can any sinner whatsoever , except they believe , repent , or are born again ; there is no avoiding being cast into unquenchable fire . Thirdly , I shall now endeavour to prove the point , viz. That the Wrath of God in Hell is intollerable , and far greater than any Wrath let out here , either on the Bodies or Souls of men ; which will appear , if we consider these particulars following : First , The extremity of their Torment will appear , upon the Consideration that it is inconceivable , beyond all mens understanding ; who knoweth the power of thy Anger ? who can apprehend it , or is rightly and duely affected therewith ? we can conceive of all bodily pain , or external Torment , but cannot comprehend the Nature of infinite Wrath , no more than we can conceive or apprehend the Nature of infinite Love and Goodness . Secondly , It is and will be intollerable , because it is according to that fear , nay beyond the fear that an awakened Conscience hath of it ; even according to thy fear so is thy Wrath. O what frightful thoughts and astonishing fears had Spira and Child of Gods Wrath : Now Sirs , it cannot be said of the Wrath of God as some other things , or of Death it self , i. e. that the fear is worse than the thing ; No , no , acording to the fear , so is the the Wrath and Vengeance of an angry God. The fears of a dreadful Deity are not vain Bugbares , and the effects of ignorance , or of a crasie head , of Folly , Melancholly , or Superstition , as some Atheistical Wretches are ready to say ; No , no , but it is grounded and built upon solid Foundations , as it is in part made manifest sometimes by the terrible effects upon mankind , ( as I have hinted . ) Wrath bears proportion unto the greatest fear of it , nay , doth far exceed the fear thereof , and what prepared Plagues , infinite pains , intollerable anguish , have some self-accused , and self-condemned mortals seared and looked for ? what is the nature of that certain fearful looking for of Judgment and fiery indignation ? why now according to the fear of it , so will the thing it self be . Some have felt much Sorrow , but have feared much more : Mans thoughts and fears exceed all that can be expressed , &c. Thirdly , The Wrath of God will be intollerable in Hell , and the extremity of the damned amazing , if we compare that misery and anguish with all , or any , nay the worst of Plagues and Punishments that can be undergone in this World ; I mean of all temporal Miseries , as Pestilence , Famine , War , or any tormenting Disease , as the Stone , Gout , &c. 1. These may be but the Fatherly Rebukes and Chastenings of the Almighty ; not from a Sin-revenging hand , but a Sin-correcting hand of God ; not in Wrath , but in Love ; but if his Anger be so terrible when he chastizes as a compassionate Father , what is his fury when he punishes as a severe Judge ? if he deals thus sharply with those he loves , what will their portion be whom he hates ? if his Wisdom leadeth him forth thus to corect in mercy , what will be the strokes of his Justice and incensed Wrath and Fury ? 2. The Miseries of this present Life are abated , or mitigated with the mixture of some Sweet : None are so universally afflicted , so deplorable , but some thing remains to ease their sufferings and tormenting pains : Judgments are tempered with Mercys . No man ( as one observes ) is tortured with all Diseases , nor forsaken of all Friends ; besides , if the Malady be incurable and remediless , yet their grief is a little allayed by the Sympathy of Friends and Neighbours : But in Hell the damned are tortured and surrounded with pain and horror , and incompass'd with flames , without any mixture , nothing to refresh their distressed Souls and Bodies , no , not one drop of water to cool their Tongue . The rich Man desired but so much water that Lazarus could bring upon the tip of his finger , and it was denyed him . Fourthly , The State of the Damned is void of the least degree of Comfort , Ease and Refreshment : The same shall drink of the wine of the wrath of God , which is poured out without mixture into the Cup of his indignation , and he shall be tormented with fire and brimstone in the presence of his holy Angels , and in the presence of the Lamb : They shall have Judgment without Mercy , Sorrow without Joy , Pain without Ease , Darkness without Light , all felicity is totally withdrawn . Pitty is the cheap and smallest relief any here can meet withal in misery , not denyed to the most guilty notorious Criminal , but yet this is not afforded to the damned ; all their bitter Crys cannot move the Compassion of God nor the Blessed Angels or Saints in Heaven toward them , for they are not Objects of Compassion , their Miseries being the just punishments of an offended God , whom they wilfully and of their own choice contemned , thro' love to Sin and this present World ; besides , in Hell all humane affections are extinguished for ever . Ah , this is the quintisence and perfection of Misery , the excess of Anguish and Sorrow , to be deprived of all good things pleasing to our desires , and to suffer all evils from which we have the deepest aversation and abhorrence ; for as in Heaven all Good , all Felicity , all Joy , is inconceivable , so in Hell all evil is felt and endured to the highest degree , and nothing but what is evil . Some of the greatest miseries that Mortals have met with here in this World , have been inflicted upon them by the hand of Man , ( whose power is but little , and oft-times restrained and mittigated by the Lord ) as in the case of the poor Martyrs : But in Hell the pain and punishment the of damned will be from the immediate hand of Almighty God , whose power is Infinite ; nay , and it shall be according to his glorious Power , or the greatness of his Power ; Who knows the power of thine anger ? When infinite power is exerted in punishing the offending Sinner , who can conceive of that ? what are the Lashes of a small Whip , to that with Scorpions ? or the stroaks of a Child , to the blows of a Giant ? but alas , this will not reach it , because the Stroaks of Gods Wrath are incomprehensible ; in Hell he lets out the perfection of his Wrath , as in Heaven the perfection of his Love , &c. The Sorrows and Miseries we endure here from the hand of God , may by Repentance , by Cryes and Tears , through Christs Blood be taken off ; God hath promised to ease such who fly unto him ( and look up to his Son ) of their burthen , as he did those that were stung with fiery Serpents in the Wilderness , who looked up to the brazen Serpent ; but no Tears , no Cries , no Repentance , will do in Hell , there 's no Gospel preached , no means of Grace afforded , no Christ held forth . Fourthly , The Torments of the damned will be dismal , intolerable and amazing , because they shall be cast into a lake of fire , or be tormented with fire . O how amazing is it , to be thrown into a fierce fire ! look into a Glass-house , ( behold their burning Furnaces ) or into a hot Oven ; can you bear the thoughts of being thrown into one of them ? whether the fire of Hell be material or metaphorical Fire , however the reality and extensiveness of the Torment is signified by it , held forth by it , and as in other tropes in the Scripture , the things signified or held forth by those Metaphors far exceed what they are borrowed from , so no doubt it is here , our ordinary fire is not an adequate Representation of the fire of Gods Wrath , tho' it may seem to set it forth to our Capacities in some measure ; what is the fire that man kindles , to the fire that God kindles ? nay , to that Divine Wrath doth kindle ? The breath of the Lord , like a stream of brimstone doth kindle it . It is mingled with the most tormenting Ingredients , and not a little of it , but a River ; this serves so Illustriously to set it forth , that as one hints , as some of the Ancient Fathers expressed it , if one of the damned might pass out of Hell flames into the fiercest fires here , it were to exchange a torment for a refreshment . Fifthly , It will be intolerable , because the punishment of Hell is to satisfie Divine Justice , to pay the just Debt owing to God for the breach of his holy Law ; true , because sin is an infinite wrong , and the Creature is but finite , they can never pay the Debt , nor make a satisfaction for the injury done to God , therefore they must suffer eternally ; they are always a paying , but can never fully pay what they owe , Justice requiring the utmost farthing : Nothing can surely set forth the dismalness of their torment more than this . Oh take a view of Divine Wrath in the sufferings of our Blessed Saviour , when he stood in our stead , and was to satisfie for the Sins of all the Elect , how did it bring him down prostrate to the ground , and made him sweat great drops of blood , and to Cry out , My Soul is exceeding sorrowful , even unto Death ! Tho' he was God as well as Man , and had the Strength of the infinite Deity to support him ! Ah Sirs , this wrath laid upon finite Creatures , will sink them down to the lowest Hell , and grind them to Powder . Sixthly , It will be Wrath-amazing , and very terrible Wrath , because it will seize on the Soul of the Sinner , it will put the Soul into the fire : The Soul hath been the chief sinner here , and therefore shall be the chief sufferer in those Regions of Sorrow ; and how unsupportable is that Wrath which is let out on the Soul or Spirit of man , you have had a taste in Spira and Child . If , Sirs , a spark of Divine Displeasure , when it falls upon the guilty Conscience , tears it pieces , what will be those floods of Divine Wrath poured forth in Hell on the Souls of Men and Women ? who can stand here whilst in this World before an Angry God , or encounter with Offended Omnipotency ? such is the sharpness of his Sword , the heaviness of his Rod , when laid on by the hand of his Wrath , that every stroak is deadly , and no doubt Satan greatens the wounds on the Conscience , he charges the guilt upon their Spirits with all the Soul-killing aggravations , and strives to hide Divine Mercy , and Rob the Soul of the precious Blood of Christ , the only lenitive and choice balm to heal a wounded Spirit . O what visions of horror , what sence of fear , and perplexity , were presented to the distressed minds of these two miserable Creatures before mentioned ! the guilty Conscience turns all Joy into Sorrow , all Light into Darkness , the sweet Promises of the Gospel , that assure of favour and pardon to believing Sinners , afford no relief , but are turned into arguments of Despair , by reflecting on their former Iniquities and abuse of Mercies , so that Christ himself they see is become their Accuser . ' Whatever the wounded Sinner sees and hears ( saith a worthy Minister ) afflicts him , whatever he thinks of , torments him ; all the diversions in the World , Business , Pleasures , Merry Conversations , Comedies , are as ineffectual to give him freedom from those stings and furies in his breasts , as the sprinkling of holy Water is to expel the Devil from a possessed Person ; those who in their Pride and Jollity have despised serious Religion , either as a fond Transport and Extasie , or a dull Melancholly and Dejection about the Soul , &c. yet when God has set their sins , with all their killing circumstances , before their Eyes , how changed , how confounded are they at that apparition ! how restless in the dreadful expectation of the doom that attends them ! ' But alas , alas , what is internal Wrath let out on the Soul in Hell , as he notes ? for the Aprehensions of the Soul will be enlarged , and their spirits work with the quickest activity : Here tho' they have no hope at present , yet they know not what God may do in a moment to turn their Sorrow into Joy , and their Night into Noon-day ; here are many things to divert their thoughts , and they meet with some intermission of their horror and perplexity , as Mr. Child intimated , but in Hell there 's none of this . Seventhly , It will be intolerable misery , because it shall be Torments on the Body and Soul too , not on the Soul only , but on both . O it will be a dismal Meeting , when they two old Companions meet together at the last day , I mean the miserable Soul and Body of a wicked man , at the Resurrection , and hear the dolesom Sentence , Go ye cursed . Spira and Child had direful Sorrow and Anguish in their Souls , but their Bodies were not much tormented , they both being in a state of Health as to the outward man ; but the fire of Gods Wrath will extend to and seize upon the Body as well as on the Soul in that day ; every Faculty of the Soul and Member of the Body which have been Instruments of Sin , shall then be in Pain , and under fearful Torture and Misery : Now the Spirit of a man may support or sustain his bodily Infirmities and Afflictions , but in Hell the Spirit cannot afford any Relief to the Body , because it cannot sustain its own misery , both must and shall suffer . Eighthly , All the Perplexing Passions and Faculties will then be let out upon the wicked , beyond whatever they have been here whilst in this World. 1. The Conscience in a fearful manner shall torment the damned : May we not conclude Conscience will terrifie them after this manner ? O thou Wretch , what a God hast thou lost , who is a most infinite , suitable , seasonable , and a Soul-satisfying Good ! what a Christ art thou deprived of , who died for poor Sinners ! how often did he knock at thy Door , calling upon thee , intreating thee to let him in , who stood with his Arms spread open to embrace all that came to him ! and what a Heaven and endless Joy hast thou contemned , and this for one base Lust , for bruitish Pleasure for a moment , for a little Earthly Profit , and sinful Honour ! How didst thou hearken to thy vile Companions , and close in with them , rather than adhere to me , who accused thee for thy cursed Evils ! thou wouldst not mind those Checks and Lashes thou hadst from me in thy Bosom ; did not I tell thee what thy Pride , thy Lying , thy Swearing , thy Whoreing , thy Theft , thy Cheating , thy Covetousness , and Cruelty to the Poor , or Unmercifulness , thy Neglect of the means of Grace , and of Gospel or Christian Duties , thy Hardness of Heart , thy Unbelief , thy Hypocrisie and Formality , would bring thee to in the End ? This is the gnawing Worm that dyeth not : O how fearfully will Conscience terrifie and torment the Soul of the Damned then ! now it is Blinded ; Misled , Deceived , may be seared with a hot Iron ; but then it will be throughly awakened , and all Vails taken off ; it will lay unmerciful Blows upon the Soul , and make it cry , yea , roar , and none to speak a word to allay or appease its Acclamations and its fearful Outcries : You may judge of the Nature of a Tormenting Conscience in Hell , by what those have sound and experienced to be the Effects of it , who have been under Desparation in this World. 2. Shame also will torment them , some shall rise to Shame and everlasting Contempt . O what Shame and Confusion of Face shall the Damned be cloathed with ! should a King lose his Crown and Kingdom to get a few Cockle-shells , would it not bring Shame upon him ? O how will the Damned Soul cry , I have for meer Toys and Trifles lost that God that made me , that Christ that is worth ten thousand Worlds , even he that is the Pearl of great Price : I have been that Judas that did not value him above thirty pence , no , not above the sinful Profits of this World , not above the Pleasure of Sin , and the filthy Lusts of the Flesh ; thus will the unclean Person be ashamed , Shame will torment him ; I must , saith he , now lye in Hell for ever , and pay dear for my Folly. 2. The Drunkard will be also tormented with Shame : I was such a Fool , ( he then may say ) that for the sake of my Cups , and Love to my cursed Companions , and merry Bouts , have lost God , the Perfection of Happiness ; I rather chose to go to the Ale-house , or Tavern , to Drink and carouse with these Damned Wretches , than to go to hear Gods Word ; I derided them that feared to sin against God , and accounted them Fools , but I must lye in Hell for ever , and pay dear for my wickedness . 3. Shame also will torment the Proud and Ambitious Person : Ah what a Fool was I , he will say , to love the Praise of Men more than the Praise of God! I sought vain Honour , and pleased my self with a Name , all my Design was to be great , and had in Esteem among Men ; I was proud of my Estate , and despised he Poor ; I was of a Haughty Spirit , and gloried in my Titles of Honour ; I sought the Favour of my Prince , but regarded not the Favour of God ; I was proud of my Parts , I gloryed in my Gifts , in my Beauty , in my Strength ; I delighted my self in Antick Dresses , and in Decking of my Vile Body that now is here burning in Hell ; I was so Graceless , that I would not leave off Idle and Foolish Fashions , though Godly Ministers were grieved at me , and told me my Doom , and tho' God bore Witness against my High Head and Haughty Heart , by strange Prodigies in Nature , seen in divers poor Animals , yet I still vaunted my self in Pride , and Wantouness , and laught at Christs Ministers when they reproved me . O what shame torments me now , here must , I lye in Hell under Gods Wrath for ever , and pay dear for my Folly ! 4. The prophane Swearer and Blasphemer will be also tormented with Shame : O , saith he , I looked upon my self to be no small Person , but one of the Hero's of my Day , and fit to keep Company with great Men , because I could swear and curse with any of them ; how often did I call upon God to Damn me ! I have but that which I desired , he hath now damn'd me indeed : I acted like a fearless Brute Beast : O what Shame do I find my Soul covered with , that I should cast away my self for that filthy Vice that was no Profit to me any manner of way ! 5. Shame also will terrisie , and bring Confusion upon the carnal Worldling , or Covetuous Person , who made this World his God I had , he will say , store of Gold and Silver in my Bags and Chests , where it lay to rust , but I refused to feed the Poor , and to cloath the Naked , I regarded no distressed Members of Christ ; I set my Heart upon my Earthly Treasure , valuing it above God and Jesus Christ : O what a Fool was I , in that I could not foresee how soon I must leave all that which I had gathered . I to get the World , slighted , nay , despised my own Soul ; now if I had ten thousand Worlds , I would give them for the Favour of God , nay for one drop of Water to cool my Tongue . 6. The Lyar moreover will be tormented with Shame . Ah! saith he , how often did I read , that those that did love and make Lies should burn in this Lake , but I would not believe it ; I damn'd my own Soul by telling Lies to please my graceless Companions , even to cause them to laugh and be merry , or to excuse my self , and free me from shame when on Earth , or for a little worldly Profit , Gain , or for popular Applause , I made no Conscience oftelling Lyes : O what Shame doth these things now bring upon my Spirit ! 7. The Seducer and Heretical person likewise will be filled and tormented with shame , who preached false Doctrine , or sucked in detestable Errors , laying aside the chief Corner-stone , and magnifying Morality , or the Light of natural Conscience , above Christ : I seemed , saith he , to be a strict and zealous Person , and deceived multitudes of People , but for trusting in my own Righteousness , for hugging a few base filthy Raggs I am damned : I was ignorant of Gods Righteousness , and of the Mysteries of the Gospel , yet gave out that none were true Christians but such as my self ; I denyed that Christ that bought me , and did not believe the Resurrection of my Body , but now I find how the Devil blinded my Eyes , and now here tormented with Shame I must lie in these flames , Body and Soul for ever ! O! and what a multitude of poor deluded Creatures have I been an Instrument to bring into this place ! Wo is me that ever I was born ! 8. The Hypocritical Professor will be tormented with Shame also : I rested ( he will say ) upon a bare Name of being Religious , pleased my self with the Shell , withan empty Cabinet , without the Jewel , a Lamp of Profession , with a Form of Godliness , my Business was to keep up my Credit amongst Gods People , that they might take me to be one of them ; yet my own Conscience often told me I was not sincere , I loved not the Life and Power of Godliness , I did all to be seen of men , had base ends , I appeared abroad to be what I was not at home : O what Shame now torments my Soul ! I had a darling Lust which I would not forego , my heart was never really changed — Thus I might go on to the rest , &c. O what Shame will seize upon the Sinner , when all his vain Excuses are laid open , and all his Extenuations of his Guilt are discovered , when his secret Deeds of Darkness are published ( as it were ) on the House-top , when his Breast shall be transparent to all Eyes , when his inward Thoughts , cursed Lusts , cruel Malice , Murthers and Deceits , are made manifest , and all his beastly Sensualities shall be laid open before God , Angels and Saints , when the Vails and Covers of Shame shall be taken off , how will he be confounded for ever ! 9. The Devil also no doubt will reproach them for their Folly , though he be in Misery with them : Ah thou Wretch , may not he say , wast thou not a Fool to believe me , ( whom thou wast often told was a Liar from the Beginning ) and wouldst not believe thy God ? See how I have betrayed thee , and blinded thine Eyes , and made thee taken with silly Rattles , Toys and Triffles ; I presented thee with false Money , with brass Counters , and thou didst take them , and refuse precious Gold and Pearl ; I knew I was damned , and should be tormented , and I out of Malice to thy Soul resolved to try to make thee as miserable as my self , and I have done it : Alas I had no power to force thee , but I saw thou hadst no Strength to resist my Enticements , nor didst thou see thy own Disability , I hid it from thee , that thou mightest not look up to Christ for Help : I made thee believe thou wast a Christian , it was I that told thee thy Heart and State was good , ( when I knew thou wast an undone Man ) and thou didst believe me ; I had more Honour shewed me by thee , than the Great God ; thou didst believe me , and wouldst not believe Him , his Word , his Ministers . Ah how just is it , thou Fool , that thou should stlie here with me to Eternity in these Flames , 3. Moreover , Sorrow will violently penetrate and seize on the Soul of the Damned , partly upon the Account of what they have lost , together with the sense of the Evil they feel . O how great is the loss of an earthly Kingdome ! doubtless no little Grief and Sorrow to a King who meets with that Affliction , but what is that to the loss of the presence of God , the Vision of God , and the glorious Enjoyment of Christ , and the Eternal Crown and Kingdom above . Oh! what Grief and Perplexity will this be unto them , especially when they reflect on the small value of those Things for the sake of which they deprived themselves of Eternal Felicity ! How have some mourned for the Loss of an Husband , a Wife , or Children ! What will then the Sorrow be for the Loss of Jesus Christ ? Christ is lost , Heaven is lost , and now here must I lye ! O gulph of misery , dolesom darkness and endless Torment ! 4. Despair will torment them also , this will make their pain and anguish more intolerable . O how dismal was the Despair of Spira and Child , but in Hell it will exceed , it will be utter Despair , without all Hope and Intermission ! 5. Fury and Rage will afflict them also : O how will they tear , roar and howl in a hideous manner , hating themselves and cursing those that inticed them to sin and folly , and to slight the eternal Joys of Heaven ? Tenthly , The Misery which the Damned undergo in Hell will be great , upon the Account of their hateful and amazing Companions , viz. the Devils , they must dwell with Devils for ever : how have some who have but thought they have seen the Devil , trembled , and been terrified ! Alas , alas ! in Hell sinners shall be continually with him , nay with millions of Devils ; who can express the Horror that will seize on the damned in this respect ? We do not love to see such who have ruined us of our Estates , robbed us out of Malice of our good Names ; a King in Chains , in a Dungeon , cannot like to behold the vile Traitor that dethroned him , that wounded him , and stript him of all his Royal Robes ; thus hath the Devil dealt with those miserable Creatures of lost Mankind that are damned ; yet he shall be with them , and be their Companion , and may , as you heard , reproach them , which with the constant sight of his ugly face , will add to their Misery and Sorrow . Eleventhly , The Place of Torment is called a Lake of Fire , yet it is called utter Darkness , they shall never see the least Glimpse of Light any more for ever . O how grievous is it to dwell in darkness ! the Darkness of Egypt no doubt was one of their worst Plagues , Darkness that might be felt , but alas what was that darkness to the darkness which the damned shall be in ; and feel to Eternity ? If therefore the fire of Hell be material fire , yet it will not be like our common fire , the Property of which is to give Light ; but it will be dark fire : God can change that quality of Fire , if he please , tho' it may have all other Properties , yet not that . The Holy Ghost saith , speaking of the ungodly , who are as Clouds without Water , Trees whose Fruit is withered , twice dead , plucked up by the Root , that to them is reserved the Blackness of Darkness for ever . The blackness of Darkness shews the Horror of their Punishment , and it being reserved for them shews the certainty of it : As their Deeds have been deeds of Darkness , Works of Darkness , and some of them have wrought Wickedness in secret , or in darkness , so their Punishment shall be Darkness , never to have the least Glimpse of external , nor internal , nor eternal Light , any more for ever . Eleventhly , The Torment of the Damned is and will be intolerable , because it will be for ever and ever , the Eternity of their Misery is that which above all things renders it amazing , 't is called in my Text unquenchable Fire : O how astonishing is this ! all the Tears of those miserable Wretches can never quench one spark of the fire ; no , no , if they could weep a Sea of Brinish Tears , or a Sea of Blood , it could not allay or extinguish the least spark of divine Wrath. God will never reverse the dismal sentence : How often doth our Saviour say , there the Worm dyeth not , and the Fire is not quenched : Sure he repeats it so oft , as I hinted before , because the Heart of Man is ready to question the Truth thereof . Wicked men are not willing to believe it , but they shall find it to be true to their endless Sorrow at last : Ah Sirs , the Thoughts of this drives them into the greatest Horror imaginable ; if Pain and Anguish be never so extream , yet if there is Grounds to hope and believe it will be but short , that affords some Ease , some Relief ; but when there is no hope , but they must bear it as long as they live , ( tho' they may live ten , twenty or thirty years ) the Thoughts of this is intolerable . What then shall we say of the Torments of the Damned , which as they are far beyond all pain and misery that ever mortal felt on Earth , so they will abide to the days of Eternity ; should one of you be cast into a Fire , a fierce Fire , and it was possible that your Body might lye therein , burning , and broiling , and you not be able to dye , for an hundred years , would not the Thoughts of such Punishment be exceeding frightful and tormenting ; but alas , alas ! what is an hundred years to Eternity , if after ten hundred thousand million of years are run out in Hell , the damned might hope their Torments would be over , it would relieve them , but when so long a time ( comparatively ) is gone , they shall not be one moment nearer the end of their Sorrow and Misery : If one sand of the Sea shore was removed , and but one in a year , yet should that be done or continued every year , until all the sands on the Sea-shoar were removed , ( tho' it would be a long time first ) yet they would be all removed at last : And had the Damned but so much hope , that after so long a time as that would amount to , their Torments would have an end , it would revive their Spirits . O this word Eternity , Eternity , is most amazing to wicked men ! besides , as in Pleasures , Joy and Delights , time seems to slide away in a silent and insensible manner , so in horrid Pain and Misery the days seem long and tedious , every minute is accounted ; so that the Consideration of this must needs make their Eternity , if it were possible , a double Eternity , nay , many Eternities ; for one hour under the greatest Extremities of Misery seems ten times , nay , an hundred times longer than an hours time in the Enjoyment of the sweetest Delight and Pleasure . An Eternity of Joy is long in respect of Duration , but seems short ( saith a worthy Divine ) in respect of Apprehension . So on the other hand , say I , an Eternity of Pain , Torment and Misery , is long in respect of Duration , but seems much longer in respect of Apprehension . Quest . But shall there not be an end of the Torments of the Damned ? will infinite Goodness be so severe with his offending Creatures ? can this stand consistent with the Sweetness of his Nature and infinite mercy ? Answ . I Answer , there is a Perfection in every one of Gods divine Attributes ; as his Love is infinite to such who are his Elect ones , who do believe in him , honour and obey him , so is his Hatred infinite to all those who despise , hate and dishonour him . 2. God will be sure glorifie his Veracity , or the Truth of his Threatning : He that hath said , the righteous shall be saved with an everlasting Salvation , or shall have eternal Life , hath said , that the wicked shall be punished with everlasting destruction from the presence of the Lord , and from the Glory of his Power : They are tormented day and night for ever and ever . Now since God hath Decreed and denounced eternal punpishment to obstinate sinners , it is sufficient to satisfie all Doubts about the Justice of it . Let God be true , and every man a Liar ; for divine Justice and Wrath is the Correspondence of his Will , Actions , and Holiness of his Nature to the damned : ' As divine Love and Goodness is to such who are saved ; we may therefore , saith one , as easily conceive there is no God , as that God is unjust , because absolute Rectitude is an inseparable perfection of his Nature ; ' is God unrighteous who taketh Vengance ? God forbid . 3. Sin deserveth no less than an infinite and an eternal punishment , therefore unless the Damned could give an infinite Satisfaction by suffering , they must suffer eternally , for they must lye in Prison until they have paid the uttermost farthing : But alas , how should they make full payment to Gods Justice who run continually into Debt , more and more ! for the Damned in Hell do not cease sinning , they will sin to Eternity , and therefore must suffer to Eternity . 4. Nay , they will sin with the greatest Fury and Madness against God , when they come to be under the greatest sence of Despair imaginable ; they will sin then like as the Devils do now , and will for ever , when they see they are deprived of all good , and only possess what is evil : O how will they hate God , blaspheme his holy Name for evermore ! the blessed God is the Object of their Curses and eternal Aversation ; in Hell is weeping and gnashing of Teeth . ' Extream Sorrow and extream Fury , Despair and Rage ( saith one ) are proper Passions of lost Souls ; their Enmity against God is direct and explicit , the Feaver is heightned into a Frenzy . If their Rage could extend to him , and their Power equal to their desire , they would dethrone the most High ; Hatred takes pleasure in Revenge . ' 'T is said of the Worshippers of the Beast , that they gnawed their Tongues for pain , and Blasphemed the God of Heaven because of their pain : These Torments and Blasphemies of the Damned are clearly represented by these cursed impenitent Idolaters . ' If a Criminal were justly condemned to a severe Punishment , and should contumeliously , with the greatest Fury reproach the Prince by whose Authority he was condemned , could it be expected there should be a mitigation of the severity of the Sentence ? ' How then should the righteous Judge of Heaven and Earth reverse or mitigate the Sentence against the Damned , who blaspheme his holy Majesty , and if they were able to effect as they are malicious to desire , would destroy his very being , and execute that on him which he in Justice inflicts on them ? 5. To hast to the Application : The infinite Guilt that cleaves to sin , and the Consideration that they continually add more Guilt upon their own Heads , requires a proportion in punishment , as the Evil of sin exceeds our Thoughts : The Majesty of God being infinite , consequently the punishment of it will be infinite , and beyond our Conceptions ; it will be a letting out of his infinite Wrath and utter extent of his power , therefore unto the Wicked is reserved the blackness of Darkness for ever . APPLICATION . From hence we may inferr , how great Evil there is in sin ; O sin is the Plague of all Plagues ! who can conceive how detestable a thing is sin in the sight of God , since He who is so gracious , merciful and compassionate a God , should throw millions of Men and Women in his Wrath into the lake that burns with fire and brimstone . 2. This also shews the woful Depravation of Mankind , what Darkness , Ignorance and Folly is in their Minds and Hearts , that choose Sin , when told not only how hateful it is to God , but what intolerable and durable Torments it doth expose them unto : One would think that a person that hears these things should never indulge his vicious Appetite any more , nor lay his Reins loose on the neck of his Lust , but it is more marvelous to see or hear that he who believes the Scripture , and doubteth not of the Truth of Hell Torments , should yet notwithstanding lead an ungodly Life ; what believe there is such Torments prepared for all impenitent Persons , and yet not turn to God by Jesus Christ ! 3. From hence also we may inferr , how necessary it is that Ministers open the Torments of Hell , seeing Jesus Christ so often in the Gospel threatens all Hypocrites and Vnbelievers therewith : They that say it is legal Preaching , to preach such a Doctrine as this , know not what they say ; will they magnifie their Wisdom above the Wisdom of Jesus Christ , and the first and great Preachers of the Gospel of Peace , who said , we knowing therefore the Terror of God , perswade Men ; that is , to beleive in Christ , and to live godly Lives , that so they may never feel Gods eternal Wrath ; the Hearts of Men can more easily conceive of the Torments of Hell than of the Joys of Heaven . And as it may be of use by way of Information , so also by way of Terror , and that to many sorts of Persons . 1. Tremble ye wordly Professors , who have earthly Spirits , that set your Hearts on things below , and neither cloath the Naked , nor feed the Hungry , Weep and howl for the misery that shall come upon you , — ye have heaped Treasure together against the last day ; how will your Folly gall your Consciences when you lye in Hell-Torments ! whilst you heap up Gold and Silver in your Bags and Chests , you heap up Wrath against the last day : Remember what Christ says unto you , And these shall go away into everlasting punishment . What will your Profession signifie , if you love the World above God , which be sure you do , if you see a Brother or Sister in want , and do not give them such things that they need : Remember Mr. Child , I have made this World ( saith he ) my God. 2. Tremble you proud and vain-glorious Persons : Pride , cryes poor Mr. Child , hath undone me ; The Proud and all that do wickedly shall be as stubble , and the day that comes shall burn them up . Will you glory in your Riches , Honours , Gifts , Knowledge , or any thing you have ? will you not be reclaimed to throw off your God-provoking Fashions , whatsoever comes of it , but plead to uphold your Lusts and Vanity , tho' the Name of God be dishonoured , and Religion brought into Contempt , and the Godly grieved . 3. Tremble you vain young Men and Women , who forget your Creator in the days of your Youth , that secretly resolve your own Hearts shall choose your ways ; who will feed your carnal Appetites and wanton Desires , and will run on in wicked Courses , let Ministers say what they will , Godly Parents say what they will , yet you will swear , lye , be drunk , commit Uncleanness . O know , as you feed your Lusts here , and that burns in you , so shall Hell feed on you , and that fire like Chaff burn you up hereafter : Will a few merry Hours with your filthy Companions make a compensation for the loss of your precious and immortal Souls ? Are you willing to suffer the Wrath of God for ever , rather than to forgo your vain and wicked Courses ? 4. Tremble ye that harbour Atheistical Thoughts in your Hearts , and are ready to think or hope there is no God : O how soon may you feel him within you , by his terrible Wrath ! as Mr. Child in bitterness of Soul cryed out . 5. Tremble ye Lyars , that love to make a lye , for you shall have your portion in the Lake that burneth with fire and brimstone , which is the second death . 6. Tremble ye who are light and frothy persons also , you that are Back-biters , Busie-bodys , that vilifie and reproach the Servants of God out of Malice and Prejudice , you will be as Chaff that shall burn in Hell for ever . 7. Tremble all ye that slight Christ and his Gospel , and neglect those convictions you have either of Sin or Duty , and that slight all serious thoughts of Eternity , or how things will go with you in another World , and who stiffle your Consciences , or turn a deaf ear to it's rebukes , God may awaken you er'e long in his Wrath , and tear you to pieces when there is none to deliver you . 8. Tremble all ye Hypocrites , whose Hearts condemn you for harbouring some Sin or another in your bosoms , who are not what you seem to be , but strive to cover your vileness under a cloak of a visible Profession : Fearfulness will soon surprize you : Who amongst us shall dwell with devouring fire ? who amongst us shall dwell with everlasting burning ? Hell is that place that is prepared for Hypocrites and Vnbelievers : It seems by the word of our Blessed Saviour , that they above all are in a dangerous Estate , and shall not escape eternal burning . 9. Tremble ye Apostates , ye who have backsliden from God. O fear , lest God let out his Wrath upon you here , and it burn within you , whilst you are alive in the body ; and if it prove a final Apostacy , Wo be to you as ever you were born ! then there remains no more sacrifice for sin , but a certain fearful looking for of Judgment , and fiery indignation that shall devour the adversaries . Exhort . O Repent , Repent , haste to Christ , believe on him . 1. Motive . The God of mercy exercises much Patience towards poor Sinners , O how doth he wait , O how willing is he they should be saved , and not come into the place of Torment . 2. He tells you what your End will be , if you believe not , if you accept not his Son , fly not for Refuge to take hold of Jesus Christ ; if ye believe not in Christ , ye shall dye in your sins ; that is , you shall be damned for ever : He that believeth and is baptized shall be saved , but he that believeth not shall be damned . He sets out the Torments of the damned by the most amazing figures , to move upon mens Spirits , and work upon their Minds , so that they being deterred form evil Practices may flee from the Wrath to come , by laying hold on the hope set before them ; he gives warning before he strikes , tells you of your danger ; Except ye repent ye shall all likewise perish ; he that believeth on the son hath everlasting life , and he that believeth not the Son , shall not see Life , but the Wrath of God abideth on him ; the wicked shall be turned into Hell , with all the Nations that forget God : You may know how it will go with you at the last day , if you hear but Gods warning-pieces in his Word : Know ye not the unrighteous shall not inherit the Kingdom of God ? Be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , nor effeminate Persons , nor abusers of themselves with mankind , nor Thieves , nor Drunkards , nor Extortioners ; &c. Compared with Rev. 21. 8. 3. God calls , nay cries to you sinners , O ye simple ones , why will ye love simplicity , and fools hate knowledge ! turn ye at my reproof , and behold I will pour out my spirit upon you , &c. 4. He gives sinners time and space to repent , or a day of Grace . O now unexcusable will he leave every ungodly man at the last day ! their destruction shall appear to be of themselves ; be sure God will be clear when he judges , none shall have any thing to charge him with , all mouths shall be stopped . The man That wanted the Wedding-Garment was speechless . 5. God hath sent his Son to die for Sinners : God so loved the world that he gave his only begotten Son , that whosoever believeth in him shall not perish , but have everlasting life . 6. He sends his Ministers to call you , to invite you , who tell you all things are now ready : Sinners , will your sinful Honours , Riches or Pleasures , make a reparation for the loss of a Christ , the loss of Heaven , and loss of your own souls ? Take two or three Directions . 1. Seek the Kingdom of Heaven first , before all things . 2. Take notice , this is the day of your Visitation , know now the things that belong to your peace , before they are hid from your Eyes : Behold now is the accepted time , &c. 3. Close with Christ whilst the Spirit strives with thee , and before Conscience is feared , or let out against thee , to tear thee into pieces . 4. Attend carefully upon the means of Grace , and know assuredly that the Wages of Sin is eternal Death , even everlasting burnings , therefore renounce it with the greatest abhorrence ; know all the Pleasures and Honours of this Life are but the Elements of carnal felicity , and according to the Judgment of Reason and sense would any one chuse the enjoyment of the greatest Pleasures for a day , and afterwards be satisfied to suffer the most exquisite Torments for a year ? much more folly and madness it is for momentary brutish delights to incurr the fiery . Indignation of God for ever . 1. One word to you that are Believers , and I have done . O bless God for Jesus Christ , who has born the wrath of God for you , and in your stead , that you might never seel the bitterness of it , even Jesus who delivered us from wrath to come . 2. Admire the distinguishing Grace and special Love of God : We love him , because he first loved us : It was his Love that overcame you . The meer fear of Hell is not sufficient to Convert the Souls of men , tho' it may stop them in their way , and prevent great Abominations in the gross acts thereof , yet does not , cannot renew their Nature , regenerate and make holy their hearts and lives ; that Religion that is the meer effect of fear will be according to the nature of its principle , even legal , wavering and inconstant ; yet the fear of Hell may awaken the sinner , and in some sence prepare for Grace : When the Soul is stormed by the terror of Wrath , and the fear of Hell has made a breach , Divine Grace enters , but it is the Love of God and hopes of Heaven that works spiritual affections , ( as the Obedience that flows therefrom is Evangelical , free and voluntary , from the entire consent of the Soul ) and are abiding . 3. Be content with your Condition , tho' poor in this World , remember Lazarus , how much better was his state than the Rich Glutton's ? O do not envy the wicked that are Rich , they will pay dear for their Wealth when they come to Hell , which they with greedy covetous minds heap up . I remember a Passage which is related in History : A General with an Army passing through another Princes Countrey , gave strict Order that no Person should offer to touch the least thing which belong'd to the Inhabitants ; but nevertheless one Souldier as they were upon their March , stole a Bunch of Grapes , which the General being informed of , gave Order that he should immediately be put to Death ; as he was going to Execution , he fell a eating his Grapes , and some Persons looking greedily on him , he observing them , said , Do not envy me my Grapes , for they cost me dear , they cost me my Life . 4. Let it appear to all that you do love Jesus Christ , and preferr the honour of God and his interest above all things in this World ; let the main end and design of your Souls in desiring Grace , Gifts , Knowledge , &c. and in all you act and do in his Service , be , that you may advance his Glory . Sirs , the time is near when it will be known who are Christs Wheat , true Christians , and who are not ; but let all that are but Chaff tremble , for Hell is prepared for them : He will gather the Wheat into his garner , but the Chaff he will burn up with unquenchable fire . FINIS . THE BLESSEDNESS OF Christ's Sheep : OR , No final Falling from a State of true Grace . DEMONSTRATED , In Several SERMONS , lately Preached , and now for general Good Published . Wherein all the grand Objections usually brought against the Saints final Perseverance , are fully answered . By BENJAMIN KEACH . Heb. 10. 39. But we are not of them who draw back unto Perdition : but of them that believe , to the saving of the Soul. London , Printed in the Year , 1694. THE BLESSEDNESS OF Christ's Sheep , &c. JOHN X. 27 , 28. My Sheep hear my Voice , and I know them , and they follow me . And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BELOVED , these Words are the Words of our Blessed Saviour : and they contain no small Comfort to all true Believers , who are the Sheep and Lambs of Jesus Christ . My main Purpose or Intention , is to speak to the 28 th Verse , and to defend the sweet and comfortable Doctrine of the Saints final Perseverance ; but shall begin with the 27 th Verse , viz. My Sheep hear my Voice , and I know them , and they follow me . In our Text are two Parts . 1. Something Implied , viz. Christ is a Shepherd , and that he hath a People that are his Sheep . 2. Something that is Expressed , viz. That all such who are his Sheep , hear his Voice , and do follow him . You have in the Words , 1. The Property of Christ's Sheep . 2. Their Security , and happy State and Condition . 1. Their Character or Property , viz. They hear his Voice , and do follow him . 2. Their Security , and happy State and Condition . 1. He knows them , that is , he approves of them . 2. He gives to them Eternal Life . 3. They are in his Hand , and shall never perish . Our Saviour in this Chapter calls himself the Shepherd of the Sheep , yea , the Good Shepherd , Ver. 11. I am the Good Shepherd : the Good Shepherd giveth his Life for the Sheep . Now if it be demanded who are the Sheep of Christ ? I answer , All that the Father hath given to him , and that believe in him . Christ's Sheep may be considered as his two manner of ways . 1. Decretively . See Ver. 16. And other Sheep I have , which are not of this Fold : them also I must bring , and they shall hear my Voice . The Lord Jesus meaneth the Gentiles , these he calls his Sheep by virtue of God's Eternal Election , Them also I must bring ; They are given unto me ; and all that the Father hath given me , shall come unto me . I lay down my Life for them , or in their stead , that they might not perish . I therefore ( as if he should so say ) must bring them , call them , renew or regenerate them : The Covenant I have made with my Father is such , that it cannot be broken ; the Purpose , Counsel , and Promises of God shall stand . This agrees with that Word of the Holy God to St. Paul , Be not afraid , but speak , and hold not thy peace : For I am with thee , and no Man shall set on thee to hurt thee ; for I have much People in this City . They are called the Lord's People , though then in a state of Darkness and Unbelief ; decretively , or according to his Eternal Purpose , they were his . 2. Actually , or such who are already brought in , or who do believe , and are visibly of his Fold . The Doctrine I shall prosecute , shall be drawn as comporting with this latter Exposition . Doct. 1. All true Believers are the Sheep and Lambs of Jesus Christ , and he is their Shepherd ; they hear his Voice , and follow him . Two things I shall ( God assisting ) do . Before I raise any other Point of Doctrine , in prosecuting this , I shall , 1. Open or explain this Proposition . 2. Apply it . In speaking to the first , I shall observe this Method . First , I shall explain the Proposition . 1. I shall shew you in what respect they may be said to be his Sheep . 2. Shew what is meant by Christ's Voice . 3. What by hearing of his Voice . 4. What by his knowing of them . 5. Give you some of the Characters of Christ's Sheep ; and shew how they follow him . 6. Shew what a kind of Shepherd Christ is . First , They are his Sheep by Choice , or by virtue of Election . Those that are Christ's , are not only his Sheep , but his Spouse also , according to another Scripture-Metaphor ; and therefore 't is reasonable they should be his own free Choice , and such as he can and doth dearly love ; not only such as the Father loved , but he himself also loved : all that were Elected from Everlasting , were beloved by the Father , and the Son , from Everlasting , with a Purpose of Grace and Favour , or Love of Benevolence . The Sign and Fruit of Christ's Love to his Sheep , is the Choice he hath made of them ; Ye have not chosen me , but I have chosen you , and ordained that you should go and bring forth Fruit , and that your Fruit should remain , John 15. 16. This Christ mentions here , as an Argument of his greatest Love ; and therefore he doth not refer to that Choice of them as Apostles , for so was Judas chosen , who was not comprehended in God's Eternal Election ; I speak not of you all , I know whom I have chosen , John 15. 18. Judas was chosen to the Apostleship , but was not chosen to Eternal Life ; he was a Devil , and therefore not to be one of Christ's Sheep : Have I not chosen you Twelve , and one of you is a Devil ? Christ hath no Sheep , but such that he was pleased to chuse , or make choice of for his own ; and he knows them , before they know him , as the Apostle speaks , The Lord knows them that are his ; that is , all such that he hath chosen according to the Decree of Eternal Election . Secondly , Christ's Sheep are his , by virtue of the Father's free Donation . They are all given unto him ; I pray not for the World , but for them thou hast given me . I have manifested thy Name to the Men which thou gavest me out of the World : thine they were , and thou gavest them me . They were given to Christ to be his Sheep , to be his Spouse , and Members of his Mystical Body . Behold , I and the Children thou hast given me , are for Signs and Wonders in Israel . Thirdly , They are Christ's Sheep by Purchase : He bought them all , and that too at a dear Price . He paid heartily for them , every Sheep cost one and the same Price , even the meanest , poorest , and weakest of them , cost more than ten thousand Millions ; nay , that which was in value more than ten thousand Worlds : Ye are not your own , but you are bought with a Price . We had sold our selves to other Masters , and they had possession of us . I am carnal , saith Paul , sold under Sin. He was formerly sold , and was hardly yet got out of the Tyrant's Hand . Behold , for your Iniquities have you sold your selves ; but ye shall be redeemed without Money . We were all sold to Sin , sold to Satan , and there was no ways to redeem us from the Wrath of God , without a great Ransom ; Justice will have a satisfactory Price : And since corruptible things , as Silver and Gold , will not do it , no nor a thousand Rams , nor ten thousand Rivers of Oil , nor the Fruit of the Body , which could not make Atonement for the Sin of the Soul , Christ must come to the Price proposed to him , and demanded of him , if he will purchase these Sheep , and that was his own precious Blood. Take heed therefore unto your selves , and to the Flock over which the Holy Ghost hath made you Overseers , that ye feed the Church of God , which he hath purchased with his own Blood. I lay down my Life for my Sheep . This was the Price , so dearly did Christ buy his Sheep . And this Day , Beloved , the Tokens of this Price , or Sacred Signs or Symbols of this Purchase is to be set before your Eyes : pray remember that Believers are Christ's Sheep by Purchase . Fourthly , Believers are Christ's Sheep by Renovation , or Transformation . In this lies a great Mystery , they had not once a Sheep-like Nature , but by Grace their swinish and evil Qualities are changed : he hath infused new and holy Dispositions into them . So that in this respect Jesus Christ excels all other Shepherds , for they cannot turn Swine , Bears , or Tigers , into Sheep ; but the Lord Jesus , by the Holy Ghost , makes such to become his Sheep , or to have Sheep-like Natures and Dispositions , that were before as vile , filthy , and abominable as the worst of Sinners : the Holy Ghost compares them before Grace and Regeneration , to Dogs , Swine , &c. they having like evil Qualities with those unclean and filthy Creatures : Such were some of you . What a kind of such were they ? Why , Thieves , Covetous , Drunkards , Reviiers , Extortioners , Effeminate , &c. But ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Jesus , ( that is , by the Power of the Lord Jesus and by the Spirit of our God. Christ hath not one Sheep , but what he hath made so to be : He , as God , made them at first , and they having lost their first Excellent and Holy Nature , he new makes them , forms them again , or transforms them into his own holy , humble , meek , and gentle Nature . This People have I formed for my self , they shall shew forth my Praise . We are created in Christ Jesus unto good Works ; and thus they may be said to be his Sheep . Fifthly , Believers are Christ's Sheep , by a Holy Covenant or Contract made with the Father ; and by virtue of this Covenant they were given to him . By virtue of this Covenant he died for them ; by virtue of this Covenant they became his , and he calls them , renews them , and changes them ; He shall see his Seed . It was by the Blood of this Covenant the Great Shepherd of the Sheep was raised from the Dead ; that they might be raised , quickned , and justified . By virtue of this Covenant he gathers them , and carries them in his Arms , and lays the young and tender Ones in his Bosom ; and gently leads such that are with Young , Isa . 40. 11. By virtue of this Covenant he puts his Fear into their Hearts , that they may not depart from him . Christ as Mediator in this Covenant , is God's Servant , and undertakes the Office of Shepherd , to take care of , feed , heal , and preserve all those who were given to him by the Father . Sixthly , Believers are Christ's Sheep by Conquest . They were fallen into the Enemy's Hand ; in the Hands and under the Power of most cruel Tyrants , who designed to tear them in pieces and devour them : They were in Satan's Hand , and under the Power of Sin ; and were meer Bond-slaves , and in fearful slavery to these Enemies , having their Eyes put out , their Fleece torn off , or strip'd of their Robes , being dangerously wounded . And although Jesus Christ , to redeem them from Wrath and Misery , laid down a great Price ( as you heard before ) to satisfy God's Justice ; yet , alas , Satan takes no notice of that , they were in his Hand ; who like a strong Man armed , keeps the Soul , and had Power over them : therefore Jesus Christ puts forth his Almighty Hand to vanquish and subdue this cruel Foe , and thereby redeems and rescues all his Sheep out of Slavery and Bondage ; by which means they come to be his by a blessed Conquest of their Enemies , and by overcoming them ; for he subdues their Hearts bends and subjects their rebellious Wills by the Power of Divine Grace , before he can have one of them : All the Sheep of Christ yield themselves up to him , as being conquered by him ; overcome by his Love , and the Power of his Spirit . This brings me to the next thing . Seventhly , and lastly , Believers are Christ's Sheep by virtue of a holy Resignation of themselves to him . They have chosen him to be their Shepherd : other Sheep can't make choice of their Shepherd , but Christ's Sheep can do this , their Eyes being enlightned to see the Excellency of Christ , the Greatness of his Love , and what he hath suffered and undergone for them ; they commit their Souls to his care and keeping , that he may watch over them , feed and lead them : They gave themselves first unto the Lord , and unto us by the Will of God. First , They gave themselves unto the Lord , ( by the Power of his Spirit ) to be his , and no more their own , but to be his People , his Spouse , his Sheep ; and then gave themselves to his Church , to be of his Flock . Christ hath no Member , no Sheep of his visible Church or Fold on Farth , but such who know him ; I am known of mine . They are not ignorant Persons , or such who are unable to give themselves up to him . Others are not required to give them : No , no ; they must be able to give or resign themselves to him , ( as being overcome by his Love ) and thus they become his Sheep also . Secondly , I shall shew you what is meant by Christ's Voice . There is a Four-fold Voice of Jesus Christ which his Sheep hear . 1. The Voice of his Word . 2. The Voice of his Spirit . 3. The Voice of his Holy Doctrine . 4. The Voice of his Rod. First . Christ's Sheep hear the Voice of his Word . The Holy Scripture is Christ's Word , and therefore the Voice of Christ , and this Voice his Sheep hear : They give full credit to the Truth of the Sacred Scriptures , they believe they are of Divine Authority : All Scripture is given by Inspiration of God , and is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness . They are none of Christ's Sheep that do not , will not hear this Voice of Christ ; that is , do not believe the Truth of the Sacred Scriptures , do not hear nor regard what they speak , but magnify unwritten Traditions above the Word of God , or the Light of Natural Conscience . The Sheep of Christ hear Christ's Voice in the Ministry of his Word , they attend upon the preaching of the Gospel , and look upon the Word delivered in Christ's Name , by his faithful Ministers , to be the Voice of Christ unto them : But how , or after what manner Christ's Sheep do hear his Voice , viz. the Voice of his Word , I shall open under the third Head. Secondly , There is the Voice of Christ's Spirit ; and this Voice of his his Sheep hear also , and indeed none but they . Sirs , this is that Voice of Christ which doth the Work , and that which discovers who are his Sheep . The Voice of Christ's Word , without the Spirit , is not sufficient ; the Word will not make Sinners hear , though it be spoken a thousand times over , except the Spirit 's Voice do accompany it : I shall therefore open to you the Nature of this Voice of Christ , I mean , the Voice of his Spirit . 1. 'T is an awakening Voice : Sinners are asleep , yea , in a dead Sleep , and sleep they will till they hear this Voice . The powerful Voice of Christ awakened dead Lazarus after he had lain in the Grave four days : And it must be the like Voice that doth awaken the sleepy and dead Sinner ; Wherefore he saith , Awake thou that sleepest , and arise from the Dead , and Christ shall give thee Life . 'T is sad to see what a multitude of poor People sit , day by day , under the hearing of the Word , and yet remain in their Sins : they are asleep , the Word doth not awaken them ; but when the Spirit 's Voice is heard , when that works with the Word , they are quickly roused up out of that dead Sleep in which they lay . 2. The Voice of Christ's Spirit , is a convincing Voice . Come , see a Man that told me all things that ever I did : The Spirit of Christ reached her Heart , convinced her what a vile Sinner she was : We do not read of many things Christ told her she had done , but that he she had then was not her Husband , ver . 18. so that she lived in Adultery with him . But now as soon as the Spirit convinced her of this one Sin , she is convinced of all her other abominable Evils ; and therefore cries out , Come , see a Man that told me all things that ever I did ; Is not this the Christ ? Intimating , none but Christ can make the Evil of Mens Hearts and Lives appear unto them : So 't is none but the Holy Spirit can pierce the Soul , or convince the Sinner throughly of his Sin and Misery , and discover the Vileness of their Hearts and States unto them ; They were pricked in their Hearts , and said , Men and Brethren , what shall we do ? Is there any hope that such Sinners as we may be forgiven , and be saved ? Verily , we were guilty concerning our Brother , ( said Joseph's Brethren ; ) God's Spirit now convinced their Consciences , and brought their Sin to remembrance . So there are none that hear the Voice of the Spirit , but their Sin appears presently before their Eyes ; their Sin is aggravated on their Consciences , and is most hateful and odious to them . 3. Christ's Voice is a Soul quickening Voice . Verily , verily I say unto you , The Hour is coming , and now is , when the Dead shall hear the Voice of the Son of God , and they that hear shall live . The Voice of Christ doth not only cause the Ear to hear , but the Heart to hear also . All Mankind naturally are dead in a spiritual Sense , they have no divine nor spiritual Life in them . Man is not by Original Sin , or by Nature , only wounded or maimed , but dead : The Holy Ghost doth not make use of an improper Metaphor . We by Nature were as truly and really in a spiritual Sense dead ; that is , had no more Life , spiritual Life , Motion , Heat , Feeling , or Strength in us , than a dead Man hath natural Life , Motion , Heat , Feeling , or Strength in him : but when the Soul hears the spiritual and powerful Voice of Christ , 't is immediately quickened , a Principle of divine Life is infused ; You hath he quickened , that were dead in Sins and Trespasses . Thus the Greatness of Christ's Power towards Sinners appears , that were dead , or destitute of a Principle of spiritual Life . Those that assert the Power of the Creature , or that every Man is put into a Capacity to be saved if he will , certainly do not consider this ; lay this to heart , ponder on this , viz. That all Mankind , before Grace is infused into the Soul , are dead : What short of Almighty Power can raise the Dead to Life ? Power is not in the Dead to quicken himself ; nor can dead Lazarus resist that Principle of Life infused into him : 't is not what the Sinner , but what Christ the Saviour will ; and he quickens not all , but whom he will ; For as the Father raiseth up the Dead , and quickneth them ; even so the Son quickneth whom he will : 'T is not in him that willeth , nor in him that runneth , but in God that sheweth Mercy . 4. Christ's Voice by his Spirit , is a Soul-humbling and a Self-abasing Voice : They that hear his Voice , are straitway brought to his Feet , loathing and abhorring themselves . The Voice of Christ hath the same Effect on the Soul , as the sight of God in Christ : I have heard of thee by the hearing of the Ear ; but now mine Eye seeth thee : Wherefore I abhor my self , and repent in Dust and Ashes . After Paul had heard the Voice of Christ , saying , Saul , Saul , Why persecutest thou me ? how humble was he ; though called to be an Apostle , yet esteemed himself less than the least of all Saints : Now to be less than the least , is to be nothing . Man before Grace , or before he comes to hear the Voice of Christ , is a proud Creature ; but Grace humbles him to such a degree , that he is little , nay nothing in his own Eyes . 5. Christ's Voice is a Soul-regenerating Voice . His Voice is powerful , and shakes the old Foundation down , all former Hopes and fleshly Confidence is gone : It was the Voice of the Spirit that first made us , and made this World ; By the Word of God were all things made and created : And 't is his Voice that creates us again , or that renews us , or forms his Sacred Image in us . He that commanded by his Voice Light to shine out of Darkness , doth but speak the word , and so shines into our Hearts ; and thereby transforms us , and gives us the Light of the Knowledge of the Glory of God in the Face of Jesus Christ . 6. 'T is a Sin-killing Voice : It lays the old Man a bleeding , ( as it were ) the Spirit destroys the Body and Power of Sin , it breaks down all the strong Holds of Sin. Christ slays this Enemy by the Sword that goes out of his Mouth , that is , by his Word , through the Operations of the Spirit : If ye live after the Flesh , ye shall die ; but if ye through the Spirit do mortify the Deeds of the Body , ye shall live . 'T is not enough to forbear the acting of Sin , but we must kill and crucify it ; and this we cannot do without the powerful assistance and help of the Spirit . 7. 'T is a Soul-strengthning Voice . As Sin dies , Grace lives , and the Soul receives strength : Faith is the Life and Strength of the Soul ; and this Life and Strength we receive by the Holy Spirit . 8. 'T is a comforting Voice . 'T is by the Spirit God speaks Peace to the Soul : He will speak Peace unto his People , and unto his Saints . I will speak comfortably to her , I will speak to her Heart : None can speak to the Heart but God , by his Spirit ; it is the Holy Ghost that is the Comforter : And after the Sinner hath been deeply wounded in the true sense of Sin , and is dejected , grieved , and sorely troubled , then the Spirit comes with its sweet , still , and comforting Voice , and revives the drooping Soul. To comfort the Conscience , Luther saith , is as great a Work as to make the World. 1. Now the Spirit speaks Comfort to the distressed Conscience through the Blood of Christ ; that is , by shewing the Soul that Christ died in its stead , and bore the Wrath that was due to us , having fully satisfied God's Justice , and answered all the Demands and Requirements of the Law , being made a Curse for us , that the Blessing of Abraham might come upon the Gentiles through Christ Jesus , that we might receive the Promise of the Spirit through Faith. The Blood of Christ speaks , it hath a Voice in it , it speaks good things , yea , better things than the Blood of Abel . But it never speaks Comfort to the Soul , till the Spirit applies it and sprinkleth it upon the Heart : O what Peace and Comfort then doth the Spirit speak to a wounded Spirit ! 2. The Spirit speaks Comfort to the Soul , by applying the Promises of Pardon and Peace unto us , causing our Souls to take hold of them , and to cleave to God in them : This Promise is mine , God hath fastened and fixed it on my Heart , saith a Believer . 3. By opening the Greatness and Preciousness of Christ's Love to us : because he hath loved us with an everlasting Love ; therefore with loving Kindness hath he drawn us , and helped us to believe and to receive him . 4. The Spirit speaks Comfort to Believers , by opening unto them , the Nature and Excellency of the Covenant of Grace which is ordered in all things , and sure , being confirmed by the Oath of God , &c. 5. By shewing them the Power , Mercy , and Faithfulness of God , &c. O , Sirs , no Voice like the Voice of the Spirit : happy is that Soul which hears this Voice ; and 't is this Voice of Christ that all his Sheep hear . Thirdly , There is also the Voice of Christ's Doctrine : I mean , the true Evangelical Doctrine of the Gospel . The true Faith of the Gospel , or the sacred Doctrine thereof , is the Voice of Christ , which his Sheep will hear : And they will not hear the Voice of Strangers , they will not hear the Voice of false Teachers , or their pernicious Doctrine ; they know not the Voice of Strangers , they can distinguish between Christ's Voice , Christ's Doctrine , and the Doctrine of false Prophets , and false Teachers : they know not the Voice of Strangers , that is , they approve not of their Doctrine ; but they know , they approve of Christ's Doctrine ; though never so hard , never so difficult , and never so unpleasant to others , yet 't is approved of by them ; 't is easy and pleasant to them that are Christ's Sheep . They hear what Christ hath said , they hear Christ's Voice , i. e. the Doctrine he taught ; This is my beloved Son ( saith the Father ) in whom I am well pleased , hear him . 1. Not Moses ; Moses is not our Shepherd , our Guide , our Law-giver : We are not his Disciples , his Sheep ; No , no , but we are Christ's Sheep , Christ's Disciples : The Jews said , they were Moses 's Disciples . 2. They hear Christ's Voice , not the Pope's , not the Voice of Antichrist . 3. They hear Christ's Voice ; not the Voice of the Light of Nature only , or the teaching of Natural Conscience : though , 't is true , they hear and follow that Light , yet they know the Light that is in all Men , which is in Pagans , Turks and Heathens , is not the Voice of Christ as he is Mediator , and the great Shepherd of the Sheep . 4. They hear Christ's Voice , follow his Voice , not the Voice of General Councils and National Synods ; they will no further hear any , than they hear and adhere to the Voice and Doctrine of Jesus Christ . 2 dly , They will not receive or embrace any Capital Errors ; they will not hear the Voice of Strangers , but keep to all the Essentials of Christ's Doctrine of the Principles of true Religion . Particularly , 1. They believe the Holy Scripture is of Divine Authority , and that it is the only Rule of Faith and Practice . 2. They stedfastly believe the Doctrine of the Blessed Trinity , that there are three that bear record in Heaven , the Father , the Son , and the Holy Spirit ; and that these three are one ; One in Essence , yet three Persons or Subsistences . 3. They stedfastly believe the Doctrine of Christ's Divinity , or have a right Faith about the Person of Christ , not doubting but that he is God by Nature , the most High God , coeternal and coequal with the Father and the Holy Ghost ; abominating the Doctrine of Arius , who asserted he was not of the same Substance of the Father , but rather a created Spirit , the first and chief Spirit or Angel God created . And the Doctrine of Socinians , who affirmed , He is a meer Man , and had no Pre-existence before he was Conceived and Born of the Virgin. They abominate that Voice or Doctrine of Eutychians , who maintain , that the Matter of Christ's Flesh was from Heaven , or that it was a Conversion of the Deity of the second Person of the Trinity into Flesh , and that he partook not of the Nature of the Virgin. They abominate their Doctrine , who declare , that Christ doth consist of one Nature only ; and those who affirm that the Light that is in all Men ( which is but an inward Quality created of God , with which the Soul of Mankind is naturally indued ) is the only Christ of God ; they know these are Strangers , and the Voice of Strangers they will not hear . 4. They hear and stedfastly believe , and receive the Doctrine of Christ's Headship over the Church . 5. The Doctrine of Satisfaction by Christ , in his Expiation of Sin , and of Justification by his Righteousness imputed , as it is received by Faith alone , without inherent Righteousness wrought in us , or good Works done by us . 6. The Doctrine of Regeneration , the Resurrection of the Body , and of the Eternal Judgment , and World to come . In all these Respects they hear Christ's Voice , i. e. his Doctrine , and in all other respects so far as they receive Light and Knowledg touching any one , or all the blessed Truths and Ordinances of the Gospel . Fourthly , There is the Voice of Christ's Rod also , which his Sheep hear ; The Lord's Voice crieth to the City , and the Man of Wisdom shall see thy Name : hear ye the Rod , and who hath appointed it . When Christ's Sheep will not hear as they ought the soft and sweet Voice of God's Word , he speaks to them by the Voice of his Rod , by Afflictions and sharp Rebukes , which by his Providence he brings upon them : And though others cannot hear so as to understand this Voice of Christ , yet his Sheep do , they see his Name , and hear the Rod , and know whose Voice it is , and to what End 't is appointed ; but this I shall not insist further upon here . I should now come to shew you how Christ's Sheep hear his Voice , but that must be for the next time . APPLICATION . 1. Bless God you have Christ's Voice , Christ's Word sounding in your Ears ; Blessed are they that know the joyful Sound , for they shall walk in the Light of thy Countenance , O Lord. It is not all they that hear the joyful Sound , but only such that know it , with an experimental Knowledg , who have felt the Divine Power of it on their Souls . 2. Rest not therefore upon a bare hearing of the Word of Christ ; take heed that the Gospel comes not to you in Word only , but in Power also . 3. Labour to hear the Voice of Christ's Spirit in and with the Word , or you are undone for ever . JOHN X. 27. My Sheep hear my Voice , and they follow me . DOCT. All true Believers are the Sheep and Lambs of Jesus Christ , they hear his Voice , and they follow him . Beloved , we have shewed you in what respects Believers are said to be Christ's Sheep , and what is meant by his Voice , which his Sheep , or such who belong unto him , do and will hear . Thirdly , I shall now proceed to the next general Head of Discourse propounded to you . I am to shew you how Christ's Sheep hear his Voice , his Word , his Holy Doctrine . They hear Christ's Voice , his Word and Doctrine , understandingly ; He that heareth the Word , and understandeth it , &c. Some , tho they hear it , yet they are ignorant , and know not the Nature , Power , and divine Excellency of it . The sacred Scripture is as a sealed Book to some that are learned with Humane Arts and Sciences ; they see but the outside of the Book ( as it were ) ; and others they are ignorant Persons , neither have Humane nor Divine Teachings : then he opened their Vnderstandings , that they might understand the Scriptures . See how Christ does honour the holy Scriptures : He did not open their Understanding without the Scriptures , he sends them to that because they testify of him ; but he knew the Scripture would not sufficiently give them the knowledg of himself , without the Influence and Illumination of his Spirit . Sirs , they hear Christ's Voice aright , who are taught of God , and by his Spirit , to understand his Word . Some Men are so far cheated by the Devil , that they cry up the Light of natural Conscience , and magnify that above the Holy Scripture . He perswades them to cast away the Scriptures as a dead Letter , in expectation of the Spirit 's Teachings ; whereas the Spirit teacheth by , not without , nor contrary to the Sacred Scripture . The Word of Christ is full of Mystery ; its holy and sublime Doctrine is not easily understood , nor can it be without the Spirit helps the Understanding . In a right and saving manner it is given to Christ's Sheep to understand the Mysteries of the Kingdom of Heaven , and to others it is not given . 2. Christ's Sheep hear his Voice with Affection : They like , love , and approve of his Word and Doctrine , it is sweet to them ; Thy Word is very pure , therefore thy Servant loveth it . They know that there is no Falshood in it , it is pure from all Mixture , there is exact Purity and Holiness in it ; which makes unsanctified Persons to like it not , but either disbelieve it , or else despise and hate it : But a godly Man loves it upon the account of its Purity , in that it promotes nothing but Holiness both in Heart and Life . The Word of the Lord is right ; and all his Works are done in Truth . Therefore I esteem all thy Precepts concerning all things to be right ; and hate every false Way . I do not reject such things that my carnal Reason cannot comprehend , or such as are opposite to the Lusts and Corruptions of my Heart , or worldly Interest ; but I approve of all things that come out of thy Mouth . Some Men do not receive the Truth in the love of it , and therefore are given up to believe a Lie , or to strong Delusions . 3. They hear Christ's Voice with Attention ; they hear it diligently . He says , Hearken diligently unto me ; and they with the greatest care do so . Thus Mary heard Christ's Voice ; she gave such attention to his Word and Doctrine , that she left all her secular Concerns to attend upon him , though her Sister was offended with her . And thus Lydia heard the Word of Christ , Whose Heart the Lord opened , that she attended unto the things which were spoken of Paul. None can hear with attention , but such whose Hearts the Lord doth open ; and none can open the Heart , and cause the Soul to hear that is dead , but Christ only . 4. They hear Christ's Voice believingly . Others hear it , but do not believe it : Who hath believed our Report ? and to whom hath the Arm of the Lord been revealed ? Christ saith , Except a Man be born again , he cannot see the Kingdom of God. But O how few stedfastly give credit to this Doctrine : certainly , if Sinners did believe this but with the same Humane Faith with which they believe many other Things and Reports , it would make them tremble ; but Christ's Sheep , or all gracious Persons , give full credit to whatsoever he hath said , and that not only with an Humane Faith , but with a Divine Faith also , or Faith of the Operation of God. The Man believed the Word that Jesus had spoken unto him . The great Doctrine of the Gospel , is a Doctrine of Faith ; 't is to believe : He that worketh not , but believeth on him that justifieth the Vngodly , his Faith is counted for Righteousness . Mankind are generally for doing to be justified ; they will not be perswaded that all is done already for them , and that they are only to believe and be justified : but thus Christ's Sheep hear his Voice . 5. Christ's Sheep hear his Voice tremblingly , with great Fear , holy Awe , and Reverence . Thus good King Josias heard the Word of God ; his Heart was tender , and he trembled : and saith the Lord , To this Man will I look , even to him that is poor , and of a contrite Spirit , and that trembleth at my Word . They know it is God's Word , Christ's Word , who hath all Power in Heaven and Earth , Who is the only Potentate , King of Kings , and Lord of Lords . Where the Word of a King is , there is Power . Power goeth along with Christ's Voice , to awe all their Hearts that are gracious : My Heart standeth in awe of thy Word , saith David . 6. Christ's Sheep hear Christ's Word universally , even all that he saith unto them ; Him shall ye hear in whatsoever he shall say unto you . And those who do not thus hear this great Prophet , shall be destroyed from among the People . Some will hear Christ's Word which they like of ; but if any part of his Doctrine sutes not their carnal Hearts or Interest , that they will not hear , nor comply with : but Believers are for hearing the hardest things that are contained in Christ's Word ; they approve of every thing , as you heard before . 7. They hear Christ's Voice with Retention ; they hear and keep his Word ; they lay it up in their Hearts , as it is said of the Blessed Virgin : They will not lose it , and therefore , with David , hide Christ's Word in their Hearts . 8. They hear his Voice always constantly unto the End ; they will attend unto his Word and Doctrine as long as they live : let what will come , they are not offended , as the stony-ground Hearers are said to be . 9. And lastly , They hear Christ's Voice only , his Voice and none else : They will not hear the Voice of a Stranger ; that is , they will not receive damnable Errors , they know the Voice of Deceivers ; nor will they receive a Mixture in Doctrine , nor in God's Worship : they will not join Christ and Moses together , Works and Faith together , Christ's Righteousness and their own together , Christ's Institutions and the Inventions and Traditions of Men together . Quest . May not Believers , who are Christ's Sheep , be beguiled , so as to receive some capital Errors , or an Error in some fundamental Point ? Answ . 1. No doubt but they may be seduced ; I mean , a particular Sheep , or Saint , may be grievously corrupted in his Judgment . 2. But if a Believer be drawn away , or seduced , he shall , if sincere , if an Elect Person , be restored again ; for it is impossible any of them should finally be deceived : If it were possible they should deceive the very Elect ; but that cannot be . Quest . Why are false Teachers called Strangers ? Answ . 1. Because a Stranger is one that we know not ; so a false Teacher is one that knows not Christ , nor his true and saving Doctrine , they are not acquainted with him , are not brought into Union with Christ , nor have Communion with him . 2. They are Strangers to the Life and Power of true Religion and Godliness . 3. The Saints also know them not , they approve not of them , nor of the Doctrine they preach ; they can discern between Truth and Error , by the Anointing they have received . 4. A Stranger is one that is not a constant dweller in one Place : so false Prophets , and false Teachers , are not fixed long in one Opinion . Her Ways , saith Solomon , are moveable , speaking of the false Church , or adulterous Woman : many of these are one day for one thing , for one Error , and another day for another ; this shews they are false Teachers , or Strangers to the Truth , they know it not . 5. They are called Strangers , because they publish strange Doctrine : Be not carried about with divers and strange Doctrines . The Doctrine of Christ is one and the same , being immutable , can suffer no Change or Alteration ; but these bring in a new Doctrine , not known in the Primitive Days , not taught by Christ or his Apostles , nor received in the purest Times of the Gospel before Corruptions crept into the Church . They will not hear the Voice of Strangers , or the Doctrine of false Teachers . 1. Not but that they may occasionally hear such preach ; yet if they know they are Deceivers , they will not so much as hear them ; neither ought they , but to shun them as such who have Plague-Sores upon them ; yet they may hear and read their Books , to know the better their cursed Principles and Errors . 2. Therefore they do not so hear them , as to like and approve of their Doctrine , as I said before . 3. They will then be sure not so to hear them , as to receive and embrace their pernicious Principles , unless lamentably deluded ; which as you heard they may be , through the subtilty of Satan , and the craftiness of his Emissaries , for some time , if they do not watch and take the better care . APPLICATION . Caution . To you that are Believers , beware lest you are led away by the Error of the Wicked ; be sure that you are not corrupted in any main or fundamental Truth . First . O labour to maintain and abide firm in the Doctrine of the Blessed Trinity : God hath revealed or made known himself as three in one , and therefore as such to be worshipped . Look what way God hath manifested his Being and Properties unto us in his Holy Word : Our Worship consisteth in a due application of our Soul unto him , according to that Revelation of himself . And that there are three distinct Persons , subsisting in the same infinitely holy One undivided Essence , as manifested in his Word , is most evident ; and those Persons are so distinct in their peculiar Subsistence , that distinct Actings and Operations are ascribed unto them . The Father knoweth the Son , and loveth him ; and the Son seeth , knoweth , and loveth the Father . In these mutual Actings , saith Reverend Dr. Owen , one Person is the Object of the Knowledg and Love of the other . The Father loveth the Son , and hath given all things into his Hand . No Man knoweth the Son , but the Father ; neither knoweth any Man the Father , save the Son. No Man knoweth the Divine Essence , or Eternal Generation of the Son , but the Father : Nor no Man knoweth the Essence or Counsels of the Father , or Dispensations of the Gospel , save the Son : Or , as Calvin saith , The Son is said to know the Father , as he is the lively and express Image of his Person . This mutual Knowledg and Love of the Father and Son , is expressed at large in Prov. 8. 22. And they are Absolute , Infinite , Natural and Necessary unto the Being and Blessedness of God. So the Holy Spirit is the mutual Love of the Father , and the Son , knowing them as he is known , and searching the deep Things of God. " And , saith the Doctor , in these mutual and internal and external Actings of themselves , consists much of the infinite Blessedness of the Holy God. Again , 2. there are distinct Actings of the several Persons in the Godhead , which are voluntary , or Effects of Will and Choice , and not natural or necessary ; and these are of two sorts , such as respect one another : for there are external Acts of one Person towards another ; but then the Person that is the Object of these Actings , is not considered absolutely as a Divine Person , but with respect unto some peculiar Dispensation and Condescension . So the Father gives , sends , commands the Son , as he had condescended to take our Nature upon him , and to be the Mediator between God and Man. So the Father and the Son do send the Spirit , as he condescended in a special manner to the Office of being the Sanctifier and Comforter of the Church . Now these are free and voluntary Acts , depending upon the sovereign Will , Counsel , and Pleasure of God , and might not have been without the least diminution of his Eternal Blessedness . " Although this is such a Mystery , that it 's beyond our Capacities fully to comprehend it , yet there are , as appears by what hath been said , clear Scripture-Demonstrations , that in the Deity there is a plurality of distinct Persons , which might further be evinced , as the Learned have shewed . 1. A Being that stands under divers mutual Relations , eternally and unalterably fixed , that one cannot be the other , must admit of such a Consideration of Existence . But thus it is here , God the Father eternally begets , and never can be begotten ; the Son is eternally and unchangeably begotten , and can never beget the Father ; also the Holy Ghost proceeds from the Father and the Son , and neither Father nor Son can proceed from the Holy Ghost . 2. Where one doth as it were command , and another obey ; one sends , and another is sent , there must needs be a personal distinction between each other : But , as it was before shewed , the Father doth as it were command and send the Son , not himself ; the Son is held forth as obeying , not commanding or sending the Father . 3. Where there is something done by one , that is not done by another ; that argues the Persons are distinct one from the other . But thus it is in respect of the Deity , there is something done by the Son , that is not done by the Father : The Son assumed Man's Nature , the Father did not this ; the Son in that Nature died , and satisfied for our Sins by the Sacrifice of himself ; the Father did not this : The Holy Ghost is sent by the Father and the Son , he doth not send the Father nor the Son. 4. Where there is a distinct mutual Converse , in which one speaks of himself to another , and of a third , there is the formality of three Persons ; but in the Deity there is such a Converse . 5 Where there is an Image one of another , there is such a Distinction one from another , that one is not the other in that respect ; but in the Deity there is an Image one of another . The Mystery is most manifest from express Scripture . It is a received Rule that cannot be contracted , That things alike are not the same , in that respect wherein they are alike . Dr. Chauncy . Secondly , Also labour to abide firm in the Faith concerning the Person of Jesus Christ , who is both God and Man , the Eternal God ; not God by Office , but God by Nature , the most High God who made Heaven and Earth , and yet truly Man , taking our Nature into a mystical Union with his Holy Deity , being made like unto us in all things , Sin only excepted ; and thus both God and Man in one Person . 1 st . It is requisite that he should be God. 1. Because none can satisfy for Sin but he that is God ; no Creature , though never so Holy , could do it , because Sin hath an infinite demerit in it ; being against an infinite God , it therefore deserveth everlasting Punishment . From hence it appears , that the Satisfaction for our Sins must be infinitely meritorious , otherwise it could not satisfy the infinite Justice and Wrath of God. Now from the Dignity of Christ's Person , he being God as well as Man , his Obedience and Suffering hath an infinite Worth in it . 2. No meer Creature was able to abide and overcome infinite Wrath , or the Punishment due to us for our Sins ; therefore he must be God , that so he might bear the Burden of Divine Anger in his Flesh , the Godhead upholding and sustaining his Humane Nature , under his bloody Agony and fearful Anguish and Suffering on the Tree , when God the Father was withdrawn from him , and the Pangs of Hell took hold of him . 3. That he might overcome and vanquish all the Enemies of our Souls , as Sin , Satan , Death , and Hell. Had he not been God , he could not have raised himself from the Dead ; from whence rises the Spring of our Regeneration to a State of Grace here , and our Resurrection to a State of Glory at the last Day hereafter . 2 dly . He must be Man ; because he must die , which the Godhead could not do ; yea , he must be Man in our Nature , that he might satisfy the Justice of God for us , because the Righteousness of God requires , that the same Nature which had sinned , should make a full Compensation to the Law of God and infinite Justice . O take heed no Man shakes your Faith in this great Article of the Christian Religion . 3 dly . Take heed also that you abide stedfast in the Doctrine of Christ's Satisfaction , which dependeth on the former . Such who deny Christ's Deity , must disown that plenary Satisfaction he gave to the Law and Justice of God. Beware of Socinianism , Quakerism , &c. and all such like Errors . 4 thly . Take heed , there are some who tell you , Christ has fully satisfied for the Breach of the Law of the first Covenant , for the Sins of the whole World ; so that all Men are cured of that Sickness , and delivered from that Curse , and put into a Capacity to be saved , if they will but exercise the Power of their own Will and Abilities ; and that Men have power to believe and be regenerated , that sit under the preaching of the Gospel ; and if they answer and discharge their part in Salvation , Christ's Death will become effectual to them , it being but on this Condition that Christ Jesus died to save Men , provided they answer those Terms the Gospel offers : Whereas it's evident , that Christ is not the End of the Law , as touching Righteousness to any Man , but only to such as believe , ( I speak of the Adult ) ; and the Gospel is not our Sickness , but our Cure ; that condemns not , but as the healing Remedy is rejected , and the Curse of the Law abides upon all Unbelievers . And it is also as evident , that Man by Nature is dead in Sin , and must by an almighty and irresistible Power be quickned ; which is done by the infusion of a Principle of Divine Life . Faith is God's Gift , and not the Condition of the Covenant of Grace ; it is a Branch , or part of that Grace promised therein , upon the Condition of Christ's Satisfaction , not the Condition to be performed by the Creature , which procures the Blessings purchased ; therefore no Condition then in order and connection in the Promises , that God will enable all his Elect to perform , by bestowing that Blessing upon them freely by his own Grace . The whole of our Salvation is by Christ ; It is by Faith , that it might be by Grace , to the end the Promise might be sure to all the Seed ; and all boasting might be excluded . And 't is not an uncertain Salvation , that depends upon the doubtful and depraved Will of Man ; but it is well ordered in all things , and sure , by the infinite Grace , Wisdom , and Power of God. Nor did Christ die only for our Good who are saved , but in our stead also ; so that Eternal Life comes to us in a way of Justice and Righteousness , as well as in a way of Mercy and Goodness . God was not rendred only reconcileable by the Death of his Son , which the Creature is to make effectual on his part , but he is absolutely reconciled : For if when we were Enemies , we were reconciled to God by the death of his Son ; much more being now reconciled , we shall be saved by his Life . 5 thly . There are others also that affirm , that Jesus Christ as Mediator , gave to God a valuable Consideration , or Recompence , that he might justly wave , and not execute the Law of perfect Obedience ; and by his Merits purchased a new and milder Law of Grace : so that Christ's Righteousness hath only purchased the removing the Law of Works from being a Covenant of Life ; and that our Right to Salvation , the Favour of God , and Peace of Conscience , does depend upon our Obedience to the Gospel , which Christ hath purchased , should be accepted for our Righteousness , by which we must be justified and judged : and that Faith in its whole latitude , is our believing and obeying the Gospel , or new Law , that by this we are made partakers of the Benefits of Christ , he having merited this Grant , or Law , That they who obey him sincerely should be saved ; and that he is justified so far , and so long as he answers the Condition of this new Law of Grace . Now we , and all sound Protestants , in opposition to this , affirm , That Jesus Christ as the Head , Surety , and Representative of all the Elect , did fulfil or satisfy for the Law of Works , bearing the Curse of the Law for us , and in our stead ; and by his Holy Life , &c. purchased for us that Life which the Law promised to him , that continued to do all things that were written therein , and by the Supereminency of his Obedience , Additions of Blessedness unto Life ; and that his Obedience and Righteousness , whereby he fulfilled the Law , is imputed to Believers for their Justification , by which God grants them pardon of Sin , and a Grant of Eternal Life , and that by Christ's Righteousness , thus imputed , Believers stand perfectly justified and delivered from the Curse of the Law , and are certainly intituled to Eternal Life ; and that Faith is a relying on Christ , and trusting in him and his Righteousness and Merits only for Salvation . 6 thly . Therefore be sure also you hear Christ's Voice , and adhere to his Doctrine about Justification , through his perfect and compleat Righteousness alone , imputed unto all them that do believe in him , without Works done by us , or Holiness wrought in us ; I mean , our Faith and sincere Obedience , is not the Matter of our Justification before God , nor any part of it , but the Righteousness of Jesus Christ only , in his perfect conformity to the Law of God in his Life , and by dying on the Cross as our Surety and blessed Representative : Yet know , we constantly affirm , That that Faith which unites us to Christ , in whom we are justified , doth purify both the Heart and Life ; and though inherent Grace , Holiness , and good Works , do not justify our Persons before God , yet they do justify our Faith , and declare us to be in a justified State before Men , and to our own Consciences also , as the Apostle James shews ; and that that Faith that is not attended with good Fruits , is dead , as the Body without the Spirit is dead . Pray remember that you have been often taught , that Faith it self doth not justify us in God's sight , as an Habit , or Act , or in respect of the Product of it , but only objectively , i. e. in respect of the Object it doth apprehend , apply and take hold of . O Sirs , take heed ye are not deceived ; may be ye look upon the Lives and Conversations of Men , and you think they are good Men , holy Men ; yet for all this examine the Doctrine they preach : for an evil and corrupt Doctrine may be as pernicious and damnable as an evil Conversation . But there were false Prophets also among the People , even as there shall be 〈…〉 Teachers among you , who shall privily bring in damnable Heresies , even denying the Lord that bought them , and bring upon themselves swift Destruction . 7 thly , Be wary also , lest you are carried away with the Error of the Wicked , to doubt of , or deny the Resurrection of the Body : If once you come to deny the Resurrection , your State is dangerous , for that is a capital Error : If the Dead rise not , then is not Christ risen ; and if Christ be not risen , then is our preaching vain , and your Faith is also vain . Yea , and we are found false Witnesses of God , because we testified of God that he raised up Christ ; whom he raised not up , if so be that the Dead rise not . It must be the same Body , not another ; for if not the same , it will be no Resurrection , but a new Creation ; and if not the same Body , but another , then it will not be that Body that suffered for Christ that shall be glorified , nor that Body that sinned against God and Christ that shall be punished , but an innocent Body , a Body that never sinned . Be sure labour to hold the Head , and be established in all the fundamental Truths of the Gospel , they are not many . 1. Your Souls are in danger of being corrupted ; we have slie and crafty Deceivers among us in these Days . 2. Many thousands ( we have cause to fear ) are already poisoned with most pernicious Notions , and Soul-destructive Errors , who are in danger of perishing this way to Eternity , yet seem sober , holy , and devout Persons . 3. Let it be your care to fit under the Ministry of such Men who preach Christ , Christ only ; or wholly seek to exalt Christ , and the Free Grace of God by Jesus Christ . Take heed who you hear , and take heed what you hear , and how you hear : Therefore watch , and remember ( saith Paul ) that by the space of three Years , I ceased not to warn every one Night and Day with Tears . He was afraid of those grievous Wolves that would enter in among them , not sparing the Flock . You hear that Christ's Sheep hear his Voice ; let it appear you are his Sheep , by having this Character , namely , in that you hear his Doctrine , and will not hear the Voice of Strangers . But , O rest not in a bare hearing the Voice of Christ , nor in the knowledg of saving Truth ; get it not only into your Heads , but into your Hearts . He that hath truly received Christ's Doctrine , or rightly hears his Voice , brings forth good Fruit ; he feels the Power of his Word upon his own Heart : Knowledg without Grace will stand you in no stead . A good Doctrine , and much Head-Knowledg , and great Gifts , without Love , Humility , and a Godly Life , signifies nothing : Knowledg puffs up , but Love edifies . I shall add no more at this Time. JOHN X. 27. My Sheep hear my Voice , and I know them , and they follow me . DOCT. 1. All true Believers are the Sheep and Lambs of Jesus Christ ; they hear his Voice , and they follow him . I have shewed you what is meant by hearing of Christ's Voice . Fourthly , I am now to speak to the next thing proposed , or Head of Discourse , which is the fourth General , I know them , &c. 1 st , In speaking to this , I shall shew you , 1. In what respect Christ knows his Sheep . 2. What a kind of Knowledg he hath of them . 3. Shew what Comfort doth and may arise unto them hereby . 1. Christ knows them as they are his Father's Choice . All Christ's Sheep are chosen Sheep , such as the Father hath pick'd out of the common Lump of Mankind , or out of the great Flock of fallen Man ; thus Jesus Christ knows them , and as they are his own Choice also , for the Father and the Son agreed both in the Choice of the Elect. If you know these things , happy are ye if you do them . I speak not of you all , I know whom I have chosen . Not only to Apostleship , but to Eternal Life ; for Judas was chosen to be an Apostle , but he was not in the Election of Grace . 2. Christ knoweth them as they are the special Purchase of his own Blood. He knows whom he died for , and in the room and stead of ; he knows what Sheep he hath bought and paid so dear for : The Foundation of God standeth sure ; the Lord knoweth them that are his . There is a certain Number who are built upon a Rock , upon a sure Foundation ; these are sealed and confirmed by God's Eternal Decree of Election , and are the Price therefore of Christ's special Purchase , and as such he knows them from all others in the World. 3. He knows them as such , who have and do experience the Effects of his Death . He sees and knows they are his Sheep , as they have his Mark , his Image formed in them : for like as other Shepherds know their Sheep by the Mark they have upon them , so ( to speak after the manner of Men ) Jesus Christ may in this respect be said to know his Sheep , his Saints and People ; Surely they are my People , Children that will not lie : so he was their Saviour . I know these are my People , I cannot but own them , they will keep my Covenant : I have renewed them , and they abide faithful to me , and will not deal falsly with me . In another place he says , Their Spot is not the Spot of my Children . These I know are none of my Sheep , their Spot , their Sin , their Iniquity are not such as are in my People ; not Sins of Infirmity or common Frailties , but they have a contagious Spot upon them ; they have none of my Image , my Mark , &c. 4. Christ knows his Sheep with a Knowledg of Approbation ; I know them , that is , I approve of them , I like them well , I esteem them , and accept of their Persons and their Services . 5. Christ may be said to know his Sheep also , with a Knowledg of Love and Affection . He knows them as to delight in them , they have his Heart : I am the good Shepherd , and know my Sheep , and am known of mine . As the Father knoweth me , even so I know the Father ; and I lay down my Life for the Sheep . As this mutual Knowledg between the Father and the Son , was joined with perfect Love and Delight ; so is Christ's Knowledg of his Sheep : And this he himself also here expresses , by saying , I lay down my Life for the Sheep ; which shews not only the Sincerity , but also the Degree of his Love unto his Saints : So that if we can believe that God the Father loved Christ , his only begotten Son , we may also believe that both Father and Son love those who are really the Sheep of Jesus Christ ; the Love that Christ hath unto his People , is as true , certain , and abiding , as the Father's Love to Christ , or Christ's Love unto the Father . 2 dly , I shall shew you what a kind of Knowledg Christ hath of his Saints . 1. Christ knoweth them by Name . As 't is said of Moses , so it may be said of every true Believer ; Yet thou hast said , I know thee by Name . Even in like manner in this Chapter , the Lord Jesus shews us that the true Shepherd calleth his Sheep by Name , and leadeth them out ; this denotes the knowledg he hath of them particularly . 2. Christ knows their Hearts , as he testifies to the seven Churches in Asia ; And all the Churches shall know that I am he that searcheth the Reins and Hearts , &c. This shews he is the most High God ; For who knoweth the Heart but God himself ? This Jehovah glorieth in , as his own absolute Prerogative , it being out of the reach of any Creature ; I the Lord search the Heart , I try the Reins . Moreover 't is said of Jesus Christ , That he needed not that any should testify of Man , for he knew what was in Man. He needeth not any to bring him Information concerning the Principles , Ends , Aims , Purposes , and Tempers of Men ; and therefore he knows his Sheep , his Saints , that they are sincere or upright-hearted Ones ; he knows them from Hypocrites , from the Goats , from the foolish Virgins . 3. Christ knows where they live , in what Land , City , Town , or Family . I know thy Works , and where thou dwellest , even where Satan's Seat is . He knows the Place where they dwell , and how they behave themselves . 4. He knows their Works . How many times doth he express this , in the second and third Chapters of the Revelations , even in the beginning of every Epistle to the seven Churches , I know thy Works , whether they proceed from a renewed Nature , from a Principle of Divine Grace or Spiritual Life , or not ; whether from Faith , or not ; whether right Gospel-Works of Obedience , or not ; he hath a Knowledg of Comprehension or Understanding of all . But , 5. He knows his Sheep , his Saints , with a Knowledg of Approbation , as I hinted before . 6. Christ knows their Faith , the Quality and Quantity of it , that it is true Faith , unfeigned Faith , the Faith of the Operation of God , or of his own Spirit . But there are some of you that believe not ; for Jesus knew from the beginning , who they were that believed not , and who should betray him . Though Faith be an inward secret Act of the Soul , yet Christ knows it , he knows who hath it wrought in them , and also though it be never so small , even as a Grain of Mustard-seed ; whether it be weak or strong , great or little , growing or decaying , he knows it . 7. Christ knows the Love of his People , whether they love him in Sincerity ; both the Truth of their Love , and the Degree of their Love : Jesus saith unto Simon Peter , Simon , Son of Jonas , lovest thou me more than these ? He saith unto him , Yea , Lord , thou knowest that I love thee . And as he knows whether they love him above all or not , so he knows whether they love one another or no ; whether it be with a pure Heart , fervently , and in sincerity , Christ knows it : whether it be a Love in Words , or with the Tongue only , or in Deed and in Truth . 8. He knows the Humility of his Saints , whether they are clothed with it or not . Though the Lord be high , yet hath he respect unto the Lowly ; but the Proud he knoweth afar off . He is far off from them , though he knoweth such ; but he is near unto humble Souls , he dwelleth with them . 9. He knows the Patience of each of his People , under all their Sufferings , Losses and Disappointments they meet with in this World : I know thy Works , and thy Labour , and thy Patience , &c. He knows how they carry it under the Rod of Afflictions , which will work for the good of all that are patiently exercised thereby . In a word , Christ knows every Grace of the Spirit in the Souls of his People , and whether they are in Exercise or not . 10. He knows the Works and Actions of his Saints , and of every one of them particularly : I know thy Works . And again he says , I know thy Works . ( 1. ) He knows what our Lives are , whether we walk circumspectly , or not ; whether we make Conscience in all we do , and walk uprightly , or not . He knew Abraham , that he would fear and serve him , and command his Children and Houshold to keep his Commandments also . He knew that Noah was only Righteous in that Generation . He knows our up-rising and our down-lying , whether we begin the Day with him , and end the Day with him or not . ( 2. ) He doth not only know all our Works and Actions , whether Natural , Moral or Spiritual ; but also the Manner of our Actions , how we perform all our Duties towards God and towards Men. ( 3. ) He knoweth with what Hearts we act ; whether with Zeal , Life and Power , or not ; whether we stir up our selves in Duty to take hold of him , or perform Duties of Obedience but with a cold and lukewarm Heart . He knows with what Hearts we hear , read , pray , meditate , give to the Poor ; in all these Respects he knows his Sheep . ( 4. ) He knows the Principle from whence we act , the Means we use , the Works we do , and the End we propound to our selves in all our Actions ; whether we aim at his Glory , or seek our selves , self-Profit , self-Honour , self-Applause ; all is known to him . ( 5. ) He knows what we have been , and what we now are ; what we have done , and what we do , and will do hereafter : nothing is hid from him . 11. He knows our Carriage and Behaviour in our Families , in our own Houses , and what our Behaviour is in the House and Church of God ; whether we know our Places and our Duty , in the Station where we are set . He knows and will judg between Cattel and Cattel , betwixt the fat and the lean Sheep ; if any oppress his Brother , or if the Strong and Rich neglect or wrong the poor and weak Ones of his Flock , he knows it . He knows whether we make his Word our Rule in all Cases , and do not offend nor grieve each other : And if any be offended with their Brother , he knows whether they proceed against him according to the Directions he hath left us to walk by . 12. Christ knows all our Sorrows , Troubles , and Afflictions . And the Lord said , I have surely seen the Affliction of my People which are in Egypt , and have heard their Cry , by reason of their Task-master , for I KNOW their Sorrow . 13. He knows our Wants , Temptations , Tears , and Poverty : I know thy Works , Tribulation and Poverty . If we are Poor externally , and in Want , he knows it ; or spiritually Poor , he knows it . In a word , whether we are living or dying Christians , hot or cold , growing or decaying , he knows it . APPLICATION . Infer . 1. We may from hence infer , That Jesus Christ is God. This clearly demonstrates the Deity of the Lord Jesus , whose Eyes are said to be as a Flame of Fire , even of a piercing and penetrating Nature , to comfort and refresh the Sincere , and to burn up and consume all others that are not upright with God. Exhort . 1. Be exhorted you that are Church-members , to look to it ; Christ knows and takes notice of you all : He knows you ( as you have heard ) by Name , and where you dwell ; your Hearts , Thoughts and Inclinations he knows , whether you are praying Men and Women or not ; and also how you perform it , and when you neglect it . 2. Your Excuses , Pretences , about omission of Duties in your Families , Closets or Churches , are before his Eyes , and known to him . 3. Your Ways in trading , buying , selling , building , planting , eating , drinking and sleeping , all is known to Christ ; what you do for his poor Saints and People , what you do to encourage and further his Interest in the World ; when you give , and what you give , and how , or with what End and Aim , all is known to him . 4. He knows and takes notice of your Garbs and Dresses which you wear ; whether such as he in his Word directeth you to put on , or not ; whether modest or immodest , like the wanton Ones of the World , and according to the former Lusts in your Ignorance , and not as becoming Men or Women professing Godliness . 5. He knows your Behaviour in all Relations you stand in one to another , as Husbands to Wives , or Wives to Husbands ; Parents to Children , or Children to Parents ; Masters to Servants , or Servants to Masters : Whether Husbands love their Wives , and Wives love and obey their Husbands : Whether Parents bring up their Children in the Fear and Nurture of the Lord , and train them up in the Way in which they should go , praying for them , not provoking them to Wrath , by being harsh and bitter towards them , but setting a good Example before them in all things : As also how Children carry it to their Parents in honouring them , and obeying them in all things in the Lord ; all is took notice of by Jesus Christ . 6. He knows how Ministers carry it to his People in the discharge of their Work and Office ; whether they preach the Word in Season , and out of Season , giving themselves to Reading , to Exhortation , to Doctrine ; and study to shew themselves approved unto God , as Workmen that need not to be ashamed , rightly dividing the Word of Truth . He knows whether they took the Care of the Flock , of a ready Mind , or for filthy Lucre sake ; and whether they preach Christ or themselves , seeking to exalt Jesus Christ alone , or but in part , and rendering him to be but an imperfect Saviour ; whether they ascribe all to him , or not some things of Salvation to the Creature , and so open a Door for Men to sacrifice to their own Nets and Drags . 7. Sirs , remember that Christ is not a careless Spectator , he knows you that are Members , and takes notice how you behave your selves to his Ministers ; whether you shew due Respect to them , and honour them as Ambassadors of Christ , or as such who personate their great Lord and Master ; for if you dishonour , slight and despise them , Christ takes it as a Dishonour , a slighting and despising of him : He knows whether you obey them that are over you in the Lord , or not ; but rather contemn , resist , or spurn at their Authority , and seek Occasion to quarrel with them , wounding , afflicting , and grieving their Spirits , and weakning their Hands and their Hearts : He knows whether you discharge your Duties to them , in administring and communicating all good things to them ; providing a chearful and comfortable Maintenance for them , and not leaving them to encounter with the perplexing Cares , Wants and Necessities of this Life . 8. Christ knows his Sheep , so as to weigh their Actions , their Spirits , their Graces , and their Duties : He ponders every Step they take , and observes every Word of their Mouths , and Thought of their Hearts . The Lord is a God of Knowledg , and by him Actions are weighed . 9. Christ knows whether you are sincere or not , upright or not , regenerate or not ; whether you are the same at Home as Abroad , in the Closet as in the Church , or not . 10. Moreover consider the Effects of Christ's Knowledge ; he knows such whose Hearts are sound , so as to approve , love , protect , feed , comfort , and refresh them ; and such that are unsound , so as to disown , reject , and condemn them . 11. He knows the Humble , so as to exalt them ; and the Proud , so as to abase them : He knows and beholds all of us , at all times , either to accuse , or to clear us ; to condemn , or to justify us . Exam. Examine your selves ; in vain it is to go about to hide or cover any thing , seeing Christ knows all we do ; there is no way to hide your Sin from him . O search and try your selves , your Hearts , your States and Conditions , lest you are deceived , and conclude , you are Rich , and increased with Goods , &c. this was Laodicea's Misery . Terror . Tremble at the Thoughts of doing one unbecoming Thing , or speaking one unbecoming Word . O Lord , said David , thou hast searched me , and known me . Thou knowest my down sitting , and my uprising ; and art acquainted with all my Thoughts : For there is not a Word in my Tongue , but lo , O Lord , thou knowest it altogether . O what Terror is here for ungodly Men , that commit horrid Wickedness in secret , and say in their Hearts , No Eye seeth us ! O let them know , that all their filthy and abominable Deeds of Darkness , are done in the plain and open view , and sight of the great God , and Jesus Christ ; and that he keeps a Record of all their cursed Works , Oaths , and ungodly Words , and will lay them all before them at the last Day : For he knoweth vain Men : he seeth Wickedness also ; will he not then consider it ? Men know but little of God , and therefore are very unfit Judges of all his Counsels , Decrees and Actions : yet God knows Man exactly , and all his Vanity , Falshood and Folly ; let him never so carefully strive to cover and hide his Wickedness under Deceit , or a Cloak of Religion , he seeth it , it is a Knowledg by sight , therefore most easily and clearly known . God doth not know Mens Sins by hear-say ; No , no , he sees it , beholds it with open Face ; he is by when they commit it : They can commit no Sin out of his sight , nor do that which he knoweth not ; though they are ready to say , How doth God know ? Thick Clouds are a Covering to him that he seeth it not . Carnal Men frame Conceptions of God like themselves ; Thou thoughtest that I was altogether such an one as thy self : but I will reprove thee , and set them in order before thine Eyes ; that is , thy Sins , and secret Works of Darkness . He considers it , Will he not consider it ? Many Men know much of their own Wickedness , and of the Wickedness of others ; but they lay it not to Heart , they do not consider it : But God knoweth and seeth Wickedness after another rate ; He considers , observes it , and weighs the Nature of the Crime , and the Aggravations of it , the vile Purposes , End and Intention of the Person doing it ; and how it is done wilfully against Light , and the clear Convictions of his own Conscience : He weigheth the Nature of their Wickedness as in Ballances ; as it is said of Belshazzar , Thou art weighed in the Ballance , and art found wanting ; thy horrid Pride , filthy Lusts , Counsels , Policies , and all the Contrivances of thy Heart and Government are weighed . The Ways of Man are before the Lord ; and he pondereth all his Paths ; He puts them into a Ballance , and doth not only see them , but consider them , ponder and weigh them . Consol . Lastly , This may be also Matter of Comfort and Consolation to all the Sheep of Jesus Christ , or holy and sincere Children of God. Christ knows you ; I know my Sheep . Job was glad that God knew him ; Thou knowest I am not wicked . He doth not say , thou knowest I am not a Sinner , a Man of any Infirmities ; No , but not an ungodly Sinner , an Hypocrite , one that lives in Sin , loves Sin , makes a Trade of Sin , as wicked Men do . 'T is no matter how Job or Paul are censured , reproached or condemn'd by Men , whilst they had the Testimony of their Consciences touching their Sincerity : My Integrity , saith Job , I hold fast , I will not let it go : mine own Heart shall not reproach me so long as I live . And saith holy Paul , Our rejoicing is this , the Testimony of our Consciences , that in Simplicity and godly Sincerity , not with fleshly Wisdom , but by the Grace of God , we have had our Conversation in the World. The consideration of this , that their own Hearts cleared and did acquit them of all those foul charges of Friends and false Brethren ; and also that God knows that they are what they profess themselves to be ; O this was matter of great Comfort to them , and may be so to all sincere and gracious Christians . Christ knows our Fears , our Straits , our Temptations , our Wants , and all the Wrongs and Injuries we have sustained : Is not this matter of Consolation ? O poor drooping Saint , lift up thy dejected Spirit ; All thy Wants are in Christ's sight , he sees the Place where every Sheep and Lamb of his dwells , and what their Wants are : And his Love , Bowels , Care and Compassion is infinite ; he that laid down his Life for his Sheep , for this and that poor afflicted , tempted , and dejected Soul , will not he , think you , seeing he knows your Condition , supply , support , strengthen , heal , feed , and comfort you , whosoever you are , if one of his Sheep ? He that spared not his own Son , but delivered him up for us all ; how shall he not with him also freely give us all things ? He that hath given himself , shed his own precious Blood for us , will not deny us a little Bread to feed our Souls , nor Balm to heal them ; nor any Comfort he sees good , will he deny or withhold from us : He that gave the greater , will not stick to give the less . 2. Christ knows whatsoever you have done for his Glory ; and he is not unrighteous , to forget your Work and Labour of Love , which ye have shewed toward his Name , in that ye have ministred to the Saints , and do minister . You have forgot what you gave to such and such poor Saints , may be ten , twenty , or thirty Years ago ; yea but Christ hath not forgot it . True , there is no Work of ours that deserveth any thing from the Hands of Christ , in point of Merit ; yet what though , Rewards of Grace ( as I have often told you ) will exceed all Rewards of Merit : A Cup of cold Water shall have a Reward of Grace ; the Gift of a Penny given in love to Christ , when thou caust give no more , shall have a glorious Reward at the great Day . As I once told you of a King , who meeting with a Baker's Boy , as he was carrying Bread into the Town , ( he being very hungry , and lost his Nobles , having been a hunting ) desired the Boy to give him a Penny Loaf ; which he readily did : And for this the King knighted the Boy , and gave a yearly Estate to him and his Heirs for ever . O Sirs , Christ's Rewards of Grace and Favour will exceed all that we conceive or can comprehend , though we deserve nothing . 3. Nay , Christ knowing our good Intention , and what we would do had we Power , or were we able to do it , he will reward that , accept of that , as if we actually had done it ; as in David's Case , who had it in his Heart to build God's Temple , though God would not have him to do it , yet did accept it as if he had done it . 4. Christ also knowing what we have suffered for his Name 's sake , though we have forgot it , yet he will remember it at the great Day . JOHN X. 27. My Sheep hear my Voice , and I know them , and they follow me . BELOVED , I have shewed you what a kind of Knowledg Jesus Christ hath of all his Sheep . Fifthly , I shall now proceed to the fifth General Head , and give some of the Characters or Properties of the Sheep of Christ . But before I do this , I shall shew you why the Saints are compared to Sheep . 1. First it is from their clean and mild Nature . Wicked Men , from the consideration of their filthy and ravenous Nature , are contrariwise compared to Lions , Wolves , Foxes , Dogs , Swine , and the like . But now God's People have ( through the Operation of Divine Grace ) their unclean and filthy Nature changed ; that brutish , perverse and swinish Disposition which they brought into the World with them , is gone : Such were some of you , but you are washed , but you are sanctified , but you are justified in the Name of the Lord Jesus , and by the Spirit of our God. Sheep are of a clean Nature , they like not to wallow in the Mire as Swine do : So the Saints have a clean and holy Nature wrought in their Souls , or spiritual Habits infused through the renewing of the Holy Ghost , having obtained a true Righteousness , in which they stand justified , and appear without Spot before God , even in the perfect Righteousness of Jesus Christ , which is counted to them for Righteousness to their Justification , and are sanctified through the Spirit of Holiness . 2. Sheep are a harmless and innocent sort of Creatures ; not crafty like the Fox , nor devouring like the Lion. So the Saints are harmless and innocent , they seek the Hurt of no Man , but desire to live peaceably in the Land , and not like Romish Wolves , who delight in nothing more than in Blood and Rapine : They are like unto their Master , ( or ought so to be ) i. e. holy , harmless , &c. They are simple concerning Evil , Children in Malice , though Men in Vnderstanding : They are not like the ungodly ones of the World , who are full of Wrath , Hatred and Revenge ; they are so far from this , that if they arrive at their true Character , they will speak Evil of no Man , but pray for their Enemies , and for such that hate them . 3. Sheep are patient under Suffering : In this they strive to imitate their Blessed Saviour also , who was led as a Lamb to the Slaughter ; and as a Sheep is dumb before the Shearer , so he opened not his Mouth . How patiently did the poor Martyrs go to the Stake ; they strove not with their Persecutors , nor made resistance : And when they suffer from the immediate Hand of God , they are patient as David was , and open not their Mouths , because the Lord hath done it : Like Aaron who held his peace , and patiently bore the heavy Hand of God , when his two Sons were devoured with Fire before his Eyes . 4. Believers may be compared to Sheep from their Profitableness to others . We all know that Sheep are very profitable Creatures many ways , enriching and making Land fat ; as also for Clothing , and for Meat : How excellent is the Flesh of Sheep for Food ? So God's People are useful and profitable . The Lips of the Righteous feed many , by their wise and pious Discourse , Counsels , and Divine Comfort , which they often communicate to many distressed and disconsolate Souls : They are the Salt of the Earth , the Light of the World ; and what a profitable thing is Salt to us , is Light to us ? Even so in many respects the Godly , in a spiritual Sense , are alike useful , and have been in their respective Generations in this World. What a blessing was Lot to Sodom whilst he was among them ! the Fire could not seize upon that wicked City until he left it : Haste thee , escape thither , ( said the Angel ) for I cannot do any thing until thou be come thither . What Profit did Laban receive by Jacob ! what a Blessing was he unto him ! the like Blessing was Joseph to his Master . The Godly are like Sheep , the Interest of those Lands , Nations , Cities and Families where they dwell . The Saints are profitable to others many ways . ( 1. ) By that heavenly Doctrine they maintain and hold forth . ( 2. ) By the fervent and profitable Prayers they make and send up to God on all Occasions . ( 3. ) By that holy and good Example which they set for all those they converse with , and live among . ( 4. ) And at their death , by Martyrdom , great Profit hath been received ; from whence the Proverb rose , That the Blood of the Martyrs was the Seed of the Church . Believers bring Glory to God , and Profit unto Men. 5. Sheep are tractable and obedient , being ready to follow their Shepherd whithersoever he goeth . It is the Custom in some Countries for the Shepherd in leading the Sheep , to go out before them ; to which practice our Saviour doth here allude : So Believers are obedient to Jesus Christ , they are tractable , and learn to follow him ; My Sheep hear my Voice , and they follow me . Thou shalt guide me ( saith David ) by thy Counsel . Christ's Precepts are the Saints Directory , and his Practice their Pattern . Hence Paul exhorted the Corinthians , to follow him as he followed Christ . Ministers are to be followed and imitated , no further than they follow and imitate Jesus Christ . 6. Sheep love to feed in green Pastures ; in clean and wholsome Fields or Medows . So do the Saints and People of God love sound and wholsome Truths , good Doctrine , Food that is fit and proper for their precious Souls ; they must not , will not feed in the Soul-rotting Pastures of Mens Inventions , nor on the corrupt Glosses of cloudy Doctors that lived in the dark Times of the Church . The Spouse from hence enquires of Christ where he feedeth , and where he maketh his Flock to rest at Noon ? that is , where his Blessed Gospel is truly preached , and his Holy Ordinances are duly and in a right manner administred . And he directeth her to go forth by the Footsteps of the Flock , and to feed her Kids besides the Shepherds Tents ; that is , to follow the Doctrine and Example of the Primitive Church , which only is our Rule and Pattern in all Gospel-Worship . 7. Sheep are incident to divers Diseases ; many of them are weak and feeble , sick and distempered , and therefore must by their Shepherd be strengthned and healed , with much care , skill , and faithfulness : So are Christ's Sheep , his Saints , subject also to manifold spiritual Diseases , Weaknesses , Temptations and Afflictions , which of old moved the Almighty to great Compassion , and sorely to rebuke the Shepherds of Israel , for their Cruelty and great Remisness towards his Flock : The diseased have ye not strengthned ; neither have ye healed that which was sick , &c. And therefore the great Shepherd saith , he would take the Work into his own Hand : I will bind up that which was broken , and will strengthen that which was sick . Some of God's People are attended with one spiritual Disease , and others with another : Some with a spiritual consumption of their Graces , decline in their Faith , Zeal , Patience , brotherly Love , Charity , &c. Others are afflicted with the Timpany of Pride ; some with the Fever of Passion , &c. Which were it not for the care and faithfulness of their Shepherd , would prove fatal to them . 8. Sheep are subject to go astray ; So are the Saints to go astray from Christ , and to wander from his Precepts : I have gone astray ( saith David ) like a lost Sheep ; seek thy Servant . 9. Sheep also are subject to take Soil and Filth , and therefore have need of washing : Even so likewise the Sheep of Jesus Christ are subject to contract fresh Guilt and Pollution on their own Souls and Consciences , Sin being of a polluting and defiling Nature ; and therefore David cried out to his Blessed Shepherd to be washed : Purge me with Hyssop , and I shall be clean ; wash me , and I shall be whiter than Snow . O cleanse my filthy and leprous Soul in the Fountain of thy Son's Blood , signified by those Ceremonial Washings under the Law. If I wash thee not , ( saith Christ to Peter ) thou hast no part with me . 10. Sheep love to feed and lie down together ; Nay , it is a difficult thing to scatter , sever , or divide them from each other ; and if by Dogs or Wolves , &c. they should be scattered , they will quickly get together again ; and such that straggle behind , the Shepherd fears are not well . So the Saints and Sheep of Christ dearly love to assemble together ; and it is an Argument that such are diseased , or sickly , who forsake the assembling themselves with the rest of the Flock ; Then they that feared the Lord , spake often one to another , &c. They that fear thee , ( saith David ) will be glad when they see me , because I hoped in thy Word . I can tell them that which will cause their Souls to rejoice ; I have been afflicted , and tempted , and yet have been succoured and relieved by the Lord , because I hoped in his Word : So that none of them that meet with like Perplexities , need to fear or doubt of God's gracious Help and Support . Sirs , if wicked Men , like Dogs , Wolves , or Lions , do endeavour to scatter Christ's Sheep by Persecution , &c. they will soon get together again : And being let go , they went to their own Company again . 11. Sheep need a shady Place when the Sun shines hot at Noon : which is a great refreshment to them , where they chew their Cud ; and being secured from the scorching heat , they with the greater alacrity return to their Pasture . In this also the Saints may be compared unto Sheep ; for evident it is , Believers do need a shady Place , a Place of Refreshment to rest in and under , in the time of the great heat of Temptation , Affliction , and Persecution : And at such Seasons the Lord Jesus hath a Place of sweet Repose for them ; In me you shall have Peace : in the World you shall have Tribulation . Vnder the shadow of thy Wings will I make my Refuge , until these Calamities be overpast . Hence also Jesus Christ is said to be as the Shadow of a great Rock in a weary Land ; or in a dry and scorching Country , which , metonymically , is called a weary Land , because it makes the People weary that abide therein . Christ refreshes his Sheep under his own gracious Protection , in time of the hottest Persecution , &c. and affords them relief by his own Presence , and precious Promises : And when they return out of those Afflictions , with what joy do they feed in their Pastures , calling to mind and meditating upon those blessed Experiences they had of his Goodness in those hot and scorching Times . 12. Sheep will live where greater Cattel cannot , even upon very hard and barren Commons , where the Grass is exceeding short , and be very well contented with it , nay , thrive upon it . So will the Faithful in Jesus Christ live , where and when the carnal Professor cannot , even in a Time of Want and Scarcity , when the great and tall Cedars whose Hearts are not upright with God , fall away , and their Spirits die in them . A poor Believer can live by Faith on the Promises of God , when he can't see by an Eye of Sense how he should subsist , yet doth then trust on God's Providence , who careth for him ; and he is contented and well satisfied with those hard Pastures the Lord is pleased to put him into : Although the Fig-tree shall not blossom , neither shall Fruit be on the Vines ; the Labour of the Olive shall fail , and the Fields shall yield no Meat ; the Flocks shall be cut off from the Fold , and there shall be no Herd in the Stall : Yet will I rejoice in the Lord , and joy in the God of my Salvation . 13. Among a Flock of Sheep are oftentimes some Goats , who feed with them , and lie down together . So in Christ's Flock are some evil and corrupt Members , such who are none of his Sheep , but Hypocrites , though they seem to feed and have Communion together ; and these also are called Goats by the great Shepherd . 14. Sheep are very fruitful , and do multiply in a little time exceedingly , though many of them may be killed by Butchers . The Saints may be compared to Sheep also in this respect , for they from a few have often increased to a very great Multitude . How few were the Number of Christ's Sheep at the time of his Ascension , yet in a little space we read , that their Number was five Thousand ; And though the Heathen Butchers killed many Thousands , yet how wonderfully did they increase ! which was marvellous in the Eyes of their Enemies . The like may be noted in these Days among us in England ; what a few were they of the Baptized Churches , and other Dissenters , not many Years ago , and to what a Multitude are they risen now ? Also the Saints grow in Grace , they are fruitful , bearing Twins , and none barren among them . 15. Sheep are sometimes separated from the Goats , for some special Occasion known to the Shepherd . Even so at the last Day shall all the Sincere and truly Godly be separated from unsound and unsanctified Ones , by our Lord Jesus the great Shepherd : Before him shall be gathered all Nations , and he will separate them one from another , as a Shepherd divideth the Sheep from the Goats : And he will set the Sheep at his right Hand , and the Goats on his left Hand . Secondly , To proceed : Tho I have already clearly opened the Properties or Characters of the Sheep of Christ , in speaking to several Parts of my Text , yet I shall in a summary way , here add some few Particulars further upon this Account , which may serve by way of Trial to all of us . First , The first distinguishing Character of them is , They hear Christ's Voice . What is meant by his Voice , and how they do hear it , we have shewed . Secondly , Christ's Sheep have passed through a great Change , a glorious , internal and visible Change. They are converted Persons , renewed or regenerated by Divine Grace : They were once like other Men and Women , and had no Sheep-like Nature , ( as you have heard ) but rather the same filthy , unclean , and brutish Nature of Swine , &c. which is in all ungodly Ones . 1. It is a real Change from Nature to Grace ; 't is not a seeming , a nominal , or notional , but a true and real Change ; they have a new Heart , a new Spirit , a new Nature created in them ; they are become new Creatures : all real Operations of the Spirit suppose some real Form ; a real Habit is infused , from whence they act , which works in them a ready Inclination , Disposition , and sweet Propensity to do that which is truly and spiritually Good. 2. And this is common to all the Sheep of Jesus Christ ; in this respect they are all alike , having all obtained the same precious Faith , as to the Quality of it : As all Wolves have the Nature of Wolves , and all Swine the Nature of Swine , and all Sheep have the Nature of Sheep ; so all the Saints and Children of God have the Nature of Saints ; all Believers and Sheep of Jesus Christ have one holy Nature . 3. It is a Nature and Disposition quite contrary to that which was in them formerly : 'T is a mighty Change , as when a Wolf is made a Lamb , the " Wolfish Nature ( as one observes ) is lost , and the Lamb-like Nature is introduced . By Corruption Man was Carnal and Brutish , but by the new Creation he is Spiritual and Divine ; by Corruption he hath the Image of the Devil , by this he is restored to the Image of God ; by that he had the Seeds of all Villanies , by this the Seed of all Graces . " He was an Enemy to God , nay , had Enmity in his Heart against God ; but now he loves God , loves Christ , loves Holiness , loves the Ways of God , and People of God. 4. It is an universal Change , a Change of the whole Heart ; as when a Child is formed in the Womb , it hath all the Parts , Nature doth not fashion one Part and leave another imperfect : So the Holy Spirit forms every Part of the new Creature in the Soul of the Regenerate . This Habit is but one , 't is an intire Rectitude in all the Faculties , and an universal Principle of inclining and disposing to that which is good and well-pleasing to God : there is a Divine Light in the Vnderstanding , by which the Soul sees God to be its chief Good , and owns and looks upon him as such . There is a Change in the Will , that consents and chuses God as such ; there is a Change in the Affections . There is no true Draught of the Image of God in us , unless there be a Rectitude of Affection and Disposition : There is therefore a conformity of Affections to God , they love God , and love as God loves , and hate as God hateth ; they hate Evil , because of that inward Filthiness that is in it , and love Grace and Vertue , because of its pure and native Beauty and Excellency : therefore it is from hence the Soul comes to take delight in God. 5. It changes not the Heart only , but the whole Life also ; The Life which I now live in the Flesh , I live by the Faith of the Son of God. Such live no longer to themselves , but to God ; their Tongues speak for God , their Ears hear for God , their Hands work for God ; their Actions are Holy , Just and Good. There is a Change of Company also , a Change of Labour , of Endeavour ; and their whole End , Aim and Design , is to glorify God : Heavenly Things are preferred by them before earthly Things ; they chiefly seek the Kingdom of God and his Righteousness . They do not pursue the World as they did , nor fashion themselves according to the former Lusts and the Course of this World ; nor pray as they did , nor hear as they did , nor give Alms as they did : No , no , they do all things from another Principle , from another End , and with other Zeal , Endeavours , and Diligence . Thirdly , Christ's Sheep will feed in Christ's Pasture , in their own Pasture , where they are put by him ; not but that they may , for good Reasons , be removed into another Pasture , but they will not ( unless under strong Temptation ) break down the Hedg or Fold where they were put , and run away ; No , no , but are contented with that Food , that Pasture God affords them , though there may be some more Fat and Rich than theirs . Some Sheep when they grow wanton , are unruly , and will break into other Mens Ground ; so there are some Professors , some Church-members that rend themselves away from their own Flock and Fold , in a disorderly manner ; " Which ( as a Reverend Minister shews ) is an abominable Evil , and a shame to them : this destroys the Relation of Pastor and People , for what may be done by one Individual , may be done by all ; and ( saith he ) what Liberty belongs to the Sheep , belongs also to that particular Shepherd who has the Charge of them much more ; it is a breaking Covenant with Christ and the Congregation , and therefore a great Immorality : 't is a Schism , if there be any such thing in the World ; it is a despising the Government of the Church ; and there is as much reason a Person should come in when he pleases , without asking Consent , as to depart when he pleases : It is also very evil and unkind in another Church to receive such a One , as not doing as they would be dealt with . Such a Practice can issue in nothing but in the Breach and Confusion of all particular Churches : It tends ( saith he ) to Anarchy , putting an Arbitrary Power in every Member , and breaks all Bonds of Love , and raiseth the greatest Animosities between Brethren and Churches . " The truth is , how can another Shepherd justify such an Act to the great Shepherd of the Sheep ; I mean , to take into his Fold his Neighbour's Sheep , without Christ's Order and Authority ? Fourthly , Christ's Sheep will , and do follow him ; and this our Blessed Saviour lays down as an undoubted Character of all that are his . They follow his Example , his Steps . The good Shepherd when he putteth forth his own Sheep , he goeth before them , and the Sheep follow him . Jesus Christ hath gone before his Sheep in his Obedience to the Father , leaving us an Example that we should follow his Steps . 1. They follow his Steps in Humility : He bids us to learn of him upon this Account ; Learn of me , for I am meek and lowly in Heart . How did Christ deny himself ? in taking our Nature upon him : In this ought his Sheep to follow him ; Let the same Mind be in you which was also in Christ Jesus . O let the same humble Spirit , and self-denying Temper be in you , which was in him ; Who being in the Form of God , thought it no Robbery to be equal with God , and made himself of no reputation , but took upon him the Form of a Servant , &c. Saints are , or ought to be , of a humble Frame , having mutual Love , and a condescending Spirit , even to them that are in the lowest and meanest Condition , bearing with the Weak , and not exalting themselves , nor offending one another in any thing that is indifferent in its own Nature : I become all things to all , that I might gain some . 2. Christ's Sheep do follow him in Love , and bowels of Compassion : Be ye followers of God , as dear Children ; and walk in love , as Christ also hath loved us , and hath given himself for us . By this all Men may know we are his Disciples , even when we have this Mark of his Sheep , namely , that we love one another . Husbands are exhorted to love their Wives , as Christ also loved his Church , and gave himself for it ; even with a sincere , pure , ardent and constant Affection . And thus ought all Christians to love each other also , being united as Brethren together , and Members of the same Body of which Christ is the Head. He that loveth not his Brother , is in Darkness , he is none of Christ's Sheep . He that saith he abideth in the Light , ought also to walk even as he walked , and love as he loved . 3. They follow him in Holiness . But as he that hath called you is holy , so be ye holy in all manner of Conversation : Because it is written , Be ye holy , for I am holy . God the Father is holy , and Christ is holy : He was holy , harmless , and undefiled , separated from Sinners . Therefore in this we should follow him in the whole Course of our Lives , and in the several parts of our Conversations . All those who are his Sheep , they are such who are sanctified Persons , who laying aside all filthiness of the Flesh and Spirit , ( they go on ) perfecting Holiness in the fear of God. 4. They follow the Example of Christ , their holy Shepherd , in Obedience . Though he was a Son , yet learned he Obedience by the things he suffered : And being made perfect , he became the Author of Eternal Salvation to all them that obey him . Christ's Meat and Drink was to do the Will of him that sent him ; and thus we ought to follow him ; it ought to be our Joy , our Delight , to do his Will , and attend on his Work : And this Mark have all Christ's Sheep , i. e. they keep Christ's Word ; If a Man love me , he will keep my Word . And again , He that hath my Commandments , and keepeth them , he it is that loveth me : Not he that hath the knowledg of them ; it is possible Men may have Christ's Commandments in their Heads , and in their Mouths , may know which they are , but they may not do them : It is he that doth his Word , that doth his Sayings ; that keepeth his Commandments , that loves him ; Ye are my Friends , if you do whatsoever I command you . This is a Mark of Christ's Sheep , of one of Christ's Friends , or of a sincere Christian and follower of him : He will be obedient to Christ , not in some things only , but in every thing that he requires or enjoins him to do in his Word . 5. They follow Christ in the hardest things , in such things that seem grievous to the Flesh . Like as Abraham , when he was commanded to offer up his Son , his only Son , his only Son Isaac whom he loved , went presently about it , he made no pause , did not consult with Flesh and Blood : And Abraham rose up early in the Morning , &c. with an intention to do this hard Work. And now saith the Lord , I know that thou fearest God , seeing thou hast not withheld thy Son , thine only Son from me . God knew it before , tho he speaks here after the manner of Men : but he would have Abraham to know it , and all Men to know that this is a Mark of one that feareth him , that loveth him , viz. he will do any thing God requires of him , even sacrifice up all that is near and dear to him , when called for . O see how obedient Christ was to the Father ; The Lord God hath opened mine Ear , and I was not rebellious , neither turned away my back . I gave my Back to the Smiters , and my Cheeks to them that plucked off the Hair ; I hid not my Face from Shame and Spitting . This was hard Work , yet Christ readily passed through it ; He became obedient unto Death , even the Death of the Cross , the worst of Deaths , exceeding ten thousand Deaths , considering what he felt and did undergo for us . 6. They follow Christ whithersoever he goeth . Some will not do this ; they may go a great way after the Lord Jesus , but then make a halt , and give over following of him . Some are like Orpah , who kissed her Mother-in-Law , and departed from her , but Ruth clave unto her . Even so such who are sincere Christians , they keep following of Christ , when others leave him and cleave to the World , to their Lusts , to their cursed Idolatry ; but these say to Jesus Christ , as Ruth to Naomi , Intreat me not to leave thee , or to return from following of thee ; for whither thou goest , I will go ; and where thou lodgest , I will lodg : Thy People shall be my People , and thy God my God. Those that are wise Virgins , or the Sheep of Christ , the Holy Ghost gives us their Character ; These are they which were not defiled with Women , for they are Virgins ; these are they which follow the Lamb whithersoever he goeth , &c. They will not follow God and Baal , Christ and Antichrist ; receive Christ's Institutions , and Rome's vile Idolatry and Superstitions ; or follow some Precepts of Christ , and reject others : No , no , they follow him in all his holy Laws , keeping close in all things to the Rules of his Worship , both in Doctrine , Discipline , and Conversation ; in all Duties of Religion , both Natural and Supernatural , whether towards God , or towards Men. They are like unto Joshua and Caleb , they follow Christ fully ; But my Servant Caleb , because he had another Spirit with him , and hath followed me fully , him will I bring into the good Land , and his Seed shall possess it . He followed God when others forsook him , being not acted by that evil Spirit of Cowardice , slavish Fear and Unbelief which ruled in others , but was a Man of another Temper , i. e. Couragious , Faithful , Obedient ; as it is said of the Righteous , he was bold as a Lion ; and universally , thrô all Difficulties , Deaths and Dangers , followed God : And thus do all the true Sheep of Christ follow him . 7. They follow Christ in sincerity , not for Loaves , &c. 8. They follow Christ constantly to the End , and faint not . We read of some that followed our Blessed Saviour for some time , but then they were offended at his Doctrine ; From that time many of his Disciples went back , and walked no more with him . This shewed they were not his Sheep or Disciples indeed , for these returned no more ; they , it is evident , drew back to Perdition . A godly Man may , under a Temptation , seem to faint and draw back , as Peter did , but he returns by Repentance and follows Christ again . We are not ( saith Paul ) of them who draw back unto Perdition , but of them that believe to the saving of the Soul. The Sheep of Christ hold on their way , they having clean Hands , grow stronger and stronger , they can never perish ; therefore shall follow Christ always , or persevere in well-doing to the End of their Days . The good Ground brought forth Fruit unto Eternal Life : such who fall away were not sincere and honest-hearted Ones , but are either like the stony or thorny ground Hearers . Fifthly Christ's Sheep have his Character by which they are known . Men mark their Sheep so ; we read in the Revelations , that the Servants of God were sealed ; they were marked in their right Hands , and in their Foreheads , &c. God gave a Charge of old , to set a Mark upon the Men that sigh'd and mourn'd for all the Abominations that were committed in the Land. Merchants , and others , commonly set a Mark upon their Goods , by which they lay claim to them , and know them : So Christ sets his Mark , his Seal , upon all his Saints . By their Father's Mark on their right Hand , some understand the Heart : A Mark in the Hand is a secret Mark. 1. No doubt the Mark of Christ's Sheep , is the Mark of Regeneration , or that holy Image of God which is stamp'd upon them all , as I hinted at first : And if Christ sees not this Mark on the Soul , he will not own that Man or Woman actually to be his . 2. The Holy Spirit is expresly called the Seal with which every true Believer is sealed : Also after that ye believed ye were sealed with that holy Spirit of Promise . Which is the Earnest of our Inheritance , until the Redemption of the purchased Possession , unto the praise of his Glory . And again he saith , Grieve not the holy Spirit , by which you are sealed unto the Day of Redemption . Whosoever hath the Spirit of Christ in them , or hath received the saving Graces thereof , are Christ's Sheep , they have his Mark ; these he will own , and say , ( where e●er he find this Seal ) this Man and this Woman is mine . And on the other hand ; Now if any Man hath not the Spirit of Christ , he is none of his ; he is none of his Sheep , he hath no special Interest in him . Remember the Spirit of Christ , true Grace , Faith , Love Humility , &c. is the Ear-mark of Christ's Sheep . 3. And why may not inward Sincerity be Christ's Mark also ? for that I am sure does distinguish them from all others , from Hypocrites , and all unsound and false-hearted Professors whatsoever . 2 dly , The Mark in their Foreheads is seen by all ; that may denote their holy Carriage , Behaviour , and Deportment in this World , to all that behold them . 1. It may shew that they hate Idolatry , and all false Worship . 2. It may signify their holy Conversation ; for Holiness is written , as it were , in legible Characters , on all their Foreheads : There is not one of Christ's Sheep without this Mark ; for without Holiness no Man shall see the Lord. This shews who they are , and whither they are going , and to what Country they do belong . Sixthly , Christ's Sheep follow the Footsteps of the Flock , i. e. the Primitive Church , in Church-Constitution , Doctrine and Discipline . They contend for that Faith which was once delivered to the Saints , and keep the Ordinances as they were at first given forth ; they are for no mixture in Doctrine nor Discipline ; be sure before all things , they keep pure the Doctrine of Justification , and do not join Work and Grace together : Their great care is to exalt the free Grace of God , and abase the Creature , accounting all their own inherent Righteousness as Dung , or Dogs-meat , in comparison of Christ , and the Righteousness of Christ . Seventhly , They love to drink in pure Christal , soft and gentle Streams . Sheep do not love to drink of muddy , rough and raging Rivers : No more do Christ's Sheep ; He makes me to lie down in green Pastures ; he leadeth me beside the still Waters . They will not forsake the Waters of Shiloah that run softly , and drink of the proud , swelling , and troublesome Rivers of Babylon , Tygris , and Euphrates . They like the Teachings of God's Spirit in the meanest Instrument , tho such who are despised and contemned of Men , better than the highest Elegance , and lostiest Rhetorick of all the Cicero's and Plato's of the World. What are the artificial Flourishes of Demosthenes , or exact Method of Aristotle and Galen , or all humane Curiosities or itch of Words , to the Teachings of the Holy Ghost ? Paul spoke not in the Wisdom of this World , or with the inticing Words of Man's Wisdom , but in the Demonstration of the Spirit , and with Power . These Waters Believers chuse and love to drink of . I am afraid some Men are more nice in studying Words than Matter , to affect the Ear rather than to work upon the Heart of their Hearers . Though Humane Learning is not to be despised , yet no doubt Dr. Carlton was in the right , " That a Lay-man that has the Spirit of God , is better able to judg of spiritual Things , than a Man in Ecclesiastical Function , destitute of the Spirit of God. " Infelix est sapientia extra Verbum Dei sapere , saith Justin Martyr . Our Annotators say well , viz. " 1. Ministers ought to speak Intelligibly , so as the People may understand . " " 2. That they speak gravely and decently ; all other study of Words and Phrases in a Divine , ( say they ) is but Folly and Vanity . " Eighthly , and Lastly , Christ's Sheep do relie upon the Care and Faithfulness of their Shepherd . They know on whom they have believed , and can and do venture their Souls on him , knowing he will keep that which they have committed to his Charge : They depend on Christ , rest on Christ , believe in Christ , relie on his Word and Promises for all things they need : They can say with David , The Lord is my Shepherd , I shall not want , neither any thing for this Life , which is really necessary , nor for the Life which is to come : They leave the Alimighty to chuse for them , knowing they are not competent Judges , as touching what is best for themselves : Though he slay me , ( saith Job ) yet will I trust in him ; Let God do what he will with me , yet I will rest upon him ; my hope shall be in him , and I will not be offended if I have Poverty , Sickness , Persecution , Reproaches , or whatsoever else : I know , saith a true Christian , God sees it good for me , and I will not murmur nor complain . APPLICATION . 1. We may infer from hence , that Christ hath but a few Sheep , but a few Followers : O what a small Number have these Characters upon them ! 2. It may be for Lamentation . Cyprian brings in the Devil triumphing over Jesus Christ , after this sort : " As for my Followers , I never died for them as Christ did for his ; I never promised them so great Rewards as Christ hath done to his , and yet I have more Followers than he , and they do more for me than his do for him . " O how blind and deceived are poor Sinners , that they chuse to follow Satan rather Jesus Christ ! What a great Multitude hath the Devil ! his Flock is a mighty Flock , Christ's Flock is a little Flock : Fear not , little Flock , it is your Father's good Pleasure to give you a Kingdom . Every Saint shall have a Kingdom , a Crown ; this is Christ's Promise to all his Sheep , and yet how few are they that cleave to him , that believe in him , and follow him ! 3. By what you have heard , you may try your selves : O see , have you these Characters , these Marks of Christ's Sheep ? certainly if so , you have no cause to doubt but your State is happy ; if not , labour for them . 4. The way to be one of Christ's Sheep , is to believe , and to pass under the New Birth . JOHN X. 27. My Sheep hear my Voice , and I know them , and they follow me . THE last Day I shewed you who are the Sheep of Jesus Christ , by giving you the several Characters and Marks of them . Sixthly , I shall now proceed to the last General Head , viz. 1. Shew you , What a kind of Shepherd Christ is . 2. What those Pastures are where he feeds them . 3. What a Fold he hath for his Sheep . First . Jesus Christ is a chosen Shepherd . No Man hath a right to be a Shepherd , but he that is first chosen by the Owner of the Sheep . Christ is called the Elect of God ; My Servant whom I have chosen . Again , Behold my Servant whom I uphold , mine Elect , in whom my Soul delighteth . He was fore-ordained , in the Decree , Design and Purpose of God , to be our Redeemer ; and as a Shepherd , to take care of , feed , heal , nay , to die for the Sheep . Secondly . And as he was chosen , so he was called also to this Work and Office. For as the Apostle speaks concerning Christ's Priesthood , or touching that Office , so I may say of this , No Man taketh this Honour unto himself , but he that is called of God , as was Aaron . He did not intrude himself upon this Service , but he had a lawful Call unto it ; the Father called him , and sent him into the World , to keep , feed , and save his Sheep . This shews the wonderful Love of the Father , he is the first and principal Author of our Salvation : All things are of God , who hath reconciled us unto himself by Jesus Christ . All the spiritual Blessings we have by Christ , spring from the Father ; the Father is held forth as the first Cause , first Mover and Contriver of all spiritual Mercies for us : The Father also fitted and qualified him , or put him into a Capacity to accomplish this Work and Office ; he prepared him a Body , that so he might die for his Sheep . Thirdly . Jesus Christ is a kind , loving and compassionate Shepherd . What Shepherd ever loved his Sheep as Christ loved his ? The greatness of his Love , bowels of Affection and Compassion , appears , 1. By his coming so far ( as 't is from Heaven to the Earth ) to seek them ; For the Son of Man is come to save that which was lost . Luke reads it , To seek and to save that which was lost . My People have been lost Sheep , Jer. 50. 6. ( 1. ) We were all lost in the first Adam , not one Sheep but was lost ; and had not Christ came to seek and save us , we had been all lost for ever . ( 2. ) We were all lost , not only by Original , but also by our own actual Sin : All we like Sheep have gone astray ; we have turned every one of us to his own evil way . We were all gone out of the way , gone far from God , and without all hope or possibility of returning , had not Christ came to seek us ; For we were all as Sheep going astray , but are now returned to the Shepherd and Bishop of our Souls . ( 3. ) They also , by the Grace of God , at length came to see that they were lost ; they are lost in themselves , and in their own sight . Jesus sent forth and commanded them , saying , Go not in the way of the Gentiles , &c. but go rather to the lost Sheep of the House of Israel . The whole House of Israel was lost , but there were but a few of them that saw their lost State. 2. The Bowels and Compassion of Christ to his Sheep , chiefly appears by his dying for them . He laid down his Life for the Sheep ; none could shew greater Love than this : As the Father knoweth me , even so I know the Father ; and I lay down my Life for the Sheep . 3. His great Love and Affection to his Sheep , is manifested by his care to gather them ; He shall gather the Lambs with his Arms , and carry them in his Bosom . Gathering implies , bringing them Home unto himself by the Arm of his Power , or by the effectual Operation of his Word and Spirit . To whom hath the Arm of the Lord been revealed ? Or , who hath felt and experienced the powerful Influences of his Spirit , and saving Grace thereof , on their Souls ? This must be before any poor Sinners are gathered or brought home to God. Jesus Christ must rescue them out of the Mouth of the Lion , and Paw of the Bear , as David did his Sheep , who was a Type of him . We were all once in Satan's Hand , that hungry Lion had us in his Teeth , and was going to tear us to pieces , but then comes our Blessed Shepherd and delivers us . None but he whose Power is Infinite could gather us , or bring us home to God , such a miserable State were we in . 4. Christ's Love is further expressed , by that affecting Metaphor , Luke 15. 6. He goes after the lost Sheep , leaveth the rest in the Wilderness , and never gives over until he hath found it ; And when he hath found it , he layeth it on his Shoulders , rejoicing . O my Friends , how great is the Love of Christ to one poor , lost , and undone Sinner ? He will not lose one that his Father hath given him : No , no , though it be but one individual Soul that is missing , yet he will go after that , seek that , leave all the rest to look after that one poor Sheep ; and when he has found it , he sees it cannot go , it has no strength , therefore he lays it upon his Shoulders . Sinners , Christ must lay hold of you , and take you up , and lay you on his Shoulders , and carry you home if ever you are saved . It is upon Christ's Shoulders , Christ's Power , that every Elect Soul is brought home ; 't is not on the Power of their Will , their Strength , their Faith ; no , but on Christ's Shoulders . Moreover , it is said , He rejoiced , and calls upon all his Friends ( the blessed Angels and Saints ) to rejoice with him , for I have found my lost Sheep . This shews his wonderful Love to poor , undone , and lost Sinners that are his Sheep , whatever it costs him , whatever Pains , Labour , or Charge , home he will bring them , saved they must and shall be . I have other Sheep ( saith he ) that are not of this Fold , them also I must bring , and they shall hear my Voice . 5. His Love to his Sheep , to his Saints , also appears in his laying them in his Bosom , in his Heart . O how near and dear is every believing Soul to Jesus Christ ! It 's a Metaphor taken from a Father or tender Mother , that hugs an only Child in his or her Arms , and lays it in their Bosom , knowing not how to express the Greatness of their Affections . Christ himself is said to lie in the Bosom of the Father ; which denotes how he is beloved by him , how near and dear he is to him : Even so this discovers his great Affections to his People . 6. He also makes his Love manifest to them , by his gentle leading of them : He shall gently lead them that are with young . He will not lead them faster than they are able to go , or lay more upon them than they can bear ; nay , he gives Strength to them , and supports their Souls under all their Troubles and Sorrows . Jacob was a compassionate Shepherd ; If I over-drive them , ( saith he ) all the Flock will die . Christ had many things to tell his Disciples , but they were not able to bear them : He lets out or discovers his precious Truth to his People , according as he knows they are able to receive it and take it in : You shall not have harder Things , Trials , Temptations nor Afflictions , than your strength is . There hath no Temptation taken you , but what is common to Man : and God is faithful , who will not suffer you to be tempted above what you are able ; but will with the Temptation also make a way to escape , that ye may be able to bear it . 7. His infinite Love and Bowels are made known also to his Sheep by his feeding them , as well as it is by his leading them . He feeds them with choice Food , he gives them his own Flesh to eat , and his own precious Blood to drink , knowing that except he doth this , they must perish for ever : This was that strange Doctrine in the Eyes of the Jews , which they could not receive nor understand . 8. Also by his healing of his Sheep with his own Stripes . But he was wounded for our Transgressions , he was bruised for our Iniquities ; the Chastisement of our Peace was upon him , and by his Stripes we are healed . What Shepherd ever thus loved his Sheep , even to be wounded and bruised for them , to heal them of their Wounds with his own Stripes ? But this Jesus Christ doth . 9. By this washing them also in the same precious Blood : Nothing could purge away the Filth and Guilt of our polluted Souls , but Christ's Blood ; and if he wash us not , we have no part with him : He hath loved us , and washed us from our Sins in his own Blood. This Love is wonderful Love , amazing Love , exceeding all Love. O in what a Stream , in what a Fountain are the Sheep of Christ washed ! Think upon it , our Pollution was great , but Christ hath washed us . God sent his Son to take away our Sin , and it must be done this way ; It is the Blood of Jesus Christ his Son that cleanses us from all Sin. Fourthly . Jesus Christ is the good Shepherd . I am the good Shepherd ; the good Shepherd giveth his Life for the Sheep . Our Lord Jesus shews in this that he excels all Shepherds : Some Shepherds have ventured their Lives , hazarded their Lives for their Sheep ; yet it was more than was required of them , for the Life of a Man is much more valuable than the Life of a Beast : But no doubt our Saviour refers to his great Work and Office as Mediator , and as the Messiah that was to come , who was to be cut off , not for himself , for his own Sins , but for the Sins of the Elect , or die for his Sheep : It was required of him , the Father gave him commandment to lay down his Life ; and he did it actually , freely , willingly ; nay , he came on purpose into this World to do it , and therefore he is the good Shepherd . Fifthly . Jesus Christ is a Wise Shepherd , a knowing Shepherd ; I know my Sheep : this I have already spoken to . 1. He knows and sees all his Sheep at once , with one look of his Eye , in all the Nations of the Earth , let them dwell where they will , though never so far asunder or remote . 2. He is so wise , that he knows in what Condition they are , and what Condition is best for them ; whether Poverty or Riches , Sickness or Health , Liberty or Bonds , Peace or Trouble , Honour or Disgrace , Strength or Weakness , either a fat or a lean Pasture , Loss or Gain , Cold or Heat , whether a North or a South Wind. 3. He is wise to protect us , wise to conduct us , to feed us , wise to fold us , wise to heal us , and wise to save us . Sixthly . Christ is the chief and great Shepherd of the Sheep . And when the chief Shepherd shall appear , ye shall receive a Crown of Glory . And again , the Holy Ghost calls him in another place , the great Shepherd : Now the God of Peace , that brought from the Dead our Lord Jesus Christ , that great Shepherd of the Sheep , &c. Jesus Christ may be called the chief and great Shepherd . 1. Because he entered into Covenant with the Father , as the great Surety of all the Sheep ; by which he came under a legal Obligation to pay the just Debts , and to answer for the Defaults of all his Elect : And then and thereby he undertook to bring in and gather all the Sheep to God by the Blood of the Everlasting Covenant ; by which Transaction he made our Peace , and reconciled us unto the Father . 2. Because he actually bought all the Sheep , in pursuit of the said glorious Covenant-Transactions , by the Price of his own Blood , that so he might unite them all unto himself in one Body . 3. He may be called the chief and great Shepherd , because all the Sheep , or Elect of God , are given into his Hand , to keep , take care of , feed , heel , protect and preserve to Eternal Life . And this great Work and Office he hath undertaken , and doth and will perform with all Faithfulness , being every ways fitted , endeared and qualified , as Mediator and universal Shepherd and Head , to discharge it . 4. Because 't is he that calls them , that justifies them , that sanctifies them , and presents them all faultless and without Spot before the Father . 5. Because he is exalted in Glory and Dignity , not only as the Head , Lord , and Sovereign of all the Sheep , but also as the Prince of all Pastors and subordinate Shepherds that ever were , are , or shall be ; from whom they all receive their Power and Authority as his Deputies , to take care of and watch over each part and parcel of his Flock committed to their respective Charge . Jesus Christ is not only above all Shepherds , all Ministers , but they do all in his Name , and must at the last Day be accountable to him for their Administrations . 6. He is the great Shepherd of the Sheep , a mighty Shepherd , if we consider the greatness of the Flock , which he hath not only received the Care and Charge of , but they are all his own Sheep . If a Shepherd had under his Care 100000 Sheep , and all his own , would not every body call him a great Shepherd ? Now though Christ's Flock is called a little Flock comparatively , yet the Number of all his Sheep , all his Elect , is very great : we read of ten thousands of his Saints , and a Number that no Man can number , they are all his ; and therefore a great Shepherd . 7. He is great in Riches , having a multitude of rich and choice Pastors , enough to feed Millions of Sheep here on Earth : And though his Flock will encrease e're long , when the Fulness of the Gentiles shall come in , and his antient Flock , I mean , the Seed of Abraham now scattered , be gathered , and all brought into one Fold , yet he hath Pastures for them all . Moreover , he hath prepared a glorious and rich Fold for them Above , which is Heaven it self , that is the Fold into which all his Flock shall be put for ever and ever . 8. Lastly , He is great in Power : No Shepherd hath such Power to defend , protect , preserve and save his Flock like to him . None are able to pluck one Sheep out of his Hand , as I shall prove and demonstrate when I come to speak to the next part of my Text. Another Shepherd , for want of Power , may lose his Sheep , the Wolf or Lion may come and tear them in pieces , and rob him of them : But no Enemy , neither Sin nor Satan , nor the World , can rend his Sheep from him ; he hath Power over all Adversaries , and can subdue them with much case at his Pleasure ; therefore he is the great Shepherd . Seventhly . Jesus Christ is a watchful Shepherd . This is one Property of a good Shepherd : And there were Shepherds in the Field watching over their Flock by night , &c. Christ knows his Sheep are subject to sleep , and so lie open to many Dangers , therefore he watches over them . He is always awake , he that keeps Israel , neither slumbereth nor sleepeth ; He will not suffer thy Foot to be removed : he that keepeth thee will not slumber . Behold , he that keepeth Israel , shall neither slumber nor sleep . The Lord is thy Keeper , thy Shade upon thy right Hand . The Sheep of Christ are in danger by Sin , by Satan , by Temptation , by Wolves , by a deceitful Heart , by inward Corruption , by false and self-seeking Teachers , whose Design is to make a Prey of his Flock ; therefore he watches them like a Vineyard of red Wine : I the Lord do keep it , I will water it every moment ; lest any hurt it , I will keep it Night and Day . I will , as if he should say , protect my Church , my Vineyard , my Flock , from all Assaults of its Enemies ; neither Men , nor Devils shall spoil , ruin , or hurt my People . And that he may secure his Flock , 1. He discovers by his Word , the Subtilty , Craft and Devices of their Enemies , and their Danger thereby . 2. By his Spirit also , through its quickning Operations , he awakens them when their Enemies are upon them ; and that shews he is a watchful and a wakeful Shepherd . 3. He also by his Providences shews he is awake , and strives to awaken his People also . And this he doth several manner of ways . 1. By Wars , Perplexities , and Distress of Nations . 2. By Famine and Pestilence . 3. By strange Signs , Prodigies , and fearful Earthquakes in divers Places . 4. By the awakning Providence of sudden and unusual Deaths , snatching away one Man here , and another there , to keep the rest awake . 5. By letting out Symptoms of his Displeasure , by distressing the Consciences of some , by fearful Horror and Desperation ; as in Spira and Child's Cases ; to awaken others , and to deter them from like Evils . 6. He also imploys his Ministers to rouse them up ; they , as his Substitutes , are made Watchmen , to give his People , his Saints , his Flock , warning of approaching Dangers . 2 dly . Christ knows that his Flock is not only subject to sleep , but also to go astray , and therefore he watcheth over them . 1. Because he sees our Enemies watch against us to ensnare , to catch , and to ruin us ; Deliver thy self as a Roe from the Hand of the Hunter , and as a Bird from the Hand of the Fowler . Satan is a subtil Fowler , a crafty Enemy ; and is also clothed with great Power . He is compared to a Serpent , to shew his Subtilty ; and to a Lion , which denotes his Strength and devouring Nature . 2. Jesus Christ watches his Sheep , that he may give them those Mercies they need in the proper season of them : He knows when and how to give us that Good he himself hath promised . Sometimes he watches over his People , to chasten , to afflict and punish them with the Rod , when he sees there is need of it : He lets out his Dog , ( as I may so say , like as a Shepherd doth upon unruly Sheep ) when his Calls will not do , will not reclaim them and reduce them to an orderly and diligent walk . But then at another time , he watches over them , to bestow his Favours and Blessing upon them : And it shall come to pass , that like as I have watched over them , to pluck up , and to break down , and to overthrow , and to destroy , and to afflict ; so will I watch over them , to build , and to plant , saith the Lord. Though there is no Change in God , but he doth all things according to the Counsel of his own Will and Eternal Purpose , yet there is a Change of his providential Dispensations . God here speaks after the manner of Men ; and as he is diligent to afflict for Disobedience , so he is likewise as diligent upon a Reformation , to distribute his Blessings , when he sees it will make for his Glory and his Peoples Good. Seventhly , and lastly , Christ is a living Shepherd . Other Shepherds die and leave their Sheep , and know not what Evil may befal them after their departure : But Jesus Christ never dies ; I am he that was dead , and am alive ; and behold , I live for evermore . He ever lives to feed , to heal , guide , protect , and save his People ; He ever lives to make Intercession for us . In this doth the Safety , Happiness and Comfort of Believers lie : Christ is always the same , he changes not ; and is such a Shepherd , that his Sheep cannot lose ; Death hath no more power over him , Death cannot deprive them of this Shepherd . 1. O happy Saints , blessed Sheep : O love your Shepherd , trust in your Shepherd ; say with David , The Lord is my Shepherd , I shall not want . 2. Be ruled , led and guided by your Shepherd ; and be content with that Pasture into which he hath put you , and with such Commons he is pleased to afford you . 3. How doth this reprehend such who repine , murmur , and are carried away with slavish and distrustful Fear ? O what a shame is it to be afraid , when you have such a Friend , such a Keeper , such a Shepherd to protect , feed , and keep you ? But to proceed . Secondly , What Pastures doth Christ feed his Sheep in ? What or which are his Pastures ? First . I answer ; His Word , this is one of his Pastures , and a fat one it is , yea , a most choice and rich Pasture ; here is precious feeding : Some ( like David ) can relish God's Word , and find it sweeter than Honey ; How sweet are thy Words unto my taste ! yea , sweeter than Honey to my Mouth . The Study , Meditation , and Obedience of God's Word , yields more Satisfaction , Joy and Delight , than any worldly Men find in their earthly Profits or sensual Pleasures . If you cannot find it thus , it is because you have lost your spiritual Appetites , you do not hunger after heavenly Food , nor see the Worth nor Want of it : Thy Words ( saith Jeremiah ) were found , and I did eat them ; and thy Word was unto me the joy and rejoicing of my Heart . Beloved , there is a two-fold tasting of the Word . ( 1. ) Some taste it , but digest it not ; they have an Apprehension , and bear Reception of it , and no more : The news of a Saviour , and deliverance from Wrath , seems desirable to them ; they like the Promises of the Word , and flatter themselves with a false Hope of Pardon , by giving a bare Credit to the Truth of the Gospel in the declaration of it . ( 2. ) But there is a farther and better tasting than this ; a tasting by a special Application , and a saving relishing of the Word of God ; and not the promissory Part only , but the preceptory Part thereof also : These like and love the Word , because of the Purity of it . Others have a common , but not a special Faith ; the Jews seemed to rejoice in John's Doctrine , but did not receive it into their Understanding , and sincerely subject to the Life and Power of it . ( 1. ) The Word of God feeds the Souls of Believers with saving Knowledg , the Doctrine of Free Grace , of Justification , Adoption , Pardon of Sin , and free access to the Father , which shews it to be a sat and blessed Pasture ; and thus it feeds their Understanding . ( 2. ) It feeds and raises their Affections also in Love to Christ , and desire after him , to hear what God is to them , and Christ is to them ; what a Covenant is made with Christ for them , what Promises are made to them , what Love the Lord Jesus hath to them , and what Grace is purchased , laid , and treasured up in Christ for them ; what Care he hath of them , and what Glory he hath prepared for them . ( 3. ) They receive the Word they assent to the Truth of it and f●el a so the Power thereof inclining , bowing and subjecting their Wills to a holy , ready , and hearty Consent thereunto , in a way of universal Obedience to what is required of them . ( 4. ) It feeds their Faith also , and every Grace of the Spirit in their Souls ; it increases their Faith in Christ , and their Love to Christ , whilst they meditate thereon , and believe with an unfeigned Faith the Veracity of God's Word , and apply the Promises and Blessings thereof , which are purchased by Jesus Christ now , is to eat and digest the Word . Secondly . The Ordinances of Christ may be said to be another Pasture where his Sheep do feed . The Spouse no doubt enquired after this Pasture ; Tell me , O thou whom my Soul loveth , where thou feedest , &c. where thy Holy Ordinances are truly administred . 1. The Ordinance of Preaching , or Administration of the Gospel , is a rich Pasture , especially when it is preached powerfully by the Influence and Demonstration of the Spirit ; the opening and explaining the Word of the Gospel , is like the opening the Pasture-Gate , and so letting the Sheep into it . Did not our Hearts burn within us , while he talked with us , and opened the Scriptures ? 'T is like the opening of the Box of precious Ointment , causing a sweet Perfume in the Soul , like as Mary's did in the House . The Work of the Ministry is to open the Scripture ; Vnderstandest thou what thou readest ? saith Philip. The Eunuch answered , How can I , unless some Man should guide me ? He might have added , some skilful Man. Alas , some are unlearned , unexperienced and ignorant Preachers , they know not the Lord themselves , they never learned of the Father , but want the Teachings of the Holy Spirit : They understand not the Scripture , the Holy Bible is a sealed Book to them , notwithstanding all their Humane Literature and Knowledg of the Tongues , with their Arts and Sciences . The preaching the Gospel , is the feeding of the Soul. But O what care should be taken , that nothing is delivered by the Preacher but sound Doctrine ; not to feed the People with airy and empty Notions , corrupt and poisonous Doctrine ; for that is to destroy the Sheep , especially such that are weak in Knowledg , and cannot quickly discern Truth from Error . They are not to feed the Flock with Humane Traditions , nor with their own Dreams . Simon , Son of Jonas , lovest thou me ? Feed my Sheep : Not with good Doctrine only , but good Discipline also , and with an holy and good Example : Good Government is precious Food to the Sheep and Lambs of Jesus Christ . 2. The Holy Ordinances of Baptism , and the Lord's Supper , is another part of this blessed Pasture : And such are ill Sheep that will not feed where the Shepherd willeth them , or like not a Pasture of his chusing . With what gladness did those Saints at Jerusalem , when they received the Word , yield themselves up to Holy Baptism ? The Eunuch also found that Ordinance ( he meeting with Christ in it ) very sweet ; and therefore when baptized , he went away rejoicing . The Mystery of the Gospel is preached or held forth in a lively Figure in Baptism to the very sight of the natural Eye ; which being understood , conveys much Light and Knowledg to the Understanding . It shews that Christ was dead , buried , and rose again for our Justification . 1 st , " Baptism ( saith the Learned Tilenus ) is the first Sacrament of the New Testament , instituted by Christ ; in which there is an exact Analogy between the Sign and the Thing signified . The outward Rite in Baptism is threefold . " " 1. Immersion into the Water . " 2. Abiding under the Water . " 3. A Resurrection out of the Water . " The Form of Baptism , ( saith he ) to wit , External and Essential , is no other than the Analogical Proportion which the Sign keeps with the Thing signified thereby . The plunging into the Water , ( saith he ) holds forth to us that horrible Gulph of Divine Justice , in which Christ for our sakes , for a while was in a manner swallowed up : abiding under the Water , ( how little time soever ) denotes his descent into * Hell , even the deepest of Lifelessness : and lying in the sealed or guarded Sepulchre , he was accounted as one dead . Rising out of the Water , holds forth to us in a lively Similitude , that Conquest which this dead Man got over Death . " And ( saith the same worthy Author ) so dipping into the Water , in a most lively " Similitude , sets forth the Mortification of the old Man ; and rising out of the Water , the Vivification of the new Man ; it being meet that we , being baptized into his Death , and buried with him , should rise also with him , and go on in a new Life . " The Apostle clearly confirms the same great Truths ; Know ye not , that so many of us as were baptized into Jesus Christ , were baptized into his Death ? Therefore we are buried with him by Baptism into Death , that like as Christ was raised up from the Dead by the Glory of the Father ; even so we also should walk in newness of Life . We have Fellowship with Christ in his Death in Baptism , or the Efficacy of his Death evidenced to us , as the outward Symbol of it is held forth in the external Administration of it : For as Christ died for Sin , so we are hereby obliged to die to Sin ; and as he rose again from the Dead , so we ought ( as we covenant in this Ordinance ) to walk in newness of Life . Dr. Cave saith , " In Immerging there are in a manner three-fold Acts , The putting the Person into the Water , his abiding under the Water , and his rising up again ; thereby representing Christ's Death , Burial , and Resurrection ; and our Conformity thereunto in our dying to Sin , and the destruction of its Power , and our resurrection to a new course of Life . " O learn what your Baptism holds forth , and what you are taught thereby , and promised therein , and live accordingly . Brethren , you will find blessed Food in this Ordinance for your Souls ; and if you experience the Things signified thereby , happy are you ; if not , in vain were you baptized . 2 dly , What sweet Food , or how good a Pasture is the Ordinance of the Lord's Supper , to a hungry Soul who longs after the Bread of Life , and Communion with Christ . A Crucified Christ is the Bread of Life ; and by Faith in this Ordinance we feed on this Bread ; it feeds and strengthens our Faith , and also our Love to the Lord Jesus : Who can forbear to love that Christ , who poured forth his precious Blood for us ? He was made a Curse for us , by hanging on the Tree , and bearing our Sins . When you take this Bread , and this Cup , you declare you take and accept of Christ as the only Food of your Souls ; and that way of Salvation God hath been graciously pleased to find out : and when you eat the Bread , and drink of the Cup , you shew that you feed alone upon him , and that he is your Saviour . Indeed , Christ doth in effect say to you , Soul , take all this , in token that I have satisfied the Justice of God for thy Sins , I have made thy Peace ; take this Bread , and this Cup as a Pledg of it , and of my Eternal Love to thee , and as a Token that all thy Sins are forgiven , and that thou art mine also . ( 1. ) By this Ordinance we learn , and clearly see , the horible Evil of Sin , the cursed Nature of Sin , in that nothing could atone for it , nor satisfy the Law and Justice of God , but the precious Blood of the Son of God himself . ( 2. ) Here likewise we see that infinite Love of the Father , in giving of Christ to die for us ; He spared not his own Son , but delivered him up for us all . ( 3 ) Here also we perceive the wonderful Love of Jesus Christ , who willingly laid down his Life for us . ( 4. ) Moreover , here we see how we come to be saved , or the Way of Life ; and that it is only by a Sacrifice , and that by the Sacrifice of Christ himself alone . ( 5. ) Here we see our near Union with Christ , and blessed Union one with another , as the Bread and Wine is turned into Nourishment ; the first is held forth : and as many Corns of Wheat do make one Loas , so we being many Members , are but one Body ; and therein the latter Union is held forth also , I mean , our Union one with another . Thirdly . The Ordinance of Prayer , is also as a Pasture for Christ's Sheep to feed in . If we pray in Faith , we receive what we desire and stand in need of : That Soul that goes to God in Christ's Name believingly , never comes away empty handed . We have not , because we ask not ; or else ask amiss , that we may consume it on our Lusts , to please the Flesh , and gratify our Carnal Appetites , and so an evil End spoils good Means : So long ( said a good Woman in distress ) as I have a praying Heart , God will have a helping Hand . It argues we have not hungry Souls , if we have not praying Souls . You may as well live without eating , as spiritually live without praying ; and as it is a sign you are not well when you cannot eat , so it is a sign your Souls are not well when you cannot pray : And as it is a sign the Body is faint , when the Breath is short , or breaths not freely so it is a sign of a faint and languishing Christian , when his Prayers are short , or prays not freely . He that believes savingly , will pray servently . He that thrives not in this Pasture , will thrive in none . As be cannot live naturally that breaths not , no more can that Soul live spiritually that prays not . He that casts off Prayer , casts off God. No wonder God withholds Mercies from us , when we restrain Prayer from him . Pure Prayer is only pleasing to a pure God : our Prayers must be directed to the right Object ; O thou that hearest Prayer , to thee shall all Men come . We must always direct our Prayers to God , but must not forget to come unto him by Jesus Christ ; and we must see to the Matter of it , as well as the Object : If we ask not that which is lawful , our Prayers must needs be unlawful ; as it is a Sin to do any thing God commands not , so it is a Sin to ask any thing God allows not . We must also be right in the Manner , as well as in the Matter of our Prayer : When our Spirit prays not , our Hand receives not . And we must , if we would thrive in this Pasture , also see that our End be right : Our great End should be , that our Prayer may be accepted , and God may be glorified . The first thing we should ask in Prayer is , that the Name of God may be hallowed . O Soul , haste into this Pasture : Whatsoever ye ask , saith Christ , in my Name , I will do it , that the Father may be glorified . To pray in Christ's Name , 1. Is to know we come to have this Privilege to draw near to God , only by Christ , i. e. through the Vail , that is to say , his Flesh ; he hath purchased us this Liberty . 2. 'T is to pray in his Strength , i. e. by the Spirit , which he hath procured for us , and given to us . 3. 'T is to pray in the Virtue of Christ's Mediation : Whatsoever we ask on Earth , Christ obtains for us in Heaven . 4. To ask in Christ's Name , is to ask for his Sake , for his Worthiness : 'T is not what our Deservings are , but what Christ's Merits are . Fourthly . The Promises of God are another Pasture , where the Sheep of Christ do daily feed . The Promises of God are of a Soul-fastening , and Soul-strengthning Nature : But there is no feeding here , without believing . A Sheep may as well feed on Grass , without Teeth , as a Christian can feed on the Promises without Faith. The Reason why the Soul cannot get into this rich Common , or rather fat Medow , is , because he cannot get over the Slough of Unbelief . Man lives not by Bread alone , but by every Word that proceeds out of the Mouth of God. He can feed his People , and support them by a Word of Promise , when their Bread faileth : Nor must we take unlawful Means to supply our Necessities , nor distrust the Care and Providence of God , tho we do not see which way we shall subsist : Trust in the Lord , and do good , so thou shalt dwell in the Land , and verily thou shalt be fed . We must depend upon the Providence and Promise of God , for Supplies both of Body and Soul : The young Lions lack , and suffer Hunger ; yet they that seek the Lord shall not want any good thing . We must let God judg and chuse for us ; 't is better for us sometimes to want , than to abound : There are Promises ( as I have sometimes shewed you ) that answer every Condition we can be in . Fifthly . The Providences of God , and the Saints Experience , are another Pasture for Christ's Sheep . How oft have they been fed this way ? I have been young , and now am old ; yet have I not seen the Righteous forsaken , nor his Seed begging Bread. This was more especially David's Experience , and under that Dispensation , when the Promises of God were of temporal Blessings ; ours under the Gospel are better : Or else take it thus , Not begging in vain . If they are such Children that walk in the Steps of their godly Parents , or not so begging as to be forsaken , it cannot intend any kind of asking , or begging ; for David himself desired and received Relief from others . Nothing doth more clearly relieve and feed our Souls under Trouble and Distress , than those Experiences we have formerly had of God's special Providence and Goodness to us , or how he helped his People in their Extremities in the days of old . O my God , my Soul is cast down within me ; therefore I will remember thee from the Land of Jordan , and of the Hermonites , from the Hill Mizar . He would call to mind how God had helped him formerly , when pursued by Saul , or distressed by Absalom ; and the way his drooping Spirits were revived . He that delivered me ( saith he ) from the Paw of the Bear , and Paw of the Lion , will deliver me from this uncircumcised Philistine . All Power is given into Christ's Hand , he is the great disposer of all things ; therefore be sure he will order every thing for the Good of his Church . If not a Hair of our Heads shall fall without the Providence of God , we may conclude he will be concerned for us in greater Matters : And if he provide for Sparrows , he will provide and take care of his own Children . The Covenant of Grace , the Love of Christ , and that Relation we stand in to him , must needs give us ground to believe he will , in his most wise Providence , order all things for our Good , besides the express Promises he hath made upon that Account . Doth he hold us in his Hand , carry us in his Bosom , nay , engrave us on his Heart , and will he forsake us ? O this cannot be . Hath he took the Charge of his Sheep , and will he leave them to Lions , or Wolves , to be torn to pieces ? Or shall Sin or the Devil pull Limb from Limb , and he look on ? But I must not further enlarge here . Quest . What is the Nature of that Food which Jesus Christ feeds his Sheep with ? 1. I answer in the Negative ; It is not surfeiting Food : some Pastures are naught , they will rot the Sheep ; but Christ feeds not his People in such Pastures . 2. 'T is not forbidden Food ; he hath prohibited us to follow a Multitude to do Evil , to walk in the Way of the Heathen , or after the Course of this World , or according to the former Lusts in our Ignorance , and not to touch , taste , nor handle of the Traditions and Doctrines of Men ; but he allows us his own Word and Ordinances . 1. 'T is costly Food , Pastures that were purchased by our Shepherd at a dear Price . 2. 'T is sweet and pleasant Food ; More to be desired than Gold ; yea , than much fine Gold : sweeter also than Honey , or the Honey-comb . 3. 'T is Soul-satisfying Food ; he satisfies every hungry Soul : I will abundantly bless her Provision , and satisfy her Poor with Bread. Wicked Men eat that which satisfies not : what is all the Trash of this World , but meer Husks , Ashes , and Gravel-stones ? 4. 'T is strengthning Food ; it strengthens the Soul , and strengthens the Graces of the Spirit in the Soul. 5. 'T is chearing , comforting , and reviving Food , as I might shew you , but must not enlarge . 6. 'T is living Food , 't is Bread of Life ; such who feed on it shall never die : it gives Life , and it continues and encreases Life , and will feed the Soul up unto everlasting Life . 7. It is Soul-fatning Food : Eat you that which is good , and let your Soul delight it self in fatness . O this Food , these Gospel-Pastures fatten the Soul , when they meet with God , enjoy God in his Ordinances ; when they have Communion with him , and when they find their Sins and Corruptions wither and die , and Grace grow and flourish in their Souls ' when they thrive in Holiness , in Faith , Love , Patience , and Humility , &c. Quest . What is Christ's Fold ? Answ . He hath a twofold Fold . 1. His Church is his Fold ; Christ built it himself , and it is a Fold the Enemy cannot destroy , he hath set it upon a Rock . 2. Heaven is Christ's Fold . Quest . What is the Fence of Christ's Fold ( or Church ) here on Earth ? Answ . I answer , It is threefold . 1. The Fence may be said to be , that Holy and Primitive Constitution , Order and Ordinances which Christ hath appointed . 2. That Sacred Covenant Believers enter into , when they are admitted Members . 3. The Holy Discipline , Order and Government Christ hath ordained and left in the Gospel . APPLICATION . We infer from hence , that Believers are in a most happy Condition , they having such a Shepherd and such Pastures to feed in . Which will further appear , if we consider these things following . 1. They are Pastures that will feed Multitudes ; nay , they cannot be over-stock'd , Christ's Pastures cannot be eaten up . 2. Christ's Pastures are always Good , always Rich , as good in Winter as Summer ; and so are not other Pastures . 3. So well fenced about , that the Walls cannot by Men nor Devils be broken down . God secures his People and Gospel by his own Almighty Power and Providence ; he is a Wall of Fire round about : besides , his Angels encamp about them that fear him also . 4. Christ's Pastures have most precious Water in them ; There is a River that makes glad the City of God , &c. He feeds me in green Pastures , and leads me besides the still Waters . The Holy Spirit , and Graces of the Spirit , may be here intended . 1. Water hath a cooling Nature , it allays Thirst ; so these Waters cool the Fire of Lust , and every evil Passion , and allay that inordinate Thirst after the things of this World. 2. Some Waters are of a purging Quality ; these Waters also purge the Soul of all evil and nauseous Humours . 3. Water makes fruitful ; it makes Pastures fruitful , and the Sheep also : So these Sacred Waters make the Word and Ordinances fruitful , and the Saints fruitful likewise . 4. Waters soften ; so these Waters soften the Heart and make it tender . 5. Waters have a cleansing Virtue : So have these Divine Waters ; the Spirit , and Graces of the Spirit , cleanse the Soul of all Filth and Pollution of Flesh and Spirit . 6. Water hath a healing Property : The Spiritual Waters heal , they are beyond all Waters , exceed all Waters . For , 1. These Waters never fail ; other Waters may be dried up . He that drinks of the Water I shall give him , shall never thirst ; but the Waters that I shall give him , shall be in him a Well of living Water , springing up unto Everlasting Life . 2. These are Waters of Life ; he that receives the Holy Spirit , shall live for ever . 3. These are still Waters , not rough boisterous Streams ; they may be called still Waters in respect of their Effects . 1. They will keep such that drink of them , in God's Bounds , and cause them to rest in quiet where he hath placed them . 2. They make a still and quiet Soul , a still and quiet Family , a still and quiet Church , when all drink of these Waters ; nay , a still and quiet Nation : they allay all Feuds and undue Heats among Christians that partake of them . These Waters quiet the Conscience under the Accusations of the Law ; quiet the Conscience under Satan's Temptations . Thou art a Sinner , saith Satan , and thy Sins are committed with great Aggravations ; thou deservest Wrath , and Divine Vengeance : But no sooner doth the Soul drink of these Waters , but it is quieted ; the Spirit by Faith shews the dejected Person that Christ hath born the Wrath of God , and reconciled him to the Father . 3. They quiet Believers under Affliction , in Times of Want and Poverty , and under National Fears and Disquietments . And , 4. In a Time of Sickness , and at the Hour of Death . 1. By evidencing to the Soul , that the Covenant is well-ordered in all things , and sure . 2. That the Promises of God are firm , and cannot be broken . 3. That the Love of God is Everlasting , and nothing can separate them from it . 4. That the Faithfulness of God , and his Almighty Power , is engaged to preserve them , and keep them unto Salvation . 1. Exhortation . If Christ feeds us in such Pastures , and gives us such Waters , labour , O ye Saints , to be thankful . What Praise doth this call for ! even holy and thankful Lips and Lives . 2. Labour to glorify this God , this Saviour ; strive to bring forth Fruit to him : Herein , saith Christ , is my Father glorified , that you bring forth much Fruit , so shall you be my Disciples . 3. Take heed you do not straggle from the Fold of Christ , or refuse the Conduct and Guidance of your Blessed Shepherd . 4. Terror . Wo to them that do annoy , disturb or disquiet Christ's Flock , Christ's Sheep ; or any manner of way seek to scatter or divide them , so that they cannot comfortably feed and lie down together . 5. Sinners , will you not enquire where Christ feeds ? Remember his Direction ; Go forth by the Footsteps of the Flock . 6. What comfort is here for you that are the Sheep and Lambs of Christ ! How safe are you in the Hand of such a Shepherd ! So much at this Time , and for the first part of my Text , viz. the 27 th Verse . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . I Closed with the 27 th Verse the last Day ; and shall now come to the great Subject , which at first I told you I should ( God assisting ) endeavour to demonstrate and fully prove : Namely , The final Perseverance of the Saints of God , or Sheep of Jesus Christ . But that we may the more orderly proceed , we shall first consider again the Parts of our Text. 1. You have an Account of a Gift given , which is expressed , Life . 2. The Nature of that Life explained , Eternal Life . 3. The Donor , or whose Gift it is , viz. Jesus Christ's . 4. To whom the Gift is given , namely , to his Sheep . 5. The Certainty of their possession of it , They shall never perish , neither shall any Man pluck them out of my Hand . Some read it , neither shall any ; and from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may be better so rendred , viz. [ any ] ; that is , any Enemy , neither Sin nor World , Men nor Devils , Things present nor Things to come ; let all Enemies do what they can , I have them in my Hand , in my Power , in my keeping ; as if our Blessed Lord should say , And I will hold them fast , and they shall be preserved through Faith by my Power , and the Power of my Father who gave them me , unto Everlasting Life , and perish they shall not . 1. I give them Eternal Life : I now give it to them in the Seed thereof . Those that Christ gives saving Grace unto , he gives Eternal Life unto . I give them the promise of it , and when they die , they shall have the actual possession thereof . 2. They shall never perish , that is , eternally perish ; they shall not die the second Death , or be cast into the Lake that burns with Fire and Brimstone . They shall not come into Condemnation , or be eternally damned , as all Unbelievers shall be . 3. Neither shall any pluck them out of my Hand : No doubt by the Hand of Christ , is meant his Power , his Protection ; the Lord's Hand is not shortned that it cannot save ; he is able to save , it is in his Power to save . They were delivered into Christ's Hand by that Holy Covenant or Compact made with the Father before the World began . And when they believe , ( or by that Grace which he infuses into them ) he then takes actual and fast hold of them ; and there he will keep them , and never let his hold go . They come therefore into Christ's Hand , upon the same Considerations by which they came to be his Sheep ; which ( as I have already opened ) was seven manner of ways , viz. 1. By Election . 2. By that holy Covenant or Compact made between the Father and the Son. 3. By the Father's free Donation they were given into his Hand , delivered to him by the Father . 4. By Purchase he bought them , and so they came into his Hand . 5. By Regeneration or Transformation he hath wrought his Image upon them , and so brought them into his Hand . 6. By Conquest , he fought for them , and conquered their Enemies , and subdued their own filthy and rebellious Hearts , and so they came into his Hand . 7. They by a holy Resignation of themselves , ( as being overcome by his Divine Grace ) yielded themselves up into his Hands . So that he hath a sevenfold hold of them . Secondly , Their being in Christ's Hand , denotes 1. His personal possession of them , he being now entered upon the actual Administration of his Pastoral Office. 2. It denotes the present actual Charge he hath taken of them , he having gathered and brought them home to his own Fold , and put them into his own Pasture . 3. It denotes also their great Safety and blessed Security , he being , as Mediator , every way invested , qualified , and endowed with Power and Authority to keep them ; having received all Grace , yea , the Fulness of Grace from the Father , as well as an express Command to supply all their Wants and Necessities , to subdue all their Enemies , and to preserve them unto Eternal Life . So much shall serve us to the Explanation of the Terms of our Text. I shall only observe three Propositions from hence . Doct. 1. Everlasting Life is a free Gift , or Salvation is wholly by Grace ; it is only of God , and the Gift of Jesus Christ . Doct. 2. The Saints of God are committed into the Hand of Christ , he hath the Care and Charge of them . Doct. 3. All the Saints , all Believers , or Sheep and Lambs of Jesus Christ , have Everlasting Life given to them ; and they shall , every Soul of them , be saved , and none of them so fall away as eternally to perish . I shall speak to the first and last of these Propositions , in which the Second will be comprehended . In opening the first , I shall , 1. Shew what is meant by Eternal Life . 2. Shew how it appears that Salvation is a free Gift , or wholly by Grace . 3. Shew why Salvation , or Everlasting Life , is a free Gift , or by Grace only . 4. Shew why Christ doth , and will give Eternal Life unto his Sheep . 5. And lastly , I shall briefly apply it . 1. Quest . What is meant by Eternal Life ? Answ . There is a three-fold Life of Man. 1. The Life of the Body , which is a natural Life , or the Life of Nature : In him we live , move , and have our Being . Neither count I my Life dear to me , so that I might finish my Course with Joy. He giveth to all Life , &c. All have this Life ; Sinners as well as Saints have a natural Life . 2. There is a Spiritual Life , which is the Life of the Soul , the Life of a Saint , or of the New Creature ; this is the Life of Grace . I am crucified with Christ . Nevertheless I live , yet not I , but Christ liveth in me ; and the Life which I now live in the Flesh , I live by the Faith of the Son of God , &c. The Dead shall hear the Voice of the Son of God ; and they that hear , shall live ; that is , their Souls shall live , or be quickned and raised to a State of spiritual Life . 3. Eternal Life , that is properly the Life of Glory , or the Life of the other World , that Life which the glorified Saints possess above : The Wages of Sin is Death ; but the Gift of God is Eternal Life through Jesus Christ our Lord. Object . But Christ says , I give them Eternal Life ; He speaks in the Present Tense . Answ . 1. I answer ; you heard before that true and saving Grace is the Seed of Eternal Life , or the Seed of Glory to come , as Glory is the Harvest of Grace . 2. Spiritual Life is the earnest of Eternal Life . Now every Believer hath received the Spirit , which is the Earnest of their Eternal Inheritance : And thus they have it , as a Man that purchases an Inheritance , he gives Earnest for it ; and no sooner that is done , but he cries , such a House , or such Land , is mine ; 't is his by virtue of the Earnest given , though he hath not yet the actual possession of it : so it is here . 3. Christ gives his Saints Eternal Life . Now because he gives them a sure Title to it , he makes them a Deed of Gift of it ; or seals unto them a Right , and legal Conveyance of it , as firm as the Law and Ordinance of Heaven . Now when a Person hath a true Right and Title , or Deed of Gift , made and sealed to him of such or such an Estate , he may say he has the Estate , 't is his own . And thus Believers have Everlasting Life , or the Eternal Inheritance , i. e. they have a true Right and Title of it sealed to them here by the Holy Spirit : After that ye believed , you were sealed with the Spirit of Promise , which is the Earnest of the Saints Inheritance , &c. Faith is the Evidence of things not seen . 4. The Spirit of God , who is that Principle of Divine Life in the Soul of Believers , is Eternal . Christ is in us ; every Believer hath Christ in possession , and Christ is Eternal Life ; and therefore he that hath the Son , hath Everlasting Life : These things have I written unto you that believe on the Name of the Son of God , that ye may know you have Eternal Life , &c. Jesus Christ being in us here , is more to us than the Hope of Glory , for he is Eternal Life * ; and the Soul of a Child of God , shall never lose nor be dispossessed of Christ , no not by Death it self , therefore may be said to have Eternal Life . They have Eternal Life abiding in them , because they have the Spirit abiding in them ; But the Water that I shall give him , shall be in him a Well of living Water , springing up unto Everlasting Life . Query . Methinks I hear some doubting Soul say , O that I could but experience this Spiritual Life to be in me ! How may I know I am made alive , and have Eternal Life given to me ? 1. In answer to such it is necessary to consider , that all Adam's Posterity by Nature are spiritually dead in Sin , or under a Privation of the Life of God , until spiritually quickned and made alive by Jesus Christ . 2. Now as natural Death is made use of by the Spirit of God , to shew what spiritual Death is ; so also natural Life is tropically made use of , to demonstrate and discover spiritual Life . A Man naturally dead , 1. Is cold ; all Heat is gone , if long dead . So all unregenerate Persons are spiritually Cold , or without any Divine Heat or Warmth in their Spirits ; that Principle of internal Life Man had before he fell , being lost and gone , he is cold as a Stone God ward , or in a spiritual Sense . 2. A Man naturally dead cannot move , all power of Motion and Activity , or all vital Actings are gone also . So in Men spiritually dead , there is a Disability or Impotency unto all spiritual things to be performed in a spiritual manner ; they can perform or act spiritually no Act of Life , or do any thing that is absolutely accepted of him : The carnal Mind is Enmity against God ; it is not subject to the Law of God , neither indeed can be . — So then they that are in the Flesh cannot please God. 3. A Man naturally dead cannot breath nor speak , no more can carnal Men : Men spiritually dead breath forth their Desires in Prayer to God , they have no Tongue to speak for God , or to pray to God acceptably ; all they do is dead Service , all their Prayers and Works , are dead Prayers , dead Works , because performed from Persons spiritually dead , and not from a Principle of Divine Life . 4. A dead Man can't feel , see , nor hear : No more can such who are dead in Sin , they cannot feel spiritually , they have a heavy Burden , a mighty Weight of Sin , Guilt and Wrath lying upon them , but feel it not : They are grievously wounded , but feel no pain , do not cry out ; think they are well , and all nothing : They cannot see spiritual Objects , nor spiritual Things . These Dead see not Jesus Christ , see not his Beauty , his Glory ; neither the Want of him , nor the Worth of him ; the Eye of their Understanding is darkned , they have no Faith , which is the Eye of the new Creature : Nor can they hear in a spiritual Sense , until , like dead Lazarus , they hear Christ's voice by his Spirit , and are made alive . 5. The Beauty of the Dead is gone , Death is gastly ; so is the spiritual Beauty of the Soul gone , of those who lie dead in Sin and Trespasses . 6. The Bodies of those who are naturally dead , are fit for nothing , they soon stink , and therefore must be buried and put under the Ground , being loathsom , &c. So ungodly Persons who are spiritually dead , are loathsom in God's sight , as filthy Carion , or a stinking Sepulchre is in ours , and are fit for nothing but to cast into Hell , as abominable and hateful to the Holy Jehovah . 1. By these things therefore you may know , whether you are spiritually alive , or not ; for if so , you are quickned and made alive by the Operations of the Spirit , and there is a Principle of Divine Life infused into your Souls : So that from a holy and new Nature , you can and do breath forth your Desires freely and frequently to God , and see the excellency of spiritual Objects and Things ; Christ is must precious and lovely in your sight : Your Eyes see , and your Ears hear , and you have spiritual feeling , and you can and do act and move ; that is , believe , repent , and obey God , with great Activity , and a strong Propensity , or gracious Inclinations of Heart : There is also much of the Beauty of Holiness shining forth in your Lives . 2. This also by the way may serve to detect that Doctrine some , nay too many maintain , of the Power of the Creature : Alas , alas , what can the Dead do ! For evident it is , that those who are thus dead , have no Principle or first Power of living unto God , or to perform any Duty to be accepted of him : It is with them , as to all Acts and Ends of spiritual Life , as with the Body , as to the Acts and Ends of natural Life , when the Soul is departed from it ; or else God would never say they are dead , call them dead . Does God make use of an improper Metaphor ? Dare they affirm that ? It must be so , if Man naturally be not dead , but wounded , in a spiritual Sense only . True , a wicked Man is naturally alive , and his Soul is in his Body , and he is endowed with Vnderstanding , Will and Affection , and may perform many Duties God requires of him : But what of this ? for in spiritual Life the Holy Ghost is unto the Soul , what the Soul is unto the Body , in respect of natural Life , namely , the quickning Principle . And ( as a Learned Author well observes ) to deny such a quickning Principle of spiritual Life , superadded unto us by the Grace of Christ , distinct and separate from the natural Faculties of the Soul , is upon the Matter to renounce the whole Gospel : It is all one as to deny that Adam was created in the Image of God , which he lost , and that we are renewed unto the Image of God by Jesus Christ . 2 dly . They may also as well assert , Man hath a creating Power ; for Regeneration is called the New Creature , which is created in us after the Image of God , according to his own glorious Power . 3 dly . Therefore whatsoever Sinners act in spiritual Things , by their Understanding , Will or Affections , that are not renewed , they do it naturally , and not spiritually , and are therefore called dead Works . We may also from hence infer , what a mighty Blessing and Favour it is to be made spiritually alive . How should such admire God , and his Free Grace in Jesus Christ ; for as they have an internal holy Life , so they shall never die , but have eternal Life ; nay , that this Eternal Life is begun in them here : I give them Eternal Life . But to proceed . Secondly . I am to shew how Salvation , or Everlasting Life is a free Gift , or by Grace only . 1. Life and Salvation is of Grace in opposition to Nature , we have it not as the Product of Nature : Which were born , not of Blood , nor of the Will of the Flesh , nor of the Will of Man , but of God. To be born , signifies to receive a Principle of Life ; and those that are the Children of God , have not that spiritual Life that is in them , from the Motions or Powers of Nature ; not from the Power of Man's Will , nor from their fleshly or natural Parts and Abilities , however improved . 2. Life and Salvation is wholly of Grace , or a free Gift , in opposition to Merit ; we cannot purchase or procure it by our Acts of Obedience : By Grace are ye saved through Faith , and that not of your selves ; it is the Gift of God : not of Works , &c. Not by Works of Righteousness which we have done , but according to his Mercy he saved us . Not the desert of our Works , let them be what they will , either before or after Grace , but from God's own sovereign Mercy and Goodness , whose Bowels yerned towards his Elect in Misery : For the VVages of Sin is Death ; but the Gift of God is Eternal Life through Jesus Christ our Lord. Death Natural , Death Spiritual , and Death Eternal , are the Wages and Desert of Sin : And who will deny a Servant his Wages ? Wicked Men are the Servants of Sin , and they shall have their Wages . But though Death is the Wages or Merit of Sin , yet Eternal Life is not the Wages of our good Works ; no , but the Gift of God , through the Righteousness of Jesus Christ : It is not by our Works , or for our Worthiness . The Apostle , as our Annotators note , varies the Phrase , on purpose to shew that Salvation is wholly of God's Grace , and not of our own Merits : 'T is of Grace , or the Gift of God through Jesus Christ , that is , through his Merits , De gratia & libero arbitrio , saith Augustine . 3. Life and Salvation is by Grace only , or the free Gift of God , in opposition to the Law : The Law could not give Life , that could not save us : For had there been a Law given that could have given Life , verily Righteousness should have been by the Law. The Law requires perfect Obedience , and lays every one under the Curse , that continues not in all things that is written therein to do them . Therefore no Life by the Law ; that being weak through the Flesh , Man could not perfectly fulfil it , and so could have no Life by it . 4. Life and Salvation is the free Gift of God , in opposition to any acceptable Service done for it , by us ; as some times great Gifts are bestowed on Persons for the sake of some small Service performed for them : But it is not so here , though Salvation be a Reward of Grace , yet it is not given for the sake of any acceptable Service done by us ; we know that a small Matter sometimes purchases that which is of great Value ; but nothing we do , or can do , can purchase Life and Salvation for our Souls . True , Eternal Life is a Purchase , it is a Reward of Merit ; but O mistake me not , it is not of our purchasing , it is no Reward for any Work done by us , but it is the Purchase of Jesus Christ , the Reward of his Work , by his fulfilling of the Righteousness of the Law for us in our Nature , in his holy and spotless Life , and by his satisfying the Justice of God for our breaking and violating of his Holy Law , which he did by the painful and cursed Death of his Cross : For what the Law could not do , in that it was weak through the Flesh , God sending his own Son in the likeness of sinful Flesh , and for Sin condemned Sin in the Flesh ; that the Righteousness of the Law might be fulfilled in us , who walk not after the Flesh , but after the Spirit . That the Righteousness of the Law might be fulfilled in us , that is , in our Head , Surety , and Representative ; for though we in our Persons were utterly unable to do it , yet Christ having done it in our Behalf , and Nature , it is accepted , as if we had done it our selves , Christ's Righteousness and Obedience being imputed to us who do believe : so that what he did and suffered , is accounted unto us as if we had done and suffered it ; yet it was Christ that purchased Life , not we ; he purchased , and we possess ; he is the Redeemer , we are the Redeemed ; he merited all , and we have all freely of Grace through his Merits , or through that Redemption that is in his Blood. 5. Life and Salvation is a free Gift , or of Grace only , doth appear yet further , because the Foundation thereof laid from before all Worlds , in God's eternal Election , was the Spring of it ; and this was alone of God's own free Grace : There is a Remnant according to the Election of Grace . And if it be of Grace , then it is no more of Works , otherwise Grace is no more Grace . But if it be of Works , then it is no more of Grace , otherwise Works are no more Works . This Opposition or Contrariety is not only between Grace and legal Works , but between Grace and all manner of Works whatsoever ; because it lies betwixt the Nature of Grace and Works , they are repugnant or contrary the one to the other , they can no more be the Causes or Motive of any one Action , than one individual thing can be White and Black in the same part , as a worthy Writer notes . Men are not elected partly of Grace and partly of Works foreseen , but wholly of Grace ; nothing but an Act of God's Sovereign Grace was the Cause and Motive of it . 6. Life and Salvation is a free Gift , or by Grace only , because the Glorious Covenant between the Father and the Son , made and entred into before the World began , was alone of God's Grace , of his infinite Grace and Favour : God was at liberty ( who foreseeing Man's Fall and horrible Transgression , he having forfeited all those Blessings bestowed originally upon him ) whether he would or would not afford him any Help or Relief , but might have justly and utterly rejected the whole Race of Mankind , as he rejected all the Angels that sinned , or kept not their first Estate . Did Man , fallen Man , deserve this Love , this Favour , who was become an Enemy to God ? Was there any thing in Man that could be a Motive to move the Almighty to enter into this Covenant , to save so vile a Creature , such a poor and despicable a Creature as Man became by his Sins , the Visage of his very Soul being now loathsom , deformed , and abominable in the sight of God , God's holy Image being utterly defaced , and all his Beauty gone , being besmeared and covered all over with noisom Filthiness and Pollution , filled with Enmity and Hatred against God ; dethroning his blessed Creator , and setting up the Devil in his Place ; subjecting himself to that implacable Enemy of his , and casting off his most holy and gracious Sovereign from whence he received his Breath and Being . Nay , and in respect of God himself , it must needs appear to be wholly of Grace ; could Redemption of Man add any thing to the essential Glory of God ? Did he stand in need of Man to make him more happy or glorious in himself , who being an independent Being , had been eternally happy in the Injoyment of himself , had Man never been made , or had he left him under Wrath and Misery ? Or was he obliged to save us , and that he might do it , to send his own Son to die , and be made a Curse for us ? Or could he not have created other Creatures to have shewed forth his glorious Perfections ? Or why might he not have sent his Son to have taken hold of the Nature of Angels to have redeemed them , ( who were his Creatures as well as fallen Man , and more glorious too than Man before they fell ) and let Man have perished for ever , and not have entred into such a Covenant of Grace with his own Son on his Behalf ? 7. Life and Salvation therefore is a free Gift ; it is wholly of Grace , because we could not have obtained it unless God sent his Son out of his own Bosom to effect it . The giving of Christ , and the Father's sending of him into the World , is nothing but an Act of his own free Grace : God so loved the World , that he gave his only begotten Son , &c. 8. Because Everlasting Life is by Christ alone , nor could we have had it , except he died : I am 〈…〉 the Truth , and the Life ; no Man can come unto the Father but by 〈…〉 is by Faith , that it might be by Grace . But after that the 〈◊〉 and Love of God our Saviour appeared : Not by Works of Righteousness that we have done , but according to his Mercy he saved us , by the washing of Regeneration , and renewing of the Holy Ghost : Which he shed on us abundantly , through Jesus Christ ; That being justified by his Grace , we should be made Heirs , according to the Hope of Eternal Life . Thus if we consider the Rise , the Spring , the Motive , and the Author of Everlasting Life , all appears fully to be of God's Grace alone ; but should we proceed a little further as to the Means and Application of the Remedy , in order to interest in this Salvation , that is all of Free Grace also . 1. We are called and quickened by God's special Grace , according to his Eternal Purpose in Jesus Christ : No Man could quicken himself . All rational Arguments , without Divine Influence , or an Almighty Power , will not bring our Souls into a State of Life . See how Paul ascribes his Conversion and special Vocation to God's Grace ; But when it pleased God who separated me from the Womb , and called me by his Grace , to reveal his Son in me , &c. Special Vocation is of God's Free Grace , who hath saved us , and called us with an Holy Calling ; not according to our Works , but according to his own Purpose and Grace which was given to us in Christ Jesus before the World begun . We are quickened , renewed , or regenerated by Grace , through the Operations of the Holy Ghost . 2. Adoption is of Grace ; Having predestinated us unto the Adoption of Children , to the Praise of the Glory of his Grace . As the Purpose was free , so is the Execution free also : That the Purpose of God , according to election might stand ; not of Works , but of him that calleth . To them gave he Power to become the Sons of God , &c. The Privilege of being Sons and Daughters of God , is freely given to us , through Jesus Christ : 'T is through Christ , for that we might become Sons he became a Servant , and died the cursed Death of the Cross for us , to redeem them that were under the Law , that we might receive the Adoption of Sons . 3. Justification is wholly of Grace : Being justified freely by his Grace , through the Redemption that is in Jesus Christ , without Works . Now to him that worketh not , but believeth on him that justifieth the Vngodly , his Faith is counted for Righteousness : 'T is not because we are righteous in our selves , therefore we are justified ; no but being justified by the Righteousness of Christ , we are declared righteous in him ; and this is wholly by God's free Grace . 4. Faith is a Grace , or a Gift freely given to all that believe : To you it is given in behalf of Christ , not only to believe on him , but to suffer for his sake . For by Grace ye are saved through Faith , and that not of your selves , it is the Gift of God. 5. Repentance is of Grace : Him hath God exalted with his right Hand , to be a Prince and a Saviour , to give repentance to Israel , &c. God in the New Covenant promises to take away the Heart of Stone , and to give a Heart of Flesh ; that is , a broken , tender , and a repenting Heart . If God peradventure will give them Repentance to the acknowledging the Truth . If God will give them a Power and an Heart to repent , it is his own free and gracious Gift to poor Sinners . 6. Forgiveness of Sin is also freely given of God ; it is of Grace , through the Redemption that is in Jesus Christ . So that it appears Eternal Life , from the first to the last , is wholly of Grace , both the Author of it , the Means of it , and the End thereof , all is of Grace : Heaven it self is the Gift of Grace ; Fear not , little Flock ; it is your Father's good Pleasure to give you the Kingdom . The Crown of Glory is the Gift of Christ : Be thou faithful unto Death , and I will give thee a Crown of Life . Take the Water of Life freely ; buy Wine and Milk , without Money , and without Price . Salvation was contrived by Infinite Grace , and all things that do concur or accompany it are freely given : Bread of Life , and Water of Life , is freely given ; A new Heart will I give them , and a new Spirit will I put into them . To you it is given to know the Mysteries of the Kingdom of Heaven , &c. Thirdly , To proceed to the Grounds of the Point , I shall give you the Reasons why Eternal Life is the Gift of Christ , or of the free Grace of God. 1. It is because Sin and Death cannot be removed out of the Way to Life , but only by Jesus Christ , and so by Grace only . The Law of God is broke , and Justice calls for Wrath and Vengeance to be executed upon the Transgressor . Justice must be satisfied , but Man cannot make a Compensation for the Violation of God's Holy Law , nor will God acquit the Sinner unless that be done ; the Law is but an Impression of God's Holy Nature , it resulted not from a bare Act of his Sovereignty , but from his Holiness and perfect Rectitude of his blessed Nature . If Man could have attained to Life by any Works of Obedience done by him , Christ died in vain ; and if it had consisted with the Wisdom and Holiness of God to have accepted of imperfect Obedience , provided it had been sincere , he could at first have given Man such a Law , and so have saved the Life of his Son. For any therefore to affirm that God accepteth sinful Man for the sake of his imperfect ( though sincere ) Obedience , it is to assert , in effect , that he accepted of some sinful and polluted Acts as a Recompence and Satisfaction for other sinful Acts and Deeds of Darkness ; for all our best Services are unclean in themselves . Paul accounted all his own Righteousness but Dung , &c. Besides , the Obedience under the Gospel which God requires , is to be performed in the highest perfection imaginable ; Be ye Perfect , as your Father in Heaven is Perfect . The Law of the Gospel is the same in Nature with the Moral Law , therefore ( if it may be called a Law ) it is a perfect Law ; we are still commanded to love the Lord our God with all our Hearts , with all our Souls , and with all our Strength ; yea , and to live and sin not . Little Children , these things write I unto you , that ye sin not . Our Faith , Love , and Patience , &c. ought to be perfect ; the Law or Commands of the Gospel know no Bounds nor Limits ; Vntil we all come in the Vnity of the Faith , and of the Knowledg of the Son of God , unto a perfect Man , unto the measure of the stature of the Fulness of Christ . It would therefore be a Work becoming the New-Lawyers to shew where the Commands lie in the Gospel , that God's Law only requires sincere Obedience unto ; the Law certainly loses no part of its Sanction by the Gospel , that is as Holy , Just and Good as ever , and a perpetual Rule of Life and Obedience : " Therefore ( as a reverend Person Notes ) either the Gospel-Law , or Law of Faith , must require Perfection of Obedience in these Duties , or some other Divine Law , or else God would become an indulger of Sin , by Law : if it be by another Law , viz. the Moral , that requires perfect Obedience , and this sincere only , then these Laws differ but in Degree , not in Specie or Kind ; because both require the same Duties or Works ; and so this Gospel-Law would be no distinct Law , but only the Measure of sincere Obedience would receive a new use ; which we own it has , to wit , to be an Index and Mark of our Justification , tho we cannot own that use of its giving Right , " &c. But to proceed , ( saith he ) " a distinct Law they must hold , or quit their Cause , or this Foundation of it ; for the Text sets the Law of Faith down as an opposite Law to that of Works , and that they hold . Then if it be a perfect Law , requiring perfect Obedience , there is no possibility of Justification in this Life . Poppius the Arminian grants the Conclusion , that our Obedience must be consummate before our Assurance ; and others distinguish between a compleat and partial Justification , the former is not , they say , until the Day of Judgment . But this is not all the Difficulty , for it 's the adding a Load to a Burden : Is this Gospel , to a Man that is unable to perform the least part of the Moral Law , to tell him , that God , or the Mediator , requires perfect Obedience to it for the future , and another too ? Or is this Gospel , to say , you shall perish eternally , and have the Fire of Hell seven times heated , if you obey not this Gospel ? It 's indeed a conditional Hell , but it is more dreadful than the Fire of Hell ; and the Condition is more impossible , because we have less power to shun this Difficulty of two perfect Laws . Mr. Bull owns no other perfect Law but this Gospel , since Man fell : but by shunning one Difficulty , he falls into two as great ; ( 1. ) Then the Moral Law is abrogated , besides the falsness of the Doctrine it self ; for it is impossible that should cease to be our Duty , to love God with all our Heart and Soul. What Advantage brings Christ's Death , to abrogate one perfect Law , and establish another ? here is little Gospel . A second Difficulty is , we must either say Christ has purchased to us Pardon for Sins against the Gospel-Law , or none at all , but that one Sin of Adam's , if the Moral Law be abrogated ; after the Fall we never sinned against any Law but the Gospel , for we were under no other Law according to him , " &c. The Sum of that I drive at is this , viz. There is a necessity we must be justified and saved by Grace only , because we cannot be saved by a Law of Obedience , but by Christ and Grace alone : If we sly not to Christ by trusting , believing , and depending on him , and the Grace of God in him , who hath satisfied the Justice and Law of God for us , and brought in Everlasting Righteousness , the Law of God will cut us down and throw us into Hell for ever . 2. It is by Grace alone that we are saved , because all boasting is excluded , and cause of boasting . And this is the Design of God in the Gospel . viz. That Man might not have whereof to glory , but in the Lord alone : Nor could this be done any other way , but by his contriving our Salvation to be wholly by his own free Grace . Where is boasting then ? it is excluded ; by what Law ? of Works ; nay , but by the Law of Faith , not of Works , lest any Man should boast . 3. It is only by Grace that we are saved , or Eternal Life is the free Gift of God , and Gift of Christ ; because he will have all the Glory of it : God will not give the Glory of our Salvation unto others . Having predestinated us to the Adoption of Children by Jesus Christ according to the good Pleasure of his Will , to the Praise of the Glory of his Grace , wherein he hath made us accepted in the Beloved . 4. It is by Grace only because God would magnify his Son , by whose Righteousness and Obedience imputed to us , we are justified and saved : and it is to this end I say , that God might exalt Jesus Christ ; his Design was , to magnify Christ in our Salvation , and to abase Man : Thou hast given him Power over all Flesh , that he should give Eternal Life to as many as thou hast given him . 5. And lastly , It is by Grace , because God would have Salvation sure to all Believers : Therefore it is of Faith that it might be by Grace , to the end the Promise might be sure to all the Seed , &c. If Salvation were by our Works and Obedience , it might be very uncertain ; or if the whole of our Happiness and Eternal Life be not in Christ's Hand , but that it dependeth on the Will of Man , or on the condition of our Faith and Holiness , or in the improvement of our Abilities ; and it is possible that we may , or may not answer the Condition thereof ; it might so fall out , that not one Soul might be saved : Besides , should it be so , those that are saved , would then have something to glory in , or boast of in the Great Day : They in effect may thank themselves , and admire their own Wisdom , Care and Industry , that brought them to Heaven . Fourthly , Why doth and will Christ give Eternal Life to all his Sheep , to all his Saints ? Answ . 1. Because Eternal Life was purchased for them by his Death : But by his own Blood he entred once into the Holy Place , having obtained Eternal Redemption for us . 2. Because all that are given unto Christ , are ordained unto Everlasting Life . 3. Because Christ was sent into the World to this End , to give Life unto them : I am come that ye might have Life , and that ye might have it much more abundantly . It was that he might give his People the Knowledg of Salvation , and save them from their Sins . 4. Because Life is given to Christ to this End , viz. to communicate it to all his Elect : he is made a quickning Spirit , that he might quicken all his ; As in Adam all die , so all that are in Christ shall live , Spiritually here , and Eternally hereafter : Because I live , ye shall live also . 5. Because all his Elect were quickned together with him virtually , when he rose from the Dead : yea and also virtually they entred into Heaven with him ; for he ascended as their Head and blessed Representative . 6. Because Eternal Life was promised to them in Christ before the World began ; and they have many firm and sure Promises made of it to them since also . 7. Because they are united to him , and Christ hath prayed , That they may all be made perfect in one ; and he hath prayed that they may have Eternal Life . Now Union with Christ gives right to Glory ; a whole Christ shall be glorified , and not a part only . Quest . What doth Eternal Life import ? Answ . I answer , It doth import a Deliverance from all Evil , present and to come , and a full and perfect possession and injoyment of all true spiritual and everlasting Good and Glory above . Quest . But doth not this seem to diminish or lessen the Glory of God the Father , to assert , That it is Christ that gives Eternal Life ? &c. Answ . No , not in the least , for all things are of God and through Jesus Christ ; All things are of God , who hath reconciled us unto himself by Jesus Christ . It is God that hath reconciled us unto himself ; 't is by Christ we are reconciled , his Blood being the Price of our Reconciliation ; God the Father gave Christ for us , and also gives him to us : And this is the Will of him that sent me , that every one that seeth the Son , and believeth on him , may have Everlasting Life ; and I will raise him up at the last Day . And thou hast given him Power over all Flesh , that he should give Eternal Life to as many as thou hast given him . It is the Father that gave Christ the Power ( as Mediator ) to give Eternal Life unto his Sheep . APPLICATION . First . This may serve to reprehend those that would not have Salvation to be wholly of Grace ; it clearly condemns Free-Will ; for if it be only by God's Grace , it is not at all of Man's Will. They , 't is true , do acknowledg the Contrivance of our Salvation to be of God's Grace alone , or the Effects of his great Love , and his sending of Christ into the World to be an Act of Infinite Grace , but withal deny Regeneration and effectual Vocation , to be wholly the Effects of God's special and distinguishing Love ; but do affirm , that Grace which those Men have who perish at last , would have been sufficient to have renewed them , had they improved it . They assert , that all Men have Power to believe , and that that Grace which God affords to Men to save them , 't is in the preaching of the Word , or consisteth in no more than Moral Swasions , Arguments , or Excitements , in a rational way . But whether this Light , Power , or Moral Grace , ( as they call it ) be Natural or Supernatural , Mediate or Immediate , they do not seem well to accord about it . Some of them ( as one observes ) say , the Power of Natural Reason , or the Exercise of Human Credence , is sufficient to a Man , being convinced of the Truth of the Gospel , or of the Declaration of God's Love and Grace in Christ , so that he may believe as easily as to believe any other Matter upon infallible Testimony . Others call it a Gift , or the Light of the Spirit , which all Men have ; yet if thorowly examined , it is no more than a Natural Gift , Light or Ability : That it is the special Grace of God , or Illumination of the Holy Spirit , is not granted , but denied by these Men , it being no other Grace or Power , than is afforded equally to those who perish , as to such who are saved . It is not such Grace or Operations of the Spirit that infuses holy Habits , which determines the Will , or inclines it to Good , but such Excitements that only awaken and rouse its Native Power ; it is such Grace that the Will may receive , or refuse the whole Efficacy of it ; ( so far as I can gather ) it lies not in its own Nature , nor from the effectual Operations of God's Spirit , but from the Will of Man. Now how contrary this is to the Truth of the Gospel , and all the Experiences of renewed and gracious Persons , I leave to their considerations : yet to detect and condemn these Notions , I shall add a word or two before I conclude . 1. Can a dead Man quicken himself , or be raised to Life , without a vital Principle be infused into him ? Will Moral Swasions bring a dead Man to Life ? 2. Hath Man a Power , naturally in him , exceeding the Power of Satan ? Or is he stronger than that strong Man armed ? Or are not all Men naturally under the Power of the Prince of Darkness , he taking them Captive at his Will ? Let this be considered , for seeing God's Word doth positively declare this to be the State of all Men by Nature , i. e. that they are under Satan's Power ; what signifies that which they affirm ? Will Satan be perswaded to release and let go his Captives , which he holds down in strong Bonds and Chains ? Or doth not our Saviour expresly intimate , he will keep all his Goods in security until a stronger than he comes , and binds him , and devests him of his Power ? 3. Is not Faith said to be the Gift of God ; and not only so , but that we believe according to the working of God's Almighty Power , and after the same manner that he wrought in Christ when he raised him from the Dead ? 4. Is not the Carnal Mind enmity against God , having in it an utter Averseness and Moral Impotency to do that which is spiritually Good ? for it is not subject to the Law of God , neither indeed can be . 5. Doth not the Scripture say , that those who are born again , are not born of the Will of Man , but of God ? And again , it is said , of his own Will begat he us . And if so , is not the Creature as passive in Regeneration , as the Child is in Generation ? God doth not work on the Soul absolutely of his Will , according to these Men , but waits to see what Man 's Will will do , all depends on Man's-Will . Grace with them neither worketh Physically nor Irresistibly ; and that God cannot , or doth not , by any Divine Operations of unwilling make the Will of Man willing ; for after all God doth , the Will hath power and oftentimes does resist it and render all God doth of none effect . " Now ( as a reverend Person well observes ) according to these Mens Doctrine , as the Power for these great Concerns of Salvation is not in God , or his special Grace , so neither is the Act from him : that which gives or work the Act , determines the Will , or causes it to determine it self ; but the Lord , by his Grace , brings it only to the Will 's choice , and leaves it to do as it list — . The Lord by his Power works not the Will to turn to God , to lo●e God , to imbrace Christ , to yield to the Spirit , but leaves it indifferent to turn to God , or against him ; to love God , or to hate him ; to imbrace Christ , or reject him ; to yield to the Spirit , or resist him . It must be left indifferent as to either : Grace turns not the Scales , but leaves the Will an equal poise that the Will of Man , not the Grace of God may have the casting weight ; if Grace should weigh it down , the Liberty of the Will , they say , would be violated and in nature destroyed . " Is this the Doctrine of general Love which they will have to be in God to Mankind ? viz. Hath the Lord left it indifferent in his Eternal Purpose , whether any should be saved , or no ? For if the Will complies not , God will not bend it , or bring it , by irresistible Grace , in a Physical Way , to a Compliance : and though Christ , in redemption , according to them , died for all , yet he hath left it indifferent whether any should be actually redeemed , or no ; for the depraved Will of Man determines the whole Event of all that which Christ hath done , and the Gospel , or the Spirit doth do : and if some Men were not better natured , and more considerate than others , Christ might have died in vain . And it follows also that such who are saved , have more cause to admire their Wills compliance in believing , than to exalt and admire the free Grace of God , if what they say be true . Alas , this general Love of God they talk of , ( that is but an indifferent respect to all or any , for all are beloved alike , or else God is a respecter of Persons , they say ) ends in Love or Hatred , as the Sinner's Will determines it : If the Will accepts , chuses and yields to Christ , then the Person is beloved and chosen by Him ; but if the Will refuses , ( as the Will of every Mortal might , as well as one , according to their Notion ) then he is hated : Whatever particular Love they ascribe to God , it is no other than what rises or is occasioned from the Sinner's Love to him . God foresaw that such and such Persons would believe and love him , therefore purposed to save them : he foresaw that they would embrace , chuse , and love Christ , therefore he loved them and chose them to Eternal Life ; provided they continue their Good-liking and Affections to God unto the End. How they will be able to deliver themselves from these and such like Consequents from attending their Notions , I see not . The Apostle says , We love him , because he first loved us ; and that we have not chosen him , but he hath chosen us : But certainly if these Men consider their Principles , when they speak of particular Persons , they must say , he did not love us first , but we loved him ; and that he did not chose us first , but we chose him . And thus the Doctrine of God's Free Grace is trampled upon ; but let God be true , and every Man a Liar . Object . But doth not this Doctrine of special Grace , render God unmerciful , because he doth not give that Grace unto all Men that is effectual to their Salvation ? Answ . I answer , We do not deny that God gives that Grace to all , which they say is sufficient or effectual to save all ; our Doctrine robs no Man of that Power they have but we do deny that common Light , Grace , and Abilities are sufficient to save any one Soul : And if this be true , it follows that they render God more unmerciful than they are aware of , in that they will not have God to afford such Grace that is sufficient , viz. Special Grace to any at all . Certainly if God was not more merciful to them that assert this Doctrine , than their Notions import , or did not their Experiences contradict their Principles , it would be impossible one of them should be saved : For will meer moral Swasive Grace , ( which leaves Salvation to the choice of Man's depraved and unrenewed Will , whether it will turn to God or no , believe in Christ or no ) save one Soul ? which they say is all the Grace God vouchsafes to any . So that by their Doctrine , none can be saved , but all must unavoidably perish . Besides , how unjust do they render God to be , seeing he , as they say , gave Christ to die for all Men , with an intention to save them , and this without any desert of Man , which is the greater Gift ; and yet he denies the Gospel to the greatest part of the World , nay and effectual Grace to many ( nay to all , according to them ) that attend upon the Administration thereof , seeing he could as easily bend or incline the Wills ( if he please ) of such who do not believe , as he doth theirs that do believe . Strange ! did Christ spill his Blood for the greatest part of Mankind in vain ? nay , die in their stead for them , that he foreknew would reject him , and believe not ? Did he give Millions for them to redeem them , and deny one Pound to make that Redemption effectual to them , in order to give them a Right to it , and Interest in it ? What! give them the greater , and deny them the lesser Gift ? But how contrary is this to what Paul says , If when we were Enemies , we were reconciled to God by the Death of his Son ; much more being now reconciled , we shall be saved by his Life : And again saith , He that spared not his own Son , but delivered him up for us all ; how shall not he freely give us all things ? Secondly . If Life Spiritual and Eternal be by Grace , or if it is given freely by Jesus Christ ; Then all that have not this Gift given to them , Life given , Grace given , are spiritually dead : and if they die naturally before it is given to them , they must perish for ever , or die eternally . Thirdly . We may also infer , That all that would have Everlasting Life , must come to Jesus Christ , seeing it is his Gift : Ye will not not come to me , that ye might have Life . Thou hast the Words of Eternal Life . Sinners , you must believe in , relie upon , or fly unto Christ if you would be saved : If thou knowest the Gift of God , and who it is that saith , Give me to drink , thou wouldst have asked of him , and he would have given thee living Water . O know where this Life is , how it is given , and do not neglect the time ; Christ is now giving forth this Gift , this is the time : Behold , now is the Day of Salvation . Hear , and your Souls shall live . 'T is but asking Life , and thou shalt have it ; thou must believe , &c. O seek and cry to God for Life , haste to Christ . Were there an earthly Crown , or many Thousands of Pounds to be freely given , what running and striving would there be ! every Body would make haste , and be early at the Door , they would not neglect the Time. But alas , what are all Riches , all Crowns , or all Kingdoms here below to Eternal Life . So much for this Time. JOHN X. 28. And I give them-Eternal Life , and they shall never , perish . DOCT. 3. All the Saints of God , all Believers , or Sheep and Lambs of Jesus Christ , shall be saved , and none of them shall so fall away as eternally to perish . Beloved , in speaking unto this Point of Doctrine , I shall only do two things . I. Endeavour to confirm and prove the Truth of the Proposition . II. Answer all the Objections that are usually brought against the Doctrine of the Saints final Perseverance . First , But before I enter upon the Proof and Confirmation of this great Gospel-Truth , let me hint a word or two to explain who we mean by the Saints of God. Secondly , I shall shew you , by way of Premise , that the Saints , or Sheep of Christ may fall , yea , fall from Grace ; and also how far they may fall : and then proceed to demonstrate the Truth of the Proposition , and prove , That they cannot fall finally , so as eternally to perish . 1. Those that I call the Saints of God , or Sheep of Christ , are those who are elected or chosen in Jesus Christ unto Salvation . 2. And such who are elected , are they who are redeemed and purchased by the Blood of Christ , or those whom he died for , or in the stead of . 3. By the Saints , I mean , those who are effectually called , regenerated , justified , sanctified , and adopted ; these are the Sheep of Christ that shall never perish , but have Everlasting Life . They are not all such that are of his Fold or Church on Earth , not all the Members of the visible Church , but all the Members of the invisible Church , or mystical Body of Christ . Secondly , I shall shew you how far the Saints may fall . 1 st . They may , if they take not heed , fall into great Evils , nay into most of the worst and abominable Sins any Mortals do commit and are overcome by . Noah was a Saint of God , yet he fell grievously by drinking too much Wine : Noah began to be an Husbandman , and he planted a Vineyard , and he drank of the Wine and was drunken . Though it might be partly through Ignorance of the Nature of the Fruit of the Grape , yet no doubt , by the pleasantness of the Liquor , and Corruption and Infirmity of the Flesh he was overcome . Lot was a Saint of God , a righteous and just Man , yet he fell worse ; not only by Drunkenness , but also by committing Incest with his two Daughters . What are the best of Men , when God leaves them to themselves . Jacob also , no doubt , greatly sinned and fell , when he told his Father he was Esau , his First-born . How lamentably did David sin and fall , who was a Man after God's own Heart , save in the Case of Bathsheba the Wife of Vriah . Peter fell likewise , and that grievously too , not only in denying of his blessed Master , but also by Cursing and Swearing , that he did not know him . Many more sad Instances I might add of this Nature , but that I love not to rake into the Sores of God's sincere Servants . No doubt the Falls and grievous Sins of the Holy Saints of God , are by the Spirit left on Record for blessed Ends and Purposes . ( 1. ) To shew what need the best of Men and Women have to pray , and stand upon their Watch at all times . ( 2. ) To discover the Strength of Indwelling Sin , or the natural Corruptions of the Hearts of such who are truly gracious ; and the absolute Necessity there is for all to depend upon the Divine Help and Assistance of God under Temptations . ( 3. ) That no true Christian that is suffered to fall into Sin , should despair of the pardoning Grace of God. 2 dly . The Saints of God , or true Believers , may fall from Grace , ( as well as into great and immoral Evils , and Acts of Wickedness ) I mean , they may fall from Degrees of Grace , or decay in Grace , lose the Strength and Power of Divine Grace , as to the Acts and Exercise thereof . They may decay in Faith , in Love , in Humility , Patience , Hope , &c. Yet nevertheless I have somewhat against thee , because thou hast left thy first Love. Love may cool in the best of Saints , though it shall never be quite extinguished , for nothing can utterly quench it . How low was the Faith of Christ's Disciples , when they said , We trusted that it had been he that should have redeemed Israel . Job also intimates , that his Hope was cut off : He hath destroyed me on every side , and I am gone , and mine Hope hath he removed like a Tree . There are Weaknesses in the Strongest , and Imperfections may come upon those who are perfect , as Mr. Caryl notes ; Ebbings after the greatest Flowings , and Declinings after the greatest Heights of Graces , and gracious Actings : My Days are spent without Hope . David also said , I shall one day fall by the Hand of Saul , so low was his Faith. 3 dly . God's Saints may also fall from the true Doctrine of the Gospel , which is called a falling from Grace : Christ is become of no effect unto you , whosoever of you are justified by the Law ; ye are fallen from Grace : that is , such who seek or desire to be justified by a Law , any Law of Obedience , or by their own Righteousness , for the End of Christ's Death , and the Gospel , is to cast away Man 's own Righteousness in point of Justification , and to supply us with the Suretiship-Righteousness of Jesus Christ : and such who seek to be justified any other way , are fallen from Grace , they renounce the Free Grace of God exhibited in the Gospel . The Apostle doth not here refer to a State of Grace , but to the Doctrine or Gospel of Grace , in which is manifest the free Love of God in offering Christ to Sinners for Righteousness and Life . 4 thly . True Believers , or the Sheep of Jesus Christ , may fall from the publick Profession of the Faith , from a visible owning and maintaining their Testimony to Christ and his Gospel , through slavish Fear . Thus not only Peter , but all the other Disciples fell also , they all forsook their Blessed Master , when he was apprehended and led away as a Sheep to the Slaughter ; then all the Disciples forsook him . All these Disciples had promised him , that they would not forsake him ; but when the Trial comes , not one of them stands , they shrunk from professing themselves to be his Disciples and Followers : But they recovered this Fall , and after Christ's Resurrection made a glorious profession of him and his Gospel unto the Death . 5 thly . The Saints of God may fall , so as to break all their Bones , and grievously to wound their own Consciences : O Lord , heal me , for my Bones are vexed . My Soul is also sore vexed : but thou , O Lord , how long ? My Pain and Anguish is bitter by the Burden of my Sin and Sense of thy Anger . Again , he saith , My Strength faileth , because of mine Iniquities ; and my Bones are consumed . I am feeble and sore broken . Elsewhere he speaks , as if all his Bones were broken , all his Strength was gone : Bones , we know , are the Strength of the Body , from thence the Metaphor seems to be taken . Now that is a grievous Fall , which breaks all the Bones . 6 thly . The Saints , or Sheep of Christ , may so fall , or to such a degree lose the exercise of their Faith and Hope in God , as to be deprived of the Light of God's Countenance , and the Joy of his Salvation ; Restore to me the Joy of thy Salvation : Nay , may wholly be in Darkness for a time , or have no Light : He hath kindled his Wrath against me ; and he counteth me to him as one of his Enemies . I am gone , ver . 10. I am a lost Man , as if he should say , Thou hast laid me in the lowest Pit , in Darkness , in the Deeps . Free among the Dead , like the slain that lie in the Grave , whom thou remembrest no more ; and they are cut off from thy Hand . — That walk in Darkness , and have no Light. I do not say that Desertion is always the Fruit and Punishment of Sin , though sometimes it is ; yet it is always occasioned through the decay or want of the Exercise of Grace , or through God's withdrawing his sweet Presence and Influences of his Spirit from the Soul. It may not be amiss here , before I proceed , to answer a Question that some perhaps may have in their Thoughts to propound , viz. What are the Causes that sometimes the Saints fall so far as hath been hinted ? Answ . The Grounds or Causes of their falling may be divers . 1. It is through the Remainders of Corruption , or Indwelling Sin , that abide in all Believers . The chiefest Saints of God are but renewed in part : Though they are renewed in every Part , there is a Law in the Members that wars against the Law of the Mind : But I see another Law in my Members , warring against the Law of my Mind , and bringing me into Captivity to the Law of Sin , which is in my Members . O wretched Man that I am , who shall deliver me from the Body of Sin and Death ? These two Laws are in all true Believers , or in all regenerate Persons , and they are directly contrary the one to the other ; and by reason of this , there is continual War and Combating between them : And evident it is , thro the Power or Policy of the fleshly Part , the Godly are sometimes overcome , not only by common Failings , but fall into great Transgressions also . Our chief Enemies are those of our own House ; the Devil could do us little hurt from without , had he not such a strong Party for him , and siding with him in our own Bowels , or within us . This inbred Enemy always lies in wait to betray us ; and if we take not the more care , will prevail against us , and at one time or another trip up our Heels , especially that Sin which doth chiefly beset us ; most Christians having their Constitution-Sin , though no godly Man hath a beloved Sin : yea , the Seed of all Sin still remains in our base Hearts , and hence it is our Danger is great which appears may be not so clearly , till the Providence of God brings us unto such a State , Occasion or Company , whereby Satan hath an Opportunity to excite and stir up , or draw forth that Sin or evil Seed into act that lies hid within us . 2. The Cause of those Evils , or grievous Falls that some Christians have and do sustain , are from Satan ; who is not only a malicious Enemy , but a strong and cruel Enemy also : Hence called , A roaring Lion , going about and seeking whom he may devour . He is very diligent to observe the natural Inclinations of all Christians , and watcheth the fittest Opportunity to make his Onsets : As when David neglected the proper Work and Business God by his Providence called him unto , The time when Kings go forth to battel , he sent Jo●b , and tarried at home himself ; and then the Enemy set upon him ; he being a walking on the Roof of his House , spied a Woman washing her self , which produced his fearful Fall. Let Christians take heed they are not out of such Employment that God calls them to , and not put an Opportunity into Satan's Hand , by excess of Eating , Drinking , or Idleness , or by gadding or gazing Abroad , like Dinah , Jacob's Daughter ; and beware how they neglect any spiritual Duty , in the way of which God hath promised to keep our Souls . 3. The Falls of the Saints may be occasioned by reason of the weakness of their Grace : Faith may be but small , or not in Exercise and so the Hope and Trust of the Soul may fa●l . If the Anchor hath not good and firm hold , but should slip , the Ship is in danger ; so it is here , Hope is the Anchor of the Soul , it should be therefore both sure and stedfast : O ye of little Faith , wherefore did you doubt ? Christians are in no small danger if their Faith be not strong : Faith is the Shield by which we should quench all the siery Darts of the Wicked . The Apostle alludes to those violent Temptations , by which Satan strives to enflame Mens Lusts ; but right skill to use the Shield of Faith , will soon quench all those Darts of Temptations . A Shield is to desend every part of the Body , and will , if rightly used . So by Faith a Christian is enabled , when in the true Exercise thereof , to preserve his whole Soul from Evil ; but let this Shield go , and Satan quickly prevails : If Satan can perswade a Man there is no such Evil in Sin as God's Word declares , or that it is no great matter , 't is no wonder he is overcome . 4. They sometimes fall , by reason of their own fleshly Confidence , or trusting in their own Strength : Though all deny thee , yet will not I. Nay , Peter said unto him , Though I should die with thee , yet I will not deny thee . O how dangerous a thing is it to glory in our own Abilities , or trust in Self-confidence ! What little knowledg have we of our own Hearts ! It was but a few Hours after this , but Peter denied our Saviour , and swore he did not know him . When Men have not their whole dependance on the Grace and Power of God , he oft-times leaves them , that they may see without him they can do nothing : And whenever God withdraws his Divine Assistance from a Person , or leaves him to himself , he falls immediately as Peter did . 5. The Falls of the Saints , may be through the Ensnarements and Vain-glory of this wicked World. Hezekiah fell this way ; his Heart was lifted up with Pride in beholding all his Glory and Riches , which he shewed to the Princes of the King of Babylon , in a vain-glorious manner : He shewed them all the House of his precious things , the Silver , and the Gold , and the Spices , and the precious Ointments , and all the House of his Armour , and all that was found in his Treasures ; there was nothing in his House , nor in all his Dominions , that Hezekiah shewed them not . This was his Sin and Fall ; this provoked God against him : And Isaiah said unto Hezekiah , Hear the Word of the Lord. Behold , the Days come , that all that is in thine House , and that which thy Fathers have laid up in Store to this Day , shall be carried into Babylon ; nothing shall be left , saith the Lord. And of thy Sons that shall issue from thee , which thou shalt beget , shall they take away , and they shall be Eunuchs in the Palace of the King of Babylon . 6. Sometimes they fall by the Subtilty of Deceivers , who lie in wait to corrupt their Minds , and poison their Souls with their abominable Errors . Hence the Apostle Peter cautions the Saints , to take heed , lest they being led away by the Error of the Wicked , fall from their own stedfastness . 7. Many times they fall through slavish Fear , in the Time of Persecution . Many gracious Christians have wanted Courage in that Hour , and have been prevailed with too far to a sinful Compliance with the Lusts and Wills of their Adversaries , by reason of their cruel Threats and bloody Edicts ; who have nevertheless afterwards been restored again by Repentance , as Peter was . 8. Some fall through their Remisness in Duty , or being off their Watch. There is no great fear of falling , if Christians always stand with their Swords in their Hands , and having all their Armour on ; Praying always with all Prayer and Supplication in the Spirit , watching thereunto with all Perseverance . The VVitch told the wicked Person ( as the Story goes ) that employed her to do Mischief to a godly Neighbour of his , That she could not touch him , because he was always either Reading , Praying , or Meditating , or to that effect . No Evil , no Sin nor Devil need that Man fear , that is always careful in the true and faithful discharge of his Duty to God. If we are asleep , or slothful , 't is no marvel that Satan prevails , and wounds our Souls . How easy was it for the Philistines to cut off Sampson's Hair , and bind him , when he was asleep ? or Jael to strike a Nail through Sisera's Head , he being asleep ? 9. And lastly , They may sometimes also fall , by having a greater dependance on that Grace they have already received , or on the Grace that is in them , than on that Grace which is in Christ Jesus ; we stand not by virtue of that Grace that is in our Cisterns , but by the Grace that is in God's Fountain : When the Grace already received fails us , that Grace that is in Christ shall supply us , if we by Faith depend upon him ; Thou therefore , my Son , be strong in the Grace that is in Christ Jesus . How is that done ? Why , to have our whole dependance upon Christ , who as he is our Head and Mediator , hath received the Spirit without measure , to the end he might communicate thereof to all his Members : 'T is of his Fulness that all we receive , and Grace for Grace . But it is not all let out at one time , we have not all our Riches put into our own Hands ; No , no , God will not trust it in our own keeping , but it is put into the Hands , or committed to the keeping of our Blessed Trustee , who will give forth Grace unto us as we want it : But my God shall supply all your Need , according to his Riches in Glory , by Christ Jesus . Some poor Saints can't live longer than they see their own Wells are full of Water ; they live more , alas , by Sense than by Faith : but if all their Hope and Comfort lies in the Grace they have already received , 't is no wonder if they soon fall , as being worsted . Let us make some Improvement of this . APPLICATION . First . From hence we may infer , what the Reason is we have so many Cautions , or Take-heeds , in the Holy Scriptures , and anticipate a grand Objection that is brought against the Doctrine of the Saints final Perseverance : No marvel that we have so many Warnings given us , seeing our Danger is so great , or that the Saints may fall so foully . Watch and pray always . What I say unto one , I say unto all , Watch. Watch ye , stand fast in the Faith , quit your selves like Men , be strong . Be sober , and watch unto Prayer . But let us not sleep as others do , but let us watch and be sober . Take heed unto your selves . * And again , Only take heed , and keep thy Soul diligently , &c. † Take heed , and beware of Covetousness . Again , Take heed that no Man deceive you , &c. Take heed , behold , I have told you all things , &c. He that thinketh he stands , let him take heed lest he fall . Take heed , Brethren , lest there be in any of you an evil Heart of Vnbelief , in departing from the living God. And a multitude more of like Cautions . 2 dly . There is another Reason also for these Take-heeds . 1. Because the Evil of the Sins of God's People are so great , God is grievously dishonoured by the Falls and gross Enormities of his Saints . How did David's Sin provoke God , and cause the Enemy to blaspheme him and despise his holy Israel ! They are as Wounds he receives in the House of his Friend . Hence he cries out , O do not this abominable thing which I hate . 2. The Sins and Falls of God's People , hinder the spreading and blessed Promulgation of the Gospel . It makes the Souls of those who stand fast to mourn , and the Hearts of the Wicked to rejoice , and to insult over them who always watch for their halting . 3 dly . Another Reason of these Cautions may be , because there are many false Professors in Churches who may fall finally : therefore from these and other Reasons it appears . 1. That there may be great need of , and good reason wherefore , God gives such Cautions in his Word , though his Elect Ones cannot fall finally . 2. We may also infer from hence , that the Reason why some fall quite away , is , because their Hearts were never upright with God. 3. From hence we may likewise be stirred up to consider and examine our Hearts about our Sincerity ; for if not , we may fall away and rise no more . 7. Let us bewail our selves upon the account of Indwelling Sin , for oft-times it wounds our Souls , it breaks our Bones , destroys our Peace , spoils our Communion with the Father and the Son , and brings Fears and Doubts upon us about our State , when we are overcome thereby , covering us with Clouds and Darkness . 8. This may be of use also by way of Exhortation , to arm our selves , and to stand upon our Guard , and to resist Satan stedfastly in the Faith , our Life being a Life of Warfare : Let us shew our selves good Souldiers of Jesus Christ , and make a resistance of Sin and Satan , whilst there is Life in our Bodies , or Blood in our Veins . 9. It may teach us also to be aware of Deceivers , since they some times trip up the Heels of many of God's poor Saints . 10. It must needs administer great Succour to such Saints who have fallen , I mean , to Backsliders , and keep them from utter Despair ; for though they fall , they shall rise again , as the truly Godly ( of whose Falls we read of in the Scripture ) always did . Where do we meet with one Godly Person , that the Lord declares so to be , who fell and rose no more ? Or that there is no ground left in the Word for us to believe they were saved ? 11. Lastly , It may serve to discover the infinite Grace of God in Christ , who hath secured the standing of his own faithful Ones ; they are in Christ's Hand , and cannot be pluck'd out , nor perish , let all Enemies do what they can ; as I shall now in the next place come to demonstrate , and fully prove , according to my Promise , and the Proposition I have raised , viz. That all the Saints of God , or Sheep of Jesus Christ , shall be saved , and none of them shall so fall away as eternally to perish . The Truth of this Point I shall prove by divers Arguments and Scriptures . And my first Argument shall be taken from Eternal Election , which dependeth wholly upon the Absolute Soveraignty of God , who hath Power over all his Creatures , and may do with his own as it seemeth good in his Eternal Wisdom , and good Pleasure of his Will. I shall premise one or two things before I proceed to confirm this Argument . 1. That God set up Jesus Christ as Mediator from Everlasting , as the Head and Spring of our Election ; therefore it is said , We were chosen in him before the Foundation of the World. It was the only Act of Love , and Free Grace of the Father , therefore not to be ascribed to the Merits of Jesus Christ : For though Christ hath merited our Salvation , yet he did not procure or merit our Election ; for Christ himself was the Fruit of this Eternal Blessing and Privilege , it being then the sole Act of God's Sovereign Grace and Love. It follows , 2. That all the Ways which were ordered in the Wisdom of God , for the accomplishing the Ends of Election , are of the Father's appointment also ; for whatsoever Christ hath done in working out of our Redemption , it was according to the Purpose and Determinate Counsel of his own Will and Sovereign Goodness . Jesus Christ was first chosen , or elected , by the Father , as Head and Mediator , and only Foundation to bear up the whole Building , which the Almighty designed to raise : The Father's Love , did precede Christ's glorious Mission ; therefore he was only of the Father's Designation ; Who verily was fore-ordained before the Foundation of the World , but was made manifest in these last Days . Christ was first chosen as the Well-head of Grace and Glory , and then others were chosen in him , by and through whom they should be redeemed and raised to a State of Grace and Holiness here , and to Eternal Happiness in Heaven hereafter : For whom he did foreknow , he also did predestinate to be conformed to the Image of his Son , that he might be the First-born among many Brethren . To the Image of his Son , that is , to Christ's likeness as Mediator , and taking our Nature ; not to Christ barely considered as God , for as Christ is God , he is no where saith to be the First-born among many Brethren . Now this Conformity being absolutely designed in Election , Christ , in the Contrivance and Intention of the Father , was the first Exemplar and Copy of it , or the main Center , to which all must be brought that were given unto him ; the Father setting him up , and electing him as Head of all that should be saved , or as the glorious Bridegroom , and therefore it was requisite he should be consulted about those who were to be the Members of his Body , and his own blessed Spouse for ever : And since Christ was also to suffer and undergo such Pain and Sorrow in the purchasing and redeeming of them , it was necessary he should not only freely assent and consent in the Choice of them , but also be certain of the obtaining and securing them all to and for himself for ever , and not run the Hazard of injoying or not injoying of them ; which must follow he did , if the Doctrine of some Men of dark Minds were true . To proceed , it may not be amiss to consider what is contained in the Bowels of my first Argument , viz. that there is a peculiar People , or some certain Persons ( as personally considered ) of the lost Children of the first Adam , who are Elected or Chosen of God , in Christ , from all Eternity , of his own Sovereign Grace and good Pleasure , ordained unto Everlasting Life ; and that this Decree of Election doth prevent their final falling , or make it impossible that any of them should ever so apostatize as eternally to perish . The Argument being thus fairly stated , it calls upon me to do two things . First , To prove that there is such a particular and personal Election of a peculiar People of the lost Sons of Adam . Secondly , To shew how this prevents their final falling , and makes it impossible that any of them should ever so apostatize as eternally to perish . A little to open the first of these . 1. I say of peculiar Persons , which denotes it belonging to them only and to none else ; others are passed by , or not afforded by any such Divine Act of Grace the like Privilege : they are God's Jewels , or his peculiar Treasure , though until called and cleansed , or their inward Filth and Pollution purged away , they cannot be delighted in by him , or be beloved with a Love of Complacency ; though from Eternity God did love all his , with a Love of good Will , purpose of Grace and of Benevolence . I say personally Elected ; that is , the Objects of this Grace , or of this Election were singled out and pitched upon by Name ; not with respect had to such or such Qualifications foreseen in them , they being repenting , believing , and holy Persons , but chosen in Christ , the Head of Election , that they should believe , should repent , and should be Holy and without blame before him in Love. They are chosen that they may be Holy ; not because they were Holy , or God foresaw they would be Holy. I say , they were ordained to Everlasting Life . Now to predestinate , decree , or ordain , denotes the same thing , and signifies the absolute Purpose of God to bring them into a State of Grace here , through Jesus Christ , and to Eternal Glory and Happiness here-after : Hence it is said , As many as were ordained to Eternal Life , believed , or appointed ; and he that ordered or ordained the End , ordained the Means also , and so prepared them for Everlasting Life . They were chosen in Christ ; in the Mediator , in their Blessed Head , that their standing might be secured through their Union with him , and his Righteousness being imputed to them , according to God's Eternal Purpose . 2. And further , to make good the first Part of what I have laid down , viz. That there is such a particular Election ; what lies more clear in the Word of God , and the Election of Jacob , I shall here first mention , as a full Proof of what I say ; For the Children being not yet Born , neither having done Good or Evil , that the Purpose of God , according to Election might stand , not of Works , but of him that calleth . Here the Apostle designedly or on purpose confirms , not only the Doctrine of Personal Election , but also that of Preterition , of a passing by , or rejection of the other ; and all resulting from the Eternal Purpose and Good Pleasure of God's Will ; As it is written , Jacob have I loved , but Esau have I hated . The main scope of Paul in this place is to shew , that God hath not cast off all Israel , that is , those who are the true Israel , or such who are the Children of the Promise , or that do belong to Christ according to the Election of Grace ; see 5 , 6 , 7 , 8 Verses : therefore they that run the Love of God and Election here spoken of , to the Posterity of Jacob , and Reprobation to the Posterity of Esau , and will not have it to be understood of their particular Persons , do palpably abuse the sacred Text and Drift of the Holy Ghost . Now that all Men may know that Election doth run to , or take hold of particular Persons , and that not for any foreseen Faith or Holiness in them , Paul saith , The Children being not yet born , neither having done Good or Evil. And therefore adds , not of Works , that is , of foreseen Worthiness or Desert in Jacob , but that the Purpose of God , according to Election might stand , ( that is , stand firm as an Act of God's Sovereign Love and Grace only ) and abide a blessed Truth against all the Opposition and Cavils of cloudy Minds . I might have mention'd Abraham , Isaac , Moses , David , and others ; also Jeremiah , of whom God says , Before I formed thee in the Belly , I knew thee ; that is , I knew thee to be one of them that I had chosen and given to my Son , or one of mine Elect Ones ; and I sanctified and ordained thee a Prophet . Moreover , in the New Testament we find , that our Saviour calls his Disciples by Name , and tells them , That he knew whom he had chosen , excluding Judas ; he must therefore intend their Eternal Election , for as I said before , Judas was chosen to the Apostleship : also Paul by Name , Jesus Christ declares ( to Ananias ) was a chosen Vessel , not only as an Apostle , but one also comprehended in the Election of Grace . Do but observe the Nature of his Conversion , and what he was before and when called by the special Grace of God. Moreover of this number and sort , were those that the Lord speaks of in Elias's Time which Paul mentions , I have reserved to my self seven thousand Men who have not bowed the Knee to Baal . Though it is a certain Number put for an uncertain as to us , yet all their particular Persons were chosen , and known to God ; Even so at this present Time also there is a Remnant , according to the Election of Grace . God had some particular Persons then whom he had from everlasting elected , and so he hath now ; According as he hath chosen us in him before the Foundation of the World , that we should be holy and without blame before him in Love : Vs , as such and such particular Persons , not such of such and such Qualification , viz. as being Believers , obedient and holy Persons ; No , no , but that they might believe , &c. Election will produce Faith : it is , because they are elected that they do believe ; But ye believe not , because ye are not of my Sheep as I said unto you ; that is , not such as were ordained to believe , and ordained to Eternal Life . And as many as were ordained unto Eternal Life , believed : As it was hinted before , Christ hath elect Persons , or Sheep , that yet believe not ; I have much People ( saith he to Paul ) in this City . Unto these Testimonies I shall add one or two more ; as that of Paul , touching the Saints at Thessalonica ; Knowing , Brethren beloved , your Election : For our Gospel came not to you in VVord only , but also in Power , and in the Holy Ghost , &c. By the evident Operations of God's Spirit , the Apostle knew they were elected : We cannot know our Election , but by special Vocation , or as it is manifest in the Fruits and Effects of it . There is a Knowledg of Things , ( as our Annotators note on this place ) à priori , when we argue from the Cause to the Effect : So à posteriori , when we argue from the Effect to the Cause . Now what is Election , but a chusing some out of others ? Thus the Angels that stand were elected , and the rest were left to the Power they had , or passed by , or reprobated . Peter also confirms the Doctrine of personal Election , calling the Persons to whom he wrote his Epistle , Elect according to the foreknowledg of God , or his Eternal Purpose ; and therefore were separated unto God by special Grace , or effectual Calling ; through sanctification of the Spirit to Obedience , &c. The Father , Son , and Holy Ghost , are concerned in our Salvation ; the Father elects , this is principally ascribed to the first Person in the Godhead ; the Son purchaseth , he redeems ; and the Holy Spirit renews , calls , and sanctifies . Now the Purchase of the Son extends no further than the Election of the Father ; nor the Sanctification of the Spirit , further than the Purchase or Redemption of the Son : Sanctification here , takes in the whole Work of the Holy Spirit in Regeneration and actual Holiness , to the final sitting and making the Soul meet for the Eternal Inheritance . So much shall serve to prove that there is an Election of particular Persons . Object . But may be some will Object , If this be so , what need any Man concern himself about his Salvation , as to seek it or labour after it : for if he be elected , he shall be saved ; but if not , let him do what he can , he cannot be saved , he cannot frustrate God's Decree , nor alter the thing that is gone out of his Mouth ? Answ . 1. I answer , All Mankind are under the strongest Obligation imaginable to God , as he is their Creator , and they his Creatures ; as he is their only Lord and Supreme Governour , they are bound to fear him , and obey his Laws , let him do what he will with them . Is not that a base and for did Principle in a Servant or Subject , to do nothing but for meer Self-profit and Advantage ? 2. Paul was certain of a Crown of Life , yet knew it was his Duty to press towards the Mark for the Prize of the High Calling of God in Christ Jesus , and to keep down his Body . He strove as strenuously against Sin , as if Salvation could be merited by so doing ; so that his Election took him not off from a diligent Care in use of Means , in order to his attaining to Eternal Happiness . 3. God hath as well ordained the Means , as the End , as I newly told you ; both are appointed of God , and equally under his absolute Decree : Men are not elected to Salvation , but also to Sanctification and Holiness . 4. " We are not to look upon the Decree of God ( as a Reverend Minister well observes ) for a Rule of Life , but the Word of the Gospel ; secret things belong to God , &c. The Decree can neither be a Rule of Life , nor Ground of Hope , but the Precept and the Promise , " &c. He that leads an ungodly Life , and pursues his filthy Lusts , may assure himself , so living and dying , he shall be damned for ever : He that believes not in Christ , but rejects him , and despiseth all the Offers of his Grace to the End of his Life , no Decree can save him ; therefore if he will go on in Sin presumptuously , let him take what will follow . On the other hand , he that doth believe in Christ , and conforms to the Holy Gospel , need not doubt of Salvation , no Decree can hinder him of Salvation . Men ought to endeavour to believe and repent , and close with Christ upon a Peradventure ; If God peradventure will give them Repentance to the acknowledgment of the Truth . 5. Because God hath absolutely determined the Time of thy Life , or how long thou shalt live : And there it a Time thou canst not pass ; Wilt thou therefore forbear eating , or use of Physick , to preserve thy Life , and say , If I eat not , I shall live my appointed Time ? What signify Means of Medicines , I will take no Physick , no Potion ? for it the Time is come God hath set in his Eternal Decree , I shall die , nothing can save my Life : Would not all think you were under a fearful Temptation and Delusion of the Devil ? 6. Did not God absolutely tell Paul , that he had given him the Lives of all that were with him in the Ship , and that none of them should perish ? Yet he said , Vnless these abide in the Ship , ye cannot be saved . Whosoever therefore that doth neglect the Means God hath appointed , in order to the obtaining the End , let it be what it will , doth but tempt God , and comply with the Devil , let his Pretence be what it will. 7. No Decree of God necessitates Men to sin : for though the Free Grace of God is the absolute Cause of Election , and no foreseen Faith or Holiness ; yet foreseen Wickedness , Unbelief and Disobedience , is the procuring Cause of the Reprobation and of the Damnation of them that perish : O Israel , thou hast destroyed thy self , but in me is thy help . 8. Were any ever damned that did what they could in the use of all Means under the Light of the Gospel , to be saved ? Brethren , God ( may justly and ) will condemn Men for their not improving their one Talent . Nor will it be a good Plea for such to say , I knew thou were an hard Man , reaping where thou hast not sown , &c. Thus some Men seem to charge God , I am not Elected . There is an Election of Grace , of special and distinguishing Grace , and Man hath no Power in his own Will ; and God doth not give me Power to believe , and will he damn me ? Doth he expect to reap where he hath not sown , and gather where he hath not stromed ? Such shall have no Excuse , as our Saviour shews , at the Great Day . The Lord of that Servant shews , the Fault lay in his own Sloth and Wickedness ; and his dread of his Lord's Severity , ( as our Annotators note ) was but a frivolous Pretence and unreasonable Excuse ; for if he had feared any such thing , he should have done what he could ; he should have put out his Money to the Exchange , and then he should have received his own with increase . Thus God may as justly another Day reply upon those who think to excuse their lewd and wicked Lives , their unbelief and contempt of his Word , from their not being Elected , and not having Power of themselves to believe and repent , not receiving his efficacious Grace ; O ye wicked and slothful Wretches . May he not say , did ye suspect or fear you were not elected ? Why did you not then give all diligence to attend upon the Means , and to make your Calling sure , as all they do that are elected ? Do you plead the Power of your own Wills , to repent one while , and that you wanted Power at another time , and that I gave you not my special Grace ? But had you not Power to keep from Taverns and Alehouses , to keep from Lying , Stealing , Swearing , and other prophane Deeds of Darkness ? Had you not Power to read , to hear my Word , to pray ? If you had done your uttermost in improving of the Talent I gave you , would I have been wanting to you ? But since you did not that , why should I trust you with more ? Brethren , are these Mens Eyes Evil , because God's Eye is Good ? Is he unjust in giving effectual Grace to some , because he doth not bestow it upon all ? Had he not took hold of a few , the whole Lump of Mankind would have destroyed themselves , and none would have been saved . Was God unjust in electing some of the Angels , because he passed by others of them ? 9. In the Day of Judgment , God will be just , and all Mens Mouths shall be stopped : This you may assure your selves of , He will be justified when he judges , and clear when he condemns : He that had not on the Wedding-garment , was speechless . God will not then proceed with Men upon Election and Reprobation , but upon their believing , or not believing : He will render to every Man according to their Works . All Mens Mouths shall be stopped , and every Man's Conscience witness against him . Alas , Men do not act or exercise that humane Faith in respect of the Report of the Gospel , which they do in respect of other matters and things that are made known to them , or do not bring forth the Fruit of such an historical Faith. But so much to this Objection . Now I should come to the second thing , viz. to shew how Election doth tend to prove and fully demonstrate the happy State of all Christ's Sheep , or that it is impossible they should , any one of them , so fall away as eternally to perish . But that must be the Work of the next Day . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . MY Brethren , I am upon proving the Truth of the Proposition , or Point of Doctrine that I have raised from our Text , viz. That all the Saints of God , Believers , or Sheep and Lambs of Jesus Christ , shall be saved ; and that none of them shall so fall away as eternally to perish . My first Argument to do this , was taken from Eternal Election . In speaking to which I told you I should , First , Prove that there is an Election of particular Persons ; and that I have done with , and now shall proceed to the next thing . Secondly , I shall shew , that the Nature of Election is such , that it secures all that are in it from final Falling ; or fully serves to demonstrate , they must and shall all eternally be saved . And to make this good ; 1 st . It is because Election is Absolute , not a Conditional Election , depending on the Obedience or good Behaviour of the Creature . The Decree of God on his part is irrevocable ; God will not go back from his Purpose to save his People , nor shall their Unworthiness or Miscarriages make it void : it is the high , unalterable , and supreme Law of Heaven ; therefore it is said to be , according to his Eternal Purpose and Counsel . His Counsel and Thoughts of his Heart shall stand for ever . 'T is that that all subordinate Means must terminate in , and all inferious Administrations must be accommodated thereunto , the Salvation of the Elect being the grand Design of God , whereby to exalt and magnify his highest Glory ; that should his glorious Contrivance , and no less gracious Purpose and Designment herein miscarry , nothing in Heaven or Earth could countervail the Damage : therefore it could not stand consistent with his Wisdom , either to revoke it , or leave it at an Uncertainty , or obnoxious to Disappointment ; which he must needs do , if it was possible any of the Elect should perish ; or that it should be laid upon the Foundation of the wavering Principles , and uncertain Will and Obedience of the Creature . Now the best Constitutions , States and Kingdoms upon Earth , are liable to Mutation , and Mens Decrees and Purposes , however Absolute designed , may fail , their Minds may alter , or they may see cause to change their Counsels , not being able to foresee future Events , or what Inconveniences might arise ; or some after them may arise , who may carry on a different Interest , or Enemies may invade them , conquer them , and spoil all their Designs and Purposes . But it is not so here , God foresaw all future Events , his Mind alters not ; he is of one Mind , and who can turn him ? And none can hinder him in the accomplishing of his own Eternal Purpose ; For the Lord of Hosts hath purposed , and who shall disannul it ? &c. Declaring from the Beginning , and from Ancient Times . — My Counsel shall stand , and I will do all my Pleasure . — Yea , I have spoken it , I will bring it to pass ; I have purposed it , I will also do it . The Thoughts of his Heart shall stand to all Generations ; therefore their standing is firm who are elected , and none of them shall perish . The Decree and Purpose of God of Election , is as absolute as that of Day and Night , Winter and Summer ; or that of God 's not destroying the World again by Water ; or that of God's Decree and Purpose , of sending Christ into the World to die for our Sins . 2 dly . It is , because they are chosen or elected in Christ , in an immutable , an unchangeable , and an Eternal Head. What was the Reason Adam stood not , notwithstanding his Power and Abilities were such ? Why he stood not in Christ , was not fixed on Christ ; but all true Believers are in Christ , chosen in him , he is the Head of the Eternal Election , as Mediator . In Election he is to be considered as the Head ; and all the Father hath given him , as the Members of his Body , chosen in him , and united to him : Therefore their standing in Christ , by virtue of Election , is like that of the Election of their Head. Now can Christ cease being an Elect Head ? Every one will say , No , that is impossible : No more can they cease from being Elect Members . This of Election in Christ , presupposeth an Union ; and there was a decretive Union from Eternity , and that influenced their actual Union in Time : and as certainly as Christ died , rose again , and ascended , ( in the fulness of Time ) who was decretively a Lamb stain before the Foundation of the World , so will God's Decree of Election in Christ as certainly bring in all the Elect into actual Union with Christ , and carry them all to Heaven , ( whither their Head , as the Forerunner for us , is already entered ) as sure as he is now there . But you will hear more of this when I come to speak of that Argument , simply taken from their Union with Christ . 3 dly . That the Saints of God , or Sheep of Jesus Christ , by virtue of their Election , cannot fall away so as to perish for ever , doth appear evident from one or two express Scriptures ; see Rom. 8. 28. We know all things work together for Good to them that love God , who are the Called according to his Purpose . For whom he did foreknow , he also did predestinate to be conformed to the Image of his Son , that he might be the First-born among many Brethren . Moreover whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . See here , and I beseech you consider it , and weigh it well , for this Text is enough to convince ( one would think ) all the Opposers of this glorious Truth in the World , or silence them for ever : The Apostle begins the Happiness and eternal Salvation of all that shall be saved , and the certainty of it in Election , Whom he did foreknow ; that is , whom he in his good Pleasure did pitch upon , or think good to give to his Son , to be his Spouse , or Members of his Mystical Body ; he also did predestinate them , and all them , them , and none but them ; he elected , chose , or appointed them , to be conformed to the Image of his Son , that is , in Holiness , &c. but more of that by and by : and whom he so predestinated , or elected , he called , and them he justified , and them and every one of them he glorified , or will so call , justify and glorify . This is that place of Scripture which is called by some , the Golden Chain , by others the Chain of Salvation ; and it may very well be so called : nothing can be more clear than this , viz. That those who are elected , shall be called , justified , and be all as certainly glorified . 'T is not in the Power of all the Enemies of the Soul to break this Chain , one part is so linked to the other ; it begins in Election , and ends in Glorification : So that our Election is a forcible Argument to prove there is no final falling for any one of the Sheep of Jesus Christ . 4 thly . It is because the Means is ordained by the unalterable Decree of God , as well as the End : True , we grant , Without Holiness no Man shall see the Lord : And it is he that indureth to the End that shall be saved ; or such only that mortify the Deeds of the Body ; or , Who by continuance in well-doing , seek for Glory , and Honour , and Immortality ; Eternal Life . But , pray Brethren , consider that God hath ordained all his Elect Ones , to be holy , and without blame before him in love ; or as Paul , in that to the Romans before mentioned , to be conformed to the Image of his Son. Grace shall be given to them to renew them , and to carry on , and finally at last perfect Holiness in them : For we are his Workmanship , created in Christ Jesus unto good Works , which God hath before ordained that we should walk in them . No Man can do good Works , until created and formed by the Lord : This People have I formed for my self , they shall shew forth my Praise . They shall bring forth Fruit to the praise of his Glory ; see that emphatical Text , John 15. 16. Ye have not chosen me , but I have chosen you , and ordained you , that you should bring forth Fruit , and that your Fruit should remain : Not only ordained to Eternal Life , as the End of their Election , but also ordained to bring forth Fruit , as the Way and Means of obtaining it : Nay more , that they shall persevere in bringing forth Fruit ; that your Fruit should remain . ( 1. ) They shall not cease bearing Fruit , because united to such a Root , a Root that hath so much Sap in it , or grafted into such an Olive Tree : and they shall be made Partakers of the Fatness thereof ; Because I live , ye shall live also . Because their Root lives , they shall live ; or because their Head lives , they shall live . Christ is the Head of Election , the Head of his Mystical Body , and of every Member of it ; a Head of Influence , and he lives : therefore they that are his true Branches , or his Members , according to Election , shall live also ; they shall live a Life of Holiness , the Life of Grace here , and the Life of Glory hereafter . ( 2. ) They shall bring forth Fruit , because the Holy Spirit is given to them , and shall remain in them for ever : This Water will make them fruitful ; They spread forth their Root by a River , and shall not see when Heat cometh ; but their Leaf shall be green , and shall not be careful in the Year of Drought , neither shall cease from yielding Fruit. Now if this be so , if they are elected to use the Means , or ordained to be Holy ; if it is the absolute Decree of God , that they shall hold on their way , and are united to such a Head , that their Fruit shall remain , and they shall not cease yielding Fruit , then they cannot finally fall away , Election secures them , they shall not perish , but have Everlasting Life : But all this is true , therefore they cannot perish . 5 thly . I argue from the Nature of the Election of the Blessed Angels : All the Angels that stand were elected , and it was this that secures them and preserves them from falling : Those that fell were not elected ; and as evident it is , not one of the Elect Angels are fallen , nor can fall . I marvel any thinking Christians should doubt of Election , as it results from the absolute Soveraignty of God's Grace , or good Pleasure of his Will , since God by Election took hold of some of the Angels , as well as some of the lost Sons and Daughters of Adam . Was God unjust , because he did not secure , by his unchangeable Decree , the standing of all the Angels , but left some of them , and only fix'd upon so many as he in his own Wisdom thought good ? They may as well charge this upon the Divine Majesty of God , as so to charge the Doctrine of particular Election of lost Sinners . Brethren , Though Christ is not a Redeemer of Angels , the Elect Angels needing none , yet he is the Head of Angels , and a Confirmer of them ; He is the Head of Principalities and Powers : by him , and for him were all things created that are in Heaven , that are in Earth , visible and invisible ; whether they be Thrones or Dominions , or Principalities , or Powers ; all things were created by him , and for him . Christ is God , and he is the preserver of the Elect Angels ; they are committed to him , and under his Power , and he upholds them , though he never died for them ; and shall we think he will not preserve his Elect Saints , or that their Election should not as absolutely secure them , for whom he as their blessed Lord and Head died , and to whom he is a Redeemer , as the Elect Angels to whom he is only a Confirmer ? And ye are compleat in him , who is the Head of Principalities and Powers : Ye are compleat , fully compleat ; ye stand in him , in his Righteousness , compleat , who is your Head , and shall be preserved in him , in whom you are elected to everlasting Life . 6 thly . Because they are chosen to Salvation , that is , to enjoy and possess Salvation ; if they have it not , the Decree of God is frustrated : but his Eternal Decrees are as firm as Mountains of Brass . If the Decree of God , in appointing his Elect to Salvation , be frustrated or made void , either it is done by himself , or by others . Now it cannot be made void by himself , because it is an absolute Decree , his Mind alters not , and none else are able to do it : And as to the Slips and Miscarriages of the Elect themselves , God foresaw all their Evils from Everlasting , and as that hindered not their Election , so besure it shall neeer turn them out of it . But we are bound to give Thanks always to God for you , Brethren , because God hath from the beginning chosen you to Salvation , &c. From the beginning , that is , from before the World began , or from Eternity ; for the absolute Decrees of God , according to his Eternal Counsel , are from Everlasting . After the Apostle had shewed these Saints that there would come a falling away from the Faith , and that many would be deceived and damned for ever , to comfort and encourage them against the fear of final Apostacy , he brings this in the 13 th Verse , But we are bound to give Thanks for you , Brethren , beloved of the Lord , &c. You need not fear , as if he should say , of being deceived , or of perishing by dangerous Errors , or otherwise . 1. Because you are beloved of the Lord. 2. And also are elected to Salvation ; and because beloved , therefore elected : Whomsoever God doth absolutely appoint to this or that End , he will assist or enable to do whatsoever Means is necessary in order to that End. Now the Elect are chosen to Salvation , to inherit Eternal Life ; if therefore any of them miss of it , his Decree and Purpose is frustrated , which cannot be . We have another Text of the like Nature with this ; For God hath not appointed us to Wrath , but to obtain Salvation by our Lord Jesus Christ . From hence the Apostle argues , that they needed not to doubt of their Salvation : and by what preceeds , it appears , that Election is a great Motive to Holiness ; as when a Man that is sure of the Victory will fight couragiously , Let us who are of the Day , or Children of Light , not of Night , nor of Darkness , be sober , putting on the Breast-plate of Faith and Love ; for God hath not appointed us to Wrath , &c. Children of the Night shall perish , but none of the Children of the Light ever shall . The Apostle ascends to the original Cause of it , which is God's absolute Decree of Election ; Salvation would wholly else depend upon the uncertainty of Man's Will , and not upon the immutable and unchangeable Will and Purpose of God. Th●● is more than appointing the Means , it is an appointing the Persons , not appointed to Salvation upon the foresight of Man's Faith , because Faith is the Gift of God , and proceeds from his Counsel , that 's appointed too : else a Man may say , that I might be saved , I must thank God ; but that I am saved , I must thank my self , because it was left to the liberty of my own Will whether I would believe , and be saved , or no. Two things are necessary in our Salvation ; ( 1. ) The Merits of Christ's Blood : ( 2. ) Faith to apply it ; by which God's Image is restored to us , and preserved in us : and both these we have by his own free Grace , through Christ Jesus , as the Fruit of his electing Love. 7 thly . It doth further plainly appear , that Election does eternally secure all Christ's Sheep , all true Believers , from final Falling , or everlasting Ruin , from the words of our Blessed Lord himself ; For there shall arise false Christs , and false Prophets , and shall shew great Signs and Wonders , insomuch that ( if it were possible ) they should deceive the very Elect. Now is it not easy for any Man from hence to draw an Argument , that the Elect cannot fall finally away , so as to perish ? for if it is so , that they cannot be deceived , i. e. finally , or take in damnable Errors , so as to perish , of which our Saviour speaks ; for the Elect have otherwise in a great measure , and in many things ( I mean some of them ) been deceived ; but it is impossible they should be so deceived as to be damned . And if this be granted , then Election secures them , they cannot finally fall . If they might perish eternally , they might be deceived with damnable Heresies , and bring upon themselves swift and utter Destruction ; but they cannot be so deceived , because they are the Elect , therefore they cānnot fall away so as to perish . Arg. If the Election of Grace be absolute , as the Decree of Day and Night , or as that of Christ dying for our Sins : If we are elected in Christ as the Head , we being all Members , given to him to make up his Mystical Body ; if those that are elected , shall be called , justified , and glorified ; if the Means , as well as the End , be under God's absolute Decree and Purpose ; if our Election doth as absolutely secure us from final Apostacy , as the Election of the Holy Angels does secure them ; if we are elected to Salvation ; if it be impossible for any of the Elect to be finally deceived ; then none of them , none of the Elect , or no Sheep or Lambs of Jesus Christ , can so fall away as to perish eternally : but all this is true , therefore none of them can so perish . So much shall suffice as to the first Argument , to prove the Saints final Perseverance . Secondly , My next Argument shall be taken from the Nature of God's Infinite Love to all his Saints : The Love of the Father , and Love of the Son doth secure them from perishing ; it is wonderful , it passeth all Understanding : It is because God's Love is set upon them ; and it is such a Love , What a Love ? 1. I answer , it is an Everlasting Love : The Lord appeared of old unto me , saying , Yea , I have loved thee with an Everlasting Love , &c. It is a Love from Everlasting , therefore it must be a first Love , an early Love ; and because he loved them from Eternity , he elected them from Eternity . 2. It is a firm Love a strong Love , an endeared Love , nay , an inconceivable Love : I in them , and thou in me ; and that the World may know that thou hast sent me , and hast loved them , as thou hast loved me : A Love of the same Nature , of the same Quality . O! what is the Nature of that Love the Father hath to Jesus Christ ? Who can conceive of it , much less express it ? It is impossible for us to comprehend how firm , strong and endearing it is ; but thus he loves all his Elect Ones : Christ as Mediator is the Object of the Father's Love , so are all his Members : The same Love that is let out to the Head , as to the Nature of it , is let out to his Mystical Body , and to every particular Member thereof . 3. The Father's Love is a Love of Delight : He is said to love others with a Love of Pity , but he loves his Saints with a Love of Complacency : He will rejoice over thee with joy ; he will rest in his Love ; he will rejoice over thee with singing . He takes delight and satisfaction in his Love ; not in our Love to him , but in his Love to us . Again , it is said , As the Bridegroom rejoiceth over the Bride , so shall thy God rejoice over thee . 4. The Love of the Father is an inseparable Love , nothing can separate his Love from his Elect ; like as nothing could separate his Love from his own Son , so nothing can separate his Love from his Saints : For I am perswaded , that neither Death , nor Life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor Height , nor Depth , nor any other Creature shall be able to separate us from the Love of God , which is in Christ Jesus our Lord. I am fully assured , as some read it , not by any special Revelation , but by the same Spirit of Faith which is common to all Believers , neither fear of Death , nor hope of Life ; nor shall the Devils be able , or evil Angels , though they are Principalities or Powers , though of that Rank , or according to others , ( who by Principalities understand the wicked Potentates of the Earth ) nor shall cruel Persecutors be able , nor shall Things present , whatever Temptations , Miseries or Afflictions which you now lie under , or may hereafter meet with ; neither height of Honour , or Spiritual or Civil Advancement , nor depth of worldly Disgrace , or Abasement , or the deepest of Spiritual Desertion that can befal them , nor any other Creature or Thing , shall be able to separate us ( who believe , or are united to Christ ) from the Love of God , which is in Jesus Christ our Lord. Arg. That which no Power of Earth or Hell , no Potentate , no Enemy no Friend , or no thing whatsoever is or shall be able to do or effect , cannot be done , or it is impossible it should be done . But no Power of Earth or Hell , no Potentate , no Enemy , no Friend , or nothing whatsoever , is able , or shall be able to separate true Believers from the Love of God , which is in Jesus Christ our Lord : Therefore it is impossible any such should fall so away as eternally to perish . Object . But stay , say some , your Argument is not good ; for Sin may separate them from the Love of God : We grant indeed from what the Apostle says , that nothing else can do it , but Sin may ; for your Iniquities have separated between you and your God. Answ . I answer , It is a mistake , Sin cannot separate them who are his beloved Ones from his Love ; the Scripture mentioned , proves not that such who are true Believers may be separated from God's Love , or that Sin can finally separate them from their God : therefore consider , 1. That I deny not but Sin may separate such from God , who are his People only by visible Profession , or only his in an externally legal Covenant , as the whole House of Israel at that Time was , when the Prophet uttered those Expressions : and it hath separated them , and the greatest part of them , I mean , for ever ; for the Jews , for the Sin of Unbelief , and rejecting of Christ , were utterly cast off . 2. Sin may also separate God's Elect Ones from his sensible , sweet , and comfortable Presence ; for a time God may hide his Face from his dearest Children , or bring them into great Afflictions . 3. Israel , when in the Babylonian Captivity , was said to be separated from God , because they were separated from his Temple and visible Worship , where he promised them his Presence . But it doth not follow from hence , Sin can ever finally separate God , and his Love , which is eternal and abiding , from those he hath chosen in Jesus Christ . To make it appear yet more fully , that Sin cannot separate them from the Love of God for ever , consider , First , That though it is true , as I have before shewed , that God's Beloved Ones may grievously sin against him , yet they cannot sin away his Love and Affection . And to make this appear , hear what God himself saith ; If his Children for sake my Law , and walk not in my Judgments ; — If they break my Statutes , and keep not my Commandments : What then , will he take away his loving-Kindness from them , and cast them off for ever ? O no , Then will I visit their Transgression with the Rod , and their Iniquities with Stripes ; nevertheless my loving Kindness will I not utterly take from him , nor suffer my Faithfulness to fail ; my Covenant I will not break , nor alter the thing that is gone out of my Mouth . Object . This is spoken of Christ , My loving-Kindness I will not utterly take from him , &c. Answ . 1. I grant that it is spoken of Christ , but not of Christ personally , but Christ mystically considered : Did Christ personally ever forsake God's Law ? Besides , doth not God say , his Children ? 2. Christ and Believers are considered as one , in regard of their mystical Union with him . 3. Doth the Covenant of Grace made with Christ , respect his Person only ? Or doth it not refer to all that are in him , or given to him , or all his true spiritual Seed ? But to put it out of doubt , read the next Words , and tremble , whoever you be that assert , that the Elect may perish for ever : Once have I sworn by my Holiness , that I will not lie to David . Well , what is that which God hath sworn by his Holiness , and will not lie to do for David , the true David , that is his own beloved Son ? pray read the 36 th verse , His Seed shall endure for ever , and his Throne as the Sun before me . His Seed , that is , all those that are given to him , or that are the Children of the Promise , such who are renewed by his Grace , or born of him by his Spirit , these are his Seed , and all these shall endure for ever : And to make it good , God hath sworn to Christ as Mediator , by his Holiness , they shall endure , that is , remain his Children for ever , or abide in his Covenant to Eternity , and therefore they can't be separated from his Love by Sin. Now dare any go about , through their great Ignorance , to charge God with Perjury ? O let them dread the Consequents of their evil Opinion . Object . Those of the Seed of Christ , or Believers who sin , and afterwards do humble themselves , we grant , shall endure , or be restored ; and they are such that the Spirit of God speaks of in that Psalm you mentioned . Answ . In answer to this , Brethren , pray consider , that God hath promised Grace to all his Children that fall into Sin , to humble them : Repentance is in the Covenant of Grace ; a broken and tender Heart he will give them , not only at first when they believe , but afterwards , when through Temptations and humane Frailties they are overtaken and sin against him ; 't is not a Repentance of their own getting , whereby to oblige God to return again to them . But pray see what he says to his beloved Ones , For I will not contend for ever , neither will I be always wroth ; for the Spirit shall fail before me , and the Souls that I have made . For the Iniquity of his Covetousness was I wroth , and smote him ; and he went on frowardly in the Way of his Heart . Well , and what will God do with him now , he hath sinned , and that grievously too , and God hath afflicted him as sorely , smote him in his Wrath ; or , as a Father seems to do when his Child that hath grievously offended him , but he is not humbled , he repents not , but goes on frowardly under the Rod : shall he perish ? stay a little , see what God says , verse 18. I have seen his Ways , and will heal him : although I might justly destroy him , ( as if God should say ) and leave him to perish , yet of my meer Mercy , and for my own Name sake , I will pity him , I will give him Repentance ; I will heal him , he shall mourn for his Sins , and I will restore Comfort to him , and to his Mourners . Alas , till God turn us , we turn not ; therefore a godly Man says , with poor Ephraim , Turn thou me , and I shall be turned ; for thou art the Lord my God. Surely after that I was turned , I repented ; and after that I was instructed , I smote on my Thigh . After God hath graciously touched our Hearts , convinced us of our Sins , or changed our Minds , we repent , and alter our Practices ; and God will give Grace thus to do . He remembers his Covenant and his Oath to our David , &c. I create the Fruits of the Lips ; Peace , Peace , to him that is afar off , and to him that is near , saith the Lord ; I will heal him . I will in a wonderful manner , and by my own Grace and Almighty Power , do all , and have all the Praise to my self . Object . But may be the Persons you speak of , were a praying People , they were found in their pious Duties , and so their Sins were forgiven , and they healed . Answ . How fain would some Men eclipse the Free Grace of God , and find something in the Creature to oblige God to give the Mercy promised . 1. I deny not but God will be sought unto for all the good Things promised to Believers ; But who is it that puts it into our Hearts to seek him , or helps and influences our Spirits to pray unto him ? We know not what we should pray for as we ought ; but the Spirit maketh intercession for us with Groanings that cannot be uttered . 2. Yet nevertheless , see what God saith of the People before mentioned ; But thou hast not called upon me , O Jacob ; but thou hast been weary of me , O Israel , ver . 22. Thou hast not brought me the small Cattel of thy Burnt-offerings ; neither hast thou honoured me with thy Sacrifices . I have not caused thee to serve with an Offering , nor wearied thee with Incense , ver . 23. Thou hast bought me no sweet Cane with Money , neither hast thou filled me with the Fat of thy Sacrifices ; but thou hast made me to serve with thy Sins , and wearied me with thine Iniquities , ver . 24. See now what a People these were , they had not so much as done the least things commanded , had not brought the small Cattel for a Sacrifice , nor did they pray , nor seek the Face of God : Yet that God may magnify his Grace , see what he speaks in the next Words , I , even I , am he that blotteth out thy Transgression for mine own sake , and will not remember thy Sins . Nothing you see , can take off God's Love from his Covenant-Children ; nothing is done by our own Merits , or for the sake or worth of our Duty , but all wholly of his own Mercy and Goodness . Secondly , To make it further manifest that the Sins of Believers cannot separate them from the Love of God , is evident ; because Jesus Christ hath fully satisfied his Justice for all their Sins , he hath paid all their Debts ; Wrath and Divine Vengeance cannot hurt the Elect of God , in whose stead Christ died : Should their Sins work their Ruin , and destroy their Souls , it would follow that Christ made no perfect Compensation for them ; if he hath , it would be injustice in God , should he let out his vindictive Wrath against them for their Sins : Surely he hath born our Griefs , and carried our Sorrows , &c. All we like Sheep have gone astray : we have turned every one to his own way , and the Lord hath laid on him the Iniquities of us all . Thirdly , Because they have an Advocate with the Father . Christ pleads the Merits of his own Blood , the Satisfaction he hath made for their Sins . My little Children , these things write I unto you that you sin not . O take heed you sin not ; do not grieve your Father , offend your God ; you know how hateful Sin is to him , as if he should so say : But if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Saints should neither presume to sin , nor despair if overtaken thereby . Fourthly , Because Christ prayed in the Days of his Flesh , that the Father would keep them that he had given him in the World from the Evil thereof , though not from every Evil. I dare not say that ; because whatever Christ prayed for , it was granted ; and yet we see the best of Saints do sin : But he prayed that they might not fall so , sin so , as to perish in their sin , or sin unto Death ; therefore their Sins shall never damn them . Fifthly , Their Sins cannot separate them so from the Love of God ; as that he should cast them off for ever ; because a broken Heart , and pardon of Sin , is contained in the Covenant of Grace : I will be merciful unto their Vnrighteousness ; and their Sins and Iniquities I will remember no more . Though they will be sick ; none can live and sin not ; yet they have a Physician that can and will heal them . The Covenant hath a healing Antidote in it for every spiritual Malady of the Soul of a poor dejected Believer : And because God hath promised to give Repentance to his Israel , Sin not being actually forgiven without Repentance , or before Repentance , therefore God will give Repentance to all his Children ; he will look upon them as Christ look'd upon Peter , and then they shall , and do weep as he did , bitterly . Nay , Brethren , Jesus Christ is exalted on high to this very End : Him hath God exalted with his right Hand , to be a Prince and a Saviour , to give Repentance unto Israel , and forgiveness of Sins : That is , to cover , to conquer and subdue all their Corruptions , and to supply their Wants , and to protect and defend them from all Enemies , and eternally to save their Souls : For which End he had his Name given him ; And thou shalt call his Name Jesus , for he shall save his People from their Sins ; from the Guilt of them , the Power of them , and the Punishment of them . Also therefore Sin cannot separate them from God's Love , and ruin their precious Souls . Sixthly . No Sin can destroy the Soul , nor separate it from God , but such Sins only that have dominion , that rule and reign in Men and Women , such that the Sinner loves and allows in himself : Nay , all unrenewed Persons are Servants of Sin ; but no Sin reigns in a true Believer , he loves no Sin , allows of no Sin , therefore cannot commit Sin : Sin shall not , cannot reign in them ; for Sin shall not have Dominion over you ; for you are not under the Law , but under Grace . Grace will prevent it , the Covenant of Grace , and the Influences of Grace , and the Promises of Grace . The Law commands , but gives no Power to obey ; but Power to subdue Sin goes along with the Gospel : the Law is the Strength of Sin , but the Gospel is the Death of it . Object . But for all this , good Men may be overcome , and backslide from God , and God may leave them and love them no more . Answ . 1. I answer , They may be overcome for a Time , or worsted in the Conflict , but they shall not finally be overcome ; though they fall , they shall rise again : And as it is said , A Troop shall overcome Gad , but Gad shall overcome at last ; so it may be said of every Believer . Hence the Apostle says , We are more than Conquerors , through him that loveth us . Rejoice not over me , O mine Enemy ; when I fall , I shall rise . 2. Though they backslide from God for a time , yet he will recover them again : I will heal their Back-slidings , and will love them freely . See here , that God's People by their Backslidings , do not lose his choice Love and Affections : No , no , he will love them still , and that freely too ; and will not rest till he heals them of that Sickness , which is the worst they can relapse into . 3. The Elect are another sort , they are not of them that backslide so , that God's Soul takes no pleasure in them : But we are not of them who draw back unto Perdition , but of them that believe to the Salvation of the Soul. There are some that so draw back , after they have made a high Profession of the Gospel ; but Christ's Sheep are not Sons of Perdition , but Sons of Faith , or true and sincere Believers , they cannot so sin , so apostatize : because the Seed remains in them , they cannot commit Sin ; they cannot sin as others do , not so as to lose God's Love , or not sin unto Death ; therefore cannot perish : They went out from us , but they were not of us ; for if they had been of us , they would no doubt have continued with us , &c. They were not such that had real Union with Christ , the true Anointing was not in them , they were not of Christ's Sheep , not sincere Believers , not Elect Ones . From hence let me draw this Argument ; Arg. 2. All those that sin , cannot separate from the Love of God in Christ , nor eternally destroy , nothing can , but they shall be certainly saved : but Sin cannot separate true Believers , or the Sheep of Christ , from the Love of God in Christ , nor eternally destroy them : therefore nothing can , but they shall certainly be saved . Object . But doth not this give encouragement to Believers to sin , and so a Licentious Doctrine ? Answ . 1. The Apostle answers this very Objection , to anticipate such a sort of Men that were in his Days , which we meet with in these of ours : What shall we say then ? shall we continue in Sin that Grace may abound ? God forbid . He having largely , in the foregoing Chapters , proved the Doctrine I am upon , viz. That Salvation is alone by Christ , by the Free Grace of God in him , that our Justification is by the Righteousness of Christ imputed , and no other way : And that Everlasting Life is sure and certain to all the Seed , to all in Christ , or to all who do believe in him ; and he shews , that where Sin abounded , Grace hath much more abounded : Particularly in the precedent Verse , he asserts , That as Sin hath reigned unto Death , even so might Grace reign through Righteousness unto Eternal Life , by Jesus Christ our Lord. From hence he raises this Objection , to anticipate carnal and blind Mortals , who see no further , and answers it with , God forbid ; how shall we that are dead to Sin , live any longer therein ? 2. Let me tell you , that they who leave Sin , refrain from Sin , upon no higher , better , or more noble Principles , than the fear of Wrath , or eternal perishing , or only act from slavish Fear , have doubtless not one Dram of true Grace in them . Brethren , to abstain from Sin , to strive against Sin , to resist Temptations , and to be found in all Duties of Obedience and Holiness , lies in high , sublime and evangelical Principles , and from such Motives that have greater Force and Power on the Soul , than the fear of Wrath or Hell can have . As , 1. Saith a Believer , Is Sin hateful to God ? doth God's Soul loath it , is it abominable to him , and shall it not be so to me , but shall I sin ? God forbid . 2. Hath Sin pierced my dear Redeemer ? Was it the Spear that let out his Heart's Blood , that wounded and tore him to pieces , that made him sweat great Drops of Blood , that let out Divine Wrath upon him , and made him a Curse for me , and shall I sin , and wound him again ? God forbid . 3. Did Christ die for me to redeem me ? did he stand in my stead , and bear mine Iniquities , and shall I sin ? God forbid . 4. Hath God bestowed such Grace upon me , as to love me from Everlasting , to chuse me , to redeem me , to renew me ; and all to this End , that I should be to the Praise of his Glory , and bring forth the Fruits of Holiness , and not sin against him ; and shall I sin ? God forbid . 5. Hath God raised me from the lowest Hell , and set me on High ; made me his own Child , and espoused me to his Blessed Son ? Hath he set a Crown upon my Head , and put Chains better than those of Gold about my Neck ? Has he clothed me with a Robe that shines like the Light , and sparkles beyond all precious Stones ? Has he given the Flesh of his Son to me for Food , and his precious Blood to me to drink , and shall I sin against him ? God forbid . 6. Hath God given me himself , given me a Taste how good he is ? Hath he allowed me to have free access to the Throne of Grace , and to have Communion with himself , and with his Son , and shall I sin against him ? God forbid . 7. Hath God given me his Holy Spirit to destroy the Body of Sin , and do I confess my self dead to Sin ; and as being dead , have I been buried with Christ in Baptism , and shall I live in Sin ? God forbid . 8. Have I seen , and do know the detestable Nature of Sin , how evil a thing Sin is , and am by the Graces of the Spirit compleatly armed to oppose , resist , and overcome Sin , and all the Enemies of my Soul ; and shall I commit Sin , and cowardly yield to the Temptations of Satan , and acquit the Field to the Reproach and Disgrace of my Blessed Lord and Captain of my Salvation , and destroy mine own Soul that Christ hath done so much to save ; and shall I sin ? God forbid . 9. Am I an Heir of Heaven , an Heir of Glory , and have the blessed Angels to minister to me , and to wait upon , and to protect me who also observe how I behave my self ; and shall I sin ? God forbid . 10. If I sin , live in Sin , make a trade of Sin , it will appear I hate God , resist his Will , contemn his Authority , cast Dung in his Face , grieve his good Spirit , and put the Devil into the very Throne of God ; and shall I live in Sin ? God forbid . Brethren , here is the principal and the grand Motive to keep you from Sin : it is from these and such-like Grounds that we should not sin against God. But I cannot further now enlarge ; I should have spoken of the Nature of Christ's Love , and have shewn how that keeps the Saints from Sin , and falling , so as not to perish : but I 'le proceed no further at this time . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , the last Day I was upon the second Argument , to prove , That all true Believers shall certainly be saved , and none of them shall ever so fall away as eternally to perish : Which was taken from the Nature of the infinite and unchangeable Love of God the Father . Thirdly , I shall now proceed to the third Argument , taken from the Nature of the Love of Jesus Christ the Son ; and shew you that his Love secures the standing of all his Sheep , or all the Elect Ones of God , unto Everlasting Life . First , The Love of Christ is an early Love ; He loved us from everlasting : I was set up from Everlasting , from the Beginning , or ever the Earth was . — Then I was with him , as one brought up with him ; and I was daily his delight , rejoicing in the habitable Part of his Earth , and my delights were with the Sons of Men. It appears it was not only an early Love , but a Love also of Complacency , a Love of Delight . Secondly , Christ's Love to his Elect , is a wonderful Love. 1. If we consider the Person loving , viz. the Son of God , the Prince of the Kings of the Earth . 2. If we consider the Persons beloved , in their natural and fallen State ; for , when such , he set his Heart upon them : When they lay in their Blood , it was then he passed by and loved us : Now when I passed by thee , and looked upon thee , behold , thy Time was the Time of Love , and I spread my Skirt over thee , and covered thy Nakedness , &c. We were his Enemies , traiterous Enemies , vile Rebels to him , having abominable Enmity against him in our Hearts . 3. Consider the wonderful Atchievements his Love put upon him to undertake , and the wonderful Effects thereof . ( 1. ) Even to become a wonderful Surety for us , and to pay a wonderful Debt . ( 2. ) To leave wonderful Glory , even to come from Heaven , where he lay in the Bosom of the Father , and to come to the Earth , to dunghil Earth . ( 3. ) If we consider his wonderful Condescension and Abasement : he became Man , who thought it not robbery to be equal with God ; yet made himself of no reputation , and took unto him the Form of a Servant . He became wonderful Poor , who was wonderful Rich , yea , amazingly Rich , Heaven and Earth , and all things in it , being his own ; yet was born of a Poor Virgin , who doubtless had little or no Money to accommodate her , or to defray the Charges of a Lying-In at the Inn ; and therefore they turn'd her into the Stable , where she was delivered of our Blessed Saviour , and laid him in a Manger . O what wonderful Abasement was this ! Moreover , he also had no Money to pay the Tax that was laid upon him , therefore sends Peter to the Sea to take a piece of Money out of the Mouth of a certain Fish . He had no House of his own to dwell in , no not a poor Cottage : The Foxes of the Earth , said he , have Holes , and the Birds of the Air have Nests , but the Son of Man hath no where to lay his Head. — Also when in his greatest Pomp on Earth he rode but on an Ass , and that not his own neither , but he borrowed it . Moreover the good Women ministred Relief to him , he had not to supply his own Necessities ; he was poor in his Life , poor in his Death , standing charged with the Debts of many thousands , the least not owing less than ten thousand Talents ; which could he not have paid and satisfied for , he must have lain in Prison for ever . O what a Charge of Guilt was laid upon him ! Does Sin render a Man miserable ? doth one Sin charged on a Person , render him poor ? How poor then was he for a Time , that stood charged with all the Sins of his Elect ? He was for saken of all his Friends on Earth in his greatest Distress , and by his Father in Heaven ; he was Poor and Miserable in the Sight of all that saw him ; they pulled off his Hair , spit in his Face , crown'd him with Thorns , strip'd off his Garment : and all this for the sake of his Sheep , or for his Elect. ( 4. ) If we consider the wonderful and amazing Wrath he bore , what a Curse he was made for us ; the wonderful Horror , Pain , and Anguish he felt ; the wonderful Sweat he sustained , which were great Drops of Blood ; the wonderful Passion and Sufferings on the Cross he endured : He loved us , and washed us from our Sins in his own Blood He loved his Sheep , his People , his Spouse , as himself , above himself : Mary loved him so as to wash his Feet with her Tears ; but he loved Mary so , and all his Elect Ones , as to wash their Souls in his own most precious Blood. Jacob loved Benjamin , David loved Absalom ; but David said , Jonathan's Love to him was wonderful , passing the Love of Women . But what is a Bubble to the Ocean ! a Spark of Fire to a Furnace ! or a finite Love to an infinite Love ! What is all Love to Christ's Love ? ( 5. ) Christ's Love to his Sheep , to his Elect , is wonderful ; because it passeth knowledg : That ye may know the Love of Christ , that passeth Knowledg . 1. It passeth the Knowledg of the Natural Man. What can he , with all his natural and acquired Parts find out , as to the greatness and wonderfulness of Christ's Love ? 2. It passeth the Knowledg of the Moral Man. What can the Natural or the Moral Philosopher do , as to the comprehending , finding out , or demonstrating the Nature of Christ's Love ? Can he sound the Depth of the Sea ? Can he measure the Breadth of the Heavens ? Can he account the Length of Eternity ? Besides , here is a Height that their Art discovers not ; the Mathematicks teacheth not this Mystery : That ye may be able to comprehend with all Saints , what is the Breadth and Length , the Depth and Height , and to know the Love of Christ that passeth Knowledg . 3. It passeth the Knowledg of the Spiritual Man ; he cannot arrive to a full and perfect understanding of it . 4. Nay it passeth the Knowledg of the Holy Angels ; their Wisdom and Understanding no doubt is wonderful ; but here they are at a loss , they stand in amaze , looking into , and admiring with astonishment , this Love , to see him that is God become Man , to save such a Vile and Sinful Creature ; to love and delight in him that was so great an Enemy . 5. It is wonderful , because a whole Eternity will be but little enough to let out to Believers the Love of Christ . It will never be fully known , it cannot be comprehended ; all above , and all below , are at a loss , they are all at a nonpluss , and astonished at it . Thirdly , Christ's Love therefore to his Sheep , to his Saints , is an immense , incomprehensible , or an infinite Love ; as the Wrath and Anger of God , and the Lamb , when kindled and let out , is inconceivable , so is his precious Love to his People : this Breadth , Length , Depth and Height , doubtless refers to the unsearchable Greatness and Immensity of God. Canst thou find out the Almighty to perfection ? Canst thou come to the uttermost of what God is ? Canst thou find out the inmost Recesles or Secrets of God's Heart , of Christ's Heart ? Hast thou seen what is laid up in the inner Chambers of his Spirit ? then thou mayst know his Love ; for it is like himself , God is Love , Love is his very Nature : It is as high as Heaven , what canst thou do ? deeper than Hell , what canst thou know ? longer than the Earth , broader than the Sea. Many Wits , as one notes , run Riot in Geometrical Notions about Moral Dimensions ; and whereas Naturalists give us but three Dimensions of a Body , Longitude , Latitude , and Profundity , the Love of Christ ( Brethren ) hath Altitude added , which is a Fourth . Doubtless all these Dimensions are mentioned , only to set forth the Immensity of Christ's Love. 1. Christ's Love is broad , enough to spread over and cover , like a Mantle , all the Sins of his Elect , and also to hide them from Satan's Rage and Fury . His Love is long enough to reach us with his Arm of Affections , where-ever we are , or whatever our Wants be . Christ's Love is deep enough to find us out , and relieve us under all depths of Afflictions , Despondency or Distress , of what sort soever . Christ's Love has a Height in it , enough to defend us , like a high Wall , against all the Assaults of those Enemies that are in high Places , and above us ; we cannot see them : As-Satan is a Spirit , he has the Advantage of us ; such is his Nature , he is said to be in high Places ; he is the Prince of the Power of the Air. But God is above him , Christ is in a higher Sphere , his Love hath a Height in it ; so that neither Height nor Depth can separate us from his Love , as well as it cannot separate us from the Love of the Father . 2. Christ's Love is an infinite or an immense Love , as appears , because it is without beginning , it is from Eternity , before ever the Earth was . That which was before the World was , is without beginning : but the Love of Christ to his Elect was before the World was , even from Everlasting . Yea , I have loved thee with an everlasting Love. 3. Christ's Love to his Sheep , to his Saints , is an infinite or immense Love ; doth appear , because his Love to them is as that Love the Father hath to him : As the Father hath loved me , so have I loved you . Though [ as ] may not be a Note of Comparison in every Sense , yet it doth signify the Truth , Firmness , and Greatnese of Christ's Love : The Father loveth Christ with an eternal , immense , immutable , constant , free , full , and perfect Love ; so doth Jesus Christ love every one of his Elect Ones . Again , saith Christ to his Father , that the World may know that thou hast loved them , as thou hast loved me : He would have all know how he loves his People , or such that were given to him . 4. It appears to be an infinite Love , because it cannot be found out , defined or comprehended , it passing all Understanding ; as also by the glorious and amazing Effects thereof , which are apparent to all . 5. Because it is without ending : all those that Jesus Christ doth love , or hath set his special Affections upon , he loveth to the End ; his Love is not only from Everlasting , but also to Everlasting ; he abides in his Love , notwithstanding all the Weakness , Frailties or Decays of Love in his People towards him : He heals , and with a Nevertheless will heal their Back slidings , and love them freely . Fourthly , The Love of Jesus Christ to his Saints is a Conjugal Love ; it is an Espousal Love Though I purpose to speak to the Nature of that blessed and mystical Union which is betwixt Christ and every Believer under a distinct Argument , yet let it be considered here , that the consideration that Christ's Love is such , as that he doth espouse every Godly Soul , and marry it to himself ; this must needs be one of the highest Arguments that can be produced to prove their final Perseverance ; because Espousal Love is the Sweetest , the Firmest , and most abiding Love , especially the Love of Christ's Espousal : I will betroth thee unto me for ever ; yea , I will betroth thee unto me in Righteousness , and in Judgment , and in loving Kindness , and in Mercy . I will even betroth thee unto me in Faithfulness , and thou shalt know the Lord. What words can more fully express the Firmness of this Marriage-Contract , or Espousal Love of Christ to his true Israel ? This Conjugal Love of Christ is that never-exhausted Fountain of all our spiritual and eternal Comforts ; all Mercies , like Streams which never fail , flow to all Believers , from hence . Can a Man shew greater Love to a Woman , than to espouse her to be his Wife ? This is beyond the Love of Parents to Children : Christ bestows himself on us , and all he hath ; nay , and that he might do this , he bought or purchases us : Christ bought his Spouse ; none ever gave such a vast Sum for a Wife as Jesus Christ hath done ; and shall any think he will lose her after all this , if he is able to help it ? How can that enter into any Man's Thoughts ? Will a faithful Husband , a tender Husband , suffer his most dear and beloved Wife , that he hath such Affection to , to be torn from him , and be abused and pulled into pieces , and he look on ? If he hath Power in his Hand , will he not rescue her , nay , die upon the Spot before he will see this done ? But alas , ala , what is the Love of any mortal Man , to his Spouse , to his Wife , when compared with the Love of Christ to his Saints , who loved his Church , and gave himself for her ; and whose Love is as you have heard , so wonderful , infinite , and inconceivable ? Moreover I hope none doubt of his Power . Others may see their Wives ravished and torn in pieces before their Eyes , and cannot help it , they are not able to help and save them : but Christ wants no Power , as he wants no Wisdom , Care , or Affections . Now what are the Enemies , the most dangerous Enemies of the Spouse of Christ ? Is not Sin the chief , Sin , the World , the Devil , &c. Will he then , think you , let Sin prevail , Satan prevail , so far as to deflour , murder and destroy that precious Soul he thus loves , and hath espoused to himself ? Those who assert final falling from a State of true Grace , must say he doth thus , viz. He suffers Sin to destroy his Spouse , even to put out the Eyes , deflour , strip , wound , and murder the Soul he has espoused , whilst he stands by and looks on , and can , but will not help nor deliver her , because the Soul is bliaded by some Lusts , or drawn away by an Enemy ; therefore they say he will not . He that can believe such a Doctrine , let him . But , Fifthly , Christ Love hath an attracting and a retaining Quality in it : It draws the Soul to Christ , and it keeps it close with Christ , when it hath received and imbraced him ; it draws , nay , constrains the Soul to love Christ ; We love him , because he first loved us . And no Man or Woman that loves Christ sincerely , but they hate Sin : it constrains the Soul to return Love for Love. Christ's Love is like Elijah's Garment that he cast upon Elisha , who immediately run after Elijah , and said , Let me , I pray thee , kiss my Father and Mother , and then I will follow thee . And be said , Go back , what have I done unto thee ? Thus doth Christ's Love to the Soul in all that feel its Influences , they follow him , cleave to him , and also keep with him : for like as the Fear of God , so the Love of God is put into our Hearts , ( if we are sincere Christians ) and we shall not , cannot finally depart from him . Sixthly , Christ's Love is a free Love ; as nothing did purchase it , so nothing can nor shall lose or forfeit it : I will love them freely . From the whole I infer , — If the Love of Jesus Christ is an early Love , a Love of Complacency ; if it be a wonderful and amazing Love ; if it be an immense , infinite , and incomprehensible Love ; if it is a conjugal Love , an attracting and retaining Love , a free and abiding Love , which he hath to every Believer ; then he will not ever let go that hold he hath of every one of them , so as to suffer them to fall from him , as eternally to perish : But such is the Nature of the Love of Jesus Christ ; therefore he will never so let go that hold he hath of every Believer , as to suffer them to fall so as eternally to perish . Brethren , such is the Love of Christ to his Saints , as that he gives them special Tokens and Assurance of his Eternal Favour . Some of them are these following . 1. He calls them with an effectual and special Calling . 2. He renews them , and stamps his own Image upon them . 3. He puts his Holy Spirit into them . 4. He justifies them freely by his own Grace , giving them his own Robe of Righteousness , which is beyond a Garment of Cloth of Gold. 5. He sanctifies them , and endows them with Power to mortify Sin ; and when they fall , he helps them up again by his right Hand . 6. He seals his Love to them with the Kisses of his Mouth , or by his most sure and precious Promises . 7. He commands his Holy Angels to attend them , and to administer to them , and keep them in all his Ways . 8. He leads , feeds and preserves them , under all Trouble , Temptation and Afflictions , and sympathizes with them . 9. He sets them as a Seal upon his Heart , as a Seal upon his Arm ; they are engraven on the Palms of his Hands ; he hath sworn that his loving Kindness shall never be taken away from them . As I have sworn that the Waters of Noah should no more go over the Earth , so have I sworn that I will not be wroth with thee . — For the Mountains shall depart , and the Hills be removed ; but my Kindness shall not depart from thee , &c. 10. He puts his Law into their Hearts , that none of their Feet should slide . APPLICATION . First , To close with this ; O see , you that are Believers , that you strive after the Knowledg of Christ's Love. Motives . 1. It is the highest Ingratitude not to desire after the Knowledg of such Love : Shall a Beggar be beloved by a Prince , and she not be affected with it , nor inquire after it ? 2. Because you are the Objects of this Love , of this Affection ; doth it not seem an amazing Consideration to you ? May be you can't soon believe it ; because you see no worth in your selves . Ah , saith the Soul , Christ loves me thus ! What , such a poor sorry and filthy Wretch ! Wonder O Heavens , be astonished O Earth ! The more you know it , the more you will love your Blessed Saviour . He loved me not a righteous Person , but me a Sinner , a loathsom Sinner , when in my Blood and Filth . 3. This will make you little in your own Eyes ; the more we know of God , and of Christ , and of his Love , the more we shall loath and abhor our selves . O that ever I should grieve him as I have done ! How did the sense of God's Love and Goodness to David humble him : Who am I , O Lord , and what is mine House , that thou hast brought me hitherto ? And yet is this a small thing in thine Eyes , O God , for thou hast spoken of thy Servant's House for a great while to come , and hast regarded me according to the Estate of a Man of high Degree , O Lord. Thus may every Believer say . The Love of Christ will have the like Effect on our Souls , as the Knowledg of David's Love to Abigail , when he sent Messengers to her to make her his Wife , and raise her to his Throne : Let me ( saith she ) be a Servant , to wash the Feet of the Servants of my Lord. 4. The Knowledg of Christ's Love , will beget greater and stronger Love in our Souls to him : Love begetteth Love , but not till it is known . O taste , Sinners , of this Love : had you but a Taste , how would your Hearts be enflamed in Love to Jesus Christ . And as to you Saints , 5. The more you know of Christ's Love , the more your Hearts will die ( and your Love cool ) to all earthly things . 6. The more you know of Christ's Love , the more firmly you will be fixed and setled in his Truth , and be delivered from Fears and Doubts about your standing . Alas , it is not Sin , nor Satan , nor Hell , nor Death , that can deprive your Souls of Christ's Love , if you are his . If Satan says , Thou art a vile Sinner , and lays before thee the Baseness of thy Heart ; tell him , Christ's Love passeth Knowledg . Does he say , that thou wilt fall one time or another ? Tell him , Christ loved thee not for thy Righteousness ; and his Love that is so infinite , will never suffer thee to fall and rise no more . 7. The Knowledg of Christ's Love will make us to speak well of God , and Christ , and his Ways , at all times ; still we shall say , the Love of God , and Jesus Christ , is the same , all is in Love ; whom I love , I rebuke and chasten : Christ's Love known and experienced , will be a Cordial to bear thee up to the end of thy Days . 8. This will set your Souls at liberty , and bring you out of the Spirit of Bondage , and make you to run after him : But it is not the knowing of Christ's Love in any degree , but to that degree that passeth Knowledg ; a Love that can't fail which will do this . 9. The Knowledg of Christ's Love will make you cling and cleave to him : Christ is the Loadstone , and our Soul the Needle ; and now our Soul having touched him , it makes to the Center ; and though you may , like the Needle , tremble for a Time , yet you are hastening to him , and never will rest till you come to him whom your Souls love . 10. The more you know of him , and of his Love , the more will be your inward Joy and Peace : For this is the Way to be filled with all the Fulness of God , and to know the Love of Christ which passeth Knowledg , that you may be filled with all the Fulness of God. Secondly , This may reprehend and sharply reprove , such Christians that doubt of the Love of Christ ; especially those who affirm , that justified and sanctified Persons may for ever lose his Love and perish ; for this renders his Love mutable and changeable , according as the Love of Mortals change one towards another . Thirdly , and lastly , What Comfort and Consolation doth this afford to all true Christians ? But I must proceed to the next Argument , to prove , That Saints shall not , cannot finally fall so as to perish . Fourthly , Christ's Sheep , his Saints , shall never so fall , as finally and eternally to perish , I shall in the next place prove , and that from the Nature of the Covenant of Grace . First . Because it is a Covenant of Grace : We do not stand in this Covenant , as Adam stood in the first Covenant . And now that it is a Covenant of Grace , will appear , if we consider with whom this Covenant was primarily made ; and that was with Jesus Christ , it was made between God in the Person of the Father , and Man in the Person of Christ . Our Lord Jesus was constituted in this Covenant , the great Head , Representative , and blessed Surety , for and in behalf of all the Father gave unto him . Adam had no Surety that undertook for him in the first Covenant , as a Covenanting Hand , but was entrusted with all his Riches , all being put into his own Hand , which he soon by his Sin lost , and undid himself and all his Posterity , whom he was set up as the common Head and Representative of . God foresecing this , he would not enter into a Covenant any more with Man , his Credit being for ever lost : And since he lost all when he had Power to stand , there was no likelihood or possibility of his standing , after he had deprived himself of his Power of doing good , being depraved in all the Faculties of his Soul. Therefore Christ was set up , set up from Everlasting , by the Holy God , ( who foresaw all things before they came to pass ) as the Head and Surety of the New Covenant , ( called the New Covenant , in respect had to the time of the Revelation of it to Mankind , it being not known until Man had broke the first Covenant ) : now Christ undertook in the Covenant of Grace for all the Elect , he personating them , when the Father and he entred into that glorious Compact or Covenant-Transactions , we having not then an actual Being , he represented all that were given to him out of the lost Lump of fallen Man ; and undertook , as Mediator , to make up that Breach that was between God and Man ; and by his perfect Obedience to merit for them Everlasting Life , and to bring them all to Glory . This being so , nothing can more fully demonstrate the Certainty of their Salvation , and the Impossibility of any of their perishing ; for they for whom Jesus Christ did undertake this great and glorious Work , even all the Elect Seed , were put into his Hand by the Tenour of this Covenant , to work out Life and Salvation for them , and to die in the room and stead of them ; thereby to bear that Wrath and Curse that they otherwise must have suffered , born and endured for ever . Now in this Covenant , Eternal Life comes to us primarily by God's Free Grace , in his finding out , parting with , and accepting of his own Son to be our Saviour and Surety . And secondly , by virtue of what Christ hath done , and did undertake to do and suffer for all that should be saved , they cannot perish : I have found David my Servant ; with my Holy Spirit have I anointed him . — My Mercy will I keep with him for evermore , and my Covenant shall stand fast in him . His Seed also will I make to endure for ever . His Seed , that is , all that are the Product of his Spirit , or are quickned and renewed by him . This is the Nature of the Covenant of Grace , Christ is their Root and Head , their Spirit of Life is in him , and it is derived from him in Regeneration , in a spiritual way , as our natural Life was in , and derived to us from the first Adam by Generation , in a natural way . My Brethren , pray do not mistake about the Nature and Tenour of this great and glorious Covenant : The Father , we say , enters into a Covenant with his Son , and promises Eternal Life unto him , and to all his Elect Seed , upon the consideration of what he , I mean our Blessed Saviour , was to perform in respect of those federal Conditions proposed to him , which he did then undertake on Man's behalf , or such of Mankind that God did intend to save . And the Father that accepted of him , and sent him into the World , and gave him his Sheep , doth look to him as to the final and compleat Accomplishment of all things , that were either to be done for them , or wrought and done in them , in order to the Everlasting Salvation of their Souls . And this Christ engaged to do , and took them into his Hands in this Covenant to effect ; which is clearly signified in my Text , together with a full Assurance unto us , that he will do it in spite of Sin , Devil , World , and all Enemies ; Neither shall any pluck them out of my Hand . Our Blessed Saviour further saith , All that the Father hath given me , shall come unto me ; and him that cometh unto me , I will in no wise cast out . For I came down from Heaven , not to do mine own Will , but the Will of him that sent me . And this is the Father's Will that sent me , that of all which he hath given me , I should lose nothing , but should raise it up again at the last Day . This was the Covenant between them both , this is his Father's Will , that none , no not one , no nothing of them that were given to him , neither their Souls nor Bodies , should be lost , but all must be saved , he having engaged and promised to fulfil and accomplish the Father's Will herein . O happy Believers ! you are not left to your own Covenanting with God , to the Power of your own Wills ; nor do you stand upon your own Legs , but you are in God's Covenant , in Christ's Covenant ; you are committed into Christ's Hand to keep , you stand upon your Surety's Engagements , his Undertakings ; God looks to him , and expects that he gives a good Account of all his Sheep at the last Day ; and Christ is able and faithful : He says , Them I must bring ; I have struck Hands with my Father , I have covenanted and promised to die for them , and to call , renew , and eternally to save them ; and they shall never perish . This being all true , what is become of the Doctrine ( or rather of the gross Error ) of a final falling from a State of true Grace ? Secondly , To proceed a little further : Jesus Christ , by virtue of this Covenant , and in pursuance of that great Work he undertook , did not only die to satisfy for the Sins of his People , but also purchased or procured thereby a gracious conveyance of the Holy Spirit , and the saving Graces and Influences thereof , to change their Hearts , bend and subject their Wills , and graciously to renew and convert their Souls unto God , which God foresaw otherwise could never be done , and also to carry on that good Work in them until they come to Glory : And this indeed he was obliged to perform , according to the Tenour of this Covenant . And hence it is that Paul saith , Being confident of this very thing , that he which hath begun a good Work in you , will perform it until the Day of Christ ; or until the Day of your Death he will perform it ; which denotes his Covenant-undertaking , he having obliged or bound himself as our Surety to do it . It is not said he will perfect , or finish it , but he will perform it . Had not the Apostle referred to that Obligation in the Covenant of Grace which he laid himself under , the other Expression had been as proper , i. e. to say , he will perform it . He is faithful , and cannot fail in doing and performing what he hath made a Bargain , or covenanted to do : As we say , when a faithful and responsible Person hath covenanted to do this or that , though the Work be great and difficult , and much Opposition lies in his way , yet he will do it , he will perform what he hath undertaken . Hence David saith , I will cry unto God most High ; unto God that performeth all things for me : To God most high that is able to do it , let Sin , Men and Devils , do what they can to hinder him . This is further confirmed by the Prophet ; Lord , thou wilt ordain Peace for us , for thou also hast wrought all our Works in us : All is the Effects of thy Grace , according to thy glorious Covenant . Hence also the Apostle saith , For it is God that worketh in you , both to will and to do of his own good Pleasure . No Man can chuse that which is savingly Good , much less perform it , until his Will is graciously renewed : My People shall be willing in the Day of my Power . This being so , how contrary is this Doctrine to that which some Men maintain concerning the Power of the Creature , or Power of Man's depraved Will , the purport of which leaves the Salvation of every Soul at the greatest Uncertainty imaginable ? They tell you Christ died for all Men , that is , for their Good , and satisfied for their Sins , against the first Covenant , for all Men ; and that all are put into a Capacity to be saved , if they will believe , repent , and continue in believing and in well-doing to the End : they clearly intimate , that whatsoever the Decree or Purpose of God is , and whatsoever the Nature of the Covenant of Grace is , yet all is at the determination of Man 's own Will , whether any one will be saved or not , God affording him only strong moral Perswasions , Reasons , Motives , and Subjective Considerations thereunto , which may , or may not incline , excite or prevail with him to believe and obey the Gospel , and perform the procuring Conditions of Life and Salvation ; or they may not incline , excite or prevail with any one Soul : they do not , will not say , that Christ is under an Obligation , by virtue of the Covenant made with the Father , to afford effectual Grace , special Aid , internal Strength to any , in order to bring them over unto God ; but that it is left to the Creature , and that he needs no such supernatural or irresistible Grace to work upon him : Which doth , ( 1. ) Evidently tend to ascribe the whole Glory of our Regeneration and Perseverance in Grace unto Man , and not to the Grace of God : for that Act of our Wills on this Supposition whereby we convert unto God , is meerly an Act of our own , and not of the special Grace of God. This is clear ; for if the Act it self were of effectual Grace , then would it not be in the Power of the Will to hinder it , as a late Reverend Minister notes . Also ( 2. ) it would and must follow , that this would leave Regeneration and Salvation absolutely uncertain , ( notwithstanding the Purpose of God , the Covenant of Grace , the Undertaking and Death of Christ ) whether ever any one in all the World should be saved , or no , as I hinted before : for when God hath done all , Christ hath done all that he is concerned in , or is to do on his part , it is absolutely in the Power of the Will of Man , whether it shall be effectual , or not ; which is directly contrary to the Covenant , Promise and Oath of God unto Jesus Christ : ( 3. ) It is also contrary , as you have heard , unto express Texts of Scripture , wherein effectual Conversion , and final Perseverance is wholly ascribed unto the special Grace of God , as the immediate Effect thereof ; God worketh in us to will and to do . The Act therefore it self in our Conversion , is of God's Operation ; and though we will our selves , yet it is he who causeth us to will , by working in us to will and to do But if the Act of our Will in Believing and Obedience , in our Conversion and Perseverance , be not the effect of God's special Grace in us , then God doth not work in us , both to will and to do of his own good Pleasure . Thirdly . The Covenant of Grace secures all Christ's Sheep , all his Saints , from falling away so as eternally to perish , because the Covenant of Grace is an Everlasting Covenant , well ordered in all things and sure : Not only well ordered in all things for the Glory of God , in all his blessed Attributes , but also for the Happiness , Safety and Security of all their Souls that the Father gave unto Jesus Christ . 1. It is well ordered for our Good , in that Christ hath pacified the Wrath of God thereby for us . Christ hath , by the Blood of his Covenant , made up that great Breach that was between God and us . So that now God says unto his People , Fury is not in me . See what Paul says , When we were Enemies , we were reconciled unto God by the Death of his Son : And by his Spirit he reconciles us , he slays and subdues the Enmity that naturally was in our Hearts against God. Christ in this Covenant ( it is so well ordered ) is that blessed Days-man that lays his Hand upon both , he brings God to Man , and Man to God : We were the Children of Wrath , and under the Curse of the Law ; but by the Grace of this well-ordered Covenant , we were made the Children of God , and delivered from the Curse of the Law : Christ hath delivered us from the Curse of the Law , being made a Curse for us . We had lost the Image of God ; but by this Covenant it is restored to us again , and so that we shall not lose it any more for ever . We were dead , blind , naked , in Bonds and in Prison , but by the Grace of God in this Covenant we are quickned , our Eyes are enlightned , and we have our naked Souls clothed ; yea , and are brought out of Prison , and all our Wounds are healed . We were guilty and filthy Creatures ; but by this Covenant are justified and sanctified , being actually acquitted , and through Faith pronounced Righteous , in the perfect Righteousness of Christ ; and all our Sins pardoned ; and are sanctified , purged and washed by Faith in his Blood , and shall not come into Condemnation : There is therefore now no Condemnation to them that are in Christ Jesus ; they shall never perish : If there is no Condemnation to them , there is no possibility of their final falling . Well , but what are the Characters of those happy Souls ? why , they are such , saith the Apostle , who walk not after the Flesh , but after the Spirit . Moreover , see this more fully confirmed by Christ himself ; Verily , verily I say unto you , he that heareth my Words , and believeth on him that sent me , hath Everlasting Life , and shall not come into Condemnation , but is passed from Death to Life : He is passed out of a state of Death to a state of Spiritual Life ; he hath Eternal Life in the Seed of it in him ; he hath a sure and certain Right and Title to Everlasting Life ; he shall not be deprived of it by any Enemy whatsoever : so much do these words of our Blessed Saviour imply . Now what daring Men are they who say , they may come into Condemnation that do believe ? Will they gainsay and contradict the Lord of Life and Glory ? 3 dly . It is a well-ordered and sure Covenant , because it is made in and with our blessed Surety , as before I shewed you : God treats with us , trades again with us , gives forth his Heavenly Treasure to us ; but all is upon the Credit and Security of Jesus Christ , who is become the Surety of this Covenant . Now we may have what we need , come when we will in his Name , he is engaged to God the Father for us ; Christ was made a Surety of a better Covenant . When God saw Man undone , run out of all , and no trusting him any more , Christ step'd in and undertook for us , and put his Hand to the Covenant , and brings himself under an Obligation for us . Quest . Is Christ a Surety to God for us , or of us to God ? An. I answer ; God on his part had no need of a Surety to undertake for him ; he never failed nor broke at first with Man , it was Man that broke and failed in his Covenant with God. " But we on all Accounts ( saith Dr. Owen ) stand in need of such a Surety for us , or on our behalf : Neither without the interposition of such a Surety , ( saith he ) could any Covenant between God and us be firm and stable , or an Everlasting Covenant ordered in all things and sure . " 4 thly . Because this Covenant is made upon the unchangeable Decree and Counsel of God : My Covenant I will not break ; nor alter the thing that is gone out of my Mouth . If you can break my Covenant of the Day and Night , then may also my Covenant be broken with David . Now Christ and his Seed , his Elect , are but one Party in this Covenant ; it was made with him , and with us in him , before the World began . See Paul ; Who hath saved us , and called us with an holy Calling ; not according to our Works , but according to his own Purpose and Grace , which was given us in Christ Jesus before the World began . It was made as firm to us in Christ who do believe , as it was made to him , and only made with him for us ; to this End , even to secure Eternal Life for us , that we might not lose it : and it is as firm by the Decree and Counsel of God , as the Covenant of Day and Night . And thus it is of Grace alone ; the Reason of which the Apostle gives us ; Therefore it is of Faith , that it might be of Grace , to the end the Promise might be sure to all the Seed . Pray observe it well . 5 thly . This Covenant is sure to all the Elect , and gives them an Assurance of Everlasting Life ; because the execution of it is put into the Hands of the Holy Spirit , the Holy Ghost is to see that all the Legacies left in Christ's last Will and Testament , are given to all Believers ; all Covenant-Blessings shall therefore be faithfully bestowed upon them of which final Perseverance in Grace and Holiness is none of the least : Christ's Will runs , none of them shall perish ; and it is the Father's Will , that none that he hath given to his Son should be lost . Now the Spirit of God cannot fail , it is his Work to regenerate , sanctify and preserve , and to make meet all the Saints of God for the Eternal Inheritance ; therefore they cannot perish . 6 thly . The Covenant is firm and sure , and doth secure all Christ's Sheep unto Eternal Life , appears further , because it is confirmed by the highest Witnesses in Heaven and Earth . ( 1. ) The Father , ( 2. ) the Son , ( 3. ) the Holy Spirit , and all those wonderful Miracles that were wrought : this was one End of that mighty Testimony , viz. That all the Father hath given to Christ , or all that believe in him , may assuredly know they shall not perish , but have Everlasting Life . 7 thly . This Covenant makes all the Blessings thereof sure to all Believers , because it is confirmed and ratified by the Blood of the Testator Jesus Christ : That Covenant that is confirm'd and ratified by Christ's Blood , must needs be sure to all the Seed , and secure all Blessings in it to them . We have also as a Sign and Token of this Confirmation of the New Covenant , the Ordinance of the Lord's Supper ; This is the Blood of the New Covenant that is shed for you , to make Peace for you , to procure Justification , Reconciliation , pardon of Sin , and Eternal Life for you : it is sealed to you by the Spirit through my Blood ; take , eat this , and drink this in token of it , as an Assurance of it . 8 thly . The Covenant of Grace doth secure the standing of Christ's Sheep , or preserve all Believers to Everlasting Life , because of the Promise and Oath of God. We have , ( 1. ) The Promise of God to Christ ; He shall see his Seed . And again , His Seed shall endure for ever . How can that be , if any one that is begotten by Christ's Word and Spirit may perish ? ( 2. ) The Promises also are as made to us in Christ . This was Abraham's Title to the Blessings of the Covenant : To Abraham and to his Seed were the Promises made ; that is , to Christ and to all Believers in Christ . For all the Promises of God in Jesus Christ , are not Yea and Nay , but Yea and Amen , to the Glory of God the Father : From the Father through the Merits of Christ , and the Application of the Holy Spirit . Nay , God that cannot lie , promised them to us in Christ before all Worlds : See Paul , In hope of Eternal Life , which God that cannot lie , promised before the World began . If Believers do perish , what will become of the Promises of God , nay , of the Oath of God ? For when God made Promise to Abraham , because he could swear by no greater , he swore by himself , &c. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel , confirmed it by an Oath : That by two immutable things , in which it was impossible for God to lie , we might have strong Consolation , who have fled for Refuge to lay hold on the Hope set before us . This Promise and Oath of God , doth respect the Salvation of all the Elect , or all that are Believers , who are the Heirs of the Promises . O let any take heed how they affirm , that any one of these may perish , since God's Oath is passed that they shall not ; and 't is to this end that all of them might have strong Consolation . 9 thly . I might proceed to shew you that the Covenant of Grace does preserve all the Sheep of Christ to Eternal Life , and shews us , that it is impossible that any of them should so fall away , as eternally to perish , because they in this Covenant have received the Earnest of the Inheritance , and by the same Spirit it is sealed to them also . But I shall pass by that , having elsewhere spoken fully to it . 10 thly , and Lastly , This Covenant prevents the Saints final falling , because it is an absolute Covenant which can never be broken , but stands as firm as their Eternal Rock . See what the Prophet speaks , 't is as absolute as the Covenant God made with Noah : For this is as the Water of Noah unto me ; for as I have sworn the Waters of Noah shall no more go over the Earth , so I have sworn that I will not be wroth with thee , nor rebuke thee . For the Mountains shall depart , and the Hills be removed , but my loving Kindness shall not depart from thee , neither [ mark it ] the Covenant of my Peace be removed , saith the Lord that hath Mercy on thee . And now this Covenant is made with every Sheep and Lamb of Jesus Christ , as it appears by what the same Prophet speaks , Incline your Ear , and come unto me ; hear , and your Souls shall live ; and I will make an Everlasting Covenant with you , even the sure Mercies of David : that is , then you shall be brought actually into the Bonds of this Covenant , which is the Work of the Spirit ; for who else can make the Dead to hear and live ? So this Covenant secures you to Eternal Life . Let me sum up the whole of this Argument . ( 1. ) If the New Covenant be a Covenant of Grace , and not of Works ; if it be not according to the first Covenant that was made with Adam , but of a quite contrary Nature . ( 2. ) If it be made with Christ for all his Elect , and in him with them , before the World began . ( 3. ) If Christ is the Surety of the Covenant , and hath ingaged or obliged himself in this Covenant to the Father , to perform all the federal Conditions proposed to him , and undertaken by him on their behalf , namely to work out perfect Righteousness according as the Law requires , ( of all that can be justified with God ) and to die in their room , to satisfy for their Breach of the Law , and to quicken , renew , sanctify and preserve them all unto Eternal Life . ( 4. ) If it be an everlasting Covenant , well ordered in all things , and sure , for the Salvation of all that are given unto him , it being made upon the unchangeable Decree and Counsel of God. ( 5. ) If the Execution of all things that are required of Believers , in order to their Interest in this Covenant , and their perseverance to the End , be put into the Hands of the Holy Ghost to work in them , and for them . ( 6. ) If the Covenant is confirmed by such infallible Witness ; if it be ratified and confirmed by the Blood of Christ . ( 7. ) If it is also confirmed by God's Promise and Holy Oath . ( 8. ) If the Earnest of Salvation is given to them . ( 9. ) And they are sealed unto the Day of Redemption by the Holy Spirit . ( 10. ) And if 't is an absolute Covenant like that of Noah : Then they all , and every one of them , shall certainly be saved , and none of them can fall away so as eternally to perish . But all this is true , and evidently so , therefore they shall all be saved . No more at this Time. JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , I am upon the Proof and Demonstration of the Doctrine which I raised from our Text , ( viz. ) That none of the Sheep of Christ , or Saints of God , can so fall away as eternally to perish . The last time I spoke to the fourth Argument , which was taken from the Nature of the Covenant of Grace . I shall proceed to the next Argument . Fifthly , They who are the Sheep of Christ , Believers in Christ , or his Elect Ones , cannot finally fall away , because they are the Children of God , begotten of God , and born of God. Two things I shall do in prosecuting this Argument . First , Prove that all Believers are begotten and born of God. Secondly , Shew you how it doth appear from hence that they can never finally fall away , and eternally perish . First , That they are begotten of God , appears from several Scriptures ; Of his own Will beg at he us with the Word of Truth , &c. Meerly by his own Grace , as the original Cause ; with the Word by the Spirit , as the instrumental Means . Spiritual Generation is the Work of God , the Product of the Will of God , and not of the Will of Man : Which were born not of Blood , nor of the Will of the Flesh , nor of the Will of Man , but of God. Not of Blood , as in natural Generation , or not of the Blood of Abraham ; Grace and Regeneration being not the Product of the State or Faith of believing Parents : This was the carnal Boast of the Jews , We have Abraham to our Father . Not of the Power of Man's Will , that cannot produce the New Creature in himself , nor in a Child or Brother : If it was in the Power of a godly Man or godly Minister to convert or to regenerate his Child , his Wife , or his Brother , would he let them perish ? But alas , alas , this is out of Man's reach , out of his Power , he cannot renew himself : A Child may as easily beget it self in the Womb before it self was , as a Man can form Christ in his own Soul , or regenerate himself ; 't is God that doth it , the Holy Spirit begets us : Except a Man be born of Water and of the Spirit , he cannot enter into the Kingdom of Heaven . Whosoever believeth that Jesus is the Christ , is born of God ; and every one that loveth him that begetteth , loveth him also that is begotten of him . Whosoever hath that efficacious Soul , uniting Soul , transforming Soul , renewing Sin-killing Grace of Faith , is born of God. 'T is not a bare believing Jesus is the Christ , no , but such a Faith that works by Love , or the Faith of God's Elect ; For ye are all the Children of God by Faith in Jesus Christ . Faith , saving Faith , the Faith of the Operation of God , produceth this glorious Effect , through the Spirit , in the Soul. From all which Scriptures it evidently appears , that all Believers , all the Saints are the Children of God , begotten , and born of God. Quest . Well what of this ? ( some perhaps may say ) How doth this prove they cannot fall away so as to perish ? 2 dly . I answer , This is my second Work , and you will soon see how forcible the Argument is from hence to prove , that none of them can perish . See what our Blessed Saviour saith , That which is born of the Flesh is Flesh , and that which is born of the Spirit is Spirit . That which is born of corrupt Nature , or is the Product of the Flesh , is Flesh , or of the same Nature of that which did beget it : As it is said of Adam , he begat a Son in his own likeness ; that is , a depraved , sinful and mortal Child : The Flesh bringeth forth Effects proportionable to the Cause . 'T is thus in the first Birth : But if by Flesh you will have our Saviour intend the product of Man's natural Abilities , or the Effects of the highest Improvements of his natural Light , Understanding , Will , &c. why then it follows still , that a Man purely natural can produce nothing but natural Operations ; for nothing in operation exceedeth the Virtue or Excellency of that Cause which influenceth it : So that no Man can by his Abilities , however improved , produce any divine or spiritual Operation ; and this shews that Man must be born of the Spirit , that becomes or is made truly spiritual and sit for the Kingdom of Heaven . And saith our Saviour , what is born of the Spirit , is Spirit , or is of the same Nature with the Holy Spirit ; that is , Spiritual , Holy , Immortal ; since every Creature begetteth its own Nature , Qualities , and Image : Such as is the Cause , such is the Effect . Thus it is in Generation , and thus it is in Regeneration ; it must be from a Divine , from a spiritual Cause , and not a Natural , that the Image of God is formed in the Soul. The Flesh cannot bring forth an Heavenly Babe : Can Corruption produce or be the Cause of Regeneration ? Can a Worm , or an Ant bring forth a Man , sooner than Flesh ? Or can any Man under Heaven beget , or form , and bring forth the New Creature in the Soul ; which is called the forming of Christ , or the Image of God in us ? But now pray consider , that such as is the Nature or Quality of the Begetter , such is the Nature of that which is begotten of him ; therefore since the New Creature is begotten by the Holy Spirit , it must partake of the Nature of the Spirit . Christ saith , it is Spirit , it is spiritual , immortal or incorruptible . Hence the Apostle Peter saith , Believers partake of the Divine Nature ; Whereby are given unto us exceeding great and precious Promises , that by these we might be partakers of the Divine Nature . Every Child of God is begotten by the Spirit through the Promise , as Isaac was : I will come , and Sarah shall have a Son. Compare this with that in 1 Pet. 1. 23. Being born again , not of corruptible Seed , but of incorruptible , by the Word of God that liveth and abideth for ever . Pray observe it , which liveth and abideth for ever . Mortal Seed in Generation begetteth and bringeth forth a mortal Babe , a corruptible Child ; but the Word and Spirit of God , begetteth and bringeth forth an immortal or an incorruptible Babe : Such is the Babe of Grace , or Child of God ; I speak of the New Creature , or the regenerated Part in Man. From hence let me draw this Argument , viz. Arg. 1. That which is begotten and born of , and is brought forth by the Spirit of God , or of immortal and incorruptible Seed , is an immortal or incorruptible Babe : But the New Creature in the Soul of the Regenerate , is begotten and born of , or brought forth by the Spirit of God ; therefore the New Creature in the Soul of the Regenerate is an immortal or an incorruptible Babe . Now if it be immortal or incorruptible , it can never die , but liveth and abideth for ever ; and this the Apostle shews and affirms : Therefore it is impossible such should fall away , or suffer a Spiritual Death here , or an Eternal Death in Hell hereafter . 2 dly , My second Argument from hence is this , Because the Child of a natural Parent cannot cease to be his Child whilst he liveth , or Life abideth in him ; this every Man must grant : True , he may prove a Rebellious and a Disobedient Child , but still he is his Child , and the Man that begat him is his Father , that Relation cannot be lost ; nay , and that Nature which the Child derived from his Father , continues , and must continue , he is of his Flesh and Blood still . Even so it is here , and impossible it is that it should be otherwise , that Man or Woman , whose Soul is begotten and born of God , cannot cease to be a Child of God , though he may prove disobedient to his Heavenly Father , and grieve and dishonour him , but yet nevertheless he is a Child of God still : and God who by his Spirit in a spiritual manner begot him , is his Father ; and that blessed Relation continues ; and that holy Nature or Seed of Grace which he derived from God , continues and must abide also in him , as long as that Life he hath in him , as a Child of God , doth remain ; and that Life is , as I have proved by the former Argument , Eternal or Immortal . 3 dly , Besides I have made it most evident by my former Arguments , that God in the Covenant of Grace , and through the Suretiship of Jesus Christ , hath provided that his Children shall never so rebel against him , as finally to depart : I will put my Fear into their Hearts , and they shall not depart from me . Though they may be backsliding Children , yet God saith , he is married to them , which denotes that intimate Union there is between the Lord Jesus and them , according to another Metaphor . 4 thly . None of those who were truly Regenerate , or indeed the Children of God , as being begotten and born of him , though some of them grievously sinned against him , were ever cast out so as to cease to be God's Children . Where is he that can contradict this , by shewing some that were indeed Children begotten of God , who have by their Disobedience ceased from being his Children , or never were restored after they sinned and fell ? Who fell worse than David and Peter ? I have before clearly proved , though they may sin , and fall , yet they shall rise again . Arg. 2. If all those that were the Children of God , who sinned , were restored , and not one Instance can be given of any one of this sort , i. e. that were truly regenerated , that sinned , fell , and rose no more ; then none of the true Children of God can so sin , so fall , as eternally to perish . But all those that were the Children of God , who sinned , were restored ; and not one Instance can be given of any one of this sort , i. e. that were truly regenerated , that sinned , and fell , and rose no more ; therefore none of the true Children of God can so sin , so fall , as eternally to perish . 5 thly . Those that are the Children of God , begotten by him , cannot sin , so as eternally to perish and lose . Eternal Life ; because all that are his Children , are Heirs of God , and joint Heirs with Christ . This I grant is not always true of the Children of earthly Parents , or earthly Princes , for they are oft-times disinherited ; but it is otherwise here , they are all born Heirs , their being regenerated and united to Christ , gives them a sure and undoubted Right and Title to Eternal Life . The Holy Ghost positively asserts this very thing ; And if Children , then Heirs , Heirs of God , and joint Heirs with Christ . 6 thly . It is because the Children of God are the Seed of Christ , which the Father said Christ should see ; He shall see his Seed : Nay , the Father assured him , that his Seed should indure for ever . And they are all given to him , and Christ will say at the last Day , Lo here am I , and the Children that thou hast given me , none of them are lost . 7 thly . I argue yet further upon this Argument , from that blessed Text in the first Epistle of John ; Whosoever is born of God , doth not commit Sin , for the Seed remaineth in him ; and he cannot sin , because he is born of God. I am very much mistaken if I have not my Argument here in express Terms : Evident it is , the Apostle means not , that they do not sin at all ; that 's evident because he elsewhere says , If we say we have no Sin , we deceive our selves , and the Truth is not in us . James also says , in many things we offend all ; neither is there , as Solomon declares , a just Man upon the Earth that doth Good , and sinneth not . Therefore that is not the sense of the Text , I will give you my understanding of it . 1. So far as he is born of God , he doth not commit Sin , or so he sins not ; that is , the New Creature doth not sin , that never yields to Sin , but evermore wars against it , and resisteth it : This is that which Paul calls the Law of his Mind , it is the renewed or regenerated Part , or 't is that which is born of God , that lusteth against the Flesh , or wars against it . 2. He doth not , nay , he cannot sin as others do : this appears by that I mentioned last , because of that new Nature or blessed Seed he hath received . 3. He cannot live in a Course of Sin , or make a Trade of Sins He cannot live in a custom of Sinning , because all evil Habits are broken by Divine Grace in him . That Man that lives in any way of Sin , the old Habit of Lying , Pride , Lusts , Drunkenness , Covetousness , or any other Sin being not broken , is not born of God ; for it is impossible a Child of God should so sin , i. e. live in a course and practice of committing of known Sins , or in a constant and continual omission of known Duties : Though he may fall into gross Sins , as David and other Children of God did , yet they continue not in a Course of such Sins that once possibly they were overcome by ; nay , be sure they set a greater Watch against such Sins , and hate them rather more than all other Sins , because thereby they greatly dishonoured God , and wounded their own Souls . 4. Therefore Sin is not his Way , or Walk ; he doth not commit Sin , as to walk after it ; he walks not after the Flesh , but after the Spirit . He may step into the Way of Sin , but he soon steps out of it again , whereas others walk in that Way every Day ; it is the high Way , the common Road of the Ungodly . 5. He doth not commit Sin with Liking , Allowance , and Love. Though the fleshly Part may like , love , and allow of it , yet he finds another Part in him that hates it : What I hate , that do I. And hence it is the Apostle saith , It is not I that doth it , but Sin that dwells in me . I am against it , Grace hath the upper Hand in my Soul : I am for the Law of God , I give my Voice for Christ ; I , that is my renewed part , that 's the I he speaks of . 6. He cannot sin unto Death ; sin so as to fall , finally fall , and perish for ever . 'T is evident that this is intended here , though there may be a Truth in the other respects . If any Man see his Brother sin a Sin which is not unto Death , he shall ask , and he shall give him Life for them that sin not unto Death . There is a Sin unto Death ; I do not say he shall pray for it . The Elect sin , but not unto Death ; there is Pardon for all their Sins ; if they ask , their Sins shall be forgiven them : but there is a Sin unto Death , a falling into Heresy or Debauchery , or such an Apostacy that shall never be forgiven ; but thus they cannot commit Sin that are born of God , so as to perish . Which indeed the Apostle in the same Chapter shews to be his meaning , All Vnrighteousness is Sin ; and there is a Sin not unto Death . [ Mind his next words ] We know that whosoever is born of God , sinneth not . He clearly shews us what he intendeth by sinning not , namely , he sinneth not unto Death ; but he that is begotten of God keepeth himself that the Wicked one toucheth him not : This is the great Happiness and Advantage of the Children of God , who partake of his Holy Nature , they are furnished with a self-preserving Principle ; the Seed remains , they shall never lose their New Nature , therefore cannot sin unto Death : For whatsoever is born of God , overcometh the World ; the World in all its Snares , Sins , Allurements and Temptations whatsoever ; that is , they shall at last overcome , Because he that is in them , is stronger than he that is in the World. 6 thly , The very Relation of Children secures them , and fully shews they cannot , shall not sin , fall , and perish for ever : for what Father , a dear and tender Father will suffer any one of his Children to be torn into Pieces ( and cruelly devoured ) before his Face , if he be able to preserve and deliver it ? Or should he suffer it , would not all say that he was a cruel and unmerciful Father , one that had no Love , no natural Affections to his poor Child ? If therefore any one Child of God falls into the Enemy's Hand , I mean , into Sin 's Hand , or Satan's Hand , and is torn into pieces , or is destroyed and ruined for ever ; it must be , ( 1. ) Either for want of Love in God to that poor Child of his : ( 2. ) Or else for want of Power and Ability in God , he being not strong or able enough to save his distressed Child out of the Hands of those cruel Enemies . Or , ( 3. ) For want of Care and Watchfulness in God , from whence the Enemy took an Advantage , and destroyed his Child that was begotten and born of him . Now it cannot be that God wants Love to all , or any one of his Children ; we have shewed you , that he loves them with an everlasting , infinite , and inconceivable Love , such a Love as nothing can separate his Children from it : and to say he either wants Power to save them , or Care and Faithfulness , is Blasphemy . O what is the Love , the Care and Faithfulness of God ? Besides , he has committed them into Christ's Hand , to keep and preserve them , as my Text holds forth : And can any think that Christ has not received a Charge to keep them from the Danger of Sin , that they be not finally lost thereby , as well as from any other Enemy ? Or do you think Christ will fail in his Care and Faithfulness , who is their great Shepherd , Sponsor , Surety , or Trustee ? Moreover , if he should ( as I shall hereafter shew you ) lose one Child , he loses one of the Members of his own Mystical Body . Now from the whole , let me draw this general Argument ; and so conclude with this : ( 1. ) If every true Believer is begotten and born of God : ( 2. ) If they partake of his Holy and Divine Nature : ( 3. ) If Children cannot cease being Children , or that Relation continues as long as Life continues , however disobedient the Child may be ; and if it be thus with the Children of God , who are begot and born of him , or by his Spirit , that they cannot cease being his Children , nor lose that Divine Nature they derived from him in Regeneration : ( 4. ) If God hath provided so well for his own Children in the Covenant , that they shall not depart from him : ( 5. ) If no Child that was born of God , did ever perish that we read of : ( 6. ) If they are the Children of God , or Heirs of God , and joint Heirs with Christ : ( 7. ) If they cannot sin unto Death : Then no true Believer can so sin and fall away as eternally to perish . But all these things affirmed , are true , certainly true ; therefore no true Believer can so sin and fall away as eternally to perish . Brethren , I shall apply this , and pass to the sixth Argument . APPLICATION . Infer . 1. From hence we infer , that those Men who affirm that such who are the Children of God , begotten and born of the Spirit , may perish , are strangely beclouded ; for they must suppose that a Child may utterly lose the Nature and Relation of a Child , and degenerate so far , as to become a Dog , a Swine , &c. which is impossible in Nature , and much more in Grace : for as none but the Almighty Power of the Infinite God could change the Soul ; so it is impossible for any Diabolical Power to turn or change that Holy Nature again ; and that not only because the Divine Nature and Image of God is such in self , but also by reason of the Design and Purpose of God , in and by Jesus Christ in our Restauration , that being such , that it cannot be lost any more without the highest dishonour to God , and a frustration of his Eternal Purpose and Counsel , which was to destroy the Works of the Devil . If any should object , that Adam had the Image of God in him before he fell , and lost it . I answer , He was the Son of God by Creation only , not by Grace ; he was not begotten by the Holy Spirit , nor did he stand as we do , in Christ . Infer . 2. This may also therefore inform all Believers , that they are in a most happy and safe Condition , because they are born of God , and brought by Grace and Regeneration into an unchangeble State. Exhort . O see that you are the Children of God , begotten of God ; for if so , though you are but Babes , yet you are out of Eternal Danger . Let me give you , Brethren , here a few Marks or Characters of Babes in Christ , or of a Child of God. 1. Babes have all the Parts and Lineaments of a Man , if it be a perfect Birth : So a Babe in Christ hath all the Essentials of a true Christian ; he hath all the Parts and Lineaments of the New Creature . There is a Formation of God's Image , or a gracious Work of the Spirit in every Faculty of the Soul , and a partaking of every Grace ; though at the first forming it is not come to full Growth and Perfection : there is not only Light in the Vnderstanding , Convictions in the Conscience , but the Will is subjected to the Will of God , and Power of Divine Grace ; and the Affections are renewed and changed also to love , as God loves ; and to hate , as God hates . 2. A Babe partakes of the Nature of the Father that begot him : So does a Child of God partake of his Divine Nature ; he is after God created in Righteousness and true Holiness . That which is born of the Flesh , is Flesh ; and that which is born of the Spirit , is Spirit . 3. It is observed , that Babes come into the World crying : So a Babe in Christ , or one born again , comes into a State of Grace praying ; Behold he prays . And though it be not universally true in Nature , yet it is so in Grace , always so ; he that prays not , is not renewed , nor born again . 4. A Babe or Child new-born , desires the Milk of its Mother's Breast : So such who are born of God , desire after the sincere Milk of the Word , or the heavenly and pure Doctrine of the Gospel , that they may grow thereby . 5. A dear Child loves and honours his Father who begot him : So every true Child of God does love and honour God : If I be a Father , where is mine Honour ? 6. A Child is grieved when the Father is offended , and will take care that he doth not displease him , if a dear Child : So doth every Child of God mourn when God is offended ; and also takes special care and heed he displeases him not . 7. A dear Child loves all his Brethren and Sisters : So every one that is born of God , doth not only love him that begat , but also all those who are begotten of him . 8. A dear Child will strive to follow and imitate his Father in all his Vertues : So a Child of God follows God , imitates God in all his imitable Perfections ; Be ye followers of God as dear Children . 3. Reproof . How doth this tend to reprehend the Enemies of God's People , who abuse , reproach , backbite , nay , persecute them ? How will they stand in the Judgment-Day , when Christ will say , what ye did to this and that Child of mine , you did it unto me ? He that toucheth you , ( saith Jehovah ) toucheth the Apple of my Eye . 4. This greatly raiseth the Honour of Believers : What greater Dignity can be conferred on us , than to be begotten and born of God ? This is more than to be Adopted Sons , we are born of God , partake of his Divine Nature : Behold what manner of Love the Father hath bestowed upon us , that we should be called the Sons of God — Beloved , now are we the Sons of God , &c. If David thought it no small Honour to be the Son-in-Law to an Earthly King ; what an Honour hath God conferred upon his Saints ! 5. And lastly , You that are Saints , read your Privilege , If Children , then Heirs . But no more at this Time. JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . I Closed last Day with the fifth Argument . Sixthly , I shall now proceed to my next Argument , to prove , That none of Christ's Sheep can so fall away as eternally to perish . And that shall be taken from the Nature of that Divine , Spiritual and Mystical Union that there is between every true Believer , and the Lord Jesus Christ . By the way ; Let it be considered , that this Union by the in-dwelling of the Holy Spirit , is not a Personal Union , that is impossible ; he doth not assume our Nature , and so prevent our Personality , which ( as one observes ) would make us one Person with himself : But he dwells in our Persons , keeping his own , and leaving us our Personality indefinitely distinct : But it is a Spiritual Union , a Mysterious and Mystical Union , more to be admired , than undertaken fully to be defined by any Man under Heaven . Many Debates there have been about this Union amongst Learned Men , some carry it too high , and some too low ; for though it be not a Personal Union , yet it is more than a Union in Love and Affection , or in Principle , in Design and Interest , which may be between one Friend and another . First , It is such a strong Union intensively , that Christ and a regenerate Man become one Spirit : He that is joined unto the Lord , is one Spirit : One Spirit ( saith Reverend Charnock ) as if they had but one Soul in two Bodies . What the Spirit doth in Christ , it doth also in a Believer , according to the Capacity of the Soul : The same Spirit which was the immediate Conveyer of Grace to the Humane Nature of Christ , is so to us ; Christ hath an Essential Holiness in respect of his Godhead , but a Derivative Holiness as Man : and this Derivative Holiness proceeded from the Spirit 's dwelling in him without measure , which we have in our Measures : And by virtue of this Union , by the same Spirit whereby we become one Spirit with Christ ; not only that Grace which is in us , and in the greatest Apostle , is the same ; but that Grace which is in us , and in our Blessed Mediator the Man Christ Jesus , are of the same Nature and Original : As the Light of the Sun , and the Light of the Stars , are the same , but they differ in Degrees , not essentially . And as we say of Souls , Animae sunt pares dignitate , saith Charnock ; though the Actions are not the same , because of the indisposition of the Organs , and the predominancy of some particular Humour . 'T is the same Spirit in Christ and a Believer , as it is the same Soul in dignity , which is in an Infant and a Man of most refined Parts . It is more here , for 't is the same Spirit in respect of his Person , which makes Christ very near of Kin to us ; this Spirit must either desert Christ or us , before this Union can be dissolved : Not Christ , for he had it in the World not in Measures , and he is yet anointed with the Oil of Gladness above his Fellows : Not us , because the Promise of Christ cannot be broken . This being the Top-stone of the Comfort of Believers , in sending this Comforter that he may abide with us for ever . Evident it is , that it is such a Union that Believers are said to partake of the Divine Nature ; that the Holy Spirit is promised to them , and in a spiritual manner is united to them , and dwelleth and abideth in them , and that for ever , cannot be denied . Christ shews us , that this Union arises from our spiritual eating of his Flesh , and drinking of his Blood : He that eateth my Flesh , and drinketh my Blood , dwelleth in me , and I in him . But when some were offended , and could not see how this could be , he said unto them , ver . 63. It is the Spirit that quickneth , the Flesh profiteth nothing ; ( it is not such eating as the Idolatrous Papists dream of ) it is by the Holy Spirit , by the indwelling of the quickning Spirit , whereby we have a real participation of Christ : He is in us by his Spirit , ( as a Vital Principle , changing our Hearts , and working in us his own Holy Image , infusing Gracious Dispositions and Sacred Habits in the Soul ) and we are in him by Faith , in a gracious , hidden , and mystical manner ; and this Union cannot be dissolved . Secondly , This Union must needs be most intimate , near and strong , if we consider by what Metaphors it is set forth in God's Word . 1. It is a Marriage-Union ; like as a Man and his Wife are said to be one Flesh , so he that is joined to the Lord is one Spirit . No Man ever hated his own Flesh , but nourished and cherished it as the Lord the Church . He that loveth his Wife , loveth himself ; a Man and his Wife is but one Mystical Self : and what is in Nature as to the Perfection of it , is much more eminently in Christ . Now since God hath fitted to our Nature a Care of our Body , this Care be sure is much more in Christ , when the Apostle shews what the Love of the Husband should be unto the Wife ; and that a Man leaves both Father and Mother , and cleaveth to his Wife ; and they two shall be one Flesh : Saith he , This is a great Mystery ; but I speak concerning Christ and his Church ; or of Christ and every believing Soul. The Union between Husband and Wife is near ; ay but Death dissolves this Union , because they can be united , or be one no longer than both live : But Christ lives for ever , and the Soul of a Believer lives for ever : Nay , Believers have Eternal Life in them , and they shall never die ; therefore it follows this Union abides for ever : He hath betrothed his Saints , his Spouse unto himself for ever . And can any then dissolve this Marriage-Contract and Conjugal Union ? Is Christ able to preserve his Souse , or the Soul that is united unto him ? Is it in the Power of his Hands ? Pray , Brethren , consider it well . Will any of you that have a Spouse , a Wife that you dearly love , suffer her to be torn into pieces , and basely murdered before your Eyes , if you could prevent it ? And do any think that Christ , who hath all Power in Heaven and Earth , Power over Sin , the World , the Devil , yea , over Hell and Death ; will he , I say , ever suffer his Spouse to be destroyed and murdered by Sin , World , or Devil ? Strange ! did he die for her , and has he married her , and made her one Spirit with himself ; and will he leave her to conflict , to fight and war with an Enemy that he knows is too strong and mighty for her , and not come in , rush in to her assistance , to save and rescue her from such bloody , cruel , and barbarous Enemies ? No doubt but he will rise up with Indignation and Jealousy , to save every Soul that is so related and united to him . Thirdly , This Spiritual Union between Christ and every believing Soul , is set forth by that near and intimate Union which there is between the Natural Body and every Member thereof : The Head and Members make but one Body ; even so Christ is the Head of his Saints , and they being many , are all Members of that one Body . Christ and all Believers make but one Mystical Christ : Even as the Body is one , and hath many Members , and all the Members of that one Body , being many , are one Body ; so is Christ , that is , Christ Mystical . Now this Relation of Head and Members , I say , holds forth this Spiritual Union between Christ and every Believer : We are Members of his Body , of his Flesh , and of his Bone. And it is from their Head , Jesus Christ , that every Member receives Divine and Saving Influences of Life , Strength , Government and Guidance , as the Apostle shews ; From whom the whole Body fitly joined together and compacted , by that which every Joint supplieth , according to the effectual working in the measure of every part , maketh encrease of the Body , unto the edifying of it self in Love. Our Union with Christ brings us into a fixed Settlement , and secures us from all Fears or danger of miscarrying , let all Enemies do what they can . Can the Members be lost that have such a Head ? Our Union with Christ cannot consist in the communication of any thing unto us as Members from him the Head : But it must be in that which constitutes him and us in this Relation , ( saith a Reverend Minister ) he is our Head antecedently in order of Nature , to any communication of Grace from him as a Head , yet not antecedent to our Union it self . Herein then consists the Union of Head and Members ; that tho they are many , and have many Offices , Places , and Dependencies , yet there is but one living , quickning Soul in Head and Members : The same Life that is in the Head , is in the Body and in every Member thereof in particular ; and he that offers Violence to one Member , offers Violence to the Body and the Head also : And as one living Soul makes the natural Head and Members to be but one Man , one Body ; so one quickning Spirit dwelling in Christ , and in his Members , gives them their Mystical Union , and makes them but one Body : As the first Man Adam was made a living Soul , so the last Man Adam was made a quickning Spirit . It is he that quickens by his Spirit , or conveys a vital Principle to all his , by which they live spiritually , as from Adam all his live naturally : Because I live , ye shall live also . So long as there is Life in Christ the Head , there shall be Life in the Members ; because that Life that is communicated to the Head without measure as Mediator , was to this very End , that it might be communicated to every believing Soul that is united to him . Now then if it be thus , if this be the Nature of the Soul's Union with Jesus Christ , that it is set out and opened to us by the Union that there is between the Body natural and its Members ; then I infer , 1. That by the Life that is in the Head , the Members live ; and because of that Life that is in him , they cannot die : it was by that Spirit that is in him that we were first quickned ; and Life is in us , and shall be continued to us . 2. I also infer , That if Christ be able , or can do it , he will prevent his losing of any one of his Members : And for any one to say it is not in his Power , is Blasphemy ; and to say he can , and will not , is a like Evil to assert , because it renders Christ less tender and careful of his Spiritual Members , than we are of the Members of our Natural Body . Which of us would suffer his Hand or Foot to be torn from us , nay , a Toe or Finger , if we could prevent it ? 3. Furthermore I infer , That all the Members of Christ's Mystical Body , as they were all given to him , so they are all known by him ; they are so many Members numerically , and no more , as it is in the Body natural . In God's Book are all his Members written , as David speaks of the Members of his Body ; which some conclude refers to Christ chiefly , and to the Members of his Mystical Body . 4. I infer , That if Jesus Christ loses one Member of his Mystical Body , then his Body will be an imperfect Body , a maimed Body ; for so we know it is in the natural Body , though the loss be but of one of the least Members thereof . 3 dly , The Union between Christ and Believers , is set forth by the Union of a Tree and its Branches : Thou being a wild Olive-Tree , wert grafted in amongst them , and with them partakest of the Root and Fatness of the Olive-Tree . Now the Branches have a close and near Union with the Tree ; and being grafted into it , partake of the Juice and Fatness of the Root , the Tree and Branches being nourished thereby : There is the same fructifying and fatning Virtue in the one that is in the other , only with this difference , in the Root and Tree it is originally , in the Boughs or Branches by way of Communication . This is brought by the Holy Ghost to open the Union of Christ and his Saints , both he and they are partakers of the same Fruit-bearing Spirit ; he that dwells in them , dwells in him also , only it is in him ( as to them ) originally , in them by communication from him . Take a Cyon , a Plant , a Graft , fix it to the Tree with all the Art you can , and bind it on as close as possible , yet 't is not united to the Tree , until the Sap that is in the Tree be communicated to it ; which Communication states the Union : Even so and in like manner let a Man be bound to Jesus Christ by all Bonds of visible Profession imaginable ; yet unless the Holy Spirit be in him to unite him to Christ , unless he hath that Divine Sap and Life communicated to him , he hath no real Union with him . Object . But doth not our Saviour say , Every Branch in me that beareth not Fruit , he taketh away . And again , If a Man abideth not in me , he is cast forth as a Branch , and is withered , and Men gather them and cast them into the Fire , and they are burned . Doth not this prove , that such who have real Union with Christ may eternally perish ? Answ . I know this is brought as a grand Proof for final falling away : But to give an answer hereunto . 1. Some tell you that there is no need to translate the words so , but that it may as well be translated , Every Branch not bringing forth Fruit in me ; that is , that have not real Union in me : For though there can be no true Fruit brought forth without real and saving Union with Christ , yet Men may bring forth some kind of Fruit , and such that looks like good Fruit ; it is called Fruit : He may pray , hear the Word , and lead an honest , moral , and sober Life ; yea , and give to the Poor , and yet not bring forth this Fruit in Christ , or from a real Union he hath with him : for all Acts of an External Profession in Religion , may be brought forth without any Divine Principle of Grace , or being rooted and grafted into Christ by the Holy Ghost ; and such a one the good Husband-man will discover , for this Man's Fruit will not continue , but wither ; Having not root in himself , but endureth for a while : for when Tribulation and Persecution ariseth because of the Word , by and by he is offended . Evident it is , that all that received the Seed into good Ground , or were sincere Christians , brought forth Fruit to Everlasting Life , though not all the like Quantity . But , 2. Let it be considered , that there is a twofold being in Christ spoken of in God's Word ; as Christ also is compared to a Vine under a twofold Consideration . ( 1. ) There is a Spiritual , Real and Invisible being in Christ , by Faith and the indwelling of the Holy Spirit ; and these are grafted into Christ the Vine , spiritually considered , and so have that true Union with him of which we speak . ( 2. ) There is also an External or Visible being in Christ , by an outward profession : Hence those that are baptized in his Name , are said to be baptized into Christ . Paul saith of some , that they were in Christ before me . How did he know who were savingly , invisibly in Christ ? No doubt he speaks of their visible being in him , by that Profession they made of the Gospel , and by their being baptized ; and in this respect Vine is to be taken for the Church , which sometimes bears Christ's Name . Now evident it is , many that thus are in Christ , that is , by a Profession and Sacramental Implantation , may bring forth some sort of Fruit for a while ; but for want of a real Union with Christ , they having not a Supply of Grace , and Divine Sap from the Root , they abide not in Christ , that is , in a visible Profession , but are cast forth as withered Branches , and at last will be cast into the Fire . But now whosoever bringeth forth true Spiritual Fruit , who is visibly in Christ the Vine , him will God purge that he may bring forth more Fruit. And that this is the true meaning of this Text , is plain , if we consider what Christ saith of all his Elect Ones , ( as hinted to you before ) viz. That he had not only chosen them , but ordained them , that they should go and bring forth Fruit , and that their Fruit shall remain : And this he speaks to his Disciples soon after in this very Chapter , to comfort them , lest they might fear miscarrying , and become like such who are withered Branches . And this is sufficient to remove this Objection . Thirdly , The Union of the Soul with Christ , as to the excellent , firm , and abiding Nature thereof , is further demonstrated and strengthened , by the consideration of the Union of Christ to the Father , and them , as it is expressed by our blessed Lord ; I in them , and thou in me , that they may be perfect in One , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into one : First , the Father in Christ , the Fulness of the Godhead being in him bodily ; then , Christ in Believers : so that from that fulness of Grace , Strength , &c. that the Father communicated to the Son as Mediator , by virtue of his Union with him , ( and which is communicable to us ) all his Members do receive from Christ by virtue of their Union with him . Our Lord prayed , in Verse 20 , That they all may be one , as thou Father art in me , and I in thee , that they also may be one in us , &c. Now though it be hard to understand the Nature of this Union in some Respects , yet this is easy to comprehend , viz. that the Union between the Father and Christ is an inseparable Union , it is an abiding Union , or it is a Union that cannot be dissolved . Why then let us consider , since Christ prayed the Father , and was heard herein , that all that the Father had given him , might be one , as He and the Father was one : What can be a greater Argument to prove , that that Union which is between Christ and Believers is an inseparable , an abiding , and an undissolvable Union ? The Union here doth not respect that Essential Union that is between the Father and the Son , but in respect of Christ , as he is our Head and Mediator ; in which respect the Father poured into him of his abundant Fulness , that so we having a firm , perfect , and setled Union with him , might in a glorious manner receive from him , and be supplied with all things we need . And Christ being the Medium of our Union with God , both the Father's Union with Christ , and Christ's Union with us , are for the final Perfection , and compleating that Glorious Work he hath begun in the Souls of his People , until we all come to be with him where he is , and behold his Glory . If therefore we consider the Nature of this Union , and the Prayer of Christ , that it might be perfected and abide undissolvable , it must follow that it is impossible for any Soul that is thus united to the Lord Jesus , ever so to fall away as eternally to perish . Fourthly , By this Spiritual Union with Christ , we partake of his Blessed Image or Divine Nature : So that the Head and Members are of one kind , and not like Nebuchadnezzar's Image , a Head of Gold , and a Belly and Thighs of Brass , and Legs of Iron , and Feet and Toes , part of Iron and part of Clay : This would be to make the Mystical Body of Christ a Monster , an Immortal Head , an Incorruptible Head , and a Mortal Body and Members , that may corrupt , putrify and become loathsom . No , this cannot be ; such as is the Head ( as to Nature and Quality ) such is the Body , and every Member in particular , a living Head and living Members ; a Head of pure Gold , and Members of pure Gold ; also a Head that cannot die , and therefore the Members cannot die . For , Fifthly , It is a Vital Vnion , as you have heard , that is to say , the same Life that is in Christ , is in all Believers : And as it is in the natural Body , the Members have not only Life in the Head , but Life in themselves also ; and so long as there is Life in the Head , there shall be Life in the Members , so it is here : And this must therefore be for ever ; for by the same parity of Reason that one Member may die or corrupt , the whole Body may die and corrupt also . But Christ is our Life , and the Spirit , which is the Bond of this Union , communicates Life to every Soul in whom he resides and dwells ; and the Holy Spirit hath taken up his abode in Believers for ever : He that hath the Spirit , hath the Son ; and he that hath the Son , hath Life . — I live , yet not I , but Christ liveth in me . From hence I argue ; Arg. 1. If he that believeth in Christ , or that hath Union with Christ , is a Part or Limb of Christ Mystical ; then not one Soul that believes in Christ , and has real Union with him , can eternally perish . Shall a Member of Christ perish or be torn from his Body ! Brethren , was it Christ's Natural Body only that was concerned in that Prophecy , A Bone of him shall not be broken ? Or did Christ take more care of the Members of his Natural Body , than of the Members of his Mystical Body ? Arg. 2. If Christ's Love to , and Care of the Members of his Mystical Body , be greater than any Man's Love to , or Care of the Members of his Natural Body can be ; then not one of Christ's Sheep or Saints can eternally perish : But his Love to , and Care of the Members of his Mystical Body is far greater than theirs can be ; therefore it follows , no Believer can ever perish . Arg. 3. If the Union between Christ and Believers be a Marriage-Union , and that those that Christ does espouse , and bring into that Relation to himself , he doth espouse for ever ; if it is a Union like that Union that is between God the Father , and Christ as Mediator ; if it be an indissolvable Union , a Union which God nor Christ will ever break , nor Sin , Satan , nor no Enemy can ever break ; then not one Soul that is truly and really united to Christ , can ever so fall away as eternally to perish . But all this we have proved to be true , therefore not one Soul that hath true and real Union with Christ , can fall away so as eternally to perish . Arg. 4. If the Love of God , and the Love of Christ abides firm for ever to every Soul that hath Union with Christ , which is the Spring , efficient and moving Cause of this Union ; then not one of them who have Union with Christ can perish . But we have proved that the Love of the Father and Son abides firm for ever to every Soul that has Union with Christ ; therefore not one of them can perish for ever . Arg. 5. If Christ died , rose again , and ascended into Heaven , as the Head and Representative of all those that were given unto him , and have Union with him , then , as sure as he is now in Heaven , they shall every Soul of them come thither : But this hereafter I shall fully prove , and clearly ( God assisting ) make appear when I come to speak to the next General Argument . Arg. 6. If the Union between Christ and Believers is so strong and firm a Union intensively , that Christ and they become one Spirit so , that as if there was but one Spirit in Christ and in them ; or what the Spirit is to Christ , and doth to Christ as Mediator without measure , he is to every Believer , and does for every Believer in measure , according to each Believer's Necessity and Capacity ; then this Union secures every Believer from falling so , as to perish for ever . But this we have proved is so ; the Spirit must either desert Christ ( as you heard ) or them , if ever the Union be broken ; not Christ , that all will say is impossible ; not Believers , because of the blessed Union they have with him ; and also , because Christ hath promised that the Spirit shall abide in them for ever . Nay , this is also the absolute Promise of the Father to the Son in the Covenant of Grace : And as for me , this is my Covenant with them , saith Jehovah , My Spirit that is upon thee , and my Words which I have put in thy Mouth , shall not depart out of thy Mouth , nor out of the Mouth of thy Seed , nor out of the Mouth of thy Seed's Seed , from henceforth and for ever . Arg. 7. By virtue of this Sacred Union , because Christ lives , the Saints ( or those that have Union with him ) shall live also , ( which Blessing besides he has by a positive Promise assur'd them of ; ) then no Soul that hath real Union with him can perish : But this our Blessed Saviour doth assert ; Because I live , ye shall live also ; that is , the Life of Grace here , and the Life of Glory hereafter . Arg. 8. If there is no Condemnation to such who are in Jesus Christ , or have Union with him : if they have Everlasting Life , because they have Union with the Son , and are passed from Death to Life , and shall not come into Condemnation ; then this Sacred Union secures and saves all that are united to Christ from falling away so as eternally to perish . But that all this is true , we have proved , and it is in plain words asserted by the Holy Ghost : therefore this Sacred Union secures and saves them all from eternal perishing . Arg. 9. If Christ in us is a certain and sure Ground of the Hope of Glory , and that Hope is the Anchor of the Soul both sure and stedfast , that cannot be lost ; then Union with Christ gives all such an assurance of Salvation ; and that none of them that have Union with Christ , or have Christ in them , can eternally perish . But that this is so , the Holy Ghost doth positively assert ; therefore none of them can so perish . Arg. 10. Lastly , If Faith in the Habit of it , through which by the Spirit we come to have this Actual Union with Christ , can never be lost , or shall not fail , then none that have Union with Christ shall ever perish . But that Faith in the Habit of it cannot be lost , or shall not fail , our Saviour affirms it , being one part of his Prayer when on Earth , and no doubt it is part of his Intercession now in Heaven ; I have prayed for thee that thy Faith fail not : And he never asked any thing of the Father but it was granted him ; And I know thou hearest me always : Therefore they can never perish . I might add here that Communion which flows necessarily from this Union , which affords a strong Argument for the Saints final Perseverance : Union cannot be without Communion , for whilst the Members are united to a living Head , there will be ( as one observes ) an Influx of Animal Spirits whereby they shall partake of Life and Motion : and though a Believer , I grant , may lose the sensible Experience of Communion with Christ , yet the Spirit from their Mystical Head , will be working in them , providing for them , and standing by them . To conclude with this Argument , I argue , ( 1. ) If our Union be by the Indwelling of the Holy Spirit . ( 2. ) If our Union with Christ be a Conjugal Union , a Marriage-Union . ( 3. ) If it be as near a Union as is between the Body , the Members of the Natural Body . ( 4. ) If it be such a Union as is between the Tree and the Branches . ( 5. ) If it be such a Union as is between the Father and Son , as Christ is Mediator . ( 6. ) If it be a Union of Spirits , as if but one Soul was in two Bodies . ( 7. ) If it be such a Union , that Believers partake of the Divine Nature . ( 8. ) If it be a Vital Union . ( 9. ) If it be such a Union that cannot be dissolved by all the Powers of Darkness , the Seed of Grace remaining : Then it is impossible for any Believer that hath Union with Christ to perish Eternally . But all these things are true ; therefore no true Believer can Eternally perish . APPLICATION . First , These things being so , we may infer , that our Union with Christ is a most glorious Spring of the greatest Comfort to Believers imaginable . 1. From hence , Brethren , comes in your Actual Justification : No Man is personally justified , before he receives Christ by Faith , before he has actual Union with him : But every Soul that is in Christ , is actually justified and discharged from all the Guilt of his Sins , and stands in Christ compleat in his perfect Righteousness , without Spot , before the Throne of God. 2. Such are made near and dear to Christ : O how near is the Wife to the Husband , or the Members to the Body ! even so near and dear is every Soul that hath actual Union with Christ unto him . 3. From hence flows our Communion with Christ ; for by virtue of our Union we come to have our Natures changed : It is hereby that we come to behold , as in a Glass , the Glory of the Lord , and are changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord. It is impossible that a brutish and swinish Creature , as all unrenewed Men and Women are , should have Communion with the Holy God , or with the Holy and Blessed Jesus . What Fellowship hath Righteousness with Vnrighteousness ? Or what Communion hath Light with Darkness ? Or what Concord hath Christ with Belial ? If we would have Communion with Christ , we must be Holy , and touch not the unclean thing : And impossible it is that we should be Holy , until we come to have Union with Jesus Christ , by which means we come to partake of his pure Nature , and have the evil Habits of our vile and filthy Hearts and Souls changed . The Tree must be first made good , and then the Fruit will be good . Man naturally is united to the Devil , and to his own Sin and Iniquity , and hath Enmity in his Heart against God : The Prince of Darkness is the Head of this dark and wicked World. The Vnderstandings , Wills and Affections of all Men are under diabolical Influence , ever since Adam betrayed us into the Enemies Hands ; and abide so , until that Union be dissolved by the Power of Divine Grace , and the Soul united by the Spirit unto Jesus Christ . We are united to the first Adam by a Likeness of Nature ; and how can we be united to the Second without a Principle of Life , by which another , a new Nature is formed in us ? We were united to the First by a living Soul ; and we must be united to the other by a quickning Spirit . By Nature Man is dead in Sins and Trespasses ; and how can he have Communion with a living Christ without a Principle of Life ? Would any go about to join a stinking Carcass to the Holy Jesus ? Would not any think it a great Plague to him , if he had a dead and rotten Carcass united to him ? O remember it is from your Union with Christ , your Communion with him follows , yea , and your Communion with the Saints too ; you can take no delight in Heavenly Company , nor Heavenly Things , without an Heavenly Heart . 3. By this Union you that are Believers come to have interest in , and a right unto all things Jesus Christ hath purchased by his Death ; nor shall any ever have any share or part in all those Spiritual and Eternal Blessings , except they obtain this Union : As the Cyon cannot partake of the Sap and Fatness of the Olive-Tree without it is grafted into the Stock , no more can we partake of the Fatness and glorious Fulness of the true Olive Jesus Christ , unless we are grafted into him by Faith , and have the Indwellings of the Spirit ; and then all things that Christ merited for us , and are laid up in him for us , are ours . 4. It is by virtue of this Union that we have , and may expect a Supply of all Grace according to our Wants and Necessities : Like as the Wife needs not to fear Want if it be in her Husband's Hand , ( provided he be a loving and faithful Husband ) and that by reason of that Union she hath with him , and that Relation she stands in unto him . Christ is a Head of Influence to thee , O Believer ; Thou holdest the Head , from whence all the Body by Joints and Bands having nourishment ministred , and knit together , increaseth with the Increase of God. 5. This also shews us , that we shall be fruitful to Christ , because we are united to him , have Union with him : We are married to him , that we should bring forth Fruit unto God ; even all the Fruits of Holiness and good Works , yea , such Works and good Fruit as is acceptable to God : And that because we are accepted in Christ , our Persons are first accepted as Abel's was , and then our Sacrifices or Performances . The good Lord help you to weigh well , and seriously ponder these things . 6. Terror . One word to you Sinners , which will be first by way of Terror . What will you do that have not yet obtained Union with Christ ? Tremble , for your State is deplorable ! All that are not united to Christ , stand united to dead Adam , condemned Adam , lost Adam ; and if you die before you obtain Union with Jesus Christ , you are lost for ever , nay , you are ( as you heard just now ) united to your Sin , and to the Devil ; all your Sins stand charged upon you , and cleave to you . But may be you will say , Is there no Hope , no Help for us ? Answ . God forbid ; Jesus Christ is tendred to Sinners as Sinners : And those that have now Union with him , once were in your State and Condition ; but know this , you must labour after Divine Grace , and come to this resolve , viz. to break your Affinity with Sin. While you see not your Folly in keeping your Agreement and Affinity with Hell , there is but little Hope : O throw down your Arms , fight against God no more ; when once you come to hate your old Lovers , and are resolved to leave them , forgo them , and seek after this Union with Christ , there is ground to hope you are not far from the Kingdom of Heaven . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , I am upon the Proof and Demonstration of the last Proposition or Point of Doctrine raised from these words , viz. That none of the Sheep of Christ , or Saints of God , can so sin and fall away as eternally to perish , but that they shall all certainly be saved . The last Time I was upon the Sixth general Argument , which was taken from the Nature of that sacred , high , and sublime Vnion which is between Christ and every true Believer . I shall proceed to the next Argument . Seventhly , The Argument which I shall now insist on and produce further , to prove this great and comfortable Doctrine , shall be taken from the Death of Jesus Christ : For it is indeed , I find , that great Argument the Apostle makes use of to prove the final Perseverance of the Saints , or Elect of God. See Rom. 8. 33 , 34. Who shall lay any thing to the Charge of God's Elect ? It is God that justifieth . Who can implead such , or put in an Accusation against them , that shall be heard , admitted , or allowed at God's Bar ? He brings in four or five Reasons why none can . ( 1. ) From their Election ; they are God's Elect. ( 2. ) Their Justification ; they are actually justified , they are acquitted , declared Righteous in Christ , and that by God himself : It is God that justifieth . If the Supreme Judg , he whom they have offended , doth acquit and discharge them , who shall bring in any Accusation against them ? To which he adds , ver . 34. Who is he that condemneth ? It is Christ that died . Such a One ( as our Annotators note ) may throw down the Gauntlet , and challenge all the Enemies in the World ; let Conscience , carnal Reason , the Law , Sin , Hell , the Flesh and Devils , bring forth all they can say , and shew what they can do , yet after all they cannot bring under Condemnation that Soul ; all that they can do will fail to condemn those that Christ died for . The ( 3. ) Reason is , because 't is Christ that died ; because he died for them , that is , in their stead or room . Should one be condemned for High-Treason against the King's Person , and he should accept of another , who is his Surety , to die for him ; whose Death , according to the Constitution of the Kingdom , and Laws thereof , would every way serve and answer for the Offence of the guilty Criminal ; and yet the King should afterwards take the Offender , and hang him for that very Offence for which his Surety was put to Death ; would not all cry out and say , it was a piece of great Injustice ? Even so here , should God condemn and cast into Hell one Soul for whom , or in the room and stead of whom Christ died , would it not be great Injustice in God ? O shall not the Judg and King of Heaven and Earth do right ? Brethren , It was God himself who substituted his own Son to die instead of the Elect , and to that End , that they should not die or perish for ever . But it may be some will object , Object . It is granted that Christ died for us , and satisfied for all Sins we committed before Grace , before we were called ; or for all Sins against the Law : But if we believe not , or sin after Grace and Conversion , we may be condemned for ever . Answ . I answer ; Do not these Men think that Christ did not die for Sins committed against the Gospel , and for the Sin of Unbelief , even for all such Sins that a Believer does commit after Grace and Regeneration , as well as Sins against the Law , or Sins committed before they were renewed ? Alas , how long do some of God's Elect Ones continue in a State of Unbelief , and refuse the Offers of the Gospel , before they do believe and close with Christ ? Why now , if Christ did not die for those Sins , ( which were committed against the Gospel ) as also for the Sins they do commit after they are in a State of Grace , there is not one Soul can be saved , because without shedding of Blood there is no remission ; that is , without the shedding of Christ's Blood : It is the Blood of Jesus Christ his Son , that cleanseth us from all Sin. Christ satisfied the Justice of God for all the Sins a Child of God hath , doth , or ever shall commit against him , Original and Actual , from the Day of his Birth , unto the Day of his Death . So that if a Believer perishes for any Sin or Sins , he perishes for that Sin or Sins for which Christ died , and suffered for in his stead . Object . I like not , say some , your Notion , viz. That Christ died in our stead or room : For though he died for our good , yet not in our stead , I doubt of that : And if you can make it appear that he so died for us as you affirm , namely , in the room or stead of all his Elect , then your Argument is not to be answered . Answ . I answer ; That Jesus Christ did not suffer Death for our Good only , but in our room or stead , also I shall prove and make clearly to appear . 1. This Notion ( if you will so call it ) of Christ dying for us , must denote his dying in our stead ; because it is so always generally taken , when one Person is said to die for another , one is condemned , and another dies for him , that is , in his Room , to save the guilty Person from Death . And should not this be granted , we should be all confounded , and not know either what Men or the Scripture means , when they say , such a Man , such a Person , died for another , or for others , when the Person for whom that great Love and Favour was shewed to , was as a Criminal , and condemned to die ; which moved his Friend or Surety to step in and suffer the Penalty for him , or in his stead . Now it was so here , we were all Criminals , guilty of the highest Treason against the God of Heaven ; and were by the holy Law of our offended Soveraign , condemned to die , and to bear Eternal Wrath ; and our Blessed Saviour was chosen in our room , and given up as an Act of the Father's Infinite Love and Favour ( and as an Act of no less Love , Favour and Compassion in Christ ) to die for us , and to satisfy Divine Justice for us , or to bear the Punishment we were to have born , and must ( had not he born it for us ) for ever . 2. Is it not plainly foretold , that the Messiah should be cut off , but not for himself ? Now since he had no Sin of his own , and yet was cut off for Sin , it follows , he was put in our Place , and stood charged with our Guilt or Debt , and so was penally cut off ; he was cut off for us , to save us from Divine Wrath and Vengeance : It was not for himself , it was not for the fallen Angels ; it was therefore for us , that we might not die , but live eternally . 3. Pray , Brethren , see what our Saviour saith upon this Account ; Greater Love hath no Man than this , that a Man lay down his Life for his Friends . Can this Expression intend any thing more or less , than in the room or stead of his Friend , or die for them ? Thus Christ died . Even the Just for the Vnjust ; the Just in the place or stead of the Unjust , or us the guilty Persons . Hereby perceive we the Love of God ; Because he laid down his Life for us , we ought to lay down our Life for the Brethren . These Texts fully prove the Notion ; He that lays down his Life for his Brother , or dies for the Brethren , dies in their stead to save them from Death , as some have done : For scarcely for a righteous Man will one die ; yet peradventure for a good Man some would even dare to die . But God commendeth his Love towards 〈◊〉 , in that while we were yet Sinners , Christ died for us . Now then seeing Christ underwent Death , and bore that Punishment that was due for Sins , and there being no Cause in himself why he should suffer that Pain and Penalty , it unavoidably follows , that it was because he stood in our Place charged with our Offences . 4. Again , it must be thus taken and understood , because it is said , The Lord laid on him the Iniquity of us all : Our Sins were made to meet in him — He was wounded for our Transgressions , he was bruised for our Iniquities . It was not by Christ's praying and interceding to the Father for us to forgive us our Iniquities ; No , no , that was not enough , it was his dying for them : He bore our Sins in his own Body on the Tree . He prayed again and again , but that Cup could not pass by ; if we are delivered and saved from our Sins , he must die , nay his Soul must be made an Offering for Sin. 5. That Christ died in our stead , will further appear , because he was made Sin for us , that knew no Sin. He bore the Sins of many , that is , the Punishment of them . Our Sins were charged upon him , though he had no Sin of his own in a moral Sense , but was pure from all Iniquity ; yet in a judicial Sense he was made Sin , as he was constituted and put in the Sinner's Place , dying and making Satisfaction in our stead , as our blessed Head and Surety . And how frivolous is the Cavil of the Socinians , who would have it be understood , where it is said , Christ was made Sin , that he was accounted a Sinner by wicked Men. This cannot be the meaning of the Place , because as he was made Sin for us that knew no Sin , so it was that we might be made the Righteousness of God in him . Do wicked Men account Believers to be made the Righteousness of God in him ? Or does not God look upon us , or count us in him so to be ? 6. But why is it said by the Holy Ghost , But when the fulness of Time was come , God sent forth his Son , made of a Woman , made under the Law , to redeem them that were under the Law ? &c. Had he not stood in our Law-place , why is it thus expressed ? Certainly God saw it necessary to substitute him , and to accept of him in our stead ; and therefore he was made under the Law , i. e. he was obliged to keep the Law perfectly for us , God requiring that of us in order to Justification , which we being fallen , were not able to do , therefore he did it for us , and in our Nature ; being made of a Woman , he took our Nature upon him , and suffered Death , making a full and compleat Satisfaction for our Breach thereof ; whose Sufferings and Obedience , upon the account of his being God as well as Man , had an infinite Worth and Merit in them . And if this which the Apostle saith in this place , doth not prove that he suffered in our room , I must confess I know nothing of this great Gospel-Mystery . 7. That he suffered , not only for our Good or Profit , but also in our room and stead , doth further appear , because it is said , He died for our Sins ; Who was delivered for our Offences , and rose again for our Justification . " This Particle , saith a Learned Man , joined with an Accusative , doth generally signify the impulsive Cause , and not final , Mat. 10. 22. & 13. 5. & 14. 9. John 20. 19. 2 Cor. 4. 11. And particularly when it is used in reference to Sufferings , it hath that signification and no other ; see Levit. 26. 18 , 28. Deut. 28. 11. 2 Kings 23. 26. Jer. 13. 22. John 10. 32. In all these Places it necessarily signifies the Meritorious and Impulsive Cause , and nowise the Final ; for our Offences must needs be understood , that our Offences were the Meritorious and Impulsive Cause of Christ's Sufferings . Another Particle the Holy Ghost useth , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 6. 8. For when we were without strength , Christ died for the Ungodly . He spared not his own Son , but delivered him up for us all . I lay down my Life for my Sheep . This is my Body that is given for you . Now the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among other Significations ( saith he ) that it hath , signifieth sometimes the Impulsive Cause , Phil. 2. 13. Ephes . 5. 16. Rom. 15. 9. Sometimes the Substitution of one in the room of another , 2 Cor. 5. 10. Philem. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Demost . Ego pro te molam , Terent. Particularly when the Sufferings of one for another is expressed by it , it always signifies the Substitution of one in the place of another . Whenever it is used to imply one's dying for another , it signifies the dying in his stead ; even as the Son of Man came to give his Life a Ransom for many , repeated again , Mark 10. 45. This Preposition , ( says he ) whenever applied to Persons or Things , it always imports a substituting of one in the room of another . " So that from the whole we may confidently conclude , that Christ did not only suffer for our Good , but in our room . 8. Christ was once offered to bear the Sins of many . Now to bear Sin , usually in Scripture-Phrase , is to bear the Punishment of Sin , Levit. 5. 1. & 7. 8. Numb . 14. 33. He hath born our Griefs , and carried our Sorrows . For the Transgression of my People was be stricken . Which clearly shews the Ground and Cause of his Suffering , and not the Issue and the Event . 9. If all the other pretended Grounds and Causes are frivolous and vain , that Men bring of Christ's dying for us , suffering for us , besides this of dying in our stead or room ; then that is the proper and only meaning thereof : but all other pretended Grounds are vain and frivolous . How idle is it for any to say , He died only to remove or take away the rigid Law of Works , and to merit a milder Law of Grace ? Which seems to imply , as if God repented he ever gave the Law of perfect Obedience : Or as if God could allow of Sin ; or else , as if the Law of perfect Obedience did not result from his Holy Nature , but that he might have given a Law at first , like their new Law of Grace : Or according to others , that he died to fulfil and take away the Ceremonial Law , and to be a Pattern of Abasement , Humility , and Self-denial . Now had that been , could not God have substituted Peter to have been such a Pattern as well as his own Son , and set him up as an Example ; or else some other most choice and renowned Saint or Prophet ; or have caused and Angel to be incarnate to have done it , that we might have followed his Steps ? And how vain is that which some of the Arminians assert , viz. That he died to satisfy for Original Sin , or for the Breach of the first Covenant , and to purchase Salvation upon the Condition of Repentance , Faith and Obedience , or to merit God's Acceptance of the Creature 's Faith , Love , Holiness , and sincere Obedience , instead of perfect Obedience to the Law of Works , so that God is become reconcilable through Christ's Death ? But that he may be actually reconciled , lies wholly upon the Creature as his part ; and thus he died for the Good of all Men , but not in the place or stead of any one . Now by this Notion , Salvation is principally wrought out by the Creature , God having put Man into a Condition or Capacity to work it out for himself : And according to this Notion Man may or may not be saved , God having left the whole of Salvation , in order to the making Christ's Death to become effectual , to the Will of Man. So that Man's Will , as I before intimated , determines the Case , whether Christ's Death shall effect any Eternal Blessing unto Sinners in general , or to any one Sinner in particular , or not . God ( as one of them once preached ) puts Man into a Capacity to work and to do , but works not in any the Will or the Deed of his own good Pleasure . Now how false and frivolous all these pretended Grounds or Designs of Christ's Death are , I have already shewed . Arg. 1. And from the first Argument taken from the Death of Christ , I argue thus ; All those that Jesus Christ died in the room or stead of shall never die or eternally perish . But Christ died in the room or stead of all his Elect , or all such who believe and are his Sheep ; therefore not one of them shall die , or eternally perish . Arg. 2. If Christ died for all the Sins of his Elect , both before Grace , or before they are called ; and for those committed after Grace , or after they are called , so that they might not be condemned for any of them ; then none of them can eternally perish . But this I have proved ; therefore none of them shall ever eternally perish . Secondly , The Death of Christ doth deliver every true Believer from Eternal Wrath and Condemnation , I prove thus ; Because the Sufferings of Christ , or the Sacrifice of Christ , is imputed to them , or is accounted to them that do believe : This follows from what I said last , He took our Sins upon himself , and satisfied for them , as if he had actually sinned , and freely of his own Grace gives us the Benefit of his Suffering , as if we had actually suffered ; our Sin was imputed to him , that his Righteousness and Obedience might be imputed to us , even both that which is called his Active and Passive Obedience . Sin was imputed to Christ , yea , every Sin we have , or ever shall commit ; so that in Christ we have born already all that Vindictive Wrath and Vengeance of God that was due to them , according to his Holy Law and Threatning denounced against us . Christ and his Elect are as one Person , or as one entire Corporation ; and what he did , was as if every one that he represents had done it . The Sufferings of our Saviour was in lieu of the Life of the Sinner ; the Just for the Vnjust . By his Stripes we were healed : And that by God's charging our Sin judicially upon him , he as our Surety standing in our room . He was ( as the Apostle says ) made Sin for us that knew no Sin , that we might be made the Righteousness of God in him . Arg. 3. If Christ hath born all that Vindictive Wrath that was due to his Elect for their Sins , then not one of them can eternally perish . But Christ hath born all that Vindictive Wrath that was due to his Elect for their Sins ; therefore not one of them can eternally perish . The Justice of God hath nothing to lay to the Charge of God's Elect , because it is Christ that died ; he whose Death hath an infinite Worth and Satisfaction in it : this is the Apostle's very Argument ; If God's Justice is satisfied , and his Wrath appeased in Christ's Death ; if our blessed Jonah's being thrown into the Sea of Divine Wrath , hath made so sweet a Calm , that God declares in him , i. e. in his Son , he is well-pleased , and that Fury is not in him now no more for ever towards Believers ; who can or shall then condemn them ? Jesus Christ hath turned away God's Anger , by impairing of his Right and Soveraignty , without derogation from his Perfections : So that now he can and doth receive us who believe , into his Eternal Love and Favour , through the Death of his own Son ; it being the Judgment of God , that they who sin are worthy of Death . But that Death which Sin incurred , and the Sinner deserved , Christ hath endured for his Elect , and delivered them for ever from the Pain and Punishment thereof , and stand acquitted of and justified from for ever . Thirdly , It is because Jesus Christ who was the Antitype of the Scape-Goat , hath carried away all our Sins who do believe : The kill'd Goat made the Atonement for the Sins of all God's Israel ; and because one Goat could not prefigure the whole of Christ's Undertaking , therefore there were two Goats appointed : And Aaron shall lay both his Hands upon the Head of the live Goat , and confess over him all the Iniquities of the Children of Israel , and all their Transgressions in all their Sins , putting them upon the Head of the Goat , and shall send him away by the Hand of a fit Person into the Wilderness . And the Goat shall bear upon him all their Iniquities unto a Land not inhabited , &c. Brethren , pray observe , here is mention four times of all the Sins of the Children of Israel , all their Iniquities , all their Transgressions , all their Sins . And again , the Goat shall bear upon him all their Iniquities . The Goat was a Type of Christ , to shew that not one Sin of a Child of God shall ever be laid upon him , charged upon him , because Christ had them all laid upon him : and he hath carried them all away , all their Sins , great Sins as well as smaller Sins ; Sins before Grace and after Grace were all laid upon Jesus Christ ; yea , Sins of all sorts , Sins of Commission and Sins of Omission ; no Sin could be expiated without the Death and Blood of Christ : Also a full and free Confession was to be made upon the Head of the Scape-Goat of all Sins . Brethren , as the smallest Sins needed such a Sacrifice , such an Atonement , namely , the Death of Christ , so the greatest Sins were not excluded from that Atonement and blessed Benefit of his Death . Moreover , the Scape-Goat carried all their Sins away into the Wilderness , or into an unknown Land , or into a Land of Forgetfulness , never to be remembred any more ; this hath our Lord Jesus done : Christ hath put away Sin , and put it away for ever , and that by the Sacrifice of himself once for all : He hath laid on him the Iniquities of us all ; and also all our Iniquities . He could not be supposed to have suffered for our Sins , if our Sins , respecting the Guilt of them , were not laid upon him , or charged upon him , and imputed to him : his Sufferings otherwise would have been Arbitrary and Unjust , had he not been substituted by the Father , and called forth as our Surety , ( nor could his Death been accepted ) the Law no where condemning or punishing any one who in a Law-sense is an innocent Person . He was made Sin , without knowing Sin : He knew the Guilt by Imputation , but he knew not Sin any otherwise , neither Original nor Actual ; He was born without Sin , and lived without Sin , in his Mouth was found no Guile : yet he had our Sins upon him , and carried them away ; he being the Antitype of the slain Goat , satisfied for all our Sins ; and as he is the Antitype of the live Goat , he hath born them away for ever . Arg. 4. If any one Sin of the Children of God shall ever be charged upon them as to that Vindictive Wrath that is due to Sin , so that they may come under Eternal Condemnation of it ; then hath not Christ born all their Sins , nor carried them away into the Land of Forgetfulness . But Christ hath born all their Sins , and carried away all their Iniquities , as he is the Antitype of the slain and living Goat ; therefore their Sins shall never be charged upon them , as to the Vindictive Wrath that is due to them ; so that they can never come under Eternal Condemnation . Fourthly , None of Christ's Sheep , or no Believer , can fall so as eternally to perish , upon the Consideration of the Death of Christ . 1. Because Christ hath by his Death delivered them from the Curse of the Law , as well as from the Guilt of Sin ; the Law is the Strength of Sin , it is by that Sin condemneth the Sinner : The Law lays every Man under the Wrath and Curse of God ; and unless it be answered , God might be said to change his Will should he justify any Man ; nay , it would seem to reflect upon his Holiness : the Precepts must perfectly be kept by Man , or his Surety ; the Breach we had made of it by Sin must be satisfied , for , both these Jesus Christ hath done , not for himself ; he needed not to have come to keep the Law to justify himself , for as God he is infinite Holy ; but as Mediator he did this for us , he obtained a perfect Robe or Righteousness to give away and put on us ; He hath brought in everlasting Righteousness , and made an end of Sin. How made an end of Sin ? Not that there shall be no Sin any more in the World ; No , but he has made an end of the condemning Power of it ; the strength it had to kill and damn the Soul is took away for ever from all that believe , from all that he hath put his Righteousness upon . God's justice being satisfied , we are furnished with an exact and compleat Righteousness , that shall last for ever ; 't is an Everlasting Righteousness that every Believer hath in Christ . Who therefore shall condemn ? Christ hath delivered us from the Curse of the Law , being made a Curse for us . Sin is our Sickness , Sin is that by which we stand charged , and the Law condemns us , pronounces a Curse against us ; but Christ hath cured us of this Sickness , and delivered us from this Curse : As it is written , Cursed is every one that continueth not in all things that are written in the Book of the Law , to do them . Till we believed , we lay under that fearful Curse ; but from this we are discharged , and Christ hath undergone that great Curse for us , and there is no other Curse can come on Believers ; all separation from God and Wrath is by the Curse of Law : but this is ended and gone for ever to every one that believeth . Nothing therefore now can separate them from God , the Curse is taken away , and the Blessing is put on us . 2. From hence it appears that the Veracity of God is ingaged to acquit all them that believe in Christ , as his Justice is obliged to leave Sinners under the Curse of the Law that believe not , because nothing but a perfect Righteousness can deliver from the Curse thereof . 3. Moreover , God is obliged , upon the account of his Covenant with his Son for us , to discharge us for ever , because Christ hath fully performed all things as the federal Conditions of our Restoration and Deliverance from Sin , and the Curse of the Law , which he covenanted to do . Arg. 5. All that are delivered from the Curse of the Law , and to whom there remains no more any legal and just Cause in God of Wrath and Separation from him unto their Eternal Condemnation , cannot eternally perish . But all that believe in Christ are delivered from the Curse of the Law , and to them there remains no more any legal and just Cause in God of Wrath and Separation from him unto their eternal Condemnation : therefore no Believer shall eternally perish . Fifthly , Christ dying for our Sins , was a full and compleat Paiment of all our Debts , which bound us over to Death and Condemnation ; we owed ten thousand Talents , and Christ our Surety was charged with it , even with all we owed to Justice ; and by his Death he paid the uttermost Farthing : Now the Principal and the Surety are legally and judicially one Person ; so that in Christ we paid all , though it was God and not we that found out the Surety , and paid himself with his own Money ; and therefore we are acquitted in a way of Sovereign Grace ; we have it in a way of Mercy , though in a way of Righteousness also : That God might be Just , and the Justifier of him that believeth in Jesus . From whence I argue ; Arg. 6. All those for whom Christ hath paid all their Debts , or made a full Compensation for , shall never perish . But Christ hath paid all the Debts of Believers , or made a full Compensation for them ; therefore they shall never perish . Would it not be look'd upon as an Act of Injustice in a Creditor to arrest and throw a poor Debtor into Prison for those Debts his Surety paid for him , and laid down every Farthing of his Money ? Now then say I , either some of the Sins of Believers , or some of their Debts Jesus Christ did not die for , pay , or satisfy for , or else all must conclude it is impossible ( because God is Just ) any one of them should perish . Now who is it that dares to affirm , that Christ did not die and satisfy for all the Sins of Believers , or for his Elect Ones ? If we confess our Sins , he is faithful and just to forgive us our Sins , and to cleanse us from all Vnrighteousness . He will not exact from us the Satisfaction which he hath accepted in the Atonement of his own Son our Surety , and in his own way applied ; God will not require double Payment . Sixthly , From the Death of Christ I further argue ; No Believer can eternally perish , because his Death was the highest and greatest Expression and Demonstration of Divine Love , both in the Father and Son. Now say I , ( as I hinted once before ) He that gave the great Gift , will not deny the lesser : Sure if God gave his Son to die for our Sins , he will give us Grace to resist Sin , to mortify Sin , and will also pardon all our Sins : And if Christ died for us , spilt his Blood for us , he will pray for us , he will not refuse to intercede for us , that our Faith may not fail , or we lose the Benefit and Blessings purchased for us by his Death . He that would not pray for his Friend , or for his Neighbour , will not die for him : But on the other Hand , if he yields himself up to die for him , he will pray for him . Christ died for his Sheep , he will therefore both feed them , heal their Diseases , and preserve them , that they may not be devoured by any Enemy whatsoever ; neither by Sin , nor the Devil , &c. See Rom. 5. 10. Rom. 8. 32. Seventhly , Jesus Christ by his Death purchased Grace , and all things his Saints need or shall need , in order to make them meet for Glory ; therefore they shall not perish . Do they need Faith , need Patience , need Power against Sin , need Pardon , need Purging , &c. all these things , and whatsoever else they stand in need of , they shall have : My God shall supply all your need according to his Riches in Glory , by Jesus Christ . All Grace is in Christ , as the Fruit of his purchase ; And of his Fulness all we receive , and Grace for Grace : And this is to shew forth the Riches of God's Glory . Will he lose his Glory ? Shall Satan insult over the Majesty of Heaven after this manner , viz. Lo , here is one of them for whom thou gavest thy Son to die , whom thou hast left to me , and I have destroyed him for ever ? Will God , think you , suffer this , since his main Design in the Gift of Christ , is the Glory of his own Rich and Sovereign Grace ? Nay , and after he has with such large Expence of rich Treasure , and such Pains restored his lost Image to a poor Believer , will he suffer Sin and Satan utterly to deface it again whilst he looks on ? Our Opposites are Men for Natural Reason . Now Sirs , what think you of this ; is there any reason for you to believe God will suffer either of these things to be done ? Eighthly , The Death of Christ preserves all Believers to Everlasting Life , because he hath by one Offering perfected for ever them that are sanctified . Christ as the Effects of his Death , before he hath done , will bring all for whom he was a Sacrifice to Heaven : Justification in the Perfection of it shall be continued , Sanctification shall be compleated , our Interest in him shall not be lost : Can any think that Christ will not maintain Life in that Soul which he made alive by his own Death ? Arg. 7. If therefore Christ's Blood was not shed for none in vain , but that he shall have his whole Purchase ; then none of his Sheep or Elect Ones shall ever perish . But Christ's Blood was shed for none in vain ; therefore he shall have his full Purchase , none of his Elect shall perish . No Man would lay down a Sum more in value than a whole Kingdom , but would first see himself sure of it , upon laying down that Price : the Father's Covenant and Promise also made all the Elect certain of Eternal Life upon Christ's dying for them . Besides , Beloved , the Sacrifice of Christ unites all the Holy Attributes together to secure a Believer's Interest ; Justice and Mercy are both agreed in Christ , they meet together , and kiss each other , yea , and join Hands to help and save every Believer . The Flood-gates of Mercy are opened , and the Fire of Divine Wrath confin'd in its Flames , or rather quenched by the Streams of Christ's Blood , that Mercy might flow down to us abundantly : Christ's Blood hath eternal Virtue in it , it is called the Blood of the Everlasting Covenant , therefore extendeth to the Expiation of Sins to come , as well as what are already past . Christ's Death hath glorious Effects , as the Apostle shews : For if the Blood of Bulls and Goats , and Ashes of an Heifer sprinkling the unclean , sanctifieth to the purifying of the Flesh ; how much more shall the Blood of Christ , who through the Eternal Spirit offered himself to God , purge your Consciences from dead Works to serve the living God ? To talk of Christ's Death , and see no Effects of it , alas , what 's that ? All that Christ died for , shall see and feel too its Glorious Effects and Operations upon their Souls and Consciences ; though the Sacrifice be over , the Virtue and excellent Causality of it abides for ever . Ninthly , Christ by his Death redeemeth his People from all Iniquity , and this was his End in dying . What signifies such a Redemption , that leaves a poor Slave in his Chains and Irons , without procuring a Release for him ? In this lies the Glory of our Redemption by Christ ; 't is not only from the Curse of the Law , and Wrath of God , but from a vain Conversation also : See the Apostle's Words ; Who gave himself for us , that he might redeem us from all Iniquity , and purify unto himself a peculiar People zealous of good Works . If this was his End and Design in his Death ; do any think he will see himself frustrated in it ? Shall any Enemy of the Soul bring Christ under a Disappointment ? Compare this with 1 Pes. 1. 17 , 18 , 19. Tenthly , and Lastly , Jesus Christ hath by his Death purchased Eternal Redemption , or Everlasting Life , for all his Sheep ; and by his Spirit hath also given to them the Earnest of it ; therefore his Death preserves them to Salvation : In whom ye also trusted after ye heard the Word of Truth , the Gospel of your Salvation : in whom also after ye believed , ye were sealed with the Holy Spirit of Promise , which is the Earnest of our Inheritance , until the Redemption of the purchased Possession , unto the Praise of his Glory . Now I should come to speak more particularly to the Effects of the Death of Christ , and inlarge upon some things that I have but a little touched upon ; but that I must leave until the next Time , and shall only speak something by way of Improvement of this Argument . APPLICATION . First . To you that are Believers : O praise and bless God for a Crucified Saviour . What in Heaven and Earth is cause of greater Wonder and Admiration ! Christ's Death is the meritorious Cause of all Spiritual and Eternal Joy and Comfort ; all Grace flows out of the Wounds the Spear and Nail● made in his Blessed Body , and from the Death and Pangs his Soul underwent . Nothing is a greater Evidence of Christ's Love to us , than the Death of his Cross . 2. Apply his Blood , draw Virtue from his Blood , fly to his Death ; see how that stands to save thee from the Justice and Wrath of God : in his Death is thy Hope and Succour , when pursued by Satan , and under all Temptations . 3. Triumph in the Cross of Christ ; thou , O Child of God , wast crucified with Christ , thy Sins were punished in him , and thou art acquitted in him , and raised in him . O labour to know Christ and him crucified ; Labour to know him and the Power of his Death , and the Fellowship of his Sufferings , &c. 4. And as to you Sinners , is not here Ground of Hope for you ? Christ died for the chiefest of Sinners ; And whosoever believeth in him shall not perish , but have everlasting Life . But wo to such who slight this bleeding Saviour , that sin because Grace hath abounded , or that make the Death of Christ an Incouragement to them to continue in Sin. Tush , say some , trouble not your self with me , Christ died for Sinners . O Souls , will you crucify Christ again ? I tell you , if you do not feel the Effects of his Death , in vain is all your present Hope . 5. This may serve also to detect such , and severely to reprehend them that say , Christ died to save all , or for all , and every Man and Woman in the World. Brethren , if he died for all , that is , in the Stead and Room of all , then all shall be saved ; God will not condemn such whom Christ laid down his Life for , or in the place or stead of , as I have proved from God's Word . But further , to detect this Error of General Redemption , 1. Consider , that Redemption is a Word easy to understand ; it is the saving of a Person , that is in Slavery or Captivity , commonly procured or obtained by a Price paid , or a Ransom : but if the Person is indeed redeemed , he is set at Liberty . To say a Man is redeemed , and yet left in Chains and strong Bonds , out of which he cannot come , unless the Redeemer break those Chains and Bonds to pieces , is to speak untruly , or in plain English , a Lie. Now are all Men redeemed ? Redemption cannot be more universal than it is in Matter of Fact. If ten Men were in Slavery in Argiers , and a Sum of Money was paid to redeem them , and yet after all , care is not taken to make that Ransom to be effectual for their Redemption , but six or seven of them are left in Captivity ; can any Man say all the ten were redeemed out of that Slavery and Thraldom wherein they are held ? Even so it is here ; for Men to say , that the Redemption by Christ is for all the World , and yet the greatest part of Mankind lie in Bonds , under the Power of Sin and Satan , and have not the Death of Christ made effectual to them , is a great Mistake , and indeed not true as to Matter of Fact. 2. Are we redeemed only from the Curse of the Law , and from the Wrath of God ; and are we not also redeemed from Sin , and from being under the Power of Satan ? That Redemption that is by Christ , is ( you hear ) from all Iniquity ; and are all so redeemed ? The Apostle Peter saith , Forasmuch as ye know that ye were not redeemed with corruptible things , as Silver and Gold , from a vain Conversation , but with the precious Blood of Jesus Christ , &c. So many as are , and shall be redeemed from all Iniquity , from a vain Conversation or whom Christ hath redeemed from the Power of Satan , he setting them at Liberty who naturally are bound , and bringing them out of the Prison-House , so many , and no more , did he die for ; and no further doth Redemption by Christ extend . 3. If there are many left in the Enemies Hand , and under their Power , and eternally perish , then there is no general or universal Redemption ; but there are Multitudes so left , and perish . 4. That Grace , Love , and blessed Price that doth not procure Universal Salvation , is not , cannot be an Universal Redemption . But God never shewed such Grace and Love by the Price of Christ's Blood that doth procure Universal Salvation ; therefore there is no Universal Redemption : for that Price or Paiment which doth not actually pass or terminate in Salvation , is no Redemption at all : an Attempt to redeem unless it be effected , is no Redemption . 5. Brethren , is Christ an Universal Saviour of the Souls of all Men ? Why there can be no Universal Redemption , unless there be an Universal Redeemer , ( as I said before ) but there is no such Universal Redeemer . Object . We do not plead for an absolute Vniversal Redemption , but for a Conditional ; and that Condition is to be performed by the Creature , and many perish because they do not perform it ; the Condition is Faith , Regeneration , Sincere Obedience , and Holiness , &c. Answ . The Condition they say is Repentance , Faith and Regeneration . Now were it thus , as these Men affirm , then how is Christ rendred , even more weak and inconsiderate than any Man of Understanding ? For what Man would lay down ten thousand Pounds to redeem a Captive out of Slavery , when he knew a cruel Tyrant had him in his Hands and in strong Chains , and would not let him go , nor regard at all the Sum laid down for his Ransom , there being no treating with him : he ' I take no Price ; but unless he is conquered , and the Person redeemed by Power , the Money is lost . This is the Case , Christ's Blood is the Ransom that was laid down to satisfy the Law and Justice of God ; but all and every Man and Woman in the World is under the Power of Sin and Satan : and unless Christ delivers the Soul out of the Hands of these Enemies by the Power of his own Arm , his Blood would be of none Effect to redeem any one Soul. Therefore God by this Conditional Universal Redemption , rather seems to mock Men , according to these Mens Notion ; for this is the purport of it , You are redeemed , Sinner , yea all of you by Christ's Death , if you can redeem your selves . Do but your part , and you are redeemed : What is that ? Why answer the Conditions , viz. change your own evil Hearts , make you a new Heart , believe in Christ ; get out of Satan's Chains ; raise your selves from the Dead , and you shall be redeemed . Is this possible ? Strange ! doth the Righteous God make that the Condition of Salvation on the Creature 's Part , which he knew the Creature was no more able to do than to give sight to the Blind , or raise the Dead ? 2. Besides , it renders Christ to be but a Conditional Redeemer , could the Creature answer the Condition ; yea , and it puts Christ but into a possibility also of being a Redeemer , ( as one well observes ) he is not actually so whilst he stands under that Conditionality ; for the Conditionality doth not only lie upon the Person to be redeemed , so that he cannot be a redeemed One , till the Condition is performed : But it puts also a Bar to the Purchaser , he can't in any good sense be called the Redeemer of such a Person , 'till the Person hath performed the Condition . As for Example , if I lay down an hundred Pounds for the Redemption of a Person in Slavery , upon this Condition that he yield to serve me seven Years after , I must have his Consent to these Terms before I can redeem him ; and therefore upon this Condition I am certainly suspended from being a Redeemer , and am no Redeemer to the said Person , if he refuse the Terms ; all that I have done is but a Proffer of Terms . Hence ( saith the said Reverend Author ) for Christ to be a Conditional Universal Redeemer , is a Contradiction ; for it 's to be but a Redeemer of some that perform the Condition , and no Redeemer to them who do not . 6. To which let me add , this Notion of Conditional Redemption , renders Salvation not to be freely of God's Grace , no not the very Purchase it self ; because in the Design of it , it was not to be had without the Creatures Money , I mean without his answering the Condition of Repentance , Faith , Regeneration , and final Perseverance , &c. which to do , they deny Christ's purchased Grace and Power for all or any one ; or hath he promised to perform it for them , or to work it in them ? No , but it is that which absolutely the Creature must find Power , Strength , and Skill to do , or perish for ever , the Redemption being intended for him on no other Terms : all depends on the Will of Man , 't is as Man's Will determines it . 7. Moreover , who can suppose Christ would shed his Blood , and lay down such an infinite Sum , to redeem such whom he knew would not answer those Conditions propounded ? Nay , and which is worse , to lay down his Life to redeem Multitudes upon such Conditions , which he knew they were no more able to perform , than to create a World ? Can this stand consistent with the Wisdom and Goodness of Jesus Christ ? This Assertion of theirs ( saith the same Author ) is as if they should say , A. B. purchased an Estate for me , and in my Name , upon Condition that I should take up the Monument and carry it over the Bridg. 8. All those that have Redemption , or that Christ died to redeem , have or shall have remission of Sin : But the greatest part of Men have not , nor ever shall have remission of Sin , therefore Christ did not die for the greatest part of the World ; Redemption and Forgiveness of Sins is of equal extent . 9. Again , I might argue thus ; Those that Christ did not pray for , he did not die for ; those that he never would put up one Prayer , one Sigh to the Father for , certainly he never purchased Remission of Sins and Eternal Life for : I pray for them , I pray not for the World ; but for them which thou hast given me , for they are thine . Now it is easy to know what World it was Christ prayed not for ; namely , those that were not given to him by the Father ; for all that were of the World , that did belong to the Election of Grace , though then under the Power of Sin and Unbelief , he did pray for : Neither pray I for these alone , but for them also which shall believe on me through their Words : the Elect , whilst Sinners , may be called the World as well as any others . 10. If Christ died for all , he intended to save all : But Christ did not intend to save all ; therefore he did not die for all . Strange ! will any say our Lord Jesus did that which was contrary to his Purpose and Intertion ? And if it was his Intention to save all , who could frustrate him in it ? Why then are not all saved ? Sirs , the Death of Christ cannot extend to the Salvation of any one Soul , further than the Intention and Purpose of God , or the Election of the Father , and Application of the Holy Spirit . 11. Those that Christ died for , he purchased Grace for , Remission of Sin for ; and all things in order to make the Redemption of his Blood effectual unto , he purposed to bestow the lesser Grace and Gift upon them , as well as the greater . Would a Man give a Million to purchase such an Estate for a Man , and will he refuse to part with five Pounds in order to have it made sure to him for whom he laid down so great a Sum ? 12. That Purchase of Remission of Sin , and Salvation , that leaves Men under a Certainty of Damnation , is not esteemed Redemption at all ; but a Purchase of Remission and Salvation , upon the Condition these Men talk of , leaves most under a Certainty of Damnation , because it is an impossible Condition in respect of Man , he being dead in Sins and Trespasses , therefore can't perform it ; and also in respect of Christ , because he never purchased Grace for them to enable them to perform that Condition . 13. If the Death and Resurrection of Christ shall have its proper Effect , to the Eternal Salvation of all them for whom he died ; as a Corn of Wheat that falleth into the Ground , or is sown in the Earth , in that respect hath its Effect ; then all for whom he died shall be saved : But his Death , &c. shall have like Effect ; see his own Words , And Jesus answered them , saying , The Hour is come that the Son of Man should be glorified . Verily verily I say unto you , Except a Corn of Wheat fall into the Ground , and die , it abideth alone ; but if it die , it bringeth forth much Fruit. See here , all that are and shall be saved , our Lord ascribeth unto his Death as the absolute Effect thereof ; all his Elect being virtually in him , as all the Increase virtually is in that one Corn of Wheat that is sown into the Earth , that is produced by it . See Reverend Dr. Chauncy , " If ( saith he ) there be the same Eternal and Unchangeable Cause of Redemption , as of Application , as to the same Persons ; then whosoever is redeemed , shall have Redemption applied , and be saved eternally : But there is the same Eternal and Unchangeable Cause of both ; Ergo. " " 3. All that are redeemed , must be saved ; or if they be not saved , the Reason is from the Insufficiency of his Redemption : and whatsoever is not efficient , is not sufficient to attain the End , either from want of Virtue in the Thing , or Will in the Efficient . Now if Christ's Intention were to redeem all , he intended that which he could not do ; if he intended not to redeem all , whatever the simple Virtue of his Obedience might have done , had it had an Intention of the Agent annex'd to it ; yet having it not , it is limited by it , and becomes insufficient . " " 4. If the Death of Christ be sufficient to redeem all , and all are not actually redeemed , so as to be saved , it is Nonsense to talk of Universal Redemption ; for an Universal Redemption , without Universal Salvation , is an Absurdity of the first Rate . " " 5. If Christ's Death be universally sufficient , then it is irresistable in attaining its End ; and if so , Man's Will cannot hinder it . But these Men that hold Universal Redemption , will say , That notwithstanding this Redemption , some Men will not be saved ; therefore this Redemption is not sufficient to save all , for it seems it doth not conquer every Man's Will , so as to make him willing to be saved : and it seems by them , Christ is such a Redeemer as cannot save whom he will ; and therefore not being an Alsufficient Redeemer , cannot be a sufficient Redeemer to save all . " " 6. He that died to redeem all , died instead of all . But Christ did not die in the room or stead of all . The Major wants no Proof , and all Opposition to Christ dying in our stead , is but a meer Wrangle : And that Point is yielded of late by our soberest and most Learned Vniversalists . I proceed to the Minor ; Christ did not die in the stead or room of all ; for if so , in what Christ suffered in their stead that are not saved , he was injured : To pay this or that Man's Money , and be accepted and taken Debtor and Paymaster in his stead , and yet for all this if the Man is not discharged , nor one Farthing of his Debt , both Christ and the Sinner must needs be fallaciously and injuriously dealt with . " " 7. It is not fit Christ should die for all , seeing his Father elected not all , and gave not all to him ; for Christ to redeem more , were to disobey his Father's Will , and not to do it . If any say God elected all , it 's most absurd to talk of chusing some from among many others . When a Man takes the whole Number , this is no Election : or if any say that Election is Conditional , provided a Man will , this also is no Election ; for if Election be upon the Condition of Man's free Will , one Man is not chosen and not another ; but all have equal previous Designation to the End , and so there is no Election at all . " " 8. All that Christ shed his Blood for , he loved with a Conjugal Love ; and therefore must be married to them in Application , and they must necessarily be saved . " " 9. The Works peculiarly ascribed to each Person , according to their Divine Order and Manner of working , are of equal Extent ; whom the Father elects , the Son redeems , and the Holy Ghost sanctifies . " * Thus far the Reverend Dr. Isaac Chauncy . I might add divers other Arguments against this pretended Universal Redemption , but because what I have already said under this Argument taken from the Death of Christ , doth so fully overthrow such a pretended conditional Universal Redemption , I shall say no more unto it . Object . But doth not the Scripture say , that Christ died for all , and for the whole World , and for every Man ? Answ . 1. It cannot be taken for every Individual Man and Woman in the World , for the Reasons we have given . 2. It is evident by All , that the word World , doth in many places only intend some of all sorts , by a Synecdoche , a part being put for the whole : As it is said , All Judea and Jerusalem , and all the Regions round about Jordan , went out to be baptized of John. Behold the same baptizeth , ( speaking of Christ ) and all Men come to him . Again , Christ saith , When I am lifted up , I will draw all Men to me . Also Paul saith , That the Manifestation of the Spirit is given to every Man to profit withal . Hath every Man and Woman in the World the Holy Ghost in them , and the eminent Gifts thereof ? The Apostle says , That every Creature of God is good , and nothing to be refused ; that is to say , every Creature of God is good for Food . Now , pray , are not these words to be taken with restriction ? Are not Toads and Snakes , and a multitude of other Creatures and Things the Creatures of God , and are they therefore good for Food , or intended here ? I even wonder to see how Men run into Mistakes , through ignorance of some Texts of Scripture ; As Mr. Joshua Exel lately , and very confidently and boldly hath asserted in print , That John the Baptist did certainly baptize all universally , even both Men , Women , and Children ; because the Text says , That all Judea , Jerusalem , and all the Regions round about Jordan , went out and were baptized of him ; which I have answered , and shewed his weakness in asserting any such thing from thence : [ All ] there , no doubt , intends but a Part , and may be not the 20 th Part of all the People of Judea and Jerusalem neither . Also how have some pleaded for eating of Blood from hence , which is the Life of the Creature ; which was forbid to the whole World in Shem , Hani , and Japhet , after the Flood , and before any Ceremonial Law was given forth ; yea , and as soon as the Flesh of any Creature was given to Man to eat , ( or he was allowed to eat the Flesh thereof ) ; as also Blood is positively forbidden as Fornication and Pollution of Idols in the New Testament , Acts 15. 20 , 29. Alas , how easy are Men led to abuse the Sacred Scriptures , to favour an Opinion they have received , for want of farther light . And as to the word World , 't is evident that does not sometimes extend to all universally , but to a part . Moreover , all that are in Unbelief , or that believe not , though some of them may be given to Christ , yet they are ( as I hinted before ) as much the World as other ungodly Ones , until called out of it : I have chosen you out of the World. From hence it appears they were in , and of the World before , else they could not be said to be chosen and called out of the World. Now it was for this World Christ died , even all the ungodly World that were given to him and for all and every one of them , and no more , upon a Spiritual Account , viz. to save them , or die in their stead . Yet , 3. Christ is said to take away the Sin of the World : What World is that which Christ takes away the Sin of ? I affirm , there is not one Sin taken away from the World , nor one in the World , but only of such that Believe , ( of the Adult ) : all Unbelievers are under the Guilt and Punishment of Original Sin , and Death is to such a Fruit of the Curse still , which God denounced against Adam , &c. 4 In one sense he may be said to buy or save the whole World , i. e. externally ; for it was by Christ's Mediation and Death this World was saved ( and all in it ) from perishing immediately upon the Sin and Fall of Man : all live , move , and have their being in him as God , and through him as Mediator ; he is in this respect the Saviour of all Men ; but especially , or with an especial and eternal Salvation , he saves none but them that do believe . So much shall serve as to this Objection , and at this Time. JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BELOVED , the last Day I was upon that Grand Argument , to prove , That none of Christ's Sheep can fall away , so as eternally to perish , ( viz. ) taken from the Death of Christ . I shewed you that Christ died in their stead ; he bore all that Vindictive Wrath that was due to them for their Sins , so that they might never bear it , or suffer in Hell. I shall now proceed . Eighthly , My next Argument shall be taken from the Effects of Christ's Death and Resurrection . Though I have spoken something already touching the Effects of the Death of Christ , yet I shall , before I pass it , add something further to it . First , We have shewed you , that the appeasing of God's Wrath was the Effects of the Death of Christ ; he put an end to all Vindictive Wrath and Vengeance that was due to all Believers or Elect Ones : The Pangs of Hell due to us , seized upon him , and he bore it in our stead upon the Cross : He was delivered for our Offence , and rose again for our Justification . Now when Christ was discharged , all his Elect were virtually discharged also , because he suffered and rose again as a publick Person , representing all that were given to him by the Father : those things which he did in his own Person in this respect , we are said to do together with him . Brethren , the benefit of his Performances doth redound unto us ; we are said to die with him , and to be quickned together with him , and entred into the Holy Place with him ; the whole Victory over Sin and Death being obtained , and the Quarrel removed ; the condemning Power of Sin being destroyed : all things about making an end of Sin are done and passed through . Now what saith the Apostle , He that is dead , hath ceased from Sin. Well , what of this ? Likewise , saith he , Reckon ye also your selves to be dead indeed unto Sin ; but alive unto God , through Jesus Christ our Lord. Knowing that Christ being raised from the Dead , dieth no more ; Death hath no more Power over him . Now this being done by us , and for us in our Head , can we henceforth die any more ? Shall Eternal Death have Dominion over us ? No , no , we are to reckon our selves to be as absolutely freed and discharged from Sin and Eternal Death , as Christ is discharged and freed from Death , and dieth no more : And this comes to us as the Effects of his Death , by his suffering for us , and in our room . If one died for all , then were all dead , ( that is , all those for whom he died ) they were dead , and died likewise with him their Sponsor , and are delivered from the Curse due for Sin ; so that we now might and shall live to him that died for us , and rose again . This was the End of his Death , and is or will be the Effect thereof on all for whom he died . Secondly , Reconciliation , from hence it doth appear is also another Effect of Christ's Death . The Design of God was to bring us to Happiness ; and this he doth as the Effects of the Death of his own Son the Lord Jesus , who hath made our Peace by the Blood of his Cross . He hath reconciled both Jews and Gentiles to God in one Body , having slain the Enmity thereby . Divine Justice , you heard the last Day , has nothing to charge upon God's Elect , because it is Christ that died . 1. Observe ; Christ's Death hath reconciled God to us : When we were Enemies , we were reconciled to God by the Death of his Son. 2. And then also , as an Effect and Fruit of his Death , he having obtained the Spirit for us , we are actually reconciled to God : And thus our Days-man lays his Hands upon both ; he brings God to us , and us to God ; he is not the Mediator of one , but God is one : There is one Mediator between God and Man , the Man Christ Jesus . 3. Therefore as the Effects of Christ's Death and Resurrection , Reconciliation is made with God for us , and that for ever : it is not a Peace made for such a time , or for so long , but for ever , so that there shall never be any destructive Breach any more , no more War between God and Believers ; let Sin and Satan do what they can , they cannot break this League of Peace and Amity . 'T is not a Peace upon Condition that we are to keep , and may break it ; No , no , the Peace was made by Christ , and he that made it , maintains it , as he sits upon the Throne : He it was that made it as he is a Priest , and he maintains it as he is a King upon the Throne ; he will never suffer Sin to get such Head in us , that we shall cast off God any more , or violate our Covenant with him , nor will he suffer Satan to do it ; therefore they who are reconciled , shall never perish , no not one of the Elect of God. Thirdly , The Gift of the Holy Spirit is another Effect of the Death of Christ : This Jesus hath God raised up , whereof we are Witnesses . And having received of the Father the Promise of the Holy Ghost , he hath shed forth this , which ye now see and hear . The Father promised unto his Son upon his dying for us , that the Holy Spirit should be given to all his Seed : I will pour my Spirit upon thy Seed . Indeed , Christ receiving the Holy Spirit without measure for us , in his own Person as Mediator , antecedent to our believing , is the fullest Security to us imaginable : We are blessed with all spiritual Blessings in Christ , that is , in him as our Head. And although Christ received the Spirit before he suffered , yet it was upon the account of his Sufferings ; the Father trusted his Son , took his Son's Word , and gave him part of his Wages from the beginuing : for all the Saints under the Old Testament , had the Spirit upon no other Account than as we have it , namely , as the Fruits and Effects of Christ's Death and Purchase who was to die . Now , Brethren , pray consider what the Work of the Holy Spirit is , which is promised to abide with the Saints and Seed of Christ for ever . 1. His Work is at first to quicken them : You hath he quickned . 2. To renew , to regenerate , to sanctify them ; this is the Work and Office of the Spirit : I will sprinkle clean Water upon you , and ye shall be clean from all your Filthiness . And hence the Gentiles are said to be sanctified by the Holy Ghost . But pray take notice of this , the Rock in the Wilderness was first smitten before Water gush'd forth . So Christ was first smitten , first crucified , then the Spirit like Water was poured forth : It is , Sirs , wholly the Effects and Fruits of his Death . 3. It is the Work of the Spirit to cause us to walk in God's Ways , and to keep his Statutes : I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my Judgments , and do them . We should not do this were it not for the Spirit ; we could not keep God's Precepts , nor walk in his Paths , but God puts his Spirit into us that we shall not depart from him ; that is , we shall not finally apostatize from him , but shall keep his Precepts to the End. 4. It is the Work of the Spirit to help us to pray , and breathe forth our Desires to God : We know not how to pray , but as the Spirit helps our Infirmities , and maketh intercession for us with Groans that cannot be uttered . Christ having redeemed us from the Curse of the Law , it is , that this Blessing of Abraham might come upon the Gentiles : And because ye are Sons , God hath sent forth the Spirit of his Son into your Hearts , crying , Abba , Father . 5. The Office and Work of the Holy Spirit , is to enable us to mortify Sin : Rom. 8. 13. If ye through the Spirit mortify the Deeds of the Body , ye shall live . And hence it is also that Sin shall not have Dominion over them ; and therefore Believers cannot perish , they having such a Helper : He destroys all that Dominion Sin and Satan had in them , and Power over them : The Spirit utterly spoils Satan's Kingdom in them , Because greater is he that is in you , than he that is in the World , saith John , speaking to the Saints . This is such a Helper that can never be worsted . 6. It is hereby we perform all our Holy Duties : By the Spirit Ministers preach to profit , and Hearers hear to their profit ; hereby we read to profit , and sing God's Praise to our profit and sweet comfort : for as we pray with the Spirit , so we sing with the Spirit ; and the same Measure , the same Fillings of the Spirit that enable us to do the one , enable us to do the other . By the Spirit we are also helped to meditate on God , and on his Word ; and hereby our Meditations of him are sweet to our Souls . 7. 'T is by the Spirit we resist and repel Satan's Temptations : Or if he doth at any time worst us , the Spirit will help us up again . 8. It is the Holy Spirit that doth confirm and establish us in the Truth . 9. In a word , All Grace is from the Spirit ; and it is by the Aid and Assistance of the Spirit , that we are enabled to exercise that Grace : for as he first formed the Habit in our Souls , so it is he helps us to do the Act also , or that doth influence us in the Exercise thereof . 10. The Holy Spirit is also the Earnest of the Saints Inheritance : 'T is given to them as an Earnest of that Glory they shall one Day absolutely be possessed of : 'T is given to assure them , that as certainly as they have received the Holy Spirit here , and he is in them , so certain it is that they shall be saved , or have the Eternal Inheritance . True , I have mentioned this two or three times already , yet it is of so great Importance , I cannot pass it by here : It is no small Matter that God gives us , when he gives the Holy Spirit to us ; for as he is that Principle of Life in us , so he gives us a full Assurance of Eternal Life hereafter : and it is upon this Earnest-Money a Saint may be said to live , whilst in this World ; nay , and it will defray all his Charge , and supply all his Need and manifold Wants , as long as he lives upon the Earth , even until he comes to the full possession of his Inheritance above . 11. And as the Spirit is the Earnest of Glory , or of Everlasting Life , so he is also the Witness of God in our Souls ; yea , such a Witness , whose Testimony every Christian may trust to , and rest upon : The Spirit it self beareth witness with our Spirit , that we are the Children of God. It witnesseth to us our Adoption , that we are Children , and so Heirs , Heirs of God , and joint Heirs with Christ . There is a twofold Witness of the Spirit . ( 1. ) The Spirit witnesseth by a direct Act , we taking hold of Christ , and of the Promise : Saith the Spirit to the Soul , I testify that Christ and Eternal Life is yours ; you believe , and therefore you have Christ , and shall be saved . ( 2. ) There is the witnessing of the Spirit by a reflex Act : A Man finds such and such gracious Effects of Divine Grace upon his Soul , and by these the Holy Spirit testifies he is gracious . One that loves God , that hates Sin , is changed , renewed , lives a godly Life ; therefore is in Christ Jesus , and shall be saved . 12. It is also by the Holy Spirit that Believers are sealed unto the Day of Redemption . Also after that ye believed , ye were sealed with that Holy Spirit of Promise . Strange ! Can these fall away ? Can such perish that have received the Earnest of Heaven , and have the Witness of the Spirit , and have it sealed to them ? No , no , God hath put his Seal , or Mark , upon them ; he by his Seal hath secured them to and for himself : and all this is the Effects of Christ's Death and Resurrection . 13. The Spirit also thus purchased by Christ's Death , and given as the Fruits and Effects thereof to Believers , the Promise of the Father is , that it shall abide with them for ever ; it is the great Promise made to Christ in the Covenant ; My Spirit which is upon thee — shall not depart from thee , nor from thy Seed , henceforth and for ever : See the Words , Isa . 59. 21. there is the Promise of the Father ; it is an absolute Promise , and it runs thus , it shall be in Christ and in his Seed , henceforth and for ever . The Spirit is called the Promise of the Father . Also we have a Promise of the constant abiding of the Spirit in all Believers , made by Christ , the second Person in the Trinity ; he told his Disciples , The Spirit of Truth , the Comforter should abide with them , and be in them forever . Unto these , add the Testimony of the Holy Ghost himself ; for it is he that doth in the Word assure us of his own abiding with us ; he hath chosen our Souls to be his own Temple and Habitation for ever ; and also assures us , That all the Promises are in Christ , yea and amen , to the Glory of God. So that we have this great Truth sealed and confirmed to us by the Three that bear witness in Heaven . Fourthly , Pardon of Sin is another Effect and Fruit of the Death of Christ , In whom we have Redemption through his Blood , that is , as the Effects of his Blood , even the Forgiveness of Sin. True , Jesus Christ satisfied God's Justice for our Sins , he paid our Debts , it is not Remission without a Satisfaction , but yet we are freely forgiven ; we have it of God's Free Grace , but it is through the Blood of Christ ; Remission of our Sins follows Redemption , as the necessary Effects thereof . Christ hath procured this Favour and Blessing for us , and Gospel-Remission or Pardon of Sin is for ever : I will remember their Sins no more , they are blotted out for ever ; he hath cast our Sins into the Depth of the Sea , put them behind his Back ; yea , he hath put them far away from him , as the East is from the West . Fifthly , Adoption is the Fruit and Effect of Christ's Death ; He hath redeemed us from the Curse of the Law , that we might receive the Adoption of Sons . God takes us through Christ , or by virtue of Christ's Death , into the Relation of Sons ; which Privilege we have for ever , we shall never cease being Sons and Daughters of God. Sixthly , Free Access to the Throne of Grace , or unto the Father , is the Effect of Christ's Death : Having therefore , Brethren , boldness to enter into the Holiest by the Blood of Jesus , by a new and living Way , which he hath consecrated for us through the Vail , that is to say , his Flesh , Christ's Blood : His Death opened this Way , it is by him we have access to the Throne of Grace . Seventhly , Another Fruit and Effect of the Death of Christ , is , Redemption from all Iniquity : He gave himself for us , that he might redeem us from all Iniquity , &c. Tit. 2. 14. Therefore this Glorious Effect his Death shall have upon all Redeemed Ones ; it was not to redeem only from the Curse of the Law , as some talk , but from the Guilt , Pollution , Power and Punishment of Sin ; therefore Believers shall never perish . Eighthly , Justification is also another Effect of the Death and Resurrection of Christ ; which is to acquit , absolve , and to pronounce us Righteous in God's Sight ; God accepting us Righteous by the Imputation of Christ's Righteousness which is ever the same . Now Christ's Death being the Meritorious Cause thereof , we are said to be justified by his Blood , Rom. 5. 9. And pray see the Apostle's Argument from hence ; Much more then being now justified by his Blood , we shall be saved from Wrath through him : It is more to be reconciled and justified , than it is to be saved ; such are justified , and Christ's Blood having done the former , will much more effect the latter : those that Christ justifies , he will glorify ; nay , and his Death and Resurrection cannot be without this Effect : And by him all that believe are justified from all things , &c. The Word Justified is opposed to Condemnation ; those that are justified , are justified for ever . Justification is not a gradual Act , as Sanctification is ; it results not as the Fruits of our Repentance , or inherent Holiness , but as the Fruits of Christ's Death and Merits ; it is never less nor more : as our Holiness cannot add any thing to it , so the Sins and Infirmities of true Believers , cannot diminish any thing from it ; there may be additions to our inherent Sanctification , but not to our Justification : Christ rose again for our Justification . I may also challenge all the Men in the World to prove , that any Man that was justified in the sight of God , did ever fall away and come under Condemnation . Ninthly , Sanctification is another Effect of the Death of Christ : You may again read that Text , Heb. 9. 13 , 14. Christ died not only to justify Believers , but to sanctify them also . Object . But some may say , A Man may be sanctified , and yet be defiled again : We read of some that escaped the Pollution of the World through the Knowledg of Christ , yet were again entangled and overcome . Answ . 1. If any sincere Christian be defiled again , through any Sin or Corruption , they shall be washed and cleansed again . 2. Those that Peter speaks of , were such that only had escaped gross Pollution through the common Operations of the Spirit ; it appears , their swinish Nature was never changed : he therefore saith , It is happened to them according to the true Proverb , The Dog it turned to his Vomit again , and the Sow that was washed to her wallowing in the Mire . Such therefore never were sanctified in Heart , they never experienced the Effects of Christ's Blood , not that Soul-purifying Virtue that is in it ; they were cleansed from gross Idolatry , through the Knowledg of Christ , and also from some gross Acts of Prophaneness ; they had obtained a reformed , but no renewed Life of Grace and Holiness ; therefore such fall into Sin again , and are so overcome , that the latter End is worse with them than the Beginning . As to true Believers , see what the Apostle says ; For by one Offering he hath perfected for ever them that are sanctified . By this one Offering our Lord Jesus hath procured our Sanctification perpetually to be continued ; the Death of Christ hath special influence unto the mortification of Sin : in the Death of the Cross , Our Old Man is crucified , that the Body of Sin might be destroyed : Sin is mortified , and we are sanctified by virtue of the Death of Christ ; and we hereby through his Grace come to be planted into the Likeness of his Death . And as Paul in another place saith , Being made conformable unto his Death : This Conformity is not in our Natural Death , or in our being put to death for him ; but Christ dying for our Sins is the procuring Cause of our dying to Sin : therefore we must look for the Death of our Sins in the Death of Christ , as the proper Effect thereof . Virtue goeth from the Death of Christ , to the subduing and destroying of Sin ; his Death was not only a Passive Example , but is accompanied with Power , conforming and changing us into his Likeness : 'T is the great Ordinance of God to this very End , it is by a fellowship or participation in his suffering ; we are never made conformable to the Death of Christ , till we die to Sin : the Death of Christ was designed to be the Death of Sin. And as certain as Christ died for the Sins of all the Elect , so certain it is they shall all , first or last , feel the powerful Effects thereof in the Death of their Sins . The Corn fell into the Ground and died , and shall produce all the Increase that virtually was hid in it : Christ is our Life , the Spring , Fountain and Cause of it ; therefore we have nothing but what we derive from him . Object . He is , say some , the Author of Life ; and as he taught the Way of Life , so he is our Life . Answ . He is our Life as he is our Head ; and it would be but a sorry Head that should only teach the Feet to go , or the Members to act and move , without communicating Strength unto them , and to the whole Body . Christ , Brethren , is an Head of Influence ; and in these spiritual Influences , or Life , that Strength which he communicates to us , doth consist in the killing of Sin : He loved his Church , and gave himself for it , that he might sanctify and cleanse it with the washing of Water , that he might present it to himself a glorious Church , not having Spot or Wrinkle , or any such thing ; but that it should be Holy and without Blame . And if this was his End in his Death , be sure his Death shall perfectly effect this glorious Work in the End upon every Soul of his . Tenthly , and lastly , Glorification is also an Effect of the Death of Christ ; it is the Fruit of his Suffering , it was by his own Blood he entred as our Head and Representative once into the Holy Place , having obtained Eternal Redemption for us . The Crown of Glory is the Purchase of his Blood : and as sure as his Righteousness , his Holy Life and Obedience , and Meritorious Death carried him to the Father , and set him down at the right Hand of the Majesty on high ; so will his Merits as certainly bring all the true Heirs to that Glory above , where the Fore-runner is for us already entered : For it became him for whom are all things , and by whom are all things , in bringing many Sons to Glory , to make the Captain of their Salvation perfect through Sufferings . First he brings those Sons into a State of Grace , as the Effects of his Death and Resurrection , and unto a State of Glory : And whom he justified , them also he glorified . I shall draw up the Sum of this Argument : If such are the certain Fruits and Effects of Christ's Death ; ( 1. ) If it hath appeased the Wrath of God for all that are in him : ( 2. ) If it hath made their Peace , and for ever reconciled them unto God : ( 3. ) If the Holy Spirit is purchased , and procured as the Effects of his Death for them , by which they are renewed , quickned and helped to mortify Sin ; and is to them an Earnest , a Witness , and Seal of Everlasting Life , and shall abide with them for ever : ( 4. ) If Justification is the Effect of Christ's Death , and they are for ever acquitted from all Sin , and accepted as Righteous in Christ's Righteousness : ( 5. ) If all that believe in him are sanctified , as the Effects of his Death , and shall be perfected for ever : ( 6. ) If Pardon of Sin is an Effect also of Christ's Death , and all Believers have and shall have their Sins forgiven for ever , or remembred no more : ( 7. ) If they are adopted Sons and Daughters to God , as the Effect of Christ's Death : ( 8. ) And also if Glorification is an Effect of his Death ; and as certain as is the Cause , the Effect will be ; or as sure as Christ is glorified in Heaven , all that are his Members shall be glorified . Then it is impossible that any one of them should so fall away as eternally to perish : But all these things are true , and none dare to deny them so to be , therefore they cannot fall , so as eternally to perish . I shall apply this , and come to the next Argument . APPLICATION . First , To Sinners . 1. Hath the Death of Christ such Virtue in it , even to renew , quicken , regenerate all that believe in him ? Is God through the Death of his Son reconciled , and shall all that take hold of him be justified ? &c. O then , Sinners , look up unto him and never cease looking , until you find the Effects of his Death in your own Souls . Object . 1. But alas , Sir , I am a vile and abominable Sinner . Answ . Well , notwithstanding that , yet there is Virtue enough in Christ to save you . Object . 2. But I have been a Drunkard , a Swearer , an Adulterer , a Thief . Answ . So had some of those Paul speaks of , 1 Cor. 6. 11. Such were some of you , but you are sanctified , but you are justified . Object . 3. But I have been an Old Sinner . Answ . Well , let it be so , yet but a Sinner , and Christ died for Sinners , for the chief of Sinners , therefore there is hope for you ; nay , if you can believe , and apply the Virtue of Christ's Blood , you shall find Mercy . Object . 4. But I fear Christ did not die for me . Answ . 1. If he died for the Chief of Sinners , why not for thee ? And if those that crucified him found Mercy , why not thee ? 2. Thou hast as much ground to believe that Christ died for thee , as any ungodly Person hath that dwells on the Face of the whole Earth . Sinner , look up . Nay , 3. Thou hast as much ground to believe that Christ died for thee , as any of those had once who now feel the Effects of his Death . 4. Did ever any Sinner throw himself at his Feet as a poor lost and undone Creature , and take hold of him , that was rejected ? Query . What is the first Effect of Christ's Death ? Answ . The first Effect of Christ's Death in the Soul , is Life ; Life is infused : And if thou hast a vital Principle in thee , thou wilt cry out under the Sense of thy Sin. Thrust a Sword into a dead Man's Bowels , and he will not stir nor cry out . Sin is in wicked Men , like a Sword in the Sides of such as are dead ; but as soon as Life is infused , there will be Sense , and a crying out . Now when they heard this they were pricked in the Heart , and said unto Peter and to the rest of the Apostles , What shall we do ? Some of these had been the Murderers of the Lord of Life and Glory , yet they found Mercy . 2 dly . Another Effect is this , viz. You will perceive a mighty Famine in your Soul , as it was with the Prodigal Son ; all your old Hopes of Heaven will be gone , Poverty of Spirit will overtake you : An awakned wounded Sinner despairs of all Supplies or Help in himself ; he is distressed with pinching Hunger , and so flies home to his Father : ( 1. ) Yet may not get Power over Sin presently . ( 2. ) But O he trembles at the Thoughts of God's Justice , by beholding the Spear in Christ's Side . ( 3. ) He throws down his Weapons as being conquered and overcome , and resolves to do as the four Lepers did , 2 Kings 7. 3 , 4 , 8 , 9. ( 4. ) He sees nothing but Death if he abides where he is , and believes not : And if he returns to his old Course , he sees he must die ; and therefore ventures to throw his Soul upon Christ , or ventures himself on Christ , and lies at the Feet of Christ , and says , If I perish , I perish , I can but die ; and if he will pardon me , heal me , and have compassion on me , I shall live . O Sinners , that you could but do thus . Secondly , We may infer from hence , that it is in vain for any Person to talk of Christ's Death , or to say Christ died for Sinners , nay , for the whole World , and therefore for me , unless they come to feel the Virtue and blessed Effects of his Death on their own Souls . O see you rest not , without finding the Power of the Death of Christ . Sirs , though the Sacrifice is over , yet the Virtue and excellent Causality of it remains ; and not only to justify and absolve a believing Sinner , but also to quicken , regenerate , and to sanctify and make him Holy also . Therefore labour to know and experience the Power of Christ's Death . Thirdly , From hence also we may infer , that this is the only Way to know Christ died for us ; namely , when we find the Effects of his Death , that we die to Sin , that the Body of Sin is crucified in us with him . Hath the Life of your Sins been let out ? O see to this you that prosess the Gospel . Fourthly , This shews us also what a dangerous thing it is for any to build their Faith upon the general Love of God to Mankind . What say some ? I believe Christ died for me , because he died for all ; and because for all , therefore for me . Brethren , I am afraid this is the ruin of many Souls , because it may be but a false Faith that those poor Creatures have , they may not experience the Effects of Christ's Death ; may be it is not prest upon their Consciences , but this of Christ dying for all , they think is enough . Now pray consider , and O that all such mistaken Persons would consider it also ; 1. That a general Faith , viz. to believe that Christ died for all , gives no Man any particular saving Interest in Christ's Death : for if it did , then every Man that so believeth , hath a saving Interest in his Death . But thousands perhaps so believe , and yet are as vile and ungodly People as any in the World : Therefore to build on that general Faith , without a particular Application of the Promise , or Promises of God , and experiencing the Effects of Christ's Death , is a false Faith , and deceives the Soul. 2. That that Faith which a Man may have , that may leave such that have it and trust in it , under the Power of Sin , is a false Faith , and will deceive the Soul : but Men may have that Faith , namely , believe Christ died for all , and therefore for them , and yet be under the Power of Sin ; therefore that may be a false Faith. 3. That Faith that doth not change the Heart , purify the Heart , is a false Faith : But many that believe Christ died for all , and therefore for them , have that Faith , and yet it doth not change their Hearts , purify their Hearts ; therefore it is a false Faith. 4. From hence I argue , that it follows undeniably , that all those People that believe Christ died for all , must come to a particular Application of Christ's Blood , and not trust to that general Application ; they must feel the Effects of Christ's Death upon their own Souls , or else they are undone : nor do I doubt in the least but many of them of that Judgment do so , divers of them being as gracious Christians as any others ; and have Experiences that clearly contradict their own Principles . Fifthly , and Lastly , Here is Comfort for Believers . O see what the Death of Christ hath and will effect for you , and in you . 1. God's Wrath is appeased in him towards you . 2. Justice is satisfied in him towards you . 3. The Law is silenced . 4. Peace and Pardon procured . 5. Life is infused . 6. The Guilt , Power , Pollution and Punishment of Sin , removed and gone for ever . 7. You are justified . 8. Satan is conquered . 9. The World is overcome , you are and shall be sanctified , and Heaven is opened ; you are in Christ's Hand , and shall not perish , but have Everlasting Life . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , there are but two Arguments more that I intend to insist upon , for the farther Proof and Demonstration of the Saints final Perseverance ; or to prove , That none of the Saints or Sheep of Christ , can so sin and fall away as eternally to perish . I spoke the last Day to the Effects of the Death and Resurrection of Jesus Christ : I might proceed to speak to the Intercession of Christ also , but I shall take that in the Arguments I shall next enter upon . Ninthly , The Saints are in the Hand of the Father , and in the Hand of the Son considered as Mediator . And from hence I shall prove , That it is impossible they should so fall away as eternally to perish . First , I shall shew you in what respect they may be said to be in the Hand of the Father ; and what is meant by his Hand , and how that doth secure them . Secondly , Shew you what is meant by their being in the Hand of the Son ; and shew you how that may be said also to secure their firm standing , and tends to their final Perseverance . Thirdly , Shew you in what respect they may be said to be in Christ's Hand . First , By the Hand of the Father , doth intend his Power : Behold , the Lord's Hand is not shortned that he cannot save : As if God should say , I am not grown weaker than formerly , I am God Almighty still , and as Omnipotent as ever . Hand here , and so in my Text , by a Synecdoche , is put for Strength or Power . So also Isa . 50. 2. Is my Hand shortned at all that it cannot redeem ? or have I not Power to deliver ? Behold , at my Rebuke I dry up the Sea , I make the Rivers a Wilderness , &c. Read the next Words following my Text , My Father which gave them me , is greater than all , and none is able to pluck them out of my Father's Hand . Secondly , By the Hand of the Father may denote God's Eternal Purpose , or his Counsel ; for Hand sometimes is put for the Purpose or Counsel of God : To do whatsoever thy Hand and thy Counsel determined to do . And if it may thus be taken here , then this may be the Sense of it , viz. All the Elect , all the Sheep and Lambs of Christ are , by God's Eternal Purpose and Counsel , ordained to Eternal Life , and none can pluck them out of his Election , or change his Purpose : For like as the Death of Christ was determined by the Hand or Counsel of God , so were the Effects thereof , I mean , what Persons should be saved thereby , even all and every one of them that he had given unto his Son as he is Mediator . The Design and Purpose of God , by Jesus Christ , was to save all the Elect ; and the End and Design of Christ's Death cannot be frustrated , they are in God's Hand , that is , it is his Purpose and Counsel to save them ; and his Counsel shall stand , and he will do all his Pleasure . 1. All the Counsels of God then from Eternity , and all his Promises and Declarations that hold forth those Counsels , having a special Relation to Christ's dying for his People , and their actual Salvation , must and shall have their absolute Accomplishment ; for the End of a thing is that for which the thing it self is : And had it not been for that , the thing had never been at all , it being that the chief Agent principally aimed at , and purposed to bring about . 2. Therefore the Salvation of Christ's Saints must be certain , from the consideration of the Immutability of God , in which the Perfection of his Divine Nature shines forth , and requireth a correspondent Affection of all the Internal and External Acts of his Mind and Will. 3. From his Soveraignty , in making good and executing all his Purposes , which will not admit of any Mixtures of Consults as among Men , ( the Lord may do what he will with his Creatures , we are but as Clay in his Hand ; and such as he will make Vessels of Honour , who shall contradict him or resist his Will ? ) Shall any change God's Mind , or render his Thoughts liable to Alteration ? Also is it not from his Sovereign and Distinguishing Grace to some , that makes the Apostle break out , O the depth of the Riches both of the Wisdom and Knowledg of God! how unsearchable are his Judgments , and his Ways past finding out ! 4. If we consider how his absolute Purposes doth excite his Omnipotency to the actual accomplishing of them , who can once suppose any one Believer should miscarry ! The Lord of Hosts hath sworn , saying , Surely as I have thought , so shall it come to pass ; and as I have purposed so shall it stand . As God is able to do whatsoever he hath purposed , so we may assure our selves there is nothing that shall fail which is according to his determinate Counsel ; He is of one Mind , and who can turn him ? 5. And what Folly and unreasonable Incredulity is it once to imagine , there should be any manner of suspending the Acts and Purposes of the Will of God , upon any actings of the Creatures whatsoever , seeing it cannot be done without subjecting Eternity to Time , and the Will of Man to the Will of God , or the First Cause to the Second , the Lord to the Servant ? 6. Now then seeing God hath taken the Salvation of his Elect into his own Hand , Power , and Eternal Purpose , and hath been at such vast Expence of Rich Treasure , in order to the accomplishing of his great Design herein , who can imagine that any one of his Saints should miss of Everlasting Life ? Suppose a Prince should have a wonderful Project in Hand , which he carries on with the Advice of his Council , to make so many of his Subjects that his Love and Affections are let out upon , Great and Happy on Earth ; and in doing of which , should expend all , or the greatest part of his own Riches , nay , sacrifice his own Son ; Would he , after all , ( if he could help it ) suffer his Design to miscarry in the Advancement of any one of them ? Or should a most wise and cunning Artist , contrive a curious Piece of Workmanship , which might cost him thousands , it being his whole Work , and taking up all his Time , for forty or fifty Years , to bring it to Perfection ; suppose it be a rare Piece of Clock-work , would he suffer any one part of it to be disjointed from the rest by an Enemy , whilst he look'd on , if he could prevent it , or were it in the Power of his Hand ? Alas , what are all the r●rest , the richest or most curious Things in Nature , that are or ever have been in the World , to this Work of God in the Redemption and Salvation of his Chosen Ones ? What Treasure hath he spent , ( as I may say ) ? Hath it not cost him the parting with the Pearl of great Price , even the breaking of it into pieces , that so he might enrich and make great and glorious every one of his Elect ? Nay , and after he hath curiously formed his own Image upon each of their Souls , to the Joy and Wonder of the Holy Angels , and to the Perplexity and Sorrow of Devils , and this as the Contrivance of his Eternal Council ; will he , after all , think you , suffer Satan to deface this his Image in the Souls of any one of them , and so spoil and bring to nought part of that glorious , expensive , and curious Piece of his own Workmanship , which was the absolute Result of his Council to compleat and deliver from miscarrying from all Eternity ? Now then seeing that all the Elect , or all true Believers , are thus in the Father's Hand , viz. put under his Absolute and Eternal Decree and Purpose , to save , through Jesus Christ , what can obstruct or hinder this God from effecting of his own Glorious Design herein ? To talk of Conditional Purposes concerning Perseverance , saith Dr. Owen , are either impossible , implying Contradictions , or ludicrous , even to an unfitness for a Stage . See the 29 th Verse , My Father that gave them me , is greater than all ; and none can pluck them out of my Father's Hand . My Father , as if Christ should say , is equally concerned with me about my Saints Perservation , and final Perseverance ; and they are in his Hand , he hath put them into his own Power , and he is greater than all , he is greater than me as I am Mediator , tho as God I and my Father are one ; tho he hath put them into my Hand , as I am Mediator and their Surety , yet he hath not let go his own hold of them , he will see not one of them be lost for whom I lay down my Life . If any would get them out of my Father's Hand , it must be against his Will , his Purpose , his Decree , and they must do it by Force , by Violence , they must pluck them or rend them out of my Father's Hand : Mind the word pluck twice mentioned ; Neither shall any pluck them out of my Hand ; and none is able to pluck them out of my Father's Hand . Not that any are able to pluck them out of the Hand of Christ as Mediator : But our Saviour adds that , in this 29 th Verse , as a farther Confirmation , and as an assurance of their safe standing . Who is too strong for Omnipotence it self ? Can any bring his Counsel to nought , or destroy such that he holds in the Hand of his Eternal Decree , in the Hand of his Everlasting Love and Affection , and also in the Hand of his amazing , inconceivable and irresistable Power ? That Enemy that will destroy one Saint , must be a Match for the Infinite God , and overcome him , and rob him of his chiefest Treasure , or of his precious Jewels . O who dares to say this can be done ! Well then , assure your selves , that not one Sheep of Christ can perish : Sin must be stronger than God if it destroys one of the Elect ; and Satan more mighty , greater in Power than God : which to think is Blasphemy . Why should our Saviour here add , My Father is greater than all , were it not to signify the impossibility of their perishing , or to shew how impossible it is that any Enemy should destroy them ? Thirdly , By their being in the Father's Hand , may be meant Jesus Christ , who is called the Power of God , and the Wisdom of God ; because by and through him , God exerts his Power , or his Strength to save ; or the Glory of his Power is manifested , as well as of all his other Attributes . Sin seem'd to eclipse the Power of God in saving his People , because Divine Power could not save in a way of Omnipotence , to the Impeachment of his Justice and Holiness ; but in Christ Justice and Holiness is as much magnified as Mercy and Goodness ; and thereby so too , that the Power of God might shine forth in its full Glory : Father , glorify thy Name , saith Christ . Then came a Voice from Heaven , saying , I have both glorified it , and will glorify it : Thy Name , that is , however thou art made known , or glorify all thy Glorious Attributes . Almighty Power was seen in creating the World ; and also as it wrought in conjuction with Divine Justice , it shone forth in casting the Angels out of Heaven , and Adam out of Paradise ; as also in the Flames of Sodom : And as Divine Power joined with Divine Mercy and Goodness , it shone forth in saving the Israelites at the Red Sea. But the Strength and Glory of every Attribute never shone forth in their equal brightness and splendour , as all are united and in conjunction together , and meet in sweet Harmony , as they do in the saving of Man by Jesus Christ ; so that Jesus Christ may be well called the Wisdom of God , and the Power of God. Christ is the first-born of every Creature : And as the First born is the Strength of the Parent , so is Christ the Strength of God. The transcendent Excellencies and Glories of the Divine Being , that were scattered ( as it were ) in the Creation , are all united and gathered in Christ ; that like as when a bundle of Rods united and bound up together cannot be broke , or as so united are very strong , so God in Christ shines forth , as having all his Glorious Perfections united in one ; and in this sense Believers may be said to be in the Father's Hand , and so that none can pluck them out , God hereby appearing in his united Strength . And thus Christ may be said to be , that Branch that God hath made strong for himself . And again , The Man of thy right Hand , the Son of Man whom thou hast made strong for thy self , in whom thou shewest the greatness of thy Power to save , or to manifest his Almighty Power by . O what a Hand is the Hand of God in Christ ! Who can pull one Soul out of the Father's Hand , or out of Christ , who is the Father's Hand of Power to save all his Elect ? Believers are in Christ's Hand , and Christ is the Father's Hand , yea the Father 's Right Hand : the Power and Glory of all the Divine Attributes are united together in Christ ; herein they shew the Perfection of their Strength , and are all exerted in the Salvation of every Believer ; therefore it is impossible one of them should perish . In the uniting of all the Attributes of God together doth the strength of God appear to save . And in this respect Believers are in God's Hand , God is concerned to see the Salvation of his People perfected by Christ as Mediator ; who is , as so considered , his Right Hand , or the Greatness of his Power , or the Perfection of his Power and Strength . Secondly , To proceed ; as they are in the Father's Hand , so he hath , you heard , put them into Christ's Hand as their great Sponsor , Mediator and Surety ; and that before the World began , in that Covenant and Blessed Compact the Father and Son entered into , in order to the Eternal Salvation of all his Saints : And the Holy God hath fixed on such Ways and Means , and in such manner , that the Thing designed cannot miscarry . Men indeed may miss of their Ends they aim at ; but what is directly in the Hand of God , and is put by him into the Hand of his Son , to effect and finally to accomplish , shall never miscarry , it being , as I have told you , done according to his Eternal Counsel . God's Absolute Purpose shall stand , let it be what it will ; much more that Grand Purpose and Design of his , of saving all true Believers by Jesus Christ . First , There is a proof of it already as to Matter of Fact : Many thousands of the Souls of his Elect are gone to Heaven , in spight of Sin , Hell , Death , World and Devils . Secondly , In the Salvation of Believers by Christ , all Interests concerned are secured . ( 1. ) God is Just , and herein he declares his Justice with a Witness . And , ( 2. ) Yet the Sinner is justified . ( 3. ) Vengeance hath to the full took hold of Sin. And yet , ( 4. ) Mercy is magnified to the highest Degree in saving the Sinner : Justice is satisfied , and yet the Sinner is forgiven . ( 5. ) The Law of God hath its full and just Sanction ; and the Violence offered to it is retrieved . ( 6. ) And Jesus Christ who did all this , in beholding his Seed and Fruit of his Soul , and their Eternal Blessedness secured for ever , is well pleased and fully satisfied . Thirdly , The way of accomplishing this Design , is such as will certainly compass the End , Divine Power being ingaged in it , which resteth not in the least on the Concourse or Compliance of any frustrable Instruments ; nay every Attribute being hereby magnified , they join hand in hand for the effecting of it . Fourthly , No Power can supersede God's Decree , nor obstruct Jesus Christ in his compleating the Whole of his Work : I will work , and who shall let ? And again it is said , He shall bring forth Judgment unto Victory . He shall not fail nor be discouraged : The Pleasure of the Lord shall prosper in his Hand . And seeing then that the Final Accomplishment of the Salvation of every Believer is put into Christ's Hand , for a farther Demonstration how this tends to secure them all from Danger , and to preserve them to Eternal Life , Take here a short Induction of Particulars . 1. Consider the Nature of that Covenant , by virtue of which all the Elect are put into Christ's Hand : It is a Covenant made and entered into by the Son as Mediator with the Father ; not only to redeem and purchase Life for them , and to infuse Life in them , but to preserve them in a State of Life , so that none of God's Covenant-Children might depart from him any more for ever , which the first Covenant failed in ; and therefore God found fault with that or rather with them with whom it was made , who failed in continuing their Obedience thereunto , but sinned , and fell from God. Now say I , God to prevent the like again , hath entered into a New Covenant with his Son for us , which is so well ordered in all things , and sure , as that not one Soul shall ever eternally miscarry that is comprehended therein . O remember that this Covenant was the Result of Infinite Wisdom , as well as it resulted from inconceivable Love and Goodness in God ; and it was to frustrate and destroy the Works of the Devil for ever , so that he might never have Cause to insult over the Majesty of God , in getting out of his Hand one Soul that he designed in his Eternal Counsel to make happy , and save for ever . 2. Consider , Jesus Christ to this End , in this Covenant , hath took all that the Father gave unto him into his Hand as their Surety . Pray consider , all Believers are thus in the Hand of Christ : Hence he is called the Surety of a better Covenant . He is their great Sponsor ; if any be lost , he must answer for them . Let me read that Text in 1 Kings 20. I shall only allude to it to clear up this Matter the better to weak Capacities ; Thy Servant went out into the midst of the Battel , and behold , a Man turned aside , and brought a Man unto me , and said , Keep this Man : if by any means he be missing , then shall thy Life go for his Life . I know this was spoken by the Prophet parabolically , yet it may serve to shew you the Nature of Suretiship , where one engageth for another , or for others . Thus Judah became Surety to his Father for Benjamin ; I will be Surety for him ; of my Hand shalt thou require him : if I bring him not unto thee , and set him before thee , then let me bear the blame for ever . Reuben also became Surety for Benjamin ; And Reuben spake unto his Father , saying , Slay my two Sons if I bring him not to thee , and deliver him into thy Hand . This was more indeed than was required of him , or that his Father Jacob could accept of without Sin , had he failed . But O see the Nature of Suretiship ; Jesus Christ hath taken all his Saints into his Hand , as their Surety to the Father ; and God hath accepted him in this Case , and looks for them all at his Hand ; the Father substituted him , not to be a Shepherd only , but a Surety also . 3. And let it be considered , that Jesus Christ became not our Surety to pay our Debts , or to satisfy for our Sins which we stood charged with before our Conversion , but also for all our Sins after we believe : his Blood was a plenary Satisfaction for all ; so that Christ says ( as it were ) to the Father , as Judah to Jacob , I thy Servant am become Surety for these , and every one of these that thou hast given to me ; and if I bring them not to thee , and set them not before thee in Heaven , then let me bear the blame for ever . Or he may say , as Paul speaketh concerning his Son Onesimus ; If he hath wronged thee , or oweth thee ought , put that on my Account . I Paul have written it with my own Hand , I will repay it , &c. Thus Christ may say , Father , charge the Sins , the Debts that my Saints have , and shall commit , to me , I will be accountable for them : And indeed he hath already done it , once for all ; and not only so , but to bring them all to Heaven , and this in a most high and sublime Covenant and Holy Compact he made with the Father before the World began : therefore not one Soul of them can perish . 4. Consider also , that in pursuit of this Covenant and Suretiship , Jesus Christ hath suffered Death , spilt his own precious Blood , which the Father doth accept of as their full Discharge : and shall any once suppose that one Soul of his People for whom he thus struck Hands and died for , and took into his Care and Charge , shall eternally miscarry ? 5. Consider , that as they are in Christ's Hands , and he hath suffered Death for them , and in their stead , so also , that the Merits of his Blood might become effectual to them , he is every ways fitted , endowed and qualified with all things whatsoever that is necessary , in order to his actual Discharge of this great Trust he hath taken upon him . ( 1. ) He hath received the Spirit without measure , to the end he might have that and all Grace that is needful , to communicate to every one of his Saints as he sees necessary for them ; and it is laid up in his Hand , not given all at once to them ; but they shall have all their Wants supplied according to his Riches in Glory . ( 2. ) He hath Wisdom enough also , for he is Wisdom it self . ( 3. ) He is clothed with Power also ; he is a Saviour , a great One : Pray hear what he himself saith ; I that speak in Righteousness , mighty to save . All Power is given to me in Heaven and Earth , &c. He cannot fail for want of Power as Mediator , let the States or Straits of any Soul of his , be what they will , or of any that relie upon him or come unto him ; Wherefore he is able to save to the uttermost , all that come to God by him . Nay , and this Power is given to him to this very end , namely , not only to quicken and renew them , but also to perfect Holiness in them , and to bring them to Heaven at last : As thou hast given him Power over all Flesh , that he should give Eternal Life to as many as thou hast given him . 6. Consider the strict Charge the Father hath given to Christ , as he hath put all Believers into his Hand . ( 1. ) A Charge to redeem them ; he laid down his Life as the Father commanded him . ( 2. ) See that in Isa . 49. 9. That thou mayst say to the Prisoners , Go forth ; and to them that are in Darkness , Shew your selves . He had a Charge to call his Elect out of the Grave of Sin , and to knock off their Fetters , to open their Eyes , and to heal their Wounds . ( 3. ) He hath a Charge to lead them : For he that hath Mercy on them shall lead them , even by the Spring of the Waters shall he guide them . Christ hath the Conduct of these redeemed Captives , which we have fully proved by his being called a Shepherd . ( 4. ) He hath received a Charge to receive all the Father hath given him ; and those that come unto him , he saith , he will in no wise cast out . And this he doth not only out of his own Affections and B. wels to all such poor Sinners , but also as in discharge of his Office as all are put into his Hand . ( 5. ) He hath received also a Charge to perfect that good Work that he hath begun in them : The bruised Reea shall he not break , and the smoaking Flax shall he not quench , till he hath brought forth Judgment unto Victory . He will carry on that Work in the Soul till it i compleated ; He shall do this , saith the Father , this is part of his Work and Office which he hath accepted of : And our Saviour takes notice of this thing as his Father's Will and Charge given unto him ; And this is the Father's Will that sent me , that of all which he hath given me , I should lose nothing , but should raise it up again at the last Day . My Father sent me to cherish and take care of the poorest and weakest Soul that he hath given me , and to see that none of them be lost ; I must , as if he should say , strengthen their Faith , subdue their Corruptions , and never leave them till I present them all before my Father , without Spot , at the last Day . ( 6 ) He must give an Account of them also at the last Day , and he will present them all without Blame before the Father , in Love , and say , Behold , here am I , and the Children which thou gavest me , none of them are lost . 7. Consider in what Relation all Believers stand unto him in , as well as he hath them in his Hand , they are his Brethren , nay more , his Seed , his Off-spring , his own Children begotten , and born of his own Spirit ; they are the Members of his own mystical Body , his own Spouse , yea , of his Body , of his Flesh , and of his Bone : and will not this , think you , greatly move him , excite and stir up his tender Heart to hold them fast in his Hand , and keep them from perishing ? 8. Consider his Faithfulness ; is it look'd upon as one of the worst Blots any Mortal can have upon him , to betray his Trust , or not to discharge it with all care and faithfulness , especially where the Life of a Person is concerned ? And shall not our Lord Jesus faithfully discharge his Trust ? Will he fail any poor Believer under Temptation , or leave him to the Power of Sin and Satan , when the Life of the Soul is concerned ? O what is the Natural Life of the Body , to the Eternal Life of the Soul ? Now are all the Godly put into Christ's Hand , and hath he accepted of this Trust , viz. to keep all the Father hath given him unto Everlasting Life , and not suffer the Soul of any one to be lost , and will he not be faithful ? O how faithful hath he been to the Father in all things , and to the Souls of those that are already safely landed on the other side of the Grace ; and will he not be as faithful to all that yet remain in this lower World ? Alas , he knows how weak and frail we are , and that without him we can do nothing : He is faithful , and will not suffer us to be tempted above what we are able ; and will also with the Temptation make way for our escape , that we may be able to bear it . For in that himself hath suffered being tempted , he is able to succour them that are tempted : He has a Fellow-feeling of our Infirmities , and hath Compassion of the Ignorant , and such that are out of the Way . 9. Consider of the Greatness of that Love he hath to all that are in his Hand , or are committed to his Charge , which I have already spoken unto . 10. Consider what he says in my Text , take notice of his Resolution , and Purpose of his Soul ; Neither shall any pluck them out of my Hand . Quest . What is meant by any ? Answ . The World shall not , the Devil shall not , the Flesh shall not , Sin shall not , Temptation shall not , Prosperity shall not , Adversity shall not , Death shall not ; no Enemy whatsoever shall be able to pluck them out of my Hand , viz. 1. They shall not break that Union there is between me and them , but it shall abide indissolvable for ever . 2. None shall be able to remove my Love from them ; I will love them still , love them to the end . 3. None shall cause me to cast them off , or throw them out of the Covenant into which I have brought them . 4. Neither shall any be able to do it ; they shall not be able by Force to do it , nor by Flattery to do it , I will keep them , and safely protect them : The Enemy will attempt to do it , ( as if our Saviour should say ) they will strive , they will pluck and pull , and do what they can to get them out of my Hand ; but , says he , they shall not do it : Reproaches , Persecution , Poverty , Hunger , Nakedness , Peril nor Sword , these , nor any of these , shall ever be able to pluck them out of my Hand . Thirdly , I shall now shew you in what respect , the Saints may be said to be in the Hand of Christ , or under what considerations . I shewed you at first , in opening our Text , that he hath a seven-fold hold of them , which is held forth in part in the Sacred Scripture , by several Tropical Allusions . 1. They are ( as you have heard again and again ) in his Hand , by virtue of his Covenant which he made with the Father ; so that they are in his Hand , As when a Man makes a Bargain to do such or such a piece of Work , which he ingageth and promiseth he will go through with , and will not cease until he has perfected it . Now upon this Account we say , that Work is in his Hand : And thus Christ hath undertaken the Work of our Salvation ; we , and that Work of Grace in us are in his Hand , and he will perform it , and perfect it before he hath done . 2. God the Father hath given us into Christ's Hand , we are in his Hand by the Father's gracious Resignation ; and he hath accepted of the Trust , Care and Charge of us , as our only Sponsor and Blessed Trustee , to pay our Debts and supply all our Wants . 3. We are in Christ's Hand , as Sheep are in the Hand of a Shepherd , to feed , lead , and preserve us , and defend us from all Enemies . 4. As a Bride is in the Hand of the Bridegroom , to love , comfort , cherish , and delight in us ; even so Believers are in Christ's Hand . 5. We are in his Hand , as a blind Man is put into the Hand and Care of a faithful Guide , to lead , protect , and save in the midst of all Dangers ; and he hath promised to guide us by his Spirit into all Truth : And I will bring the Blind by a Way that they knew not , I will lead them in Paths that they have not known : I will make Darkness Light before them , and crooked things streight . These things will I do unto them , and not forsake them . 6. They are in his Hand , as little Babes are in the Hand of a tender Mother or faithful Nurse , to feed and preserve , bear up in his Arms , and protect from all Dangers . 7. They are in Christ's Hand , as Subjects are in the Hand of a faithful Soveraign ; yea , such Subjects that are his own Children and beloved Favourites , that he keeps company with , and delights to honour . 8. They are in Christ's Hand , as a Patient is in the Hands of a wise , able , and faithful Physician , whom he hath undertaken to cure of all Diseases whatsoever . 9. As a Garden is in the Hand , and under the Care of a skilful and painful Gardiner , who is to plant it , to weed it , to water it , and to watch it Day and Night ; or as a Vineyard is in the Hand of a Vine-dresser . 10. They are in his Hand , as a Ship sent out to Sea in a Storm between Rocks and Sands , which is committed into the Hand of a skilful Pilot to steer and preserve from Danger . But pray observe , Christ exceeds all Covenant-Servants ; they may be unfaithful , or negligent , or want Wisdom or Power to do what they undertake ; but in none of these things he can , nor will fail : he exceeds all Shepherds ; they may lose a Sheep , do what they can , a Lion may tear it from them ; but so they cannot from Christ , as I formerly shewed you . He exceeds all Bridegrooms ; others may cool in their Affections , or want Wisdom , or Wealth to inrich , or Power to save their Spouse ; but so doth not Jesus Christ to his People that he hath betrothed unto himself . He exceeds all Physicians ; others may not know the Cause of some Distempers , nor how to cure them , or may want Care or Tenderness : but so doth not Jesus Christ , he knows the Causes of all our Sicknesses , and wants no Skil , Care , nor Tenderness , in order to heal all his Children , whatever their Diseases may be . He exceeds all Guides ; they may let go their hold , or gaze about and let the Blind fall into a Pit and perish : But so will not he , he holds them fast , and will not let his hold go , he hath faster hold of us than we have of him : When David's hold was near gone , and his Steps well nigh slipt , yet nevertheless ( saith he ) I am continually with thee , thou hast holden me by my right Hand . Christ exceeds all Mothers ; Can a Woman forget her sucking Child , that she should not have compassion on the Son of her Womb ? Yea , they may forget , yet will I not forget thee . Behold , I have graven thee upon the Palms of my Hands , thy Walls are continually before me . Christ exceeds all Kings on Earth ; for he to make his Subjects Rich , became poor himself . Others may take an Offence against their very Favourites , though Children , and turn them out of all Places of Honour , and utterly degrade them : But so will not he . Christ exceeds all Gardiners or Vine-dressers ; a Drought may come and spoil a Garden or Vineyard , let the Dresser do what he can ; or through his carelesness Weeds may overrun and utterly spoil it : But he hath promised to prevent the Danger of Drought ; his People shall then not cease bearing Fruit , Sin shall not have dominion over them ; those Weeds shall never spoil his Garden . Christ exceeds all Earthly Pilots ; they may lose a Ship in a Storm let them do what they can , it may be drove either upon Rocks or Sands : But Jesus Christ hath the command of the Wind , the Winds and Sea obey him ; he can lay any Storm that may arise in the Soul at his Pleasure , and save from all Rocks of Presumption , or Sands of Despair . O happy Soul that art in Christ's Hand , be thou whosoever thou wilt ! 11. Believers are in Christ's Hand as an Inheritance or Habitation , which he hath bought and purchased for himself , and hath taken actual possession of : or as Jewels or choice Treasure is in the Hand of the Owner ; even so are the Saints in Christ's Hand . Brethren , what will not a Man do to keep and preserve his Right , or his Riches ? True , Thieves may notwithstanding get all he hath from him , or Fire may consume it , or by Injustice it may be torn away ; but Christ's Riches , his Inheritance , his Jewels , which are his People , who are to him of an inestimable Value , there is no Theft , no Fire , or no Violence that any can use , can deprive him of the least part of ; I mean , of the poorest or meanest Saint . 12. The Saints are in Christ's Hand , as a curious Piece of Workmanship cast in a rare Mold by a skilful Artist is in his Hand , which hath cost him vast Treasure , Time and Pains , which is not fully compleated , nor can any do it in all the World but himself alone : Even thus , I say , are all Believers in Christ's Hand , who hath cast them into the Mold of his own Likeness , whom he , as the great spiritual Artist , after infinite Cost , Time , Wisdom and Labour , hath renewed or regenerated ; and none can finish or make up that Work begun in them , but himself only ; nor is it by the Father put into any other Hand , but into his alone to do it . And as the finishing any curious Piece of Workmanship is counted no small part of the Curiosity or Art , so it is here , the perfecting of the Saints is no small part of the Workmanship of God : And shall Christ leave that to the Wisdom of Man to do , or shall he suffer the loss of all his Travels , Cost and Time ? For if the Work be not perfected , all is lost that ever Christ did . O think on this , you that are such rare Artists , as to venture to take Christ's Work out of his Hand , or that say it is the Work of the Creature ; for that is the Purport of your Doctrine . 13. They are in Christ's Hand as a great Victory is in the Hands of a prevailing Conqueror , who hath brought the Strength of his Enemies down , and there remains only some scattered Forces who lurk in Holes , which he is also concerned to root out , and finally to subdue ; and should he not pursue his Conquests , ( for alas , they may get Head again ) all his Pains and Expence of Treasure would prove in vain : Thus I say the Soul of every Believer is in Christ's Hand , the Body and Power of Sin is destroyed , and there only abides in them some remainders of Corruption , which none but he by his Spirit can finally vanquish , overcome , and root out for ever : And should he not pursue his Victory , all he hath done will prove fruitless and in vain ; therefore be sure he will never cease , until he hath brought all his Foes , not only under his Foot , but destroyed them for ever more . 14. They are in Christ's Hand , as a poor Orphan is in the Hand of his Guardian , who commits himself wholly to his Care , Faithfulness and Compassion , whilst in non-age , not being able to help himself or shift for himself : Thus , I say , Believers are in the Hand of Jesus Christ , they are as poor helpless Orphans , under-Age , and have every one of them chosen him to be the only Guardian and Trustee of their Souls , or have wholly committed themselves to his Care by a holy Resignation of themselves to him , to be his and no more their own for ever ; and will not he be faithful , think you , to every one of them , especially considering they did it also at his Command , and by the Influence of his Spirit ? Will he betray his Trust , who hath taken them into his House , and under his own Conduct , or leave them to shift for themselves ? They first gave themselves to the Lord , and unto us by the Will of God. And as David saith , The Poor committeth himself unto thee ; thou are the helper of the Fatherless . He yields himself up to thee , Himself , his Matter , his Cause : And what , says he further , Thou shalt keep them , O Lord ; thou shalt preserve them from this Generation , and for ever . He tells us in the 5 th verse , who they are , even the Poor and Needy . Brethren , this lays a great Obligation upon a Guardian when he sees what a Child , or any Person hath done in chusing him , in confiding in his Fidelity , and putting his whole Trust and Dependence in him . What Man that has a Principle of Honesty or of Morality , will deceive or fail such a One , after he hath taken the sole Care and Charge of him ? And shall Christ be more unfaithful to the Souls of his People ? God forbid . From the whole I infer . ( 1. ) If all Believers are in the Father's Hand , or under his Eternal Purpose and Counsel to save : ( 2. ) If God's Purposes are Immutable : ( 3. ) If he hath not left it to any mixtures of Counsels ; if he is Omnipotent , and can and will bring all his Absolute Purposes to pass : ( 4. ) If it be folly to imagine any of his Purposes should be subjected to the Will of Man : ( 5. ) If Christ be the right Hand of God , or in whom all his Attributes are united to the Perfection of his Power to save Believers : ( 6. ) If Christ also hath them all in his Hand , as God's faithful Servant , and as their Surety or Trustee : ( 7. ) If many of them are gone to Heaven already : ( 8. ) If all Interests concerned in our Salvation are well pleased in Christ's Undertaking : ( 9. ) If the Glory of every one of the Divine Attributes are raised in the Salvation of each Believer : ( 10. ) If Christ hath received a Charge to keep every one of them , and to lose none , as he hath promised to do : ( 11. ) If Christ is every ways fitted to supply his Saints with all things they need or can need : And ( 12. ) If they are all in Christ's Hand , in all those respects I have mentioned ; then it is impossible any one of them should so fall away as eternally to perish . But all this is undeniably true ; therefore not one of them can so fall away as eternally to perish . I should make some Improvement of this , but having but one Argument to add to prove the Proposition , I shall leave the Application to the last , wherein I shall shew you how Christ doth preserve his Saints in a way of Holiness and Obedience unto Eternal Life . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , though I hope I have sufficiently , through Divine Assistance , proved the Proposition , i. e. That none of the Saints can so full away as eternally to perish : Yet I shall add one General Argument more , and then come to the Application , and answer such Objections which I have not as yet met with . Tenthly , That the Saints of God , or every true Believer , shall persevere or hold out to the End , and obtain Everlasting Life , will appear from the Nature of true and saving Grace . That therefore which I shall in the last place do , shall be to demonstrate that true Grace , though never so weak and small , even like a Grain of Mustard-seed , yet it shall be preserved in the Soul , and at last become victorious . See Matth. 12. 20. A bruised Reed shall he not break , and smoaking Flax shall he not quench , till he hath brought forth Judgment to Victory . Hierom , as I find him quoted by a Learned Author , thinks , that our Saviour alludes to a Musical Instrument , made of a Reed which Shepherds used to have , which when it was bruised , sounded ill , and therefore 't is flung away . But the Lord Jesus Christ will not cast away a poor Soul ( saith that Worthy Person ) although he cannot make so good Musick in God's Ear as others , or answer not the breathing of the Spirit with that Life and Vigour , but he will take Pains with them and mend them ; who in a spiritual sense are like a bruised Reed , broken and bruised under the sense of their Sins , Weaknesses and Unworthinesses . Smoaking Flax , or a little Flax that hath a Spark of Fire kindled in it ; or a Wick of Candle , wherein there is not only no Profit , but some Trouble and Noisomness . Tho the Soul is noisom , by reason of the stench of its Corruption , yet he will not blow out that expiring Fire which smoaks ; and though no Fire is seen , yet there is Fire in it , and it is kindled by the Lord , and for some great and good Design . By the Spark of Fire in the Flax ( let our Saviour refer to what he pleases ) is meant , no doubt , Divine Grace in the Soul of a poor , weak , and desponding Christian , and this Christ will not quench ; that is , he will tenderly cherish it , and cause it to kindle more and more , until he makes it flame forth and burn clearly : And he will heal , cure , and strengthen the bruised Reed ; that is , he will never cease until the Soul doth obtain a perfect Victory over Sin , Satan , the Flesh , the World , and over all Enemies . Grace shall prevail over Corruption , though there seems more Smoke than Fire , more Sin than Grace , more Weakness than Strength , more Darkness than Light , more Fear than Faith , yet Grace shall be victorious ; Grace is that Principle of Life in the Soul , the Law of God written in the Heart , which shall never finally be obliterated any more , or God's Image , that shall not utterly be defaced . Again , Grace as the Seed of Glory , shall abide in the Soul in spight of all the Opposition Hell can make . And this I shall endeavour to prove , and fully demonstrate : First , From the Nature of Grace it self . Secondly , In respect of the Fountain from whence it doth proceed , i. e. the Blessed God and Father of Mercy . Thirdly , From Christ the Purchaser , and more immediate Author , the Beginner and Finisher of it in the Soul ; he is the Alpha and Omega of Grace . First , From the Nature of Grace it self . 1. Let us consider unto what it is compared , even to a small Seed , to a Grain of Mustard-seed , which becomes , after it is sown , a great Tree : If ye have Faith as a Grain of Mustard-seed , ye shall say unto this Mountain , Remove hence to yonder place , and it shall remove , and nothing shall be impossible unto you . The Mountain of Guilt , of Pollution , of Corruption , of Opposition , shall be removed out of the way of that Person sooner or later , that hath never so small a Measure of Grace , such is the Nature of it : I do not judg that our Saviour chiefly refers here to the Faith of Miracles ; but our late Annotator , no doubt , is right : " I take the plain sense of the Text to be this , ( saith he ) that there is nothing which may tend to the Glory of God , or to our Good , but may be obtained of God , by a firm exercise of Faith in him . Whether our Saviour speaketh here of a Faith of Miracles , or no , I will not determine ; I rather think that he speaks here of any true Faith , " &c. A weak Faith put into exercise shall prevail and overcome at last : This is the Victory that overcometh the World , even our Faith : it doth and shall overcome in every Soul at last . This Seed I have proved already doth remain , it can never be rooted out of the good Ground : where it was received into honest Hearts , it brought forth Fruit unto Everlasting Life . 2. Grace in the Soul is compared to a Well of living Water : The Water that I shall give him , shall be in him a Well of living Water , springing up unto Everlasting Life . Grace in the Soul , is like a Well that hath a never-sailing Spring at the bottom . Grace proceeds from the Spring or Well of Salvation , which continually supplies the Soul until it comes to Heaven . We have a glorious Figure of this in the Water that gushed out of the Rock smitten in the Wilderness , that never ceased following the Israelites until they came to Canaan . True , this Water may not rise up always alike , but may sometimes be low like our Rivers , it may have its Ebbs as well as its Flows ; but when it is a very low Tide , it risen again , and may be by degrees higher than ever it was before : They shall revive as the Corn , and grow as the Vine , the Scent thereof shall be as the Wine of Lebanon . 3. Grace is compared to Leaven , which a Woman hid in three Measures of Meal , till the whole was leavened , the whole Soul. Grace is of a diffusive Quality . It works also like Leaven gradually , it diffuseth it self first into the Vnderstanding , and leavens that with blessed Gospel-Light : It also diffuseth it self into the Will , and bows and subjecteth that to the Power of Divine Truth , and to a full Acceptance of Jesus Christ , chusing him , and relying upon him for Righteousness and Eternal Life : It also diffuseth it self into the Affections of the Soul , and then the whole is leavened . It leavens , or makes gracious every Faculty of the Soul , and all its Powers , the Body and all its Members : Grace , like Leaven , makes the Creature a new Lump , and of the same Nature with it self , Holy , Spiritual , Heavenly , &c. Leaven is a quickning thing ; so Grace through the Spirit , is the quickning Principle in the Soul. Grace , when received , will , like Leaven , do its Work , and never cease till all is in a spiritual manner leavened therewith . 4. Grace is also compared by the Spirit of God to Fire . ( 1. ) 'T is a Divine Spark that God kindles in the Soul , which he taketh pains to do of his own abundant Goodness . ( 2. ) And as he will not quench it himself , as you heard , so none else can : And if it cannot be put out , then be sure it will burn ; it is the Nature of Fire to seize on whatsoever is combustible . Now Sin is that proper Fuel which Grace will never cease consuming , until it hath quite brought it ( as it were ) to Ashes . ( 3. ) Jesus Christ came on purpose from Heaven to kindle this Fire , to burn up Sin , and all Corruptions in the Souls of his People : And can any think it is in the Power of Satan , by his Temptations , to quench it for ever , and so frustrate his gracious Design ? If the Devil could not quench it when it was but a small Spark , like smoaking Flax , when it was first kindled in the Soul , how should he be able to do it then when it has got a greater head ? All know it is much easier to put out and get the mastery of a Fire at first kindling , than it is afterwards : Yet mistake me not , I do not say that this Divine Fire burns always alike in the Soul ; No , Satan and Corruption may damp and lessen its burning : but what tho ? for notwithstanding the Operations of Grace may be interrupted by the Law in the Members , the Flesh lusting and warring against the Spirit ; and it may suffer an Eclipse , and a poor Christian may lose the sense and feeling Influences of it at some times , as to the comforting Operations thereof , yet the Habit of Grace can never be lost . 5. The Spirit of Grace is a Vital Principle ; it is the Life of the Believer , or of the Soul of a Child of God : Nay , and this Life is Eternal , it is in them an Eternal Vital Principle , as I have proved since I was upon this Text ; therefore Grace through the Spirit , prevents their eternal perishing ; those that have the Spirit in them , and Grace in them , have Christ and Everlasting Life in them . Moreover , should any say that Grace is not immutable in it self , yet say I , with relation it stands in unto Christ , ( viz. having a Spring at the bottom ) it is an abiding Principle , it will and must live : Moreover , it is a powerful and permanent Principle ; Greater is he that is in us , than he that is in the World , that is , the Holy Spirit in the Graces , and blessed Influences thereof . Sin shall not have dominion over you , because you are not under the Law , but under Grace . 6. Grace is a holy and sanctifying Principle , it resisteth Sin , and purgeth the Conscience ; It teacheth us to deny all Vngodliness and worldly Lusts , to live soberly , godly and righteously in this present World. 7. Why is Grace called saving , if Men may have it and yet perish ? Certainly that Grace that a Man may have , and be damned , is not saving Grace . Secondly , Grace shall abide in the Souls of Believers , in respect of the Fountain of it from whence it proceeds , namely , the Holy God. 1. Grace , as I may say , is the Off-spring of Heaven : And what doth God love on Earth , above his own Grace in the Souls of his People ? 'T is God's Gift , though it be Christ's Merit . And as Reverend Charnock notes ; " Grace hath great Allies ; the greatest Power that ever yet acted upon the Stage of the World , had a Hand in the birth of it . Should we see all the States of the World engaged in bringing a Person to a Kingdom , and maintaining therein his Right , we could not rationally think that there were any likelihood they should be baffled in it . The Trinity ( saith he ) sat in Consultation about Grace : For if there were such a Solemn Convention held about the first creating of Man , much more about the new and better creating of him , and raising him somewhat above the State of Man ; the Father decrees it , the Son purchaseth it , the Spirit infuseth it : The Father appoints the Garison , what Grace should be in every Soul ; Christ raiseth this Force , and the Spirit conducts it ; the Trinity hath a hand in maintaining it : and all this is but the carrying on the New Creature . The Father is said to beget us , John 1. 13. and we are said to be the Seed of Christ , Isa . 53. 10. and born of the Spirit , John 3. 6. therefore that which hath so strong a Relation and Allies , cannot be lost . " Thus Charnock . 2. The Father is the Root and Foundation of Grace , as it is the Effect of his free Love and Favour ; and every Grace is part of the Divine Nature , in it there is an imitation of one or other of the Divine Attributes , and it exemplifies the Divine Perfections in its Operations : The Design of God in infusing of his Grace into our Souls , is to shew forth his Vertues , or his Praise and Glory , in all the Parts of it , and doth glorify one or another Attribute of God. 3. What is Grace , and the Work of Grace in the Soul , but God's Workmanship , which as you have heard , he hath shewed much Skill and heavenly Wisdom about , and also hath been at more Cost to effect in us , than in making the World ; he will not therefore suffer that Work to be marr'd and brought to nought : We are his Workmanship , created in Christ Jesus to good Works . Did he give his Son , purchase Grace ; and will not the same Love engage his Power to preserve and perfect it in us ? 4. And since God's Power is concerned in preserving Grace in us , and us in a State of Grace ; can it be thought that Satan , that strong Man armed , when he had full possession of the Soul , and also had so strong a Party in us on his Side , and yet could not prevent an overthrow , he being vanquished and turned out , should ever get possession again , especially since now the Soul is so well armed , and hath the strongest Party on its Side against him ; besides such wonderful Allies to stand by it to oppose its Enemies , and to aid and assist it against him and all his Abetters ? If Grace , when a Babe , gave Satan such a fatal Defeat and Overthrow , certainly now it hath got such strength in the Soul , it will never be overcome by him : We are kept by the Power of God through Faith unto Salvation . And Christ hath prayed that our Faith fail not , and was heard therein . Brethren , is the Power of the Omnipotent God limited to a Faith of the Creature 's getting , and to his Care in securing ? If so , it is as much as to say , the Nurse will keep the Child in her Hand , if it doth not get out of it and stray away from her . We say God keeps us by his Power through Faith , because he hath ordained Faith and Holiness to be the Means ( which he by his Power will maintain in us ) as well as Happiness , or the Salvation of our Souls to be the End. 5. God hath promised to help us , to uphold us , to strengthen us , and to preserve us unto the End : The Steps of a good Man are ordered by the Lord ; and he delighteth in his Way . Though he fall , he shall not be utterly cast down : for the Lord upholdeth him with his Hand . If he falls into Sin , into Temptation or Affliction , the Lord will not leave him , but help him up , and bring him out of all his Distresses : He hath promised , never to leave us nor forsake us : He hath also promised to be our God and our Guide , even unto Death ; and hath assured us , That the Righteous shall hold on their Ways ; and he that hath clean Hands shall grow stronger and stronger ; and to put his Fear into our Hearts , that we shall not depart from him . Again , the Apostle asserts , That he that hath begun a● good Work in us , will perform it to the Day of Christ . 6. In a word , it cannot stand consistent with the Wisdom , Love , Faithfulness , Holiness , nor the Glory of God , to suffer any of his own Children , and redeemed Ones , to be pulled away from him by Sin , Satan , the Flesh , or this World , or any Enemy whatsoever , and Grace to come to nothing in them . 1. Can it stand consistent with his Wisdom , to suffer his own Eternal Counsel to be frustrated ? Or hath any Man the true Grace of God , and yet not as the Result of God's Purpose from Eternity ? If so , how comes it to pass that Paul tells the Saints , That they were saved , and called with an holy Calling ; not according to our Works , but according to his own Purpose and Grace , which was given us in Christ before the World began ? Can it stand consistent with Divine Wisdom , to let Satan insult over God himself , and boast after this manner ; Thou hast sent thy Son to die for these Persons ; thou hast renewed them by thy Grace , and made them thy own Children , and espoused them to thy own Son , and this according to the greatness of thy Love and thy Purpose , before all Worlds ; and didst it also to destroy and bring to nought my Design and laborious Work in seeking to devour them ; but see how thou art defeated and frustrated in all thou hast done : I have tempted them to Sin , I have again deceived their Souls , and set thee against them ; and thy Design in saving of these , is by me made of none effect ; I have turned those Saints into Swine , and robbed them of all that Grace and rich Treasure thou gavest to them , notwithstanding thou hadst put them into the Hand of thy own Son to preserve and keep ? 2. Can it stand consistent with his tender Love , to leave his Saints in the midst of so many cruel Enemies , who are unable to save themselves ( as poor Babes of two or ten Days old ) out of their Hands , and yet suffer them by Sin and Satan to be torn to pieces , whilst he stands by and looks on ; and yet they are such that are his own Children , begotten and born of him by his Spirit ? Or shall his Love be so great in begetting Grace , or in infusing Grace , and no more Love shewed in keeping and preserving that Grace in their Souls ? What! purchase such Riches for them by the Blood of his Son , and let them be robbed of it all in a Moment ? 3. Can it stand consistent with the Faithfulness of God , who hath said , I will help thee , I will uphold thee by the right Hand of my Righteousness ; and I will not suffer thee to be tempted above what thou art able , &c. The Work I have begun in thee , I will perform to the Day of Christ ; and as thy Day is , thy Strength shall be ; and yet notwithstanding all this , will leave them , and let their Grace wither and come to nothing , and Sin and Temptations be too hard and strong for them , and so cast them off for ever ? 4. Can it stand consistent with his Holiness , to let his precious Grace , which is an Impression of his own Image and Likeness in the Soul , be blotted , blurr'd and defaced for ever ; this Likeness being a Likeness unto him in that most high and beloved Perfection of his Nature , viz. his Holiness , which Work on the Soul is curiously wrought by his own Spirit , and more valued by him , than ten thousand Worlds ; will he , I say , neglect that which is so dear and like unto him , and suffer it to be crush'd under the Foot of filthy Corruption by the Lusts of his implacable Enemy ? 5. Can it stand consistent with the Honour of God's most Sovereign Majesty , to let Grace be destroyed and come to nothing in the Soul , whose End in all he doth is principally to advance his own Glory ? What is it , I pray you , that tends more to bring Honour to God in the World , than that Grace which he hath infused into the Hearts of his People ? If Sin brings the greatest Dishonour to him , then certainly Grace brings the greatest Honour to him , which strives to root out and utterly to destroy Sin , so that God and Jesus Christ might reign alone in the Soul. If a King hath but one special Favourite that asserts and maintains his Right , and seeks to uphold his Throne , be sure he will , if possible , preserve him , and suffer none to undermine and supplant that Favourite , so as to root him out of the Kingdom . Thirdly , In regard had to Jesus Christ , who is the Purchaser and immediate Author of Grace , I further argue ; Grace shall at last become Victorious , or never finally be suppressed in the Hearts of Believers . 1. Christ by his Death purchased that Grace which every true Christian is possessed of : He died to redeem us from all Iniquity , and to purify unto himself a peculiar People , zealous of good Works . It is upon the Account of his Death , as the Effects of his Death , the Spirit and the Graces of the Spirit are shed abroad in our Hearts : Therefore being by the right Hand of God exalted , and having received of the Father the Promise of the Holy Ghost , he hath shed forth this which you see and hear . Certainly if he purchased us , and Grace for us , when we were his Enemies , he will preserve it in us since we are actually now reconciled to him . Shall he be at the expence of his Blood to buy it , ( as one notes ) and spare his Power to secure it ? 2. Christ was manifest to take away Sin , to dispossess Satan , and will he let Satan take Possession again ? He came to destroy the Works of the Devil ? And what are Satan's Works but Sin ? Will not Christ accomplish that which he came into the World to do ? 3. He is called the Author and Finisher of our Faith : If this be so , we may assure our selves he will perfect it ; he that begins it , will end it ; he hath not left it to another after he hath begun the Work of Faith , to finish it : No , no , he still keeps it in his own Hand , and he will see it done . 4. It is for the Honour of Christ , that Grace lives and is strengthened in his People : Wherefore also we pray for you , that our God would account you worthy of this Calling , and fulfil all the good Pleasure of his Will , and the Work of Faith with Power . Part of the good Pleasure of the Will of God had been fulfilled in them ; they were called , justified , adopted , and the Work of Sanctification was begun ; and Paul prays , that with Power it might be compleated , and then shews us how it tends to the Glory of Christ to have this done ; That the Name of our Lord Jesus Christ may be glorified , and you in him according to the Grace of our God and the Lord Jesus Christ . Brethren , the Glory of Christ , and the final Salvation of the Saints , are wrap'd up together ; Grace tends to Christ's Glory here , and to his Eternal Praise and Glory hereafter . 5. Jesus Christ's Work , now he is in Heaven , is to intercede for his Saints : And be sure as he prayed when on Earth that the Faith of his Peters might not fail , so he makes the like Intercession for them in Heaven . Hence the Intercession of Christ is part of the Saints Holy Triumph , in that of Romans 8. 34. Who is he that condemneth ? it is Christ that died , yea rather that is risen again , who also maketh Intercession for us . Now the Intercession of Christ hath great Power and Prevalency in it , in order to our final Perseverance in Grace . 1. Because he pleads continually with God the Virtue of his own Merits : what he hath purchased for us , he intercedes for ; but he purchased Grace for us , and he prays for the final continuation of it in us ; therefore it shall abide in us to the End. 2. By his Intercession , he prevails with God that we may be delivered from all our Spiritual Enemies , that they may never have Power over us , of whom Sin is the chief : That which Christ intercedes for , he is heard and accepted in ; but he intercedes that we may be kept and delivered from the Power and eternal Punishment of Sin , therefore Sin shall never have Power to condemn us . 3. He intercedes that our Prayers may be heard , and that we may be helped to pray ; and part of our Prayer is that Sin may not have Power over us to condemn us ; therefore Sin never shall so condemn us , because Christ causes our Prayers , with the Incense of his own Intercession , to come up as a sweet Savour in the Nostrils of God. 4. Christ intercedes that all our Sins may be pardoned and covered : If any Man sin , we have an Advocate with the Father . He carries this Cause for us in the Court of Heaven ; therefore our Sins shall never work our Ruin. 5. It is by his Intercession we come to the Throne of Grace with boldness ; Christ our Friend and High Priest appearing evermore in the Presence of God for us . 6. And also it is through Christ's Intercession that all our Good Works and Holy Services are accepted of God. So much shall serve to the tenth and last Argument ; And from hence I argue , If Grace , though never so weak , shall be victorious ; if Grace be such a Blessed Principle , such a Spark that Sin nor Satan can't quench , such a Seed that no Enemy can get out of the Ground of our Hearts ; if Grace through the Spirit is Life , Eternal Life in the Soul ; if Grace be the Darling of Heaven , hath such great and Almighty Allies ; if the whole Trinity sate in Council about the Birth of Grace , or the Way of its infusion into the Soul ; if it be the Gift of the Father's Free Love , and a part of his Holy Nature ; if it be wrought in us to shew forth his Praise ; if Grace be God's great and glorious Workmanship ; if the Power of God be engaged to preserve it in us ; if God hath promised to maintain its Life in us ; if it cannot stand consistent with God's Wisdom , Love , Faithfulness and Holiness , to let it be totally overcome and vanquished in the Souls of his Elect ; if Christ purchased Grace for us ; if he was manifest to take away Sin ; if Christ be the Author and Finisher of Grace in the Soul ; if the Life of Grace tends so much to the Honour of Christ ; if Christ's Work now in Heaven is to interceed for the continuation of Grace in us , that it may never fail in the Seed or Habit of it ; Then no true Believer can fall so from Grace , as eternally to perish . But all this is true ; therefore no Believer can so fall from Grace as eternally to perish . APPLICATION . First , Of Information . 1. First from the whole we may learn , that the State of Believers , through the Redemption by Jesus Christ , is far better than Adam's was by Creation : for though we have no natural and inherent Power of our own , yet we have a supernatural Power ingaged to help and uphold us ; we are kept by the Power of God. He stood by the Strength of Nature , and Power of Free-Will , before the Fall : We by the Strength of Grace , and Power of the Mediator , who hath a Charge to uphold us in a State of Grace , which was not allowed to Adam , nor the Angels ; we have not only the Word of Grace to encourage us , but also the Power of Grace to establish us . Adam stood by his own Original Righteousness ; our standing is by the Suretiship , Righteousness and Undertakings of Jesus Christ : Who of God is made unto us Wisdom , Righteousness , Sanctification and Redemption . Adam's Life was in himself , our Life is hid in Christ ; and so out of the Power of our worst Enemies to come at it , or deprive us of it : and as Adam and all his were condemned , so Christ and all his are justified . 2. It may inform us , that such who make a Profession of Religion , without attaining to a State of true Grace and real Union with Christ , are in danger of eternal Ruin , notwithstanding whatsoever their Knowledg , Gifts and common Improvements may be , and their Hopes thereupon ; and that they are of this sort that frequently fall away and perish in their Sins : which if well weighed , may put every Professor into serious Thoughts , and upon a thorow Work of Self-examination about their present Condition ; and therefore in this respect , there is need enough of those Cautions and Take-heeds in the Scripture , Let him that thinketh he stands , take heed lest he fall . How many are there who do but think they stand , or that their State is safe and good , when in truth they are in no better Condition than the Foolish Virgins , or the thorny and stony-ground Professors ? 3. It also may inform us , that all those that shall be saved , are such who take care to make their Calling and Election sure . It is a palpable Demonstration , that they are under strong Delusion , who suppose Election only refers to the End , and not to the Means ; or that Men that are elected , shall be saved , let them live how they please : No , no , the Case is quite otherwise ; we are elected to be Holy , as well as to be Happy ; the whole Design of God herein , being to make us Holy , and also to preserve us in a Way and State of Holiness : Therefore if thou dost begin well , hast obtained true Grace , and dost continue in a Way of well-doing ; or dost bring forth good Fruit , and dost not waver nor faint in thy Mind , it may be an Evidence , that thy State is Good , and that thou art one of Christ's Sheep , who follow him constantly , and wilt so follow him unto the End. Secondly , This may be Matter of great Comfort to weak Believers , and such who may be under spiritual Deadness , and feel Corruption too strong for them . O do not be discouraged , the weakest Grace gives a deadly wound to Sin , and a good ground of Hope thy State is safe : your Names are written in Heaven , which is , as our Saviour notes , the greatest Cause of Joy ; which it could not be if their Names might be blotted out again . 'T is no wonder Sin is in thee , and makes thee mourn , when it made Paul to cry out , O wretched Man that I am , who shall deliver me from this Body of Sin and Death ! 'T is one thing to have the Law of Sin in our Members , and to have Sin in our Conversations ; and another thing to have it reign in us , or to have it in our Affections . Soul , remember that weak Grace , weak Faith , shall become victorious : Thou hast Grace enough in thy Head , though thou hast but little in thy Hand . O cry to God , be much in Prayer that God would give thee more Grace , and supply thy Wants , and quicken and revive thy Soul , as he hath promised . A weak Faith renders the Soul as perfectly justified in Christ , as the strongest Faith any Man hath whosoever he be ; and gives a Title to Eternal Life : he that had but a weak or a dim Eye , that look'd up unto the Brazen Serpent , was as well healed , as he that had a strong Sight or good Eyes . 2. This Doctrine yields much Comfort to the strongest Saint also ; for if he that hath never so strong and lively Faith , might fall finally away and perish , what would Regeneration , Justification , Adoption , &c. signify to him ? Would not his Spirits droop , and his Fears torment him ! But here , by virtue of the Doctrine of final Perseverance , is Comfort both for the Weak and Strong , both have equal Interest in Christ , in God's Love , in the Covenant ; both are elected , both are in Christ's Hand . Such who have now a strong Faith , had once but a weak Faith ; it was but a little Seed once : and Christ's Charge extends to those that are weak , He carries the Lambs in his Arms : and the Stock in Christ's Hand is sure , and his Promise of supply shall not fail ; and the Strong cannot stand of themselves . Thirdly , Caution . Judg not of the Truth of thy Grace by the weakness of it ; a little Gold , a Dram is Gold as well as a great Wedg . 2. Let not this encourage thee to be negligent or remiss in Duty : God has promised thee Victory , but thou must sight : Grace teacheth us to deny all Vngodliness . He that is not under the Influence of Grace , never had the Truth of it in him . Fourthly , Always consider this in thy Heart , that thy standing is by Grace , and that thou art in Christ's Hand : O depend on him for all , and fly to him for whatsoever thou dost need . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , I closed the last Time with the Consirmation of the Doctrine which I have for several days been upon . I shall now proceed to consider of the Objections , and give an Answer to them that are usually brought against this great and comfortable Doctrine of the Saints final Perseverance . Several of which I have answered already , ( as I met with them occasionally , under divers of those Arguments I have spoken to in clearing up the Truth of the Proposition ) ; therefore shall labour to answer such that remain , which take as they here follow . Object . 1. If Christ did not die for all , how could the Birth of our Saviour be said to be Matter of Joy unto all People ? And the Angel said unto them , Fear not , for behold I bring you good tidings of great Joy , which shall be to all People ; For unto you is born this Day , in the City of David , a Saviour , which is Christ the Lord. Answ . 1. I answer ; All People doth not intend every individual Person ; to all People , that is , the good News is not to you only , but to both Jews and Gentiles . I have shewed you before that [ all ] , and [ every ] , and [ whole World ] , is taken in many places of Holy Scripture with restriction , and takes in but a part ; as on the contrary , when the Vniversality of the Subject is intended , it is expressed by singular ; If a Man die , shall he live again ? Which refers to every Man. He that believeth shall be saved ; it signifies all that so do . So , I will pour out of my Spirit upon ALL Flesh , as you have it in Joel ; that is , upon Persons of every Age , Sex , and Degree ; upon Young , Old , Masters , Servants , Sons and Daughters : so it may be taken here , and in several other places ; as that in 1 Tim. 2. 4. Who will have all Men saved , &c. that is , Kings as well as Peasants , Noble as well as Ignoble , Rich as well as Poor , Gentiles as well as Jews , or some of all sorts . The Gospel is said to be preached in Paul's Time to every Creature under Heaven , whereas it reached then but to a small part of the World , one great part not being at that time known or found out ( as one well observes ) . 2. Was the Birth of Christ Matter of Joy in the Effects of it to Judas , and to the unbelieving Jews , and to many more ? 3. I argue thus ; If the Birth and Death of Christ was cause of greatest Joy to all Persons , individually considered , it must be thus either in respect of the Design , Purpose and Intention of God , because of such Joy unto them , or else in respect of the certain Effects of his Birth and Death : But ( 1. ) Who will say that God , according to his Eternal Purpose and Design , did intend it for the Salvation of every individual Person ? None can be so weak sure to assert that ; for who shall resist God's Will , or withstand God's absolute Design , Purpose and Intention ? Christ must accomplish or effect the Salvation of all , if in that sense it was Matter or Cause of Joy unto all , or that he died for all , or that God would have all , that is , every individual Man and Woman in the World saved . ( 2. ) And as to the Effects of the Death of Christ , it is evident quite otherwise , for Multitudes have no saving Benefit thereby : Therefore it follows clearly , that that is not the sense of the Text nor Mind of the Spirit of God ; though in some sense the Birth and Death of Christ was Cause of Joy to all , since every one received all that Good thereby whatsoever it is they are possessed of . 4. Did not Simeon by the Holy Ghost say , that this Child ( speaking of Christ ) is set for the Fall , and rising again of many in Israel ? Unto some the word is a Savour of Death unto Death , and Christ a Stone of stumbling ; the Reason is , because they that believe in him shall be saved , and they that believe not shall be damned . We freely grant the intervening of Mens Unbelief , Malice and Opposition to Christ and his Gospel , is the proximate meritorious Cause of the Fall and Ruin of any Soul. 5. Also it is said , Every Man shall have praise of God , 1 Cor. 4. 5. which can refer to none but to good Men , or godly Men only : So it is said , God is the Father of all ; One God and Father of all , Eph. 4. 6. Yet as Mr. Cole observes on that place , the Devil is the Father of the greatest part of the World. Christ is said to reconcile all things to himself , whether they be things in Earth or things in Heaven , Col 1. 20. Yet what a multitude are not , nor ever shall be reconciled to him . [ All ] certainly intends none but the Elect : So it is said , it is written in the Prophets , they shall all be taught of God , John 6. 45. It respects only Believers , or God's New-Covenant-Children . Now seeing the word [ all ] and [ every ] in many Places , refers only to the Elect , and is taken with such Restriction , why should it be taken Universally here , and in those other Places mentioned , especially considering the Arguments I have laid down to prove that Christ did not die for any but those that were given to him by the Father ; we having also proved he died in their stead , for whom he suffered Death , so that they might never die Eternally ? Object . 2. If there be such a Decree of Election , and that none shall be saved but those that God hath ordained to Eternal Life , what need Men seek after or regard the Salvation of their Souls ? Answ . This Objection we have largely answered under our first Argument , to prove the Saints final Perseverance , taken from the Election of Grace , to which I refer you . Object . 3. This Doctrine of Election and Final Perseverance , tends to make Men loose and remiss in the Service of God. Answ . 1. What can be a greater Mistake ? Do the certain Grounds of Hope of obtaining the Victory , tend to make a Souldier remiss and careless when engaged in the Battel ? Or do they not much more animate him to fight couragiously ? 2. Shall a Child be taken off from his Duty , or be remiss in serving his Father , because his Father tells him he shall never be disinherited ? 3. Did not Christ know that the Angels had Charge over him , yet was he less careful of his own Preservation ? And did not Paul assure all that were in the Ship with him , that they should all be saved ; yet did that take him off from pressing Care and Diligence on the Mariners ? 4. That God who hath ordained the End , I tell you again , hath also ordained the Means ; Without Holiness no Man shall see the Lord. We are chosen in Christ , that we may be holy , and without blame before him in Love. Nor can any ever come to any well-grounded hope he shall be saved , or know he is elected , unless he is holy , heavenly , spiritual , watchful and diligent in all Gospel-Duties , which is the Fruits and Effects of Election . 5. The Decree of Election considered absolutely in it self , without respect had unto its Effects , is no part of God's revealed Will ; that is , it is not revealed , that this Man is , and that Man is not Elected : This therefore can be made neither Argument nor Objection , about any thing wherein Faith and Obedience are concerned . 6. The Sovereign and ever-to-be-adored Grace and distinguishing Love of God , is laid down in the Word of God , to be the greatest Motive to Holiness imaginable : Who maketh thee to differ from another ? O that God should open my Eyes , call me by his Grace ! may a Believer say , Shall I sin against him , because his Grace so abounds to me ? God forbid . If God hath elected me , I may live in Sin , walk as I list , is the Language rather of a Devil than of a Man , much less of a Saint . I speak the more to this , because I would shew you that are Believers , what Improvement you ought to make of God's Free Grace and Love to you : Put on therefore ( as the Elect of God , Holy and Beloved ) Bowels of Mercies , Kindness , Humbleness of Mind , Meekness , Long-suffering ; forbearing one another , and forgiving one another . And as Moses said , Consider what great things God hath done for you . Object . 4. If I shall persevere to the End , what need is there of those Take-heeds in the Scripture ? Why are we bid to watch , and take heed lest we fall ? Answ . This is all one with the former , besides I answered it largely when I first entred upon my Work ; but yet let me add a word or two further . 1. A Child of God may sin and fall grievously , and greatly dishonour God , and bring Reproach on the Gospel , which may tend to grieve some , and harden others ; nay , he may lose his Comfort and Joy of God's Salvation , therefore hath need to watch . Satan is a strong , a vigilant and cunning Enemy : O see what Reasons you have from thence to watch and pray . 2. If you grow careless , carnal , or indifferent in the Matters of Religion , it may be a sign that your Hearts are not right with God : Many of the Members of the Churches to whom the Epistles were directed , were no more than Professors ; and if so , they were liable to fall away and perish for ever . Object . 5. But same Branches in the Vine may bear no Fruit , but may be cut off and wither , &c. Answ . I have also fully answered this Objection already ; see the Argument taken from our Union with Christ : There is a twofold being in Christ , an External being in him by a Profession , and a true Spiritual being in him . Object . 6. If Christ died not for all , what ground have I to believe he died for me ? Answ . 1. What doth it signify to believe Christ died for all , unless thou findest the Effects of his Death in thee ? Many thousands shall perish , notwithstanding Christ died for them in their Judgment that make this Objection , yea the generality of them for whom he died ; therefore unless all were saved , what Encouragement is there to believe from hence ? 2. He that believes , shall be saved : If thou therefore dost believe , thou shalt be saved . Is not this a better Ground of Faith , than that of Christ's dying for all ? 3. A bare believing that Christ died for all , I have proved is no Ground of thy Interest in his Death , for that may be without any Fruits or gracious Effects . 4. Thou hast the same Ground to believe as any have , or as such had who do now believe before they did believe ; or as they had once , who now are in Heaven . 5. Christ died for the chiefest of Sinners ; and the Promises of Mercy upon believing , are made to the vilest Sinners on Earth . 6. Great and black Sinners have found Mercy , and are now in Heaven , even some of them that put Christ to Death ; And is here not Ground of Faith and Hope for thee ? 7. Remember , that if thou believest not , but dost continue in thy Sin and Rebellion against God , thou shalt be certainly damned , thy rejecting of Christ will have that Effect at last upon all Unbelievers . 8. Moreover , Christ calls to stout-hearted Sinners , such that are far from Righteousness ; He brings his Salvation near to them : He calls upon a People not called by his Name : He hath received Gifts for the Rebellious also , that God might dwell among them . And is not here a good Ground to venture thy Soul upon Jesus Christ , be thou who thou wilt ? 9. No Person is excluded by the Lord that we know of : Can any Man say there is no Mercy for him , unless he hath sinned against the Holy Ghost , which may be not one in an Age is guilty of ? The Nature of which Sin I purpose to open , after I have closed with this Text. Thy Condemnation , O Sinner , will be of thy self : God will judg the World in Righteousness : this we are all agreed in , and set down as an undeniable Article of our Faith. None shall have this to plead at the last Day , I was not Elected : God will vindicate his Justice and Righteous Proceedings in the Day of Judgment ; and all Mouths shall be then stopped , and every Man's Conscience be a Witness for , or against him : And though foreseen Faith and Holiness is not the Cause why any are elected , yet foreseen Wickedness is the Cause why Men are reprobated : O Israel , thou hast destroyed thy self ; but in me is thy help . Object . 7. But is it not said , Work out your Salvation with fear and trembling ? Answ . 1. This Text the Papists do abuse as well as the Arminians , who strive to make Man a Co-worker or a Partner with Christ in our Salvation : But this the Apostle intends not , because we are saved by Grace . For by Grace are ye saved , through Faith , and that not of your selves ; it is the Gift of God : Not of Works , lest any Man should boast . For we are his Workmanship , created in Christ Jesus to good Works . 2. Whoever it is that brings in this Text as an Objection against the Doctrine of the Saints Final Perseverance , you may be sure is a corrupt Person in his Judgment , and one that pleads for a Covenant of Works , or joins the Creature with Christ as a Co-workein the Salvation of Man. For if it be to be taken in their sense , then it would follow that Man is his own Saviour ; for if I procure my own Salvation by Works , or by working it out for my self , I save my self , or am my own Saviour ; or I do appropriate part of it to my self , which is the worst part of Popery : They say , that Christ's Merits , with their own good Works , do justify and save them . And what do the Arminians say less , who join Faith , Inherent Righteousness , and Sincere Obedience , with the Merits of Christ , both in Justification before God , and in the Salvation of their Souls ? They say , all Men are in a capacity , or have Power to work out their own Salvation if they will. Mr. William Allen says on that Text , Rom. 4. Now to him that worketh not , but believeth on him that justifieth the Vngodly , his Faith is counted for Righteousness ; That they are the Works of the Law : he doth not say , That he that loves not , &c. So that Love , Gospel-Obedience and Holiness , according to these Men , are not excluded as the Matter of our Justification before God , but are a part of it : They plead for Gospel-Works in point of Justification , though not for the Works of the Law. Pray , what Difference is there between these Mens Doctrine , and that of the Papists ? But I having lately in my Treatise , called , The Marrow of Justification , so fully confuted this Grand Error , I shall add no more to it at this Time , but come to examine the Text. 1. It is evident , that the Persons to whom the Holy Apostle wrote this Epistle , were Saints and Justified Persons , or such who were quickned , renewed or regenerated by the Holy Spirit . Therefore , 2. Let us consider what Part of Salvation it was which they were required to work out . 1. They could not appease the Wrath of God , nor satisfy Divine Justice ; that sure was not in their Power to do , nor is it here intended . 2. They could not deliver themselves from the Curse of the Law , because by their uttermost endeavour they could not arrive to a compleat or perfect Righteousness , nor satisfy for the breach of it , by Original Sin , and by Actual Sins formerly by them committed . 3. They could not change their own Hearts , or create in themselves a new Heart , they had no creating Power ; certainly they dare not say they had Power , or were capable to form Christ in their Souls , or restore God's lost Image in them . Again , 4. They could not raise themselves from the Dead , for they were once dead in Sins and Trespasses ; and sure they will say , that to raise and quicken the Dead is Christ's Work only : You hath he quickned ; he does not say , you have ye quickned . 5. They could not bind the strong Man armed , who formerly had the ruling Power in them , and in whose Chains and Fetters they were once bound : Will they say , that all Men have a greater Power in them , than is the Power of Satan , so that Man may translate himself if he will , out of the Power and Kingdom of Satan , into the Kingdom of God's dear Son , as all Believers by the irresistable Power of God are ? 6. They could not believe of themselves , because Faith is a Fruit of the Spirit of God ; and 't is said expresly , It is not of our selves , but it is the Gift of God. Now all things are as parts of our Salvation , or appertain thereunto ; and none of all these things can be here meant by the Apostle , because the Persons to whom he wrote , had all these things work'd out for them , and in them before . Quest . What Work is it then ? What were they to work out ? Answ . I answer ; The Apostle means , that good Work of Mortification of Sin , and all Works that are the Fruits of Faith ; that is , they should lead a Holy and Godly Life , they having received a Principle of Grace from Christ to this very End , there being a Necessity that the Tree be first made Good , before the Fruit can be Good ; and that a dead Man have a Principle of Life infused into him , before he can either move or work . Quest . But can the Creature do these things you mention of himself ? Answ . The Apostle seems very jealous of these Saints , lest they should catch up some Arminian Notion , ( which is too much rooted in Man's corrupt Nature ) ; and therefore to vanquish Free-Will , or the Power of the Creature for ever , ( nay , the Power that is in regenerated Persons ) he adds , For it is God that worketh in you , both to will and to do of his own good Pleasure ; who worketh in them powerfully , effectually carrying on the Work through all Difficulties and Obstacles with victorious Efficacy : God works not only Grace in them at first , but still by his Spirit , through fresh Supplies , does aid , influence and assist them , and will until the Work is perfected , or until the Day of Christ . We cannot mortify Sin , pray , nor do any good Work without the Spirit : If ye through the Spirit , saith Paul , do mortify the Deeds of the Body , ye shall live . So then this is the Sum , In Holiness and all good Works we act and do ; But how ? even as we are acted , moved , and influenced of God : It is as when God acts , works , and moves in us by his Spirit . And as to do all with fear and trembling ; this is only to shew how low we should lie at the Foot of God , and be humble , and not lifted up with Pride , since all our Power and Sufficiency is of God. But so much to this Text and Objection . Object . 8. But what say you to that Text in Jer. 22. 24. Though Co●iah the Son of Jehojakim King of Judah were the Signet upon my right Hand , yet would I pluck thee thence ? This Place of Scripture is sent me as a grand Objection against Final Perseverance . Answ . We must distinguish between one that might be near to God , or as dear as a Signet on the right Hand , in respect of Place or External Dignity as a King , and God's bringing him from thence by Temporal Punishment ; and one that is a Signet upon God's right Hand , in respect of Divine Grace and Favour in Jesus Christ , or as touching his Eternal Election : the latter this Text does not refer unto . Object . 9. Is it not said , If ye abide in me , and my Words abide in you ? &c. Answ . The Supposition , If ye do , doth not always denote a Possibility that a Person may not do so . See John 15. 10. If ye keep my Commandments , ye shall abide in my Love , even as I have kept my Father's Commandment , and abide in his Love. Was it possible for Christ not to abide in his Father's Love ? Our Saviour uses these Expressions as an Argument of Comparison . 1. This shews how acceptable Holiness and Obedience is to God. 2. It also implies thus much , i. e. That God hath ordained his Saints to Faith , Love and Obedience , as well as to Eternal Life . If my Word abide in you , &c. Now elsewhere God saith to Christ ; And the Words which I have put into thy Mouth , shall not depart out of thy Mouth , nor out of the Mouth of thy Seed , which are Believers , they shall have his Word abide in them for ever : The Law of God is in his Heart , none of his Steps shall slide ; it is written in the Hearts of all New-Covenant-Children , that so it might remain in them for ever . Observe that Passage of our Saviour , Except ye be converted , and become as little Children , ye shall not enter into the Kingdom of God. This our Lord spoke to his Disciples who were converted , no doubt but they had pass'd through the New Birth before that time , yet by reason of Pride that budded forth afresh in them , they must be humbled again , repent again , or find , as it were , a second Conversion , or they could not be saved : No Person that yields to Sin , unless he repents and turns from it , can enter into God's Kingdom . But doth the Words of our Saviour signify a Possibility that they might or might not repent , and so might or might not be saved ? No such matter , but rather the absolute Necessity of Humility , and leaving off every Sin in all that shall be eternally saved . Object . 10. But did not some make Shipwrack of Faith and a good Conscience ? Answ . 1. The Apostle speaks not there of the Grace of Faith , but of the Doctrine of Faith , particuiarly that part of it concerning the Resurrection of the Dead , in saying , that it was past already , by which they overthrew the Faith of some . 2. As to a good Conscience , that may refer to a Conscience that doth not accuse ; as Paul before his Conversion had a good Conscience : Men and Brethren , I have lived in all good Conscience before God , until this Day ; I have acted according to my Light , and my Heart doth not reproach me . A Man may have a Moral good Conscience , that never had an Evangelical good Conscience , I mean , not have his Heart sprinkled with the Blood of Christ : For that which may in one respect be said to be good , may in another be said to be evil . Those Persons Paul speaks of might once have Moral Sincerity , in owning and maintaining of that Truth which now they destroyed , and also might not live in any gross Immoralities . 3. But should it be an Evangelical good Conscience , and they be sincere Christians ; What of this ? May not a true Believer make a Breach upon a good Conscience , by falling into Temptation ? As concerning making Shipwrack , that says the Text was concerning Faith ; and those Persons being delivered to Satan by Excommunication , it was , that they might not learn to blaspheme , and might therefore be restored again : and nothing to the contrary doth appear it is evident from the Text , therefore in vain it is brought to prove a final falling away . Object . 11. But a Righteous Man may turn from his Righteousness , and die in his Sin : And if so , then Believers may fall away finally . Answ . There is a twofold Righteousness spoken of in the Scriptures . 1 st . A Moral and Legal Righteousness . 2 dly . A Gospel or Evangelical Righteousness . 1 st . There is a Righteousness that is a Man 's own , such as Paul had when a Pharisee ; a Righteousness which ariseth from a Man 's own Reason , Will , and natural Improvements ; or by common Grace , Godly Education , awed by Fear and legal Terror , and maintained by some failing Spring ; which as our Annotators observe , may easily be dried up ; these Righteous Ones may totally and finally fall away : Pray read Ezek. 33. 13. When I say to the Righteous , that he shall surely live : if he trust to his own Righteousness , and commits Iniquity , all his Righteousness shall not be remembred : but for his Iniquity that he hath committed , he shall die for it . Pray observe that here are two things expressed for which he must die : First , If he trust to his own Righteousness ; and secondly , If he turn from his Moral Righteousness , and committed Iniquity ; the first is damning as well as the second : But if he hath a Moral Righteousness , and yet after all doth not trust to it , but flies to the Righteousness of Christ , he shall live ; but if he be Righteous , and trusteth to it , he must die in his Sin , as the Righteous Jews and Pharisees did ; who being ignorant of the Righteousness of God , went about to establish their own Righteousness . Now from hence it appears , contrary to what our Opponents say , That that Righteousness which these Men turn from , could not save them ; though it is true , it is said , If the wicked Man turneth from his Wickedness he hath committed , and doth that which is lawful and right , he shall save his Soul alive . A doing that which is right , is to renounce all his own Righteousness in point of Justification , and by Faith to throw himself upon Jesus Christ ; and he that doth thus , shall save his Soul alive . Therefore let all Men know that this Text only shews , that a Man that has attained to no more than to a Moral and Legal Righteousness , must perish as well as he that turns from it and committeth Wickedness . 2 dly Those that have attained to true Gospel or Evangelical Righteousness , have an Everlasting Righteousness ; and if it lasteth for ever , they that have it cannot lose it so as eternally to perish . Object . 12. It is said that some were twice dead , Jude 12. Answ . What of this ? They were originally dead , dead by Nature , and dead by their own Actual Sins , and also dead after they seemed to be made alive : There is a common quicking , as well as special ; they had the common Life of Grace , or that mutual Life that flows from common Quicknings : Others thought them once alive , and they professed themselves to be alive ; but now they became as bad , nay worse than ever , and so are for ever lost and undone ; they falling from that Grace and Life they once had , their Apostacy rendred them miserable , and no hopes of renewing them for ever . Object . 13. But is it not said , God would have all Men saved ? 1 Tim. 2. 4. Answ . 1. God will have all Men saved that believe and accept of Christ , all that repent : And they that say God would have any others saved , than Believers or renewed Persons , contradict the Word of God ; he will not have impenitent Persons be saved , such who live in Sin , and die in Sin , but all that turn to him through Christ : Of all sorts and degrees of Men God would have be saved ; this Doctrine we preach , and they themselves acknowledg , that God would have none but these be saved ; therefore to what End is this Text urged ? But though I have spoken to this Objection already , yet consider , 2. If they will take all Men here for the Universality of Individuals , then I ask them , ( 1. ) What Act it is of God wherein this his Willingness doth consist ? Is it in the Eternal Purpose of his Will that all should be saved ? why then is it not accomplished ? Who hath resisted his Will ? ( 2. ) Or is it an Antecedent Desire that it should be so , though he fails in the End ? Then is the Blessed God miserable , he being not able to accomplish his Just and Holy Desires . Or , as Reverend Owen notes , ( 3. ) Is it some Temporary Act of his , whereby he hath declared himself unto them ? Then , I say , grant that Salvation is to be had in a Redeemer , in Jesus Christ , and give me an Instance how God in any Act whatsoever , ( saith he ) hath declared his Mind , and revealed himself to all Men of all Times and Places , concerning his willingness of their Salvation by Jesus Christ a Redeemer , and I will never more trouble you in this Cause . Secondly , Doth this Will equally respect the All intended , or doth it not ? If it doth , why hath it not equal Effects towards all ? What Reason can be assigned , that all they whom God equally intended Salvation for by Christ , have it not ? However they who have Salvation , either have it as the Effects of Free-Grace , or of Free-Will ; Who will assert the latter ? Besides , this would follow , i. e. God will have some Men be saved , to whom he wills not the Means of their Salvation , for so he doth not to one great Part of the World. But since we have proved that there is not a Sufficiency of Grace granted to all universally , that is Grace subjective to enable them to believe and change their Hearts , but to some only , I shall say no more to this ; for if it were sufficient , it would have the same Effect on all as it hath on some : that which is sufficient to such an End , would be made , no doubt , efficient by the Will of the great Agent , who worketh all our Works in us , and for us , of his own good Pleasure , and without whom we can'do nothing . Object . 14. Well , say some , say what you will , if this Doctrine of Election and Final Perseverance be true , we see not to what purpose we should preach the Gospel to Sinners any more , or press Saints to Holiness . Answ . 1. I am weary of these impertinent Objections : God hath ordained the preaching of the Gospel as the great Ordinance , to call in his Elect , and to beget Faith in them : It pleased God by the foolishness of Preaching to save them that believe : And not only to beget Faith , but also to strengthen that Faith , and to perfect the Saints more and more in Holiness . These Men dream of an Election without the Means , and of a Salvation without Faith and Regeneration , and a preserving Men to Eternal Life without a Perseverance in Grace and Holiness : It is a Perseverance in well-doing we plead for , and this we say Christ will , in the use of Means , not without it , enable all his People to do ; he will help them , strengthen them , and keep their Souls alive . Pray consider the Ways by which Jesus Christ preserves his People unto Everlasting Life ; the Saints are said to be sanctified by the Father , and preserved in Jesus Christ . 1. It is in a Way of Holiness : And from fainting , or being weary in well-doing , he stirs us up by his Spirit to wait upon him , and promises , That they that wait upon the Lord , shall renew their Strength ; they shall mount up with Wings as Eagles , they shall run and not be weary , walk and not faint ; or grow stronger and stronger , both in Faith and Patience . 2. Christ preserves us in a Way of Perseverance in well-doing , by shewing us our own Weakness , and that without him we can do nothing , but that we must wholly rely upon him in the Way of our Duties for all things we need . 3. By increasing Grace in us : He by his Word shews , that the Grace we have already received , is not sufficient to keep us from falling ; therefore he stirs us up to seek to him for more Grace , more Faith , more Patience , more Humility , more Wisdom , &c. 4. By succouring us under all Temptations : For in that he himself hath suffered being tempted , he is also able to succour them that are tempted . He has purchased Help and Succour for tempted Saints ; His Bowels move him to help us against Sin , and against Satan : He hath a soft and tender Heart , and hath a fellow-feeling of our Infirmities , which is a Spring of great Comfort to tempted Christians . 5. By warning and forewarning us of the Danger we are in by our spiritual Enemies , and charging us by his Word always to be upon our watch , and not to sleep as others do . 6. By putting his Fear into our Hearts , that we may not depart from him ; that is , not finally to depart ; which he doth when at first he infuseth Holy Habits in us . 7. By his putting upon us that Holy and Spiritual Armour , Ephes . 6. 10 , 11 , 12 , 13 , 14. Do these Men think Christ's Soldiers can expect the Victory , and not fight ? or overcome their Enemy , though they throw away their Sword , which is the Word of God ? The Preaching of the Gospel is of wonderful use , to them it is the Word of Command , their Captain speaks to them thereby , and shews what they are , and are not to do , and how they should keep their Ranks , and maintain true Order and Discipline in themselves , Church and Families . 8. By his continual Intercession for them , he prays for us that we may be kept in the World from the Evil of it , that we may not be finally overcome thereby . These things being considered , pray , Brethren , remember that as the Saints cannot perish as Hypocrites and Unbelievers may , so they cannot sin , live in Sin , and in neglect of Holy Duties continually , as unsound Persons may do . And now , Brethren , I having answered all the grand Objections that are usually brought against the Saints final Perseverance , I shall shew you some of those Absurdities which do attend the contrary Doctrine , viz. That Christ died to save all and every individual Person in the World , and that the Elect may fall totally and finally away , and perish for ever . 1. It renders the Death of Christ as to its Effects , and the Success thereof , uncertain , as to the Salvation of any one Person . 2. It doth imply a Deficiency in God , or want of good Will in him to prosecute his Design to perfection in Man's Salvation , they affirming that Christ died for all , even every individual Traitor , who lies in strong Chains and Fetters under the Power of Sin and Satan ; but he will not break off the cursed Irons , and bring out of the Prison-house but a very few of them only . 3. It would also follow then , that the Purpose of God , yea his Eternal Counsel in Christ Jesus , may be disappointed , and Eternity be subjected to Time , the Will of the Creator to the Will of the Creature , the first Cause to the Second ; and all or many of God's Absolute Acts to be suspended unto the actings of sorry Man , and so the Lord submit to the Servant : Yea , as saith a Reverend Minister , " It sets God at an uncertainty , because it doth subject the Grace of God to the Will of Man : it hangs the Glory of his Grace in all the Motions of it , and the Efficacy of the Promises upon the slipperiness of Man's Will and Affections . It makes the Omnipotent Grace of God follow , not precede the Motions of Man's Will ; to be the Lacquey , not the Leader , either in converting or preserving , which is at best to make the Glory of God's Grace as volatile as a Feather ; at the best , sometimes up , sometimes down ; the Soul is this Moment embraced by the Lord with the dearest Affections , the next cast out as a Vessel wherein is no Pleasure , and the succeeding Moment admitted to fresh Communications ; this Hour the Temple of the Holy Ghost , the next an Habitation for Dragons and Satyrs : The Will of Man giving one Time the Key to the Spirit , the next Time to the Devil . " 4. It gives occasion to Man to boast , and so contradicts the whole Design of God in the Gospel of his own Free Grace , which is to take away for ever any Cause for the Creature in himself to glory . 5. It brings in that great Absurdity of the Repetition of Regeneration , whereof there is no mention made in all the Scripture ; unless they do believe all that fall away so as to lose the Seed of Grace , or from being in a State of Grace , are lost for ever , or fall irrecoverably : but a Repetition of Regeneration seems to be maintained by one of the chief of them , from Heb. 6. 6. If they fall away , to renew them again , &c. * 'T is impossible , he denies , to renew some to Repentance ; but others he would infer from thence may be renewed . Now a renewing again to Repentance , may be where the Seed of Grace was never lost , but the Strength and Exercise of it , as in David's and Peter's Case ; therefore 't is not a total falling which Believers are liable to , but a partial only . But to suppose that such who are regenerated may fall totally , and be renewed again to Repentance , doth presuppose a Repetition of a former Birth , or a second Regeneration . To prove which , these Men mention that Text , twice dead , pluck'd up by the Roots . Now evident it is , that if true Believers may fall totally from Grace , and none of them can be renewed again , then all such that so fall , sin against the Holy Ghost . But if they may be renewed again , then there is a repetition of Regeneration . When I come to speak to that Text in the 6 th of the Hebrews , I hope I shall sufficiently prove , by the Assistance of God , that those there mentioned , were not true Believers ; as I have proved no true Believer can so fall as to need another Regeneration , though they may fall as to need a gracious Restoration , or to be healed of their backsliding : Restore unto me the Joy of thy Salvation . 6. It tends to frustrate the absolute Design of Christ , and his Promise made to his Saints , or makes it of none Effect ; who hath said , I give them Eternal Life , and they shall not perish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not , not perish , as some read it . 7. It renders the Death of Christ in the Effects of it uncertain to any ; Unless they are such who have found out another way of Salvation for some than for others , for some affirm , that there is an Election of a certain Number , and they shall infallibly be saved ; and there is a way for others to be saved too : some the King sends his Chariot of Free Grace for , to bring them home to himself ; and others must trudg home on their own Feet , which they may do if they will : which idle Notion deserves no Breath nor Paper to confute . 8. That a Man may be in God's special Love to Day , and his dear Child , having his Image stamp'd upon his Soul , and to morrow be hated by him , and be the Child of the Devil , and have his Likeness and Image upon him . And from hence it renders God's Love mutable , and as if he did not foresee all Emergencies from Eternity . Can these Men fancy infinite Bowels and Affections so unconcerned , as to let the Apple of his Eye be pluck'd out , or he be as a careless Spectator , whilst he is robbed of his precious Jewels by the Powers of Hell ; to have the Delight of his Soul ( as reverend Charnock notes ) lost like a Tennis Ball between himself and the Devil . 9. It doth cast a Disgrace upon the Wisdom of God , in contriving no better a way for the Restoration of Man , and his Establishment , but that which dependeth wholly upon the voluble and inconstant Temper of the Creatures corrupt Will to perfect in them . 10. Such who assert that those may eternally perish whom Christ died for , or in the stead of , seem to charge God with Injustice , as not to acquit those whose Transgressions are answered for by their Surety ; or else that the Sufferings of Christ were not sufficient to effect a Discharge due to them : Or doth it not insinuate ( as one notes ) a Deficiency of Power , or want of good Will in Christ to prosecute his design to Perfection ? 11. It suspends the Virtue and Success of all that Christ hath done for Men , upon some thing to be done by themselves , which Christ is not the doer of ; and consequently , that Men are Principals in procuring their own Salvation : And so Christ shall have his Thousands , ( in truth saith he his Nothings ) whilst freedom of Will ( or he might have said Free-Will ) shall have his Ten thousands . Is this to exalt the Lord alone , or to raise and sing the Praises of our Beloved David ? And further , 12. It would also follow , as he observes , that those who are gone to Heaven , have nothing more of Christ's to glory in , and to praise him for , than those who are perished and gone to Hell : For , according to the Principle of General Redemption , Christ did and doth for all alike , and not a Jot more for one Party than for another . Also , as he notes , it tends to make Men presumptuous and carnally secure . How many have sooth'd up themselves in their Impenitency and hardness of their Hearts , and fenced themselves against the Word , upon this very Supposition , that Christ died for all , and therefore for them , and why should not they look to be saved as well as others ? To which I might add , their Notion of that Power which they say is in the Creature to believe , leads Men out to defer looking out for Salvation : for why may they not delay to do that to Day , which is in their Power to do to Morrow , and may be perhaps some Years hence as well as now ? But let them and all others know , Christ's Death will have its Effect on their Hearts , if he died for them , and they must look to him when he calls , and wait upon him for the moving of his Spirit , in the use of that Means which he hath ordained in order to Faith and Regeneration , and in the season of it , who says , To day if you will hear his Voice , harden not your Hearts , &c. but the Will , the Deed ; they must wait upon the Lord to give unto them , and work by his Spirit in them . APPLICATION . I shall in the lost place make a little Improvement of what I have said , and so finish with this Text. 1. Inform. This may serve to inform and convince all Persons concerning the absolute Soveraignty of God. He may save Man if he please , and not Angels ; or may send a Saviour for some of the lost Sons of Adam , and not for all ; Who shall say to him , What dost thou ? If he had vouchsafed a Saviour for none of Adam's Posterity , had he been unjust , any more than he is in casting off for ever all the fallen Angels ? He called Abraham out of his own Country , and revealed himself to him , and let others remain then under the Power of Sin , Ignorance and Idolatry , calling them not . He revealed himself to Isaac , and rejected Ishmael ; he chose Jacob , and refused Esau ; he afterwards chose the Children of Israel to be a peculiar People for himself , and let all other Nations of the Earth abide in Darkness . And in the Gospel-Days Christ chose a few poor Fisher-Men , and refused the Learned and Wise Men after the Flesh : nay , and hid the Mysteries of the Kingdom of Heaven from the Wise and Prudent ; and all this as an Act alone of his Soveraignty . And in these days , what Reason can be alledged , why we , and a few Nations more , have the Knowledg of the Gospel , when the greatest part of the Earth lie in Popish , Mahometan , and Pagan Darkness , but that it is his good pleasure so to do ? He hath Mercy on whom he will have Mercy , and whom he will he hardeneth . 2. Praise God for the Knowledg you have of the Mysteries of Christ , and the Gospel of Free-Grace : Brethren next unto the Grace of God in my Conversion , I have often said , I do look upon my self bound to admire the Riches of God's Love and Goodness to me , in opening my Eyes to see those Arminian Errors , which when I was Young , I had from some Men of corrupt Principles sucked in ; nay , and when I was about 23 Years Old , I wrote a little Book for Children , in which some of those Errors were vindicated ; which after , my Eyes were inlightned , and the Book with Alterations being again Reprinted , I left out , and now do declare my dislike of the first Impressions , and do disown what I there asserted : When I was a Child , I thought as a Child , I understood as a Child , as the Apostle speaks . And let me intreat you to study the Nature of the Covenant of Grace ; for until I had that opened unto me , I was ignorant of the Mysteries of the Gospel . 3. O do not forget , that the Design of God in contriving our Salvation in his Eternal Wisdom by Jesus Christ , was wholly to advance his own Glory , and the Freeness and Riches of his Grace , and to abase and humble Man unto the Dust ; therefore be sure never err on that Hand : And I think it is not easy for Men well to err on the other , I mean , in exalting God alone , Christ alone , though I deny not but that some good Men , who in seeking to advance Free-Grace , perhaps have erred , and taken up some unsound Notions , as that of Actual or Personal Justification , before Faith and Actual Union with Jesus Christ . O what need have we to ponder well the Paths of our Feet , and not with Pride to magnify our selves , or strive to promote any corrupt Notion , under any Pretence whatsoever ! Our Days are Evil , many dangerous Errors abound , and it is cause of greatest Grief to see what a Generation of Men are risen up of late , who strive to mix God's pure Gold with their Dross , and his Wine with their Water . Though on the other Hand , let us bless and praise the Lord for raising up so many brave Champions in the mean time , of our Brethren of the Congregational Way , to defend the Gospel of God's Grace , and the Truth as it is in Jesus : Yet I could wish there was not so much Gall in some of them against us their Brethren , who in all the great Truths of Christianity are of one Mind and Judgment , and yet are exposed to Reproach for witnessing to a Truth of Christ that lies as plain in the Gospel as any one Truth or positive Precept of Christ whatsoever ; I mean , that of Believers Baptism . Why should we be censured for maintaining that Truth which the Holy Ghost so fully bears witness unto ? I long to see more of the Spirit of Love and Charity ; would to God that Chapter , 1 Cor. 13. was more read and considered . 4. This may also serve to reprehend such who strive to cast Reproach upon this Holy Doctrine , and such that maintain it as if it tended to incourage People in Sin , or open a Door to Licentiousness : Let all for ever forbear such Reflections ; Is not this the Purport of that Doctrine which we vindicate ? ( 1. ) That there is wrought and preserved in the Minds and Souls of all Believers , by the Holy Spirit , a Supernatural Principle of Grace and Holiness , whereby they are made meet , and enabled to live unto God , and discharge all Duties of Obedience which he requireth of them , and accepteth through Christ ; which Principle or Habit of Grace is essentiaily distinct from all Natural Habits , Intellectual and Moral , however , and by what Means so ever acquired or improved . ( 2. ) That the Holy Spirit by his effectual Operations , doth enable us , according as we are required by his immediate Influences , in all Acts of Obedience ; whether internal only in Faith and Love , &c. or External also ; even so , that all the Powers of our Souls , and Members of our Bodies , are or ought to be in a spiritual manner governed and influenced thereby , and unto all Duties of Holiness , in our daily walking with God : and that all this is the Effect of God's Free-Grace to us in Jesus Christ , who hath communicated of the Spirit without measure , to our Blessed Head and Mediator , that he may give it forth to all his Saints that have Union with him , and believe in him . Brethren , God hath circumcised the Hearts of his People , to love him with all their Souls , and with all their Strength : He writes his Law in our Hearts , as he promised ; I will put my Law in their inward Parts , and write it in their Hearts . This gracious Habit or Principle in the Soul , is nothing but a Transcript of the Holy Law of God , implanted and abiding in our Hearts , whereby we are enabled , with Chearfulness and ready Inclination of our Spirits , to act in the Duties of Obedience and Holiness unto God , as he requireth of us : and also our Likeness and Conformity unto God , doth consist herein ; I say , it doth consist in this Divine and Sacred Principle , or Spiritual Habit that is infused into the Soul , it is our Spiritual Life , whereby we live unto God ; it is the Foundation and Sum of all Internal Excellencies ; no Works , no Duties , are accepted , where this Principle is not . It is a Vital Principle of Holiness , and it makes Religion co-natural to us : Moreover , it is a certain , a permanent , and an abiding Principle ; it is that Seed that remains in Believers , and will have good and spiritual Fruit to attend it : therefore this Doctrine must needs promote Holiness , that is thus founded on such a Sacred Principle , and the Motives are every way as strong . 5. It appears , Brethren , that our standing by Grace is most firm and sure , it is like the standing of those who are in their consummate State in Glory : The Good Angels , and Blessed Souls above , are confirmed in that State by superabounding Grace ; for by Nature ( as one observes ) the Angels are mutable : What was the Reason some of them fell , who beheld the Face of God ? The bare beholding the Face and Glory of God , will not continue one Creature in a happy State , without an Act of Divine and Confirming Grace ; it is a continual Addition of Grace , and Supplies of Grace , that preserves our Souls in a State of Life : and to this End are we united to Jesus Christ ; I mean to such an Head , that of and from his Fulness we might have a Communication of Strength , and all Divine Influences , as our Souls do stand in need . 6. And this being so , labour after the Exercise of Grace , rest not in a small Degree thereof ; the more Grace you have , the more Glory you will bring to God , and the more easy it will be for you to resist Temptations . 7. The more Grace , also the more Peace : Holiness is that which God calls for ; it is that which becomes his House for ever , and without it no Man shall ever see the Lord. Therefore let this be the Use of all the Sermons you have heard from this Text , even to work up your Hearts to Thankfulness , to Holiness , in all the whole Course of your Lives , and to depend upon Christ alone , into whose Hand you are committed by the Father , that he would give you fresh Supplies of Grace , and keep you from falling . To whom , with the Father , and the Holy Spirit , be Glory and Praise for ever . Amen . The Trial of the False Professor : OR , The Danger of Final APOSTACY ; Opened in three SERMONS , preached lately at Horse-lie-down : Wherein the Nature of the Sin against the Holy Ghost is discovered . HEB. VI. 4 , 5 , 6. For it is impossible for those who were once enlightned , and have tasted of the Heavenly Gift , and were made Partakers of the Holy Ghost , ver 4. And have tasted the good Word of God , and the Powers of the World to come , ver . 5. If they fall away , to renew them again unto Repentance : seeing they crucify to themselves the Son of God afresh , and put him to an open shame , ver . 6. BELOVED , this Place of Holy Scripture was sent to me in Writing some Months ago , I know not by whom , perhaps by some who hold a Total and Final Apostacy from a State of True Grace . But before I entered upon this Text , I resolved , in the Strength of God , to endeavour to prove the Impossibility of their final Falling , who are True Believers , or such who have Real Union with Jesus Christ , which I hope I have effectually done . I know that this Text is brought by some to prove , That True Believers may fall , not only foully , but also finally : Which certainly is a great Mistake , which I shall endeavour , God assisting , to make appear . Mr. John Goodwin , speaking of this Place , and that in Heb. 10. 26. If we sin wilfully , &c. saith , Evident it is from these two Passages , the Holy Ghost , after a serious manner , and with a very pathetick and moving sirain of Speech and Discourse , ( scarce the like to be found in all the Scripture ) admonisheth those who are at present true Believers , to take heed of relapsing into the ways of their former Ignorance and Impiety . This Caveat or Admonition he presseth by an Argument of this import , that in case they shall thus relapse , there will be very little or no hope at all of their Recovery or Return to the Estate of Faith and Grace , wherein now they stand before the Faces of such Sayings and Passages as these : rightly understood , and duly considered , there is no standing for that Doctrine which denies a Possibility , either of a total or final Defection of the Saints , &c. He add , That the Supposition or Hypothetical Proposition , If they fall away , doth denote here a Possibility of it : which I will not deny ; but that these Persons of which the Apostle speaks , were true Believers , I see no ground at all to believe , but do utterly deny it : yet I readily grant , this hath always been look'd upon as a very difficult place of Scripture to be rightly understood , I have therefore consulted the best Authors and Exposuors I could meet with upon it . 1. And I find that some of the Antients , mistaking the Drift and Design of the Holy Ghost herein , would take no Repentance from such who fell under Temptation in Times of Persecution , especially if they fell into Idolatry . 2. Nay , such as fell into scandalous Crimes , as Adultery , and the like , they would not admit by Repentance into the Church , or have Communion any more with them . And from hence I find that Tertullian reflects upon the Bishop of Rome , that had admitted an Adulterer upon his Repentance . Also Novatus , as I find him quoted by a good Author , denied all Hope of Church Pardon unto such Persons that had fallen into gross Sins , after they had made a Profession of the Gospel , and that from hence . Which may seem strange , considering that Paul admitted the incestuous Person upon his Repentance , that being so notorious a Crime , as most do or can fall into . But no more as to this . Brethren , before I proceed , let me premise three or four things . 1. That the Apostacy here spoken of , is not a bare falling into this or that Actual Sin , be it of whatever Nature it will : For do we not read how grievously some of the Saints of God sinned and fell , and yet were restored again by Repentance ? 2. Nor is it a partial Apostacy , or a falling upon Temptation or Surprizal , in Time of Persecution , though it be to the denying of Christ ; for did not Peter so fall , and yet was restored afterwards ? 3. Neither is it a falling into some Capital Error , as some of the Corinthians fell , by denying the Resurrection of the Dead , whom Paul laboured to recover : Or like that of the Galatians , who fell by denying Justification by Faith alone , but mix'd Works with God's Free Grace in that great Point of Faith. 4. Nor is it a falling of Ignorant Persons , who never made any Profession of Religion ; such are not capable so to sin as is here mentioned , because it is expresly said to be such who were once enlightned , &c. 5. And lastly ; Neither is it a falling away of such who are justified Persons , or of those who have savingly been enlightned and quickned by the Spirit of God ; for such I have sufficiently proved cannot fall totally and finally so as to perish . Thus far in the Negative . But in the Affirmative . 1. This Apostacy is a total and final falling away ; and that because it is said , It is impossible to renew them again unto Repentance . 2. It doth intend , or comprehend , such Persons that have received the Knowledg of the Truth , or of the Way of Righteousness , according to that in 2 Pet. 2. 20 , 21. They are such who have not only been enlightned , but also are such who had tasted of the Heavenly Gift . 3. Yet never were savingly illuminated , wrought upon , or regenerated by the Spirit and Grace of God. Brethren , there are great Attainments which Persons may arrive unto , without one Dram of true saving Grace ; as the young Man , also the foolish Virgins , and those meant by the stony and thorny Ground , Mat. 13. I shall now come to the Text it self : And , First , Consider the Words , with the Connexion of those things preceding and succeeding Secondly , The Subjects or Persons spoken of , under their divers Qualifications . Thirdly , What it is that is said concerning these Persons . First , As touching the Connexion of the Words with what precedes , it is evident , that the Hebrew Church , or some among them , had been slow and dull of hearing , or very ill Proficients in the School of Christ , viz. they had not attained to that Knowledg and Experience which for the time they had they might have arrived unto , Chap. 5. 12. They seemed but Infants or Babes in Knowledg , and had need to be taught again which were the first Principles of the Doctrine of Christ . And from hence the Apostle acquaints them with the Danger of not persevering in the Knowledg of Christ , and of not pressing forward , or going on to Perfection : And also intimates , that this would give just Cause or Ground to fear , that they were not sincere Christians ; and from thence gives them an Account of those that might sin the Sin against the Holy Ghost , or of the miserable State and Condition of such who after high Illuminations and great Knowledg of the Divine Truth , and a Profession of the Gospel , do fall away ; whose Apostacy , though at first it might be but partial , yet might ( they not being truly regenerated ) end at last in a total and final falling away : And that deadness , dulness , and non-proficiency in Godliness , might and would end ( if their Hearts were not right with God ) in a final Apostacy : Or , as a worthy Writer notes , he presupposeth , " Except they study to make Progress , they shall go backwards ; and that going backwards , tendeth to Apostacy : And that voluntary and compleat Apostacy from known Truth , doth harden the Heart from Repentance , and cutteth off a Man from Mercy : He accounteth our natural Security so great , that there is need of most fearful Threatnings to awaken us out of it ; and that the way to be freed from final falling , is to make a good Progression . " From hence note , Doct. 1. That the severest Doctrine is not only useful , but exceeding necessary towards Persons that are observed to be remiss and slothful in their Profession . Yet Charity becomes a Minister nevertheless , and not to censure a People from hence . And this we may gather from what he saith , with the Connexion of the Words with what succeeds : But Beloved , we are perswaded better things of you , and things that accompany Salvation , though we thus speak , ver . 9. Secondly , We shall consider the Persons here spoken of , under their divers Qualifications and great Attainments , which are five-fold ; and yet notwithstanding all that , they might fall away and perish for ever : and if they did fall totally , before they were truly regenerated , their Apostacy would be final ; or it would be impossible for them to be renewed again by Repentance , either to that State in which they were before , or unto a better , from whence there is no possibility of their final falling . In this general Description of the Persons here mentioned , let us consider four or five things more particularly . 1 st . Consider the Apostle's Design , which is to declare or discover the fearful State and just Judgment of God against the Persons here meant or intended . 2 dly . That those five Attainments he here speaks of , are acquired by some who had been Professors of the Gospel , and look'd upon as eminent Christians , such that had made a Profession of Repentance from dead Works , and of Faith towards God , and had been baptized , and owned all other Principles of the Doctrine of Christ . See ver . 1 , 2 , 3. 3 dly . That all those high Privileges and Attainments , whereof they were made Partakers by the Gospel , they afterwards despised ; or , when under their Apostacy , did contemn : which loudly proclaims their Destruction from God to be just and deserved . 4 thly . That all their Privileges and Attainments , ( as Reverend Dr. Owen observes ) do consist in certain Operations of the Holy Ghost , under the Dispensation of the Gospel ; and therefore not such Persons that never professed it , or had been enlightned thereby . 5 thly . And let it be well and for ever observed , that the Apostle mentions not one of those special and distinguishing Marks or Characters of true Believers or Sanctified Christians . As , 1. Here is not a word of the Covenant of Grace into which they had been received , nothing spoken of the Faith of the Operation of God in all those five Attainments they had arrived at . 2. Not a word of their having attained to Union with Christ , or of the Implantation of the Holy Spirit , though they had had some kind of taste thereof . 3. Not a word of Regeneration ; he doth not say , It is impossible for such that have been born of God , begotten of the Spirit : No , no , nothing of that . 4 Here is nothing spoken of their being justified , or of Justification unto Life . 5. Not a word in all their fivefold Attainments of Sanctification by the Spirit ; we read not of any effectual Calling they had arrived unto . 6. Nothing is mentioned of their Election , of Adoption , nor of their Love to God or to his poor Saints ; none of these things are expressed or assigned unto them , which do all appertain to every true Christian . 6 thly . It ought also carefully to be noted , that when the Apostle comes to speak of his Hope of the Saints to whom he wrote , i. e. that they were not such , he lays down or describes by way of Intimation , the Characters of true Believers , by other distinguishing Qualifications : But Beloved , we are perswaded better things of you , and things that accompany Salvation , though we thus speak . Now observe , if those Persons he mentions that had been once enlightned , and had tasted of the Heavenly Gift , &c. had been true Christians ; what better things could the Apostle be perswaded was in these Hebrews than was in them ? Are there better things than Vnion with Christ , than Justification , than Regeneration , true Faith , Pardon of Sin , Love to God and to his People , Sanctification of the Spirit and Adoption ? No , no , there are no better things that any Christian can attain unto in this Life than these . Moreover , 7 thly . The Apostle clearly intimates , that they were such who were like the Ground which the Rain falls oft upon , that nevertheless brings forth Briars and Thorns , and no good Fruit. 8 thly . There is one thing particularly noted by the Apostle concerning these Hebrew Christians , which they had , and which the other had not , therefore not gracious Persons : See ver . 10. For God is not unrighteous , to forget your Work of Faith and Labour of Love , which ye have shewed toward his Name , in that ye have ministred to the Saints , and do minister . ( 1. ) This he mentions as a Reason of his good Opinion of them , and why he was so perswaded of them ; and which was better than all those high Attainments of which he speaks concerning such that are in danger of Final Apostacy : Love to the poor Saints in ministring to them for the sake of Christ , or because they are the Members of his Body , is more than all those five Attainments mentioned in the 4 th , 5 th and 6 th Verses . Now also let it be considered , that if this Fruit of true and saving Grace , I mean , Charity or Love to the poor Saints , as such , had been in the Persons he speaks of , who were in danger of falling finally ; how then could this be an Argument of such Confidence in Paul concerning them , or of Comfort to those Saints he wrote unto ? Alas , what are common Illuminations ? What is it to have some transit taste of the Heavenly Gift , or to be made Partakers of the common Operations of the Spirit in Convictions of Sin or of Duty , to the Inhabitation of the Spirit , or unfeigned Love to Christ and to the Children of God ? Or what is it to have some taste of the good Word of God , to a spiritual feeding and digesting it , or to be affected with the powerful Doctrine of the Gospel in respect of the World to come ; or with the Resurrection of the Dead and last Judgment , to the gracious Experience of the Power of Christ's Resurrection , and so feel in our Souls a Discharge from the Judgment of the Great Day , through Faith in Jesus Christ ? ( 2. ) The Apostle was perswaded concerning these Hebrew Christians , that they had such things in them that did accompany Salvation ; that is , such things that are inseparable from Salvation ; i. e. such who have them shall certainly be saved . He describes such who are sincere Christians , by the Fruits and Effects of true Grace , namely , the Work of Faith , and Labour of Love , by which their Obedience unto God did appear . 1. He notes the Principle from whence they acted in their Duty to God. 2. The Constancy of their Obedience ; they continued in bringing forth of that good Fruit , they had ministred to the Saints , and still did minister to them . 3. He takes notice of the Principle from whence they acted , or did what they did , viz. they ministred to the Saints in Love to God , and to Jesus Christ ; it was Love shewed to his Name . 4. He adds that in their Preservation in their happy State , the Faithfulness of God : God is not unrighteous to forget your Work of Faith , &c. which comprehends his Covenant and Promise to them ; which for their farther Comfort , he enlargeth upon , ver . 13 to ver . 19. to which he subjoins the Promise and Oath of God made to all that are sincere Believers , or Heirs of the Promise . But to proceed , to speak to those five Qualifications or Attainments of the Perso she speaks of in our Text , who may fall away and finally perish for ever . First , The first is their being once enlightned . They might be instructed in the Doctrine of the Gospel beyond many , or be illuminated , not only by learning the literal Knowledg of the Gospel , as Men learn Philosophy , but also may attain to some supernatural Light by the common Illuminations of the Spirit ; and may understand many profound Mysteries of the Gospel : yet remember , Knowledg puffeth up ; they might have knowing Heads , but graceless Hearts . Note from hence , Doct. 2. That it is a high Privilege and an Attainment for Men to be enlightned with the Knowledg of the Gospel ; yet nevertheless Men may attain to much Light therein , and yet not be savingly enlightned , but may finally fall away and perish notwithstanding at last . First , I shall shew you what the common Illuminations of the Spirit are that Men may fall from . Secondly , Shall shew you what the saving and special Illuminations of the Spirit are , and how they differ . 1 st . Common Enlightnings of the Word and Spirit , may tend to convince the Conscience of a Sinner of Sin. 1. As to the horrid Guilt thereof , as it exposeth the Soul to God's Wrath : Thus was Judas enlightned , his Conscience was convinced that he had betrayed the Innocent Blood : Thus also Felix was enlightned under Paul's preaching . 2. From these Convictions they may also with much horror confess their Sins : Cain , Judas , and many others did this . 3. From these Illuminations and Convictions , they may reform their Lives , and do many things , like as Herod did upon his hearing John the Baptist . 4. Nay , common Illuminations may discover to the Sinner much of that Evil that there is in Sin , that God abhorreth it , and that it is contrary to his Nature , as well as a violation of his Holy Law ; and this Light they may receive , from what God declares concerning Sin , and of his abhorrence of it in his Word , as also by those fearful Judgments which he inflicteth upon , and pronounceth against such that sin , live in Sin , and make a Trade of it . Likewise by the Knowledg they may attain concerning Christ's suffering for Sin , and by the Punishment of the Damned in Hell ; and no doubt but the Devils know the great Evil of Sin in all these respects . But pray observe , that although these Persons may know that Sin is against God , contrary to his Holy Nature , and that he doth abhor it ; yet this Light and Knowledg they have , never brings them to loath and abhor it in themselves because of the evil Nature of it , and as it is against God. 2 dly . They also by these common Illuminations , may come to know that God is Man's chiefest Good : The Heathen found this out by the Light of Nature , considering in themselves that nothing in this World could satisfy the Soul , &c. But these Persons attain unto a farther Sight and Knowledg of it , by the Word , in a supernatural manner ; but yet remember that the Light they have , never leadeth them to make choice of God as their chiefest Good and only Happiness . 3 dly . They may attain unto the Knowledg of all the great and essential Principles of the Christian Religion , and be able to dispute and contend for them also , against Opposers ; nay , may be able Preachers of that Holy Doctrine : Have we not prophesied in thy Name ? &c. No doubt but Judas was a great Preacher as well as Peter . Yet observe , and note it well , they may be utter Strangers to that Grace , Faith , Love and Regeneration , which they may open , explain , and press upon others . 4 thly . They may know that Christ is a most blessed and precious Object ; but yet never experienced him to be precious above all things to themselves . 5 thly They may know the True Church , and also know what is required of Persons in order to their becoming Members thereof , namely , Repentance , Faith and Baptism : Nay , and they may have some kind of Repentance ; Judas repented : Also they may believe ; Simon believed : They may have a common Faith , the Faith of Credence , or an Historical Faith ; believe the Report of the Gospel and Revelation of Christ , and the Sum of the Christian Religion ; nay , believe or receive the Word with some sort of Joy , Mat. 13. 20. Moreover , they may be baptized and received into the Church , and be look'd upon to be true Believers : But because these things are daily opened to you , I shall not enlarge further upon them : You that have that excellent Book , called , The Almost Christian , may see how far a Man may go and be but a false Professor . O take heed you rest not on any External Knowledg or Revelation of Divine Things . You can talk of Religion , dispute for those great Points of Faith ; you know Truth from Error ; and so you may , and yet perish for ever . Moreover consider , that all Convictions that end not in Regeneration , or in true Conversion , or that change not the Heart and Life , will avail you nothing . Secondly , I shall shew you the Nature of True Illuminations , and how the one differs from the other : it appears by what the Holy Ghost intimates here and in other places , as well as by all our Experiences , that Light or Illumination is the first thing God doth create in the Souls of all that are renewed ; and if it be but a common Light , the Work that flows therefrom will be but a common Work of the Spirit ; and if that Light that is in Men be Darkness , how great is that Darkness ! Now as touching the special and saving Illuminations of the Spirit , they differ from the common . 1. In respect of Convictions of Sin : Evangelical Illuminations of the Spirit , discover to the Soul its fearful State ; not only that Sin is of a hateful Nature , but that he is condemned as a Person dead in Law , and trembles at the sight and sense thereof , not knowing but that the Sentence may be suddenly executed upon him : They were pricked in the Heart , and cried out , Men and Brethren , what shall we do ? It was their Sin that made them cry out . But pray observe , that the sight and sense of Sin never breaks the Heart throughly and kindly , till the Soul sees the pardoning Grace of God in Christ . Shew a Condemned Malefactor a Pardon from his Prince , ( that was hardned before under the Sense of the Severity of the Law ) O then he is melted and wounded , Goodness and Mercy overcomes him ; so it is with a poor Sinner , when he sees God's Love and Grace in Christ ; or a bleeding Christ , who has born the Punishment due to him for his Offences : then he is kindly broken , and mourns that ever he grieved or offended God ; They shall look unto him whom they have pierced , and shall mourn : It was Jesus that you have crucified , the Lord of Life and Glory , whom God hath made both Lord and Christ . 2. Common Convictions reach only to some Sins , perhaps scandalous Sins ; they chiefly , if not only , torment the Conscience , under some awakening Providence , or under the preaching of Wrath and Judgment ; And as he reasoned of Righteousness , Temperance , and Judgment to come , Felix trembled . Doubtless Felix lived in some gross Sin , and now his Conscience was awakened , and terrified him for those Evils , he hearing of the Judgment to come . But special Illuminations in Convictions , cause the Soul to see all its Sins , its secret Sins , yea , Heart-Evils : Come , see a Man which told me all things that ever I did ; Is not this the Christ ? Christ's Word laid all the Evils of the Heart open to her sight . I was , faith David shapen in Iniquity ; and in Sin did my Mother conceive me . All Sin afflicts the Soul , Original Sin as well as Actual Sin. 3. Common Convictions make a Person sensible of the Punishment of Sin , and to feel the Wrath of God which is due unto him : My Punishment is greater than I can bear , saith Cain . But special Illuminations under Convictions make the Soul to groan under the Filth and Pollution of Sin ; They shall loath themselves for the Evils they have committed . But when is that ? Even when they see that I am ( saith the Lord ) pucified towards them : And ye shall remember your Ways , and all your Doings wherein you have been defiled , and ye shall loath your selves in your own sight . Hence Job cries out , I abhor my self , and repent in Dust and Ashes . Moreover , upon this respect it was that David compared his Sin and Pollution to a loathsom Disease . The one cries out , that he has offended an angry God ; this is the Nature of legal Convictions , such would fain get out of God's Hands , he flies from him : But the other cries out , I have grieved a Good and Gracious God , and he flies to him , as the Prodigal did to his loving and compassionate Father . 4. Common Illuminations in Convictions , lay the Soul half dead , he sees he is Wounded ; but special Illuminations of the Spirit , discover the Soul is quite Dead : When the Commandment came , Sin revived , and I died . The one discovers that the Person is a Sinner , but not in a helpless State ; for though he sees he is undone by his Sin and Disobedience , yet he thinks he may rise by his Duties and Obedience : But a Person truly enlightned , sees he must have a Principle of Life infused , before he can rise , live , or act ; and that all his own Righteousness he hath , or is capable of obtaining , is but as Dung and Filthiness in his sight . 5. Common Illuminations cause a Man to see Sin , as it is a great Evil against himself ; I have killed a Man to my hurt , saith one of this sort : But special Illuminations discover Sin to be the greatest Evil , as it is against God : the one may know that God hates Sin , but the other is brought to hate it himself , and because God hates it : Against thee , thee only have I sinned , and done this Evil in thy sight . O saith a poor Believer , what have I done ? I have contemned , despised , and spit in the very Face of God ; the one is afraid of God , but the other fears God ; the one is afraid of him because of his Justice , the other feareth God because of his Goodness ; They shall fear the Lord and his Goodness ; or shall fear and worship God in Christ , because of his Goodness , Grace and Mercy . 6. Common Illuminations give a Person a sense of Death and Wrath due to Sin ; but special Illuminations give a Man a sense and an effecting sight of the Death of Christ , and of that Wrath and Curse he hath born for him in his stead : Legal Convictions discovered only to them under the Law ( who saw no further ) that the Life of the poor Beasts went for Sin ; but Evangelical Convictions shew that nothing can atone for our Sins , and satisfy God's Justice , but the Life of the Son of God , not the Blood of Bulls or Lambs ; no , it must be the Blood of the Lamb of God. 7. Common Illuminations are a Man's Torment and Affliction , and fain he would be eased and freed of them , and of the smart thereby ; but the special ones tend to make a Man fear that he is not troubled enough , he would be searched thorowly : Search me , and know my Heart ; try me , and know my Thoughts ; see if there be any evil Way in me . O lance my Soul , Lord lay open my Sore , let me not be slightly healed : The one would fain shake the Trouble off , he thinks it is enough , nay , too much ; the other would have it lie faster on : O let not my Sore be skinned over . The Devils cried , Why dost thou torment us before the Time ? So unsound Persons would not be tormented ; but Conscience hath got hold of them , and they cannot get out of its Hand . But one truly enlightned , saith , with David , I will be sorry for my Sin ; I chuse it , I desire it : The one desires to be freed from the Effects of Sin , from the Pain and Punishment thereof ; but the other cries out to be delivered from the Sin , which is the Cause of all Pain and Punishment : The one is like the Swine , who likes not the Whip , yet loves the Mire ; they like not the Lash of the Law , but hate to come under the Yoke of the Gospel : The one cries out for a Plaister to ease his Conscience , may be he is willing to let some Boughs and Twigs be lop'd off ; but the other would have the Ax laid to the Root of the Tree ; he would have the Body of Sin , as well as the Branches , to be destroyed ; he is for cutting off the right Hand , Lusts of Profit , and for pulling out the right Eye , Lusts of Pleasure : The unsound Soul is , like Saul , for sparing some of the Fat of the Cattel , and Agag the King , I mean his chief and beloved Lusts ; but a sincere Christian is for yielding up all to the Sword of the Spirit . 8. Common Enlightnings work Terror , which may be at last drive the Soul further from God ; as it is said of Cain , He went out from the Presence of the Lord : But special and saving Convictions , cause the Soul to draw nearer to God in Jesus Christ : The one is like a Slave under the Rod , fain would get away from his Master ; the other is like a Child under the Rod , that desires to see and behold his Father's reconciled Face and Favour . The common Illuminations wound , but the Soul sees not the Way of Cure , nor will he bear the Instrument which would let out the Life and Power of Sin , but perhaps catches up some thing or another to apply to his Sore , may be his changed Life , his Duties and good Deeds : from hence he hopes that his State is good , he being as he thinks not the Man he once was . But as he who is under special Illuminations , comes to be wounded , by beholding a bleeding Saviour , which is the alone way of Cure ; so he chiefly desires that Faith , that Grace which will destroy the Life and Power of all Sin , and thorowly cleanse and purify his Soul. Brethren , the Spirit of a Sinner may be torn into pieces by legal Terror , the Heart of Stone may be broken , and yet no Heart of Flesh be given ; the Ground may be plow'd up in part , yet the Seed of Grace not sown in the Heart : Sensuality , saith one , may be kept down by a Spirit of Bondage , when it is not cast out by the Spirit of Adoption : They have the Law to convince them , but not Grace to renew them ; it is not being once enlightned that is sufficient , unless truly enlightned ; it is not great Knowledg , unless it be sanctified ; it is not the fair Fruit of Reformation , nor Oil in the Lamp of the outward Life and visible Profession of Religion ; it is not your seeming pious Duties nor legal Convictions that discover you to be a true Christian : no , nothing short of Union with Christ , and Faith that works by Love , avails any thing . Neither Circumcision , nor Uncircumcision , but a new Creature . 9. Common or Legal Illuminations doubtless flow from a sense of God's Power , who is able to punish and reward the Creature according to his Work ; not that they would be like God , but can't alas get out of the Hand of God : But true spiritual Enlightnings rise from a sense of God's Holiness , by beholding the Excellency of it , and seeing a necessity of a Conformity thereunto ; the Convictions of the one at the best is at a stay , they do not grow , however they never terminate in Conversion ; the Effect cannot exceed the Cause , they only tend to reform the Life , and oft-times such return with the Dog to his Vomit again : but the Path of the Just , in spiritual Convictions , is as a shining Light that shineth more and more to a perfect Day . Spiritual Enlightnings lead the Soul to Christ ; the Spirit in them doth not only convince of Sin , but also of Righteousness ; such see all their old Props and Supports to fail them : 't is Christ now , and none but Christ ; the World is nothing to them , a Name is of no worth to them : Knowledg and Gifts without Grace will not satisfy them ; they see the Vanity of the Creature , and the Fulness of the Mediator . Christ is the chiefest of ten thousand to all such : Others may see some things Christ hath purchased that may affect them ; but these see an Excellency in his Person ; To you that believe , he is precious . He is an Honour , or honourable : Whom have I in Heaven but thee ? and there is none on Earth that I desire besides thee . These have their Eyes opened to see the Nature of God , the Holiness of the Law , the Weakness of the Creature , the Sinfulness of Sin , and the Sufficiency of Jesus Christ . Others are convinced of many Sins , and of some degree of Evil in Sin ; but these see that Sin is exceeding sinful , and that no Sin is so odious as the Sin of Unbelief , in which respects common Convictions fail . Now considering what Enlightnings Men may have , and yet not be savingly enlightned , what little reason is there for any to conclude , that the Persons in our Text were sanctified , holy , and true Christians , because the Holy Ghost says they were once enlightned ? They may have , or attain unto a great Change , but not a true and thorow Change ; and they may be such who arrive to Light in spiritual Things above thousands , nay , may be , exceed many true Christians in Knowledg , Abilities , Gifts , and in their Lives and Conversations too , in some respects , and may not doubt of the Goodness of their State , nay and may suffer for Religion , yea give their Bodies to be burned , and yet be destitute of saving Grace , or of true Love to God , and therefore not self-condemned Hypocrites , whose Hearts condemn them , and yet be far from the State of sincere and renewed Christians . APPLICATION . 1. O see what Light , what Spiritual Light you have received , and what Convictions you have had the experience of . 2. Which do you account the greatest Evil , Sin or Suffering , the Torture or Pain you feel , or the Sin you have committed ? Do you groan most under the sense of Sin , and want of Holiness ; or under the presages and fear of Hell and Damnation ? May be you cry out , your State is sad ; but what think you of your Sin which is the Cause of it ? 3. Be exhorted to labour after true Spiritual Illuminations , and thorow Convictions of Sin. Motives . 1. Sin will be your Pain and Sorrow , first or last , either here or hereafter . 2. Consider what a good and gracious God you have offended . 3. Without effectual Convictions , there will be no true Conversion ; and where the first is indeed wrought , the last will follow ; those that God kills in this respect , he will make alive . 4. Remember the Word never comes with Power , until Convictions come with Power , and also abide on the Soul and Conscience of the Sinner . 5. Consider that it is better to be broken in Mercy than in Judgment , better here than in Hell. 6. Remember that true and thorow Convictions tend to let out the Life or Power of your Sin ; and consider also what Means of Convictions God is pleased to afford you . 7. Sinner , Christ was wounded for thy Sin , look up to him ; nothing breaks the Soul rightly , you have heard , but a sight of a broken and crucified Christ . HEB. VI. 4 , 5. For it is impossible for those , &c. I Have closed with the first Qualification or Attainment of these Persons spoken of in my Text ; I shall now proceed to the Second , And have tasted of the Heavenly Gift . 1. By the Heavenly Gift , some understand the Heavenly Doctrine : In that sense it may be true , for Herod had some kind of Taste of the Heavenly Doctrine , which John the Baptist preached ; he heard him gladly , or with Joy. As the Baptism of John is said to be from Heaven , so all the Truths and Ordinances of the Gospel may be said to be but one intire Heavenly Gift . 2. Others by the Heavenly Gift understand the Holy Ghost , according to that in Acts 8. 20. Thou hast thought the Gift of God may be purchased with Money . So Acts 10. 45. That on the Gentiles also was poured the Gift of the Holy Ghost . Quest . But what Gift of the Holy Ghost is it which these Persons are said to have a taste of ? Answ . 1. The miraculous Operations of the Holy Ghost in the Times of the Gospel , in the extraordinary Gifts thereof , which are said to come down from Heaven in a way of Eminency , as Acts 1. 4 , 5. and of those Gifts these Persons might have some taste , either by their receiving those Gifts themselves , ( for that unsound Persons may do , And in thy Name we have cast out Devils : so 1 Cor. 13. 1 , 2. And though I have all Faith , so that I could remove Mountains , and have not Charity , I am nothing : ) or else they may be said to have a taste of those Gifts , by being wonderfully affected , by beholding the miraculous Operations of this Heavenly Gift wrought by others . 2. By tasting of the Heavenly Gift , it may refer to the Doctrine of the Gospel , it may denote their making some trial by Hearing , and diligently attending on the Doctrine of Salvation ; there is a tasting for trial , either to receive , or refuse , as we commonly do Meats or other things : Every tasting is not a digesting , Men taste before they eat , and digest food . These Persons may taste of the Doctrine of Justification , taste of the Heavenly Gift or Doctrine of God's Free Grace , taste of the Ordinance of Baptism , and the Lord's Supper , and seem also to like the Heavenly Gift well in all these and in other respects , yet may feed all the while on some one Lust or another , on the Love of this World , or on their carnal and sensual Pleasures ; and because they were never savingly renewed , having no new Nature , they could not feed on spiritual Things so as to digest them . No doubt it was , or is such a tasting as the full Stomach takes sometimes of Food , a full Stomach will taste , yet refuse to eat , they have no Appetite , these being glutted with the Love of other things ; the Heavenly Gift is not so sweet to them , as Food is to an hungry Man. The Sum then is this , these Persons had , or may have , some Experience of the Holy Ghost in the miraculous Gifts , either in themselves , or in others , their Understandings being enlightned , ( for it is evident that 't is a Taste by Illuminations , by what we before shewed ) and they also might taste the Heavenly Doctrine or Ministration of the Gospel , and might find the Truths , the Institutions and Worship thereof to be good ; they making a trial of it so far as their carnal and unsanctified Hearts were capable to do ; yea they might find the Ways of God better than once they thought before they were inlightned , and from thence imbraced them to appearance , owned and walked therein for a time . Doct. 2. That there is a Goodness , and an Excellency in the Heavenly Gift and Heavenly Doctrine of the Gospel , which such may taste of that never receive the Truth in the Power and Love thereof . Doct. 3. That the rejecting , and utter casting off the Gospel , and the Ordinance and Worship thereof , after some Tastes and Experience of it , is an high Offence to God , and a fearful Aggravation of Sin , and a certain Presage of Damnation . So much as to their second Attainment . 3dly . And were made Partakers of the Holy Ghost . This seems to be more than a bare tasting . Object . Doth not this seem to interfere with your Exposition of the Attainment you mentioned last ? Answ . 1. To this take Dr. Owen's Answer . " It is ( saith he ) ordinary to have the same thing twice expressed in various words , to quicken the Sense of them . " " 2. The Holy Ghost is mentioned before , as he hints , as the great Gift of the Gospel-Times , as coming down from Heaven ; not absolutely , not as unto his Person , but with respect unto an especial Work , namely , the changing of the whole State of Religious Worship in the Church of God. " 3. But here in these words when it is said , They were made Partakers of the Holy Ghost , it is spoken chiefly in respect unto external actual Operations . 1. They partake of the Holy Spirit in the common Operations of it themselves ; they tasted the Heavenly Doctrine as it was administred by others , as it is hinted before : but here is a Reception , or a partaking of the Holy Spirit , whereby it had some great and visible Operations upon their Hearts and Lives , though not saving Operations , not such that changed them into a State of Grace . 2. Nay they partake not only of common Gifts , but common Grace also , even such Grace that doth reform their Lives , bridle , restrain , and curb their inordinate Lusts and Passions ; so that through the Knowledg of Jesus Christ , they esteeming him as their Blessed Saviour , they are said to escape the Pollution of the World , as Peter plainly declares , though afterwards they are again intangled therein and overcome . 3. They did no doubt by the Assistance of the Holy Spirit , leave and forsake those evil Ways , and prophane Courses and Practices in which they lived before : May be they were gross Idolaters , Adulterers , Blasphemers , &c. but the Spirit by its common Operations did so far strive and prevail with them , that they became other Men : As it is said of King Saul , The Spirit of God will come upon thee , and thou shalt be turned into another Man , but not a new Man ; And God gave him another Heart . 4. These Persons may partake of such Grace which the foolish Virgins had , to keep their Lamps of Profession burning for a Time. Doct. 4. The Holy Spirit may be with Persons , nay in them , by his common Operations , with whom he is not by his gracious Inhabitation ; they may partake of common , but not of saving Grace . 4 thly . The fourth Attainment of these Persons , or these false Professors , is this , viz. — And tasted of the good Word of God. Four things I shall do in speaking unto this . First , Shew what is meant by the Word of God. Secondly , Shew why it is called the good Word of God. Thirdly , Shew what a taste an unsound Christian may have of the good Word of God. Fourthly , And also shew what a taste it is that a true Christian hath of it . First , By the Word of God is meant , the Word of the Gospel ; Faith cometh by hearing , and hearing by the Word of God. Again it is said , From you sounded out the Word of God , that is , the Gospel of Christ . Secondly , It is called the good Word of God. 1. Because it bringeth good News to Sinners , the Tidings it brings are good and profitable to all that receive it in Truth . 2. Because it is a Declaration of that good and gracious Counsel and Purpose of God in saving poor Sinners by Jesus Christ : it is Heavenly , Sublime ; the Nature and Glory of God in all his Attributes is made manifest thereby . 3. It is good in the blessed Effects thereof . That which is excellent and precious in it self , and also doth as much good , we esteem very good . Now as divine Truth is pure , Thy Word is pure , therefore thy Servant loveth it ; so it is precious above Gold , in the Effects of it on the Heart . 1. It enlightens the Eyes , it illuminates dark Minds , it is a shining Light ; Thy Word is a Lamp unto my Feet , and a Light unto my Path. 2. It quickens and revives a Soul under Deadness , therefore it is good ; Thy Word hath quickned me . 3. It is that which inriches the Soul : Let the Word of God dwell in you richly . We have this Treasure in earthen Vessels , that the excellency of the Power may be of God , and not of us . Hence Ministers , by preaching the Gospel , though they may be externally poor , yet make many spiritually rich . 4. It may be said to be Good , because of the powerful Effects it hath on Mens Souls , where it comes not in Word only . The Word of God is quick and powerful , sharper than any two-edged Sword. It makes the Dead to live , infusing through the Spirit , Life , and regenerating Grace into the Hearts of Sinners ; it searcheth and purges out all Corruption ; by the means of it young and old come to have their Hearts and Ways cleansed : Now ye are clean through the Word which I have spoken unto you . 5. It is our Sword by which we offend and wound our Enemies , and defend our selves against all their Assaults and Temptations . 6. It is good in respect of that discovery it makes of God , of Jesus Christ , and of Salvation , as also of future Glory ; there is contained in it a Revelation of the Incarnation of the Son of God , with all the Effects of infinite Wisdom in the glorious Contrivance of our Redemption : What doth the Pagan World understand or know of these things , who have not the good Word of God with them ? 7. It hath a comforting , a healing , and strengthning Virtue in it ; and it also preserves from Sin , therefore it is good : Thy Word have I hid in my Heart , that I might not sin against thee . It gives peace and quiet to a disturbed and distressed Mind , when the Promises are set home with Power upon the Conscience : How many hath that one Word revived , that have been ready to drop into Hell in the sense of their Sin ; Come unto me all ye that labour and are heavy laden , and I will give you rest . 8. It is our Food , I mean the Food of our Souls ; yea , both Milk for Babes , and strong Meat for Men of riper Age : nay , it is sweet , satisfying and Soul-fatning Food , therefore it is good . Sirs , if you have never tasted how good the Word of God is , your State doubtless is bad ; but it is not enough to have a taste of it , but you must feed upon it : Eat , O Friends ; drink , yea drink abundantly , O Beloved . Thirdly , I shall proceed to shew you what a kind of taste an unsound Christian may have of the Word of God. It is evident , that the Apostle here carefully keeps himself to such Expressions as we have in the Text , to shew he intends not such Persons , who by Faith truly receive and spiritually feed on Jesus Christ ; therefore it is said , have tasted . True , by tasting sometimes is meant a spiritual feeding ; O taste and see that the Lord is good : Compared with that in Peter , If so be ye have tasted that the Lord is gracious . Brethren , every one that feeds , may be said to taste , though he doth more than taste ; but every one that tasteth , may not be said to feed ; no , nor be said to love , approve of , nor digest that which he tasteth of . Pray remember , to feed is more than to taste ; I did but taste a little Honey , saith Jonathan : And it is said of our Saviour , When he had tasted thereof , he would not drink ; he tasted , but did not drink : So Men may taste , and yet may not eat , not feed upon that they tasted of . I shall now come to shew you what a taste they may have of the Word of God. 1. As tasting respecteth Experience , or simple Knowledg of the Truth of a thing , so these Persons may have a taste , i. e. may have a simple Knowledg or Experience of the Truth of the Word of the Gospel ; they may taste in this sense , they may believe or be fully convinced in their Consciences by what they have heard , and have met with by such Operations of the Spirit that have past upon them , that the Gospel is true , and that Christ is the only Saviour , and that the Institutions and Ordinances of the Gospel are his Blessed Appointments . Thus many of the Jews tasted of Christ's Word , i. e. They believed in his Name , when they saw the Miracles which he did ; But Jesus did not commit himself unto them , because he knew all Men : They gave a true Assent to the Proposition of his Word , yet did not close in with him , they did not consent to receive him , to desire , love and obey him , they had no Union with him by saving Faith ; and the like may be said of these Persons in our Text. 2. Nay , these Persons finding Jesus Christ to be the true and great Saviour , they may taste the Word , or believe with some kind of Joy , though it be a false Joy ; Who would not be saved , or have Christ as a Saviour ? This they like , they would be saved from Hell and Wrath , but do not consider that Christ came to save his People from their Sins ; He will save none who abide in their Sins , who hold them fast , and resolve not to let them go : Many may taste some sweetness in hearing of the Power of Christ to save , who go on presumptuously in their ungodly Practices : It is expresly said , that the stony-ground Hearers received the Word with joy , they had a taste of it . A common Faith seems to give a taste , the Name of a Saviour relishes sweet . 3. They may taste of the Promises of the Word , but may not like the Precepts of it , or what sometimes follows and overtakes such who profess the Gospel ; or may like some Precepts , but not like some others of them ; every Word of God with these is not precious , they cannot deny themselves and follow Christ whither soever he goes : They are not like David , who saith , Every Word of God is pure , therefore I love thy Commandments above Gold , yea , above fine Gold. Therefore I esteem all thy Precepts concerning all things to be right ; and I hate every false Way . 4. A bare taste or a simple taste of the Word is enough for these ; a great deal of the World may be they think is too little , yet a little Religion , a little of the Word , short Prayers , and little Preaching will suffice them : A great Portion is too little for their Children , but Six-pence or a Shilling they may think is too much for the poor Saints , or a small matter a great deal to be given to the Children of God. It is evident these Persons gave little or nothing to the poor Saints , by what the Apostle speaks in the Verses following our Text , and therefore no sincere Believers : For God is not unrighteous to forget your Work of Faith and Labour of Love , in that ye have ministred to the Saints , &c. You , as if he should say , are not of that sort I am a speaking of , they do not love the Children of God , though they have had a taste of the Word : This one Vertue , Brethren , is more than all those five Attainments mentioned in my Text , when that which a Man gives is given in love to Christ . 5. Yet this bare taste , as you have heard , might have some Effect upon these Mens Hearts . 1. They might find some kind of delight in that Knowledg they have of the Doctrine of the Gospel , and might speak in the Commendation and Vindication thereof . Thus Balaam seemed wonderfully to be affected with the State of Israel , and with the Tabernacle and Tents of Jacob , yet he loved the Wages of Unrighteousness . 2. It may work , as you heard last Day , a visible Change in them , such a Power may go along with that taste ; they , like Saul , might become other Men. 3. They might have the same Lamp of Profession with true Christians , and be taken for real Converts , not known to the Godly but to be such . The wise Virgins doubtless thought well of the Foolish , they did not know they were unsound or foolish Ones . 4. Such a Work and Effect the Holy Spirit and tasting of the Word might have , that they might be full of great Expectation of b●ing embraced by Christ when he comes , if they fell not away before . 'T is said , the foolish Virgins went out to meet the Bridegroom ; they had much Confidence , may be more Confidence ( tho it was Self-confidence ) that the Wise , for true Believers may be attended with many Doubts . Dr. Owen speaking of this sort mentioned in my Text , saith , ( and no doubt saith the Truth ) " That there is an inferiour common Work of the Holy Spirit in the Dispensation of the Word on many to whom it is preached , causing in them a great Alteration and Change , as to Light , Knowledg , Abilities , Gifts , Affections , Life and Conversation , when the Persons so wrought upon are not quickned , regenerated , or made new Creatures , nor united to Jesus Christ ; that in the Persons thus wrought upon , there is or may be such an Assent , and Light , and Conviction of the Truth proposed and preached to them , as in its kind is true , not counterfeit , giving or affording to them a Profession of the Faith. " That is , they are blinded , and know not that they are unsound in the Main , their Hearts for want of true Light deceive them , as in the Case of the foolish Virgins ; nay , and they may perhaps hold out in their Profession constantly unto Death ; nay , may give their Bodies to be burned . O see , Brethren , that your Faith is the Faith of God's Elect , and that you are savingly renewed : O look about you since it may be thus . The Doctor adds , " That among these Persons are oft-times some that are endued with excellent Gifts , and lovely Parts , Qualifications and Abilities , rendering them very useful to the Church of God , being Vessels in his House to hold and convey to others the precious Liquor of the Gospel , though never had their own evil Hearts changed . " To which let me add , they are such , or of this sort of Persons who are liable to sin the Sin against the Holy Ghost , or so fall , that it may be impossible for them to be renewed by Repentance : Yet before they so fall , it may not be impossible for them to become true Converts . The Nature of which Sin against the Holy Ghost , I purpose to open before I close with this Text. Fourthly , I shall proceed to shew you what a taste of God , and of his good Word it is which all true Believers have . 1. 'T is a taste that arises from Spiritual Hunger : There is a true sense of Want , they have a craving Appetite , and nothing but God in Christ can satisfy their Souls ; My Soul thirsteth for God , for the living God , saith David . And hence it is that they are pronounced blessed ; Blessed are they which hunger and thirst after Righteousness , for they shall be filled ; not have only a taste , No , no , but they shall be filled , they shall eat to satisfaction . They see that they want a Righteousness whereby they may be declared Just and Righteous before God , namely , the Righteousness of Christ ; and also a Righteousness that may declare them to be righteous before Men , namely , a holy and blameless Life : the one is the Righteousness of Justification , the other is the Righteousness of Sanctification . Others may have a taste of both these ; they may behold a Worth in , and a Want of Christ's Righteousness , but do not hunger after it , and so accept it as a poor hunger-starved Person on Gospel-Terms ; and may attain to some degree of inward as well as outward Sanctification . 2. These therefore taste and eat also , and that too out of pure Necessity : If I , saith the Soul , feed not upon Christ , eat not his Flesh , and drink not his Blood , I shall perish . Give me Christ or I shall die , is the Voice of this sort : Others take a taste , as if they cared not whether they eat or eat not . 3. A true Believer doth taste , eat , and also digest the Word ; 't is that which they live upon , and hereby they come to have Union with Christ by Faith : The Soul partakes of the Divine Nature . But a common Tasting , or a common Faith , or a bare Credence of the Truth of the Gospel , doth not do this , which the Persons in our Text only had . 4. The good Word of God is to all true Christians as their necessary Food ; nay , esteemed more , or above their necessary Food , as Job experienced it ; therefore to these the Word , and God in the Word , Christ in the Word , is exceeding sweet : How sweet is Food to a hungry Person ? O says the Soul , the Lord is good , his Word is good , his Promises and his Ordinances are exceeding good ; I can relish the Word of God , I esteem it above Gold ; it is also sweeter than Honey , or the Honey-comb ; I have an appetite to it : O how love I thy Law ! it is my Meditation all the Day . This discovers to us the goodness of our Condition , when there is nothing that we value or esteem , love and delight in , above God's Word : Thy Words were found , and I did eat them , and thy Word was unto me the joy and rejoicing of my Heart . He did not taste only , but did eat and greedily digest the Word also . 4. The Word of God , without the God of the Word , will not satisfy these Mens Souls ; 't is not a bare Ordinance , no , no , but they must have God in and with the Ordinance ; 't is not the Shell without the Kernel , it is not the Cabinet without the Jewel ; it is not a Lamp without Oil that will satisfy the wise Virgins ; Prayer and Preaching will not do with these , though they pray and hear every Day , except they meet with God and Christ in those Duties ; the Word and Ordinances without Christ , are but like dry Bread and lean Meat , that have but little Juice or Nourishment in them ; they must be delighted with Fatness , knowing it is such things God has prepared for them ; Eat ye that which is good , and let your Soul delight it self in Fatness ; they eat it appears to full satisfaction . Others labour for that which satisfies not ; but of all true Believers David saith , They shall be abundantly satisfied with the fat things of thy House ; and thou shalt make them drink of the Rivers of thy Pleasures . And in another place , saith he , My Soul shall be satisfied as with Marrow and Fatness ; and my Soul shall praise thee with joyful Lips. 5. That which true Believers taste and eat , is turned into Spiritual Nourishment in the Heart : And in order to this , 1. There is required a laying up the Word , or hiding of it : No Nourishment can be had by Food , unless it be received into the Stomach , where the Cause of Digestion and Communication are fix'd : And if the Word be not received into the Heart by fixed Meditation and Delight , it may affect and please a Person for a while , but it will not nourish the Soul. 2. Every Physician will tell you , that Food must be mixed and incorporated with the digestive Humour , Power and Faculty of the Stomach , whereinsoever it consists , or it will not nourish . Give a Man never so much Food , if there be any noxious Humour in the Stomach hindering it from mixing with the Power of Digestion , saith a worthy Writer , it will no ways profit the Person : But the Word preached did not profit them , not being mix'd with Faith in them that heard it . Meat nourishes not without Concoction ; so unless the Soul receives and digests the Word through Faith , so that the Word and the Heart are united together , all is nothing ; but a bare taste will never do this . And , 3. Like as Food when it is well digested is turned into Flesh and Blood , and Spirits ; so where a Person feeds on the Word by Faith , or eats and digests it , it is turned into a Principle of Life and spiritual Strength : As some Men who have for want of Food been brought so low and faint , that they were ready to die away ; but by feeding on good Food , and digesting it , soon perceive a renewing of their Strength , Life and Vigour seems to return to them again ; so by feeding on the Word , the Strength of the Soul abides , it communicates abiding Strength , Faith and Experience ; and 't is hereby the Soul grows Day by Day , and his Love to God is increased , and by the Power of it he walks with God in Holiness and Lowliness of Mind , and brings forth all the Fruits of the Spirit , like as the Ground bringeth forth , by the Showers of Heaven , Herbs meet for him by whom it is dressed . 4. These are delighted and cheared by the Word , as in a Banquet of Wine , and get great Power over their Corruptions : But such a tasting and eating as this , and such blessed Effects of the Word on the Soul did the Persons never attain unto , who are said in our Text to have tasted the good Word of God , &c. Evident it is , that the Apostle clearly notes concerning the Persons in my Text , that whatsoever taste they might have of the Doctrine of the Gospel , called the Heavenly Gift , or of the good Word of God , yet they were fruitless Souls , even like the Earth that the Rain falls upon , and yet brings forth Briars and Thorns ; See ver . 7 , 8. APPLICATION . 1. Learn from hence the deplorable Condition of all such who satisfy themselves with the meer Notion of Truth and empty Speculations about it , without getting so much as such a taste of the goodness of the Word , which may be had by those who are not savingly renewed . How many thousands are there at this Day , that do not desire so much as a taste of heavenly Things , their Hearts are so filled and glutted with the things of this World , nay , with their abominable and filthy Lusts . 2. But for the Lord's Sake take heed you rest not satisfied with a bare taste of heavenly Things , or with some seeming relish thereof : Such indeed may not be far from the Kingdom of Heaven : But alas , alas , if they go no further , they will never come there ; and if they totally fall away , their State will be worse in the end than it was at the beginning ; nay , far worse than their Condition who never were enlightned at all , but remain under the Power of natural Blindness , &c. 3. You that are Professors , may also , from what hath been briefly hinted , perceive whether you have had a right taste of God , and of his good Word , or not : Whether you have received Christ , and do live upon the Bread of Life , or not : Or whether you have by Faith applied the Word , and by Meditation digested it , or not . 4. Hath the Word changed your Hearts ? Have you got Power over your Corruptions and Temptations thereby ? Doth nothing satisfy your Souls short of God and Jesus Christ ; and it is as well a Likeness to him as an Interest in him ? Will not the Word and Ordinances quiet you , unless you meet with Christ in them ? 5. This may be for a use of Terror to such who rest satisfied with the common Operations of the Word and Spirit of God ; they may go far , yet fall away , nay so fall , as it may be impossible for them ever to be renewed by Repentance . But , 5 thly . I shall now come to the fifth and last Thing or Attainment mentioned in our Text concerning these Professors who are in danger of Final Apostacy , And of the Powers of the World to come : They have not only tasted of the good Word of God , but also of the Powers of the World to come . Two things I shall propound to do here . 1. Shew you what is meant by the World to come . 2. Shew what a kind of taste these Persons may be said to have of it . 1. Some by the World to come assert , is only meant , the Gospel-Church-State , or Spiritual Kingdom of the Messiah , which begun in the Apostles Days : Nay , I find Reverend Dr. Owen is much of this Perswasion , as you may see in his Exposition of the first Chapter to the Hebrews ; " By the World to come , saith he , the Apostle in this Epistle intends the Days of the Messiah , that being the usual Name of it in the Church at that time , as the New World which God had promised to create , whereof these Powers , by Signs , Wonders , and mighty Works were then wrought by the Holy Ghost , according as it was foretold by the Prophets that they should be so , Joel 2. Acts 2. These the Persons spoken of , are supposed to have tasted ; either they had been wrought in and by themselves , or by others in their sight , whereby they had experience of the glorious and powerful working of the Holy Ghost in the Confirmation of the Gospel . Yea , ( saith he ) I do judg that they themselves , in their own Persons , were partakers of these Powers in the Gift of Tongues , and other miraculous Operations , which was the highest Aggravation possible of their Apostacy . " I will not deny this to be intended by the Powers of the World to come : But this Exposition seems too much to interfere with the second and third Attainment mentioned of these Persons : and if this be granted to be intended hereby , yet it must be carried also further , I mean , to the after-State of Christ's Kingdom ; for the Kingdom that is now expected , and the latter-day-Glory , we all allow to be the Kingdom of the Messiah : Nor can any doubt of a World yet to come , or glorious visible Kingdom of Jesus Christ to be set up in the last Days ; the Holy Ghost positively affirming , That the Kingdoms of this World shall become the Kingdoms of our Lord , and of his Christ ; And that when the seventh Angel soundeth his Trumpet , and not till then , which brings in the third and last Wo upon the Antichristian State and Kingdom . Yet I question not but that the beginning of the Kingdom of the Messiah was in the Apostles Days , and did commence from the Resurrection of our Lord Jesus Christ , being ushered in and established with the miraculous Gifts and Operations of the Holy Spirit : Which wonderful Appearance of God's Power , doth no doubt appertain to the Kingdom of Christ as such : And at the pouring forth of the latter Rain , we may expect as great , nay a greater miraculous working-Power , than ever accompanied it to this Day ; because the Glory of the latter House shall exceed the Glory of the former . And there seems to me to be the like Parity of Reason for those miraculous Operations in the last Days , in order to the spreading the Gospel over all the World , and the establishment of Christ's more visible Kingdom , as there was at first ; the Appearance of Christ will be with Power and great Glory . 2. Therefore let it be considered , and not doubted of , but that there is yet a World to come , and another kind of World than this World is , and a more glorious Kingdom of Christ than at present we behold : That the World to come will consist of a new Heaven , and a new Earth , which we look for , as the Apostle Peter observes , is evident according to God's Promise , this present World , yea , these Old Heavens and Old Earth shall pass away and be dissolved : Nevertheless we , according to his Promise , look for a New Heaven and New Earth , wherein dwelleth Righteousness . It was not then come , but expected to be revealed in the last Days . 3. It will be a World between this and the ultimate Glory in the Kingdom of the Father , I mean , when Christ shall give up his Kingdom to the Father , that God may be all in all ; that is , Christ will yield up his Rule and Government as Mediator : for his Mediatorial Kingdom shall cease , and the Kingdom and Glory of God , i. e. Father , Son , and Holy Ghost , shall only be magnified ; Christ shall then , as Mediator , no longer sit and rule upon his Throne , his Work will be done , and the Date of his Commission be expired . 4. Let it also be considered , that the World to come in the Glory of it , shall not be revealed until this present World passes away , is burnt up and dissolved , and therefore cannot be expected until the Resurrection of the Just ; For Man lies down and rises not till the Heavens be no more . This the Holy Ghost clearly shewed also to John , And I saw a new Heaven , and a new Earth ; for the first Heaven , and the first Earth were passed , and there was no more Sea. And that the World to come shall begin in its greatest Glory at the Resurrection , doth appear by our Saviour's own words ; But they which shall be worthy to obtain that World to come , and the Resurrection from the Dead , neither marry , nor are given in Marriage : Neither can they die any more ; for they are equal unto the Angels , and are the Children of the Resurrection . It appears , the World to come , or Kingdom of the Messiah in its greatest Glory , and the Resurrection , commence together , or at one and the same time . And this is further confirmed , because in one Place it is said , that those who follow Christ , and suffer for him , shall be rewarded at the Resurrection of the Just , as Luke 14. 14. And in another Place it is said , in the World to come , as Luke 18. 30. So much shall serve to shew you what is meant by the World to come ; but before I speak to that Taste of the Powers of the World to come , which the Persons spoken of in our Text are said to have , let me add a word or two as touching the Nature and Glory of the World to come , though we have as yet but only some dark glimpse of it . But to proceed : 1. It shall be a World , not under the Curse of Man's Sin as this World is : The Earth is under the Curse , Briars and Thorns are the Fruit of the Curse , and all Creatures groan under the Curse the Sin of Mankind hath brought upon them : But when the new World comes in , there shall be no more Curse ; instead of the Thorn shall come up the Fig-tree , and instead of the Briar shall come up the Myrtle-tree . The Creature groans under the Curse , But it shall be delivered from the Bondage of Corruption , into the glorious Liberty of the Children of God. Envy shall depart from the Creatures , they shall not tear and devour one another in the World to come , as they do in this World ; see Isa . 11. 6 , 7 , 8 , 9. It is in the World to come that all things shall be restored to that glorious State signified by the Restitution of all things ; Whom the Heavens must receive until the Times of the Restitution of all things , which God hath spoken by the Mouth of all his Holy Prophets since the World began . That which all the Prophets have spoken of and expected , shall certainly come or be fulfilled . 2. The World to come shall be a World without Sin , a Holy World , a Righteous World : this present World is a wicked World , an ungodly World ; but all the Inhabitants of that World to come shall be Holy , they shall be all filled with Righteousness : Hence it is Peter saith , We , according to his Promise , look for a new Heaven and a new Earth , wherein dwelleth Righteousness . 3. The Government of that new World shall be alone in the Hands of the Saints , no wicked Man shall be in any Place of Power there ; no corrupt Judges , nor Justices , Righteousness shall then bear Rule : The People also shall be all Righteous , they shall inherit the Land for ever , the Branch of my planting , the Work of my Hands , that I may be glorified . — The Kingdom and Dominion , and greatness of the Kingdom under the whole Heaven , shall be given to the People of the Saints of the most High. Whether they shall have the Kingdom before Christ comes , or not , I cannot determine , ( though I suppose part of this Prophecy will be fulfilled before then ) but besure then they shall have all Kingdoms under the whole Heavens , and the Glory and Greatness of them for ever . 4. The World to come shall be a World without Sorrow , and that is because it shall be a World without Sin ; whilst Sin remains , Sorrow will remain , but then no more Pain nor Misery shall any of God's Children indure for ever : And God shall wipe all Tears from all Faces , and there shall be no more Death , neither Sorrow nor crying , neither shall there be any more Pain , for the former things are passed away . The Inhabitant of that City shall not say , I am sick . 5. There shall be no Devil to perplex , to tempt , nor to disturb God's People , Satan shall be bound ; though others think that shall be before this World begins in the greatest Glory of it . 6. It shall be a World of great and wonderful Light ; which may be taken , as I conceive , both literally and mystically : The Sun shall no more be thy Light by Day , neither for Brightness shall the Moon give Light by Night ; but the Lord shall be unto thee an Everlasting Light , and thy God thy Glory . Compare it with Revelation 22. 4 , 5. And there shall be no Night there , and they need no Candle , neither Light of the Sun , for the Lord God giveth them Light , and they shall reign for ever and ever . God will never withdraw himself from his People , nor hide his Face in that World , as oft-times he doth in this . 7. It shall be a joyful World , nothing but Joy and Singing in that World ; those who will not sing now , if Godly , shall sing then : Behold my Servants shall sing for Joy of Heart ; but ye shall howl for Vexation of Spirit . The World to come will be a sad and woful World to the Ungodly , for there is a World to come for them , I mean , Eternal Misery in Hell : But Believers shall sing in the Heights of Sion , and flow together in the Goodness of the Lord. In the Heights of Sion , or in the Time of the greatest Glory of the Kingdom of the Messiah : Moreover it is said , They shall rejoice even with joy and singing . 8. They that dwell in the World to come , shall have good and blessed Company , glorious Company , Christ's Company , and the Company of all his Saints : They shall sit down with Abraham , Isaac and Jacob , in the Kingdom of God. Behold , the Tabernacle of God is with Men , and he will dwell with them . He shall come then in the Clouds with Power and great Glory , and we shall be taken up to meet the Lord in the Air , and so shall we ever be with the Lord. To meet him in the Air , he does not meet us , we shall not be going up to Heaven , as soon as raised ; no , no , but Christ will come down to us , to dwell and reign with his Saints on Earth when that World begins : Blessed are the Meek , for they shall inherit the Earth . He hath made us Kings and Priests , and we shall reign on the Earth . All the Godly are under this Promise , therefore it must refer to the World to come , and not be fulfilled till the Day of the Resurrection . 9. It will be a World of great Riches , Wealth and Glory ; the chief City in that World , the Walls of it shall be Jaspar , and the City was of pure Gold. Though this City may be a Figure of the Church , yet no doubt there is more intended , it is that City Abraham , Isaac and Jacob sought for , that had Foundations ; every Saint in that World shall have a Kingdom , and a Crown of Glory : though it be all but one Kingdom , yet it shall be as if every one only possessed it himself ; Henceforth there is laid up for me a Crown of Righteousness , which God the Righteous Judg will give to me in that Day , and not only to me , but to all them also that love his appearance . Some Saints have hardly enough Bread to eat in this World , that shall have a Crown , a Kingdom in the World to come . Hearken my beloved Brethren ; Hath not God chosen the Poor of this World , rich in Faith and Heirs of the Kingdom , which he hath promised to them that love him ? They shall sit upon Thrones ; Know ye not that the Saints shall judg the World ? Even such poor Saints that this World disdains and do contemn . 10. This World will have an End , and the Time is near ; and the other World will begin in the Glory of it . The World to come , Brethren , that shall never end , it is an Eternal World ; tho the administration of it as in the Hands of Christ as Mediator , shall cease and have an End , yet the Kingdom and Glory of the World to come shall never have an End : the Riches of it , the Glory of it , and the Joys of it , shall abide for ever ; it is a Kingdom , and a Crown that fadeth not away . Lastly , It will be a peaceable World ; Wars will cease , Jerusalem shall be a quiet Habitation : Nation shall not rise up against Nation , nor learn War any more in that World. I should now come to speak to the second Thing , namely , to shew what a taste it is that the Persons in our Text had or may have of the Powers of the World to come ; but I shall make a little use of this first . APPLICATION . 1. By way of Reprehension : Brethren , what Fools be they who value this World above the World come ? These are like the vain French-Man , who said , he would not part with his part in Paris for a pure in Paradise : Alas , he knew not what a Place Paradise is . O the Vanity of Mens Minds , how blind and deceived are poor Mortals ! 2. This shews , and clearly may demonstrate , that God's People are Men and Women of greatest Wisdom , they are not satisfied with corruptible Things ; it is God and his Eternal Riches , Kingdom and Glory their Eyes are set upon : they are Rich it appears in Reversion , though they have but little now in Possession ; they love Riches , though not the Riches of this World ; they shall have one day rich and immortal Robes , Robes beyond those of beaten Gold : At thy right Hand did stand the Queen in Gold of Ophir . It is not a few little Houses , no nor earthly Palaces ; 't is not Bags of Gold and Silver that can satisfy them ; no , no , it is nothing less than a whole Kingdom and Crown of Glory in the other World ; of which they are joint Heirs with Christ : They shall inherit all things , all Riches and Happiness . 1. Riches that inrich the Soul , ay and the Body too : the Bodies of the Saints shall be inriched in the World to come ; our vile Body shall be changed and made like Christ's Glorious Body . 2. They shall have true Riches ; the Riches of this World are faise Riches , deceitful Riches , counterfeit Riches , shadowy Riches ; they are but a Figure or a Shadow of the Riches of the World to come . 3. They have right to incorruptible Riches ; not like the Worldings Riches that canker and corrupt , and the Rust of which will rise up as Witness against them at the last Day . 4. They are certain and and abiding Riches ; the Riches of this World are uncertain Riches , they are but for a Moment , and are gone : Charge them that are in this World , ( saith the Apostle ) that they be not high minded , nor trust in uncertain Riches , but in the living God. O how poor and miserable are some Men who are rich in this World ! 5. The Riches of the World to come , are Soul-satisfying Riches : Gold and Silver satisfy not , but Believers shall see God in the other World , have a glorious Vision of God ; they shall be like him , for they shall see him as he is . Nothing but a Possession of God , and a Likeness unto him , will satisfy a gracious Soul : I shall be satisfied , saith David , when I awake in thy Likeness : I shall not be fully satisfied until then , ( as if he should say ) but then I shall be satisfied to the full indeed . What is there more for a Man to desire than God ? They that have God for their Portion , may say with Jacob , that they have all . 6. The Riches of the other World are had without Care , without Perplexity : Alas , Cares and Snares attend the Riches of this World ; there is Pains in getting them , and Cares in keeping them , and Fears of losing them , and these things eat out the sweetness that seems to be in them : but as there will be no Cares in keeping of the Riches of the World to come , so there will be no fear of losing them . 7. The Riches of the World to come will be the Perfection of Riches . No Man can be perfectly rich here ; tho he hath some Riches , yet he hath not all Riches ; and though he be rich in some things , yet he is not rich in all things ; and though he be rich externally , and for a time rich , yet he may be spiritually poor : But they that attain to the Riches of the World to come , are every ways rich , perfectly rich , rich in the Body , and rich in the Soul ; they are such Riches that Christ and the Angels do possess . Secondly , The Honours of the World to come will be great , far surpassing all the Honours of this present evil World. 1. 'T is no small Honour to be the Sons of God ; now are we the Sons of God : This is a Privilege that appertains to the present Spiritual Kingdom of Christ ; but it doth not appear what we shall be ; that is the Time of the manifestation of the Sons of God : then Christ will honour his Saints , and God will honour them : If any Man serves me , him , saith our Saviour , will my Father honour . 2. Will it not be an Honour to be crowned with a Crown of Glory ? Glory , Honour and Immortality is the Portion of all who by well-doing seek it . 3. Will it not be a great Honour to judg the World , yea , to judg the fallen Angels ? 4. Will it not be an high Honour to be the Lamb 's glorious Bride , to be the Spouse of the Prince of the Kings of the Earth , to have the Attendance of the Holy Angels , and to have the Wicked to bow down to your very Feet and lick up the Dust ? 5. Will it not be a great Honour to sit with Christ on the Throne ? Besides , it will be Eternal or Everlasting Honour , it will abide for ever . Thirdly , The Pleasures of the World to come will be transcendent Pleasures , far surpassing all the vain and carnal Pleasures of this present World. 1. I once told you when I was speaking of Eternal Joys , that the Pleasures of the World to come will not only delight the Soul , but the Body too ; though not carnal sensual Pleasures , yet the glorified Bodies of the Saints shall be filled with Delight and Pleasure , as well as their Spirits , you may be sure , and that in a wonderful manner . 2. The Joys of the World to come will be the Fulness of Joy and Delights : Thou shalt make them drink of the Rivers of thy Pleasures . Rivers of Pleasures denote fulness , Pleasures to full satisfaction : all the Pleasures of this present World are but a Shadow of the Pleasures of Heaven , and of the World to come ; and though these satisfy not , yet those will satisfy the Soul. 3. They are Pleasures for evermore ; we shall swim in Pleasures in that World. Thou wilt shew me the Way of Life ; in thy Presence is fulness of Joy , and at thy right Hand are Pleasures for ever more . 4. The Joys and Pleasures of the World to come will be so sweet , that , as Mr. Caryl saith , a whole Eternity will seem to be but as a Moment . 5. They will be Pleasures without Pain , without a Sting : O what a Sting have some Men found to be in , or to attend their carnal Pleasures ! Here are Sorrows cleaving to Men as well as Joy ; Pain and Misery , as well as Delights and Pleasure : but in the World to come there will be all Sweet , and no Bitter ; all Pleasure , and no Pain ; all Joy , and no Sorrow . 6. Is God able , think you , to delight , to rejoice , and to fill the Souls of his Saints with Joy and Pleasure ? Be sure then he will do it : God's Love is such , so infinite , so inconceivable to his Children , that he will fill them with the fullest Joys imaginable : Will not earthly Parents make the Lives of their Children as sweet and happy as they can ? They are called Joys unspeakable and full of Glory : All the lawful Pleasures of this World are , Brethren , but a Figure or Shadow of them : The Eye hath not seen , nor Ear heard , neither hath it entred into the Heart of Man to conceive the things that God hath prepared for those that love him . The Eye hath seen much , and the Ear hath heard of more than the Eye ever saw , and the Heart conceives of more than ever the Ear heard ; but the Heart cannot conceive how sweet the Joys of Christ's Kingdom will be , or comprehend how transcendent the Joys of Heaven are . 7. The Pleasures of the World to come , are the Effects of God's infinite Love and Goodness , according to the Perfection thereof : And as none know the Power of God's Anger and Wrath in Hell , that is let out against ungodly Sinners that hate him ; so none know the Power of his Infinite Love , Grace and Goodness , let out in Heaven to delight and ravish the Hearts of all them that love and serve him . 8. The Pleasures of the World to come never will cease indeed , no shorter a Time than an endless Eternity can serve to let out the infinite Goodness of the Eternal Deity , and those varieties of Joys and Delights that flow and will flow like Rivers from him : as none can imagine what the Nature of that personal Communion which the Saints shall have with Christ will be , so also they will be Eternal ; Eternal Joys , saith one , are the longest , and yet the shortest . Longest in respect of Duration , yet the shortest in respect of Apprehension . An Eternity of Joy will seem to us no more tedious than one Minute or small Moment , ' twis be so full of Joy and Pleasure : 't is such Satisfaction that breed no wearisomness , it doth not ●loy nor glut the Soul ; we living at the Fountain-head of Joy and Comfort , in immediate Communion with Christ , our Delights will renew as much as continue . They are certainly blind or unthinking Persons that do not see how the Deity or Holy God delights in Varieties ; it may easily be discerned , by beholding the different Varieties of Creatures , Faces , Colours , or varieties of things to delight all our Senses here in this World. O no doubt , the Joys and Varieties of the World to come , will be Wonderful , and take up a whole Eternity for God to let out ; Joys will be as it were every day fresh , and renewed upon us . From hence saith a beloved Writer , fresh Appetite , and fulness of Satisfaction , are perpetually interchangeable , the Joys are so many , the Years seem so few . Eternity of Joys makes Eternity but as a Moment , as eternal Pain and Torment makes every Moment seem an Eternity . These things being so , O who would not desire an Interest in Christ ! O happy , happy Believer , what a Choice hast thou made ! Exhortation . Sinner , what sayst thou ? come seek a Portion , a Part in the World to come : you are very busy to get a Part or Portion in this present evil World ; Alas , alas , what good can all these thing do you , and how long can you keep them ? Come be perswaded to seek this better Country ; Christ hath redeemed us from this present evil World , and hath purchased for us another World , even this World to come ; Will you seek it ? You may have a share and part in the World to come . Quest . You will say , which Way , or how may we get a part in it ? Answ . I answer , You must marry the Prince and Heir of that World , and so you shall have a Portion in it , and a true Title to it ; you must by Faith espouse Jesus Christ , there is no other way to have an Interest in the World to come . Sinners , you may gain the World to come , and save your Souls ; but whilst you seek to gain this present evil World , you may lose your Souls : What will it profit a Man to gain the whole World , and lose his own Soul ? Also you may have an Assurance of the World to come : O strive to make it your own peculiar Inheritance , take hold of the Foretop of Time. Now I may say Time is , hereafter it may be said Time was ; and then Time is past and lost for ever . Remember that in this World , while you are here , the World to come in the Glory of it , will be got or lost for ever ; if you obtain Grace , you shall have Glory ; but if you have no Grace in this World , no Glory you are like to have in the World to come . Lastly , Remember this World is near at an End , 't is ready to pass away ; and the World to come in the Glory of it is just about to begin , it is not far off : He that testifieth these things , saith , Surely I come quickly . Amen . Even so come Lord Jesus . HEB. VI. 4 , 5. And of the Powers of the World to come . THE last time I spoke of the World to come , and of the Powers of it ; especially of the Powers , Glory , and Pleasures of the World to come , respecting the State of the Saints therein . I shall now proceed to shew you , what a kind of taste of the Powers of the World to come , the Persons mentioned in our Text may be said to have , which is the next thing propounded to be done under this Head. Secondly , The Persons here meant , I have proved are not true and sincere Believers , though such who come very near unto such , being almost Christians . Now the last Qualification or Attainment they are said to arrive unto , is this , Of tasting of the Powers of the World to come . First , I shall shew you what may be meant by the Powers of the World to come . Secondly , Shew what a kind of taste they may have of those Powers , &c. 1. By the Powers of the World to come , ( of which they are said to have a taste ) I understand are meant the Glorious Effects of God's mighty Power , that was and shall be further exerted in bringing in the Kingdom of the Messiah , first in those miraculous Operations which ( being to assure us of the certainty of the new World ) were wrought before these Mens Eyes . 2. The Powers of the World to come , do doubtless consist also in the dissolving of this present World , and all the States and Kingdoms of the Earth . Thou hast of old laid the Foundation of the Earth ; and though the Heavens are the Work of thy Hands , they shall perish , but thou shalt endure , yea all of them shall wax old like a Garment ; as a Vesture shalt thou change them , and they shall be changed : compared with 2 Pet. 3. 10 , 11 , 12 , 13. The mighty Power of God shall be put forth in dissolving this old World. 3. And not only so , but also that God by his Almighty Power will bring in and establish the Kingdom of the Messiah in the Glory of it ; for as the dissolving of the old World appertains to the Power of the great God , so doth also his bringing in , according to his mighty Power , the new Heavens and the new Earth : The Heavens shall pass away with a great Noise , and the Elements shall melt with fervent Heat ; and the Earth and the Things therein shall be burned up . And all this is but to make way for the World to come , or for the new Heavens and new Earth , wherein dwelleth Righteousness . 4. The Resurrection of the Dead also appertains to the Powers of the World to come , and in it lies no small part of God's mighty Power neither ; Who shall change our vile Body , that it may fashioned like unto his own glorious Body , according to the working whereby he is able even to subdue all things to himself . 5. The Power of the last Judgment and definitive Sentence , together with the eternal Punishment of wicked Men and Devils , may also be here intended ; Who shall be punished with everlasting Destruction from the Presence of the Lord , and the Glory of his Power . 6. Moreover , the exerting of God's mighty Power , the Power of his Grace , Divine Love and Goodness in his glorifying of the Saints , may be meant also here by the Powers of the World to come ; When he shall come to be glorified in his Saints , and admired in all them that believe . For as the letting out of the Power of his Wrath and Vengeance in the World to come upon the Wicked , as was hinted before , may hereby be comprehended , so likewise the letting out of the Power of his Love and Goodness on the Godly . Secondly , I shall shew you now what a kind of taste the Persons in our Text may be said to have had of the Powers of the World to come . 1. They had , or might have , a taste of the Truth and Certainty of the World to come , which they clearly saw confirmed by those miraculous Operations in the extraordinary Gifts of the Spirit , and wonderful Works that were wrought by the Apostles , nay which perhaps some of them had Power to do themselves ; for many shall say at the last Day , Have we not prophesied in thy Name ? and in thy Name cast out Devils ? and in thy Name done many wonderful Works ? To whom Christ will say , I profess I never knew you ; depart from me ye that work Iniquity . No doubt but as Saul and Balaam prophesied , so Judas might as well as the other Apostles cast out Devils , and do other wonderful Works . 2. And as by those miraculous Operations they might have a taste of the Powers of Christ's Kingdom as it began then , so this might cause them stedfastly to believe the Truth of the Powers of the World to come , in the future State and Glory thereof : Many Persons do not firmly believe this , and therefore regard not how they live here in this present World , but say , let us eat and drink , for to Morrow we shall die . So also in another Place by the same Prophet it is said , Come , say they , I will fetch Wine , and we will fill our selves with strong Drink , and to Morrow shall be as this Day , and much more abundant . These ungodly Wretches fear nothing of those Judgments that are come , but lay their Hearts loose upon the Neck of their Lusts : But the enlightned Persons in our Text did believe , or give stedfast Credit to the Truth of that future State , both of the Resurrection and Judgment-Day , even of that Day of Reckoning , when Sinners shall be punished for all their abominable Wickedness ; they believed God's Word , and the Revelation thereof , touching what will come upon the Ungodly in the World to come , and so are said to taste of the Powers of it : and this Persons may do and yet perish . 3. They might not only have a taste of the World to come , by a common Faith , or by giving stedfast Credence to the Truth and Certainty of it , but might also be under great Convictions of the Evil of Sin , knowing that all the Sweet thereof will be turned into Bitter , and that Sin in the World to come will be punished , and the Sinner condemned to Everlasting Burning , and that God will reward every Man according to his Deeds ; and might know also , that some shall find greater Condemnation , or a hotter Hell than others , more intolerable Pain in that Day . As , ( 1. ) All such who draw others into Sin , whether it be Drunkenness , Pride , Theft , Uncleanness , &c. ( 2. ) All such who sin after strong Convictions and great Illuminations , or that sin against Light and Knowledg . ( 3. ) Such who have been often reproved , and yet live in their wicked Practices , and harden their Hearts ; let Ministers and godly Parents say what they will , they regard it not . ( 4. ) Such who have greater Means of Grace than others , or who live under an awakening and powerful Ministry , and yet go on in their Sins , in Pride , Swearing , Drunkenness , Uncleanness , &c. ( 5. ) Such who sin under Judgments , or when God's Hand is lifted up , and his Wrath poured out upon Men for their Abominations , and greater Wrath denounced and ready to break forth . ( 6. ) Such who sin boldly , impudently , in the Face of the Sun ; Shew their Sin as Sodom , and hide it not . ( 7. ) Such who expose the Holy Name of God which they profess , to Reproach , and harden the wicked World in their Sins , and open the Mouths of many to blaspheme God , and speak evil of his Ways and People . ( 8. ) Such who delight in Sin , or take pleasure in their Wickedness ; do boast and glory in that which is their shame . ( 9. ) Such who despise and contemn Jesus Christ and his Ministers in their Hearts , and wilfully cast off all Counsel . ( 10. ) All th●se who abuse God's Patience , Goodness , and Long-suffering ; and make that an encouragement to them to continue in their evil Ways , which should lead them to Repentance ; and may be , hate , reproach and persecute the People of God ; nay , and are guilty of Blood , crucifying Christ afresh in his Members . Now I say they might be convinced of all these , and many more great Aggravations of Sin ; and yet after such a taste , fall away themselves , and become as bad as the worst of them I have mentioned . 4. They might have a taste of the terrifying Powers of the World to come ; even such a taste as Felix had , who trembled when he heard Paul preach of Hell , Wrath , or of Judgment to come . This I find our late Annotators intimate to be meant hereby : " Some of them ( say they ) were affected with the powerful Doctrines of the Gospel concerning the Final Judgment , as their Natural Conscience was wrought on by the Spirit in the Word ; they felt it as if it were begun in them , the Sparkles of God's Wrath having set their Consciences in a light Flame for their Sins . " This is a tasting of the Powers of the World to come with a Witness . 5. They may taste of the constraining Powers of the World to come ; so that their Consciences might curb them , and put a Bridle on their Lusts , so that they might not run into Sin as others do : the fear and dread of another World keeps them in awe , and restrains them for a time from committing any open or secret Acts of Wickedness ; and by the Power of this constraining Grace they might , as you have heard , reform their Lives as to become other Men and Women . 6. Moreover , as the Powers of the World to come may refer to the Everlasting Joy and Comfort of the Saints , they might also have some seeming taste of the sweetness thereof , I mean , they might have a sight and sense of that happy State the Righteous shall be in in the World to come ; and they finding Christ to be a Redeemer , and that he came to save Sinners from Wrath , and to purchase Everlasting Blessedness , may have some hope of Interest in that Redemption from Wrath , and of being made happy eternally in the World to come : they might promise to themselves a part in the first Resurrection , and their Hopes herein might be as a sweet taste of the Joys and Consolations of that Day . Mr. David Dickson speaking of this Passage , saith , They may taste of the Powers of the World to come , that is , saith he , in contemplation of the Blessedness promised to the Saints in Heaven ; and have a natural desire of it , as Balaam desired to die the Death of the Righteous . Thus many of the Jews rejoiced in John's Doctrine : He was a burning and shining Light ; and ye were willing for a season to rejoice in his Light : It was but a taste of Joy , it did not continue , it was but for a Season . 1. It is but a Taste or Savour that arises from an enlightned Conscience , not from a renewed Heart . 2. It is not a taste that makes them out of love with this World , or to be weary of it , or to die to it : though they seem taken with the Thoughts of the World to come , yet they value this World , no doubt , too highly ; 't is this World that is in their Hearts . 3. It is not a taste of the World to come that changes them into a meet and sit State to be partakers of the Glory and Blessedness of it , as the Saints are said to be giving Thanks unto the Father , which hath made us meet to be Partakers of the Inheritance of the Saints in Light. 'T is not a bare taste can do this , no , nothing but a thorow change of Nature , or a spiritual receiving and feeding by Faith on Jesus Christ . 4. It was not such a tasting of the Powers of the World to come that made them long for it , and to seek it with the full bent of their Wills , and urgency of their Affections , and to contemn all the Riches , Honours and Pleasures of this present evil World for it ; as Moses and all the Holy Patriarchs did : For they that saw such things , declare plainly they seek a Countrey ; and confessed they were Strangers and Pilgrims on the Earth . 5. It was a tasting not a feeding on Jesus Christ , and a digesting of his Word ; they come not to experience the Powers of the World to come were begun in them , setting them against Sin , Satan , and this World. 6. And lastly , It was a tasting , but no saving Relish , no Soulcraving after a true Interest in the Glory of the World to come ; they did not find the Power of the Resurrection and last Judgment in themselves : And that tasting that doth not secure the Soul against a total and final Apostacy , as Union with Christ doth , is not to be valued or accounted of . APPLICATION . 1. I told you , Brethren , at first , that touching these Persons Attainments , here is nothing spoken of Union with Christ , of the Faith of God's Elect , of Regeneration , Love to God and to his People , nothing of Adoption , Justification nor Sanctification , and so nothing that is pecusiar to a true Christian , nothing of those things that accompany Salvation . 2. It appears they are like the Ground , that oft receives the Rain that falls upon it , and yet bears or brings forth Briars and Thorns , therefore they are nigh unto cursing , whose End is to be burned ; and this the Apostle hints of them in Vers . 7 , 8. 3. This informs us that Men may go a great way in a visible Profession of the Gospel , by common Influences of the Spirit , and Light improved by natural Powers , and yet be in the Gall of Bitterness and Bond of Iniquity . 4. O bless God for the least degree of saving Grace : Have you love to God , to his poor Saints ? Do you minister unto them for Christ's Sake ? then have you obtained to a higher degree of Attainment than those ever had , and no cause to fear your spiritual State and Condition . Thus I have passed through the second thing I first propounded to speak unto , namely , What those Attainments are that are spoken of the Persons in our Text. I shall now come to the last thing , to shew you what is spoken of them . Thirdly , What is spoken of these Persons , consists of two Parts . 1. That they may fall away . 2. That it is upon their so falling away , impossible for them to be renewed by Repentance . It is the last of these I purpose to speak of , viz That it is impossible to renew them again unto Repentance ; either to such a Repentance they once had , or to true , saving , and Evangelical Repentance : The Reason is by the Holy Ghost added ; Seeing they crucify to themselves the Son of God afresh , and put him to open shame . 1. It is not doubtless impossible , in respect of God's Absolute Power , had he not limited himself by an unchangeable Decree : But if he hath determined to deny Grace , and all saving Influences of his Spirit , to these Apostates , that makes it impossible for them ever to be renewed ; which shews us that the Power to change the Heart is not in the Creature , it is God's Work on the Soul , 't is he that stamps his own Image upon us ; and if he withdraws the Influences of his Holy Spirit from Men , or refuses to give Grace to them , in order to bring them to Repentance , and to believe in Christ , they must perish . Now God will not afford these Persons that so fall away , the Assistance of his Spirit , in order to the working the great Work of Faith in them ; therefore it is impossible for them to be renewed . " He saith not ( saith one ) it is impossible they should be saved , but that it is impossible they should be renewed unto Repentance ; these Apostates Salvation is impossible , because their Repentance is impossible . " He that never repenteth , can never be saved ; for he that repenteth not , shall not have Remission of Sin : and if the Holy Spirit be utterly withdrawn from Men , it is impossible they should ever be renewed to Repentance . 2. The Persons therefore here intended , do not repent , cannot repent , Repentance is hid from their Eyes ; they never endeavour after Repentance , they are left to hardness of Heart , and to final Impenitency by the Lord , as a just Judgment for their horrid Evil and cursed Apostacy : possibly they may fall under Terror and Despair , yet never desire or look after Repentance on God's Terms . Brethren , it is not impossible for the greatest Sinner in the World to be renewed , that hath not sinned against the Holy Ghost , or whom God hath not wholly given up to blindness of Mind , and to hardness of Heart : All manner of Sins and Blasphemy against the Father and the Sun , shall be forgiven unto Men ; but the Blasphemy against the Holy Ghost shall not be forgiven unto Men. And all Vnrighteousness is Sin , and there is a Sin unto Death . 3. God leaves these Persons for ever , he utterly casts them off : And wo unto them ( saith he ) when I depart : And may say unto them , and much more , as he said once unto Ephraim , Ephraim is joined unto Idols , let him alone . He commands his Ministers to let them alone , and not stri●e with them reprove not exhort them any more . He saith unto Conscience , Let them alone , check , curb , reitrain nor rebuke them any more . He saith unto his Spirit , Let them alone , move them , or excite them to perform Religious Duties no more , strive with them no more for ever ; No Doctrine , no Word , no Rod , no Affliction or Judgment shall do them good any more for ever . This Spiritual Judgment is the worst of all Judgments , and so makes it impossible for them ever to be renewed unto Repentance ; for there remains no more Sacrifice for Sin , but a certain fearful looking for of Judgment , and fiery Indignation , which shall devour the Adversaries . 4. God puts an end unto all expectation concerning them ; he looks for no more Good from them , he exercises no more Care about them , no more Labour , Pains nor Patience towards them ; God affords no more Means of Grace for their Conversion , Repentance is hid from their Eyes ; he says , Let this Ground lie barren for ever , it shall never be plowed , sowed , nor watered any more for ever : He looks for no more Fruit , he will not dress it nor dung it any more ; his Sun shall shine upon it no more , nor shall the Rain fall upon it from Heaven any more : wo unto such Souls God saith to them , as Christ said when he cursed the barren Fig-tree , Never Fruit grow on you any more . 5. God in Judgment and Wrath gives these up to a reprobate Sense , to hardness of Heart , to blindness of Mind , and to a seared Conscience ; and they become notoriously Wicked , being filled with Rage and Madness , full of Envy and Malice against God , and against Christ , and against all that fear God. 6. And usually they are left in severity to their sensual Lusts , and become notoriously Wicked and Prophane , nay rather worse than the worst of Carnal Persons that never were enlightned at all . And so he gave them up to their own Hearts Lusts , and they walked in their own Counsel : They are left , or given up unto Satan , to be led , acted and influenced by him ; and are commonly also carried away into pernicious Errors and Delusions , even to believe a Lie , that so they may be damned , because they received not the Truth in the Love of it , that they might be saved : And many times they become Persecutors of God's People , reproaching , vilifying and contemning all Religion . Quest . What a kind of Sin is the Sin against the Holy Ghost ? And what sort of Persons are they who may sin this Sin ? Answ . 1. I shall shew you , first in the Negative , what a Sin it is not ; Namely , all Sin or Sins whatsoever that any carnal Person , who to this Day abode under the Power of Natural Ignorance , and never was inlightned by any Operations of the Spirit , commits ; for such cannot commit the Sin against the Holy Ghost , it being positively said , That they are such who were once enlightned . 2. It is not every Sin which is against Light and Knowledg : for no doubt but David and Peter sinned against Knowledg , and the Light of their own Consciences , and after they had been enlightned , yet were recovered and renewed unto Repentance . 3. The Sin against the Holy Ghost , is not every Sin that is committed against the Holy Ghost ; for he that grieves the Holy Spirit , and that quencheth the Holy Spirit , sins against the Holy Spirit ; nay , all wicked Men who sit under the Preaching of the Gospel , no doubt , sin against the Spirit whilst they resist the Strivings and Motions thereof . 4. It is not any hainous and abominable Sin , as Whoredom , Perjury , Murder , no not Self-Murder ; not the murdering of the Saints of God nor putting Christ himself to Death by wicked Hands , or the murdering of the Lord of Life and Glory . Paul was guilty of the Blood of Stephen ; and many of the Jews were pardoned who might have a Hand in the barbarous Murder of the Son of God. 5. It is not every wilful and presumptuous Sin ; for multitudes of wicked ignorant Persons so sin daily , for whom there is Mercy and Pardon upon Repentance , though they have a Whore's Forehead , and refuse to be ashamed . 6. It is not every degree of Apostacy or Backsliding from God : A true Child of God may be guilty of a partial Apostacy ; for thus Israel sinned and fell from God , nay , backslid so far , as to turn to cursed Idolatry , yet God offered them Pardon : Return , backsliding Israel , saith the Lord , and I will not cause mine Anger to fall upon you ; for I am merciful , saith the Lord , &c. 7. Nay , I will not say that every malicious Sin against God's People is the Sin against the Holy Ghost , when Men hate the Saints for their Religion and Goodness ; though it be one of the highest Degrees of Wickedness , because therein their hatred against God himself is manifested : But what may not a Man do that is acted and influenced by the Devil in the Times of his Ignorance ? 8. It is not the Sin of Unbelief , though that be a damning Sin , yea [ the damning Sin ] as it is a Sin against the Remedy God hath provided , and against the highest manifestation of God's Goodness , and against the highest Testimony and Witness : yet many that thus sin , nay continue at present in and under the Power of Unbelief , may come to see their horrid Evil , and by the Grace of God may believe , and be forgiven this as well as other Sins . Lastly , I have shewed you that no true Believer can commit this Sin ; He that is born of God , cannot commit Sin , viz. he cannot sin unto Death . So much in the Negative , what Sin the Sin against the Holy Ghost is not . Secondly , I shall shew you , in the Affirmative , according to that Light I have , what Sin this Sin is , or open the Nature thereof , and what sort of Persons they are who do or may commit it . 1. The Persons that may commit the Sin against the Holy Ghost , our Text informs us , are such who have been once enlightned , and that have attained to the Knowledg of the Truth , or true way of Salvation by Jesus Christ , and have had such a kind of Taste of the Heavenly Gift , and of the good Word of God , and Powers of the World to come , more or less , of which I have shewed : they have received the Gifts and common Graces of the Spirit . 2. And also have escaped the Corruptions of the World , through the Knowledg of Jesus Christ , or attained to a great Reformation of Life in so much that they were look'd upon as Saints and eminent Christians , many of them being Professors of the Gospel , and might be great Preachers thereof : Tho it seems that others who never professed the Gospel , were and may be guilty of committing of this Sin , as those Jews no doubt were , who said , our Blessed Saviour did cast out Devils by Beelzebub the Prince of Devils . 3. It is a sinning wilfully , after a Person hath received the Knowledg of the Truth , or Gospel of Christ ; For if we sin wilfully after we have received the Knowledg of the Truth , there remains no more Sacrifice for Sin. Though every wilful sinning is not this Sin , yet every one that is guilty thereof , doth sin wilfully , and that in the highest degree . Pray note it , 't is a wilful casting off and forsaking the Truth of God , and an utter deserting the Church and People of God , nay , a wilful rejecting the Truth which they before had embraced , and tasted some sweetness in , opposing and contradicting that which the Holy Spirit testifies to their Consciences is the Truth of Christ ; therefore they wilfully reject the Motions of the Holy Ghost , nay contemn the Operations thereof . 4. And as it is a rejecting of the Motions and Operations of the Holy Spirit , after those Illuminations they had received , so also it is done maliciously , or from Spite and Malice ; And hath done Despite unto the Spirit of Grace : They wilfully desert the Assemblies of God's Church and People , and esteem the Blood of Christ ( whereby he was consecrated a Sacrifice unto God , or ( as some ) whereby they thought once they had been sanctified ) an unholy Thing , and accounting the Motions of the Holy Spirit , and his Operations , a meer Delusion of the Devil : And thus some of the Pharisees sinned . Christ healed one possessed of an unclean Spirit , a Work wrought by the Power of the Holy Ghost ; they imputed it to the Devil , saying , This Fellow casteth out Devils by the Prince of Devils . This was a wilful Sin , and done no doubt in Malice , and against the Convictions of their own Consciences : for they could not certainly but know , that he was the Son of God by the wonderful Works he did . See ver . 31 , 32. Upon this our Saviour doth intimate , that they were guilty of sinning the Sin against the Holy Ghost , that shall never be forgiven unto Men. 5. It is a treading under Foot the Son of God , contemning and vilifying him , as these Pharisies seem'd to do ; and which , as it is thought by many , Julian the Apostate was guilty of , who in difdain , when he was wounded , threw his Blood up towards Heaven , crying , Thou Galilean thou hast overcome me , or to that purpose ; he in reproach and hatred , seemed to call Christ a Galilean , would not call him by any one of his own proper Names . 6. And lastly , It doth consist in a fatal and utter renunciation of the Christian Religion , and all the Institutions , Doctrines and Principles thereof , and a turning to Judaism or Idolatry , or else to perfect Atheism , and all this , as Dr. Owen signifies , with an avowed and professed Enmity to Christ and Christianity , and therefore not without the highest Reproach and Contempt imaginable , against the Person of Christ , as well as against the Gospel , imbracing the Love of Sin , or of the Riches and Honours of this present evil World , valuing their Lusts above the Comfort of the Holy Ghost . We have , as if they should say , tasted of the Spirit , and of heavenly Things , and do disclaim him and them , and witness against him , and by that Experience we have had , do disown all that pretended Good that some boast of 〈◊〉 be in their Divine Things , and contemn that Spirit they glory in and are led by . APPLICATION . First , Take heed of those Sins that tend or lead to this unpardonable Sin. 1. Take heed of a malicious Thought against the Holy Ghost ; don't think it is the Devil that disquiets and disturbs you about Sin , Wrath and Hell ; you convicted Sinners look to it , that you charge not these Convictions you have of the Evil of your Sin upon Satan . He you may be sure will not trouble you for your Sins , but let you go on peaceably in your wicked Ways ; though when you are awakened , he may perswade you that there is no Mercy for you . Doubts and desparing Thoughts commonly rise from Satan , but not Sorrow and Grief for Sin : No , no , that is from your Conscience a it is influenced by the Holy Ghost . 2. Beware of harbouring a malicious Thought of Religion , or of praying by the Holy Spirit ; as I heard lately or a wicked Man , who hearing a Minister pray in a most excellent manner , that said , How doth the Devil help him ? or to that effect ; O this is dangerous ? 3. Take heed of blasphemous Words against the Holy Spirit : Will any dare to say , that the Devil is in God's People , that they are so resolute in their Ways , and will not conform to the National Church ? 4. Beware , you that make a Profession of Religion , and that have been enlightned , how you fall away and turn again to Folly , and to your sinful Practices ; for this is the high Way to the unpardonable Sin , or Sin unto Death ; you know not but that a partial Apostacy may end in a total one at last . 5. Above all things , look to it that you rest not on a common Work of the Spirit , without a real Work of Faith and Regeneration : Rest on nothing short of Christ , neither on Reformation , Duties , nor inherent Grace , for it is dangerous so to do . Quest . But why is it impossible for these to be renewed unto Repentance ? Answ . 1. It is because the Decree is gone out against them , God will not renew them , and none else can . 2. More directly and immediately it is , because the Holy Ghost hath utterly forsaken them , and withdrawn all his Operations from them for ever , whose work it is alone to renew and work Repentance in the Hearts of Sinners : Men cannot repent , when the Holy Spirit hath utterly left them ; no , nor have any desire to repent : think of this you that magnify the Will of Man. O Sinners , love the Holy Spirit , cherish the Motions thereof , and do not grieve him , nor resist his Motions and Operations . Secondly , By way of Consolation to Believers . 1. Here is still comfort for you that are the Children of God , born of God , you cannot sin this Sin , you cannot sin unto Death , the Seed remains in you : you mourn that you cannot repent as you would do ; your Hearts are tender , you need not fear your Condition . Do you fear to offend God , to grieve the Spirit ? O that is a blessed Sign : Do you love God , love his People ? do you minister as you have ministred to the poor Saints ? 2. O remember you are in Christ's Hand : We are perswaded better things of you , and things that accompany Salvation , though we thus speak . Quest . What things are they that accompany Salvation ? I answer . Union with Christ , Regeneration , Justification , Adoption , Sanctification , inherent Holiness and Perseverance in Grace . O see that you endeavour to make your Calling and Election sure , by adding to your Faith , Vertue ; and to Vertue , Knowledg ; and unto Knowledg , Temperance ; and to Temperance , Patience ; and to Patience , Godliness ; and to Godliness , brotherly Kindness ; and to brotherly Kindness , Charity . And if you do those things ( and these things you shall do , if you are true Believers ) you shall never fall ; For so an Entrance shall be ministred to you abundantly , into the Everlasting Kingdom of our Lord and Saviour Jesus Christ . To whom with the Father and Holy Ghost be Glory , Honour , and Praise , for ever . Amen . HYMNS of PRAISE . A New Song sing unto the Lord For mighty Wonders done , His right Hand , and his glorious Arm , Hath our Salvation won . Let all poor Sinners taste and try That thou , O Lord , art good ; Nay let them feed , Lord Christ , on thee , And wash them in thy Blood : That they with Saints with one accord , May joy with Holy Mirth , Before the Great and Glorious Lord , And shew his Praises forth . Come Sinners , come , and feed on Christ , Before that you do die ; Come to the Wedding-Dinner , come ; See here 's Variety . All Good is in the Lord ye need , Let not a Taste suffice ; But search to find where the Sweetness Of Gospel-Dainties lies . Truly enlightned Souls may sing , Who special Grace receive ; True cause of Joy to such does spring , Who savingly believe : Such Souls shall never fall away , But ever happy be ; Such shall be fed with Christ's own Lambs , And sing eternally . BReak forth and sing now , all ye Saints , Lift up God's Name on high , In sacred Songs to celebrate His Praise continually : Exalt the living God above , Your standing is most sure ; Thy Mercy , Lord , and tender Love , Will keep our Souls secure . When we do fall , Lord , we shall rise By thy own Blessed Hand ; Thou set'st our Feet upon a Rock , Where we most safely stand . With Saints of old we 'l sing therefore , And say , Spring up O Well , And send thy Waters forth for to Refresh thy Israel . The Pleasures of the World to come Let 's taste of every Day , And long when Jesus on the Throne Shall the bless'd Scepter sway . What shall we hear , what shall we see , When raptured in Bliss , When we with Blessed Jesus be , What Happiness like this ? We therefore sing the Lamb's sweet Song , And Him we will adore ; The Day is near when Saints shall be With him for ever more . The Great Salvation : OR , The Salvation of the Gospel Great and Glorious . Delivered in several SERMONS , By BENJ. KEACH . HEB. II. 3. How shall we escape if we neglect so great Salvation , which at first began to be spoken by the Lord , and was confirmed to us by them that heard him ? IN the precedent Chapter , the Apostle sets forth the Excellency , Glory and Dignity of the Person of Jesus Christ . 1. Above Moses and the Prophets , ver . 1 , 2 , 3. God who at sundry times , and in divers manners , spake in time past unto the Fathers by the Prophets ; Ver. 2. Hath in these last Days spoken to us by his Son , whom he hath appointed Heir of all Things . Ver. 3. Who being the Brightness of his Glory , and the express Image of his Person , and upholding all things by the Word of his Power , when he had by himself purged our Sins , sate down on the right Hand of the Majesty on High. 2. Above the Holy Angels : ver . 4. Being made so much better than the Angels , as he hath by Inheritance obtained a more excellent Name than they . Christ doth not only surpass Moses and the Prophets , but also all the Angels of God. 1. In respect of his being God , of the Substance of the Father , and the express Image of his Person , the Essential Glory of God shining forth in him . 2. In that he as God created , and also doth uphold the World , and all things in it , by the Word of his Power . 3. In that he hath obtained a more excellent Name than they , verse 4. 4. In that Angels are required to worship him , ver . 5 , 6. 5. In that Angels are but his Servants , ver . 7 , 14. 6. In respect of his Scepter and Kingdom , ver . 8. 7. In respect of his glorious Exaltations at the Father's right Hand , ver . 13. The Apostle having laid down these things so fully and clearly , to illustrate and confirm the great Doctrine of the Gospel ; he in the beginning of this second Chapter , proceeds to make the necessary Improvement of it : Therefore we ought to give the more earnest Heed to the Things which we have heard , lest at any Time we let them slip , ver . 1. For if the Word spoken by Angels was stedfast , &c. ( and from hence he brings the Words in our Text ) How shall we escape , if we neglect so great Salvation ? &c. The Words contain an Interrogation , which doth imply a strong and most vehement Negation ; How shall we escape if we , &c. That is , we cannot escape , or it is impossible we , or any Persons whatsoever , should escape , if we or they neglect so great Salvation . Escape what ? That is implied here , which is not expressed , namely , the Wrath of God : How shall we escape the dreadful Judgment and Indignation of God , or Eternal Damnation in Hell , if we neglect or slight , despise or reject the Means of this Salvation ? He confirms what he asserts , or aggravates the Greatness of their Sin who do neglect this Salvation , and the impossibility of such ever to escape God's Wrath. 1. From the Power and Authority of Christ , who not only wrought this Salvation out , but only first declared it , or made it known ; which first began to be spoken by the Lord. Which some think may refer to his first declaring of it from the beginning to Adam upon his Transgression , and to the Fathers under the Old Testament : But I conceive he means chiefly our Lord 's preaching this Salvation in the Days of his Flesh , when he entred first on his Ministry , as verse 1. of the first Chapter ; God hath in these last Days spoken unto us by his Son. 2. From the confirmation of it , by Signs and Wonders . I shall be very brief in speaking unto the Terms of our Text. How shall we escape , avoid , get clear of , or deliver our selves from God's Wrath and Vengeance . If we neglect , if we mind other things more than this Salvation , or seem to be indifferent in and about this great Business , like those that made light of the Invitation to the Marriage-Supper , Mat. 22. Luke 14. 16 , 17 , 18 , 19 , 20. So great Salvation , namely , the Salvation of the Gospel . Great , as it refers to God , denotes the glorious Perfections of his Nature , the Great God ; it signifies the infinite Power , Wisdom , Holiness , Mercy and Glory of his Majesty . Great , as it refers to things , may be considered as to the Nature and Quality of them , as Great Riches , Great Light ; as the Sun is called a great Light , that is , a Glorious Light , excelling all other Natural or Created Lights , or Artificial Lights . Great Peace have they that love thy Law ; that is , Glorious Peace . So , great Salvation denotes Glorious Salvation , exceeding all Temporal Salvation . So Great , this [ so ] raises the Greatness and Glory of this Salvation . God so loved the World : So , how ? Even so , that it cannot be conceived , much less expressed . So , this great Salvation is so wonderful , so amazing , so glorious , and so affecting , it calls for all to admire it , consider it , imbrace it , and by no means to slight or neglect it . From hence I shall note three Points of Doctrine . Doct. 1. That the Salvation of the Gospel is a Great and Glorious Salvation . Doct. 2. That the Means of this Salvation may be neglected . Doct. 3. That all such who do neglect this Salvation , shall not , cannot escape . I purpose to speak to all these three Propositions , and shall begin with the first , namely , That the Salvation of the Gospel is a Great and Glorious Salvation . First , I shall prove , and fully ( God assisting ) demonstrate the Truth of this Doctrine . Secondly , I shall improve it by way of Application . First , It is a Great and Glorious Salvation comparatively : or when it is compared with all other Salvations . 1. That was a Great and Glorious Salvation which God wrought for Israel at the Red Sea. But what a Salvation was that ? Who were they saved from ? It was from Pharaoh , a bloody and cruel Persecutor : but this is from Satan and all cruel Enemies of our Souls . 2. That was from the Wrath of Men ; this is from the fearful Wrath of God , which none are able to conceive of : according to thy Fear , so is thy Wrath. 3. That was a Salvation of the natural Lives of the Children of Israel ; this a Salvation of our Immortal Souls and Bodies too for ever . 4. That was a Type of this Salvation , a Shadow of it : and as far as the Substance exceeds the Shadow of a Thing , so far doth this Salvation exceed that and all other Salvations . 5. That was a Temporal Salvation , this is an Eternal Salvation . Now that Salvation at the Red Sea being one of the greatest Temporal Salvations that ever was wrought , I need not mention any other . Israel had many great Salvations wrought for them afterwards , and so have many of the Saints had great Salvations and Deliverances wrought for them in the Times of the Gospel . Nay , we in these Nations have seen and heard of great and wonderful Things which God hath wrought for us , and for our Forefathers . It was a great Salvation that was wrought in 1588 , at the Spanish Invasion , and from the Powder-Plot ; and also that in 1688 , when We , and the Protestant Interest , were brought very low , and we could not see which way Relief and Deliverance could come . But alas , what are all these Salvations to this in my Text ? Pray remember that Gospel-Salvation is Great and Glorious comparatively . But , Secondly , The Salvation of the Gospel is not only great comparatively , but also positively : not only in respect of all other Salvations , but also in regard of it self . And to demonstrate this , consider , that it is great and glorious in respect of the Time ( or rather that Eternity ) in which it was contrived and graciously promised . This Salvation , Brethren , was contrived and found out by the Wisdom of God , before the World began . Hence Christ is said to be a Lamb slain from the Foundation of the World ; that is , in the Decree , Counsel and Purpose of God : Christ was set up from Everlasting as the great and glorious Mediator and Saviour of all that should believe in him , or that were given unto him by the Father . The Lord possessed me in the beginning of his Way , before his Works of old . I was set up from Everlasting , or ever the Earth was . When there were no Depths , I was brought forth . As these Scriptures prove the Deity and Eternal Generation of the Son of God ; so also there was a Designation of him by the Father , as Mediator , to be our Saviour before all Worlds . Hence God saith of miserable Man , Deliver him from going down into the Pit , I have found a Ransom . And as it was found out before the beginning of the World , or from Eternity , so it was also as early promised to us , as the Elect in Christ , in hope of Eternal Life , which God that cannot lie promised before the World began : Compared with that in Timothy , Who hath saved and called us with an holy Calling ; not according to our Works , but according to his Purpose and Grace , which was given us in Jesus Christ before the World began . God thought of us poor Sinners , and found out this way of Salvation before we had a Being , yea even from Eternity , foreseeing us fallen in the First Adam , brought into a deplorable Condition of Wrath and Misery . Thirdly , The Salvation of the Gospel is great and glorious , in regard of that Counsel that was held before all Worlds about bringing of it in . Christ the great Saviour was delivered up according to the determinate Counsel of God , Acts 2. 23. Should all the Wise Men and Great Potentates of the Earth be called together , and sit in Council about the doing of some great and wonderful thing , which unless it was effected , all the Kingdoms and States of the Earth would sink and be dissolved , would not all say , that would be an amazing Thing , and an important Concernment ? Alas ! what is a Counsel held by all the wisest Men and greatest Potentates on Earth , of the highest Concernment here , to that Council held by the Glorious Trinity in Eternity , about bringing in of this Salvation ? O of what Moment is the Salvation of our Souls ? None but the Great God could effect it , it was the Result of Infinite Wisdom and Counsel . God seemed , Brethren , to call a Council about the first Creation of Man ; Let us make Man after our own Image , &c. But how much more of the Glory of God's Wisdom , according to his Eternal Purpose , shines forth , as the Result of that Counsel held about the Restauration of Fallen Man , than what shone forth in the first Creation of him ? And the Counsel of Peace was between them both ; that is , between the Father and the Son. Fourthly , The Salvation of the Gospel is great and glorious in respect of God's Design therein : Which more generally and comprehensibly I may open in three respects . 1 st . His own Glory in all his Attributes . 2 dly . The confounding and baffling of Satan , and the utter Destruction of his Kingdom and Hellish Design . 3 dly . The Eternal Salvation of Man ; I mean , all that believe in Jesus Christ , or are given to him by the Father . 1 st . God before all things hereby designed his own Glory , or to make all the Perfections of his Holy Nature manifest to the Creature which he had made , and to open a Way by which each of his Attributes might gloriously appear , and to vanquish that Cloud that seem'd to eclipse their shining . 1. For God's Mercy could not be extended in another Way to the Help and Relief of Mankind under Wrath and Misery , because Justice was injured , and called for the Sentence to be executed on us for our Sins . 2. And his Justice could not be executed , but his Mercy and Goodness would have been brought under Obscurity , and been vailed for ever . And had Mankind for ever been brought under the just Desert of Sin , God had , it is true , glorified his Justice ; but Mercy is as well a Property of his Blessed Nature as Justice : and had that been done , how had any of his Creatures known any thing of his Mercy and Goodness ? certainly Mercy had never been manifested at all , no more than is seen in the casting off the Fallen Angels . God to them appeared only Just , not Gracious ; but in Christ to Mankind , he appears not only Just , but also Good and Gracious . Yet the Salvation of our Souls could not consist with the Holiness and Justice of God in a way of Mercy , without a Satisfaction be made to Divine Justice . Therefore Infinite Wisdom in substituting Jesus Christ to die in our Nature and Stead , makes God's Justice a full Compensation for the Wrong and Injury we had done by our Sins and Transgressions ; and from hence it appears that Infinite Wisdom , Justice , Holiness , Power , Mercy and Goodness , &c. are discovered and magnified equally in God's bringing in this Great Salvation of the Gospel : and this was , I say , the grand Design of God herein , by which he removes and solves all those seeming Contradictions and great Difficulties that appeared in the way of our Eternal Recovery , and magnifies the entire Glory of God , that seemed to be lost by our Sin , or was before hid under Obscurity ; it is hereby fully repaired , and to the Joy of Saints and Angels is made known and magnified in Christ . And from hence it is that the Gospel is called the Wisdom of God ; and Christ is also called the Wisdom of God , and the Power of God , because in him all the Strength of God , I mean the Power and Glory of all his Attributes , are joined or united together , and shine in equal Glory in our Salvation . But more of this hereafter . 2 dly . Hereby also Satan is overthrown , and his grand Design marr'd and frustrated for ever , and his Kingdom spoiled ; our Lord Jesus having spoiled Principalities and Powers , he made a shew of them openly , triumphing over them in it : and this was done by the Death of his Cross , and by his Resurrection ; To this purpose was the Son of God manifest , that he might destroy the Works of the Devil . 3 dly . Moreover hereby God designed to make Man , even all that believe in Christ and embrace this Salvation , happy again , and blessed for ever ; nay ( as I shall shew you , before I have done with this Text , God assisting me ) even to raise him up into a higher and better State than that was in which he was at first created . Fifthly , The Salvation of the Gospel is Great and Glorious , if we consider how low Man was fallen and sunk by his Transgression , and what kind of Wrath he was laid under ; As also if we consider how helpless he was , having no Friend nor Brother that could give to God a Ransom for him ; no nor could the Angels of Heaven do it , whose Power is very great : No , no , none but Christ alone , with his Almighty Arm , could save us from the threatned Wrath and Vengeance of an angry God. Besides , this Salvation must needs be great and glorious , if we consider the seasonableness of it ; it was a timely Salvation , it was brought in just as the Hand of Justice was up , and ready to strike the fatal Stroke . Justice stood ( as it were ) with his Ax in his Hand to cut off all our Heads ; and Christ to save us , stept in and laid down ( as I may say ) his own Neck , and took the Blow : Or we may conceive that Justice stood with his Spear in his Hand , ready , as it were , to run it into our Bowels ; and Jesus Christ run in between Divine Wrath and our poor Souls , and cried out , Let thy Spear , O Justice , be thrust into my Heart , I will die for these condemned and guilty Wretches . See what Paul says , When we were yet without strength , in due time Christ died for the Vngodly . So Vers . 8. While we were yet Sinners , Christ died for us . Though I deny not but that this Text may refer to the Fulness of Time prefixed by the Almighty for Christ to come , and take our Nature upon him , and to die in our room ; and that was the due Time , or Time God had appointed : Yet Christ was as a Lamb slain from the beginning of the World , nay , before the Foundation thereof . And we may say , that as soon as our first Parents sinned , even then , and at that very Season , Jesus Christ step'd in , and yielded up himself to God as a Sacrifice for us : and had he not then been accepted , we had been lost for ever . O how refreshing , how sweet and how welcome is it to a poor condemned Criminal , when he is brought to the Place of Execution , to see the Sheriff pull out an Arrest of Execution , a Reprieve , nay , an absolute Pardon , and tell him , You have met with a Friend , the King has accepted of one that he ordained and substituted to be your Surety , and to die for you , and satisfy the Law and Justice for you ; Friend , you are acquitted . Brethren , thus it is here , Christ offered himself , and the Father accepted him in our stead to die for us , and to bear that Wrath that was due to us for our Sins ; and this he did then , even when we first sinned in Adam . So that we may say , in due time Christ died for the Ungodly , just as the Stroke of Wrath and Divine Justice was falling on us , for it was all one as if he had then actually suffered : And also his Blood was as efficacious to save and absolve Adam , and all that did believe , and apply the Virtue thereof , before it was shed , as it is to us who believe in these latter Times of the World , after it has been shed more than sixteen hundred Years . Would not such a guilty Malefactor I mentioned , say , O this is a great Salvation indeed ! nay , stand and admire at it , he expecting nothing but Death , and had none to help him , or afford any hope or relief to him in the least ! APPLICATION . 1. We may from hence infer , God's Love to Mankind is inconceivable ; nay , his Love to sinful Man , to lost Man , rebellious Man : What is Man that thou art mindful him ? such a vile Creature , a Worm , a filthy and loathsom Worm , a cursed Rebel and Traitor against God , that God should let out his Thoughts from Eternity upon him , when the Sentence was past against him , and he ready to go down to the Pit of Everlasting Wrath and Misery ; that he should say , Deliver him from going down into the Pit , I have found a Ransom . 'T is not he ( that is , Man himself ) hath found a Ransom : No , no , I have , saith God , found a Ransom ; the Just for the Vnjust , or in the room and place of the guilty Sinner . It is not , I have found Man's good Works , Man's reformed Life , his Repentance , his Faith , his Tears , his sincere Obedience ; no , but it is the Obedience of Christ , the Blood of Christ , the Sacrifice of Christ , the Merits and Righteousness of Christ , this God hath found to be our Ransom . God hath found a full Ransom , a perfect Ransom . God accepted of Christ's Sacrifice for a Compleat Satisfaction ; it is more satisfactory than if we had lain in Hell for ever , for we must always have been paying , but never could have made Satisfaction . O who could have thought of such a Ransom , of such a way of Salvation ! in this lies the Depth of Divine Wisdom , and the Great Mystery of the Gospel : How should we adore and admire the Grace of God in Jesus Christ ! 2. To you poor Sinners let me speak one word by way of Exhortation : Did God so early contrive our Salvation ? O then do you set your Hearts on work to seek this Salvation , I mean , an Interest in it ; be early at it , do not defer it : You young Men , think upon it in the morning of your Days , this Salvation calls for your utmost diligence to understand and find out ; the Gospel is a Mystery , 't is not easily understood . The Preaching of a Crucified Christ is to some Men Foolishness ; but to them that are saved , it is the Power of God. Many stumble at the Stumbling-stone God hath laid in Sion . Christ is to some a Stumbling-stone , and a Rock of Offence , but take heed he is not so to you . 3. Was there a Council held in Eternity about our Salvation ? O then consult with all Wisdom the grand Design of God herein : It is to exalt his own Glory , his own Name , his own Free Grace ; and this being so , let it be all your care to advance the Riches of his Grace , and let God be wholly exalted , and do you lie low at his Feet . O close in with God's Counsel , accept of this way of Life , do not think there is any other way . 4. And lastly , Consider that the Greatness of God's Mercy and Divine Goodness to us , was also one grand End and Design in finding out this Salvation : It doth display his unspeakable Love and Bowels towards his poor Creature Man. True , he had the like regard to his Justice ; but his Justice had been magnified in our Destruction , if his Mercy had never appeared . But that his Mercy might be manifested , what hath he done , his own Son hath born our Sins , he hath laid the Hand of his Justice , and let out that Wrath that must have lain upon us for ever upon his own Son , that Mercy might flow forth to us . This should teach us to study Acts of Mercy , and contrive that way to be like unto the Holy and Merciful God : This is that which he requires of us , even to do justly , love Mercy , and to walk humbly with our God. HEB. II. 3. How shall we escape if we neglect so great Salvation ? I AM upon the Proof and Demonstration of the first Point of Doctrine raised from our Text , viz. That Gospel-Salvation is a Great and Glorious Salvation . I have spoken to this already under five Considerations . Sixthly , The Salvation of the Gospel is Great and Glorious , if we consider the Glory and Greatness of those Persons who sat in Counsel about bringing of it in , and working of it out for sinful Man. We commonly judg of the Greatness of the Undertaking , and the Glory of the Work , by considering the Dignity , Glory , Wisdom , Power and Greatness of the Persons concerned in it . Now if this Work , I mean the Salvation of sinful Man , had been put into the Hands of the mighty Angels , and they had called a Council about it , and shewed their uttermost Skill , Wisdom and Power , in order to the actual accomplishment thereof , would not all say , this must needs be some great and wonderful Work , or a great Salvation ? But alas , they could neither have sound out a way of Salvation for us , much less have wrought it out : Could they any way have thought how the Glory of every Attribute of God might have been raised , and have shone forth in equal Lustre ? could they have secured the Glory of God's Justice and Holiness , and have made up the Wrong we had done to God by our Sin , and so have opened a Way for Mercy and Goodness to run down like a mighty Stream , and secured the Sanction of the Law , and yet have delivered Man from the Curse thereof ? God must not , will not lose the Glory of any one of his Attributes , let what will become of the Rebellious Sinner . Alas , they could never have found out a way whereby the Attributes of Mercy and Justice might meet together , and Righteousness and Truth kiss each other : the Persons then who found and wrought out this Salvation , were not the Holy Angels of God ; No , no , none but God himself could do it : The Salvation of Israel is of the Lord ; He is our Saviour : How often is this expressed in the Psalms , and in other places of the Holy Scripture . Salvation is ascribed to the Lord , to him only ; yea to his own Arm , to the greatness of his Power : Therefore my own Arm brought Salvation . Brethren , each Person in the Trinity hath a part in it ; the Father hath his Part , the Son hath his Part , and the Holy Ghost hath his Part also . Remember , that these three are one ; though three Persons or Subsistences , yet but one and the same God , one in Essence , though distinguished as to their distinct Personalities : the Person of the Father is not the Person of the Son ; the Father took not upon him Flesh and died for our Sins , but the Son ; the Son sent not the Father , but the Father sent the Son : The Father and the Son do not proceed from the Holy Ghost , but the Holy Ghost doth proceed from them . But a little to open and insist upon the distinct Parts which each Person hath , and how concerned in the accomplishing of this great Salvation . 1. The Father is held forth in the Scripture , as the Contriver or first Author of this Salvation : All Things are of God , who hath reconciled us unto himself by Jesus Christ . All Things in and about our Salvation are of God the Father , as he is the Fountain and Spring of it : He hath devised means , that his banished might not for ever be expelled from him . I have found a Ransom : Where did God find it ? ( saith Reverend Caryl ) Certainly in his own Bosom , in his own Heart : Jesus Christ came out of the Bosom of the Father , there he was , and God found him in and with himself ; he did not find the Ransom by chance , but he found it in his own Wisdom , Love and Goodness . 2. The Father was injured , his Glory seemed to be eclipsed by Sin , therefore must be righted , and his Honour repaired ; and he sought out the proper way to do it : I know , as if God should say , how to do the poor Sinner good ; I know how to save him , and do my own Honour , my Justice , Truth and Holiness , no wrong ; my Honour is secured , my Justice is satisfied ; and yet the Sinner whom my Heart is set upon , shall be saved . 3. The Father could only appoint the Terms and Way of our Salvation : Who but God could tell , or did know what would comport with his Truth and Justice , and with the Sanction of his Righteous Law and Infinite Holiness ? And he saw it did not comport with his Truth , Justice , Holiness , and Blessed Law , to save Man meerly as an Act of Sovereign Mercy ; but it did agree in his Infinite Wisdom to transfer the Punishment of the Sinner to another , namely , to his own Son , he taking our Nature on him ; who from the Union of the two Natures in one Person , procured an Infinite Satisfaction , or made a Plenary Compensation for our Sins . 4. God the Father is therefore held forth as the Person who substituted his own Son as Mediator and Surety in our stead and room , to work out our Redemption , or this great and glorious Salvation ; and to this end prepared him a Body : A Body hast thou prepared me . And the Father is said also to send his Son : How many times doth our Blessed Saviour ascribe this unto the Father , in the Gospel recorded by John ? I am perswaded not less than forty times : The Father that sent me , is with me . God sent not his Son into the World to condemn the World. This is the Will of him that sent me . 5. All the Blessings of our Salvation are ascribed to the free Bounty , Mercy , Love and Goodness of God the Father : Blessed be the Lord God of Israel , for he hath visited and redeemed his People , and hath raised up an Horn of Salvation , &c. And therefore he is stiled , The Father of Mercies , and God of all Comfort . Now this being so , what an abominable thing is it for the Socinians to say , That the Doctrine of Satisfaction renders the Son more merciful and kind than the Father ; see Penn's Sandy Foundation shaken : No , this is very unjustly and unrighteously thrown upon this great Gospel-Truth . Certainly it exalts the Goodness and Mercy of God the Father , far more than their idle and absurd Notion of God's pardoning Sin in a way of meer Mercy , without a Satisfaction to his offended Justice ; seeing God in a way of Mercy and Divine Goodness , is so set upon this Work of our Salvation , that though it cost him the Life of his own Son , yet it shall be done , he will not spare him : He that spared not his own Son , but delivered him up for us all . The Father did not spare him as an Act of his own Love and Goodness to us ; God so loved the World , that he gave his only begotten Son. Certainly that Person shews greater Love and Pity to another , who to save him gives a Million , than he that gives but a Pound . Must God by these Men be deemed to have no Mercy at all , because he seeks the Honour of his Justice equally with the Glory of his Mercy ? Is he not Merciful , because he is Just as well as Gracious ? 6. Brethren , it was the Father that loved us and chose us in Jesus Christ before the Foundation of the World , which is the Spring of all Spiritual Blessings , even of Redemption and Salvation it self . 7. Moreover , the Father is said to raise Jesus Christ from the Dead : Though the Son being God could raise himself , yet as Mediator , the Power to quicken whomsoever he will , is said to be given to him by the Father . Besides , it is the meer Grace and good Pleasure of God the Father , to accept of Christ and his Obedience for us , and to accept of us in Jesus Christ : Also it is the Father that blesseth us with all Spiritual Blessings in Heavenly Places in Christ Jesus . Nay , no Man , Christ says , can come unto him , unless it be given by the Father ; that is , Power must be given to him to come . And again he saith , No Man can come unto me , except my Father that sent me draw him . We ought therefore to see we do not lessen the Glory of God the Father in our Salvation , who is the Efficient , the Original and moving Cause thereof : My Father ( saith Christ ) hitherto worketh , and I work . Brethren , we are not to attribute the Works of Creation and Providence to God the Father only , for he hath a great and glorious Hand in the Work of Redemption , I may say , to accomplish this Work , even the Salvation of his Elect ; he worketh hitherto , and Christ also worketh : which brings me to consider of the next Person in the Trinity concerned herein . Secondly , As the Father hath , as you have heard , his part in bringing in the great Salvation of the Gospel , so Jesus Christ , the Son of God , hath his part in working of it out ; the Father fix'd on him , as the great Agent , actually to perfect it : he is in such a peculiar manner concerned in it , that his Name is Saviour , his Name shall be called Jesus ; Jesus signifies a Saviour : certainly this must needs be a great Salvation , if we consider the Greatness , Dignity and Glory of his Person , whom God hath sent to save us . And because it is mainly from this Foot of account , that the Apostle in the Text draws his Inference , and calls Gospe-Salvation Great Salvation , I shall a little further enlarge upon this particular ; 1. Jesus Christ hath a great Name given to him , yea , a Name above every Name ; that is , he is so highly exalted , ( as he is Mediator ) that he is clothed with Power , Glory and Majesty , above all Creatures in Heaven and Earth ; so that all in Heaven above , and in Earth beneath , must bow down before him , and adore and worship him , and be in subjection to him : For unto us a Child is born , a Son is given , and the Government shall be upon his Shoulders ; And his Name shall be called Wonderful , &c. This his Name is according to his Person , he is a wonderful or an admirable Person ; Wonderful in his Incarnation , God man ; Wonderful in his Birth , Wonderful in his Life , Wonderful in his Death ; and in the Effects , End and Design of his Death ; he is not only called Wonderful , but also Counsellor : Never such a Counsellor for Wisdom and Knowledg , for he is the Wisdom of God it self , and the only Wise God : He is called the Mighty God , the Everlasting Father , or the Father of Eternity , and the Prince of Peace . Moreover , he is called Immanuel , God with us , God in our Nature ; and also called the only begotten Son of God , and the Prince of the Kings of the Earth , the King of Kings , and Lord of Lords , the only Potentate ; he is called the Desire of all Nations , Elect , Precious : And he is made so much better than the Angels , as he hath by Inheritance obtained a more excellent Name than they ; for unto which of the Angels said he at any time , Thou art my Son , this Day have I begotten thee ? He is called the one Mediator ; time would fail me to speak of all his Names . And , 2. As is his Name , such is his Nature : He is God's Fellow ; he is co-equal and co-eternal with the Father ; he thought it not robbery to be equal with God. O what a kind of Salvation must this be , that such a Person is sent to work it out ! One clothed with such a Name , with such a Nature , with such Glory : He is called a Saviour , a great One ; He shall ( that is , God shall ) send them a Saviour , a great One , and he shall deliver them . He , as he is God-Man , is ordained Heir of all Things , and all Power in Heaven and Earth is given to him ; nay , he is the Upholder , the Sustainer or Preserver of the World : he is not only the Brightness of the Father's Glory , and express Image of his Person , but he upholdeth all things by the Word of his Power . He is one and the same God with the Father , the express Character of the Father's Pérson ; so that they that see and know him , see and know the Father also . He supports , sustains , feeds , preserves , governs , throws down and raises up , kills and makes alive whom he will ; he has the Keys of Hell and Death . He is the Wonder of Angels , the Consternation and Dread of Devils , and the Joy and Delight of the Saints ; there is not such another Person in Heaven nor Earth , perfect God , and perfect Man , and yet but one Christ , one Person : certainly here 's some great and wonderful Work to be done , when such a Person is substituted , ordained and so qualified , and sent into the World to work out the actual Accomplishment thereof . Nay , God himself , who delighteth in him , put the Prophet to propound this Question concerning him ; Who is this that cometh from Edom , with died Garments from Bozrah ? this that is glorious in his Apparel , travelling in the greatness of his Strength ? Christ himself ( as I conceive ) answers , I that speak in Righteousness , mighty to save . O happy Mortals , that God hath sent us such a Saviour , he is mighty to save . 3. Consider also that none but he could save us , procure and work about this Salvation for us ; There was none in Heaven nor Earth able nor worthy to open the Book , and loose the Seals thereof , but the Lion of the Tribe of Judah , he hath prevailed . 4. Jesus Christ is such an Almighty Saviour , that he is able to save to the uttermost all that come to God by him . He has the Perfection of Power with him , he can save to the full , let the State of the Soul that comes to God by him be whatsoever it will or can be . 1. Though a Man is sunk down to the very Gates of Hell , under the pressure and sense of God's Wrath. 2. Though he hath the Guilt of Millions of Sins like Mountains of Lead lying upon him , yet Christ can save him . 3. Though Satan says there is no Hope , and the Heart of the Sinner joins in with him , and says , there is no Hope , no Pardon , no Help , no Salvation ; hang thy self , drown thy self , saith Satan , thou art damn'd , there is no Mercy for thee : yet Christ can then save that poor Soul ; and many such he hath saved , when but a little before all hope of Relief seemed to be gone . 4. Though the Devil should raise up all the Force and Powers of Hell and Darkness against a Person , to destroy him , yet Jesus Christ can save him ; if he will work upon the Soul by stretching forth his Almighty Power , nothing can obstruct or hinder him . 5. Christ can save from the Sin , from the Guilt , the Filth and Power of it , and break into pieces all the Bonds , Chains and Fetters of the Enemy ; nay , let the Sins of a Person be never so many , never so great , yet he can save to the uttermost , though they are such Sinners as Manasseh and Mary Magdalen were ; nay , such that put to death by wicked Hands the Lord of Life and Glory : 't is as easy with him to save great Sinners , as the least , or less guilty Ones ; he can save the stout-hearted , such who are far from Righteousness . 6. He can save from the Curse of the Law and from the Wrath of God ; he is every ways furnished , fitted and enabled to save . 7. He is a Mighty Saviour , and able to save to the uttermost , in that he can save by himself alone , by his own Power ; it is not if we will begin the Work , if we will do what we can , he can and will save us ; no , but he takes the whole Work of Salvation into his own Hand , he is the Author and Finisher of it , 't is he alone . 7. Moreover , Christ is as willing to save poor lost and undone Sinners , as he is able ; he had his Name given to this end , i. e. because of his Power , willingness and readiness to save Sinners . Brethren , this doth not only bespeak this to be a great Salvation , but also it discovers the greatness of God's Love even the greatest Pity , Power and Wisdom that ever was manifested . Thirdly , The third Person that is concerned in this Salvation , is the Holy Ghost : The Father chuses , the Son purchases , and the Spirit applies the Blessings purchased . Salvation is called a Garment ; He hath clothed me with the Garments of Salvation , he hath covered me with the Robe of Righteousness . The Father may be said to prepare the Matter which this Robe is made of ; the Son wrought it , he made the Garment , and the Holy Spirit puts it on the Soul ; the Garment of Salvation is Christ's Righteousness . Again , the Father sought out or chose the Bride , the Son espouses and marries her , but it is the Holy Ghost that inclines her Heart and stirs up , nay , that causes the Soul to like and to love this Blessed Lover , and brings it to yield and consent to accept heartily and willingly of Jesus Christ . We were sick of a fearful and incurable Disease , and the Father found out the Medicine ; the Blood of Christ is that Medicine , and the Holy Spirit applies it to the Soul. We were in Debt , in Prison , and bound in Fetters and cruel Chains , and the Father procured a Friend to pay all our Debts ; The Son was this our Friend , who laid down the infinite Sum ; and the Holy Spirit knocks off our Irons , our Fetters and Chains , and brings us out of the Prison-house . The Father loved us , and sent his Son to merit Grace for us ; the Son loved us , and died , and thereby purchased that Grace to be imparted to us ; and the Holy Spirit works that Grace in us . O what is the Nature of this Salvation ; how Great , how Glorious ! That the whole Trinity , both the Father , and the Son , and the Holy Ghost , are thus imployed in and about it , that we might have it made fure to us for ever . APPLICATION . 1. Reproof . Wo to such that esteem their own filthy Rags above this Garment of Salvation , or that seem to set light by it : Hath God the Father , Jesus Christ , and the Holy Ghost , held a Counsel before the World began , about the Salvation of our Souls ; and hath each Person of the Blessed Trinity such a Part in order to the making of it to be effectual to us ? And shall any dare to say there is no need of this Garment ? We may work a Robe out of our own Bowels by the Operations of the Spirit , that will serve to hide our Nakedness , trouble not us with your old Divinity : We are for rational Religion . He that is Righteous , and obeys Christ , and leads a Goldly Life , need not doubt of his Salvation : For in every Nation , he that feareth God , and worketh Righteousness , is accepted of him . O how ready are Men to abuse the Scripture ! Can any Man think that his own personal inherent Righteousness , can either justify or save him ; or that the Apostle Peter means any such thing ? God may so far accept of a Man in his Obedience , in which he acts in all Sincerity and Faithfulness to him , as to hear his Prayers , so as to reveal himself to him in Christ as he did to Cornelius . But was Cornelius a Believer , and justfied before he heard of Jesus Christ , and had Faith wrought in his Soul ? See how Peter preached Christ for Life and Salvation to this Man : Notwithstanding all his own Righteousness , Peter was commanded of God to tell him what he should do that he might be saved , plainly intimating he did not know the Way , or how to be saved before Peter preached Christ to him : He ( saith the Lord ) shall tell thee what thou oughtest to do . * And in verse 43. Peter said , To him ( that is , to Jesus Christ ) gave all the Prophets witness , that through his Name whosoever believeth in him , should receive remission of Sins . Will any say Cornelius had remission of Sins before he heard this Sermon , and believed in Jesus Christ ? Was not Peter sent to him ( and to those other Gentiles with him ) that they might be converted ? O take heed you stumble not at this Stone , lest it fall on you and grind you to Pouder . 2. Dare any of you think that this Salvation is but a small Matter , and that you need not trouble your selves about it ? O tremble you who never had one serious Thought about it to this Day : You have other things to mind , are full of Business ; but , O Sirs , what is of such Moment as this Salvation ? Yet nevertheless some will not spare time to hear it , or to attend upon the Word of this Salvation : Others will not part with the Love of this World , to have a Part in it ; they value their earthly Riches , Pleasures and Honours , above it ; nay , too many esteem their filthy Lusts more than an Interest in this great Salvation . But what contempt do such Persons cast upon the great God , who hath manifested such Depths of Divine Wisdom , Grace and Goodness in bringing of it in , and working of it out for our precious Souls : Did they know what God is , Christ is , Salvation is , certainly they would change their Opinion , and not a little blame themselves for their great Folly. Brethren , a true and spiritual Knowledg of the Great Salvation of the Gospel , makes all the Things of the World seem little , nay nothing in comparison thereof : All things that Carnal Men have their Hearts set upon , are poor , thin and beggarly Things , when compared to Grace here , and Glory hereafter . No sooner had Paul a true sight of this Great Salvation , but immediately he consulted not with Flesh and Blood. When the sweetness of Christ and Salvation is tasted , and a Soul knows how good and satisfying it is , every thing that hath a Tincture of Flesh and Blood , all carnal Interests , and fleshly Counsels expire . A full sight of this Salvation seems to make Life uneasy , and Death desirable : Lord , now lettest thou thy Servant depart in Peace , for mine Eyes have seen thy Salvation . Nothing in this World could be worth a Thought of his Heart , since his Eyes had seen God's Salvation . Why what did he see ? It was Jesus Christ the Author of Salvation , in whom he knew was Salvation , and in no other : He that lives so long as to see Christ by an Eye of Faith to be his Saviour , and his Salvation , will be willing to leave this World , be willing to die , because he then shall die in peace . None can die happily that have not a sight of this Great Salvation ; nor can any have a true sight of this Salvation , but they only who have by Faith a true sight of the Blessed Saviour . Paul , when he came to the Knowledg of Christ , and of Salvation by Christ , esteems every thing in the World to be no better than Dung , and longs to be dissolv'd , and to be in Christ's Arms , and taste how good Salvation is in the full possession of it in Heaven . 3. This reproves such who delay seeking after the Knowledg of this Salvation : If it be so great , it must and ought first of all be regarded : Seek first the Kingdom of God , and his Righteousness . May be ' ere long you will wish you had sought after Christ and Salvation by him , before all things , when you come to lie upon a sick Bed. O Sirs , you will need it at last , and may be seek it when too late . Were a poor condemned Criminal sensible of a Way how to be saved from Death , or that a Pardon might be had , would he delay the Time , or would he not make it all his Business with his uttermost Care to seek for a Pardon , lest the Day of his Execution should come before he hath got it ? And if so , he knows die he must : Alas Sirs , what is it to be delivered from Natural Death , to our being delivered from Eternal Death ! The Time when you must die may be near ; and if you have not an Interest in this Salvation when you die Naturally , your Souls must die Eternally . Pray observe the Argument I am upon to excite and stir up your Souls to a Holy Diligence , in attending on the Means of this Salvation ; it is the same the Apostle uses , it is called Great Salvation , considering the Dignity of Christ's Person , who laid down his own Life to purchase it for us ; and also was the first great Minister and Preacher of it , which at first began to be spoken by the Lord : It was preached by the Lord of Life and Glory , the great Mediator , Head of all Principalities and Powers ; and it is again by one of his poor Servants this Day offered unto you , in the Name of my Great Master , therefore refuse it at your Peril : If you receive it , imbrace it , you shall be happy ; but if you refuse it , you will be miserable , and at last die in your Sins . 4. Here is Comfort and Encouragement for the worst of Sinners . Are you such who are and have been great Sinners ? Well , let it be so , yet be not cast down into utter Despair , for here is a great Saviour ; you have heard of his mighty Power and Ability to save ; and he saith , All that the Father hath given to me , shall come unto me . Ay but you perhaps may say , you know not who they be that the Father hath given to Christ . Well , what of that ? Pray mind his next Words , And he that cometh to me , I will in no wise cast out . Whosoever believeth in him , shall not perish , but have Everlasting Life . Receive this Saviour , believe in him , and you shall be saved whosoever you are : It is not the greatness of your Sins that can hinder or obstruct him from saving your Souls ; though your Sins be as red as Scarlet , or as red as Crimson , he will wash them all away , and make you as white as Wool , as white as Snow . 5. Also here is good News for poor Sin-sick Sinners , to wounded and lost Sinners , I mean , such who feel themselves sick , see and feel themselves wounded , who find they are lost and undone in themselves . O Souls , you are the Persons the Word of this Salvation is sent to ; The Whole need not a Physician , but such that are sick . I am not come to call the Righteous , but Sinners to Repentance . Such indeed who are conceited of their own Righteousness , or swelled with a good Opinion of their own good Works , good Deeds , and good Duties , will not come to Christ , such think they need no such Physician as Christ is : But you that see you have no Righteousness of your own , but that all your Righteousness is as Dung , O look to Christ , come to Christ , hear what he says to such that are lost , that are under the burden of their Sins , and wounded ones ; Come to me all ye that labour and are heavy laden , and I will give you rest . 6. But here is sad News to such who slight this Salvation , and refuse Jesus Christ , great will their Condemnation be : The Men of Nineveh shall rise up in judgment with this Generation , and condemn it , because they repented at the preaching of Jonas ; and behold a greater than Jonas is here . The greatness of this Saviour who preaches the Gospel to you , and is come to save you , will aggravate your Condemnation . What was Jonas to Jesus Christ ? Also our Saviour saith , The Queen of the South shall rise up in Judgment with this Generation , and shall condemn it ; for she came from the uttermost Parts of the Earth to hear the Wisdom of Solomon ; and behold a greater than Solomon is here . Solomon was a mighty King , and for Wisdom exceeded all that went before him . But alas , what was Solomon to Jesus Christ , who is the Wisdom of God it self , and the express Image of the Father's Person , and the Brightness of his Glory ? O know you , Sinners , this Day , that Jesus Christ , this glorious King , and Prince of the Kings of the Earth , this mighty Saviour is come to your Doors : Behold , I stand at the Door and knock : Will you not open the Door , nor cry to him to help you to open to him , to enable you to believe in him ? What do you say , shall the Son of God stand at your Doors , and you not so much as ask , Who is there ? Who is at my Door ? Shall Christ be kept out of your Hearts , and stand at your Doors , whilst Sin commands the chiefest Room , and has absolute Power over you , and rules in you ? How will you be able to look this Blessed Saviour in the Face another Day ? Is he come through a Sea of Blood to offer his Love to you , and to espouse you unto himself for ever , and will not you be perswaded to break your League with your old Lovers , who will at last stab you at the very Heart , and betray your Souls into the Hands of Divine Wrath ? Now , they have done it already : What are your Lovers but your 〈◊〉 , your Pride , your Earthly-mindedness , your sinful Pleasures , Profits and Honours ? O resolve to desert them , they otherwise will damn your Souls for ever , and expose you to the Torments of Hell-Fire : And to deliver you from them , and from that ●rath which is due to you for them , ( I mean , for your Sins ) is Christ come , and this great Saviour is offered to you . The Lord help every one of you to consider of this , and to lay it to Heart . 7. And lastly , Here is Comfort for poor drooping Saints : This Saviour is yours , this mighty Saviour , who is able to save to the uttermost , and he will help you in all your Straits , and supply all your Wants ; and he hath taken the Work into his own Hand , and hath also begun it , and will perform it , and finally finish it before that he hath done ; rest therefore upon him . HEB. II. 3. How shall we escape if we neglect so great Salvation ? BRETHREN , the last Day I shewed you that Gospel-Salvation is Great and Glorious Salvation , considering the Greatness , Dignity and Glory of the Persons that are concerned in bringing of it in , and working of it out for us , namely , the Father , the Son , and the Holy Ghost : But more particularly upon the Consideration of the Dignity of the Person of Christ , who is that great Saviour God hath sent , who is great in his Name , great in respect of his Person and Nature , great as to his Commission in his Call , and in respect of those great and glorious Anointings that were upon him 〈◊〉 small now proceed . Seventhly , The Salvation of the Gospel is great , &c. if we consider what poor Sinners hereby 〈…〉 and delivered from : By this Salvation , those th●● believe are delivered from every Evil in this World , and in that which is to come . All Evil may be considered under two general Heads . First , That which corrupteth our Nature , both Soul and Body , as to their Being . Secondly , That which is destructive to our Nature , as to its well-being , both Soul and Body . The first is Sin , the second is Punishment . I purpose to speak briefly to both these , that so we may the better demonstrate the Greatness of this Salvation . First , Of the Evil of Sin which all those are and shall be for ever saved and delivered from , who embrace this Salvation . This I shall speak unto more generally , and then more particularly . Brethren , the Evil of Sin comprehendeth many things , as it respecteth God , and is directly against him , his Holy Nature , hateful and loathsom in his sight : and in respect had to Man , which takes in our first Apostacy from God , the loss of his Holy and Blessed Image , as also his Love and Favour ; and so the Pravity of all the Powers of our Souls , and Faculties thereof , as the blindness of our Minds , and Darkness of our Understandings ; the Rebellion and Stubbornness of our Wills , and hardness of our Hearts ; the Carnality and Vanity of our Affections ; the horrid Guilt , Pollution and Filthiness that cleaves to the Soul and Conscience ; together with Shame , Bondage , Nakedness , Poverty and Enmity against God , Slavery to Satan and to this World , having contracted a Likeness to the Devil , or an Impress of his Image , doing his Will , and serving our own Lusts : All these , and many other things , comprize the Evil of Sin , from which by this Salvation we are delivered . But to speak a little more particularly ; let us , 1. Consider the Evil of Sin : As it is contrary to God's most Holy and Pure Nature , it is that thing which his Soul is said to hate . Would not we be greatly concerned , if any should do that in our sight and presence , which they know we hate and abominate ? 2. Sin is a Dishonour to God , and it is called a Despising of God : Them that honour me , I will honour ; and they that despise me , shall be lightly esteemed . Certainly Sin must needs have a great Evil in it , if it be a despising of God : if a Man be despised , he thinks himself greatly wronged ; loss of Honour is no small loss . 3. Sin is a crossing of God's Will , acting directly contrary thereunto ; nay , and it is a doing the Will of the Devil : How are you troubled if your Servants cross your Will in that which is just and right , and wherein your Interest and Honour lies , and is nearly concerned . Sin is a crossing of the Will of God ; not only when the Sinner doth not what God commands to be done , which is a Sin of Omission , but also in doing that which he hath positively forbid , which is a Sin of Commission . 4. Sin doth cast contempt upon God , as when Men sin presumptuously with a high Hand , as if it were in defiance of Heaven , as if they bid God do his worst , intimating that they will have their Way , their Wills , their cursed Lusts , or sinful Pleasures and Profit , let what will come of it . 5. Sin is a renouncing of God's just Authority and Government over us ; it is a breaking his Bonds , and casting his Cords from us . What is the Voice of Sin ? God shall not reign over us , we will not be under his Government , but will live as we list , our Tongues are our own ; and who is Lord over us ? Nay , and as Sin doth cast off God , and disown him , contemn him , rebel against him , will not have him reign , but strive to pull him out of his Throne : So by Sin the Sinner sets up the Devil in God's Place , puts him into God's Throne . The Heart is the Throne of God , but there the Sinner will not allow God to rule , God to be , but gives way to Sin , and will sin ; and in so doing he exalts Satan , and puts him into the Government , and subjects to him . O what is the Evil of Sin ? 6. Sin in the Nature of it , is a manifestation of the Sinner's hatred of God : God declares against Sinners in his Word , as such that hate him ; the lesser Love is accounted a Hatred in the Scripture . But alas , Sinners seem to have no Love to God at all , they proclaim War against him , even wish there was no God to controul them , to judg them , to punish them , so that they might sin the more freely , and with the more impudence , if it be possible for them so to do : The Fool saith in his Heart , there is no God. He would have no God , he would be glad it there was no God ; such is his hatred of God. Hence it is said , Visiting the Iniquity of the Fathers on the Children , unto the third and fourth Generation of them that hate me . And again it is said , Shouldst thou love them that hate the Lord ? Sin even strikes at God's very Being . Can you think any Person can have more hatred to you , than to wish you had no Being ? nay , would , if he could , destroy you , and cause you not to be , or deprive you of a King any more for ever ? This seems to be the Voice or Sin naturally in Mens Hearts ; therefore it must needs be a great Evil , they would not have God to be , if they could bring it about or have their Will ; for such as we despise , resist , war against , we would kill and destroy if we could : Sin would dethrone God , and thrust him out of the World , it fills the Mind so full of Enmity against him . 2 dly . But in the second place , Sin hath not only great Evil in it , as it against God , but also in respect of our selves : 'T is not only 〈…〉 our to God but hurtful to us . No Evil like the Evil of Sin in this 〈…〉 also , as will appear , if we conside●● ▪ 1. It was Sin we lost God's Holy Image in which we were created in our first Parents . O what a 〈◊〉 Creature was Man , as he came out of his great Creator's Hand ; there was no Spot , Blemish , nor Stain in him : Man was created in Righteousness and true Holiness , in that did the Image of God consist . But this Likeness to God we lost by Sin ; and by yielding unto it , and by being overcome by it , we became like unto the Devil . Naturally all Men bear his Image , even the Devil's Likeness : Judas was so much like the Devil , that Christ calls him a Devil ; Have not I chosen you twelve , and one of you is a Devil ? 2. Sin poisoned our whole Nature , and corrupted all our Faculties . 1. It is compared to the Plague of the Leprosy , it spreads it self over us , from the Crown of our Heads to the Soles of our Feet ; it is more filthy than the filthiest thing in the World in God's sight : And as all the Faculties of our Souls were poisoned thereby , so all the Members of our Bodies are defiled and polluted with it also . Nay , and it is such a kind of Pollution , that renders the Sinner loathsom to God : God is said to be grieved with Sin , nay grieved that he made Man ; grieved at his Heart , because every Imagination of the Thought of his Heart was evil continually . God is said upon this to repent that he made Man ; not that God properly can repent , it signifies an alienation of God's Heart and Affections from Man for his Sin and Wickedness , whereby he carries himself towards him as we do when we repent we have done a thing . 2. It was therefore hereby that we lost God's Love and Favour , and is not that a dismal and most bitter thing ? Man's only Happiness lies in his Likeness to God , and in the enjoyment of his Love , and the Light of his sweet Countenance : But this the whole Race of Mankind lost by Original Sin , and instead of his Love , we were brought under his Wrath. Sin incurr'd the Wrath and Anger of God : God is angry with the Wicked every Day . And as we by Sin became Enemies to God , so also hereby God became an Enemy to us : And if we consider what it cost God , and cost Jesus Christ to make our Peace , or to make up this Breach , sure we must say , this is a great and wonderful Salvation . 3. Sin is the worst of Evils , it is the Plague of Plagues , it is worse than any Affliction : Afflictions oft-times bring us nearer unto God , but Sin drives us further from him . Sin is a departing from God , a leaving and forsaking of God , a casting of God off ; the more we are afflicted , the more we are made conformable to Jesus Christ . He was afflicted , and a Man of Sorrows ; but the more we sin , the more like we are unto the Devil . Nay , and by Afflictions we are purged , and are said to partake of the Holiness of God ; therefore there is much Good in Affliction : but Sin hath nothing but Evil in it , hurtful Evil , Soul-defiling , and Soul-damning Evil. Sin is the Spring and Cause of all other Evils , it is the Cause of all Sickness , and of all Sorrow and Misery , nay and 't is the Cause of Death it self : The Wages of Sin is Death ; nay , the Sting of Death is Sin , that which makes Death so terrible to a wicked Man. 4. Sin hath put Mankind into Satan's Hand , who hath laid him in cruel Chains : Consider what a thing it is to be taken Captive by a grand and merciless Tyrant : Satan took all Mankind Captive . and holds them still , who are under the Power of it in Captivity ; they are his Bondmen , his Slaves , he takes them Captive at his Will. Every vicious Habit is a strong Bond or Chain in which Satan binds his Vassals . All Men naturally are bound down under the Bond of Ignorance , Unbelief , and Hardness of Heart ; such is the Nature of Sin. Christ came to set at liberty such that were bound . I perceive , saith Peter , that thou art in the Gall of Bitterness , and in the Bond of Iniquity . And O what is the Strength of these Bonds ? Who can break them but the Arm of the Omnipotent God ? Moreover , these Bonds bind the Soul unto , and under the Wrath of God. O what a kind of Salvation is it , that delivers us from Sin , and out of the Power of Satan ! 5. Sin hath put out the Eyes of all Mankind , and stripp'd them naked , and wounded them unto Death : All Men are born blind , the Eyes of our Understanding naturally are darkened , the State of M●n by Nature is most miserable ; it is set out by a wretched Infant cast out in the open Fi●la in its Blood , in the Day of its Nativity , having none to pity it , to wash it nor swade it at all . We are all naturally most loathsom , full of filthy S●abs and running Sores , and yet such i● the Ignorance and Blindness of the Sinner's Eyes , and unsensibleness of his State , that he sees it not , feels it not , but thinks all is well with him , and is ready to fly into that Man's Face , that shall tell him such i● his Condition . 6. Moreover Sin feeds Men poorly : How do they feed ? What is their Table spread with ? Are they served with the Best ? They are fed , as it were with Mallows and Janiper-roots ; That , saith Caryl , is the Chear Sin make ●● them : yea , Wickedness will be as Gravel in their Teeth , and as Poison in their Bowels . True , some of them feed their Bodies deliciously every Day ; they are full fed , they have liberal , large and plentiful Tables : But , alas , what have their Souls to eat ? What did the Soul of the Prodigal find ? Did he not feed on the Husks which the Swine did eat ? Their Food is and will be Gall and Wormwood ; he feedeth on Ashes , saith the Prophet : all his Hopes will deceive him , and prove vain , like the Spider's Web ; the Pleasures , Honours , Riches and Comforts of this Life , are the Food wicked Men live upon ; they never tasted in a Spiritual manner of God , they know not how good he is , nor do they desire to eat that which is Good : but the Time is coming in which they will desire to taste of Christ's Supper , and shall not be admitted , because they refused to come to the Wedding . O what is Sin , and how miserable is the Condition of Sinners ? And doth not this s●t forth and tend to demonstrate the greatness of this Salvation , which delivers us from so great an Evil ? He shall save his People from their Sins . He that understands no Evil in Sin , as Man is fallen from God , hath lost God , the first Cause and chiefest Good , and last End ; and being under the Power of a constant Enmity against him , and in this deplorable Condition , as I have hinted , will have ( as one observes ) other apprehension of th●se things when at last he misses of a Part in this Great Salvation , and when the Means of it shall not be afforded any more to him for ever . And on the other Hand , he that comes to see this to be his State , and obtains an Interest in this Salvation , will say , it is a Great and Glorious Salvation . Secondly , By this Salvation we are delivered from that which is destructive to our whole Souls and Bodies . 1. The Sinner by Sin is , as you heard , a Slave , a Captive and under Satan's Power , bound in strong Chains , &c. And now let me add , he is for his Sin cursed by the Lord , and condemned to die by his Righteous Law ; nay the Law le ts fly or denounces most bitter Curses against Sin , even against every Sin , and every Sinner that takes not hold of this Salvation : Cursed is he that continues not in all things that are written in the Book of the Law , to do them . From this Curse can no Soul be delivered , but by Jesus Christ alone : Is it not a fearful Thing to be under the Curse of an offended and angry God , whose Wrath is like Fire that seizes on dry Stubble ? But he that believes , or accepteth of the Salvation of the Gospel , is delivered and saved for ever from the Curse of the Law : Christ hath delivered us from the Curse of the Law , being made a Curse for us . 2. Man by Sin is set against himself , his own Conscience wars and sights against him ; and it is also sometimes let out upon him by the Lord to such a Degree , tormenting him so dreadfully , that he is not able to bear it ; hence some have destroyed themselves : What is more dreadful and amazing , than a guilty , an accusing and condemning Conscience ? Poor Mr. Child found it intolerable , and many more besides him ; it is that Worm that oft-times begins to gnaw here , and will ( if this Salvation be not took hold of ) torment the Soul for ever : for as in Hell the Fire is not quenched , so the Worm dieth not . But he that receives Jesus Christ , believes in Jesus Christ , and so gets an Interest in this Salvation , is delivered from the Guilt and the Lashes , the Accusation and Condemnation of his own Conscience ; nay , his own Conscience speaks Peace to him , and yields him a continual Feast : For our rejoicing is this , the Testimony of our Conscience , that in simplicity and godly sincerity , not with fleshly Wisdom , but by the Grace of God , we have had our Conversation in the World , &c. O how is the Case altered , Conscience before was a Tormentor , but now is a Comforter ; before it spoke nothing but Terror , but now it speaks nothing but Peace ; before it did accuse , but now it doth excuse ; before it fed us with Gravel-stones , but now it feeds us with Joy and sweet Food . 3. The State of the Sinner is very sad , and the Nature of Sin very destructive , as it exposes the Soul to future Wrath : the Wrath of God remains upon him that believes not ; The Wrath of God is revealed from Heaven against all Vngodliness , and Vnrighteousness of Men. But by this Salvation we are saved from present and from future Wrath also ; this is done by Jesus Christ : Even Jesus who delivered us from Wrath to come . Wrath to come is far greater than any Wrath Mortal ever felt in this World : Who knows the Power of thine Anger ? even according to thy Fear , so is thy Wrath. But not one Drop of it shall fall upon that Soul that hath a Part and Interest in this Salvation : Should God let out but a little of his Wrath upon a Soul whilst he is in the Body , wo to him , whither shall he fly ? how should he be able to bear it ! O 't is a fearful thing to fall into the Hands of the living God. O what a great and glorious Salvation is this ! Suppose a Man was condemned to die for High-Treason , or for some other great Crime , nay to be burned alive , or to be flead alive , and just as the Sentence was going to be executed upon him , one should bring him the Tidings , that the King had pardoned his Offence , and therefore he should not die ; would he not look upon this to be a great Salvation ? But , alas , what can reach or be compared to the State of condemned Sinners ? What is it to be thrown into a Fire , or to burn for half an Hour , nay , to be put into a lingering Fire , to be dying a whole Day , nay , a whole Year , or if it were possible to be dying forty or fifty Years , to lie burning in Hell to all Eternity ? Every Sinner is condemned by the Law of God to be burned , to be burned alive in Hell for ever , where the Damned are always dying , but yet cannot die . If this were well and seriously considered , certainly every one must acknowledg the Gospel-Salvation to be a Great and Glorious Salvation , that delivers all that imbrace it , from so great a Death as the second Death , or the Wrath of God in Hell. Brethren , this Salvation doth not only free and deliver the Souls of all that believe from Wrath , from all Wrath and Misery , but the Bodies also , as I shall shew you hereafter before I have done with this Text. The Body shall be delivered from Sickness , Lameness , Blindness , Poverty , Hunger , Nakedness , nay , and from Corruption it self , even from whatsoever it is , that is either grievous or destructive here or hereafter . If a Man be but delivered from Want , or from Hunger , being almost starved to Death , and ready to tear his own Flesh to feed himself ; or from Nakedness , or from tormenting Pain , suppose it be but the Extremity of the Tooth-ach , Gout , or tormenting Pain of the Stone , or from Slavery in Turkey , or from some grievous and cruel Imprisonment , being in Bonds and Irons , lying in a dark Dungeon among Toads and Serpents , would he not think it a Great Salvation ? Or if People who feel the bitterness of War , Famine , or Pestilence , were delivered and set at Liberty , would they not account it a Great Salvation , a Great Deliverance ? But what are all these Salvations to this Great Salvation I am speaking of ! What is the Sickness of the Body , or Death of the Body here , to the Sickness and Death of Body and Soul for ever ? What is an Imprisonment in the worst of Jails , and to lie in Chains and Irons put upon us by Men like our selves , and to bear their Wrath for a few Days , to the eternal Prison ? What is a dark Dungeon here to the Blackness of Darkness for ever ? What is the Wrath of Man to the Wrath of God , or Chains of Iron to everlasting Chains of Darkness ? What is a little outward Want or Poverty , to the Want of God's Favour and Love to Eternity , being separated from his Presence for ever , and to lie in Fire , burning and broiling , and cannot have so much as one Drop of Water to cool the Tongue ; for one Drop is denied to the Damned in Hell. The rich Glutton when in Hell , begged that Lazarus might be sent to him and dip the Tip of his Finger in Water to cool his Tongue , but it was not granted . Alas , all Miseries here are nothing ( as they pass away in a Moment ) when compared unto Eternal Wrath and burning in Hell , which is the pourings forth of the unspeakable and righteous Vengeance of a provoked and angry God. There is no Parallel , nothing to express the Nature of that destructive Evil that is in Sin ; there is nothing left us to illustrate it withal : therefore to be delivered and saved for ever from the just Punishment and dismal Wrath of God , must needs be deemed Great Salvation ; and the Excellency of it will at length be known to them who slight and despise it , when they come to fall and perish under the want of it . He that is delivered from lying in Prison for a thousand Pound Debt , where he must have lain till Death , having nothing to pay it , and being fallen into the Hands of Justice it self , but meeting with a Friend who paid all he owed , he cannot but cry out , O great Love and Compassion , that would be a Deliverance indeed ! But it is nothing to this , we in a spiritual Sense being delivered from Hell by Jesus Christ , who payed our Debts for us , each of us owing not less than ten thousand Talents , I mean , so many Sins , and every Sin a greater Debt than ten thousand Pounds . And this brings me to the next Demonstration . Eighthly , The Salvation of the Gospel is a Great and Glorious Salvation , if we consider the Way and Means by which this Salvation is wrought out and accomplished for us . It could not be effected , except the Son of God became Man , or without the Incarnation , Mediation , and bloody Passion of Jesus Christ . The precious Blood of Christ must be poured forth , or there was no Salvation , no Deliverance for our Souls ; Gold nor Silver could not purchase it , nor the best of all earthly things : For as much as ye know that you were not redeemed with corruptible things , as Silver and Gold , from a vain Conversation received by Tradition from your Fathers , but with the precious Blood of Christ , as of a Lamb without blemish and without sp●t . No such Price would be accepted of God , so precious is the Redemption of the Soul. Quest . But may be some may say , Could not the Law effect it ? Could not the keeping the Precepts , the Law of the Ten Commandments do it , nor the Sacrifices of the Law procure Salvation for us ? Answ . No , it was impossible , the Law requires perfect Righteousness , sinless Obedience ; besides we have broke it , and thereby the whole World is become guilty before God : And , could the Blood of Beasts , the Blood of Bulls and Goats take away Sin , or satisfy Divine Justice , and so make an Atonement for our Iniquities ? No , no , For it is not possible that the Blood of Bulls and Goats should take away Sin. Sin cannot be done away without an infinite Price : What Influence could the Blood of Beasts have to take away Sin ? being in their own Nature corporal things , they could not deliver us from the spiritual Evil of the Soul ; nor were they ordained of God to that End and Purpose , but to point out the great Sacrifice : Besides , saith the Text , Sacrifice and Offerings for Sin thou wouldst not , but a Body hast thou prepared me . It must be the Blood of Christ , whose Sufferings had a satisfactory and inconceivable Worth in them ; For what the Law could not do , in that it was weak through the Flesh , God sending his own Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh : Compare this with that Passage of the Holy Ghost , in Heb. 1. 3. Who being the Brightness of his Glory , and the express Image of his Person , and upholding all things by the Word of his Power ; when he had by himself purged our Sins , sat down on the right Hand of the Majesty on High He being God as well as Man , or his Humanity being hypostatically united to his Divine Nature , offered up himself by the Eternal Spirit a Propitiatory Sacrifice unto God ; by which Satisfaction and Merits he purged , or took away the Guilt and Pollution of Sin , and delivered us from that just and deserved Wrath that was due unto it , by bearing of it himself in our Nature and stead ; so that God ( who was injured , and whose Holy Law was violated ) might be just , or that his Justice might appear , ( for he could as soon cease to be God , as cease to be just ) and yet hereby he magnifies his Mercy also . What can we desire more , than to be delivered from Sin , and purged from Sin ? This was the Way and no other , which the Wisdom of God found out in Christ ; both those Attributes are united : so that Justice , as well as Mercy , says , Whosoever believeth in Jesus Christ , or lays hold of his Righteousness by Faith , shall be justified , and eternally saved . The Apostle adds his being sat down on the right Hand of God , to intimate he hath made our Peace , obtained Redemption for us , and brought in by his Obedience , Everlasting Righteousness , and made an end of Sin ; and as a mighty Conqueror , has triumphed , and is gone to Heaven , and there appears at the Father's right Hand , to plead the Merits of his own Blessed Sacrifice , and that Atonement he hath made for us by his own Blood on the Tree . O consider what our Salvation cost him , what did he do to work about this Salvation ! Why he , 1. Became Incarnate , or was made Flesh ; And the Word was made Flesh , and dwelt among us , and we behold his Glory as the Glory of the only begotten of the Father , full of Grace and Truth : Though he was equal with God ( as you lately heard ) yet he took on him the form of a Servant . 2. He became poor . Sirs , Jesus Christ who was rich , that he might accomplish the Salvation of our Souls , became poor ; May not this affect our Hearts ? We must be miserable for ever , or Christ must become poor , and seem to be miserable for a Time : No Salvation for us , useless our Blessed Saviour doth abase himself and take our Nature upon him ; For verily , he took not on him the Nature of Angels , but took on him the Seed of Abraham . All this was , Brethren , to bring this Blessed Salvation to his chosen Ones . 3. He in his humane Nature must be made under the Law , and so become obnoxious or liable to the Obedience the Law required ; yea , he was obliged to keep it exactly in every part thereof . When the Fulness of time was come , God sent forth his own Son made of a Woman , made under the Law : The Apostle adds the Reason of this , to redeem them that were under the Law. He thus became , not only bound to do what the Law required , but to suffer what the Law threatned and 〈◊〉 on us , who had broke and violated it , and this in our Nature , or in the same Nature that had sinned , in which 〈◊〉 the Justice of God required a Satisfaction for the wrong Sin had do 〈◊〉 unto him : Which being impossible for sinful Man 〈…〉 and that we might not be exposed for ever unto th● 〈…〉 Wrath and Punishment in Hell , which was due to 〈…〉 for us , or in our place , that we through 〈…〉 Obedience , and painful Death and Suffering both in 〈…〉 Body , might obtain a gracious Discharge from Si● , or free Justification unto Life , and a full deliverance from Wrath and Etern●● Death . 4. Nay , and as he must di● if he procures Salvation for us , so by this means he also was made a Curse for us ; for we having broken the Law , 〈◊〉 under the Curse of it ; the Law le ts fly its bitter Curses against very 〈◊〉 thereof : For as many as are of the Works of the Law , are under the Curse ; and therefore impossible for us to be 〈◊〉 and saved by it . Whosoever keepeth not the Law perfectly , is cursed ; but no Man can keep the Law perfectly , therefore all Man naturally are cursed , and impossible then to be blessed , until delivered from that Curse : and this therefore Christ came to do , him hath God sent to bless us ; which Blessing we could not have 〈…〉 Christ puts himself in our place , and bears the Curse away from us : Christ hath redeemed us from the Curse of the Law by being 〈◊〉 a Curse for us ; for it is written , Cursed is every one that 〈◊〉 on a Tree . He that was hanged on a Tree under the Law , was hanged for transgressing of it , and was cursed of God ; and when 〈◊〉 is said , Christ was made a Curse for us , it signifies his bearing that Wrath and indignation of God , which was due to us for our Sin : and his he must do if ever we are justified and eternally ●●ved from that Eternal Wrath and Vengeance Sin had brought upon every Soul of us . 5. As our Lord Jesus , if he procure Salvation for us , must die , and become a Curse for us , so he must also raise up himself from the Dead , or be discharged of the Bonds of Death ; he must destroy Death , and be freed out of Prison : He therefore rose again from the Dead for our Justification . His Discharge was virtually a Discharge for us , or for all he died for ; our Lord Jesus must subdue all our Enemies , and bring not Death only , but the Devil also , and all the Powers of Darkness under his Feet , or there could be no Salvation for our poor Souls : Forasmuch then as the Children are partakers of Flesh and Blood ; he also himself likewise took part of the same , that through Death he might destroy him that had the Power of Death , that is , the Devil : And deliver them , who through fear of Death were all their Life-time subject to Bondage . Christ and Believers are of one and the same Nature ; they are as it were but one Man , or are so united as to be considered as one Mystical Body . This was held forth in his Incarnation , in his assuming our Nature : He took not only an Humane Soul , but our Humane Flesh into Union with his Divine Nature , that both our Souls and Bodies might be brought into Union with him , and that our Bodies might also be raised from Death to a State of Life and Glory at the last Day , and be fashioned like unto his Glorious Body ; Who hath abolished Death , and hath brought Life and Immortality to light through the Gospel . Had not Christ conquered Death , and the Devil who had the Power of Death , we had been lost for ever : He hath not only taken away Sin , the Sting of Death , but he hath and will be the Death of Death ; The last Enemy that shall be destroyed , is Death . The Body as well as the Soul is brought into Union with Christ ; he is the Head of the whole Believer , the Body as well as the Soul : Shall I then take the Members of Christ , and make them the Members of an Harlot ? Both Body and Spirit are the Lord's , our Body is the Temple of the Holy Ghost . Brethren , what a Conquest hath Christ made ! how hath he subdued all our Enemies , that so he might work out a full and perfect Victory for us in every respect : For this Corruptible must put on Incorruption , and this Mortal must put on Immortality , 1 Cor. 15. 53. So when this Corruptible shall have put on Incorruption , and this Mortal shall have put on Immortality , then shall be brought to pass the saying that is written , Death is swallowed up in Victory , Ver. 54. O Death , where is thy Sting ? O Grave , where is thy Victory ? Ver. 55. 6. And lastly , And as Christ must conquer the Devil , the World , Sin , Death and the Grave , for us , and in our Nature ; so he must by his mighty Power destroy the Devil , and Sin 's great Power in us , and vanquish that natural Enmity that is in our Hearts against God and his Ways , and thereby restore the Image of God in us which we had lost . HEB. II. 3. How shall we escape if we neglect so great Salvation ? Ninthly , GOSPEL-Salvation is great , if we consider the Subject thereof , or what is delivered and saved for ever , namely , the Souls and Bodies of his People . First , The Soul : that is it Jesus Christ came to save , which is very precious , as I shall shew you in a deduction of several Particulars . Certainly the Salvation of the Soul must needs be a great Salvation : What is it to save our Estates , our Liberties , our Healths , the Members of our Bodies , our Eyes , Arms , Legs , or our natural Lives , to the saving of our precious and immortal Souls ? The Soul is more worth than all the World : What shall it profit a Man to gain the whole World , and lose his own Soul ? 1 st . To demonstrate the great Worth , Excellency and Preciousness of the Soul , consider that it was first formed in the Image of God , in Righteousness and true Holiness . Our Souls had a glorious Impression of God's Image stamp'd upon them in the first Creation , which we lost by Sin and Transgression : But this Blessed Image is restored again , as you have heard , by the Grace of God in this Salvation . 1. Pray , Brethren , remember that the Soul of Man is capable of a Divine Impression , of God's glorious Image ; it is made , I mean , of such a Nature , that it is capable of this great Blessing , therefore to be deemed a very precious thing ; God will not stamp his Image upon low and base Metal , if I may so speak with reverence . 2. There are three things I find which the great God glories in , as being peculiar to himself , or his own glorious Prerogative alone ; The Burden of the Word of the Lord for Israel , saith the Lord , which stretcheth out the Heavens , and layeth the Foundations of the Earth , and formeth the Spirit of Man within him . The first is his stretching out of the Heavens ; O what a great and glorious Work was that ! The second is his laying the Foundation of the Earth , the hanging it upon nothing ; what a wonderful thing is that , considering its great Weight and wonderful Body ! The third is , his forming of our Souls : Certainly the Spirit or Soul of Man is a glorious thing , that God should account the Creation of it amongst those chiefest Parts of his admirable Handy-work . Why is not the forming the Blessed Angels , who are glorious Spirits , rather mentioned ? it is worthy of serious Contemplation : Our Bodies are fearfully and wonderfully made , they are no small part of God's Wisdom and curious Workmanship , if the Nature and Order of every Part was considered , as some Artists who study Man's Humane Body will shew you : But what is the Formation and Excellency of our Bodies to our Souls ? 3. The Soul is capable of Divine Union with Jesus Christ , through a Communication of the Holy Spirit , and by Faith of the Operation of God , and thereby the whole Man partakes of the like Union also ; therefore it is a very precious thing , it is principally the Soul that Jesus Christ doth espouse , it seems to be a proper or fit Match for the Son of God : He that is joined to the Lord is one Spirit . 4. And 't is not only capable of Union , but also of Divine Spiritual Communion , both with the Father and the Son : That which we have seen and heard , declare we unto you , that you might have fellowship with us ; and truly our Fellowship is with the Father , and with his Son Jesus Christ . That Communion we have in our Spirits with the Father and the Son , is by the Holy Ghost , by which we come to have , through his gracious Influences , a Communication of that which is truly and spiritually Good , according to our Needs , and to delight , strengthen and rejoice our Hearts : our Souls being changed into the Life and Likeness of Christ , and walking in the Light of the Spirit , we have Fellowship one with another ; that is , Christ with us , and we with Christ : for till the Soul is regenerated , it cannot have Fellowship with the Holy God , for Light cannot have Fellowship with Darkness ; it is not earthly or sensual , but a Divine , Heavenly and Spiritual Communion . O what a precious thing is the Soul of Man ! there 's no other Creature that is capable of these most excellent Privileges save Man ; Mankind only of all that dwell on the Earth : Nor could we have had this Honour and Dignity conferred on us , ( we should not , I mean , been capable Subjects of it ) had it not been upon the Account of the excellent Nature of our Souls . 5. Our Souls are also capable , it appears from hence , of Divine Inspiration : God in a gracious manner inspires our Spirits with glorious Light and Knowledg ; there is a Light of Acceptation , and a Light of Inspiration : Like as Astronomers tell us , that the Moon i● of such a Nature that she is capable , by the glorious shining and reflection of the Son , to receive Light ; and so she shine , and gives Light to us in the Night : Thus the Moon is a Light of Acceptation , but it is the Sun that gives Light to her . So a Candle is made meet to receive Light , but shines not , gives not Light until it is lighted : And thus also our Spirits are made meet to receive Divine Light from God ; The Spirit of a Man is the Candle of the Lord : but it never shines with any supernatural Light , until the Lord pleases to light it . There is a Spirit in Man , and the Inspiration of the Lord giveth him Vnderstanding : In Man , that is in every Man , every Man hath a rational Soul in him fit to receive Divine Light and Inspiration , if God please to inspire him therewith ; he hath not that saving Knowledg and Light naturally , no not till he doth partake of the Inspiration of the Almighty : Though Man be endowed with natural Light , Knowledg and Reason , and may understand in some measure the Parts of Natural Religion , yet that Light is but Darkness compared to the supernatural Light of Grace , or the saving Knowledg of God in Christ . All true and spiritual Knowledg and Understanding , is from the special Inspiration of the Almighty : For what Man knoweth the things of Man , save the Spirit of a Man that is in him ? even so the things of God knoweth no Man , but the Spirit of God. But though it be thus , that Man's Spirit , without the Teachings and Inspiration of God's Spirit , cannot understand nor know the things of God , that is , the Mysteries of the Gospel , or have the saving Knowledg of Christ , yet there is a Spirit , a Soul in him that is capable to receive this Light and Revelation of God , when he pleases to enlighten him therein : therefore I say , the Soul of Man is a very precious thing , and so tends to greaten the Salvation of the Gospel , by which it is saved from Hell and Wrath. 6. The Soul is capable of Divine Contemplation , it can muse , meditate and contemplate upon God the highest and chiefest Being ; no other Creatures on Earth are capable to do this , because they have no rational Souls : What have some Men found out of the Mysteries of Nature , by means of the Excellency of the Soul ? Nay , and also what Knowledg have they attained of the God of Nature ? as might be demonstrated should I speak of Natural and Moral Philosophy , &c. though it is true , and I deny it not , but that the knowledg of these things is acquired in a great measure , yet nevertheless all in the first place , next unto God , must be attributed to the Excellency of the Soul : I am fearfully and wonderfully made ; marvellous are thy Works : and that my Soul knoweth right well . David ascribes that wonderful Knowledg which he had of the Works of Creation , to his Soul : No doubt he was well skilled in Philosophy , and was a Man greatly given to Contemplation : My Sub●iance was not hid from thee , when I was made in secret ; and curiously wrought in the lowest parts of the Earth . How curiously and exquisitely hast thou ( as if he should say ) composed my Bones , Muscles , Sinews , Veins and Arteries , in my Mother's Womb , and all the Parts and Members of my Body : And my Soul contemplates all these things , my Soul knows that thou art a wonderful working God. O what a precious thing is the Soul of Man ! what pity is it that it should be lost and damned for ever , ( and how doth this tend to demonstrate the Glory and Greatness of this Salvation ! ) for it was under Wrath and the Curse of God by Sin. Sirs , the Nature of the Soul is such , that it leads a Man out to behold and magnify God in the Works of Creation and Providence , tho it want , supernatural Light and Knowledg : But O when it comes to be divinely inspired , what does it discover through the help of the same Spirit of God in Christ , and of the Work of Redemption ? For all Knowledg to this Knowledg , is but of little worth : Paul therefore determined to know nothing but Christ and him crucified ; nay , and accounted all natural Knowledg , Gifts , Wisdom and Improvements , or whatsoever he once esteemed of , to be but Dung in comparison of the Excellency of the Knowledg of Jesus Christ his Lord. 7. The Soul is precious doth yet further appear , because without an enjoyment of God , or a part and interest in him , it can never by happy , nothing short of God himself can fill its Desires . This some of the Heathens , by the dim Light of Nature , came to understand ; it is restless until it comes to find God , Rest , Peace and Satisfaction in God , who is the best of Beings , and our chief Good. The Soul is much like unto Noah's Dove which he sent out of the Ark , that found no rest for the Sole of her Foot , until she returned unto him in the Ark : Therefore miserable will all those be that for ever shall one Day be separated from God , should they meet with no worse Torment than that . A Man accounts it no small Misery to be deprived of that which he esteems to be his only Happiness , though he knows he can enjoy it but a short time : Suppose it be his Riches , his Houses , his Lands , or his Gold and Silver , or his Pleasures , or his Honours , or his dear Relations , in whom his very Life seems to bound up ; he is upon the loss of that which he esteems so highly of as a dead Man. Now sure if the Soul is of such an excellent Nature , that no created Good can fill its Desires , nothing in this World , nothing but God himself , it must needs be a very precious thing : But so it is ; for as Rachel said once to Jacob her Husband , Give me Children , or I die : So this is the Voice of the Soul of Man , Give me God , give me Christ , or I die . Nay , to be deprived of God , is the Death of the Soul ; and it was that which brought Death on the Soul of Man originally ; by Sin we were deprived of God , and that was the Death of the Soul : God is the spiritual Life of the Soul , as in a moral sense the Soul is the natural Life of the Body ; for as the Body is dead without the Soul naturally , so the Soul is dead without God spiritually . Therefore the Salvation of the Soul must needs be a great and glorious Salvation , that which brings God again to the Soul , that which restores God , a lost God to the Soul , that gives Life to a poor dead Soul and makes it live again , and so be happy again , yea and that for ever more . 8. The Soul is precious , and a most excellent thing it appears , because God's Thoughts are so let out upon it . What care hath he taken of the Soul of Man ! How early did he concern himself for the redemption of it ! and what a way did he seek out and contrive to restore it to a state of Peace , Joy and Happiness again , when he foresaw it brought under Death , Sin and Misery : it seems to be the Darling of Heaven ; as it was formed ( as it were ) by the Breath of God , so nothing he thinks too good to impart for its Ransom to redeem it , nor nothing too precious to feed it , heal it , or comfort it : He gives the Bread of Heaven , the very Flesh and Blood of his own Son to feed it , the Righteousness of his own Son to clothe it , the Graces of his own Spirit to deck and adorn it ; nay , and his own Spirit is sent to lead , to guide , protect and govern it . Certainly these things clearly shew and demonstrate its great Worth , or that it is a most excellent thing in God's sight . 9. The Soul is precious , if we consider what God gave for its Redemption . David saith , That the Redemption of the Soul is precious , and ceases for ever ; hard to be obtained , though not impossible ; nothing but the Blood , the precious Blood of Christ Jesus could redeem it . Some take Soul there for our Life , but certainly David intends the Redemption of the Soul from Sin and Wrath. Silver and Gold could not do this , no it must not be redeemed , it could not be redeemed by corruptible things , not by a thousand Rams , nor ten thousand Rivers of Oil , nor by our First-born ; the Fruit of the Body could not make an Atonement for the Sin of the Soul : No , no , it must be the Father's First-born , it must be Jesus Christ , the Blood of the Son of God , or nothing ; if Christ die not for the Soul , it must perish for ever . But rather than the Soul should be lost and undone for ever , God will not spare his own Son , but deliver him up for us all . 10. The Soul is very precious doth appear , because from the unwearied Attempts , and restless Endeavours of the Devil to destroy it , all Satan's grand Rage and Malice is let out against the Soul of Man ; had it not been for our Souls , he would have concerned himself no more to have work'd out our Ruin , than the Ruin of irrational Creatures : But he foresaw the precious Nature of the Soul of Man , what excellent Faculties it was endowed withal , and what a glorious Image of God was stamp'd upon it , and therefore he rages and foams out his hellish Spite and Malice against us , and all to destroy our Souls ; and this Rage and Fury he continues still against our Souls . O what Ways , diverse and cunning Stratagems doth he use , that so he may spoil the Happiness , or destroy the Comfort of our Souls : For as it is God's great Concern to save our Souls , so it is Satan's great Business to damn and destroy our Souls for ever ; and as God contrives Ways and Means to make our Souls happy for ever , so the Devil contrives Ways and Means to make our Souls miserable for ever . The Soul is ( as I may say ) that sweet Morsel Satan hungers after , and fain would tear in pieces and devour if possible ; it is not so much to destroy our Bodies by natural Death , as our Souls and Bodies by eternal Death . O how great is that Salvation , that is the Salvation of our precious Souls ! God's Care , Cost and Labour to preserve our Souls , to save our Souls , shews that it is of great Worth. And it is this that makes Man to differ so much from brutish Creatures , and to excel all the Works of God in this nether Creation : Had it not been for our Souls , would God have been any more concerned for us , than for the Beasts that perish ? And was not the Soul , I say , a very excellent and precious thing , Satan would not make it his greatest Work and Business to destroy it , as he hath always done , and still continues to do . 11. The Soul is very precious doth yet further appear , because if a Man could gain all the World , all the Riches , Honours and Pleasures of the World , with the loss of his Soul , his Loss would be more than his Gain , yea , infinitely more ; there 's nothing that can make a Recompence for the loss of the Soul , as our Saviour clearly shews , Mat. 16. 26. All the World is nothing in Value when compared with the Soul ; therefore it is precious . 12. The Soul is immortal , its Nature is Life , it is no corporal Thing , 〈◊〉 thing , it is not composed of the four Elements as our 〈◊〉 it cannot di● , nor be annihilated ; it will either 〈…〉 , Joy and ●lehedness , or else of Eternal 〈…〉 : 'T is strange to me that any Man should 〈…〉 to be mortal . ( 1. ) 〈…〉 and cast Contempt upon themselves ? 〈…〉 Mankind of their greatest Glory , and re●der Man in 〈…〉 above the Beasts that perish ; and also they darken and ●●●●ngely eclipse the Infinite Love and Grace of God in the Redemption and Restoration of Man. ( 2. ) And if the Soul be mo●t 〈…〉 with the Body , then had we not been redeemed at all , we ●●d been no more if 〈◊〉 than the Beasts are ; we should but have 〈…〉 been no more , we should have known no more Pain nor Sorrow after Death . ( 3. ) Besides , if the Soul was mortal then the same Food that feeds the Body , ●eeds , or might feed the Soul ; and the same Balsam that will heal the Sores of the Body 〈…〉 Sores and Wounds of the Soul. I see● reason who I should not from their foolish Notion affirm this : Therefore when the 〈◊〉 sick , they should send to a Physcian to 〈…〉 case of bodily Sickness , and not s●nd 〈…〉 of 〈◊〉 to apply a spiritual Cordial . What signifies a Spiritual Medicine to a Corporal Thing ? Will preaching the Word seed and relieve a Man that is ready to perish with external Hunger ? Moreover , ( 4. ) If the Soul be mortal , then that Sword that kills the Body , also kills the Soul , Man may as well still one as the other : But how contrary is this to that which our Saviour s●ith to his Disciples , And fear not them which kill the Body and are not able to kill the Soul , but rather fear him which is able to destroy both Soul and Body in Hell. 'T is not a Sword , a Spear , nor a Furnace of boiling Oil that can kill the Soul ; Man that way cannot hurt the Soul , 't is Sin that destroys that . Note this well , if Man cannot kill the Soul , it is immortal ; but Man cannot kill the Soul , therefore it is immortal . Is there any Creature or Thing that is Mortal , which Man cannot kill , or deprive it of Life ? Certainly these Men are strangely misled . ( 5. ) Besides , did not our Saviour say to the Penitent Thief on the Cross , I say to thee , this Day thou shalt be with me in Paradise ? Was the Body of Christ , and the Body of that gracious Person that Day together in Paradise ? Their base abuse of this Text , in reading it falsly , by misplacing the Stops , will not relieve them ; I say to thee this Day ; I make thee a Promise this Day , that thou shalt sometime or another be with me in Paradise : thus they to favour their grand Error misplace the common Point in reading ; which should we allow of , what abominable Abuse might be put upon the Scripture in other places , even quite to destroy the true Sense , nay and make the Scripture speak untruly ? ( 6. ) Moreover , doth not Paul say , For me to live is Christ , and to die is Gain . How could Death be Gain to him , if his Soul was mortal , and slept with his Body in the Grave ? Is Communion with Christ on Earth worth nothing ? Is it Gain to lose that ? They know he would no sooner rise from the Dead if he died presently , than if he lived twenty or thirty Years longer in the Body : How then could Death be Gain to him ? Certainly it would be great Loss to him , for he would lose all those Years of sweet Joy and Comfort in Communion with Christ , if he died presently , which he might have should he live twenty or thirty Years longer in this World. ( 7. ) To this let me add what Paul affirms in another place ; For we know that if our earthly House of this Tabernacle be dissolved , we have a Building of God , an House not made with Hands , eternal in the Heavens . He doth not say , when this earthly House is raised up again , but when it is dissolved , that is , when the Body lies in its dusty Crumbs , the Soul hath a House in Heaven : Therefore ( saith he ) we are always confident , knowing that whilst we are at home in the Body , we are absent from the Lord. Pray what is that which is absent from the Lord whilst it is at home in the Body , is it not the Soul ? And what is that which is present with the Lord , when it is absent from the Body ? Doth not this Place as fully prove the Immortality of the Soul , as if the Apostle should in plain words say , at Death the Soul ( which dwells now in our Body ) goes to Heaven , to dwell in Heaven , it goes to Christ , Heaven is its Home ? As soon as Lazarus died , his Soul was carried into Heaven , signified by Abraham's Bosom ; and as soon as the rich Man died , his Soul was in Hell : though it is a Parable , yet it clearly teaches us thus much , ( though Parables do not always go on all four , as we use to say ) . ( 8. ) To which let me add what Paul further says , For I am in a Strait betwixt two , having a desire to depart and to be with Christ , which is far better . Our Souls at Death depart , and they go to Christ : What is Joy and Peace in Christ , to Joy , Peace and Consolation with Christ ? In the Resurrection-Day Christ comes to us , we shall meet him in the Air , but at Death we go to him ; the Spirits of all Men go upward , to God that gave them , to be sent to the Place appointed for them , either to Heaven , or to the Prison of Hell , or Place of Darkness ; in which Prison the Spirits of those Men are now who were once disobedient ( and sinned against God ) in the Days of Noah . ( 9. ) In the last place , to prove the Soul to be immortal , consider well what Paul saith ; I knew a Man in Christ above fourteen Years ago , ( whether in the Body , I cannot tell , or whether out of the Body , I cannot tell , God knoweth ) such an one caught up to the third Heaven — How he was in Paradise and heard unspeakable Words , which it is not lawful for a Man to utter . In the third Heaven , or in Paradise for certain he was ; but whether caught up Body and Soul together , or in the Soul only out of the Body , he could not tell . From whence I argue , that Paul knew that the Soul was capable of being separated from the Body , and in that separated state capable of the Divine Ravishments of Heaven , or of the Vision of God , if he had not been of this Judgment , since he was in the third Heaven , he might be sure he was taken up in the Body . Besides , do we not read of the Spirits of just Men that are already made perfect ? Object . But is it not said that David is not yet ascended into Heaven ? Answ . I answer , Peter there only refers to the Body of David , that is not ascended , for his Sepulchre is with us to this Day , saith he ; and therefore he argues David means Jesus Christ , whose Soul was not left in Hell , that is , his Body was not left in the Grave , for the Body is often in the Scripture called by the Name of the Soul. But when we read of the Soul as distinguished from the Body , and as that which Man cannot kill , it intends the superiour Part of Man , or that which in our common acceptation is called the Soul , or Spirit of Man ; in which the Image of God was chiefly created , and which is fed with Spiritual Food , and capable of sweet Communion with Jesus Christ , as you have heard . Now then if the Soul be Immortal , and goes to Hell or Heaven at Death , I mean to Joy or Sorrow , or to a Prison of Pain and Darkness , or to a Palace of Joy and Pleasure ; O what a great Salvation is Gospel-Salvation ! How soon doth eternal Misery or Torment seize upon the Ungodly ; even no sooner do they die but their Souls are in Hell , and no sooner do Believers die but their Souls are in Paradise : and had not Christ came and wrought out our Salvation , our Souls must have lain under Wrath and Misery for ever in an eternal separation from God and all true Joy and Happiness . O what a fearful and an amazing Loss is the loss of the Soul ! Sirs , pray remember , this Salvation is the Salvation of your precious Souls ; thy Soul , O Sinner , is dearly concerned in it : Our Soul is our All , what have we more ? A Man is never utterly undone till his Soul is utterly lost : if the Soul is saved , all is saved ; but if the Soul is lost , for ever lost , all is lost . But , 2 dly . The loss or losing of the Soul , is the loss of the Body too ; that must have perished for ever with the Body of Beasts , whilst our Souls must have lain in Torments , had not Christ came to redeem us . Moreover , The Salvation of the Soul is the Salvation of the Body ; Christ came to save both the Soul and Body too : And hence the Apostle saith , Even we our selves groan within our selves , waiting for the Adoption , to wit , the Redemption of our Body ; that is , for the farther Effects of our Adoption . Now are we the Sons of God , but it doth not appear what we shall be ; that is , it doth not appear what we shall be when our Bodies shall be raised . He shall change our vile Body , that it may be fashioned like unto his own glorious Body . This Salvation saves not our Souls only from Wrath , but our Bodies also , they shall rise to Life and Immortality ; the Bodies of the Wicked as well as their Souls shall be cast into Hell , but the Bodies and the Souls of the Godly shall be glorified in Heaven for ever . O what a grievous thing it is to think of the loss of the Body , to have the Soul taken away from the Body ! But how sweet is it to think of that Day , when those two old Friends shall meet together again , and when both shall be delivered from all Evil , from all Deformity and Pollution , and be glorified , and also shall never part more , or be separated from each other to the Days of Eternity . APPLICATION . 1. Reproof to such who despise their own precious Souls : What Fools are they , who to save their Hutts , lose their Heads ; or who to save their Goods in a fearful Fire , lose their dear Child in the Cradle ? As I once told you of a Woman that did thus , her House was on Fire , and she bestirred her self to get out her best Goods ; and at last when she could go in no more , she rejoiced that she had saved her Goods ; but said one to her , Woman , where is your Child ? O my Child , my Child ; then she cried her Child , when it was too late , for that was burned to Death in the Cradle . Just thus some , to get and save their Goods , to get the World , lose their Souls . We read of some , who to save their Lives or their Bodies from being burned to Ashes for Christ , denied Christ ; they could not burn for him : What saith our Saviour ? He that seeks to save his Life , shall lose it . What Fools are they then who think that way to save their Bodies ; for as they lose their Souls , so they lose their Bodies also : And it is not worse to have the Body to ●e in Hell-Fire for ever , than to be burned in Martyrdom , and be consumed to Ashes in Corporal Fire ? 2. Consider , that all such who neglect this great Salvation , slight and neglect their own precious and immortal Souls : What is the Hope of the Hypocrite though he hath gained , when God taketh away his Soul ? He makes a bad Market that puts off his Soul at any Price ; What shall a Man give in exchange of his Soul ? Jesus Christ , who knew the great worth of it , laid down a Price of infinite Value to redeem and purchase it . Witches they say sell their Souls to the Devil out of Malice , to be revenged on some that have offended them : What a dismal thing is that , how fearful is their State ? But pray , Brethren , what do they lose who sell their Souls to the Devil , as it were , for the sake of their brutish Lusts , or out of love to Sin ? Thus the Whoremongers and unclean Persons sell their Souls , and Drunkards who will have their merry Bouts , their Cups and Pots , and silthy Companions , and may be their Whores too , let what will become of their immortal Souls : others will have their Pride and haughty Hearts , gay Clothes , and their detestable Dresses , though their Souls are clothed with Rags , and a crawling Worm knaws on them , and to Hell must be thrown at last , where the Worm dieth not , and the Fire is not quenched . Moreover , the carnal Worldling will be rich , he will lay up Gold and Silver , he will gain the World though he lose thereby his own Soul. But remember , Sinners , Christ died for the Soul , this Salvation is the Salvation of the Soul ; and does any wretched Sinner despise his Soul , or is it think you not worth his Pains to part with his Cups , with his sinful Companions , with his or her Pride , unlawful Gain , or the love of this World , to save it for ever ? 3. How does this tend to reprove such who do expose their precious Souls to eternal Wrath , for the unjust Gain of Six-pence or a Shilling ? Are there not too many such in the World , who will cheat , lie and defraud their Neighbours for a small matter of profit ? O how dear will they one Day pay for that Gain ! 4. How does this reprove likewise such Parents that think they can never do enough for to enrich their Children , or get them great Portions , and care not what they eat , drink , wear , or how richly their Bodies are deck'd and adorned , but take no care of their immortal Souls , but rather indulge them in their Sins and vain and wicked Practices , and set also Soul damning Examples continually before their Eyes ? 5. We may also infer from hence , what a mighty Charge , an amazing Charge Parents have committed to them ; as also the Ministers of the Gospel , who are to take care and watch over the Souls of such who are committed to them , as such that must one Day give an Account of them . 6. Moreover , wo be to such who deceive and blindly lead the Souls of Men to destruction , that are so exceeding precious : If the Blind lead the Blind , they will both fall into the Ditch . 7. Shall I exhort you , Sinners , to look to Christ for the Salvation of your Souls . 1. He bids you look to him ; Look unto me , and be ye saved , all ye Ends of the Earth . 2. Consider , that there is no other way to save your Souls , there is but one Saviour , and one way of Salvation : There is no other Name given under Heaven whereby we must be saved . He that receives Christ , believes in Christ , shall be saved ; and he that believes not shall be damned . 3. If Life be more worth than all the World , certainly the Soul is more worth than ten thousand Worlds . O do not part with it on any Terms , for it cost Christ dear , the Price of his own Blood ; his Heart-Blood was let out to save our Souls . Alas , there are some nevertheless that are like the false Prophets of old , who sold the Souls of the People for a handful of Barley , and for a piece of Bread. 4. How near may some of you be to Death ; and if you have not got an Interest in Christ before then , what will become of your precious Souls ? 5. Will you consider what Means of Grace God is pleased to afford you for the good of your Souls , and know it is by the preaching of the Gospel that God commonly saves the Souls of Men , I mean , that it is the Means he uses for the begetting of Faith : Shall the Word have some good Effect upon your Souls this Day ? 6. Consider , all your Prayers , Tears , Alms-deeds , all Reformation of Life , Services , Duties and inherent Holiness , cannot save your Souls ; no , none but Christ , nothing but the Merits of Christ , it is his Blood alone that made your Peace , and must wash away all the Guilt and Filth of your Sins . Your Souls , your precious Souls , O Sinners , are wounded , polluted , naked ; what will you do ? Nothing but Christ's Blood I tell you can heal them ; nothing but his Flesh , his Blood , can feed them ; and nothing but his Righteousness can clothe them ; and nothing but the Graces of Christ's Spirit can inrich , can deck and adorn your Souls ; and without Faith you cannot obtain any of those Blessings . O what shall I say to you , if going down upon my Knees could move you to lay to Heart what a sad State you are in , who have not received by Faith this Salvation , and incline you now to believe , I would readily do it ; but alas , it is God's Gift : O look up to him , do what you can , pray and attend on the Word : What do you say , do you believe that this is a Great Salvation ? Will you esteem it , and look after it above all things in the World ? It is , Sirs , that one thing needful ; chuse with Mary that good Part that shall never be taken from you . Shall there be Joy in Heaven this Day ? how can you slight such a precious Soul , and such a precious Saviour , who spilt his Blood to save the worst of Sinners ? Will you tread his Blood under your Feet ? If so , what will you do at the Day of Death , and in the Day of Judgment ? Should your Souls be lost , there is no repairing that Loss , no redemption of the Soul out of Hell , no other Price , no other Saviour , no other way ; if this be slighted , you must perish . HEB. II. 3. How shall we escape if we neglect so great Salvation ? I AM upon the Proof and Demonstration of the greatness of the Salvation of the Gospel . I closed with the ninth Reason of the Point the last time . Tenthly , Gospel-Salvation is a great and glorious Salvation , if we consider what such who have interest in it are raised up unto , or do and shall partake of ; I mean , what great Blessings and wonderful Privileges they are invested with by it . First , Pardon of Sin : This Blessing have all they that receive it . 1. Consider the Blood of Christ is the way of Gospel-Remission , no Remission of Sin without the shedding of Blood ; there is remission of Sin , but no Blood could procure this Remission but the Blood of Christ : he paid our Debts , in whom we have redemption through his Blood , even the Forgiveness of Sins . It was by his offering himself an Expiatory Sacrifice to God ; there 's no Salvation without Pardon of Sin , and no Pardon of Sin without a Compensation be made by Jesus Christ to the Law and Justice of God. 2. Consider who are pardoned , even all that believe , though they were never such great Rebels against God ; such were Traitors and Enemies once , who are now forgiven . Here is a Pardon for the vilest Sinner , that sees his horrid Evil and Rebellion , and takes hold of Jesus Christ , or looks up to him by Faith. 3. Consider the Nature of this Pardon and Gospel-Remission : Such are pardoned for ever ; I will remember their Sins no more , they are blotted out for ever . God promises to all penitent and believing Sinners , to throw their Sins into the Depth of the Sea. 4. Consider the Terms of Pardon , it is a free Forgiveness , we having nothing to pay : God of his meer Grace and Goodness doth forgive us through the Atonement of Christ's Blood freely ; Even I am he that blotteth out thy Transgression for my own sake , and will not remember thy Sins : This is spoke to a People that had wearied the Lord with their Iniquities . O what a glorious Salvation is this , that here is Remission and free Pardon for rebellious Sinners , such that deserve nothing but Wrath and Hell ! 5. It is a Pardon of all Sins , great and small , Sins of Omission , and Sins of Commission , Sins of all sorts and sizes . 6. 'T is God that blotteth out our Sins ; he that can forgive , he whose right it is to pardon , he against whom we have sinned ; and he who when he gives a Pardon , none can supersede it nor revoke it , let them do what they can . Secondly , Reconciliation with God is another Blessing of this Salvation : God doth not only forgive us , but he takes us into his Bosom , he is fully reconciled to us in Jesus Christ ; he cries , Fury is not in me . Again he says , This is my beloved Son in whom I am well pleased . When we were Enemies , we were reconciled to God by the Death of his Son : And none can make God our Enemy again for ever , if we are Believers ; none can separate us from his Love in Jesus Christ our Lord , as something ag● I shewed you , no not Sin nor Satan . Thirdly , By this Salvation we come to have Union with God , and to be made one Spirit with Jesus Christ : and how great and glorious is this sa●red Union ! but having formerly spoken to it , I shall not say more to it n●w . Moreover , we are not only brought into a State of Union but are also admitted to have Communion with the Father , and the Son. Brethren , it is one thing for a Traitor to be pardoned , and another thing for him to be admitted into the King's Presence , and to become one of his great Favourites : Truly our Fellowship is with the Father , and with his Son Jesus Christ . Fourthly , By this Salvation also we are justified : Justification is a high Privilege ; By him all that believe are justified from all things , from which ye could not be justified by the Law of Moses . Let me shew you what it is to be justfied , that so this Salvation may appear the more great and glorious to you . 1. To be justified , is more than to be pardoned . A Man may be forgiven , and yet not have the Guilt removed from him , nor be declared Righteous and Innocent . To be justified , is to be pronounced Just and Righteous in God's Sight , through the perfect Righteousness of Jesus Christ , or to be actually acquitted upon Trial , or discharged from the Guilt and Punishment of Sins ; not that we are not Sinners in our selves but as Christ was made Sin for us who knew no Sin ( in himself ) so we are made the Righteousness of God in him , who knew no Righteousness in our selves . As our Sin was imputed unto Christ , so his Righteousness is imputed unto us : God in Justification deals not with us in a way of Mercy only , ( as he doth in Pardon of Sin ) but in a way of Justice and Righteousness also ; we paid all that was due to vindictive Wrath and Justice in Jesus Christ , ( I mean , Jesus Christ for us as our Surety hath done it ) . 2. Justification is so great a Blessing , that the Justice of God hath nothing to lay to the Believer's Charge , for Justice as well as Mercy does acquit him . 3. Nor hath the Law any thing to lay to the ●●arge of them that God justifies , Christ in our stead having answered all the Demands thereof , and born the Penalty it denounces upon the Transgressors of it : Christ hath redeemed us from the Curse of the Law , being made a Curse for us . 4. And as the Law can lay nothing to our Charge if God justifies us , so can none else : Who shall lay any thing to the Charge of God's Elect ? It is God that justifieth , who shall condemn us ? None can implead such , or put in an Accusation that shall be heard at God's Bar ; if it is God that doth acquit us , that justifies us , what signifies any Charge that can be brought in against us ? What though for want of clear Light our Hearts should condemn us , or wicked Men , or Satan ; our Hearts may charge us unjustly and ignorantly , for want of Light , and wicked Men and Devils maliciously . 5. Moreover , none can condemn such that God justifieth , because it is Christ that died : Hath not his Death Worth and Merit enough in it ? It is Christ that died , he who was God as well as Man ; our Debt is long ago paid ; and when we believe , we receive an actual Discharge . The Apostle challenges all the Enemies of our Souls , to come in and see what they can do to condemn a justified Person ; Come World , come Devil , come Law , come Sin , come Conscience , what can you lay to the Charge of those that Christ died for , and God hath actually acquitted ? Bring forth your Plea , your Charge of Eternal Condemnation ; Hath not Christ born the Punishment due to these for all their Sins they have , do , or may commit ? Is not his Satisfaction more than enough ? Hath he not purchased and merited superabundant Grace ? Come saith a poor Believer , I will stand Trial with you now , though I have but one single Plea , It is Jesus Christ that died for me , and in my room : I appeal to the Great God and Judg of Heaven and Earth , whether my Plea is not good , and according to Law , and allowable . Sirs , by this Plea all are silenced and impleaded at once . 6. All that are justified , are compleat in Jesus Christ , they are without Spot before the Throne of God : And ye are compleat in him , which is the Head of Principalities and Powers . Christ's Compleatness and Perfection , in respect of his Suretiship-Righteousness , being accounted to us , we are compleat touching our Justification ; we want nothing , our Garment is without Hem , and there is no Spot nor Stain in it : Thou art all fair , my Love , and there is no Spot in thee . Behold , thou art fair , my Love , behold thou art fair . Thou wast exceeding beautiful , and thy Renown went forth among the Heathen for thy Beauty : for it was perfect , through my Comeliness which I had put upon thee , saith the Lord. Quest . Whether is Justification all at once , or a continued Act in God ? Answ . 1. I do not believe it is a divided Act ; as 't is God's Act , so it is one Act only : but whether it be one entire Act , or as one transient Act , as if all were 〈◊〉 out with a Pen at once , or a continued Act , I shall not determine ; but this I will say , He that God accepteth and justifieth in Christ , ●one of his Sins shall ever be charged upon him , as to that 〈…〉 Wrath and Vengeance that is due to them : for as the●e is an Imputation of Righteousness unto us , so it follows that there is a Non-Imputation of Sin. 2. Justification admits of no Degrees tho it should be thought to be a continued Act in God ; and though in our sight and feeling we may not thus apprehend it through want of Faith , and by reason of Satan's Temptations , yet as to the Act it self , we are never less nor more justified , because the Matter of our Justification , viz. the Righteousness of Christ , is not less or more , but always the same , and it cannot be lost , as I have proved in this Treatise . As Christ , Brethren , was justified at his Resurrection from all Sin that was laid upon him , or which met in him on the Cross , so all Believers are cleansed and justified from all Guilt , and that for ever ; and this Christ pleads in Heaven for them as often as they sin : By one Offering he hath perfected for ever them that are sanctified . Object . Why doth David say , Enter not into Judgment with thy Servant O Lord ; for in thy sight shall no Flesh living be justified ? Answ . That is in himself , no Man can be justified by his own Righteousness in God's sight ; all must say with Bildad , How can Man be justified with God , because he hath sinned , and daily doth Sin ? Who dare appear at God's Bar in his own Duties , in his own sincere Obedience , or in his inherent Holiness ? No , every one must fly to God in Christ , and plead his Justification and Discharge through him alone : No Man hath any thing to recommend him to God in point of Justification in his sight , nor doth he need any other Righteousness to discharge him or to acquit him before God ; yet we as in our selves must ●●y with Job , If I justify my self , my own Mouth shall condemn me . 7. Such is the blessed State of those who by the Father are justified through this Salvation , that to them the Apostle affirms there is no Condemnation : There is therefore now no Condemnation to them which are in Christ Jesus . ( 1. ) He doth not say there is nothing in them , which in its own Nature doth not deserve Condemnation . ( 2. ) Nor doth he say , a true Believer shall never condemn himself , pass a Sentence unjustly against himself ; for that he may do . ( 3. ) Neither doth he say , Satan shall never condemn him : but let whoever will condemn such , God will not , Christ will not , and Sin cannot , the Law cannot ; no more can the Devil , nor a Believer's own Heart , I mean , so as to bring him under Eternal Condemnation . 8. And lastly , All such that are justified , shall be glorified ; see Rom. 8. 30. O glorious Salvation , that brings in this blessed Privilege ! how happy are all justified Persons ! Fifthly . Adoption appertains to this Salvation : Every Believer is raised also to this great Privilege , and hath this Prerogative , he is made a Son of God , a Child of God. Adoption is to take such to be Children , that naturally were not , as a special Act of Grace and Favour : So we who were the Children of Wrath by Nature , are made or adopted to be the Children of God by Grace through Jesus Christ . And Christ in working out this Salvation , procured this glorious Blessing : Christ hath redeemed us from the Curse of the Law , that we might receive the Adoption of Sons . To be Kings Children is no small Dignity , yea , the Children of the King of Heaven and Earth : What manner of Love is this that the Father hath bestowed upon us , that we should be called the Sons of God ? Beloved , now are we the Sons of God , &c. God is not ashamed to be called our God , nay , our Father . 1. Brethren , this is an honourable Title : What were we once , how low , base and ignoble , before Grace ? 2. This Privilege it appears cost Christ dear . 3. And because we are Sons , God hath sent forth the Spirit of his Son into our Hearts , crying , Abba , Father . 4. And if we be Children , then Heirs , Heirs of God , and joint Heirs with Christ . 5. Then , Beloved , we also as Children shall be cared for , as Children be fed , as Children be clothed , as Children also be chastened ; God in all Afflictions deals with us as his Children . 6. And if Children , we shall be always Children , for we are not only the Children of God by Adoption , but we are also begotten and born of God , and so partake of his Divine Nature , which we cannot lose . Sixthly , By the Grace and Means of this Salvation , we are espoused to Jesus Christ . O what an Honour and Dignity is this , Believers are the Bride , the Lamb's Wife ! And how is , and shall the Spouse of Christ be clothed ? Even in Gold of Ophir : She shall be brought to the King in Raiment of Needle-work . She is all glorious within , and she shall be all glorious outwardly in Body too e're long , as well as she is so now in her Soul and inward Parts . Jesus Christ puts Chains about the Necks of all that are his , or that he espouses , I mean , those precious Graces of his Spirit which he hath purchased for them ; For they shall be an Ornament of Grace unto thy Head , and Chains about thy Neck . The Father called for the best Robe to be put upon his Son , as soon as he returned home , and a Ring on his Finger . The inward Beauty of the Spouse does even ravish the very Heart of Christ : Thou hast ravished my Heart , my Sister , my Spouse ; thou hast ravished my Heart with one of thine Eyes , with the Chain of thy Neck . With one of thine Eyes : some understand by one of her Eyes , the Eye of Faith ; no doubt that is a precious Grace in Christ's sight . Every Believer partakes of Grace , and all Spiritual Gifts ; every Grace is a glorious Ornament , and of great Price in the sight of God. This Salvation makes Men and Women glorious Creatures , new Creatures , every one resembles the Son of a King ; they hereby come to partake of God's Holy Nature : And as the Grace of this Salvation makes glorious Christians , so it does also make glorious Churches , Candlesticks of pure Gold. Seventhly , This Salvation brings Peace with it . Peace is a precious Blessing , we receive Grace first , and then Peace : My Peace I give unto you , my Peace I leave with you . The Peace of God is so excellent a thing , that it passes all Mens Vnderstanding . What would Spira or Child have given for true Peace and inward Serenity of Mind ? O it is a great and glorious Salvation ! Were these things considered , and could be fully opened , it would appear more abundantly ; true Peace of Conscience is never known to the Worth of it , but to such who have known the want of it . Eighthly , I might also speak of Sanctification , which Blessing all they also partake of that have an Interest in this Salvation : Holiness is an Heaven on Earth , it is Heaven begun here , and it fits and makes every Believer meet for that blessed Inheritance of the Saints in Light ; the Spirit and Graces of the Spirit are given to this end , I mean , to make us holy in Heart and Life . Ninthly , Free access unto the Throne of Grace , is another Blessing and Privilege which all Believers receive who have a part in this Salvation . Christ hath made the Way easy for us to the Father ; it is by a new and living Way which he hath consecrated for us through the Vail , that is to say , his Flesh , or by his Death . Tenthly , All the Promises of God belong to Believers , and are procured for them in and by this Salvation : They are great , exceeding great and precious ; there is a Fulness in them : the Promises as they are sure in Christ , Yea and Amen in Christ , so they answer every State and Condition any Believer can be in . Eleventhly , All the Ordinances of the Gospel belong to this Salvation , and are no small Privilege ; they are as golden Pipes to convey Heavenly Riches , or Sacred Treasure to our Souls . Nay , and in the last place , there is a Crown of Glory that every Believer shall be raised unto , that hath a saving Interest in this Salvation ; and not only a Crown , but a Kingdom also . Now is not this a great Salvation , which raises poor Creatures who were fallen as low as Hell , up to Heaven , and of being Slaves of Sin and Satan , to be Sons and Daughters of God ? It was a great Salvation that Joseph had when he was brought out of Prison , where he lay in Irons , to be the chief Ruler under the King in Egypt : And it was a great Advancement of David from following the Sheep , to sit on a Throne ; but nothing like this of Believers . What is an Earthly Throne to an Heavenly one ? He that overcometh , shall sit down with Christ in his Throne , and reign for ever and ever . APPLICATION . 1. Admire this Salvation , say it is no small thing to have a part in it . I cannot particularly apply what I have insisted upon : But , 2. Bless God for Jesus Christ . You cannot say that the Salvation he hath wrought is a barren Salvation . O what is and will be the product of it ! 3. Particularly , Consider what a Blessing Justification is , and take heed you are not drawn away nor corrupted about the nature thereof . 4. Be exhorted , you that are Saints , to strive to exercise Faith in respect of your Justification : Believe the Gospel-Testimony ; He that believeth is justified from all things , &c. You have the Word of that God that cannot lie to assure you of it . Do not judg of your Justification according to the degree of your Sanctification , as if you were no further justified than you are sanctified , or that your Sanctification is any Cause of your Justification ; nor do not think you are more justified when you are in a lively frame of Duty , than at another time when deadness and dulness takes hold of you . Object . I cannot believe so , as to rise to a full perswasion that I am justified , and shall be saved , though I can relie upon Christ as a poor Sinner for my Justification and Eternal Life . Answ . 1. Well , bless God for that Faith : for a full Assurance doth not appertain to the Essence of true Faith , but it is the highest degree of it ; and no doubt many are gone to Heaven that never attained to that degree of true Faith. 2. I knew a Godly Minister who told me in his Sickness , a little before he died , All his Hopes were gone , he could not come to Christ as a Saint , his Evidences were so clouded ; this he uttered with Tears , as I remember , and with no small grief : He presently broke forth , and said , But , Brother , I can come to him as a poor , burdened , lost and heavy-laden Sinner , and I am sure he will not refuse me , or to that purpose . If thou canst do so , certainly great Peace will come in ; it is from the weakness of our Faith that a strong and full Perswasion is wanting : a direct Act of Faith I am perswaded must needs bring in the greatest Joy and Comfort ; a looking for all the signs of true Grace in us , oft-times confounds a poor Christian . If there is no Sin that thou dost allow thy self in , but dost hate Sin as Sin , and lovest Holiness , and art willing to follow Christ in all things according to thy Light , and lovest all the Saints of God as such , no doubt but thy State is good and safe . 3. But remember , if thou canst not come to a satisfaction about what I speak , in respect of those Signs , yet know , if thou dost believe , i. e. rely upon the Merits and Righteousness of Christ , as a poor Sin-sick Sinner , all may be well . 4. Take heed you do not look for a Righteousness in your selves to recommend you to God , or to trust in for Justification : Also know that it is not for the sake of Christ's Merits , or for the sake of his Righteousness that we are justified , but that it is his Righteousness that is the Matter of our Justification alone before God , as it is ●puted unto us , and received by Faith. Christ's Merits render no our Faith and sincere Obedience to be any part of our Righteous●ess to Justification in God's sight ; 't is his Righteousness only which was perfect , and no other Righteousness must thou be fo●nd in , in this respect , if thou art justified and eternally saved . Though 't is true , that Man that has true Faith , shall find the Effects of it to be such , that it will cleans● and purify his Heart and Life ; and that Faith that hath not such Effects and good Fruits to accompany it , is a dead Faith , as the Apostle James shews . HEB. II. 3. How shall we escape if we neglect so great Salvation ? I Closed the last Day with the tenth Demonstration , to prove the Salvation of the Gospel to be Great and Glorious . Seventhly , Gospel-Salvation is Great and Glorious , because it is a full , a compleat , and a comprehensible Salvation . That which I intend hereby is this , viz There are all things contained in this Salvation which our 〈…〉 in order to Grace , and whatsoever is necessary for us here , and eternal Glory hereafter ; 't is not a barren , or a partial Salvation , but a fruitful and compleat Salvation : it does not require us to make B●●k , and allow us no Straw ; it doth not command us to believe , and give us no Power ; it is not like the Law that commands perfect Righteousness , and condemns all that have it not , but gives no Strength to perform it . Some there be who seem to preach a strange Gospel , they tell you what Christ hath done , viz that he hath died , &c. and done his part in this Salvation , and lest Sinners to do their part ; the Debt is paid , you may go out of Poison if you will , this they do tell you : But , alas , alas ! the lest Sinner is bound , he is in Chains , under the Power of Sin and Satan ; nay , he is dead , and what can he do ? Is his Power greater than the Power of Satan ? Can he translate himself out of the Power of Darkness , into the Kingdom of God's Son ? Can he , by any Power God hath given him , quicken himself , or raise himself from the Dead ? No , no , this is impossible . But now , say I , Gospel-Salvation is a full and com●●●● Salvation , what is needful and absolutely necessary to be don● for the Sinner , in order to his having a saving Interest in it : Jesus Christ will accomplish , nay , and he will do it himself , he will not ●dmit you to have a Share or a Part in the Salvation of your own Souls : for as he knows Sinners are not able to do that which must be done for them , and in them , if they are interested into the Blessings of this Salvation ; so he will have and must have all the Glory and Honour of this Salvation himself , from the first to the last ; Christ hath no Partner , no Competitor in this great Work , I mean , in and about the Salvation of our Souls . 1. Sinners , are you dead , dead in Sins and Trespasses ? Christ is come to quicken you ; I am come that you might have Life : There is in this Salvation Life for dead Sinners ; Christ hath a certain Water to give , that whosoever drinketh of it , though he be dead , yet he shall live ; that Water is his Spirit , 't is by that by infusing of his Spirit into the dead Soul , that the Soul comes to be quickned : the Spirit of Christ is his quickning Voice ; The Dead shall hear the Voice of the Son of God , and they that hear shall live . Christ is our Life , not only as he purchased Life for us , but as he by his Spirit infuses it in us . The Spirit is that Vital Principle in us ; You hath he quickned , that were dead in Trespasses and Sins . And he puts forth his Almighty Power to do this , as the Apostle had declared to the Saints at Ephesus , just in the Verses before in the first Chapter , shewing to them that the same Power is put forth in raising us from a Death in Sin , ( or in working Faith in our Souls ) that was wrought in Christ when he was raised from he Dead ; and therefore it is said to be the exceeding Greatness of his Power to us-ward , who believe according to the working of his mighty Power , as before . Can any Man do this , can he raise himself ? Dead Lazarus might quicken and raise himself as soon out of the Grave , as a dead Sinner can quicken himself , or believe of himself : no , Faith is God's Gift , and it is the vital Principle of our Souls . I wonder what some Men mean , when they say , Sinners must come up to the Rule of the Promise , before they lay hold of the Promise . Can they quicken themselves ? True , if they can , the Promise runs , Christ will give them Life . Get Life , create Life in your Souls , and lay hold of the Promise : strange Notion ! I am sure Life must be first in the Soul , before the Soul can do any thing that is truly and spiritually Good ; before Life is infused , there is no motion towards God , let the Motives be what they will. 2. Sinners are blind , spiritually blind , and it is Jesus Christ must give them sight ; nay , and he in the Work of this Salvation , is anointed to open blind Eyes : he is given to be a Light unto the Gentiles , and so to be God's Salvation to the ends of the Earth . Spiritual Life and Spiritual Light is in this Salvation , and both are created in the Soul ; nay , when Christ gives us Life , he gives us Light also . Object . But it is said , Awake thou that sleepest , and arise from the Dead , and Christ will give thee Light. Answ . ( 1. ) I answer , That which God commands us to do in one place , he says he will do for us in another place . ( 2. ) It doth not imply that the Creature can of himself rise from the Dead , but shews that he must be raised and quickned before he can receive Light from Christ . ( 3. ) It shews a necessity of Faith , or that we must believe , and therefore ought to attend upon the Means of Faith , and look up to God to obtain it : Faith cometh by hearing , that is the way he takes to work it in our Souls . 3. Sinners , have you hard and rocky Hearts , Hearts of Stone , even as hard as the nether Milstone ? Why now God bids you , he commands you to make you a new Heart . But can you do that ? if Christ never gives you Salvation until you create in your selves a new Heart , and break your stony Hearts into pieces , you will never have Salvation at all , but must perish for ever ; and this Salvation will be in vain to you , and to all Mortals were it so : But pray observe the Promise , this Salvation is so full , that it hath a new Heart in it ; A new Heart also I will give you , and a new Spirit I will put within you , and I will take away the stony Heart out of your Flesh , and will give you an Heart of Flesh : A new Heart , a holy , a tender and broken Heart , this God will give : It is not naturally in us , but it is of God's free Grace given to us : Hence David cried , Create in me a clean Heart , O God , and renew a right Spirit within me . Thou didst , as if he should say , give me a new Heart , but I have apostatized from thee , and polluted my Soul ; O create again a clean Heart in me , or renew thy Work. Not that he had lost his new Heart , but he would have God recover him from his Fall , and put him into a holy and spiritual Frame , which none but he that hath an almighty creating Power can do . And if we cannot quicken our selves from a State of spiritual Deadness , how should poor Sinners raise themselves from a State of spiritual Death ? Sinner , here is Comfort for thee whose Heart is hard , and thou feelest it hard , and that makes thee go mourning all the Day : behold , in the Salvation of the Gospel , a new Heart , a Heart of Flesh is promised ; it is not you that can make your Heart new : No , no , it is Jesus Christ that must do it , 't is his Work ; We are his Workmanship , created in Christ Jesus to good Works . 4. Is there in the Hearts of Sinners naturally Enmity against God ? Christ in this Salvation takes it away : The carnal Mind is Enmity against God , it is not subject to the Law of God , neither indeed can be . See in what a Pickle the Mind and Will of Man naturally is in : What can a Sinner not do , if the Doctrine of sore Men were true ? they can repent , believe , be regenerated , and what not ? But 〈◊〉 says Paul , their Mind , their Will is not subject to the Law of God , nor to the Gospel , nor Rule of the Promise neither , neither indeed can be . Where they put a can , Paul puts a cannot . So 〈◊〉 another place he saith , But the natural Man receiveth not the things of the Spirit of God , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . Here is a cannot again ; 't is impossible till the Spirit of God removes that Enmity and Darkness , and bows and bends the Will to the Will of God , which shall be done when the Salvation of the Gospel comes with Power to the Soul of a poor Sinner . 'T is Christ that must slay this Enmity , as well as he did that which was between Jews and Gentiles : He is a Mediator , not only to reconcile God to us , but us also to God ; My People shall be willing in the Day of my Power . 5. Sinners , are you polluted , defiled with Sin , and filthy in God's sight ? How will you get rid of this abominable Filth , which renders you loathsom in God's sight ? Can you wash away your Pollution , will Snow-water do it ? No , no , For though thou wash thee with Nitre , and take thee much Sope , yet thine Iniquity is marked before me , saith the Lord. Sin is not easily washed away , the Guilt of it , nor the Filth of it : This Job well knew , therefore saith , If I wash my self with Snow-water , and my Hands never so clean , yet shalt thou plunge me in the Ditch , and my own Clothes shall abhor me . 'T is not Snow-water , nor much Sope , no nor a Sea of brinish Tears that can wash away the Defilement and Guilt of Sin that cleaves to the Soul. But , Sinner , in this Salvation there i● a way found out to cleanse thy filthy Soul , nay , a Fountain opened for Sin and for Vncleanness . God , 't is true , says , Wash thine Heart from Wickedness , that thou mayest be saved . So far I d●ny not , as Man is able , he ought to abstain from Sin , and cleanse himself : But says Christ , If I wash thee not , thou hast no part with me : 'T is he , it is his Blood that cleanses us from all Sin. This Salvation , Brethren , is a full and compleat Salvation , it brings every thing with it we need . Rather than the Stain , the Pollution and Guilt of Sin should abide upon us , Christ will pour forth his own Blood to wash it away ; He hath loved us , and washed us from our Sins in his own Blood. He gave himself for his Church to this End , That he might sanctify and cleanse it with the washing of Water by the Word , that he might present it to himself a glorious Church , not having Spot or Wrinkle , or any such thing , but that it might be Holy and without Blemish . 6. Sinners , are you bound in strong Chains , and in the Prison-house ? Are you in the Bonds of Iniquity ? How will you do to come out , for you are kept by the strong Man armed : if you can conquer this strong and cruel Enemy , you may get out ; but are you a Match for Satan ? No certainly , none can deliver himself , none can get out of Satan's Hands , it must be done by one mightier than he . Well , in this Salvation there is Liberty , Christ is clothed with Power , as you lately heard ; he is anointed to preach the Gospel to the Poor : he is sent to heal the Broken-hearted , to deliver the Captives , and to set at liberty them that were bound . Jesus Christ is stronger than the strong Man armed ; He hath taken captive Captivity himself . O what a blessed , what a great and glorious Salvation is this ! 7. Are you poor , and naked , and have nothing to cover your Nakedness but filthy Rags ? Well , be it so , yet this Salvation brings to you a rich and glorious Robe , viz. Christ's Righteousness , nay change of Raiment ; Salvation it self is called a Garment , and it is by this Salvation also you have the Robe of Sanctification and Grace wherewith you are clothed : Humility is called a Garment ; I counsel thee to buy of me white Raiment , that thou mayst be clothed , and that the Shame of thy Nakedness appear not . 8. Are you poor hungry Souls , and have no Bread , nothing to eat , but are forc'd to feed on Husks , as the poor Prodigal did ? Soul , to thy joy , in this Salvation is Bread of Life for thee ; Eat you that which is good , and let your Soul delight it self in Fatness . The Gospel , Sirs , provides a Feast of fat things . Have you not read of the Marriage-Supper , All things are now ready ? O what a Banquet doth this Salvation make for hungry Sinners , and such who hunger and thirst after Righteousness shall be filled . 9. Are you Thirsty , and have no Water to drink ; are all Wells empty , and all Springs dry ? Yet know , O Sinner , here is the Well of Salvation brim full ; If any Man thirst , let him come to me and drink . 10. Are you guilty , Sinners , and condemned to die by a Holy and just Law ? The Gospel-Salvation has a full Discharge for you , Christ hath died in your stead , and here is a Pardon , a free Pardon obtained upon his Satisfaction . 11. Or Sinner , dost thou want a broken Heart , dost thou want a penitent Heart ? in this Salvation Christ has purchased Grace to melt and soften thy Heart ; Him hath God exalted at his right Hand , to be a Prince and a Saviour , to give Repentance to Israel , and Remission of Sins . 12. Dost thou want Faith , or more Faith ? It is to be had in this Salvation ; To you it is given in behalf of Christ , not only to believe , &c. To believe , Grace to believe is given to poor Sinners ; Christ is the Author and Finisher of our Faith. 13. Do you want Peace ? the Gospel is the Gospel of Peace , Christ is the Prince of Peace ; and as he had made Peace for us , so he hath promised to all that lay hold on this Salvation to give them Peace , yea great Peace , not such Peace that the World gives . 14. Do you want Strength ? it is in this Salvation also ; In the Lord ( that is ▪ in Christ ) shall one say , have I Righteousness and Strength . Nay , you shall be strengthned according to his glorious Power ; Christ is our Strength : as he is God's Arm of Power , so he is our Arm also ; I will strengthen thee ; yea , I will help thee ; yea , I will uphold thee with the right Hand of my Righteousness . 15. Or do you want Comfort ? this Salvation hath all Joy and spiritual Comfort in it : God is called the God of all Comfort and Consolation ; but he is so only to us in Jesus Christ . Christ hath procured and sent the Comforter himself to us , and to abide with us for ever ; I will not leave you comfortless , I will come unto you . 16. Do you want Weapons and Armour to ingage your Enemies ? this Salvation provides these also , see Eph. 6. 10 , 11 , 12 , 13. Christ's Souldiers are armed compleatly , yea , they have Armour of Proof put upon them . 17 Do you want a Guide ? this Salvation provides you an infallible and faithful Guide also . ( 1. ) To guide us , we have God's Word , which is that sure Word of Prophecy , which if you follow , you shall never go astray . ( 2. ) To guide us we have also the Holy Spirit , and Spirit of Truth ; when he is come , he will guide you into all Truth . 18. Or do you want a Shepherd to feed you , a King to rule you , a Priest to sacrifice and make an Atonement for you , a Prophet to teach you ? this Salvation provides all these for you : Christ is your Shepherd , your Priest , your King , your Prophet , and excels all that ever bore those Names . 19. Do you want an Husband , would you change your Condition : What say you , Sinners , particularly you young People , do you desire a good Match , to be well disposed of in Marriage ? O then receive this Salvation , here is a Prince , nay the Prince of the Kings of the Earth , that desires your Love ; will you accept of this Offer ? behold , he is now come and knocks at your Doors . O open to him , say not nay ; For this Match being once made between Jesus Christ and your Souls , this Salvation and all that is contained in it , is yours for ever . 20. Would you be Rich , Great , Honourable , truly Rich and Honourable ? here it is , receive this Salvation , and all these things ( as you heard the last Day ) are yours ; none so Great , so Rich , nor so Honourable as Believers : The Righteous is more excellent than his Neighbour , the Saints are the excellent in all the Earth . 21. Do you want Health , and would you be freed of all your Diseases and Sickness for ever ? Health is in this Salvation , Soul-health , and that is the best Health ; Christ hath born our Sicknesses to cure and heal our Souls . 22. Do you want a great Portion ? this is more than all the other this Salvation is so comprehensible , that God himself is contained in it : This Salvation gives us Interest in God , God hereby gives himself to every Believer to be his Portion , Christ hath purchased this Portion for us , he restores to us a lost God ; by this Salvation we come to injoy God again . ( 1. ) God is a Portion that will supply all thy Wants . ( 2. ) A Portion that will content and fully satisfy every Soul that has an Interest in him . ( 3. ) A Portion that can never be spent nor wasted . ( 4. ) A Portion for thy Soul , and a Portion that will last as long as thy Soul shall last , and that is for ever . Sirs , many have great worldly Portions , but they are sometimes soon spent , and they become poor and miserable . Some also have great earthly Portions , bodily Portions , but have no Portion for their poor Souls : O get God to be your Portion , i. e. believe in Christ , receive by Faith this Salvation , and God is thy Portion , Christ is thy Portion . ( 5. ) God is a present Portion , and also a future Portion ; you may feed on this Portion : and the more you live on this Portion , the more you have . ( 6. ) God is an infinite Portion , an inconceivable Portion ; whatsoever is in God so far as it is communicable , or God seeth good to impart of himself to us , so much of God we shall have : what God i● , and what God has , is a Believer's . ( 7. ) Sinner , a Portion thou must have , and God too to be thy Portion , or thou must perish for ever . The loss of God at first was the undoing of all Mankind , that was our ruin ; nor can that Loss be ever repaired until we have God again : an eternall loss of God will be the Torment and Misery of the Damned . ( 8. ) The Reason why the Father sent Jesus Christ to work out this Salvation was , that we might have God to be our God : Brethren , God saith to every one of you that are Believers , as he said to Abraham , Fear not , Abraham , I am thy Shield , and thy exceeding great Reward . Such may say with David , My Flesh and Heart faileth but God is the strength of my Heart and my Portion for ever . And with the Church in the Lamentations , The Lord is my Portion , saith my Soul , therefore will I hope in him . ( 9. ) Brethren , God in this Salvation breaks up ( as I may say ) the Fountain of the great Depths of his Divine Grace , Love and Goodness : The Passage was stop'd by our Sin , till Christ opened it by shedding his Blood ; there was no other way whereby God might let out of himself in his Eternal Goodness to us , but this Way only , to the Glory of all his Divine Attributes . ( 10. ) Hereby we have not only God to be our God , our Portion , but he is so restored to all that believe , that they shall never lose him again for ever . ( 11. ) Did we want a Surety , not only to pay our Debts , but also to secure us in a State of Grace , and to preserve all our Riches for us ; this Salvation provides such a glorious Surety for us : Alas , we are like poor Orphans under Age whilst in this World , and are not able nor fit to be intrusted with what is our own , I mean , to have it in our own Hands ; therefore we and all our Riches are put into the Hand of Christ , to keep and improve our Riches for us , and to give of it forth to us as he in his Wisdom sees best for us . They that slight this Salvation , slight this Portion , this God , and all true Happiness in him : in this Salvation , this Portion is offered to you Sinners , God is willing to be your God , your Friend , your Father and Portion for ever . Here is God in this Salvation , Christ in this Salvation , the Holy Spirit in this Salvation ; God , and all the Fulness of God ; Christ , and all the Riches of Christ ; the Holy Spirit , and all the Graces and Blessings of the Spirit : the Pearl of great Price is thine , if thou hast a Part and Interest in this Salvation . Here is the Spirit to quicken thee , to renew thee , to sanctify thee , to strengthen thee , to comfort thee ; here is Grace to deck and adorn thee , rich Robes to cover thee , the Promises to chear thee , feed and support thee , the Ordinances to feast thee , and Angels to guard , protect and preserve thee . O what a full , compleat and comprehensible Salvation , Brethren , is the Salvation of the Gospel ! 23. And lastly , here is Heaven in this Salvation , Heaven , and all the Glory of it ; here is a Kingdom in this Salvation , a Kingdom of Glory , of Light , of Joy and Pleasure ; here is a Crown that fadeth not away , in this Salvation , a Crown and Kingdom for every Christian ; therefore this Salvation is great and glorious . HEB. II. 3. How shall we escape if we neglect so great Salvation ? BRETHREN , the last time I shewed you that Gospel-Salvation is a great and glorious Salvation , because it is a full , a perfect and compleat Salvation ; it is not a piece or part of our Salvation that Christ worked , and doth work out for us , but it is the whole of it in every part thereof . Twelfthly , 'T is a Great Salvation , in respect of the first and principal Minister , Preacher , and Publisher of it ; this is one of the Apostle's Arguments and Demonstrations in our Text , which at first began to be spoken by the Lord , &c. Jesus Christ was not only the Saviour that God sent , and the Author and Finisher of this Salvation , but the Revealer , the Minister or Preacher of it : God who in times past spake unto the Fathers by the Prophets , they were his Ministers , Hath in these last Days spoken to us by his Son , that is , his Son personally , as he was manifest in the Flesh . 1. His own Son , his only Son , his only begotten Son ; he hath no other Son begotten by an eternal Generation but Christ alone . 2. The Father's Heir , The Heir of all things , by whom also he made the World , who is the express Image of the Father's Person , and the Brightness of his Glory . 3. He that hath the absolute Lordship and Dominion over all Creatures in Heaven and Earth . 4. Nay , and God the Father also speaks himself in him , in such a sort and manner as he never before spoke in any Instrument ; He hath spoken unto us ; that is , the Father in and by the Son , who is in personal Union with himself . O what a kind of Salvation is this , what a Gospel is this , that is thus revealed , made known , and published unto us ! What Mortal can think to escape that neglects so great Salvation ? What were the Holy Angels who delivered the Law , or what were the Prophets to this glorious Person , I mean , the Son of God ? But at last of all he sent unto them his Son , saying , They will reverence my Son ; sure they will attend upon his Word ; Can they forbear honouring and reverencing such a Person ? Now I will try them : as if God should say , they may know the Matter is of great Moment , and I am in good Earnest , and look for Fruit from them . Sirs , Jesus Christ , by Calling or Office , when he was upon the Earth , was a Minister , a Preacher : O what great Condescension was this in him , who is the true and eternal God! and what an honourable Employment is this ! What a high and sublime Office is the Office of a Gospel-Minister ! With what Trembling and Fear ought it to be undertaken ! I come not to be ministered to , but to minister ; that is , to preach the Gospel , to communicate heavenly Treasure to the Souls of Men and Women . The Priests under the Law were God's Ministers . Jesus Christ is God's High Priest , and therefore his chief Minister ; we must receive the Law at his Mouth , at this Priest's Mouth : We have such an High Priest who is set down on the right Hand of the Throne of the Majesty in the Heavens ; a Minister of the Sanctuary , and of the true Tabernacle , &c. or the true Church , the Church of the First-Born , which the Jewish Church was but a Shadow , a Type of : But now he hath obtained a more excellent Ministry , he excel● all Ministers ; all true Ministers are but his Substitutes , and must one Day be accountable to him ; he is the Great Shepherd , and chief Bishop of our Souls . This is he that speaketh from Heaven , who came from Heaven himself , and received his Doctrine from the Father , as Mediator , and as the great Minister of Righteousness : O how shall they escape that refuse such a Preacher , one that speaketh from Heaven ; nay , him that is God over all , blessed for evermore . Where the Word of a King is , there is Power . Who shall not then attend upon the Word of this King , this great and mighty Lord ? Sinners , with what Awe and holy Trembling should you attend on the Word of this Salvation , that began first to be spoken by the Lord ? Christ may be said to speak in and by the Prophets , nay , to speak to Adam : But this speaking doubtless refers to his personal speaking when he was on Earth . There may be said to be a threefold beginning of the Gospel-Ministration . 1. In Predictions , by Promises , and by Types . 2. In the immediate Preparation of it , and so it begun in the Ministry of John the Baptist . 3. In the open , clear , and actual Ministration of it ; and thus it begun to be first spoken by our Lord himself , ( upon his Baptism , for then he entered upon his Ministry ) and it was carried on afterwards by his Apostles , and other Ministers that he appointed ; and by his Church he daily still does appoint , and in an ordinary manner authorize Men to preach it . But O how great is this Salvation , that God should please to send his own Son to preach and publish this Salvation ! Brethren , should a King lay aside his Crown , and throw off his Princely Robes , and come into the Pulpit and preach the Gospel , would not all wonder at it , and flock to hear him ? David was a King , and yet a Preacher ; Solomon was a King , a mighty King , and yet a Preacher : but what poor and igneble , low-born Kings , nay , base-born Kings , were they to this King , who is the King of Kings , and Lord of Lords ? Certainly this is Matter of highest Concernment , or of greatest Moment of all things in the World , and before all things to be regarded . Did Christ in Person speak from Heaven to Men on Earth , and make known to them this Salvation ? Moreover , he speaks still , he it is that speaks to you now , Day by Day , by us his poor Ministers , who may be you are ready to slight and despise in your Hearts ; yet know Christ's faithful Ministers personate him , they are his Ambassadors , they represent the very Person of Christ : Now then we are Ambassadors for Christ , as though God did beseech you by us , we pray you in Christ's stead , be ye reconciled to God. He that heareth you , saith Christ , heareth me ; and he that despiseth you , despiseth me ; and he that despiseth me , despiseth him that sent me . Little do Sinners think what they do when they sleep under the Word , disregard , slight and despise the Word of this Salvation in the Mouths of Christ's Ministers , Christ's Ambassadors . See what Christ himself saith , And whosoever shall not receive you , nor hear your Words — shake off the Dust of your Feet . Verily I say unto you , It shall be more tolerable for the Land of Sodom and Gomorrah , in the Day of Judgment , than for that City . All this is because it is Christ's Word , and Christ that speaks to you by his Servants ; the same Contempt that is shewed to the Ambassadors of an earthly King , is shewed to him ; and he treats them as if it were done unto himself . Moreover , the Esteem and Honour that is shewed to an Ambassador in receiving his Word , or in hearkening with awe and respect to what he says in his Master's Name , is shewn to the King. Ministers are not to be esteemed or had in Honour for their own sakes , but for Christ's sake : But if you love Christ , honour Christ , you will love and respect his faithful Servants , and hearken to what they speak unto you in his Name and by his Authority . Thirteenthly , The Salvation of the Gospel is great and glorious , if we consider the wonderful Confirmation and Ratification of it in the Days of the Gospel in the Primitive Time ; Which first began to be spoken by the Lord , and was confirmed to us by them that heard him ; God also bearing them witness , both with Signs and Wonders , and with divers Miracles , and Gifts of the Holy Ghost , according to his own Will. The Apostle brings this in also as a farther Demonstration of the Greatness of the Salvation of the Gospel , namely , the consideration of the miraculous confirmation thereof . God is said to bear witness to the Gospel , and to the Salvation thereof ; there was never such Witness born to any Truth , as is to the Truth of the Gospel . For , 1. All the Prophets bore witness to it . 2. John the Baptist was sent to bear witness to it . 3. The Apostles were also Witnesses chosen of God to this end ; nay , and we have the Witness of God himself ; And the Father himself that hath sent me , hath born witness of me . The Father bore witness at our Saviour's Baptism , and at the Transfiguration , by a Voice from Heaven . 4. We have the Witness and Confirmation of the wonderful Miracles that our Lord wrought : But I have a greater Witness than that of John ; for the Works which the Father hath given me to finish , the same do bear witness to me that the Father hath sent me . That which was a Witness of Christ's being the true Messiah , was a Witness of the Salvation he hath wrought . 1. He raised the Dead , opened the Eyes of the Blind , even of him that was born blind ; he cast out Devils , he caused the Lame to walk , the Dumb to speak ; he cleansed the Lepers , and healed all manner of Diseases and Sicknesses among the People , and all to confirm the Truth of this Salvation ; no Man ever did such Works . 2. Moreover , the Holy Ghost was given in a miraculous manner unto the Apostles and others , they were filled , yea baptized with it , they spake many strange Languages ; and all this was , ( 1. ) To confirm and fully to prove , that Christ was the Son of God , and Saviour of the World. ( 2. ) To confirm the Truth of his Doctrine , and every Precept , Ordinance , and Promise thereof . ( 3. ) To assure all that believe of the certainty of their Eternal Salvation , and that they should never perish . And also , ( 4. ) To assure all that believe not , that repent not , but live in Ways of Sin and Wickedness , that they shall all be damned : It confirms particularly that word , Except ye repent , ye shall all likewise perish ; and that word , Except a Man be born again , he cannot see the Kingdom of God ; and that , But he that believeth not , the Wrath of God abideth on him ; and this in my Text , touching the Impossibility there is for any Man to escape that neglects this so great Salvation , and whatsoever else is contained in the New-Testament . 3. It was also ratified and confirmed by the Blood of Christ , by his Death , and by his glorious Resurrection , and by the rending the Vail of the Temple , and by that great Darkness that was at the time when our Lord gave up the Ghost , over all the Earth ; and by the rising of many of the dead Bodies of the Saints after his Resurrection . Look to it , Sirs , this Salvation must needs be very great that was thus confirmed . Fourteenthly , The Gospel-Salvation is great , if we consider with what amazement the Holy Angels behold it , they are said to look into it : 1 Pet. 1. 10 , 11 , 12. Of which Salvation the Prophets have enquired and searched diligently , who prophesied of the Grace that should come unto you : Searching what , or what manner of time the Spirit of Christ which was in them did signify , when it testified before-hand the Sufferings of Christ , and the Glory that should follow . Vnto whom it was revealed , that not unto themselves , but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you , with the Holy Ghost sent down from Heaven : which things the Angels desire to look into . They look into it with the greatest diligence , do , as it were , bow down to pry into it ; they stand , as it were , astonished to see the Son of God in Flesh , or having taken Man's Nature upon him ; he that is their mighty Lord and Soveraign , to abase himself to such a degree , and to die the shameful Death of the Cross , to work out Salvation for such vile and rebellious Creatures as Mankind are : 'T is said , He was seen of Angels . The Angels knew of Christ's coming , no doubt , long before he was manifest in the Flesh . The Angel told Daniel of the seventy Weeks , and of the cutting off of the Messiah ; and the Angels also brought the first News of his Incarnation and Nativity : but nevertheless with what Wonderment was he seen of the Angels ! The natural Knowledg of the Angels which we understand not , no doubt is great ; but they have also an experimental Knowledg , they learn of the Church the manifold Wisdom of God. They were likewise Witnesses of our Saviour's Resurrection , and ministred to him in his bloody Agony : Lo the Salvation of our Souls doth not a little affect the Holy Angels ; they see God's Love is more to Mankind , than it was to those Creatures of their own Nature that fell , I mean , the Evil Angels . O , my Brethren , shall the Angels look into this Salvation , whom it concerned not as it doth us , ( they did not need a Saviour to redeem them ) and shall not we look into it , pry into it , and be affected therewithal ? Shall all in Heaven contemplate it , and not we ? Is it so great , so glorious , and shall we not mind it above all things ? Fifteenthly , It is great Salvation , because it is a free Salvation , it is all of Grace ; You may have it , Sinners , without Money , and without Price , Isa . 55. 1. True , some things you must part with , whoever you are , that will have a part in this Salvation : But what is that ? Nothing of any Worth , nothing that will do you any good : You must part with your Sins , with your filthy Lusts , with the Love of this World. Christ came to save his People from their Sins ; not in their Sins , no , no. They that will not part with their Iniquities , with their carnal and sinful Pleasures , Profits and Honours , are never like to have any Part or Lot in this Matter : Nay , and they must part with all their own Righteousness too , I mean , in point of Trust and Dependance , and must see that they have nothing which can recommend them to God , nothing that can justify them in the sight of God ; unless a Man denies himself in all these Respects , he cannot be Christ's Disciple . But notwithstanding this , yet the Salvation of the Gospel is free ; the worst of Sinners have an Offer of it , they whose Sins are as red as Scarlet , or as red as Crimson ; here is Wine and Milk without Money , or any thing the Creature hath to purchase it , or to give for it : it is not to be had for the sake of any thing done by us , or can be done by us , or wrought in us . Sinners , the Water of Life is freely tendred to every one that thirsteth , nay to every one that will , that has a Will inclined to accept it ; if it could not be had unless we first cleansed our selves from our Sins , or made us a new Heart , it would not be free or alone of Grace , nor to be had on easy Terms , nay not at all : But you have heard that a new Heart is one part of this Salvation , 't is contained in it ; and those that would be washed , must come to the Fountain of Salvation , they must come to Christ , believe in Christ , or by Faith apply his Blood to wash and cleanse their polluted Souls . Brethren , if there was a Salvation for rich Men only , what would become of the Poor ? But this Salvation is offered unto the Poor as well as unto the Rich ; nay , and they chiefly indeed do receive it , as our Saviour testifies . And if it was a Salvation for Righteous Men only , what would become of ungodly Sinners ? But remember , this Salvation is only for Sinners , I mean , such that see their Sin , and know the want of a Saviour ; Christ came not to call the Righteous , but Sinners to Repentance . Sixteenthly , In the last place , Gospel-Salvation is a great Salvation , because it is an eternal Salvation : And being made perfect , he became the Author of eternal Salvation to all them that obey him , Heb. 5. 9. As Christ brought in an Everlasting Righteousness , so he wrought out an Everlasting Salvation : Israel shall be saved in the Lord , with an Everlasting Salvation ; once saved , and for ever saved : For as the Damnation of all that refuse or neglect this Salvation shall be Eternal , so the Salvation of all that receive it shall be also Eternal : The Earth shall wax old like a Garment , and they that dwell therein shall die ; but my Salvation shall be for ever , and my Righteousness shall not be abolished . Thus I have done with the Demonstration of the first Doctrine , which I shall improve in applying the next Proposition . HEB. II. 3. How shall we escape if we neglect so great Salvation ? Doct. II. THE great Salvation of the Gospel may be neglected . This is implied in my Text. How shall we that preached it escape if we neglect it ? Or how shall you that hear it preached escape if you neglect it ? First , I shall shew you what is intended by neglecting this Salvation . Secondly , Shew you who they are that may be said to neglect it . Thirdly , Shew you from whence it is that some do neglect it . Fourthly , Shew you what a great Sin it is to neglect the Salvation of the Gospel . First , To neglect the Salvation of the Gospel , is to neglect the Means of it , the Way which God hath appointed in order to our obtaining an Interest in it . 2. It imports a slighting of it , to omit seeking after the Knowledg of it , or to take no pains in order to the obtaining the Grace and saving Blessings thereof . 3. Or to seek Salvation some other ways . But , Secondly , Who may be said to neglect it ? Answ . 1. Such who do not think upon this Salvation , they do neglect it : Some do not regard it at all , it is not in their Minds ; they do not trouble their Thoughts about it , though it be so great . That which a Person thinks not of , let it be Matter of never so great Moment , be sure he doth neglect . Have you , saith a Man to his Friend , done that Business I desired of you ? No truly , saith he , I never thought of it ; this discovers he hath neglected it : So it is here in respect of this great Salvation . 2. Such neglect the Gospel Salvation , who do not study it , pry into it , and labour to find out the great Mysteries that lie hid in it . As he that is put out an Apprentice , to learn some curious Art or Trade , that never studies the Matter , or pries not into the Mysteries thereof , neglects his Trade : So they who do not study the Gospel , and the Mysteries of Christ crucified , do neglect the great Salvation thereof . Paul determined to know nothing amongst the Learned Corinthians , but Jesus Christ and him crucified ; this shews he did not neglect the Salvation of his own and other Mens Souls . Without controversy , great is the Mystery of Godliness : 'T is not easy to understand the Gospel , it is so great a Mystery ; if it were only a Law , with Promises annexed to those who lived up in Obedience to the Precepts of it , and Threats to such who were disobedient to its Precepts , it would not be a Mystery ; nor would the Learned Greeks have counted the preaching of such a Gospel to be Foolishness ; for such a Gospel comports with Man's Carnal Reason and with Natural Religion : But to preach Salvation by a Man that was hanged on a Tree , or by a crucified Saviour , that is a Mystery . And hence it was contemned by the Greeks , they could not understand how they could be justified by another's Righteousness , or that Christ could satisfy for their Sins ; or how our Sins could be made his , that his Righteousness should be made ours ; this is a Mystery , and this Mystery some People do not , will not study , and so neglect this Salvation . 3. Such neglect it , that will not hear the Gospel preached , but either lie at Home , or walk in the Fields , or content themselves to hear Morality or good Manners only preached , which is all the Salvation too many preach in some Places : they think they need not trouble themselves about any other Matters of Religion , but only to do to others as they would be done unto ; or to live sober Lives , and to do justly : This is good , and it is in a right manner held forth in the Gospel , and preach'd by such that preach this Salvation : But if this were all , in vain was it that God sent his Son into the World ; nay , if Morality could save Mens Souls , or any Righteousness of the Creature , or inherent Holiness , Christ is dead in vain . These Men know not what the Gospel is ; and those who preach no other Gospel than Morality do but go about to make the People good Heathens ; for what is this , but the Religion of the Heathen Philosophers ? 4. Such also neglect this Salvation , who though they come to hear Christ preach'd , yet only come out of Formality , Custom or Curiosity , or to divert themselves ; having little else to do , they will go and hear what such or such a Man will say , it is not to be instructed in the Mysteries of Salvation : nay , may be some of them may come with a Design to catch up things to improve to the Reproach of the Minister . Now be sure these Persons are such who neglect the Salvation of the Gospel . 5. Such likewise who are careless Hearers , who hear as if the things preached did not concern them , or that sleep under the Word , these also neglect this Salvation . I have heard of one that would go to the Place of Worship , because she could sleep sooner and better there than at Home ; and no wonder , since the Devil rocks the Cradle , ( as I may say ) or hath such Influence upon them , and makes them comply with his Temptations : and you shall have help , no doubt , as some who have hanged themselves ; it has been observed to be strange how they could do it after such a manner : alas , Satan helped them , he knows how to tie the Rope , and to choak them too , when they enter upon this Work. Perhaps some shall have their Thoughts in a wanton manner , run out after this or the other Object they have before their Eyes , when with Holy Diligence they should attend upon the Word of this Salvation to the profit of their Souls ; or else have their Hearts and Thoughts run out upon their worldly Affairs ; some on their Riches , Trades , and how to order their Business the Week following , and others upon their Poverty . All these I must set down as Neglecters of this Great Salvation . 6. Such who slight or neglect the Convictions of their own Consciences , or that strive to stifle their Convictions , whilst under the Word , or when gone from hearing it , like as Felix did when he sent Paul away ; the Fire the Word had kindled in his Conscience , being too hot for him to bear . 7. Such who comply not with the Call of the Word , and Offers of this great Salvation , but resist and quench the Motions of the Spirit , out of love to their Lusts , and so reject the Word , like them of old ; Lo they reject the Word of the Lord , and what Wisdom is in them ? These seem to say in their Hearts , As for the Word spoken in the Name of the Lord , we will not do it : But we will certainly do whatsoever goeth out of our Mouths , &c. These also with a witness neglect this great Salvation . 8. Such who regard not the Time , the Day and proper Season of this Salvation , do neglect it : Behold , now is the accepted Time ; behold , now is the Day of Salvation . But this is not their Time , they delay the great Matters of their Souls , God's Time is not their Time : Seek ye the Lord while he may be found , and call upon him while he is near , saith the Prophet . But they will not do this , they think it is too soon , they resolve to take more of the sweet of Sin , and feed on the Vanities of the World a little longer . God calls now , whilst it is to Day , To Day if you will hear his Voice ; but they will not regard it : Because I have called , ( saith the Lord ) and you refused , I have stretched out my Hand , and no Man regarded . — But ye have set at nought all my Counsel , and would have none of my Reproof ; — I also will laugh at your Calamity , and mock when your Fear cometh . 9. Such who prefer their sinful and earthly Pleasures , Profits and Honours , above this Salvation , do also neglect it : 'T is said of some of the Pharisees , that they believed on him , but did not profess him , lest they should be put out of the Synagogue ; for they loved the Praise of Men more than the Praise of God. I once told you of a Man who living a loose and ungodly Life , and was by that means in danger of losing his Eye-sight , insomuch that his Physician told him , He must leave that excess of Prophaneness , or he would be blind ; Ah , said he , is it so ? Then farewel my sweet Eye-sight , or to that Effect . Just thus do many poor Sinners , they will not part with their Sins , their sinful Ways , and sinful Companions ; for when they hear what they must do if ever they are saved , namely , believe in Jesus Christ , repent and turn from all their sinful Courses , they say in their Hearts , Farewel then Great Salvation ; if these things must be done , they will have none of it . I remember I heard in our Countrey , when I was young , of a prophane Person , that said in plain words , That he would have his Lusts , his Pleasures , his merry Bouts , or to that purpose , for it was all the Heaven he look'd for . O how just will it be in God to sentence such to eternal Flames ! 10. Such neglect this Salvation , who say in their Hearts to God , Depart from us , we desire not the Knowledg of thy Ways : They like not , approve not of God , nor of the Ways of God , therefore desire him to depart ; they would not have God come so near them , as to disturb their Thoughts , nor disquiet their Spirits about their eternal State , therefore they strive to divert themselves . The Wicked ( saith the Psalmist ) through the Pride of his Countenance will not seek after God ; God is not in all his thoughts : he will not trouble himself with God , and the things of God , and so neglects this Salvation . 11. Moreover , all such who believe not , give not credit to the Revelation of the Gospel , they do not believe the Report of it ; Lord , saith the Prophet , Who hath believed our Report ? Though the Report of the Gospel is given out upon the highest Evidence imaginable , yet , Brethren , there is an humane Faith that a Man may attain to and exercise without Divine and Supernatural Grace , which Men do not exert ; which if they did , it would ( were it improved ) deter them , and put a stop to many of their abominable Practices : but as some in other cases say , I will not believe such or such a thing , though it is confirmed sufficiently ; so it is here , Men will not believe , they will not give Credit to the Report of the Gospel , it is not agreeable to their carnal Reason : What! believe there is no Salvation but by the Righteousness of another ? How can this be ? Can his Righteousness justify me , be made mine ? I believe that if I do live an Honest Life , and do good to my Neighbours , I shall be saved . Says another , I can't believe that all shall be damned unless they are born again , and experience such a Change as some Ministers talk of ; for if it be so , Lord have Mercy upon us , what will become of the greatest part of the World ? Says a third sort , God is above the Devil , and I cannot believe he will ever suffer Satan to get away the greatest Number of Mankind . Ay says a fourth sort , we can't believe that Sin is so great an Evil , or so great a Matter , or that God will be so severe as to cast us into Hell for it : What 's Drunkenness ? 'T is for our Health to be drunk now and then : and what is simple Fornication ? Tush , will God think you ever cast us into Hell for such small things as these , or throw us into a Furnace of Fire ? It cannot consist with his Mercy and infinite Goodness . Now , Brethren , as all these Persons neglect this Salvation , so they make God a Liar : God hath said , There is no other Name given under Heaven whereby we must be saved ; no other way but through Christ's Blood , by his Merits and Righteousness : but they say there is . He also hath said , That the Wicked shall be turned into Hell , and all the Nations that forget God ; even whole Nations if they do so : and that no Drunkard , Fornicator , Proud Person , Unbeliever or Covetous Man or Woman , &c. shall inherit the Kingdom of Heaven ; but contrariwise , shall have their Portion in the Lake that burns with Fire and Brimstone : but they will not believe it . And God says , Except a Man be born again , he shall not enter into the Kingdom of Heaven ; but they will not believe it . O what is the Condition of these Men , Unbelief is the damning Sin in this respect , as well as it is in respect that it leads Men out to refuse and contemn the Remedy God hath appointed , I mean , the Application of the Blood of Jesus Christ . These perish as the Man did , who was told of his Danger , but would not believe it till it fell upon him to his Ruin. 12. Such neglect this great Salvation , who delay the looking after it until old Age , or till Sickness , or Death comes upon them ; How many are there of this sort ? They mind not their Souls , nor Soul-concernments , but think it is time enough , when they have spent their best Days in the Service of the World , nay , in the Devil's Service , to look after Religion , or an Interest in Jesus Christ : these , I say , also are neglecters of this Salvation . 13. All such who make not Religion , or the Salvation of their precious Souls their chief Business , or Matter of the highest Importance in the World , these must be set down as neglecters of Gospel-Salvation . Brethren , this is that one Thing needful , namely , to provide for the Soul in reference to Eternity . This was that good part Mary chose , that should not be taken from her ; she took more care about the good of her Soul , in attending on Christ's Word , than on any thing else whatsoever . This should be our general Calling , to which Work we ought to give up our selves continually , in improving all Seasons and Opportunities , and in the discharge of all spiritual Duties . O how busy are some Men , and how wise ; nay to get this World , no Time , no Care , no Opportunity shall be omitted . But they have no regard of this great Concernment , it is not weighed , nor thought upon by them : yet what can be of like Importance ; and what Fools are they , whose chiefest Care is to live well for one Day , and regard not what will become of them afterwards ? Alas , what do the greatest part of Mankind more than provide for one Day ! Nay , should the whole Time of our natural Lives be seventy Years , it is not as one Hour to Eternity . Now that the Salvation of our Souls is matter of the highest Moment , will appear many ways . And first by giving you a summary Account of what I have said . 1. Must not that be of highest Moment , or ought not the Matters of that Salvation be our chiefest Business , when all Salvations compared to it are nothing , or not worth regard ? 2. Must not that be Business of the highest Concernment for us to look after , which God so early , even in Eternity , thought of and contrived the Way of bringing it in , or for the 〈…〉 of , in his infinite Wisdom ? 3. Must not that be minded before all things , that God in Eternity ( as I may so say ) held a Council about the actual accomplishment of ? 4. Ought not we to look upon that Salvation as matter of the highest Concernment , which God designed for such great and glorious Ends : As ( 1. ) To manifest his own Glory ; ( 2. ) The utter ruin of Satan's Kingdom ; And ( 3. ) to make us everlastingly happy in the injoyment of himself ? 5. Ought not that Salvation to be our greatest Business , that raises us up to such a Blessed State , who were fallen so low , and delivered us from eternal Wrath , just as the Hand of Justice was up and ready to strike the fatal Blow ? 6. That which was so seasonable , and when all hopes of Relief and Help was gone ? 7. Must not we needs think that Salvation of the highest Moment , that the Son of God himself came to work out for us , which he and none but he could accomplish ; nay , both the Father , Son , and the Holy Ghost , the whole Trinity join together , and take each of them a part to effect and perfect for our Souls ? 8. Must not that needs be our only Business to look after , that Christ shed his most precious Blood to procure ? 9. Ought we not to prefer that Salvation before all things , that delivers us from the greatest Evil , the Plague of all Plagues ? 10. Must not that Salvation be of the greatest Moment , and preferred above all things in the World , that is the Salvation of our precious and immortal Souls , nay , of Soul and Body too , from everlasting Burning and Damnation in Hell ? 11. Ought we not to make that Salvation our chiefest Work , whilst in this World , that raises us up so high , and makes us so great , honourable and happy for ever , as you have heard ? 12. Must not that Salvation needs be our great and chiefest Business to mind and seek after , that is so full , so comprehensive , perfect and compleat ? 13. Must not that Salvation be of highest Moment , that the Son of God in his own Person , came from Heaven to preach and make known to Men on Earth ? 14. Is not that Salvation of the greatest Concernment for us to give up our selves to look after , and to be chiefly affected with , which the Holy Angels desire to pry into , and stand astonished at the thoughts of , it is so great and sublime ? 15. Is not that Salvation business of the greatest Moment of all , that is so great , so sweet , so rich , so admirable , and so free and easy to be obtained ? 'T is but looking to Christ , to come to Christ , to rest on Christ ; 't is but to take and eat , 't is but to drink when we are thirsty , 't is without Money and without Price . 16. And lastly , Ought not that Salvation to be our chiefest Concernment , that is an eternal and everlasting Salvation ; i. e. that such that obtain it , shall have a Crown of Glory for ever , or be everlastingly saved ; and they that neglect it , shall be everlastingly damned ? Now , Brethren , he that makes this Salvation the least of his Business , does neglect it , yea , utterly neglect it , let him think what he will. And all that make not Religion their chiefest Business , who prefer not the Honour of God , and their own Salvation , before all things , will at one time or another , expose God's Name to Reproach , and their own Souls at last to eternal Wrath and Misery . Brethren , doth not he neglect his Trade , his Family , &c. that makes it the least of his worldly Concernments ? Lastly , They neglect this Salvation , that do not look up to God , to give them the Knowledg of their State , the true sense of Sin , and to reveal Christ to them , and work Faith in them . HEB. II. 3. How shall we escape if we neglect so great Salvation ? THE last time I entred upon the second Doctrine , viz. That the Salvation of the Gospel may be neglected . I shewed you who they are that may be said to neglect this great Salvation , that was the second general Head I propounded to do . I shall now proceed , Thirdly , In the third place I shall shew you from whence it is , or comes to pass , some Persons , nay , so many People in the World do neglect the Salvation of their own precious Souls . 1. Some are ignorant of the Way of Salvation , and from hence neglect this Gospel-Salvation : Thus it was with the Jews ; For they being ignorant of God's Righteousness , went about to establish their own Righteousness , Rom. 10. 3. Suppose a Man that is sick were resolved to make use of such or such a Medicine to cure him of his Disease , which he is told the Nature of , and that it is an infallible Potion ; yet if he knows not how to apply it , he understands not that : why now from thence he utterly neglects to make use of it at all , but seeks some other way of Cure. Even so it is here , many hear of Christ , and Salvation by him , but understand not how to apply his Blood , how to fly to his Merits and Righteousness , and therefore seek to be saved some other way , and so neglect the Salvation by Jesus Christ . Or suppose that a Man who is going a long Journey , yet he knows not the Way , but thinks he is right , and so rides on boldly , but goes the quite contrary Way , now he neglects the right Way through Ignorance : even so it is with many blind and deceived Mortals , they think they have the right and proper Medicine , or are in the right Way to Heaven ; and they go confidently on , take their own Courses , apply their own Antidote , when alas it is a Counterfeit . 1 st . May be think that is Christ and the true Saviour , which is nothing but the Dictates of natural Conscience . Some suppose the Light of Nature , or a sober and moral Life , will bring them to Heaven , and eternally save their Souls . 2 dly . Others conclude , their being Protestants , and born of Christian Parents , and owning the Christian Religion , is sufficient , and that they need not trouble themselves any further about their Salvation . 3 dly . Mankind generally see not , know not that they are born in Sin , and by Nature are Children of Wrath ; they know not that they are under the Curse of the Law , and under the Sentence of Eternal Death , being Enemies to God , and having Enmity in their Carnal Mind against God , and great Mountains of Guilt lying upon them : I say , thus it is with them , but they know it not . It is with them as it was with the Church of the Laodiceans ; Because thou sayest I am Rich , and increased in Goods , and have need of nothing , and knowest not that thou art wretched and miserable , and poor , and blind , and naked . See what a sad State this professing People were in , and yet ignorant of it ; thought they were perfect , as that Man must needs suppose that thinks he wants nothing ; they no more knew their great Danger , than did the old World of the Flood , and Sodom of those Flames which suddenly consumed them all . 4 thly . Some conclude they believe , and have true Grace ; they make a profession of the Gospel , and have been baptized , having great Gifts and Parts ; and yet for all this never were effectually changed , never obtained the Faith of God's Elect , but through Ignorance they are perswaded all is well with them , and so they come not to look out to Christ , but do neglect the Means of Con●●rsion , by being perswaded they are converted already . Now this Ignorance may be occasioned several ways . ( 1. ) Chiefly it arises from that natural Darkness that is in them , and which naturally cleaves to all Mankind ; Sin has put out the Eyes of our Understanding . But , ( 2. ) It may also arise partly from the Ignorance of those blind Guides , whose Teachings and Doctrine they may ( I mean , some of them ) sit under ; My People are destroyed for lack of Knowledg : and the Cause was , those that taught them caused them to err . If the Blind lead the Blind , they will both fall into the Ditch . O take heed under what Ministry you venture your Souls : The Pharisees and Scribes were learned Men , and some of them great Preachers , but wholly ignorant of the Doctrine of the Gospel , and of Salvation by Jesus Christ : Many , like the false Teachers of old , Cry , Peace , Peace , when there is no Peace . ( 3. ) Moreover , this Ignorance arises partly from Satan , he hath too great an Influence on the Hearts and dark Minds of Men ; But if our Gospel be hid , it is hid to them that are lost : In whom the God of this World hath blinded the Eyes of those that believe not , lest the Light of the glorious Gospel of Christ , who is the Image of God , should shine unto them . Satan hath a mighty Power over sinful Men , by his cunning Devices , to keep them in Ignorance , and to hinder them from studying , knowing , and believing the Gospel , and by this Means they neglect this Salvation : Such are blinded by Satan that believe not ; he may perswade them that a general Faith , or a common Faith , is true Faith , and sufficient , and so he cheats them with a Counterfeit instead of saving Faith : or Satan blinds Mens Eyes by moving them to seek Salvation in some other way , than by Christ alone , and by believing in him , resting , relying and depending on him ; like an evil Person who puts a poor Traveller out of his way , or directs him the direct contrary way , that so he may be robbed and murdered by him , and by other Thieves that may way-lay him . 2. Some neglect the Salvation of the Gospel , from that inordinate Love they have to the things of this World : Thus the young Man that came running to Christ neglected it , he had his Heart so set upon his great Possessions , that he went away from our Saviour sorrowful , and refused the Salvation of his own Soul ; he could not part with the World for a Part in Christ and Eternal Life . So they that were invited to the Marriage-Supper , out of an inordinate Love to the things of the World , refused to come : The Kingdom of Heaven is like unto a certain King , which made a Marriage for his Son , and sent forth his Servants to call them that were bidden ; and they would not come . But they made light of it , and went their ways , one to his Farm , another to his Merchandise . This Marriage-Supper is this great Salvation ; but the things of the World are more valued by most People than the Salvation of their Souls : Luke saith , And he sent forth his Servants at Supper-time , to say to them that were bidden , Come , for all things are now ready . Many Persons refuse to feed on Christ , , they believe not , will not eat of this Supper , will not feed on a crucified Christ , or eat his Flesh , and drink his Blood by Faith , through Love to their carnal Pleasures , Honours , and worldly Profits . And they all began with one consent to make excuse : The first said unto him , I have bought a Piece of Ground , and I must needs go and see it ; I pray thee have me excused . And another said , I have bought five Yoke of Oxen , and I go to prove them ; I pray thee have me excused . Another said , I have married a Wife , and therefore I cannot come . Lawful things may be abused , and the Heart so set upon them , that they drown Men in Perdition and Destruction : Mens Hearts naturally are earthly and sensual ; and as they know not , so they desire not the Knowledg of God and Jesus Christ , they are satisfied with that Portion they have , this World is for them ; they care not , regard not the things of another Life . 3. Some neglect this Salvation , out of Love to unlawful things : They will feed on forbidden Fruit , I mean , on their filthy Lusts ; they will swear , steal , whore , be drunk , grind the Face of the Poor , deal unjustly , give way to Pride , &c. and from hence neglect the Salvation of their Souls . I was lately told of a gracious Woman living near this City , whose Daughter wore a very high Head-dress , or that shameful Mode now in fashion , which so grieved the Mother , that she gave her a rich Ring , upon condition she would leave off that Dress , or Top-knots : Her Daughter took the Ring , and conformed for a while to her Mother's just Desire ; but it was not long before she gave her the Ring again , and repented of her Reformation , and got on her old Dresses again . Alas , some will not leave off and forsake their Lusts for Chains of Gold ; they will live in their Sins , persist on in their ungodly Courses ; let what will come , they matter not who they grieve : they prefer their cursed Lusts and Pleasures above this Salvation , though it be so great , as you have heard . 4. Moreover , some neglect Salvation , because there is a Cross joined to the Crown ; they must take Christ's Yoke upon them , and be exposed to Reproach for his sake , and this they cannot endure , the Yoke is uneasy to the Flesh , the Flesh cannot bear it . No , it is only easy to such whose Hearts are renewed , who have got a new Nature . The Cross makes many lose the Crown ; but , Brethren , had Jesus Christ refused the Cross , where had we been ? 5. Some Persons neglect Salvation , through the treachery and deceitfulness of their own Hearts : 'T is slighted out of an Opinion or Perswasion , that all is well with them ; They believe in Christ , hope in God's Mercy : Christ , say they , died for Sinners . And thus the Devil , and their own deceived Hearts , cause them to neglect seeking out after the saving Knowledg of Christ and Salvation by him on Gospel-Terms ; for Sin predominates in them , reigns in them , notwithstanding all their Hopes and Confidence . What signifies such Faith that does not purify the Heart and Life , or such Hope ? Alas , it will be but like the Spider's Web , vain Thoughts rest in those , and destroy them ; vain in their Rise , vain as to the Ground they build their Hopes upon ; a vain Bottom , vain as to the Motive : and vain as to the Fruit or Product thereof ; they think they have hold of Salvation , yet are dropping into Hell. 6. Some neglect the Salvation of the Gospel , partly out of servile and slavish Fear , and partly out of pretended Modesty ; they dare not be so bold to take hold of Christ , or venture their Souls on Christ , because they are so vile , filthy , and abominable , unless they had something to bring , something to present to Christ , to render them acceptable or welcome to him ; they will not come , they pretend they dare not come , they can't think so great Salvation should be bestow'd freely on such as they are : if they could be rid of their Sins , or wash themselves from their Sins , then they would come ; or could they get themselves some new Clothes , make themselves a new Heart , or get some inherent Righteousness of their own , then they would come . Sad Case ! but it is no wonder some are carried away with this Delusion , considering what a kind of Doctrine is preached in these perilous Times . But , Sinner , know thou must come to Christ to be washed , come as one that sees what need thou hast to be put into the Fountain , which is set open for Sin and Uncleanness ; and come as one naked , that Christ may clothe thee . Christ calls Sinners to him ; may be you will say , What is it to come to Christ ? Why , to believe in him , to lay hold by Faith upon him : And if thou dost thus , though thou art never so great a Sinner , thou shalt be saved . 7. Others neglect Gospel-Salvation out of Idleness and cursed Sloth : 'T is a hard thing to enter in at the strait Gate , Self-denial is of absolute necessity . O but this is too difficult for this sort , they can't pray , read , meditate ; they don't love to hear Sermons , they do not care to put themselves upon Spiritual Duties , as to seek the Kingdom of Heaven , nay , and to take it by Violence ; they can take pains to damn their own Souls , but cannot , will not take that pains they are enabled to do to save their Souls . Sirs , Men will not be condemned for not doing that which they had not Power to do , but for neglecting that which they might have done ; their Destruction is of themselves , though their Salvation is wholly of God , and of the free Grace of God in Jesus Christ : Have not Men Power to leave all gross Acts of Wickedness , and to attend upon the Means of Salvation ? They who say we put the Creature to do nothing , falsly charge us ; we press Men to leave their wicked Practices upon a right foot of Account , and to wait upon God in his Blessed Ordinances , which he has appointed for the begetting of Faith. True , we say a Man can't change his own Heart , yet he may leave the gross Acts of Sin ; 't is one thing to have the Life reformed , and another to have the Heart renewed : 'T is the changing the vicious Habits , or the Work of Regeneration , which we say must be done by God's Almighty Power ; Grace must be infused into the Soul , which works physically . 8. Moreover , it is through Pride in some that they neglect this great Salvation ; they have such a good Opinion of their own Righteousness , they cannot see they have any need of the Righteousness of Christ : they are such that our Saviour speaks of ; And he spoke a Parable unto certain which trusted in themselves that they were Righteous , and despised others . These are so conceited of themselves , that through pride of what they have got of their own they regard not an imputed Righteousness to justify them ; Man naturally affecteth to stand by a Righteousness of his own . Adam was a rich Man , a noble Man , he had enough of his own to live upon ; and his Sons retain a proud Spirit , like some Sons of a decayed Gentleman : their Father was a Knight , a Lord , and they are great in their own Conceit , ( though their Cloak perhaps is nothing but Patches ) they scorn to beg , or to dig , no they will sooner steal , and stand on the High-way . Proud Man doth thus in a spiritual Sense , he will not beg , he will not go to Christ's Door for Bread , he will rather steal and rob Christ of his Honour in their Salvation , by seeking it some other Way , even in an unlawful Way ; this is no better than a spiritual robbing Jesus Christ of having the whole Glory and Honour of the Salvation of the Soul : and yet they do not enrich themselves hereby neither , it is but only in conceit ; they fancy themselves rich , and trust in their own Righteousness , as if it were choice Treasure , when it is nothing but filthy Rags which they pride themselves in and boast of . 11. It is through Unbelief this Salvation is neglected , Men believe not : The grand Neglect centers here , this is the killing Evil , the Sin of all Sins , the Plague of all Plagues . I consider Unbelief in general , not only as it is a non-reception of Christ , not believing in Christ , not accepting of Christ , but as it is a denying to give Credit to the Revelation of God , and of what he declares in his Word . 1. They do not believe Salvation ought to be the main Business of their Lives , which they should regard and seek after above all things , it being the one thing needful , yea , more than Meat , Drink , Clothes , Wives , Children , Health , Credit , Riches , Honours , Pleasures , or Life it self . 2. They do not believe that Sin is the greatest Evil , nor that God is Man's supreme and chiefest Good , wherein his only Happiness lies . 3. They do not believe that such is the Holiness , Justice , Wrath and Severity of God , that he will throw Sinners into Hell , although he positively declares in his ●ord that he will do it , except they believe , repent , and forsake their abominable Ways ; yet they doubt not of their Salvation , though they are perhaps Swearers , Drunkards , unclean Persons , proud Persons , covetous or perverse Wretches . 4. They will not believe what the woful End of all Unbelievers and Unregenerate Persons will be . 5. They will not believe that they are in a spiritual Sense brought to utter Beggary , being Sons of a Beggar that spent all he had . 6. They will not believe , though it is told them again and again , that they are blind , miserable , wretched and naked , and for Rebellion condemned to die , nay , to be burned for ever : Unbelief was the Cause of Man's Fall at first , he would not believe God who told him , In the Day he eat of the forbidden Fruit , he should surely die ; No , he rather adhered to the Devil , and gave credit to the Father of Lies . This also was the grand Cause of the Israelites falling in the Wilderness ; And to whom sware he that they should not enter into his Rest , but to them that believed not ? So we see they could not enter in , because of Vnbelief . Let us therefore fear , saith the Apostle . Brethren , there is a notional and practical Unbelief : Some believe there is a God , but they deny him by their Works ; and deny Christ the only Saviour , by cleaving to and trusting in other things for Salvation : They perhaps think that their good Deeds , their Prayers , their just Dealings , and sober and moral Lives , will save them . Some are like a poor ignorant Wretch that I heard of , who being lately sick , and a Christian Neighbour being sent for to come to him , he asked him some Questions about his Soul , who replied , that he had been a Sinner ; but if God spared him , he hop'd to make God amends for all . Some sin , and commit horrid Evils in the Day , and then pray at Night , and confess their Sins ; and may be drop a few Tears , and that they think cures all , and makes them as sound again as a Fish , and so go on the next Day in their old trade of sinning as briskly as before . Some have a humane Faith , an historical Faith , and from thence do many things , though they do not live up to that Faith neither , nor improve what Knowledg and Light they have received to that degree they ought , and so shall be condemned , like as was the Man that improved not his one Talent . I call it a humane Faith , because it is the Act of the Creature , by virtue of his natural Powers and Capacity : the Spring and Motive of their Faith is Humane , therefore their Faith cannot be Divine . I shall sum up the whole of this Head , and come to the Application . 1. It appears that the Salvation of the Gospel is neglected by many ; through Ignorance and natural Blindness their Understandings are darkned : And Light shines in the Darkness , but the Darkness comprehendeth it not . Men love Darkness rather than Light , Error rather than Truth . If another come in his own Name , him you will receive . 2. There is a Perverseness and Rebellion in the Will , and hardness in the Heart : Ye will not come to me , that ye might have Life . The carnal Mind is Enmity against God ; it is not subject to the Law of God , neither indeed can be . 3. Men are ignorant and unsensible of their States and Conditions : Are we blind also ? We are Abraham 's Seed , was the Plea of old . We are Christians , the Off-spring of Christian People , and good Protestants , is the Plea now . They are , 4. Ignorant of God's Holiness and Justice , and so trust in his Mercy , not regarding of his Law and Justice . They are ignorant and unsensible of that insufficiency there is in themselves , or in any thing they can do to save their own Souls . 5. 'T is through the Ignorance of some of their Teachers , who preach not the Gospel truly to them . 6. 'T is through an inordinate Love to the things of this World , their Affections are corrupted and set upon the Creature , upon their Riches , Honours and Pleasures . 7. 'T is through that Love many have to their Sins , and sinful Practices , and sinful Companions . 8. 'T is through the deceitfulness and treachery of their own evil Hearts . 9. Through slavish Fear , or pretended Modesty , they dare not be so bold to venture themselves on Christ , being such great Sinners , and having nothing to present unto him for acceptance . 10. It is from Idleness and spiritual Sloth . 11. From Unbelief , not giving Credit to the Revelation of God's Word in many respects , but think to be saved some other ways than by Jesus Christ alone , or not by him , and nothing else ; and conclude something is to be joined to Christ's Merits and Righteousness , or they cannot be justified nor saved : and thus this Salvation is neglected ; it is upon these , or such-like Considerations as these are . APPLICATION . 1. Tremble you that slight or neglect the great Salvation of the Gospel : Will you say that Jesus Christ cannot save you , or is not willing to save you ? Certainly those who give way to such Thoughts and Temptations , are sharply to be reproved . 2. Your Sins and Unbelief is the Cause of your Misery , and if you perish , it will be the Cause of your Damnation for ever . 3. And to you that are Believers let me speak one Word ; Have a care of Unbelief , beware of unbelieving and desponding Thoughts : Why do you hang down your Heads ? Object . O the deadness of my Heart ! This I know is the Voice and Complaint of your Souls . Answ . How came you to know that you are dead ? Certainly this is a sign that there is Life in you . Did ever any Person that was naturally dead , say he was dead , cold , or unsensible ? that is impossible , 't is only such who are alive that thus complain . Object . O the abundance of Sin that is in me , that afflicts and distresses my Soul ! Answ . Say you so , is Sin your Sickness , is Sin your Sorrow ? Is Sin that which afflicts , wounds and grieves your Spirit ? Then rejoice , this is a good sign . Would you live and sin not ? Do you see a loveliness in Holiness ? this is , no doubt , an Evidence of the Goodness of your Condition , provided you hate it , and allow not of Sin in you . Object . But , alas , how little do I mind , and am affected with this great Salvation ! Answ . Canst thou be contented without it , or give over minding it , and trouble thy self no more about it ? Nay , art thou willing to part with that Interest thou hast in Christ , and in this Salvation ? I am perswaded you will say No , not for ten thousand Worlds . 4. Moreover , from hence we may see the Madness and Folly of the generality of Men who live under the preaching of the Gospel , and yet neglect , Day by Day , the Means of this so great Salvation ; they regard not their chief and main Business : What Blindness is naturally in Mankind ! But because I shall have occasion to open more particularly the great Evil of neglecting the Salvation of the Gospel the next time , I shall say no more to it now . HEB. II. 3. How shall we escape if we neglect so great Salvation ? I AM upon the Prosecution of the second Proposition I raised from this Text , viz. Doct. 2. That the Means of the great Salvation of the Gospel may be neglected . This is implied in the Words . 1. I shewed you the last Day , what the neglecting of Gospel-Salvation doth import . 2. I also shewed you who they are that may be said to neglect it . 3. And likewise from whence it cometh to pass that so many Persons neglect their own Salvation . I shall now proceed to the last thing proposed to be spoken unto in the Prosecution of this Proposition . Which is , Fourthly , To shew you the great Sin and Evil of such who do neglect the Means of the Salvation of the Gospel . First , I shall shew you the Greatness of this Sin , in respect of God , or shew what a Dishonour it is to him . Secondly , Demonstrate the Greatness of the Evil thereof , in respect of the Sinner himself that doth neglect it . Thirdly , Considering by whose Influences and Instigations they do it . Fourthly , Considering the Vanity of those things for the sake of which this Salvation is neglected . First , Such that neglect this Salvation , do cast great Contempt upon God. 1. They cast Contempt upon the Wisdom of God that found it out , and on that glorious Counsel that was held in Eternity about it . What is it but a breathing forth of the highest Disdain on the Wisdom of God ? What is the Voice of some Sinners Hearts ? We shall be saved tho we go on in our own Ways , God is good , merciful , &c. This is , as it were , an undervaluing of the glorious and no less gracious Contrivance of Infinite Wisdom , to seek to be saved some other Way , or to neglect this Way . Suppose a Prince should hold a Council in order to make a Company of Rebels happy for ever ; not only to pardon them , but to make them Rich , Noble and Honourable ; and he should send them the Offers of this rich Bounty and Goodness , and they should contemn it , slight it , and wholly neglect the free acceptation thereof , would not this cast a Slight and Reproach upon that Prince ? And would not all Men say , sure they were mad ? Brethren , all ungodly Men who neglect this Salvation , consult with the Devil , take Counsel of the Devil , and of their own wicked Hearts , to frustrate , if it were possible , the Counsel of God. He hath ordained the Preaching of the Gospel as the Way to work Faith in them , and so to give them an Interest in Salvation ; but they slight and neglect attending upon the Word , nay , believe it not , but conspire against God , and set themselves against the Lord , and against his Christ , saying , Let us break their Bonds asunder , and cast their Cords from us . Let us cast away the Offers and Promises of this God , and of this Christ , about Salvation and an Eternal Kingdom , and those Threatnings of Wrath and Hell , whereby they would one while allure us to forsake our Sins and beloved Lusts , and at another time frighten us into Faith and Obedience , and to submit our Necks to his Yoke . Come , let us slight all those Arguments he uses to win us over to him , yea , spurn at them , and disregard all the Hopes and Fears these Cords would put us into , could they get us under their Power . What are all these things but Fancies , vain Dreams ? Tush , our State is good enough , we can repent hereafter : What is the Gospel but to do as we would be done unto ? Let us not trouble our Heads with any other Notions of Religion . And thus they slight and cast contempt upon the infinite Wisdom of God , who found out and contrived this way of Salvation , and by which his manifold Wisdom is revealed . 2. They also who neglect and slight the Salvation of the Gospel , do cast Contempt upon the highest Goodness , Love and Mercy that was ever shewed to Man : God so loved the World , that he gave his only begotten Son , that whosoever believeth on him might not perish , but have Everlasting Life . Love , to the wonderment of Men and Angels ! Shall such a Marriage be offered by the great King , such a Banquet be prepared that cost so much , and shall any make light of it , and despise Infinite Goodness for the sake of their own filthy Lusts , and think they may be saved some other Way ? They thereby render the Holy God cruel to his own Son , in his giving him up to die , and to become a Sacrifice for Sin. Brethren , if Salvation be neglected , it is either out of Presumption or Despair . ( 1. ) Now such that presumptuously neglect it , seem to magnify God's Mercy in their own Conceit , being wholly ignorant of his Justice and Holiness , and so slight the constituted Method of his declared Goodness in Jesus Christ ; and so whilst they seem to magnify God's Mercy , they impair , nay contemn his Soveraignty , by chusing and prescribing other Ways of God's communicating of himself to his Creatures , than what he in his Eternal Counsel fixed upon , and found out . ( 2. ) If it be neglected through Despair , they cast Contempt upon Christ's Blood , as if there was not a Sufficiency in it to cleanse and save them from their Sins ; and not only so , but also render God not to be believed , who hath said , There is Life in his Son , and whosoever believes in him shall not perish . Therefore Despair makes God a Liar , as it is a high degree of Unbelief : Moreover , it renders God to be cruel to his Creatures ; for though they fall down at his Feet , and humble themselves , yet the Voice of Despair is , God is only an angry Judg , and clothed with nothing but Wrath and Fury . Nay , and it casteth a disparagement upon the Power and Sufficiency of God to save when he appears in his full united Strength , for so he does manifest himself in Jesus Christ . And hereby such seem to intimate , as if a multitude of Sins could throw God's Mercy into the Depths of the Sea , instead of Mercy 's casting our Sins therein , notwithstanding Justice hath received a full Satisfaction for them by the Hands of our Blessed Saviour and Surety . 3. From hence it appears that they who neglect this Salvation through Unbelief , do cast also Contempt upon God's Power to save , rendering him unable to do it by his right Hand , even by Jesus Christ : Man is very apt to question God's Power , like them of old ; Can God spread a Table in the Wilderness ? All Distrusts arise from Fears and Jealousy , either of the Strength , or else of the Faithfulness and Justice of the Object addressed unto in a Time of Distress ; that either the Person is weak and unable to help , or else dishonest and unjust ; and though he hath promised to save , to help , yet he will not . Even so it is here , all they that neglect the Salvation of the Gospel , from Unbelief and desponding Thoughts , either seem to strip God and Jesus Christ of his Power to save , or else of his Truth and Faithfulness , who hath said , Look unto me , and be ye saved , all ye Ends of the Earth . And again , He that cometh unto me , I will in no wise cast out . A convinced Sinner , before he comes to Christ ( nay and sometimes afterwards too when under Temptation ) is apt to say , Can God pardon my Sins ? Can God remit my Sins that are so great ? Pray take notice of two Texts of Scripture , the one respects such Sinners that are not awakened , and so seem to presume ; the other refers to convinced and awakened Sinners who seem to despair , and yet go on in their Sins . ( 1. ) Isa . 57. 10. Thou art wearied in the greatness of thy Way ; yet sayest thou not , There is no Hope ? Thou goest on in thy unjust and sinful Ways , till thou hast even wearied thy self , as if the Lord should say , and yet thinkest thy State good , wilt not say there is no Hope ; but contrariwise thou hast Hope , and dost conclude all is well : these are bold presumptuous Sinners . Compare this Text with that in Jer. 2. 25. But thou sayest , There is no Hope ; No , for I have loved Strangers , and after them I will go . We are very vile , our Consciences reprove us , convince us of our abominable Evils , but there is no Hope , God will not pardon us , nor take us into his Favour ; therefore we will go on in our own Ways , and take our swing : These were ashamed of their doings , as the next Verse shews , and yet not so ashamed as to leave their Sins and Doings , and to return to the Lord , but doubted of his pardoning Grace . We see , say some , there 's no ground of Hope , there is no help for such as we , our Hearts are so hard , Corruptions are so strong in us , there is no Salvation for us ; we will therefore take our Course , cleave to our Sins and Lovers , and to our old Companions ; we will even follow our Trades , and pursue the World , and satisfy our Lusts with Pleasures . Despair sometimes makes Persons desperate ; others of this sort grow melancholy , and ready , through Satan's Temptations , to lay violent Hands on themselves , when it prevails far upon them . Now these I say do cast great Reproach upon the Power of God , and his pardoning Grace in Jesus Christ . 4. Such who believe not but neglect the Salvation of the Gospel , cast contempt and dishonour on the Truth of God , they do not give credit to what God says in his Word about Salvation by Jesus Christ , and of that necessity there is of Faith in him , and Union with him , and of being born again , if ever they are saved . If ye believe not that I am he , ye shall die in your Sins . But the Jews would not believe this . Hence it is said , He that believeth not , maketh God a Liar , because he believeth not the Record that God gave of his Son : As such do , who do not believe the Testimony of any Person , though never so true . And is it not a horrid Evil to render God a Liar ? He saith , Except ye repent , ye shall all likewise perish ; and except a Man be born again , he cannot see the Kingdom of God. But this is not believed by many Persons , they hope to be saved , though not regenerated . 5. Such who believe not , but neglect the Salvation of the Gospel , yet think to be saved , go about to cross and contradict the settled Will and Purpose of God ; it is in effect to shew a dislike of God's way of Salvation : The Jews are said not to submit themselves to the Righteousness of God : they magnified their Wills above the Will of God , liked not of that way of Salvation that he in his Eternal Counsel fixed upon ; they will be saved by their own Righteousness ; that which God accounts but as filthy Rags , they esteem as a choice Robe . Suppose , Brethren , there was some other Way to be saved than by Christ , yet is it not meet that the Creature comply with the Will of his Creator ? Shall he rebel against his Soveraign ? Were there two ways to such or such a City , one by Sea , and the other by Land , and a Prince commands his Servant to go by Sea , and not by Land , shall he attempt to go by Land , and so cross his Master's Will , and violate his express Command ? But it is not so here , there is but one Way of Salvation ; There is no other Name given under Heaven : therefore such must needs be more inexcusable , who neglect this Way , and their Condition dangerous ; for let them think what they will , damned they will be at last , whoever they are that neglect this Salvation . But more of that hereafter . 2 dly . Those that neglect the Salvation of the Gospel , do slight and cast Contempt on Jesus Christ ; they seem to undervalue all that he has done : certainly that was not worth his coming from Heaven to Earth to effect , that you do not think worth your while to go a Mile or two to attend upon the Means of , nor worth setting your Thoughts seriously upon . Was our Salvation so great , that he parted with his Life to procure it , and is it not worth your parting with your Sins to have an Interest in it ? What is the Voice of the Hearts and Ways of such Sinners ? Do not they reproach the Son of God after this manner , Why wast thou so unwise to shed thy Blood to purchase Salvation for us ? We do not value it above the Pleasures of the World , we esteem our carnal Delights and earthly Profits more than that Salvation which thou hast wrought . 2. Nay they slight the Person of Christ , who says , Behold me , behold me , look unto me ; Can you see me stand knocking at the Door of your Hearts , and refuse to let me in ? Should one cry out Pity me , pity me , you will break my Heart , if you do this thing ; suppose it be a dear Father or Mother that thus speaks to a Child that takes evil Courses , and the Child regards not the Cry nor Tears of its Parent ; would not all say , that such a Child contemn'd his Father ? Thus , Sinners , you will be found contemners and slighters of Jesus Christ one Day , if you neglect this so great Salvation ; he stands ready to imbrace you in his Arms , to espouse your Souls , but you slight and despise him and his precious Love in your Hearts . 3. Nay such who neglect this Great Salvation , slight the Voice of Christ's Blood. Sirs , the Blood of Christ cries , his Death has a Voice in it : Hath Christ's Blood been shed to redeem you , to cleanse you from Sin , to save and sanctify your Souls , and will you not hear the loud Cry thereof ? Nay , doth not Christ himself cry to you after this manner , Wilt thou continue in thy Sin , and neglect the Salvation I have purchased ? What greater Ingratitude , what worse Indignity canst thou cast upon me , and upon that Sacrifice which I have offered up to make thy Peace , and reconcile thee unto God ? After this manner Christ seems to speak . 4. To neglect this Salvation , is to cross or contradict the grand Design of God in sending his Son into the World ; was it not to exalt Jesus Christ , to magnify him ? Last of all he sent unto them his Son , saying , They will reverence my Son. God requires and commands all to honour his Son , believe in his Son , receive and imbrace his Son , subject to his Authority ; to this End he sent him into the World : But how do such seek to cross the Design of God herein , who prefer their earthly Profits and Pleasures , nay their sinful Ways and wicked Practices , above Jesus Christ and that Salvation he hath purchased ? O how great is the Sin of such who neglect this Salvation ! 5. Hereby also they abuse the matchless Love , the unspeakable Love and Favour of Jesus Christ ; they do not only slight his Person , contemn his Blood , and cross the Design of the Father , but they also abuse and disdain his precious Love , which caused him to take upon him the Form of a Servant , and to yield himself up to the cursed Death of the Cross . Greater Love hath no Man than this , that a Man lay down his Life for his Friend : But Jesus Christ laid down his Life for his Enemies ; Whilst we were yet Enemies , we were reconciled unto God by the Death of his Son. And shall Sinners , after the manifestation of such Love , slight him , and the Salvation wrought by him at such a dear Rate ? Nay , shall Christ's repeated Calls , Wooings , and Intreaties , be not regarded , who spreadeth forth his Hands all the Day long ? Shall any be so ungrateful , so blind , so rebellious , as to let Christ stand all Night at the Door of their Hearts , even till his Head is wet with Dew , and his Locks with the Drops of the Night ? This shews the great Evil and Wickedness of those who neglect this great Salvation : Doth not this tend to expose the Son of God to shame , to be thus slighted , as if not worth the least regard ? Should a Prince come a thousand Miles to court , or offer his Love to a low , a contemptible and base-born Damsel , and she should nevertheless slight him , and give him no entertainment , would not this be deemed an abominable Abuse of his Love , as well as great Contempt cast upon his Person ? Sinners are ready to say , there is no comeliness in him that we should desire him : but alas , 't is because they do not know him ; they are blind and see him not , 't is the carnal Eye that can see no Beauty in Christ ; were the Eyes of their Understandings opened , they would be of another Opinion concerning him . 6. The Evil in neglecting of this is so great , that it is ( as it were ) a piercing of Christ again ; nay , and when a poor Sinner is convinced of this great Iniquity , he cries out , What have I done ? Have I not grieved , nay , wounded afresh my dear Saviour , by not believing in him , and not receiving the great Salvation offered by him ? Though I never saw the Person of Christ , yet I have offered Violence to him in resisting his Authority , despising his Love , and slighting his Salvation . As a Man is guilty of Treason , by abasing the Statue or Image of a King , so are Men guilty of the Blood of Christ , and of trampling upon it , when they count it as a Trifle , or unprofitable to their Salvation , seeking Life and Salvation some other ways , or are wholly regardless about it ; it is as a Stab at his very Heart , a tearing out ( as it were ) his Bowels : he suffered willingly all those great Torments which were inflicted upon him , to remove from us a necessity of Suffering ; had he not stept in to bear our Sins , we had been lost for ever . O why then is not he imbraced by Faith that works by Love ! It implies a Sinner has no Love to him , no not so much as to his Sins and Folly ; it is a denying the Excellences of Christ , the Preciousness of Christ : for as Faith accounts all things but Dung in comparison of Christ , so ( as one observes ) Unbelief counts Christ but Dung , Union and Communion with him but Dung , in comparison of this World and the Pleasures of Sin. 7. Those that neglect the Salvation of the Gospel , thinking to be saved some other way , do seem to reflect upon , if not despise the Wisdom of Jesus Christ : Do they not charge him with Folly and Inconsiderateness , in undertaking such a Task , such a Work , on such hard Terms , when it might be had some other way ? What , suffer such Pain , Sweat , great Drops of Blood , and be nailed to the Cross to procure Salvation for us , which might be obtained by a sober Life , or by doing to all as they would be done unto , or by following the Dictates of the Light of natural Conscience , or by our own Inherent Holiness ? What did Jesus Christ aim at by shedding of his Blood , but the appeasing of God's Wrath , and the bringing in of an Everlasting Righteousness , and to purchase Grace to sanctify Mens Souls , and to open the Gates of Heaven , which Divine Justice had shut and barr'd up against us ? Now certainly those who neglect this Salvation , do either fancy these Blessings are not worth regard or looking after , or else they may be procured by some other Way , and on easier Terms , than by Faith in the Blood of Christ : And is not this to charge our Lord Jesus with Folly ; and with the Greeks of old , to account the Preaching of the Cross Foolishness ? 8. They render , it is evident , the shedding of Christ's Blood to be in vain , who neglect the Means of this Salvation , and so thereby slight the Blessings which he hath purchased : it must be an undervaluing of the price of Redemption ; for that which a Person regards not , though procured at never so dear a rate , he declares was in vain purchased : this is , with a Witness , therefore , lightly to esteem of the Rock of their Salvation : it is to stop their Ears to the Cry of Christ's Blood. His Blood ( as you heard ) cries to Sinners to apply it to their perishing Souls , and to leave their sinful Ways ; but they regard it not , though it seems afresh to stream forth from his Heart in the Virtue of it , and flows through the Pipes of the Gospel in the Offers of it . Did not they who refused to come to the Marriage-Supper , declare , that the King had in vain prepared all those costly Dainties , for let who will come and eat thereof , they will not ? And thus many render the bloody Sacrifice to be offered up in vain , by neglecting the Salvation offered in the Gospel . 9. Such also who believe not , but reject and turn their Backs upon the Gospel-Salvation , put Jesus Christ to Grief again : It is said , He was grieved because of the hardness of their Hearts . So God said , he was grieved forty Years with those who believed not in the Wilderness . O how many Years have some of you grieved both the Father and the Son , ( to speak after the manner of Men ) and is not this a great Evil ? Will you grieve and weary out the Heart of God , and the Heart of Jesus Christ ? 10. It also gives occasion to Satan , to vaunt , boast and triumph over the Son of God : See , says he , how little these Men and Women , for whom thou gavest thy self to die the Death of the Cross , do mind the Salvation thou hast purchased for them ; they like and approve of my Ways and Motions , my Offers , better than any thing thou hast procured for them , and dost offer to them . May not Satan insult after this manner over the Lord of Life and Glory , whilst Sinners close in with his Temptations , and cleave to their Lusts , earthly Profits and Pleasures , and neglect the great Salvation of the Gospel ? 3 dly . Such who neglect this so great Salvation , offer Violence to the Holy Ghost . 1. They do resist the Holy Spirit , whom God hath sent as his great Messenger , to influence , enlighten and convince their Hearts and Consciences about the Worth and Weightiness of this Concern : He will reprove the World of Sin , of Righteousness , and of Judgment . Of Sin , because they believe not on me . Because they neglect attending upon the Means of this Salvation , believe not the Necessity there is of this Saviour , nor of Faith in him , and seek it not above all things : Is it a small Matter to resist the Holy Ghost ? O lay it to Heart . 2. They grieve the Holy Spirit also , yea , and hereby tire him out so , that he at last withdraws his Influences from the Sinner , and will strive with him no more , like as he did by the World ; and if so , the ruin of the Soul will be unavoidable : for without the Holy Spirit no Man can repent , believe , or be renewed , be regenerated , and so come to have Interest in this so great Salvation . 3. Such quench the Spirit who neglect this Salvation , and do not believe ; it is to cast Water on that Divine Spark which the Holy Ghost strives to kindle in the Soul of a poor Sinner , or to blow out the Candle of the Lord , ( so far as the Sinner is able to do it ) whereby Spiritual Light and Knowledg comes to be let into the Heart . 4. Nay , to neglect this Salvation in the Means of it , is as much as may be to hinder the Work and Office of the Holy Spirit in and about this Salvation . The Holy Spirit hath more immediately to do with Sinners ; his special Work is to enlighten , to convince of Sin , to work Faith in the Soul , and to renew and sanctify the polluted Heart ; and all that neglect this Salvation , or that slight those Convictions they have of the Evil of Sin , or Sense of their woful Condition , do seek to obstruct the King's great Officer and Messenger in the discharge of his Office. Look to it , Sinners , for if it be deemed a dangerous thing to resist a Constable in the exercise of his Office , because he is the King's Servant , what Danger do you expose your selves to , that oppose , withstand , and strive to hinder the Spirit in the discharge of his great Work and Office ? It is to contemn the King's Ambassador ; the Holy Spirit is sent to treat with Sinners in Christ's Name , it is hereby Christ himself speaks to them from Heaven : and they that adhere to the Motions of the Spirit , do adhere to Jesus Christ ; and they that oppose or resist his Motions , do oppose and resist Christ also . The Holy Spirit is the great Gospel-Blessing promised , to infuse Grace in the Soul : all Grace is from the Spirit ; Sinners cannot believe without the Holy Spirit , nor love God : The Love of God is shed abroad in the Hearts of Believers by the Holy Ghost . There is no Regeneration without the Spirit : Those that are born again are born of the Spirit ; no Union with Christ without the Spirit , no broken Heart , no Cries , no Tears that will prevail with God without the help of the Spirit : Such that will not adhere to his Motions and Influences , say in their Hearts , that they will not be changed , will not believe nor repent , nor have Christ to be their Prince and Saviour . The Spirit awakens the Conscience , and stirs up Fears in the Soul , and sets before the Sinner's Eyes , his great Evil , Guilt and horrid Pollution ; therefore if they refuse the Wooings , Intreaties and Influences of the Spirit , they must perish for ever . APPLICATION . 1. O let us lament and mourn over all that neglect this so great Salvation : All Unbelievers and Neglecters of the Means of Salvation , are horridly guilty before the Lord ; 't is hereby all their Sins are bound upon their Consciences , and cleave to them , and are charged upon them , not only Original , but all actual Sin whatsoever . 2. O infinite Love and Patience ! May we not stand amazed , and wonder at the long-suffering and forbearance of God ? O House of David , ( saith the Prophet ) is it a small thing for you to weary Men , but will you weary my God also ? What greater Wickedness and Ingratitude can there be than this ? Will you contemn and resist your Saviour and the Holy Ghost ? How long shall God wait upon you ? Will he always wait to be gracious ? O know that his Mercy will at last be turned into Fury . 3. Unworthy are such to live , to be fed , to be clothed , to be protected and preserved , that thus despise God's Mercy and sovereign Goodness : Would a Man feed , clothe , and bestow great Favours on such that despise , slight and contemn him ? 4. What do you think of your selves , Sinners ? to you I speak that neglect this so great Salvation . O this is your Sin , you refuse the only Remedy God hath found out to heal and save your Souls , therefore your Damnation will be just and deserved with a witness : You love Darkness rather than Light ; you contemn the highest Good , the best of Beings , and the highest Expressions of his Love and Favour ; that God that made you , that Christ that spilt his Blood to redeem the worst of Sinners , those Bowels that pitied you , you refuse , and resist that Spirit that would renew you , sanctify you , and make you meet for Heaven , and all this out of love to your base Lusts , your cruel Enemies that seek to destroy and murder your precious Souls . Abhor your selves : Alas , Men do not see what Monsters of Wickedness they are , whilst they neglect this so great Salvation . You sin , I say , against the Remedy , the costly Remedy , the only Remedy , against the Remedy that Infinite Wisdom hath found out , and Infinite Goodness hath vouchsafed : Yet if you return to God , there is Mercy for you ; say , O Lord , now we see our Sin : O that you could but say so in truth , and fall down at the feet of God , and say , Thou hast overcome us with thy Love. 5. Lastly , Here is Comfort for Believers who have received this so great Salvation . O bless God for Faith , cherish the Motions of the Holy Spirit that hath broken your Bonds ; you prefer Christ , and the Salvation by Christ , before all things : live worthy of a Part and Interest in this Salvation ; you have Salvation , and shall not lose it . O walk so that you may never lose the Joy of it ; for that you may do , God may hide his Face , Christ may withdraw himself : if he hath done it , enquire when you had him , and consider what you have done that he hides his Face from you ; let the Cause , if it be Sin , be bewailed , and let the loss of him be more grievous to you , than the loss of Comfort from him , and be willing to do any thing to enjoy Christ again . HEB. II. 3. How shall we escape if we neglect so great Salvation ? I AM upon the second Proposition that is implied in the Text , viz. Doct. 2. That the Means of the great Salvation of the Gospel may be neglected . The last Time I shewed the great Evil that attended the neglect of Gospel-Salvation , in respect of God the Father , Son and Holy Spirit . Secondly , The second thing proposed was to shew you , what a great Evil this is in respect of the Sinner himself that doth neglect it . But before I proceed to speak to this , let me premise one thing , namely , That we ought first to be sensible of that Evil which is in this and in all Sin , as it is against God ; for if our Convictions arise not from hence , our Trouble is not right , it flows not from a true Spring or right Principles : It is not sufficient to see our Sin and Evil , as it is against our selves , as it hurts and wounds our own Souls , but chiefly as it is against that God that made us , and sent his Son to redeem us ; or as Sin is loathsom and abominable in his sight , tending to eclipse his Glory , nay , to dethrone him , and frustrate his gracious Design in our Redemption , and bring his Honour under contempt . This , I say , should first of all and chiefly be lamented : Such sin against the Remedy , and highest Goodness , that neglect this Salvation , and the gracious Operations of the Holy Spirit , and so rather adhere to Satan than to God. Suppose a Child under the Rod of his tender Father should cry out , O the Smart , but signify nothing of Sorrow or Grief in offending his Father , would not that rather aggravate his Guilt , or could it tend to please his Father , and to cease laying on of more Stripes ? But to come to shew you what a great Evil it is to neglect this Salvation in 〈◊〉 of the Sinner himself . 1. This Sin , this Unbelief , 〈…〉 , is the Cause why all Sin remains upon the Conscience 〈…〉 Sinner . True , God hath transmitted the Guilt of our 〈◊〉 Christ , so that he hath satisfied for them ; but the Sinner 〈◊〉 ●eceive this Atonement , but refuses it , and so his Sin , his Guilt and Pollution remains upon him , Faith being appointed as the Way of the Application of the Remedy . 2. Nay , Sin doth not only remain on such that neglect this Salvation , and refuse Christ , but this Refusal keeps Sin in its full Strength , and binds all Sins fast to the Soul : Sin reigns in them and condemns them ; and so doth the Law also , which is the Strength of Sin , because they receive not Jesus Christ , who is the End of the Law , as to its condemning Power , to every one that believeth , but not to them that reject Christ and believe not . 3. Faith unites to a Holy God , and to a Spotless Saviour , whereby we come to have a Righteousness which discharges us from all Sin , and Wrath due to it ; and such are made Holy : But Unbelief continues the Soul in its old Stae , as being united to the old Adam , condemned Adam ; all Men are in the first or second Adam , in the dead or living Adam : And as is the dead Adam , so are they that are in him ; they are dead , and by the Law condemned , therefore not justified : And as is the living , so are they that are made alive ; they live and are acquitted , and can die spiritually no more . 4. This Sin , this Neglect is against a Man's own Life and Happiness : Life is offered to him , but he rejects it , he will not have Life ; he has no love to himself , seeks not the preservation of himself . Mankind naturally have a special care to preserve themselves , but these chuse Death rather than Life , Sickness rather than Health , Slavery rather than Liberty , Cursing rather than Blessing . 5. Hereby they deprive themselves of all the saving Benefits of Christ's Death , for no adult Person hath or can have any Interest in the Merits of Christ without Faith : He that believeth not , the Wrath of God remains upon him . He that believeth and is baptized , shall be saved ; but he that believeth not , shall be damned . Here is in this Salvation , Pardon , Peace , Christ and Everlasting Life ; but the Sinner contemns all : My People will have none of me , saith the Lord. And this is the Voice of all that neglect this Salvation , they will not have God , will not have Christ , will not have Life , such is their Ignorance , and the Enmity that is in their Hearts against God : These account themselves unworthy of Everlasting Life ; and the Death of Christ will be in vain as to them . 6. Hereby also they shew they have no Love nor Pity for their Immortal Souls : If they loved their Souls , would they not seek the Salvation of them ? Nay , they are cruel to their own Souls : Would not that Man be cruel to his poor Child , that saw it fall into the 〈◊〉 , and would not endeavour to pluck it ou● ; or 〈◊〉 it in the Water almost drowned crying out for help , but would not 〈◊〉 to save it , nor c●● for help ? O mercil●ss Mortals ! What no pit , on your precious Souls that are so dear and near to you ? Will you nor cry to God , to Jesus Christ , to pull your Souls out of the Fire , or rescue them out of the Teeth of the devouring Lion ? Can there be greater Folly , Madnes or Cruelty than this ? O think upon it , you Sinners , that neglect this Salvation . 7. Moreover , their Folly appears further who neglect this Salvation , in that they refuse a Crown , a Kingdom , and to be Heirs , Heirs of God : They may be rich , eternally ri●h , yea , great and honourable for ever , but utterly refuse it . Riches and Honour are with me ( saith Christ ) yea durable Riches and Righteousness . If any Man ( saith our Saviour ) serve me , him will my Father honour . 8. Such that neglect the Salvation of the Gospel , it doth vet further appear , are very cruel to themselves , and therefore guilty of the greatest Folly imaginable . ( Had the Children of Israel in the Wilderness , when they were stung with fiery Serpents , refused to have looked up to the brazen Serpent that was lifted up upon the Pole , when they were in tormenting Pain and Anguish , would it not have shewed great Cruelty to themselves , as well as Madness ? ) Sinners are wounded , mortally wounded , they are stung with a worse Serpent than those fiery Serpents : And to look unto Christ by Faith , is the only Cure and Remedy , or the only way to be healed : and as there is no other way , so this is a certain and infallible Cure. But Sinners who neglect this Salvation , refuse to apply this sovereign Balsam to their wounded Souls . 9. Is it not an evil and hurtful thing for a Man to yield himself up to the Counsel and Conduct of a sworn , cruel , and mortal Enemy , who seeks his Blood , and will rip up his Bowels , and tear out hi● very Heart ? But thus they do that neglect this Salvation , they hereby follow the Advice and Counsel of the Devil , who will devour them as a hunger-starv'd Lion ; nay , it is just as if a Man should throw his dear Child into the Lion's Den to be torn in pieces . Suppose a Man in Slavery in Turkey , should be told that his Ransom was paid , and he hath the greatest demonstrations given of it imaginable yet he will not believe it , but says , I will continue here a Slave , and wear these Chains , and be under Bondage to this cruel Tyrant , though I am told that he will murder me at last ; would not all say , he deserved not to be pitied , especially should he behold that 〈◊〉 is redeemed by the Blood of his own gracious Sovereign ? 10. Is it not an evil thing , and the greatest madness , at the Instigation of a bloody and cruel Enemy , for a Man to suffer him to thrust a Sword into his own Bowels ; or when wounded at his Inticements , to refuse to apply such a Plaister that would certainly cure his Wounds and save his Life ? but thus do all they who neglect this Salvation . Or suppose a Man was almost starved to Death , and Bread is set before him , nay all choice Varieitie , and he is bid to eat ; but being perswaded by an Enemy ( that hates him , and longs to see him dead ) not to eat , but to feed with his Swine on Husks and Grains , would it not be folly with a witness , should he do so ? But thus do all those Persons that neglect this Salvation , they refuse to eat of the Bread of Life , or to feed on that costly Supper God hath graciously provided for them in the Gospel , and at the Devil's Inticements feed , as the poor Prodigal did , on Husks which the Swine do eat . 11. Such who neglect the Salvation of the Gospel , do greaten and aggravate their Sin and Guilt , as our Saviour speaks concerning the Jews ; If I had not come and spoken to them , they had not had Sin ; but now they have no cloak for their Sin : that is , they had not been guilty of Sin to such a degree , their Sin had not been with such Aggravations . Therefore those that have the Salvation of the Gospel offered to them , and they neglect it , or refuse to receive it , shall have the greater Condemnation ; it shall indeed be more tolerable for Sodom and Gomorrah , nay with Pagans and Insidels , than with them in the Day of Judgment . 12. Moreover , since the way of God's glorifying of all his Blessed Attributes is despised and utterly rejected , by those who neglect this Salvation , all the Attributes will rise up and plead against such Sinners to condemn them . 1. Divine Wisdom may plead against them , and call for Judgment with the greatest severity to be executed upon them , because that way of Salvation which Infinite Wisdom contrived and determined in the Eternal Council , is rejected , slighted and contemned . 2. The Veracity , or Truth of God , may plead against all Sinners that neglect this Salvation , because the Sacred Precepts of the Gospel are not obeyed , nor the Threats feared , nor the faithful Promises thereof believed . 3. Divine Power may rise up and plead against such Sinners , because that Almighty Arm which is stretched forth in working out this Salvation , is not took hold of to save them , and therefore it shall be stretched out to destroy them : Who shall be punished with Everlasting Destruction from the Presence of God , and from the Glory of his Power . That will be the Time when God will make the Power of his Wrath and Anger known : Who ( saith the Psalmist ) knows the Power of thine Anger ? as is thy Fear , so is thy Wrath. 4. Divine justice may rise up against all those who neglect this Salvation , and exact the p●iment of all the Debts the Sinner owes and stands charged with , because the Satisfaction made by Jesus Christ , our blessed Surety , is contemned , utterly neglected , or not accepted of , they not believing ; Faith being the only way appointed for Interest therein , and for the Benefit thereof . 5. Moreover , Divine Mercy and Goodness will come forth and plead against the Sinner , and be turned into Fury , since such Infinite Grace and Favour , and Sovereign Bowels , are not regarded , but utterly slighted and neglected : And wo be to those that Mercy it self appears against , and calls for execution of Wrath upon . 6. And the Law also will rise up and condemn all those that neglect this Salvation , because the only way by which its Glory shines forth , and by which its Breach is repaired , and its Honour is raised , is slighted : the Law will break forth with its bitter Curses , and throw the Souls of such into Hell in sury , who neglect this Salvation . 7. Nay , Jesus Christ himself will also rise up and condemn all neglecters of this Salvation , because all his Infinite Love and Grace which he hath shewed , and Pain and Anguish which he hath endured to work it out , is slighted and trod under-foot ; he will change his Lamb like Nature , and appear like a Lion , to tear all such into pieces . In a word , it puts a Sword , as it were , into the Hands of all the Attribute , of God , and a Sword into the Hand of the Law of God , nay into the Hand of Jesus Christ , to cut down and utterly to destroy their Souls ; which Divine Wrath will speedily execute with Vengeance , if they proceed on in their evil way , and do not embrace this so great Salvation . 8. This is not a Sin against the killing Letter , but against the healing Spirit ; and it is a casting Dirt upon all God's blessed Attributes , as they display their highest Glory , or are dressed in their richest R●bes , or appear in their most sublime Perfections . Suppose a Traitor should cast Dirt upon a Prince , or spit in his Face when he is but in his common Dress , would not that be deemed an abominable thing ? but much more odious , should he do it as he fits on his Throne , when his Crown is on his Head , and hath all his Royal Robes upon him , and his Scepter in his Hand , and all his Nobles about the Throne . God in this Salvation appears in his high and sublime Glory , as displaying his highest Beauty , Splendor , and Honour of all the Perfections of his unwordable and inconceivable Being , even the Depths of Infinite Wisdom , Justice , Power , Holiness and Goodness : Therefore wo to those Sinners who slight and neglect this Salvation . Thirdly , The third thing that I proposed to speak unto , was to shew you the greatness of their Sin who neglect this Salvation , with respect had to him by whose Influences , and at whose Instigations they neglect it , and that is the Devil . Satan stirs up Men to slight and neglect this so great Salvation : Is it not sad that Men should adhere to the grand Enemy of their Souls ? If our Gospel be hid , it is hid to them that are lost , in whom the God of this World hath blinded the Eyes of those that believe not . Satan acts out of Malice to Mankind , in seeking Ways and Means to blind their Eyes : He hath many Devices whereby he strives to do this , which I shall not now insist upon ; he shews them the Glory of this World , thereby to allure them into his hungry Jaws , to devour them and destroy their Souls for ever : He has many Nets spread , and Multitudes are caught by him , either one way or another . 1. Some he deprives of this Salvation , through love of sinful Profits or worldly Gain : This way he destroyed the young Man mentioned in the Gospel that came running to Christ ; and also Demas who forsook the Gospel , and fell away for love to the sinful Profit of this evil World. And how many daily , by Earthly-mindedness , and abominable Covetousness , lose this Salvation , through the Craftiness of the Devil , and the Evil of their own Hearts . 2. Some by sinful Honours : O how many love worldly Grandure , and a Name among Men , above the Salvation of their Souls ! These are like those jews who are said to believe on Christ , but did not confess him , for fear of being put out of the Synagogue ; for they loved the praise of Men , more than the praise of God. 3. Others by earthly Pleasures and sinful Delights , he catches in his Net and makes a Prey of . 4. Also Multitudes he destroys , by cursed Errors and damnable Heresies : That way he deceives them , and robs them of this Salvation , concluding , that those Principles they have sucked in , are the undoubted Truths of Jesus Christ , and do not doubt of the Goodness of their Condition . Fourthly , And lastly , Consider the Vanity of all those things , for the take of which Men neglect this so great Salvation . What is Sin , the Pleasures of Sin , or all the R●●hes and Glory of this World , when compared to the Salvation wrought by Jesus Christ ? Sin is the Soul's Sickness , the Scabs and Sores , the Plague and Poison of the Soul ; 't is the Sp●wn of the old Serpent , and yet Sinners lick it up , and esteem it above all that Good that is in God and in Jesus Christ , and value it more than the Crown of Glory in Heaven . Sin is the Leprosy and Plague of the Soul ; 't is compared to the rottenness and stinking Putre action of a filthy Sepulchre , nay , to the superfluity of Naughtiness : O that Men should neglect so great Salvation , and expose themselves to eternal Flames and Wrath in Hell , for love to that which the Holy Ghost thus paints out , and discovers the detestable Nature of ! Besides , how soon are Men deprived of all those things which their deceived Hearts are set upon ; they are not sure of enjoying them one Day , no not for one Hour ! O how soon will all the seeming Sweet of Sin , and of this World , be turned into Bitter , and all earthly Joy into Sorrow , all their Pleasures into eternal Pain and Misery ! And O how will they cry out against themselves for slighting the Salvation of their Souls , for the sake of , and love to these things , when it will be too late ! HEB. II. 3. How shall we escape if we neglect so great Salvation ? I Closed the last Day with the second Point of Doctrine , namely , That the great Salvation of the Gospel may be neglected . I shall now proceed to the third and last Proposition . Doct. 3. There is no possibility for such , or any one Soul of them , to escape , that neglect the great Salvation of the Gospel . First , I shall shew you what it is they cannot escape . Secondly , Why they cannot escape . Thirdly , When or at what time they shall not escape . Fourthly , Shew why the Gospel hath such fearful Comminations and Threatnings contained in it . First , They shall not escape the Curse of the Law , ( which all ungodly and unbelieving Sinners lie under ) ; for no Man is , nor can be delivered from the Curse thereof , but only those who believe in Jesus Christ , and embrace the Salvation of the Gospel ; For Christ is the End of the Law for Righteousness , to every one that believeth : to them that believe , and to every one of them , but not to those that believe not . Christ hath born the Curse of the Law , he by his actual Obedience fulfilled the Righteousness thereof ; and by bearing the Penalty of it ( which our Sins incurr'd ) by his Death , he hath delivered all that believe from the Curse thereof : but the Curse of it remains on all them who receive not Jesus Christ , it hath its full blow and stroke on all Gospel neglecters , because it is by him and no other ways we can be delivered from the Curse thereof . 2. Therefore it follows in the second place , that they cannot be delivered from the Guilt and Punishment of their Sins , their Sins lie upon them , they are charged upon all that neglect or refuse the Salvation wrought out by Jesus Christ : It is the Decree of the Eternal God , that all such that believe not shall bear their own Sins , because they reject Jesus Christ who hath born the Punishment that was due to Sin. Some conceit that they need not this Salvation , need not the Righteousness of Christ , or Faith in Christ , and this through Ignorance , concluding their State is good . Jesus said unto them , If ye were blind , ye should have no Sin : but now ye say , We see ; therefore your Sin remaineth . They thought their own Righteousness was sufficient , and were ignorant of God's Righteousness , and hence the Guilt of their Sin remaineth upon them . 3. All those that neglect this so great Salvation , shall not escape the Wrath of God : This follows as the natural Consequence of the former ; Divine Wrath parsues them , and every Soul of them that believe not , but refuse the Grace of God offered by Jesus Christ in the Gospel , like as the avenger of Blood pursued the Man slayer under the Law : The Cities of Refuse were a type of Christ ; 't is to him all guilty Sinners must fly , if they escape the Wrath and Vengeance of God : Divine Justice is only satisfied in Christ ; and Sinners for not accepting and receiving by Faith that Atonement , and pleading that Satisfaction he hath made , Wrath follows them even at their Heels , and will strike them down : He that believeth not , shall not see Life ; but the Wrath of God abideth on him . Wrath is upon all naturally , we are all by Nature the Children of Wrath , but it remains no longer upon them that believe , but it abideth on such that believe not . 4. They shall not escape the Damnation of Hell , or everlasting Burning : Our Saviour ( speaking to the Scribes and Pharisees ) saith , How can ye escap● the Damnation of Hell ? Yet they were a People that appeared outwardly righteous to Men , and boasted that they were not Extortioners , Vnjust , Adulterers , or such as Publicans were . But alas , no Righteousness will carry a Man to Heaven , but a perfect , compleat , sinless Righteousness . Paul was not an Hypocrite , as some of the Pharisees were , before he believed ; yet his Righteousness , tho according to the Letter of the Law , was such , that few attained unto ; As touching the Righteousness which is of the Law , saith he , I was blameless : yet he esteemed it but Dung in comparison of God's Righteousness , and renounced it all in point of Justification , that he might be found in Christ . And as it is Christ's Righteousness that is our Title for Heaven , so it is his Death , his bearing the Punishment of Sin , that delivers us from eternal Damnation in Hell. Hell is a fearful Place , it is made deep and large ; The Fire is not quenched , and the Worm dieth not : and that Place is prepared for all Unbelievers , for all who continue in their Sins , and under the Power of Unbelief , and neglect this so great Salvation , the Damnation of which they cannot escape . Secondly , I shall shew you the Reasons why such cannot , shall not escape God's eternal Wrath , that neglect the Salvation of the Gospel . 1. It is because this is the way , yea , the only way which Infinite Wisdom hath found out for the Salvation of our Souls : If there is but one way to cure a Mortal Disease that may seize upon a Person , then if he neglect that one Remedy , he must die . Sirs , as there is but one way to escape starving , and that is , to eat ; so there is but one way to escape perishing , and that is by believing , or by feeding on Jesus Christ , or by eating of his Flesh , and drinking of his Blood. There are many ways to be damned , but there is but one way to be saved . Verily verily I say unto you , Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no Life in you . If you neglect this way of Salvation , there is no other way whereby you can be saved ; Neither is there Salvation in any other , for there is no other Name given under Heaven whereby we must be saved . 2. Such that neglect this Salvation , cannot , shall not escape the Wrath of God , because it is just and equal that all such Persons who slight and neglect this Salvation , should be destroyed , and that for ever . ( 1. ) By reason they neglect an Offer of Pardon and Peace , contrived by the Infinite Wisdom of God , and it is the highest Demonstration of admirable Mercy and Goodness ; therefore there cannot be a higher Indignity and Contempt cast upon God's Sovereign Grace and Favour . Many of those Sinners that neglect this Salvation , are so vile and ungrateful , as not to enquire what this Grace means , nor on what Terms this Salvation may be had : And is not this in plainness to tell the Holy God , that they scorn his Love and Goodness , and despise the Offers of Peace and Reconciliation by Jesus Christ , and fear not what he can do unto them ; and so no less than a trampling the Blood of Christ under their Feet ? Let Men deal thus with their provoked Rulers , or with an earthly Prince , when guilty of High-Treason , and see how unpitied they will die , yea , be drawn , hang'd and quartered . What , guilty of the worst of Treason , and have an Offer of Pardon , and slight or neglect the suing of it out ? How equal and just a thing would it be that such should die ? So it will be here , Brethren , God will not be mocked : Sinners shall one Day see what it is to neglect the Salvation wrought out by Jesus Christ , I mean , the Way and Means of the Application thereof ; they will be forced to subscribe to the Righteousness , Justice and Equity of their own Damnation , in loving and cleaving to their Lusts , and counting their earthly Riches , Pleasures and Honours , better than Jesus Christ , and a part in this Salvation . Remember it is the Sinner's own Salvation that he neglecteth , it is his own Good , his own Cure , his own Relief , his own Happiness : Can any perish more justly and deservedly , than such who refuse to be saved , who choose Death rather than Life , and Darkness rather than Light ? 3. They cannot , shall not escape , because it is Salvation in such a way , a way that cost so dear , even the Blood of the Son of God : Should the King yield up his own Son as a Sacrifice to answer the Law for a cursed Traitor , and yet he should despise and slight his Goodness , how would that aggravate his Guilt ? O with what a Price is this Salvation procured , by what a Sacrifice ! What Tears did Christ shed ! O what drops of Blood did he sweat ! and what Wrath did he bear ! What a Curse did he undergo , to save us from Hell and Death ! How can any think to escape that neglect the Means of this Salvation ? 4. Because it is Salvation on such easy Terms as to us ; had God offered Sinners Salvation on hard and difficult Terms , their Sin might not seem to be attended with such Aggravations . Had God required a thousand Rams , or ten thousand Rivers of Oil of every one that would be saved ; or to sacrifice their Sons and Daughters , or their First-born , the Fruit of their Bodies for the Sin of their Souls , this would seem hard : but none of this God requires of us , it shall not be , must not be our Son , our Child , our First-born , but his Son , the holy Child Jesus , his First-born , that must die or be a Sacrifice for our Sins : it must be my Son , as if God should say ; and all that I require of you , is to apply his Blood , and to sacrifice your Sins in love to me . 5. That which the Apostle builds the Righteousness of God's proceeding against such that neglect this Salvation upon , and shews the unavoidableness of their perishing from , is the greatness of the Salvation it self . Shall God's Justice be eclipsed , shall his Honour be marr'd , his Goodness be despised , his Law be violated , his Holiness stained ? it would be thus , should such be saved who neglect and slight this Salvation : Therefore all such cannot escape his Wrath. 6. The Apostle further argues the impossibility of their escaping who neglect this great Salvation , from that impossibility there was of their escaping who refused to hear Moses : For if the Word spoken by Angels was stedfast , and every Transgression and Disobedience received a just Reward ; How shall we escape ? &c. It was a just Reward they received for their Sins and Disobedience : And if so , how shall these escape ? God will render a just Retribution , a righteous and proportionable Punishment , it will be far worse , or much greater ; howbeit , it is against greater Light , greater Grace , and despising a Person of far greater Honour and Dignity : He that despised Moses Law , died without Mercy , under two or three Witnesses . Of how much sorer Punishment suppose ye , shall he be thought worthy , who hath trodden under foot the Blood of the Son of God ? &c. Sirs , to love Sin , to love this World , or any Person or Thing above Jesus Christ , is in effect to tread the Son of God under your Feet , 't is such an undervaluing and vilifying of him . God doth , as it were , propound the Case to us , he would have Sinners themselves to be Judges how just their Condemnation will be if they neglect this Salvation ; and also the Nature and Quality , or Degree of it ; Of how much sorer Punishment suppose ye shall he be thought worthy ? &c. God at the last Day will so justly and righteously proceed against wicked Men , that their Reward shall be judged reasonable in their own Judgment , and by their own Consciences . 7. They shall not escape , because Mercy and Grace is sinned against , principally , by all that neglect this Salvation : Mercy will , as you have heard , plead against them . And if Mercy be their Enemy , if Goodness it self rise up against them , where will they find a Friend to appear for them ? 8. They shall not escape , because God hath absolutely and unavoidably decreed the Destruction and eternal Damnation of all those that believe not , but neglect this Salvation : His Decree , his Counsel and Purpose shall stand ; He that believeth not , shall be damned . 9. It is because the Sinner is not able to deliver himself out of God's Hand : If he escape , it must be from one of these two Considerations . 1. That either God must change his Purpose , his absolute Decree and Counsel . 2. Or else the Sinner must get out of God's Hand , and so deliver himself . Now it is impossible God's Mind should change , or his absolute Decree be made void ; his Decree shall stand , and he will do all his Pleasure : God will be true , and not make himself a Liar to save the guilty Sinner . And that it is impossible for the Sinner to get out of God's Hands , is evident , because God is Omnipotency it self : whither can he fly from his Presence ? Who can stand before ( or escape ) his Indignation ? Therefore there is no way for such to escape God's Wrath , who neglect this Salvation . APPLICATION . 1. O bless God for this Salvation , and value it according to the Nature , Worth , and Greatness of it . 2. Bewail all ungodly Persons , who are found slighters and neglecters of it , and mourn over them . O how sad is their Condition ! May be you have some in your Families that are Neglecters of it , may be a Wife , a Husband , or Children , that do not regard it , but are ungodly , and neglect the Means of Grace ; how should what you have heard move you to pity them , to weep over them , to pray for them , and strive with them . 3. Examine your selves , whether you have not , or do not neglect this Salvation ? Do you make it your chief Business to get an Interest in Christ ? Do you prefer the Means of Salvation above all things in the World ? What time do you take to seek God , to pray to him , to hear his Word ? And with what Zeal , Love , Faith and Diligence do you do all these things ? Do you not defer Soul-Concernments to another time ? O see to it , and examine your selves ; Do you not rest upon something or another short of Christ ? Doth the Power of Grace appear in your Hearts and Lives ? 4. This may teach Believers to bear up under all Trials and Fears : Let what will come , they are safe who have an Interest in this great Salvation ; other Salvations are nothing to this , and if we should not be saved from the Wrath of Man , but must lose our Liberty , and be exposed to Death and Dangers here in this World , yet it will go well with us if this Salvation is ours . Let what Judgments can come upon the Land , thou hast got a sure Sanctuary , God is thy Help and thy Salvation . Brethren , there are many sad Effects that do attend those that neglect , continually neglect this Salvation , whilst they are in this World , as Manifestations of God's Displeasure , As , 1. God withdraws the Influences of his Spirit from them , after they have for a long time resisted it , in the common Motions thereof , even to such a Degree , that it shall strive with them no more : thus God dealt with the old World. 2. God gives such up at last to blindness of Mind , so that they in seeing , see not ; and in hearing , hear not , neither do they understand . And in them is fulfilled the Prophecy of Esaias , By hearing ye shall hear , and shall not understand ; and seeing ye shall see , and not perceive . The Word of God , if neglected , and not received , that it may become a Savour of Life unto Life , will become a Savour of Death unto Death , it either softens or hardens Mens Hearts . 3. God gives them up to their own Hearts Lusts , as God by the Psalmist says , My People would not hearken to my Voice : and Israel would none of me . So I gave them up unto their own Hearts Lusts ; and they walked in their own Counsels . 4. Nay sometimes God takes away the Gospel from them , as he did from the Jews that rejected Christ , refused the chief corner-Stone : Therefore I say unto you , The Kingdom of God shall be taken from you , and given to a Nation bringing forth the Fruits thereof . What can be a worse Judgment ? this befel that People , and it hath not been restored to them ever since . When God removes the Gospel , it may be long before he lets a People have it again , nay perhaps never . 5. Moreover , for neglecting the great Salvation , God sometimes brings upon a People or Nation fearful temporal Judgments , and puts them , it may be , into the Hands of cruel Enemies : For thus he dealt with the unbelieving Jews , he brought the Romans in upon them , that burned their City and Temple ; so that it is said , Wrath came upon them to the uttermost . 6. God sometimes will not save Persons with Temporal Salvation , because they neglect Spiritual Salvation , so that they may read their Sin ( if the Lord opens their Eyes ) in their Punishment . But it is not God's usual way under this Dispensation , to inflict Temporal Punishment on such that neglect the Salvation of the Gospel , but he reserves his Wrath to another World ; and therefore let none think , though they escape his Judgments here , that they shall escape his Judgments and Wrath hereafter ; that they shall not be able to do , as you heard . But no more at this Time. HEB. II. 3. How shall we escape if we neglect so great Salvation ? I AM upon the third and last Point of Doctrine , which I observed from our Text , viz. That there is no possibility for such , or any one Soul of them , to escape , that neglect the great Salvation of the Gospel . The last Day I shewed you , First , What those things are which they shall not escape . Secondly , Why they cannot , shall not escape , who are guilty of this Neglect . Thirdly , I am now to shew you , When or at what Times they that neglect Gospel-Salvation shall not escape . 1. In the Day of common Calamities , and desolating Judgments that will come upon the Earth ; there is , Beloved , a dismal Hour spoken of in God's Word , that is not yet come , yet no doubt it is very near , in which but a few shall escape : I am afraid many good Men , who have been remiss and negligent in and about the great Concerns of Christ , and of their own Souls , shall not escape ; I mean , they may fall in that Hour by Temporal Judgments . God in the last Days will pour out the Fierceness of his Wrath ; For my Determination is to gather the Nations , that I may assemble the Kingdoms , to pour upon them mine Indignation , even all my fierce Anger ; for all the Earth shall be devoured with the Fire of my Jealousy : compared with Nahum 1. 2 , 3 , 4 , 5 , 6. It will be with the Ungodly then , as it befel the People of Old , according to the Prophecy of the Prophet Jeremiah Therefore thus saith the Lord , Behold , I will bring Evil upon them which they shall not be able to escape ; and though they shall cry unto me , I will not hearken unto them . Our Saviour alludes to that Time of which I speak , Watch ye therefore and pray always , that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of Man. O who shall stand when God appears in the latter-Day-Judgments which are now just at the Door ? There are a few which he hath set his Mark upon , that shall be hid ; and they are such that sigh and mourn for all the Abominations that are committed in the Land. They of them that escape , shall escape , and they shall be on the Mountains like Doves of the Valley , every one mourning for his own Iniquities . O what an amazing Hour will that be , when the seven Vials of God's Wrath shall be poured out upon the Kingdom of the Beast ! the Earthquake is near , look for it , and the Midnight Cry not far off . Be sure there is such a distressing Hour approaching upon the World , that those that have , and shall still neglect this Salvation , when it comes shall not escape . 2. They that neglect this Salvation , shall not escape in the Day of Conscience ; I mean , escape the Torments of an enraged , accusing and condemned Conscience : and sometimes the Conscience is awakened , and is let out upon the Sinner here in this World , before the Soul is separated from the Body . How many through the Guilt of their horrid Sins have been this way tormented : Some Mens Sins are open before-hand , going before to Judgment ; and some Men follow after . Some Mens Sins are discovered by themselves , through that great Guilt that lies upon them ; or others discover them , or God himself brings their Sins to light ; and by this means they sometimes pass Judgment upon themselves , and may be a severe Judgment ; or Men pass Judgment upon them ; or perhaps more directly to the Purport of the Holy Ghost in the Text , the Church passeth Judgment , or a righteous and just Church-Censure upon them for their great Sins . But what a severe Judgment in the day of Conscience did poor Spira and Child pass upon themselves for their Iniquities ? However those cannot escape who trifle in the matters of Religion , or neglect the great Salvation in such a time ; when God lets Conscience out upon them , their Sorrow and Misery is very great : and if it be so bitter a thing to fall into our own Hands , I mean to fall into the Hands of our own Conscience , what a fearful thing is it to fall into the Hands of the living God ? God giveth to some Men the Name he gave to Pashur , even Magor-Missabib , that is , Fear and Terror on all sides ; he makes them a Terror to themselves , and to all their Friends , so that they are all afrightned , reflecting on their sad and miserable Condition , partly by Terror within , and partly by Judgments without . 3. Those that neglect this Salvation shall not escape at the Hour of Death ; may be some of them may go on quietly in their Sins , and not fall under the Accusations and Terror of their guilty Consciences : Conscience may be asleep , or seared with a hot Iron ; but at Death , I mean as soon as the Soul departs , they will be with a witness awakened , and then they shall see they cannot escape ; nay , all hope and possibility of escaping is then gone for ever . True , many as soon as struck with Death roar out and find no escaping ; others may be God then in his Infinite Mercy may shew the way of an escape ; but when dead , if ungodly , if they have neglected this Salvation , they lift up their Eyes in Hell with the rich Glutton , being in Torment . Remember if Death comes upon you before you have got an Interest in Christ , or a part in this Salvation , you cannot then and at that time escape . 4. They shall not escape in the Day of Judgment , in the Day when Christ shall come . For when they shall cry , Peace and Safety , then sudden Destruction cometh upon them , as Travail upon a Woman with Child , and they shall not escape : Tho Sinners escape here in this World , yet they shall not escape in that day , they shall not be able to deliver themselves out of God's Hands ; nor shall any be able to deliver them . The Wicked shall be brought forth to the Day of Wrath ; they shall not come willingly to Christ's Bar , but they shall be brought forth , dragged as it were to hear their Sentence , which will be , Depart from me , ye cursed , into everlasting Fire , prepared for the Mat. Devil and his Angels . If the Righteous scarcely are saved , where shall the Vngodly and Sinner appear ! they will not be able to stand in the Judgment : O what Dread and Horror will then seize upon them ! they that give the greatest Diligence , take the greatest Care about the Salvation of their So 〈◊〉 are saved with much difficulty : 't is a narrow Way and a strait Ga●e that leads to Life : Through much Tribulation and Temptations we enter into the Kingdom of God ; and if this ●e so , what will become of them in the great Day that have wholly neglected this great Salvation ? If the Righteous be scarcel● saved , the Wicked shall certainly perish and be damned . Quest . What is the Nature of that Wrath which none of them that neglect this Salvation shall escape ? Answ . I answer , it is great Wrath , Wrath proportioned according to the Greatness of their Sin : as the Salvation ●●ighted is great Salvation , so the Wrath that such shall bear will be great Wrath. 1. It is incensed Wrath , therefore great Wrath , such Wrath that hath been long a kindling in the Heart of God for the Abuse of his Mercy and Infinite Goodness : 2. It is intolerable Wrath , therefore great Wrath ; the Torment of the Heathen that never heard of this Salvation shall be more tolerable , more easy to bear , than the Wrath which is poured out in Hell upon such that neglect the Salvation wrought by Jesus Christ : Nay , it shall be more tolerable for Sodom and Gomorrah in the day of Judgment than for them . 3. It is infinite Wrath. Who knows the Power of thine Anger ? even according to thy Fear so is thy Wrath : it bears full Proportion to the Fear of it ; nay , who is able to arrive to the full Sense , Fear and Apprehension of God's Infinite Wrath ? it is inconceivable Wrath : as God's Love and Goodness is inconceivable , infinite , incomprehensible , which all that love him shall partake of to Eternity ; so on the other hand , his Wrath and vindictive Vengeance is unexpressible , nay inconceivable , which will be let out upon the Ungodly . Who shall be punished with everlasting Destruction from the Presence of the Lord , and from the Glory of his Power . Mark it , from the Glory of his Power , from the Greatness of God's Power , exalted Power ; O it appears to be amazing Wrath , were this considered well and laid to Heart ! 4. It will be unmixt Wrath , or Wrath without Mixture : the Wrath of God that is let out here in this World is full of Mixture ; nay , that which hath been let out upon the Spirits and Consciences of Men hath had some mixture in it , some Ease mixt with Anguish , some mitigation of Pain and Horror , some Mercy mixt with Misery ; but in Hell the Wrath of God is unmixed Wrath , it is all pure Wrath , nothing but Wrath. The same shall drink of the Wine of God's Wrath , which is poured out without mixture into the Cup of his Indignation , and he shall be tormented with Fire and Brimstone , &c. 5. It is fierce Wrath ; it is called the fierce Wrath of the Lord , a Metaphor taken from a fierce and amazing devouring Fire . Sinners are commanded to seek the Lord before the Decree bring forth , before the Day pass as the Chaff , before the fierce Anger of the Lord come upon them . I he Heat of Anger , inraged Anger and Fury : Behold , the Day of the Lord cometh , cruel both with Wrath and fierce Anger . 6. It is irresistable Wrath , no withstanding it , no making Head against it ; Wrath breaks forth against the Sinner like a Giant or mighty Army , that none can resist nor stand before : Who can stand before his Indignation ? and who can abide the fierceness of his Anger ? his Fury is poured out like Fire , &c. 7. It is just and deserved VVrath , Wrath that is due to such who slight and neglect so great Salvation ; it is the Wages of Sin , of such Sin , it is their just Due and Desert , as Wages are due to a Servant . Every one says , With-hold not from the Hireling his Wages . A Servant when he hath done his Work must be paid his Wages , it is right and just that he should have it ; so it is Right and Justice in God thus to reward all those who abuse his Mercy , and neglect his Salvation , so great Salvation . God will proportionate every Man's Reward according to the nature and degree of his Sin. 8. It is heavy Wrath , David complained of the Heaviness of his Sin : Alas ! it was no doubt , as Mr. Caryl notes , from the Apprehension of the Anger and Wrath of God : Mine Iniquities are gone over my Head as a heavy Burden , they are too heavy for me . I have offended thee , I fear thy Displeasure , my Sin deserves thy Wrath ; but tho there are Mountains of Iniquity upon unconverted Sinners , they feel no Weight , they make light of it , they sport at it : but when Wrath comes once to be laid upon them , they will feel how heavy that is ; who can bear this Burden , or stand under this Weight ? When Wrath was laid upon our Blessed Saviour , how heavy did he find it ? it made him sweat great drops of Blood , it almost crushed him down unto the Earth : one Sin is heavy , and if God lay the Weight , I mean the Guilt of it , upon the Soul , it will crush it down to Hell. O then what a Weight will that be which will lie upon Sinners , when the Burden or Weight of all their Sins are laid upon them ! and none to take that Weight off of them for ever , how low will it sink them ! 9. It is eternal Wrath , everlasting Wrath , Wrath that will never cease ; They shall be punished with everlasting Destruction . He shall be tormented with Fire and Brimstone in the presence of his holy Angels ; and in the presence of the Lamb ; and the Sincke of their Torment ascendeth up for ever and ever . O what a wosul Condition will all those be in , that God lets out such Wrath upon ! How lamentable is and will be their State , who neglect this so great Salvation ! Can you think of these things you that slight the Offers of God's Grace in Jesus Christ , and not tremble ! APPLICATION . 1. O what a Mercy have they obtained that are delivered from such Wrath , such heavy Wrath ! As no Man is able to bear the Wrath of God , so no Man is able to get away from it when it hath took hold of him ; he cannot escape from that which he cannot endure . Alas ! the Devils themselves shall be tormented with all Unbelievers , and they cannot escape with all their Powers of Darkness ; and indeed this will add to the Torment of the Wicked , I mean to be yoked in Hell-Torments with such Companions , to be forced to abide for ever with Devils , who perhaps will add then to their Misery , and aggravate their 〈◊〉 , by upbraiding them with their Folly in believing him who was 〈◊〉 Father of Lies , and to contemn so great Salvation for the sake o● very Vanity , for the love to Sin , or love to the transitory Pleasures and Riches of this evil World. 2. We may also from hence see cause to admire the Love of Jesus Christ , who bore the Wrath of God for us : Certainly had not he had the Power of the Deity to uphold him , he could not have born that Wrath that was so heavy upon him . O love and honour this blessed Saviour , who hath saved you that believe from such Wrath ! His Blood hath quenched this flaming Fire , so that you shall never feel what the Wrath of God is . Brethren , remember we could not be delivered from the Wrath of God , unless Jesus Christ did bear it in our stead , even Jesus who delivered us from Wrath to come : our Jonas was thrown into the Sea of Wrath to save us from sinking down to the bottom of eternal Wrath. 3. And may not this stir you up that are ungodly Persons to flee from Wrath to come ? Why do you stand making a Pause as it were ? O haste to Jesus Christ , come to him , for that is the way , and the only way , as you have heard , to be delivered from Wrath. You know not how near you are to fall under the Wrath of God , and then it will be too late : God gives you space to repent , and to take hold of his Salvation ; you will , Sinners , have no Excuse , no Plea in the great Day if you neglect the Day of your Visi●ation , and slight the Offers of God's Infinite Grace and Favour ! Can you bear the Wrath of God ? Are you willing to try how heavy it is ? We read of an eternal Weight of Glory , that will be a good Weight , not a burdensome Weight , not an oppressing Weight , it is called a Weight of Glory because of the Greatness of it , the Excellency of it : But know , as there is a blessed Weight , or a Weight of Blessedness , so there is a Weight of Misery , or a miserable Weight ; yea , it is such a Weight as will crush the strongest Giant like a M●th , and break the Bones of the Mighty . HEB. II. 3. How shall we escape if we neglect so great Salvation ? Fourthly , THE last thing I proposed to do , was , To shew you why the Gospel is attended with dreadful Threatnings as well as gracious Promises : And this I shall , God assisting , speak unto at this time . 1. It may be in regard of him whose Word it is ; Where the Word of a King is ( saith Solomon ) there is Power . Shall not the Majesty of God the great Law-giver be feared ? If I am a Master , where is my Fear ? Brethren , awful Threatnings become the Quality and Dignity of Christ's Person . True , in the Days of his Humiliation , as touching those Personal Injuries and Wrongs done unto him , he suffered , and threatned not ; yet nevertheless for the Contempt of his Grace , Salvation , and infinite Goodness in the Gospel , it is otherwise , he doth now pronounce dreadful Threats : Bring out those mine Enemies that would not have me to reign over them , and slay them before me . 2. Too great Lenity and Mercy we see among Men , causes Contempt of the Person of a Prince , it makes impudent Rebels ready to insult over him . And now , Brethren , because it seems not to please the Wisdom of God , or not to be good in his sight , who is the great Soveraign of Heaven and Earth , commonly to inflict Temporal Punishment on Gospel-Slighters and Gospel-Neglecters , but to reserve their Punishment to another World ; shall not he therefore tell them what they must expect to meet with and undergo hereafter , if they rebel against him , contemn his Goodness , Clemency and Mercy ? Is it meet that the Holy God should strike before he threatens , or not shoot off his Warning-Piece before he lets fly his Murdering-Piece ? Can that stand consistent with his Infinite Goodness and Wisdom ? Shall he come secretly on his Enemies before he tells them of their danger ? Shall he condemn that in his Creatures which he allows in himself ? Therefore thus will I do unto thee , O Israel ; and because I will do thus unto thee , prepare to meet thy God , O Israel . It is God's good Pleasure , as well as it is the Property of his merciful Nature , to discover the future Misery of Rebellious Sinners to them before he brings that Misery and Ruin upon them . 3. Shall the Laws of the Servant be clothed with fearful Combinations and Threatnings against the Transgressors thereof ; and shall the Law of the great Soveraign ( or Gospel of ) Jesus Christ himself , have none at all ? that might seem strange indeed , especially considering those that disobey or believe not the Gospel , shall meet with far greater Punishment . If the Word spoken by Angels were stedfast , and every Transgression and Disobedience received a just Recompence of Reward ; How shall we escape ? &c. This being so , there is reason that the Gospel should be accompanied with awful Threats . 4. Because of the greatness of the Sins of such who do refuse , reject , or neglect the Grace and Mercy of God offered by Jesus Christ : Certainly the Abuse of the greatest Goodness calls for the severest Denunciation of Divine Wrath and Vengeance , Man himself being Judg : Of how much sorer Punishment suppose you shall he be thought worthy ? Do you judg , to whom I appeal , what sore , what bitter , what grievous and unexpressable Wrath and Judgments they deserve , who conten●n Jesus Christ , or prove Apostates , Revolters , and Backsliders from the Gospel , and slight his precious Blood , ●●ead under 〈◊〉 the Son of God ? Sure such deserve worse Punishment than those who 〈◊〉 against Moses's Law. Now the greatness of their Sin , who s●i●ht and neglect the Salvation of the Gospel , I have already opened . O call to mind what you have heard ; and you that are secure Sinners , tremble ! What Wisdom do such despise , what Goodness do they disregard , what infinite Love and Patience do they abuse that neglect this Salvation ? Shall the Sinner cast Di●t in the Face of God , and not be told of it ? Shall he slight an Interest in Christ , and not know it will be his ruin in another World ? 5. Threatnings are contained in the Gospel , to shew that God is Just as well as Gracious . Nay , Brethren , the Justice of God never appeared to that degree to the Sons of Men , by Moses's Law , or any other way , as it doth in the Gospel , in that Jesus Christ the only begotten Son of God is not spared , when he stands as our Surety in our Law-place to bear our Iniquities : God spared not his own Son , &c. He did not spare him , as an Act of Love and Mercy , but substituted and appointed him to be a Sacrifice for us ; and he did not spare him , as an Act of his Justice , when he was so substituted , but he put him to Grief , and made his Soul an Offering for Sin , the Just for the Vnjust : He was made Sin for us , i. e. a Sacrifice for our Sin : It pleased the Lord to bruise him . This shews that God is just with a witness : there was no other way found out to put away Sin , to pacify Divine Wrath ; and shall the Sinner slight and trample upon the Mercy and Justice of God , and not be told he shall not escape Divine Vengeance ? O , Sinner , think of it , if God spared not his own Son , who had Sin upon him only by Imputation , our Sins laid upon him , and none of his own ; Canst thou think to escape his dreadful Wrath , who for not accepting of this Atonement , this Salvation , hast all they Sins charged upon thy own Head , and must bear that vindictive Wrath that was due to thee for them ? You that think God is only a God of Mercy , and Christ only a Lamb , will find your selves at last greatly deceived , for you will find that God is a just , a severe and Sin-revengeful Majesty ; and especially he will appear so , when he pleads with Sinners for the abuse of his Mercy ; and they will find Jesus Christ like a Lion , who will at length tear in pieces his Enemies : I have trodden the Wine-press alone , and of the People there was none with me ; for I will tread them in mine Anger and trample them in my Fury , and their Blood shall be sprinkled upon my Garments and I will stain all my Raiment . O remember , that the great Day of the Lamb's Wrath will come ; he is a King , and has a Sword as well as a Scepter , a Rod as well as a Crown ; he is Just as well as Good , and therefore it is that the Gospel is clothed with such Threatnings of Wrath and Divine Vengeance . All the Perfections of the Deity appear , and shall appear in our Lord Jesus Christ , he being the express Image of the Father's Person . 2 dly . The Gospel hath its Threats as well as its Promises , I might shew you , in regard of Sinners . 1. To awe their rebellious Hearts , that their abominable Sins , Pride and Arrogancy might be curb'd , and they not so boldly and impudently go on in their Disobedience and Contempt of Jesus Christ . Christ to this End , as Dr. Owen observes , hath his Arrows which he lets fly upon his Enemies ; some may ●●ick in their Hearts , and they fall down dead before him , he this way may kill them to give them Life . 2. That all ungodly Sinners may be left without Excuse , and Jesus Christ be justified in his righteous Proceedings against them at the last Day . He tells them before-hand what they must expect and look for ; If they repent not , they shall all likewise perish ; if they believe not , they shall be damned ; if they are not born again , they shall not see the Kingdom of God ; if they continue in any course of Sin , as Adultery , Fornication , Drunkenness , Theft , Pride , Covetousness , Lying , &c. they shall have their Portion in the Lake that burns with Fire and Brimstone : And if they neglect this so great Salvation , they shall not escape Divine Wrath. 3 dly and lastly , The Threatnings that are in the Gospel , may be of great use to Believers , even as a Whip or Lash to quicken them when grown slothful and negligent in their Duties , or fall into a sleepy and secure State ; and to shew them that the Gospel tolerates no looseness , allows of no Sin , but that the whole Design of it is , to promote Holiness , God will be sanctified by all that draw near to him . They may serve also to prevent the Power and Prevalency of indwelling Sin , or tend to nip off the Buds as they put forth , or kill those Weeds that might otherwise grow the more in their Hearts ; and also to stir them up to stand upon their Watch , and make a stout Resistance of all Enemies ; for that God tells us , we must either kill or be killed : If ye live after the Flesh , ye shall die ; but if ye through the Spirit mortify the Deeds of the Body , ye shall live . Christ's Souldiers are sure of the Victory , but not without sighting ; if they turn their Backs , they are gone ; though to their great Joy and Comfort , if they are true Believers , they know they are not of that sort that draw back unto Perdition . Also by these Threats , the Saints may be the better enabled to suffer Persecution , and endure any Trials here for Christ's sake ; they hereby knowing how much easier it is to bear and undergo the Wrath of Man , than it is to endure the Wrath of God. Quest . On whom is the Wrath of God denounced , or what kind of Sinners shall undergo it ? Answ . 1. I answer , All prophane and ungodly Sinners , of what sort soever , as Aduiterers , Fornicators , covetous Persons , malicious Persons , Whisperers , Backbiters , haters of God , despiteful and proud Persons , Covenant-breakers , Implacable , Vnmerciful , Thieves , Drunkards , Revilers , Extortioners , Murderers , Witches , Sorcerers , and all Liars . These and all other prophane Persons whatsoever , who live and die in any of these , or other Sins , having neglected this Salvation , shall not escape the Wrath of God ; For the Wrath of God is revealed from Heaven againstall Vngodliness , and Vnrighteousness of Men. The Wages of every Sin , yea the very Lusts of the Heart , is Eternal Death ; Sin is their Sickness , and the neglecting the Salvation of the Gospel , is their refusing that Remedy and only Cure of their Sickness which God doth afford . 2. All civilized Persons , such who depend upon Principles of Morality , or living a sober Life , and never look after Faith in Jesus Christ and Regeneration : I say unto you , Except your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven . Yet Paul when a Pharisee , saith , That as touching the Righteousness which is of the Law , I was blameless . Except a Man be born again , he cannot see the Kingdom of God. These as much neglect this great Salvation , as scandalous and prophane Sinners , and therefore shall not escape God's Wrath. 3. All Idolaters , Persecutors , and heretical Persons , such who are corrupted with damnable Heresy , who deny the Person of Christ , or our Lord Jesus the only Saviour , or Salvation and Righteousness by him ; these also are neglecters of this Salvation , and living and dying in those Sins , cannot escape the Wrath of God. 4. All Unbelievers , or such who are without saving Faith in Jesus Christ : He that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned . — He that believeth not , shall not see Life ; but the Wrath of God abideth on him . No Unbeliever can escape the Wrath of God. 5. All Hypocrites , or such who make a Profession of the Gospel , without the saving Grace of God in their Hearts . Of these there are two sorts . ( 1. ) Such who are self-condemned Hypocrites , who know they are not what they profess themselves to be , but have carnal and sinister Ends and Aims in their professing the Gospel , Religion being but a Cloak to cover their Deceit and Hypocrisy . ( 2. ) Such as the foolish Virgins were , whose Hearts deceive them , thinking their State was good ; 1. But never passed through the Pangs of the new Birth , but trusted to a Form of Godliness without the Power of it . This sort it seems , 2. are very blind and ignorant , in that they thought to receive Advantage by the Graces or good Works of wise and gracious Christians ; Give us of your Oil , for our Lamps are gone out : 3. They never sought for Grace any way , until it was too late , even not till the Bridegroom was come . 4. It appears that this sort also were very consident of the Goodness of their Condition ; ( that is a bad sign ) for they rose up to meet the Bridegroom . Gracious Christians are attended with Godly Jealousies of their own Hearts : yet these Mens outward Conversation might be clean to outward appearance , in that they were not known to the Wise to be foolish Ones . 5. Their Folly appears in that they please themselves with a Name of being Christians , Saints , and Church-Members , without the Nature , Faith and Holiness of such , prizing a Lamp of Profession above the Grace of God , or a Form of Religion more than the Power of it ; valuing the Approbation of Men more than the Approbation and Acceptation of God ; esteeming the empty Cabinet , or pleasing themselves with the Shell of Religion without the Kernel of it ; and in their thinking it was time enough to sow , when others were just going to reap , and by laying Claim to Heaven , without any Title to it . None of these , living and dying under this Deceit , Ignorance and Hypocrisy , can escape the Wrath of God. 6. All such cannot escape , who utterly apostatize or backslide from God and the Truths of the Gospel ; who after they have made a Profession of Religion , turn with the Sow to her wallowing in the Mire , and with the Dog lick up their old Vomit again ; I mean , cleave again to their former evil and ungodly Ways and Practices , and become utter Enemies to God and his People . 7. Lastly , All Atheists , or such who deny the Being of God , or the Eternal Godhead and Deity of the Majesty of Heaven , and ridicule and contemn all supernatural Knowledg or Revelation of God ; these shall receive and undergo the Wrath of God , from which they cannot escape . APPLICATION . This may serve to awaken all secure Sinners who have false Notions of God's Mercy . What will you do if you persist still in your evil Ways ? I am afraid here may be some of one sort or another of them which I have named , that shall not escape the Wrath of God. O that we could but hear that Cry which we read of , Acts 2. 36. What shall we do ? Were Sinners pricked in their Hearts , they would break forth into Tears in the sight and sense of the Evil of Sin. Hath Sin put the Lord of Life and Glory to death ? Was the Wrath of God due to us let out upon him , that we might never feel the weight thereof ? O how should this fill our Hearts with Revenge and Indignation against Sin ! Certainly the Sufferings of Christ for our Sins , shew forth the Evil of it , beyond all the Torments the Damned endure in Hell : and if God did not spare him , who as our Surety stood in our Place and Room , what will become of thee , O Sinner , that goest on presumptuously in thy evil Way , and dost not regard or lay to Heart the great Salvation of the Gospel ? Shall not the Love of God overcome thee ? then fear his Wrath , which is so dreadful , and will be let out in Fury . Quest . What is the Reason Men do no more fear and dread the Wrath of God ? Answ . 1. It is because they do not know the direful Nature thereof : We knowing the Terror of the Lord , saith the Apostle , perswade Men. The faithful Servants of God know it , but Sinners know it not , therefore fear it no more . 2. It is because God doth not execute the Sentence against their evil Works presently : This is the Reason , Solomon tells us why ; The Hearts of the Children of Men are fully set in them to do wickedly . 3. Sinners are blinded by the Devil , and think God takes no notice of their Ways and evil Doings , and so go on boldly ; may be think no Eye seeth them : And because God is so gracious , patient , and slow to Anger , and long before he strikes , they think the Blow will never come at all . O it is sad that the Goodness , Mercy , and Long-suffering of God , which should lead Men to Repentance , should tend to harden them in their evil Ways : but though they now despise his Goodness and Forbearance , &c. yet they shall not escape the Judgment of God. Quest . What should Sinners do to escape the Wrath of God ? Answ . 1. Sinner , if thou wouldst escape God's Wrath , find out the Original Cause thereof ; ponder well thy State by Nature , and the Pollution of thy Heart , from whence all actual Sins flow . 2. Find out the immediate Cause of his Displeasure and Wrath that is ready to break forth against thee , and cry out , What have I done ? O see , what Guilt lies upon you , and the Nature of it . 3. Labour to know what it is that hath appeased God's Wrath : nothing but a Sacrifice , an Atonement could do it ; thy Tears , thy Prayers , thy Repentance could not do it : the Storm was great , and our beloved Jonas was thrown into the Sea of God's Wrath to allay it , and to cause a Calm . 4. Get a thorow Sense of the great Evil of Sin. 5. And then loath your selves . Nothing but Grace poured forth from the Lord can do this . O when once you can mourn for your Iniquities , as a Man mourns for his First-born , by beholding him whom you have pierced , there will be hope . 6. Pray and cry mightily to the Lord , cease not Day nor Night , until you find out the Plague of your own Hearts . 7. Above all things fly to Jesus Christ , look up to him , and neglect not this Salvation one Hour , but throw down your Arms , sight against God no more , nor fence against the two-edged Sword of his Mouth ; but as a poor , lost , and burdened Sinner , come to him , and thou shalt find rest unto thy Soul. Object . But perhaps some may object , Is not this Doctrine a Legal Doctrine ? Answ . I say no , but I shall answer this Objection the next time , and so close with this Text. HEB. II. 3. How shall we escape if we neglect so great Salvation ? I Shewed you the last Time , wherefore the Gospel is clothed with such fearful Threatnings against Sinners that neglect the great Salvation that is offered unto them therein . Also what sort of Sinners are like for ever to fall under the Wrath of God. Moreover , you may remember I mentioned an Objection which possibly some may raise , viz. Object . Is not this Doctrine a Legal Doctrine , or a legal way of preaching , to insist so much upon the Threatnings of Wrath and Divine Vengeance ? I answered , No , it is not . I therefore now shall endeavour , God assisting , to do two things . First , Shew you what is not a Legal Doctrine , or a Legal Way of Preaching . Secondly , Shew you what is a Legal Doctrine , or not Evangelical Preaching . 1. To preach God a Just and Holy God , is no Legal Doctrine , though the Law , it is true , holds him forth so to be , that discovers that God is Just ; but his Mercy was vailed under dark Shadows , Types and Legal Sacrifices . But now the Gospel sets forth the infinite Justice of God beyond the Law ; for in a Ceremonial Way , the Blood of Beasts seemed to pacify God's Wrath. Though we deny not but the Blood of Jesus Christ , the great Sacrifice ( which alone in a proper sense can satisfy for Sin ) was held forth thereby . But in the Gospel , the Justice and Holiness of God so clearly shines forth in Jesus Christ , that it is with open Face manifested unto all ; all may behold therein the Just actually slain , and made a Sacrifice for the Vnjust . Never did God's Justice appear so fully , as it doth in the Suffering and Death of Christ for Sin. Therefore to preach the Severity and Justice of God against Sin and Sinners , can be no Legal Doctrine . 2. To preach Repentance , the Necessity of Repentance , Regeneration and Holiness , is no Legal Doctrine ; but it is pure Gospel . The Law allowed of no Repentance : For those that sinned against Moses 's Law , died without Mercy , under two or three Witnesses . Do not mistake me , I do not say that there was no Repentance for such who lived under the Dispensation of the Law ; for tho the Law , or first Covenant , allowed of no Repentance , yet the Gospel was preached to Adam , to Abraham , to Moses , David , &c. But pray remember , and consider it well , that Repentance came in , not through the Law , but through the Gospel , upon the account of Christ's Satisfaction ; and therefore it is only a Gospel-Blessing : which being duly considered , Men have little reason to think Repentance a harsh Doctrine ; no , no , it is sweet and blessed Tidings to hear that there is Repentance vouchsafed to poor Sinners , yea , for the worst of Sinners . Besides , was not Repentance the very first Doctrine Jesus Christ preached when he entered upon his Ministry ? He calls upon Men to repent , and believe the Gospel ; he declares there is a Way found out for Pardon and Remission of Sin. And what can so kindly and sweetly excite , or stir up Sinners to Repentance , as the sight of the infinite Mercy and pardoning Grace of God through the Sacrifice of Jesus Christ ? His Mercy only melts and breaks the hard Heart of guilty Criminals . 3. To preach the Combinations and Threatnings of God's Wrath and Vengeance against all ungodly and impenitent Sinners , who slight and neglect the Salvation of the Gospel , can be no Legal Doctrine . ( 1. ) Because the Gospel abounds with them , yea , and more fearful Threatnings than those were under the Law ; for the one were Threats of Temporal Punishment , but the other are Eternal , even the Denunciation of God's Wrath in Hell for ever . ( 2. ) Because of the greatness of that Mercy and Divine Grace and Goodness , which such who sin under the Gospel do abuse and tread under their Feet . ( 3. ) To shew the Justice , Headship and Authority of Jesus Christ , who is God as well as Man , that so all Men may stand in awe of him , and dread and fear him , because of his great Love and Goodness extended through his suffering for Sin , and enduring the heavy Wrath of God for us ; and for many other Reasons which you have heard . ( 4. ) Because the Threatnings of the Gospel do not only render God as a just Revenger , but also as a merciful Redeemer ; not only as a Judg to pass Sentence , but as a gracious Soveraign , ready to give forth Pardon to all convicted , broken and self-condemned Rebels . The Law threatens Death , but affords no Offers of Life on any Terms that can be attained to , therefore no Encouragement given by it to Sinners to humble themselves : it commands perfect Obedience , but affords no Strength to perform it ; pronounces the Sentence against us , but produces no Pardon for us ; it commands us to trust in God , but reveals not a Mediator , who is the immediate Object of Faith and Trust . ( 5. ) The Threatnings of the Gospel are a Manifestation of God's Goodness : As a Father threatens his Child from that Love and Bowels he hath to it , that so it might not feel the Lashes of his Rod and Anger . And O how are Gospel-Threatnings mixt with alluring Motives and endearing Arguments and Perswasions , intimating how ready God is to pass by our Offences , if we submit our selves to him , and accept of the Offers of his Grace and Favour . If such preaching of Wrath therefore be Legal , I must acknowledg my great Ignorance of the Gospel of Jesus Christ . Besides , how long are the Threatnings of the Gospel deferred before executed ? The Contemners of the Law died presently , as well as it discovered no Remedy : But so it is not here , God seems to be ready to forgive , and slow to Wrath ; he waits long before he strikes , and brings Wrath and Judgment upon Offenders , as well as he directs them to a way to escape . Secondly , I shall shew you what is a Legal Doctrine , or Legal Preaching . 1. The Doctrine or Preaching of such Persons is legal that say , that all who will be eternally saved , must arrive to a perfect and sinless Righteousness in themselves , i. e. keep the Law perfectly and sin not in their own Persons , or they cannot be justified . William Penn , speaking of that Text , Rom. 2. 13. Not the Hearers of the Law are just before God , but the Doers of the Law shall be justified , saith , " From whence , how unanswerably may I observe , that unless we become Doers of that Law , which Christ came not to destroy , but , as our Example , to fulfil , we can never be justified before God ; nor let any fancy , that Christ hath so fulfilled it for them as to exclude their Obedience from being requisite to their Acceptance , but only as their Pattern . " Now this is a Legal Doctrine with a witness , these Men would be look'd upon as true Preachers of the Gospel , but let all Men be aware of them . Is any Man able perfectly to keep the Law ? if so , why doth the Apostle say , What the Law could not do , in that it was weak through the Flesh , God sending his Son ? &c. Besides , if there had been a Law that could have given Life , verily , saith Paul , Righteousness should have been by the Law. And again , he saith , By the Works of the Law , no Man is justified : and if Righteousness come by the Law , then is Christ dead in vain . Christ it seems , by what this Man saith , came only to fulfil the Law , as our Example , that we might conform to him therein , and so be justified by it . But he forgot that we and all Mankind have broke the Law , and stand charged and condemned thereby unto eternal Condemnation ; and who shall make Atonement for that Breach , and deliver us from the Curse thereby incurred ? No Doctrine can cast higher Contempt upon Christ , and invalidate his Suffering , and Justification by Faith alone in him , than this Doctrine doth . 2. Such preach a Legal Doctrine , who preach up Obedience by us to the Law or Gospel , either as the procuring or moving Cause and Condition of our Justification and Eternal Life . 3. Such also preach a Legal Doctrine , who preach up Wrath and Divine Vengeance , to scare or frighten Men out of their Sins ; and as if by the bare leaving and forsaking of Sin , Men might escape Death and Wrath. Such a Doctrine , as Reverend Dr. Owen notes , may fill an unregenerate Man with Horror and servile Fear ; whereby , as Bond-Servants , or Slaves , by the Whip of this Doctrine , they may be forced to break off from some gross Acts of Sin , and perform some outward Duties of Religion , which otherwise they are unwilling to do : for , as it is not from Love to God , nor from Faith in Christ , so they find no Delight nor Sweetness in it ; but being often remiss , and seeing cause to doubt of the Sincerity of their Obedience , they fall under Terror and slavish Fear , they only acting from an enlightned Conscience , and not from Faith , or renewing Grace . These Men neither love the Law nor Gospel , tho they are forced to keep up in some degree of Obedience to it . 4. Such preach a Legal Doctrine , that affirm Man 's own Faith and inherent Righteousness for the sake of Christ's Merits , is part of our Righteousness to Justification in the sight of God ; and that Christ hath procured or merited a mild Law of Grace , of Faith and sincere Obedience , in the room of the Law of perfect Obedience : Which Law of sinless Obedience Christ having given to God a full Recompence for our Breach of , he hath taken that Law-away ; and that so far as we faithfully live up to this new Law of Grace , we are justified in God's sight , and accepted for the sake of Christ's Merits : Not that Christ's Righteousness alone is the matter of our Justification exclusive of all our inherent Righteousness and Obedience ; no , no , but rather it is our Righteousness which doth justify us . The Gospel , according to these Men , is propounded as a Law , and God as a Rector , or just Governour , commanding Obedience thereunto , as the procuring Cause of our Justification : So that our Faith and Obedience is a Cause and Condition of Life , as Unbelief and Disobedience is the Cause of Eternal Death . But having formerly detected this dangerous Error , I shall not further insist upon the Confutation of it here . 5. Such preach a Legal Doctrine , that render Man a Co-worker with Christ in the Salvation of their own Souls , by which means there is room left for him to boast and glory . Such a Doctrine they preach , who magnify the Will of Man , or the Power of the Creature ; which I hope I have , by the Assistance of God , sufficiently detected and refuted in this Treatise : All boasting being excluded by the Grace of God in the Gospel , Man being abased , and God alone exalted . APPLICATION . I shall now come to make the general Application of what I have said unto you from this great Text , and so conclude with all I shall say from it . First Inform. First by way of Information ; the Doctrine which hath in these Sermons been insisted on may inform us , That Gospel-Sins are the greatest Sins , and that the blind Heathens are not , cannot be so guilty and culpable before God , nor in such a dangerous Condition as those are who live under the preaching of the Gospel , and yet slight , and neglect the Salvation of it . O what will they do in the Day of Judgment , that live in England , in London , in a Land and City of so great Light , and perish through their Sin , and Contempt or Neglect of Gospel-Grace ! Secondly , This may also inform us , how strangely Mankind are blinded and deceived by the God of this World ; in that small things are accounted great , and that which is of the greatest Concernment , is little , or not at all regarded , but esteemed as a trivial matter . O , says some , we must mind the main Chance ! they mean the main Business in respect of their Earthly Subsistence , which is to get Bread , and to provide for the Body , for their Wives and Children . Now the Doctrine which you have heard , shews you how you are deluded , that look upon Earthly Things to be the main Business you should look after . What is of such Importance as the Salvation of your precious and immortal Souls , and to be providing for an endless Eternity ? Thirdly , I may infer from hence , That the greatest part of Mankind are Unbelievers ; for all that neglect this Salvation , and look not upon this matter as their chief Business , are doubtless in a State of Unbelief : They do not credit this holy Doctrine , they believe not God's Word . If one should tell you that are going a Journy , that if you go such a Way , you will certainly be destroyed by Thieves , or wild Beasts , yet you will go on ; Would it not follow clearly that you believe not what was told you ? Why thus it is here , Sinners are told and assured from the Word of God , as certain as God is true , and his Word true , that if they leave not their Swearing , their Pride , their Drunkenness , their Lying , their Lusts and Uncleanness , their Worldly-mindedness , and their preferring Earth , and the things of the World above the things of God ; or if they do not believe , repent , and be born again , they shall certainly perish for ever ; yet they go on and live in those ways of Sin , and believe not , repent not : this is an evident sign that they do not give Credit to what is told them , and so are Unbelievers ; and if they still persist in their way , they will be certainly damned . 1. Our Saviour saith , Except ye repent , ye shall all likewise perish ; ye shall not escape eternal Wrath , be ye great Sinners , or not Sinners of the first Rank . The Wicked shall be turned into Hell , and all the Nations that forget God. 2. Christ saith , He that believeth not , the Wrath of God abideth on him : and they that do not believe , are told there is no other way to escape this Wrath , and that this Wrath will be poured forth upon them like Fire , unless they believe in Christ , receive Christ , obtain an Interest in Jesus Christ ; nay , that they are condemned already ; but they believe not . 3. Moreover , such who live a sober moral Life , are told , that notwithstanding that , yet unless they are born again , unless they get Faith in Jesus Christ , and their Righteousness exceed the Righteousness of the Scribes and Pharisees , and they obtain the Righteousness of Christ , they cannot enter into the Kingdom of Heaven . Now they will not believe this , but conclude their State is good , and that Morality is sufficient to save their Souls : which shews that these are Unbelievers also . 4. Others are told , that their good Deeds , their good Duties , their Prayers , their hearing of Sermons , or their being Baptized , and having Communion with God's People , will not do , unless they are savingly renewed and sanctified , having the true Grace of God in their Hearts , and lead a Godly , Holy and Spiritual Life , finding the powerful Operations of the Spirit changing them into the Likeness of Jesus Christ : but they believe it not , but rest upon their Duties and outward Privileges , tho they are told the Kingdom of God is not in Meat and Drink , but in Righteousness , and Truth , and Joy in the Holy Ghost ; or that the Kingdom of God is not inward only , but in Power also , and that Lamps of Profession will not save them , except they have Oil in their Vessels : many of these are like the foolish Virgins , and believe it not , but rest on a bare Name of Christians , on a Form of Godliness , and may be fall short too as to an outward Profession of Godliness ; for so do they who pray not in the Closet , nor in their Families , neither read God's Word , nor make it their Business to hear the Word preached , in Season and out of Season , but every small Matter takes them off of those Duties . Be sure , all prayerless Souls are graceless Souls ; it is to be feared many of this sort make Religion but little of their Business , who neither read , pray nor meditate , nor perhaps call upon their Children and Servants so to do , but let their Children have their Carnal Lusts , their Pride , ambitious and wanton Inclinations indulged and nourished in them . O how little is the outward Part of God's Worship kept up in the Families of some Professors ! Fourthly , This may serve also for a Use of Terror to secure Sinners . 1. May not Cry out , Fire , Fire ? Such a Cry hath often startled and amazed many of you that live in and about this City . Sirs , a Fire is just a breaking out , which you cannot escape , unless you look about you the sooner . When People hear the Cry of Fire in the Night , how do they cry out , Where , Where ? Alas , this Fire seizes not on your Houses , nor Goods , no nor on your Bodies only , but on your Souls ; it has already kindled even the Wrath of God , which no Sinner can escape that neglects this Salvation . God's Wrath is compared to Fire , and it has perhaps already taken hold of some of your Consciences ; but if it be not kindled there , yet it is kindled in God's Anger : For a Fire is kindled in my Anger , and shall burn unto the lowest Hell. O that they were wise , that they understood this , that they would consider their latter End. 2. Is the Wrath of God so terrible , and can no Unbeliever or impenitent Sinner escape it ; what cause is here for them all to tremble ? Suppose you should be told , that this Night you shall certainly not escape Death , neither you , nor your Wife , nor Children , but that your House shall be burned down , your Goods , Self , Wife and Children shall all be burned to Ashes , and that this Judgment you shall not escape ; would it not be startling and terrifying Tidings if you should believe it ? But alas , what would that be to this doleful Tidings , viz. that your precious Soul and Body , as well as your Wife and Children , and all belonging to you , if you and they do neglect the Means of this Salvation , and not believe in Christ , and become new Creatures , shall in a short time be in everlasting Flames , and undergo intolerable Pain and Punishment from the Presence of the Lord , and from the Glory of his Power , which you shall not escape , for the Mouth of the Lord of Hosts hath spoken it ? Nay , and it shall be more tolerable for Sodom and Gomorrah in the Day of Judgment , than for you , or for that Soul who refuses the Offers of Christ , Pardon of Sin , and Salvation through him . Fifthly , It may be for a Lamentation , to see how few understand the Nature of this Salvation , and study the Mysteries of it , or desire an Interest in it ; and also to see how many make light of it , whilst others by dangerous Errors seek ways to eclipse the Glory of God's Free Grace therein . Remember those Demonstrations you have heard , to open the Greatness of the Salvation the Gospel . Sixthly , This reprehends such who are more affected with Temporal Salvation , than with the Spiritual and Eternal Salvation of the Soul ; and also all such that defer looking after , and striving to get an Interest in it . Seventhly , By way of Exhortation . 1. Let me exhort you to praise God for Jesus Christ , who is the Author and Finisher of this Salvation : Christ is all , and in all , in our Salvation : God hath sent us an Almighty Saviour . O how miserable should we have been for ever , had not God sent us Jesus Christ . 2. Let me exhort you to admire the Love of Christ in coming to work out this Salvation : What hath he born and undergon to save our Souls ? O love and exalt this Saviour , and eclipse none of his Glory . 3. Be exhorted to praise God for affording you the Knowledg of Gospel-Salvation . O how few are they who have heard of this joyful Tidings ! But few Nations of the World have this News sounding in their Ears , viz. the Gospel preached to them , they have no declaration of it . God shews his Soveraignty herein ; he reveals himself , and the Knowledg of Salvation to whom he pleases . And indeed many dark Parts of this Nation have but little of the Mysteries of the Gospel made known to them . What People in the World have greater cause to admire God's distinguishing Grace and Favour , than we that live in and about this City . London is exalted to Heaven in respect of the Means of Grace : O that it may never be brought down to Hell , as our Saviour threatned Capernaum . 4. From hence also I might exhort you to bless God for faithful Ministers , who publish the Salvation of the Gospel to you . How beautiful upon the Mountains are the Feet of him that bringeth good Tidings , that publisheth Peace , that bringeth good Tidings of Good , that publisheth Salvation ! Let it appear you highly value and honour your faithful Ministers , by your diligent attention on the Word and Doctrine they preach . For Motives , consider , ( 1. ) God has ordained Preaching as the ordinary Way and Means to work Faith ; Faith cometh by hearing , and hearing by the Word of God : And to increase and strengthen Faith also . ( 2. ) God is gradiously pleased to assord Men a Day , or a Time of Visitation , in which he offers Terms of Peace unto them : Take heed you do not like Jerusalem , lose your Day , and neglect the Means God affords you ( 3. ) You know not how short your Day may be ; and if you lose your Day , you will lose your Souls also : The Harvest will end with some , and they not saved . And that you may not lose the Day of your Visitation , take a few Directions . 1. Seriously think on the sad and woful Condition which naturally you are in , being dead in Sin , and Children of Wrath ; and if you die in that Estate , you are lost for ever . 2. Let your Thoughts now be let out on your latter End ; for when the Night comes , no Man can work . This is great Wisdom , and every Man's Duty ; we none of us know how soon our great Change may come : And what will you do , if you live in the neglect of the Means of Salvatio even until God cuts you off ? 3. Pray that the Wind of the Spirit would blow upon your Souls : The Wind bloweth where it listeth ; it bloweth at God's Command , when , on whom , and how he pleaseth . The Spirit is that great and only Agent that must work Faith in you , quicken you , and regenerate your Souls . 4. Therefore see that you do not quench the Spirit , but improve all the Convictions thereof . 5. If you would have an Interest in this great Salvation , you must have an Interest in Jesus Christ the great Saviour : If you do not receive Christ by Faith , but refuse him , sad will your Condition be ; for no Christ , no Salvation . Quest . How may I know that I have Christ , or an Interest in him ? Answ . 1. If thou hast Christ , thou hast Life , thou art spiritually quickned : And as thou hast Spiritual Life , so also thou hast Light ; thy Eyes are opened , I mean , the Eyes of thy Understanding . 2. Thou canst remember the time when thou hadst no God , no Christ , or wast without Christ ; and it is much if thou art not able to tell how , when , or after what manner thou didst meet with him , whether it was by the Word preached , or by reading , or by some Affliction , &c. 3. If Christ be thine , he is very precious to thee : Canst thou say with David , Whom have I in Heaven but thee ? neither is there any on Earth that I desire beside thee ? And with the Spouse , My Beloved is white and ruddy , the chiefest among ten thousand ? Paul accounted all things as loss , or as nothing , for the Excellency of Jesus Christ his Lord. 4. Doth Jesus Christ rule and reign in thee by his Spirit ? He that hath Christ in him , may feel his ruling Power , and that he by his Spirit hath spoiled the ruling and predominating Power of Sin , every evil Habit in the Heart and Life of such being broke . 5. Moreover , if Christ is in thee , and thou by Faith art in him , then thou art a new Creature : This the Apostle positively doth assert ; Therefore if any Man be in Christ , he is a new Creature : old things are passed away , behold all things are become new . Such have new Understandings , or are renewed in their Understandings , Wills and Affections : they have also new Thoughts , new Love , new Fears , new Joy , new Desires , new Companions , and new Conversations ; all things with such are become new . Lastly , And to conclude with all I shall say from this Text , here is also Matter and Cause of Comfort and great Consolation to all Believers , to all who have a part in this Salvation . I need not shew you which way this appears , for every one that hath heard what a kind of Salvation it is , may easily infer from thence , that all that have a part in it are happy for ever ; 't is a great and glorious Salvation : Remember what you are delivered from by it , and what you are raised up unto by it , and also that it is a sure and certain Salvation ; no Enemy , no Sin , no Devil can dispossess you of it if you are Believers , and have received the Earnest thereof , which is the Holy Spirit , by which also you are sealed to the Day of Redemption . Therefore it remains , that you endeavour to shew forth the Praises of him who hath called you out of Darkness into his marvelous Light , and hath given you a true sight of , and interest in this great Salvation wrought by Jesus Christ ; To whom with the Father and the Holy Spirit , be Glory , Honour and Praise , now and for ever . Amen . FINIS . A. Access . FREE access to the Father , an Effect of Christ's Death , Pag. 262 Accompany . What those things are that do accompany Salvation , 323 , 366 Adoption . Adoption a glorious Privilege , 417 Afflictions . Afflictions compared to a Refiner's Fire , 17 Afflictions Christ's Fan , 17 Aggravation . The Aggravations of Sin opened in ten Particulars , 356 All. Christ died not eternally to save all Men , proved , 248 , to 256 Christ in some sense did die for all universally , or for every individual Person , 256 Angels . Angels pry into our Salvation , 433 Angels great understanding , yet learn by Experience of the Church , 434 Arian Heresy what , 85 Arminianism . Arminianism detected , 146 , 147 Arminianism again detected , 158 Arminianism further detected , 228 , to 256 Attributes . All the Attributes glorified equally in our Salvation by Jesus Christ , 372 All the holy Attributes united together in Christ to save Believers , 247 All the Attributes of God in Arms to cut down such who neglect the Salvation of the Gospel , 467 , 468 B. Backbiting a notorious Evil , such may be guilty of Murder , 7 Baptizing is dipping , 132 Baptism of great use to Believers , 133 Beguiled . Christ's Sheep may be beguiled by Deceivers , how far , 89 , 90 Blood unlawful to be eaten : The whole World forbid to eat it , because it is the Life of the Creature , Pag. 256 Business . The Salvation of our Souls the chief Business we have to mind whilst in this World , shewed in many Particulars , 441 , 442 , 443 C. Cease . Such who are begotten and born of God , cannot cease being his Children , 214 Chaff . Why false or hypocritical Professors are compared to Chaff ; shewed in six things , from p. 18 , to 25 Who are Chaff , from p 18 , to 25 Charity . Ministers should exercise Charity towards such Christians that seem dull and drowsy , 322 Child . John Child's Sin what , 48 Some Passages of his Desparation , 48 , 49 , 50 He hang'd himself , 51 Children . The happy State of being the Children of God , born of God , 222 , to 227 How God's Children are known , 219 , 220 Christ . Christ is God and Man , wherefore , 93 , 94 Christ coequal to the Father , 380 Christ the express Image of the Father's Person , 368 How Christ is the Power of God , and the Wisdom of God , 273 , 274 Condition , Conditional . Christ not a Conditional Redeemer , 251 The Condition that Arminians say the Creature is to perform , is impossible , 250 , 251 , 252 Their Conditional Redemption no Redemption at all , 250 , 251 , 252 , 253 , 254 It renders Salvation not free or wholly by Grace , 151 Cornelius not saved without Faith in Christ , tho his Prayers are said to be heard , 385 Curse of the Law remains on all Unbelievers , 474 D. Darkness . Hell a Place of utter Darkness , Pag. 5 Dead . Man naturally dead , 145 How Men may know they are spiritually dead , or dead in Sin , 146 Death . The Nature of natural Death , 145 Natural and Spiritual Death compared , 145 , 146 Death of Christ secures the Saints Final Perseverance , 235 Christ suffered Death in our stead , 239 Dear . How a dear Child of God may be known , 219 , 220 Despair a great Sin , 449 , 455 , 456 Utter Despair will add to the Damneds Misery , 61 Devil . The Devil the Cause of Sinners spiritual Blindness , 445 The Devil will torment the Damned , by upbraiding them , 61 Devils and wicked Men tormented together , 62 Discipline . The Fan of Church - Discipline twofold , 13 , 14 , 15 E. Effect . 1. Appeasing God's Wrath an Effect of Christ's Death . 257 2. Reconciliat an Effect of Christ's Death , 258 3. The Holy Spirit as given to the Elect an Effect of Christ's Death , 259 4. Adoption an Effect of Christ's Death , 262 5. Pardon of Sin an Effect of Christ's Death and Satisfaction , 262 6. Free Access to the Throne of Grace , an Effect of Christ's Death , 262 7. Redemption an Effect of Christ's Death , 262 8. Justification an Effect of Christ's Death , 263 9. Sanctification an Effect of Christ's Death , 263 10. Glorification an Effect of Christ's Death , 265 First Effect of Christ's Death in us by the Spirit , is Life , 267 Second , Light Conviction , 267 Christ's Death shall have its Effect on all for whom he died , like as a Corn of Wheat that is sown will have its Effect , 253 Elect , Election . There is Election of Grace . Personal Election proved , 170 , 171 , 172 , &c. Christ the Head of Election , 170 Election secures the Saints Final Perseverance , 172 , 177 , 178 , 179 , 181 , 182 Envy a great Sin , 7 Essentials . What the Essentials of Christianity are , 85 , 86 Every Man doth not intend oft-times all and every individual Person in the World , 299 Eutychians . What the Eutychian Heresy is , 85 F. Faith. Justifying Faith is a reliance on Christ . A full perswasion that Christ is mine , not essential to the being of Faith. 420 Of a direct Act of Faith. 420 A general Faith to believe Christ died for all , therefore for me , not to be valued , and may be a false Faith. 268 Fall , Fallings . Saints may fall foully . 162 Causes of the Saints Fallings . 164 , 165 , 166 , 167 Falling from Grace . No final falling from Grace , proved . 177 , to 298 Objections for final falling answered . 298 , to 312 Fan. What is Christ's Fan , shewed in six Particulars , from p. 9 , to 17 Father . God the Father the Contriver of our Redemption . 377 The Father could only appoint the Terms or Way of our Recovery . 378 The Father substituted and appointed Christ to be our Saviour and Surety . 378 The Father prepared Christ a Body , and sent him into the World. The Father chose us in Christ , the Father draws us to Christ . 378 , 379 Fire . Why God's Wrath is compared to Fire , shewed in eight things . 31 , 32 , 33 Grace compared to Fire . 288 Floor . What is Christ's Floor , shewed 3 , 4 , 5 , 6 1. Jewish Church . 2. National Churches . 3. Congregational Churches . Follow. How Christ's Sheep follow him , opened in eight Particulars . 115 , 116 , 117 Food . The Nature of Spiritual Food , opened in seven Particulars . 137 Full. Gospel-Salvation a full and compleat Salvation , opened at large . 421 , to 429 G. Garner . What meant by Christ's Garner , viz. 1. His Church . 29 2. Heaven . 30 Chaff as well as Wheat in Christ's Garner below , but none in his Garner above . 30 Ghost . Sin against the Holy Ghost , what . 360 , 361 , 362 , 363. How false Professors may be said to partake of the Holy Ghost . 334 Good. The Word of God Good , in what respect . 335 , 336. Grace . Vocation of God's Free Grace . 151 Faith is a Grace , and of God's pure Grace and Favour . 151 Repentance a Grace . 151 Why Eternal Life is meerly of Grace , shewed in five Particulars . 154 , 155 The Father sent Christ to merit Grace for us , the Son purchased Grace for us , and the Holy Spirit works Grace in us . 382 , 383 Grace works physically . 448 The Spring , Author and Excellency of Grace , as 't is a Divine Principle in Believers , opened . 286 , 287 , 288 , 289 Gross Acts of Sin may be left by unrenewed Persons . 448. H. Habits . To change the evil Habits of the Heart , is the Work of the Spirit of God only , not in Man's Power . 448 Hand . What meant by the Father's Hand . 249 , 250 , 251. What meant by Christ's Hand . 273 , to 280 In what sense Christ's Sheep may be said to be in his Hand . 280 , to 284 The happy State of Believers by being put into Christ's Hand . 276 , 278 , 280 , 281 Heaps . Many Heaps of prophane Persons in the National Floor . 4 , 5 , 6 Hell Torments direful , opened in many respects . 52 , 53 , 54 , 55 , 56 , 57 , 58 , 59 , 60 , &c. Hypocrites . How Hypocrites may be known , or the Chaff from the Wheat . 18 , to 25. I. Importance . The Salvation of our Souls matter of chiefest Importance we have to mind whilst in this World. 441 , 442 , 443 Intercession . The Nature and Power of Christ's Intercession , opened . 293 , 294 Interests . All Interests concerned about our Salvation , are secured in Christ , how . 275 Judgment . Eternal Judgment an Essential of the Christian Religion . 86 Justification . Justification how , or what . 95 , 96 Justification wholly of Grace . 151 The Nature of Justification opened . 414 , 415 Justification compleat . 416 Christ's Righteousness being the Matter of it , 415. Justification not a gradual Act , as Sanctification is , in us ; those that are justified , are perfectly justified , and for ever justified . 263 , 415. K. Kingdom . What meant by Christ's delivering up the Kingdom to the Father . 345 Kingdom of Christ very near . 353 Kingdom of Christ when it begins . 345 It will be glorious . 344. Knowledg . The Knowledg Christ hath of his Sheep , largely opened . 98 , to 107 Non-proficiency in Knowledg very dangerous . 321 Some People perish for lack of Knowledg . 445 , L. Lake . Hell a Lake of Fire . 55 Law. The Law must be satisfied for our Breach made of it . Pag. 152 The Gospel justifies not as a mild Law of Grace requiring sincere Obedience , according to the new Doctrine . 153 Perfection of Obedience as well required under the Gospel as under the Law , tho not of us in point of Justification . 152 , 153 , 154 Moral Law not abrogated . 153 , 154 Why Christ was made under the Law. 238 , 239. Life , Eternal Life . A threefold Life of Man. 143 What meant by Eternal Life . 143 , 144 How and why Eternal Life is meerly of God's Grace . 147 , 148 , 149 , 150 , 153 , 154 Why Christ will give Eternal Life to his Sheep , 155 , 156 How Christ is said to be our Life . 264 Believers have Eternal Life now , how . 144 Love. The Love of the Father , what . 184 It secures the standing of Believers in a State of Grace . 185 , 186 , &c. Love of Christ an early , a wonderful , a conjugal , an attracting and an inconceivable Love , it passeth Knowledg . 195 , 196 , 197 Christ's Love secures our standing also . 198 Love to the poor Saints , and relieving them for Christ's sake , a better sign of true Grace than the greatest of spiritual Gifts . 323. M. Mark. What the Mark is on the Forehead and right Hand . 119. Means . The Means of Salvation , as well as the End , is ordained of God. 300. Memory . A strong Memory but a natural Gift . 38. Mercy . God's Mercy manifested in its greatest Glory in Christ . 372 Had not God vouchsafed a Redeemer , Divine Mercy had never been manifested . 372 Divine Mercy will rise up against such that neglect the Gospel-Salvation . 468. Ministers . Christ the great Minister of the New Testament . 429 Ministers Office a high and sublime Office. 431 Ministers Christ's Ambassadors . 431 Ministers to be careful lest Chaff be let into the Church , which is Christ's Garner . 30. Murder . Self - Murder not an unpardonable Sin. 51 , 361. N. Name , Names . Christ a Name above every Name , what . 380 What Names Christ hath . 380 Christ's Name according to his Nature . Nation , National . The National Sins , what , great , odious and hateful to God. 4 , 5 , 6 National Church of the Jews dissolved and gone . 4 , 33 No National Church under the Gospel . 33 , 34. O. Office. The Office of the Holy Spirit , what . 461 Such that neglect Gospel-Salvation , strive to obstruct the Holy Spirit in the discharge of his Work and Office. 461 , 462. Old. The Old Heaven and Old Earth shall pass away , to make way for the New. 345 Orphan . Believers are in Christ's Hand , as an Orphan is in the Hand of a faithful Guardian . 283. P. Pardon . Pardon of Sin , what . 413 Pardon of Sin a great Blessing , opened in six Particulars . 413 Passions . All the Passions of the Soul let out in Hell , will add to their Misery . 58 , 59 , 60. Pastures . What the Pastures are where Christ feeds his Sheep . 130 , 131 , 132 , 134. Peace a Gospel-Blessing , it passeth all understanding . 418. Perseverance . Final Perseverance of the Saints proved . 177 , to 297 Objections against the Saints Final Perseverance answered . 297 , to 310. Personal Election what . Personal Election proved . 170 , 172 , 173. Portion . God the Portion of Believers . What a Portion God is , opened in eleven Particulars . Pag. 427 , 428. Prayer . The Nature of pure spiritual Prayer . 134 , 135. Prayer one of Christ's Pastures . 134. Principle . From what Principle true Christians act towards God. 324 Grace a Vital Principle . 288 Grace an abiding Principle . 289 , to 296. Promises . Promises of God a fat Pasture for Christ's Sheep . 135. Providences . The profit and usefulness of Experiences of God's Providences . 136. Q. Quench . Dangerous to quench the Holy Spirit . Satan cannot totally quench the Spirit in Believers . 228. Quickning . The Spirit the quickning Principle of the Soul. 228 R. Resurrection of the Body an Essential of the Christian Religion . 86 Right-Hand . Christ the Father's Right-Hand . 274 Righteousness . What Righteousness it is a Man may turn from . 307 Christ's Righteousness , which is the Material Cause of our Justification , is an Everlasting Righteousness , and therefore cannot be lost . 307 Such that trust to their own Righteousness shall perish . 307 Christ's Righteousness a Garment . 382 , 383 Rod. The Rod Christ's Voice . 86. S. Salvation wholly of Grace . Pag. 147 Shewed and proved in eight Particulars . 147 , 148 , 149 , 150 Salvation a Garment ; the Father prepared it , the Son wrought it , the Holy Ghost puts it on the Soul. 382 , 383 Salvation great . 369 , to 435 Who neglect the great Salvation . 436 , to 443 From whence Salvation is neglected . 443 , 444 Great Evil of neglecting Salvation . 452 , 453 , &c. Great Evil in respect of God the Father . 452 , 453 In respect of Christ . 457 In respect of the Holy Spirit . 461 In respect of the Sinner himself . 468 , 469 , 470 Salvation our greatest Business , proved . 441 , 442 , 443. Sheep . Believers Christ's Sheep , 1. By Choice . 2. By the Father's Donation . 3. By Purchase . 4. By Renovation . 5. By Covenant made with the Father . 6. By Conquest . 7. By their Resignation of themselves to him . 77 , 78 , 79 , 80 Characters of Christ's Sheep . 11● , to 121 Shepherd . What a kind of Shepherd Christ is . 122 , to 129 Sin. The Evil of Sin opened in many Particulars , 388 , 389 , 390 , 391 , 392 , 393 , &c. Sins of the Saints of a heinous Nature on several respects . 168 Sins of Believers cannot separate them from God's Love. 185 , 186 , 187 , 188 , &c. Why Saints cannot , dare not sin . 191 , 192 The great Evil of the Sin in neglecting Gospel-Salvation . 464 , to 469 Those that are born God cannot commit Sin , shewed . 216 , 217 The odiousness of Sin shewed . 470 Christ died for all the Sins of the Elect. 236 , 241. For their Unbelief . 241 No vindictive Wrath due to Believers their Sins . Pag. 243 Sin the greatest Evil. 58 Socinians what their Errors are . 85 Soveraignty . It is God's absolute Soveraignty to chuse and call whom he will , and send the Gospel to whom he will. 169 , 172 , 173 , 314 Soul. The Soul of Man very precious , proved by many Arguments . 400 , 401 , 402 , &c. The Soul proved to be Immortal , by seven Arguments . 406 , 407 Ministers and Parents have a great Charge , having the Charge of Souls . No impairing the final loss of the Soul. 409. Spira . Francis Spira's Fall , what . 44 Spira's natural Disposition . 44 Some Passages of his fearful State. 44 , 45 , 46. Spirit . The great Blessings we receive by the Holy Spirit , opened . 259 , 260 , 261 1. The Spirit an Earnest to us . 260 , 2. A Seal , a Witness . 261. A twofold Act of the Witness of the Holy Spirit . 1. A direct Act. 2. A reflex Act. 261. State. The State of Sinners by Nature very miserable , opened in many Particulars . 393 , 394 , 395. Stead . Christ died , not only for our good , but in our stead , proved by 9 Arguments . 237 , 238 , 239 , 240. Strangers . Who are Strangers , and why so called . 90 How Christ's Sheep will not follow nor hear the Voice of Strangers . 90 , 91. Supper . The precious Nature of the Lord's Supper opened . 133 , 134. T. Taste . What a Taste of God's Word Hypocrites may have . 337 What a Taste the Saints have . 340 , 341. Threatnings . Why there are such Threatnings contained in the Gospel . 483 , 484 , 485. Torments . Torments of Hell what , largely opened . 53 , 54 , 55 , 56 , 57 Torments of Hell eternal , why . 58 , 59. Tremble . What sort of Persons have cause to tremble at the thoughts of Wrath and Hell. 50 , 59 , 60. U. Vnbelief the greatest Sin , shewed in many Particulars . 449. Vnion . Vnion with Christ opened . 224 , 225 , 226 Vnion with Christ secures Believers from Final Apostacy . 227 , 228 , 229 , 230 , 231. Vniversal . No Vniversal Redemption from Sin and Wrath , proved by many Arguments . 252 , 253 , 254. Voice . What meant by Christ's Voice , shewed in four things . 80 , to 86 What a kind of Voice the Voice of Christ's Spirit is , shewed in 8 Particulars . 81 , 82 What meant by hearing Christ's Voice , and how the Saints hear it , shewed in many Particulars . 87 , 88 , 89. W. Water . The Nature of Water . 138 What meant by Water of Life , or Spiritual Water . 139. Weigh . God weighs all Men , and their Spirits , Graces , Duties . 37 , 38. Wheat . Why the Saints are compared to Wheat , shewed in nine respects . 27 , 28 , 29. Will. The Will of Man determines the whole Event of Man's Redemption , according to the Arminian Doctrine . 15● World. There is a World to come , what meant thereby . 343 The World to come in its greatest Glory , begins when Christ comes the second time . 344 The Riches , Honours and Pleasures of the World to come , opened . 449 , 450 , 451 , 452 , 453. The World to come will consist of a new Heaven and new Earth . 344 The word World sometimes refers to the Elect . 256. Wrath. The Wrath of God dreadful . Pag. 41 The External Wrath of God , what . 42 The Internal Wrath , what . 43 The Eternal Wrath in Hell , opened . 52 1. Inconceivable . 2. According to the fear of it . 53 3. No Misery like Wrath in Hell. 53 , 54 4. Wrath of God in Hell without mixture . 54 , 55 At what time Sinners shall not escape God's Wrath. 478 , 479 The Nature of God's Wrath opened , which they shall not escape that neglect the great Salvation of the Gospel . 480 , 481 What kind of Sinners shall suffer and undergo God's Wrath. 487 , 489. Y. Yoke . There is a Yoke to be taken up by all such that will be saved . 447 The Yoke uneasy to the Flesh , or to all unrenewed Persons . 447. ERRATA . ●●ge 52 , line 15 , read Elementary . P. 53. l. 25. r. Wretch . P. 118. l. 24. for his , 〈…〉 . P 170. l. 29. for saith , r. said . P. 212. l. 27. r. whosoever hath that efficacious , 〈◊〉 , 〈◊〉 - transforming , Soul-renewing , &c. P. 213. l. 26. dele sooner than Flesh ? P. 9. l. 10. for in self , r. in it self . 224. l. 4. for Thirdly , r. 2. P. 236. l. 23. dele the 〈◊〉 . P. 246. l. 5. for great , r. 〈◊〉 , l. 16. for nor , r. or 〈…〉 9. dele not . P. 255 - 〈◊〉 read , it is evident that by the word All , and the word 〈…〉 is only intended , &c. P. 302 , l. 6. for thy , r. the. P. 324. l. 20. read , 〈…〉 things which they acted . P. 368. l. 33. for only , r. also . P. 379. l. 38. r. Gospel-Salvation P. 381. l. 38. dele the first the. P. 405. l. 8. dele because . Notes, typically marginal, from the original text Notes for div A47542-e4940 Sermon 1. Preacht Feb. 5. 1693. Parts opened . Luk. 7. 28. Mal. 3. 1 , 2. Terms opened . What meant by Floor . John 15. 1. National floor opened . Pro. 6. 32. Pro. 16. 13. Mat. 4. 1. 1 Cor. 1. 18. Isa . 42. 8. Jer. 10. 11. 1 Joh. 3. 10. Rom. 1. 28. 29. What is meant by Christ's Fan. John 15. 3. Act. 15. 9. Annatators . Rom. 4. 5. Rom. 10. 3. Joh. 3. 9. Joh. 6. 60. Joh. 6. 66. Joh. 6. 60. 66. 1 Tim. 1. 20. 1 Cor. 5. 41. Tit. 3. 10. 1 Tim. 1. 20. Matth. 18. 17. Rom. 6. 17 , 18. 2 Thess . 3. 6 , 14 , 15. Matth. 18. 2 Thess . 3. 6. Matth. 18. 17. 1 Cor. 6. 11. Acts 15. 9. 2 Cor. 7. 1. Mat. 3. 3. Mat. 13. 20. 21. Heb. 12. 10. Isa . 27. 9. Isa . 4. 4. Rom. 9. 6. Mat. 21. 29. Joh. 12. 13. Jer. 23. 2● . Jer. 23. 28. Pro. 13. 5. Isa . 43. 3 , 4. James 1. 26. Eccl. 10. 14. Mat. 12. 34. v. 35. v. 36. v. 37. Psa . 15. 1. Mat. 12. 24. Jam. 1. 26. Antick Head-Dresses discovers the vanity of the Heart . 1 Cor. 11. 10. Heb. 13. 9. Psa . 111. 10. Sin is likened to Chaff . Mat. 3. 3. Ger. 51. 2. Chap. 4. 11. 12. Jer. 35. So Jer. 15. 7. Why the Saints are compared to Wheat . Prov. 12 26. Psa . 6. 3. Mat. 3. ult . Eph. 3. 8. Rom. 7. 21. v. 19. & 24. Mat. 13. 2 King 6. 33. Heb. 12. 10. The Church is Christs Spritual Garner . Heaven is Christs Garner . Rev. 21. 27. What meant by burning up the Chaff . Psa . 8. 8. Psa . 97. 3. Nah. 1. 6. Jer. 10. 10. Nah. 1. 6. Rev. 6. 16. Dan. 5. 5. 6. 1 Thess . 3. 3. Psa . 21. 9. 10. Heb. 12. ult . Isa . 2. 12 , 13 , 14 , 15 , 16 , Zeph. 1. 18. Rom. 9. 22. Nah. 1. 10. Heb. 2. 12. Eph. 2. 16. 2 Cor. 5. 17. 1 Pet. 2. 5. Isa . 1. 25 : Isa . 33. 14. Math. 25. 41. The Wrath of God , whether internal or external , is intollerable . Amos 3 , 8. Isa . 29. 6. Isa . 24. 1. Mat 2. 4. Mal. 3. ult . 1 Cor. 13. 1 , 2. 1 Sam. 2. 3. Joh. 10. 28. Phil. 1. 6. Serm. II. Preached March 12. 1693. Gods Wrath opened . Job 36. 18. Joh. 3. 36. External wrath opened . Deut. 28. 22. Levit. 10. 1 , 2. vers 6 Isa . 42. 25. Job . 16. 9. Internal Wrath explained . 1 Thes . 1. 16. Internal wrath on the Consciences of Men opened . See the Relation of him at large , Sold by A. and J. Churchil , at the black Swan in Pater-Noster-Row . The Narrative concerning Mr. Child is Sold by Tho. Fabian at the Bible in Cheapside , and worthy it is , Reader , of thy perusal . The fire of Gods eternal wrath opened . Mark 9. 43 , 44 , 45 , 46 , 47 , 48. Psa . 90. 11. Tormens of Hell inconceivable . Hells Torments according to the fear of them . Heb. 10. 26. No pains like the pains of Hell. Luk. 16. 24. No Ease , no Comfort in Hell. His Wrath without mixture . Rev. 14. 10. 2 Thess . 1. 9. Psa . 80. 11. The damned cast into a la7c of fire . Isa . 30. 33. Hell Torments can never satisfie Divine Justice . Mat. 5. 26. The Torments of Hell seize on the Souls of the damned . Body and Soul both shall be tormented in Hell. Conscience will torment the damned . Dan. 12. 2. Shame wil torment the damned . The Devil will upbraid the damned . The sorrow and despair of the damned will be great . The wicked in Hell shall have the frightful company of Devils . Hell is a dark place . Exod. 10. 21. Jude 13. Torments of the wicked Eternal . Mark 9. 2 Thess . 1. 8 , 9. Rom. 3 5. 6. Rev. 16. 10. 11. Sin the greatest evil . 2 Cor. 5 , 11. Jam. 5. 1 , 2 , 3. Mat. 25. 46. Mal. 4. 1 , 2. Rev. 21. 8. Isa . 33. 14. Mat. 24. 51. Luk. 12. 45. Heb. 10. 27. Joh. 8. 24. Mark 16. 16. Heb. 6. 18. Joh. 3. 36. Psa . 9. 17. 1 Cor. 6. 9. 10. Prov. 1. 26 , 27. Joh. 3. 16. Mat. 22. 7. Directions . Comfort to Believers . 1 Thess . 1. 10. Notes for div A47542-e22370 Serm. 1. Preach'd Feb. 5. 169 1 / ● . Parts of the Text. John 6. 37. Acts 18. 9 , 10. Believers Christ's Sheep by Choice . 2 Tim. 2. 19. By Donation . Joh. 17. 9. Joh. 17. 6. Isa . 8. 18. By Purchase . 1 Cor. 6. 19 , 20. Rom. 7. 14. Isa . 50. 1. 1 Pet. 1. 18 , 19. Acts 20. 28. By Renovation . 1 Cor. 6. 10 , 11. Eph. 2. 10. By Holy Covenant and Contract . Heb. 13. 21. Jer. 31. 33. By Conquest . By a holy Resignation . 2 Cor. 8. 5. 2 Tim. 3. 16. Eph. 5. 14. John 4. 29. Acts 2. 37. John 5. 25. Eph. 2. 1. John 5. 21. Job 42. 5 , 6. 2 Cor. 4. 6. Rom. 8. 13. Psal . 85. 8. Hos . 2. 14. Gal. 3. 14. Heb. 12. 24. 2 Sam. 23. 6. 1 John 5. 7. Mich. 6. 9. Psal . 89. 15. Serm. 2. Preach'd Feb. 12. 1693-4 . How Christ's Sheep do hear his Voice . Mat. 13. 23. Luke 24. 45. Psal 119. 140. Psal . 33. 4. Psal . 119. 128. 2 Thess . 2. 10. Acts 16. 14. Isa . 53. 1. John 3. 3. John 4. 50. Rom. 4. 5. 2 Chron. 34. 27. Isa . 66. 2. Psal . 119. 161. Acts 3. 23. Psal . 119. 11. Mat. 13. Mat. 24. 24. Heb. 13. 3. John 5. 35. Mat. 11. 27. Dr. Owen . John 1. 14 , 18. 1 John 1. 22. Heb. 1. 5 , 6. Gal. 4. 6. Joh. 8. 20. & 10. 17 , 18. John 20. 21. Luke 10. 22. Acts 20. 28. John 5. 17. 1 Pet. 1. 18. Psal . 2. 8. Heb. 10. 9. Heb. 1. 8 , 9. Isa . 61. 1. 2 Cor. 4. 4. Col. 1. 15. Heb. 1. 3. Acts 20. 28. Heb. 9. 14. Rom. 4. 16. Rom. 5. 10. The new Doctrine , or rather new Gospel . 2 Pet. 2. 2. 1 Cor. 15. 13 , 14 , 15. Acts 20. 31. Serm. 3. John 13. 17 , 18. 2 Tim. 2. 19. Isa . 63. 8. Deut. 32. 5. John 10. 14 , 15. Exod. 33. 12. John 10. 3. Rev. 2. 23. Jer. 17. 10. Joh. 2. 25. Rev. 2. 13. Joh. 6. 64. John 21. 15. Rev. 2. 2. Ezek. 34. 17. Mat. 18. Exod. 3. 7. Rev. 2. 9. Rev. 1. 14. 1 Tim. 4. 13. 2 Tim. 2. 15. 1 Sam. 2. 3. Psal . 139. 1 , 2 , 3 , 4. Job 11. 11. Job . 22. 13. Psal . 50. 21. Dan. 5. 27. Job 10. 7. Job 27. 6. 2 Cor. 1. 12. Rom. 8. 32. Heb. 6. 10. Serm. IV. Why Believers are compared to Sheep . 1 Cor. 6. 11. 1 Cor. 14. 20. Isa . 53. 7. Psal . 39. 9. Levit. 10. 1 , 2 , 3 , 4. Gen. 19. 22. Psal . 73. 24. Cant. 1. 7. Cant. 1. 8. Ezek. 34. Psal . 119. 176. Psal . 51. 7. John 13. Mal. 3. 16. Psal . 119. 74. Acts 4. 23. John 16. 33. Psal . 57. 1. Isa . 32. 2. Hab. 3. 17 , 18. Matth. 25. Mat. 25. 32 , 33. Charnock . Gal. 2. 20. Christ's Sheep do follow him . Joh. 10. 4. 1 Pet. 2. 21. Mat. 11. 29. Phil. 2. 5. Eph. 5. 1 , 2. Eph. 5. 25. 1. Joh. 2. 6. 1 Pet. 1. 15 , 16. Heb. 7. 26. 2 Cor. 7. 1. Heb. 5. 8 , 9. John 14. 11. John 15. 14. Gen. 22. 2 , 3. Verse 12. Isa . 50. 5 , 6. Ruth 1. 14 , 15 , 16. Rev. 14. 4. Num. 14. 24. Joh. 6. 66. Heb. 10. 39. Mat. 13. Christ's Sheep have his Mark on them . Ezek. 9. 4. Eph. 1. 13 , 14. Eph. 4. 30. Rom. 8. 9. Heb. 12. 14. Christ's Sheep follow the Footsteps of the Flock . Jude 3. 1 Cor. 11. 2. Phil. 3. 8 , 9. Psal . 23. 2 , 3. 1 Cor. 2. 4. Christ's Sheep trust in the Faithfulness of their Shepherd . Psal . 23. 1 , 2. Job 13. 15. Luke 12. 32. Serm. V. Christ a chosen Shepherd . Isa . 43. 10. Isa . 42. 1. A called Shepherd . Heb. 5. 4. 2 Cor. 5. 18. Christ a compassionate Shepherd . Mat. 18. 11. Luk. 19. 10. Isa . 53. 6. 1 Pet. 2. 25. Mat. 10. 5 , 6. John 10. 15. Isa . 40. 11. Isa . 53. 1. 1 Sam. 17. 34 , 35. Verse 7. John 10. 16. Isa . 40. 11. Gen. 33. 13. 1 Cor. 10. 13. Rev. 1. 3. 1 John 1. 7. Christ the good Shepherd . John 10. 11. Dan. 9. 26. Jesus Christ a wise Shepherd . Christ is a great Shepherd . 1 Pet. 5. 4. Heb. 13. 20. Heb. 13. 20. Acts 20. 27 , 28. Christ a watchful Shepherd . Luke 2. 8. Psal . 121. 3 , 4 , 5. Isa . 27. 3. Prov. 6. Jer. 31. 23. Christ is a living Shepherd . Rev. 1. 18. Psal . 23. 1. What Christ Pastures are . Christ's Word one of the Pastures where his Sheep feed . Psal . 119. 103. Jer. 15. 16. John 5. 35. Christ's Ordinances a rich Pasture . Cant. 1. 7. Luke 24. 32. Acts 8. 30 , 31. John 21. 15. Acts 2. 4. Acts 8. 39. Tilenus his disput . p. 886 , 887. Baptism precious Soul-Food . * Grave . Rom. 6. 3 , 4. The Lord's Supper precious Soul-Food . Rom. 8. 32. Prayer a rich Soul-Pasture . sam . 4. 3. Psal . 65. 2. John 14. 13. The Promises are a rich Pasture for Christ's Sheep . Mat. 4. 4. Psal . 37. 3. Psal . 34. 10. The Providences of God , and the Saints Experiences , a Soul-fatning Pasture . Psal . 37. 35. 1 Sam. 21. 3. & 25. 8. Psal . 42. 6. 1 Sam. 13. 37. Psal . 19. 10. Psal . 132. 15. Isa . 55. 2. What Christ's Folds are . Psal . 23. 2. Joh. 4. 14. Joh. 15. 8. Cant. 1. 8. Serm. VI. Parts of the Text. The Terme explained . A three-fold Life of Man. Acts 20. 24. Acts 17. 25. Gal. 2. 20. John 5. 25. Rom. 6. 23. Eph. 1. 13 , 14. Eph. 1. 13 , 14. Heb. 11. 1. Joh 3. 36. 1 Joh. 5. 13. * 1 Joh. 5. 11 , 20. Joh. 4. 14. Rom. 8. 7 , 8. How to know we are spiritually alive . Arminianism detected . Dr. Owen . 2 Cor. 5. 17. Eph. 1. 18 , 19 , 20. Salvation a free Gift . Joh. 1. 13. Ephes . 2. 8 , 9. Tit. 3. 5. Rom. 6. 23. Gal. 3. 21. Gal. 2. 10. Rom. 8. 3. Rom. 8. 3. Rom. 3. 24 , 25. Rom. 11. 6. Joh. 3. 16. John 14. 3 , 4 , 5. Tit. 3. 4 , 5 , 6 , 7. Gal. 1. 15 , 16. 2 Tim. 1. 9. Eph. 1. 5. Rom. 9. 11. Joh. 1. 12. Gal. 4. 5. Rom. 3. 24. Rom. 4. 5. Phil. 1. 29. Eph. 2. 8. Acts 5. 31. Ezek. 36. 26. 2 Tim. 3. 26. Rom. 3. 25. Luke 12. 32. Rev. 2. 10. Isa . 55. 1 , 2. Why Salvation is of Grace . Mat. 5. 48. 1 John 2. 1. Eph. 4. 13. Mr. J. C. Rom. 4. 3 , 24. Eph. 2. 8 , 9. Eph. 1. 5 , 6. Joh. 17. 2. Rom. 4. 16. Heb. 9. 12. Acts 13. 48. Joh. 10. 10 Luk. 1. 77. John. 14. 19. Col. 2. 13. 2 Tim. 1. 9. John 17. 22 , 23. 2 Cor. 5. 18. Joh. 6. 40. Joh. 17. 3. Free-Will detected and confuted . 2 Tim. 2 , 26. Mat. 12. 29. Mark 3. 27. Luk. 11. 21. Eph. 1. 18 , 19 , 20. Rom. 8. 7. Joh. 1. 12 , 2 , 13. Jam. 1. 18. Mr. C. 1 John 4. 19. Rom. 5. 10. Chap. 8. 32. Joh. 5. 40. Joh. 6. 68. Joh. 4. 10. 2 Cor. 6. 2. Isa . 55. 3. Serm. VII . Saints may fall into great and grievous Evils . Gen. 9. 19 , 20. Saints may fall from Degrees in Grace . Rev. 2. 4. Luke 24. 21. Job 19. 10. Job 7. 6. Saints may fall from the Doctrine of Grace . Gal. 5. 4. Saints may fall from the Profession of Faith. Mat. 26. 56. Saints may fall and break all their Bones . Psal . 6. 2 , 3. Psal . 31. 10. Psal 38. 8. Saints may be without any Light. Psal . 50. 12. Job 19. 11. Psal . 88. 5 , 6. Isa . 50. 10. The Causes of the grievous Falls of God's Elect Ones . Rom. 7. 23 , 24. 1 Pet. 5. 8. 2 Sam. 11. 1. Mat. 6. 30. & 8. 25 , 26. Eph. 6. 16. Mat. 26. 35. 2 King. 20. 13. Ver. 16 , 17 , 18. 2 Pet. 3. 17. Eph. 6. 18. Judg. 4. 21. 2 Tim. 2. 1. John 1. 16. Phil. 4. 19. Matth. 26. Mark 13. 37. 1 Cor. 16. 13. 1 Thess . 5. 6. * Deut. 4. 9 , 15. † Luk. 15. 15. Mark 13. 23. 1 Cor. 10. 12. Heb. 3. 12. Jer. 44. 4. The grand Doctrine opened . The first Argument taken from Election . Eph. 1. 4. 1 Pet. 1. 19. Rom. 8. 29. The first Argument explained . Mal. 3. 17. Eph. 1. 4. Acts 13. 48. Particular Election proved . Rom. 9. 11. Rom. 9. 13. Jer. 1. 5. John 13. 18. Rom. 11. 4. Verse 5. John 10. 26. Acts 13. 48. Acts 18. 10. 1 Thess . 1. 4 , 5. 1 Tim. 5. 21. 1 Pet. 1. 2. If I am Elected , I shall be saved ; if not , I shall be damned . This grand objection answered . Phil. 3. 14. Mr. Mead. 2 Tim. 2. 25. Acts 28. 22 , 23. Vers . 31. Jude 4. Hos . 13. 9. Mat. 25. 27. Annotators . Psal . 51. 4. Rom. 2. 7 , 8. Sermon VIII . First Arg. The Election of Grace proves that the Saints cannot finally fall . Mr. Cole . Job 23. 13. Isa . 14. 27. Isa . 46. 10 , 11. Eph. 1. 4. Heb. 6. 20. Heb. 12. 14. Mat. 24. 13. Rom. 8. 13. Rom. 2. 7. Eph. 1. 4. Eph. 2. 10. Isa . 43. 21. Rom. 11. 17. John 14. 19. John 14. 16. Jer. 17. 8. Job 17. 9. Col. 1. 16. Col. 2. 10. 2 Thess . 2. 13. Isa . 46. 10. 1 Thess . 5. 9. Mat. 24. 24. The general Argument . 2 d. Arg. Saints cannot finally fall , taken from the nature of God's Love to them . Jer. 31. 3. John 17. 23. Zeph. 3. 17 Isa . 62. 5. Rom. 8. 38 , 39. Annotat. on 2 Cor. 4. 13. Isa . 59. 2. Psal . 89. 30 , 31 , 32. Ezek. 36. 26. Isa . 57. 16 , 17. Jer. 31. 18 , 19. Isa . 57. 19. Rom. 8. 26. Isa . 43. Isa . 53. 4 , 5. 1 Joh. 2. 1. Ver. 2. John 17. 15. Heb. 10. 16 , 17. & 8. 12. Act. 5. 31. Mat. 1. 21. Rom. 6. 14. Psal . 37. 24. Gen. 49. 19. Rom. 8. 37. Mich. 7. 8. Hos . 14. 4. Heb. 10. 39. 1 Joh. 3. 9. 1 John 2. 19. Rom. 6. 1 , 2. Rom. 5. 21. From what Principles Believers resist Sin , dare not sin . Sermon IX . 3d. Arg. Taken from the Nature of Christ's Love. The Love of Christ is an early Love. Prov. 8. 23 v. 30 , 31. A Love of Complacency . Christ loves his People with a wonderful Love. Ezek. 16. 8. Rom. 8. 7. Phil. 2. 7 , 8. Luke 2. 7. Mat. 17. 27. Mat. 8. 20. John 12. 14. Rev. 1. 5. Eph. 3. 19. Eph. 3. 18 , 19. Christ's Love to his People , an immense or infinite Love. Job 11. 7. Rom. 11. 33. 1 Joh. 4. 8. Job 11. 8 , 9. Eph. 6. 12. & 2 , 2 , 3. Jer. 31. 3. Joh. 15. 9. John 17. 23. Joh. 13. 1. Christ's Love is a Conjugal Love. Hos . 2. 19 , 20. Christ's Love an attracting Love. 1 King. 19. 19 , 20. A free Love. The General Argument . Christ's special Love-Tokens . Rom. 8. 29. Ezek. 36. 26. Isa . 59. 5. Ch. 6. 10. Rom. 6. 14. Cant. 1. 1 , 2. Psal . 91. 11. Cant. 8. 6. Isa . 54. 10. Psal . 37. 31. 1st . Exhort . Joh 42. 5. 1 Chron. 17. 16. 1 Sam. 25. 41. Rev. 3. 19. Cant. 1. 4. Eph. 3. 19. The fourth A 〈◊〉 taken from the Nature of the Covenant of Grace . Isa . 53. 10 , 11. Zech. 6. 12 , 13. Psal . 89. 20. Verse 28 , 29. John 6. 37 , 38 , 39. Phil. 1. 6. Psal . 57. 2. Isa . 26. 12. Phil. 2. 13. Psal . 110. 3. Dr. Owen . ● Sam. 23. 5. Isa . 27. Ephes . 2. 2 , 3. Gal. 3. 4 , 25. Ephes . 2. 1 , 2. Eph. 1. 18. Zech. 9. 11. Rom. 8. 1. Heb. 7. 22. Dr. Owen on Heb. 2. 22. p. 223. Ps . 89. 34. J●● . 33. 20 , 21. Rom. 4. 16. Isa . 53. 10. Psal . 89. 28 , 29. Gal. 3. 16 , 29. 2 Cor. 1. 20. Tit. 1. 2. Heb. 6. 13 , 17 , 18. Ephes . 1. 13 , 14. Ch. 4. 30. Isa . 54. 9 , 10. Isa . 55. 3. The general Argument . Sermon X. 5th . Arg. Taken from their being the Children of God. Jam. 1. 18. Joh. 1. 13. Mat. 3. 8 , 9 , 10 , 11 , 12. John 3. 5. 1 Joh. 5. 1. Gal. 3. 26. John 3. 6. Gen. 5. 3. 2 Pet. 1. 4. Gal. 4. 23. Jer. 32. 40. Ch. 3. 14. Rom. 8. 17. Isa . 53. Psal . 89. 29. How Believers may be said not to commit Sin. 1 Joh. 3. 9. 1 Joh. 1. 8. Eccles . 7. 20. Rom. 7. 25. Rom. 8. 1. Rom. 7. 15. 1 Joh. 5. 16. V. 16 , 17. Ver. 18. 1 Joh. 5. 4. 1 Joh. 4. 4. The general Argument . Eph. 4. 24. John 3. 6. Acts 9. 1 Pet. 2. 1 , 2. Mal. 1. 6. 1 Joh. 5. 1. Eph. 5. 1. Zech. 2. 8. 1 John 3. 1 , 2. Sermon XI . The Sixth Argument taken from the Soul's Union with Christ . Dr. Owen . 1 Cor. 6. 17. Joh. 6. 56. Eph. 5. 31 , 32. 1 Cor. 12. 12. Eph. 5. 30. Ephes . 4. 15 , 16. 1 Cor. 15. 45. Ps . 139. 16. Rom. 11. 17. Dr. Owen . Joh. 15. 2 , 6. Mat : 13. 21. John 15. 16. Gal. 2. 20 , 21. John 19. 36. Isa . 29. 21. John 14. 19. Rom. 8. 1. John 3. 36. John 5. 24. Col. 1. 27. Heb. 6. 18. 19 , 20. Luk. 22. 32. John 11. 42. Charnock . 2 Cor. 3. 18. 2 Cor. 6. 14 , 15. Col. 2. 19. Rom. 7. 4. Sermon XI . The seventh Argument taken from the Death of Christ . Heb. 9. 22. 1 John 1. 11. Dan. 9. 26. John 15. 13. 1 Pet. 3. 18. Rom. 5. 7. Isa . 53. 6 , 7. 2 Cor. 5. 21. Isa . 53. 12. Gal. 4. 4 , 5. Rom. 4. 24. Mr. F. Dr. Owen shews the same , and many others . Rom. 8. 32. John 10. 15. Luk. 22. 19. Heb. 9. 28. Isa . 53. 4 , 5 , 6 , 8. Christ hath delivered all Believers from Condemnation . 1 Pet. 2. 24. Isa . 53. 5. Isa . 27. 4. Rom. 1. 32. Christ the Antitype of the Scape-Goat , and carried away our Sins . Levit. 16. 21 , 22. Heb. 9. 26. Christ by his Death hath delivered us from the Curse of the Law. Dan. 9. Gal. 3. 4. 5. Gal. 3. 13. Christ hath born all God's Vindictive Wrath due to Believers . Rom. 3. 23 , 24 , 25 , 26. 1 John 1. 9. Christ by his Death purchased Grace for us . Phil. 4. 19. Joh. 1. 14 , 16. Heb. 10. 14. Christ by his Death redeemeth us from all Sin. Tit. 2. 14. Eph. 1. 13 , 14. Phil. 3. 10 , 11 , 12. John 3. 16. Assertors of General Redemption reprehended . 1 Pet. 1. 18. Examen confectionis pacificae . Joh. 17. 9. Ver. 20. Examen confectionis pacificae . John 12. 23 , 24. Dr. Chauncy in his Treatise of the Doctrine of Godliness , p. 203 , 204. Eph. 5. 25. * Joh. 17. 19 , 20. & 10. 11. & 16. 13 , 14. Mat. 3. 5 , 6. Joh. 3. 26. John 12. 32. 1 Cor. 12. 7. 1 Tim. 4. 4. A Minister in Glostershire , as I am told , of the Presbyterian Perswasion . Gen. 9. 4. To eat Blood , the Life of the Creature , unlawful . Joh. 1. 29. 1 Tim. 4. 10. Sermon XIII . The Eighth Argument taken from the Effects of Christ's Death and Resurrection . Rom. 6. 5 , 6. Col. 2. 12 , 13. 1 Pet. 4. 1. Rom. 6. 10 , 11. 1 Cor. 5. 15. Reconciliation the Effect of Christ's Death . Eph. 2. 16. Rom. 8. 34. Rom. 5. 10. 1 Tim. 2. 5. Zech. 6. 13. Acts 2. 32 , 33. Isa . 44. 3. Ezek. 36. 25. Rom. 15. 16. 2 Thess . 2. 13. Ezek. 36. 27. Rom. 8. 26. Gal. 4. 5 , 6. 1 Joh. 4. 4. Eph. 1. 13. Rom. 8. 16. Eph. 1. 14. & 4. 30. John 14. Col. 1. 14. Gal. 4. 5. Heb. 10. 19 , 20. Reader , these things were enlarged upon when this Sermon was preached , which I am forc'd to leave out here . Acts 13. 39. 2 Pet. 2. 20. Ver. 22. Heb. 10. 14. Rom. 6. 5. Phil. 3. 10 , 11 , 12. Eph. 5. 25 , 26 , 27. Heb. 9. 12. Rom. 8. 30. The general Argument . Acts 2. 37. Sermon XIV . 9th Arg. taken from their being in the Hand of the Father , and in Christ's Hand . Isa 9. 1. Act. 4. 28. Rom. 11. 33. Isa . 14. 24. 1 Cor. 1. 18. John 11. 28. Col. 1. 15. Psal . 8● . 15. Isa . 42. 3. & 53. 10. Heb. 9. 22. 1 King. 20. 39. Gen. 43 9. Gen. 42. 37. Philem. 18 , 19. Phil. 4. 19. Isa 63. 1. Mat. 28. 18 , 19. Heb. 7. 25. Joh. 17. 2. Isa . 49. 10. Joh. 6. 37. Mat. 12. 20. John 6. 39. 1 Cor. 10. 13. Heb. 2. 18. Heb. 5. 1 , 2. In what respect the Saints are said to be in Christ's Hand . Joh. 16. 13. Isa . 42. 16. Psal . 73. 2 , 23. Isa . 49. 13 , 16. Jer. 17. 8. 2 Cor. 8. 5. Psa . 10. 14. Psal . 12. 7. Verse 5. The general Argument . Sermon XV. Mat. 13. 31. Mat. 17. 20. Contin . of Mr. Pool 's Annotat. 1 Joh. 5. 4. Mat. 13. Joh. 4. 14. Hos . 14. 7. Mat. 13. 33. Grace compared to Leaven . Grace compared to Fire . Grace is a Vital Principle . 1 Joh. Rom. 6. 14. Tit. 2. 12. True Grace is of a saving Nature . Grace the Off-spring of Heaven . Gen. 1. 26. God the Father is the Foundation of Grace . 1 Pet. 2. 9. Grace God's Workmanship in the Soul. Eph. 2. 10. The Power of God concerned to preserve Grace in us . 1 Pet. 1. 5. The Promises of God secures Grace in us . Psal . 37. 23 , 24. Phil. 1. 6. It cannot stand consistent with the Wisdom of God , and all other Attributes , to let Grace utterly fail in us . 2 Tim. 1. 9. Christ is the Purchaser , the Author and finisher of Grace . Tit. 2. 14. Acts 2. 33. Charnock . 1 Joh. 3. 5 , 8. Heb. 12. 2. Verse 12. The Intercession of Christ , secures the Saints in a State of Grace . 1 Joh. 2. 2. Heb. 7. 25. Heb. 10. 21 , 22. The general Argument . 1 Cor. 1. 30. Mat. 13. Luke 10. 20. Rom. 7. 24. Isa . 40. 11. Tit. 2. 11 , 12. Sermon XVI . How could the Birth of Christ be cause of Joy to all People , answered . Joel 2. 28. Col. 1. 23. Luk. 2. 34. Mark 16. 16. See p. 174. 175. of this Treatise . Doctrine of Election and Perseverance , opens no Door to Sin. ●●b . 12. 14. Eph. 1. 4. 1 Cor. 4. 7. Col. 3. 12. Mark 16. 1● . Isa . 46. 12. Phil●● . 12. Ephes . 2. 8 , 9 , 10. Rom. 4 , 5. Allen 's Glass of Justificat . What Work of Salvation Man cannot work out . Ephes . 2. 1 , 2. What Work it is we are to work out . Phil. 1. 6. Rom. 8. 13. Mat. 18. 3. 1 Tim. 1. 19. 2 Tim. 2. 17 , 18. Acts 23. 1. Ezek. 18. 24. Rom. 10. 3. 1 Cor. 1. 21. Jude 1. Isa . 40. 31. Heb. 2. 18. The Absurdities that attend the Doctrine of final Apostacy . Charnock . * See Dr. Owen , in his Answer to Mr. John Goodwin , pag. 114 , 115 , 116. Psa . 51. 12. Practical Discourse , pag. 125. Deut. 7. Mat. 11. 25. Rom. 9. 18. Deut. 30. 6. Jer. 31. 33. Notes for div A47542-e72970 Serm. 1. Afterwards I was informed who it was that sent it to me . Mr. John Goodwin 's sense of the Subjects 〈◊〉 meant . The Sense of some of the Antient Fathers of this Text. Mr. David Dickson . What the Persons are that the Apostle here intends . What things do accompany Salvation . Heb. 6. 9. Love to the poor Saints , a blessed sign of true Grace . The Nature of the common Illuminations of the Spirit . Mat. 7. 22. Mat. 6. 23. The Nature of the special Illuminations of the Spirit . Acts 2. 37. Zech. 12. 20. Acts 2. 36. Acts 24 , 25. Joh. 4. 29. Psal . 51. 5. Ezek. 6. 9. Ezek. 20. 43. Job 42. 5. Psal . 38. 7. Rom. 7. 9. Psal . 51. 4. Hos . 3. 5. Psal . 139. 23. Gen. 4. 16. 1 Cor. 7. 10. Gal. 5. 6. 1 Thess . 1. 3. Prov. 4. 18. 1 Pet. 2. 7. Psal . 73. 25. 1 Cor. 13. 1 , 2 , 3. Serm. II. What meant by the Heavenly Gift . How some unrenewed Persons may be said to be partakers of the Holy Ghost . 2 Pet. 2. 20. 1 Sam. 10. 6 , 9. Rom. 10. 17. 1 Thess . 1. 8. Why the Word of God is called good . Ps . 19. 10. Psal . 119. 105. Psal . 119. 50. Col. 3. 16. 2 Cor. 4. 7. 1 Thess . 1. 5. Joh. 19. 3. Reader , these things were enlarged upon , but I am forc'd to leave out the Enlargements here . Psal . 119. 11. Mat. 11. 28. Psal . 34. 8. 1 Pet. 2. 5. Mat. 27. 34. John 2. 23 , 24. Mat. 13. 20. Psal . 119. 127 , 128. 1 Cor. 13. 1 , 2. What a kind of taste a Believer hath of God and his Word . Psal . 42. 2. Mat. 5. 6. Job 23. 12. Ps . 19. 10. Psal . 110. 97. Jer. 15. 16. Isa . 55. 2. Psal . 36. 8. Psal . 63. 5. Psal . 119. 11. Luk. 1. 66. Dr. Owen , p. 50 , 51. Heb. 4. 2. Heb. 6. 6 , 7. What is meant by the World to come . Rev. 11. 15. 2 Pet. 3. 13. What is meant by Christ's delivering up the Kingdom to the Father . Job 14. 12. Rev. 21. 1. Luke 20. 35 , 36. The Nature and Glory of the World to come opened . Rev. 22. 3. Isa . 55. 13. Rom. 8. 21. Acts 3. 21. 2 Pet. 3. 13. Isa . 60. 21. Dan. 7. 27. Dan. 7. 27. Rev. 21. 4. Isa . 33. 25. Isa . 60. 10. Isa . 65. 14. Jer. 31. 12. Isa . 35. 2. Rev. 21. 3. 1 Thess . 4. 16 , 17. Mat. 5. 3. Rev. 5. 10. 2 Tim. 4. 8. Jam. 2. 5. Psal . 45. 9. Rom. 8. Rev. 21. The Riches of the World to come opened . Phil. 3. ult . Jam. 5. 2 , 3. 1 Tim. 6. 17. 1 Joh. 3. 2 , 3. Psa . 17. ult . The Honours of the World to come . Mat. 12. The Joys and Pleasures of the World to come . Psal . 36. 8. Psa . 16. 11. 1 Cor. 2. 9. How to have Interest in the World to come . Mat. 16. 26. Rev. 22. 20. Serm. III. 2 Pet. 3. 10. Phil. 3. 21. 1 Thess . 1. 9. Vers . 10. What a taste of the World to come a false Professor may have . Mat. 7. 22. Isa . 22. 13. Isa . 56. 12. Rom. 2. 4. Acts 24. 25. Joh. 5. 35. Col. 1. 12. Heb. 11. 13. Ver. 13 , 14. How it is impossible for these to be renewed unto Repentance . Heb. 6. 6. Dickson . Mat. 12. 31. Heb. 10. 26 , 27. Ps . 81. 12. 2 Thess . 2. 10 , 11 , 12. What is not the Sin against the Holy Ghost . Jer. 3. 3. Jer. 3. 12. 1 Joh. 3. 9. What the Sin against the Holy Ghost is . 2 Pet. 2. 20. Mat. 12. Heb. 10. 26. Heb. 10. 29. Mat. 12. 22 , 24. 2 Pet. 1. 5 , 6 , 7. Verse 11. Notes for div A47542-e83470 Sermon 1. Reader , This Treatise is swollen so big already , that I can give thee little more than the Heads of the Sermons on this Texts . Gospel-Salvation great Salvation comparatively . Psa . 91. 11. Gospel-Salvation great in it self . Rev. 13. 8. Prov. 8. 22 , 23 , 24 Job 33 24. Tit. 1. 2. 2 Tim. 1. 9. Gospel-Salvation great in respect of that Counsel held in Eternity about it . Zech. 6. 11. 'T is a great Salvation in respect of the Design of it . 1 Cor. 2. 6. 1 Cor. 1. 24. Col. 2. 15. 1 Joh. 3. 8. Gospel-Salvation great considering how low Man was fallen , and the seasonableness of it . Rom. 5. 6. Job 7. 17. Job 33. 24. Serm. II. Gospel-Salvation great , considering the Persons that brought it about . Psal . 25. 5. Isa . 63. 5. What part of this Salvation is attributed to God the Father . 2 Cor. 5. 18. Heb. 10. 5. Joh. 3. 17. 2 Cor. 1. 3. Rom. 8. 32. Joh. 3. 16. Eph. 1. 3. Joh. 5. 17. What a Part Christ hath in working out this Salvation . Christ is a great Saviour . Phil. 2. 9. Isa . 9. 6. Isa . 6. 9. Heb. 1. 4 , 5. Phil. 2. 6. Isa . 19. 20. Heb. 1. 3. Joh. 14. 9. Isa . 63. 1. Rev. 5. 5. Heb. 7. 25. Isa . 42. 12. The H. Ghost hath his part in working about our Salvation . Isa . 61. 10. Acts 10. Verse 6. * God calls the Gentiles , or whom he pleases among them , as well as the Jews ; which Peter might not understand before now . Gal. 1. 16. Mat. 6. 33. Joh. 6. 37. Joh. 3. 15. Mat. 9. 12 , 13. Mat. 11. 28. Rev. 3. 20. Phil. 1. 6. Serm. III. Great Salvation in respect of what we are delivered from . The Evil of Sin opened . 1 Sam. 2. 30. Psal . 2. 3. Exod. 20. 5. 2 Chron. 19. 2. Rom. 8. 7. Gen. 6. 5 , 6. Psal . 7. 11. Rom. 6. 23. 1 Cor. 15. 56. Isa . 61. 1. Acts 8. 23. Ezek. 16. 3 , 4 , 5 , 6. Sinners are under God's Curse . Gal. 3. 10. Gal. 3. 16. 2 Cor. 1. 12. Rom. 1. 18. Psa . 90. 11. Heb. 12. ult . Luke 16. 24. Gospel-Salvation is great , in respect of what Christ doth and must do , in order to effect it . 1 Pet. 1. 28 , 1● . Heb. 10. 4. Verse 5. Rom. 8. 3. Joh. 1. 14. 2 Cor. 2. 8 , 9. Heb. 2. 16. Gal. 4. 4. Gal. 3. 13. Gal. 3. 13. Heb. 2. 14 , 15. Phil. 3. ult . 2 Tim. 1. 10. 1 Cor. 15. 26. 1 Cor. 6. 15. Ver. 19 , 20. Serin . IV. Salvation great in respect of the Subjects of it . Mat. 16. 26. Zech. 12. 1. 1 Joh. 1. 3. Job 32. 8. 1 Cor. 2. 11. The Soul is capable of Divine Contemplation . Ps . 139. 1 Ver. 15. 1 Cor. 2. 1 , 2. Nothing but God himself can satisfy the Soul. God's Thoughts greatly let out about the Soul of Man. Psal . 49. 8. Nothing but Christ's Blood could redeem the Soul. Mich. 6. 7. Rom. 8. 32. The Rage of Satan to destroy the Soul , shews it is a precious thing . Could a Man gain all the World with the loss of his Soul , his Loss would be great . The Soul is immortal . Mar. 10. 28. Luk. 23. 43. Phil. 1. 25. 2 Cor. 5. 1. Verse 6. Luke 16. Phil. 1. 23. Eccles . 12. 7. 1 Pet. 3. 19 , 20. 2 Cor. 12. 2 , 4. Heb. 12. 23. Acts 2. 29. Rom. 8. 23. 1 John 3. 12. Phil. 3. 21. Job 27. 8. Acts 4. 12. Mark 16. 16. Ezek. 13. 19. Serm. V. Gospel-Salvation great considering what we are raised unto by it . Heb. 9. 22. Col. 1. 14. Pardon of Sin contained in Gospel-Salvation . Isa . 43. 25 : Isa . 27. 4. Rom. 5. 10. Rom. 8. 39 , 40. Union with God a Blessing of Gospel-Salvation . 1 Joh. 1. 3. Acts 13. 39. The Nature of Justification opened . Gal. 3. 13. Rom. 8. 32 , 33 , 34. Col. 2. 10. Cant. 4. 7. Ezek. 16. 13 , 14. Heb. 10. 14. Psa . 143. 2. Job 25. 4. Job 9. 20. Rom. 8. 1. Gal. 4. 5. 1 Joh. 3. 1. Gal. 4. 6. Heb. 12. 5 , 6 , 7 , 8. Psal . 45. 9 , 10. Prov. 1. 9. Luke 15. 22. John 16. Heb. 10. 20. 2 Pet. 1. 4. Rev. 3. 21. Serm. VI. Gospel-Salvation great because 't is a full and compleat Salvation . Col. 1. 13. 5. John 10. 10. Joh. 5. 25. Eph. 2. 1. Eph. 1. 18 , 19 , 20. Isa . 61. 1. Eph. 5. 14. Ezek. 36. 26. Psal . 51. Eph. 2. 10. Rom. 8. 7. 1 Cor. 2. 14. Ps . 110. 3. Zech. 13. 1. Jer. 4. 14. Joh. 13. 1 Joh. 1. 7. Rev. 1. 5. Eph. 5. 25 , 26. Isa . 61. 1. Luk. 4. 18. Rev. 3. 18. Isa . 55. 2. John 7. 37 , 38. Act. 5. 31. Heb. 12. 2. Isa . 41. 10. John 14. 18. John 16. 13. Prov. 12. 12. Psal . 16. 3. God in the Salvation of the Gospel , is the Portion of Believers . Gen. 15. 1. Psal . 73. 26. Lam. 3. 24. Serm. VII . Gospel-Salvation great in respect of Christ , who was the great Minister of it . Heb. 1. 1. Mat. 21. 37. Mat. 20. 28. Heb. 7. 1 , 2. Verse 6. Heb. 12. 25. 2 Cor. 5 : 20. Luke 10. 16. Mat. 10. 14 , 15. Gospel-Salvation great considering its wonderful Confirmation . Heb. 2. 3 , 4. Joh. 5. 37. Ver. 39. Luke 13. 3 , 5. Joh. 3. 3. Joh. 3. 36. Mat. 27. 51 , 52. The Salvation of the Gospel great in that the Angels behold it with admiration . 1 Tim. 3. 16. Eph. 3. 10. Gospel-Salvation great and glorious , because it is a free Salvation . Isa . 55. 1 , 2. Rev. 22. 17. Salvation Eternal , therefore great . Isa . 45. 17. Isa . 51. 6. Sermon VIII . Who may be said to neglect this Salvation . 1 Cor. 2. 1. 1 Tim. 3. 16. Jer. 8. 9. Jer. 44. 16. 2 Cor. 6. 1 , 2. Isa . 55. 5 , 6. Prov. 1. 24 , 25. John 12. 42 , 43. Job 21. 24. Psal . 10. 4. Isa . 53. 1. Acts 4. 12. Psal . 9. 17. 1 Cor. 6. 9 , 10. Rev. 21. 8. John 3. 3 , 5. A summary Account of the precedent Arguments to prove Salvation great . Sermon IX . From whence it is many People neglect their own Salvation . Rev. 3. 17. From whence Ignorance and Blindness of Men proceeds . Hos . 4. 6. 2 Cor. 4. 3 , 4. Mat. 22. 2 , 3. Ver. 5. Luke 14. 17. Ver. 18 , 19 , 20. Mat. 7. 13 , 14. Luk. 18. 9. Unbelief the greatest Sin. Heb. 3. 18 , 19. Heb. 4. 1. Joh. 1. 5. Joh. 5. 40. Rom. 8. 7. Sermon X. Psal . 2. 2 , 3. Eph. 3. 10. John 3. 16. Isa . 45. 22. Joh. 6. 37. Joh. 8. 24. 1 John 5. 10. Luke 13. 35. John 3. 3 , 5. Rom. 10. 3. Acts 4. 12. Mat. 22. 37. John 15. 13. Rom. 5. 10. Isa . 65. 2. Cant. 5. 5. Isa . 53. 2 , 3. Charnock . Deut. 32. 15. Mark 3. 5. John 16. 8 , 9. Rom. 5. 5. John 3. 5. Isa . 7. 13. Sermon XI . Joh. 3. 36. Mark 16. 16. Acts 13. 46. Prov. 8. 18. John 12. 26. John 15. 22. All the Divine Attributes plead against such who neglect the Salvation of the Gospel . 2 Thess . 1. 9. Psal . 90. 1. Satan's Work it is to hinaer Mens Salvation . Joh. 12. 43. ●am . 1. 21. Reader , 〈…〉 these Sermons 〈…〉 . Sermon XII . Rom. 10. 4. Joh. 9. 41. Joh 3. 35. Mat. 23. 33. Luke 18. 11. Phil. 3. 8 , 9. Mark 3. The Causes and Reasons why they cannot escape that neglect Gospel-Salvation . John 6. 53. Acts 4. 12. Mich. 6. Heb. 2. 2 , 3. Heb. 10. 28 , 29. Mark 16. 16. Nah. 1. 6. Mat. 13. 13 , 14. Psal . 81. 11 , 12. Mat. 21. 43. 1 Thess . 2. 16. Sermon XIII . The Time when Sinners shall not escape . Zeph. 3. 8. Jer. 11. 11. Luke 21. 36. Ezck. 9. 4. 1 Tim. 5. 24. Jer. 20. 3 , 4. Luke 10. 23. 1 Thess . 5. 3. Job 21. 30. 25. 1 Pet. 4. 18. What the Nature of that Wrath is the Wicked shall not escape . Psa . 80. 11. 2 Thess . 1. ● . Rev. 14. 10. Zeph. 2. 1 , 2. Isa . 13. 9. Nah. 1. 6. Psal . 38. 4. 2 Thess . 1. 9. Rev. 14. 10 , 11. 1 Thess . 1. 2 Cor. 4. ult . Sermon XIV . Eccl. 8. 4. Mal. 1. 6. 1 Pet. 2. 23. Luke 19. 27. Amos 4. 12. Isa . 53. Isa . 63. Luke 13. 3 , 5. Mark 16. 16. John 3. 3 , 5. 1 Cor. 6. 10 , 11. Rev. 21. 8. Levit. 10. 2 , 3. Rom. 8. 13. What kind of Sinners Wrath shall fall upon . Rom. 2. 29 , 30. 1 Cor. 6. 9 , 10. Gal. 5. 19 , 20 , 21. Rev. 21. 8. Rom. 1. 18. Mat. 5. 20 Phil 3. 8 , 9 Joh. 3. 3. Mark 16. 16. Joh. 3. 3. Mat. 25. 8. 2 Pet. 2. 20 , 21 , 22. 2 Cor. 5. 11. Eccles . 8. 11. Rom. 2. 3 , 4. Mat. 11. 28. Sermon XV. Heb. 19. 28. Pen ' s Sandy Foundation shaken , p. 26. Rom. 8. 2 , 3. Gal. 2. 16 , 21. Luk. 13. 3. Joh. 3. 36. Terror . Deut. 32. 22 , 29. Mat. 10. 15. Mat. 11. 22 , 23. Mar. 6. 11. Lamentat . Reproof . Exhortat . Isa . 52. 7. Rom. 10. 17. Eph. 2. 1. Joh. 3. 8. How Persons may know they have an Interest in Christ . 1 Pet. 2. 7. Ps . 73. 25. Cant. 5. 10 Phil. 3. 9 , 10. 2 Cor. 5. 17.